[Does the Buddha experience retribution?] The realm of the Buddha has nine or ten suchlike characteristics [depending on the explanation]. Generally speaking, all [Buddhas] have [perfected] all practices in the [bodhisattva] stages [and thus should have no retribution and no further rebirth in this world]. Their virtuous merits are the causes [for their present state] and ignorance was their condition. If one discriminates the repetitive results and the retributive results, then all ten dharmas [i.e., all ten suchlike characteristics] are included [in the Buddha realm].

This [Lotus Sūtra] says, “[The Buddha] attains the resultant reward²⁰⁷ which is immeasurable, undefiled, and pure,”²⁰⁸ and “Having cultivated pure practices for a long time from within the doctrine of the Dharma King, today for the first time I have attained the resultant reward.”²⁰⁹ It also says, “That which is attained after cultivating practices for a long time.”²¹⁰ The Mahāparinirvāṇa Sūtra says, “I now offer this food; may I attain the supreme reward.”²¹¹ The Jên wang ching says, “[Those on] the three [levels of] wise men and the ten [stages] of the sage²¹² abide in their resultant reward.”²¹³ The Mahāyāna Saṃgraha says that “the saṃsāric existence of conditioned co-arising is followed by [another] existence in saṃsāra.”²¹⁴

These texts all discuss the discriminative meaning of resultant retributions. “Resultant retribution” is identical to birth and extinction [or arising and perishing]. Why? If the aspect of ignorance is exhausted [by a Buddha], then one speaks of extinction. If the truth is made clear and gradually built up, then one speaks of the birth [of wisdom]. Also, when ignorance remains, then one can speak of birth [in another saṃsāric existence]. If any part of delusion remains, then one can speak of [its possible] extinction.

207

I have translated the two phrases and differently, as “retributive result” and “resultant reward” respectively, even though they are the same two characters. Since the word “retribution” has some negative connotation, it is better translated as “reward” in reference to the Buddha, as in the case of “reward-body” for saṃbhogakāya. return

208

Hurvitz, Lotus Sūtra, 247, translates the context as follows:

“Beings such as these/ Hearing of the great length of the Buddha’s life-span/ Shall gain incalculable, outflow-free/ Pure fruits and retributions.”

Hurvitz points out in a note that the translation here by Kumarajiva is very different from that of extant Sanskrit versions of the Lotus Sūtra. return

209

A verse from the chapter “On Faith and Understanding” in the Lotus Sūtra. In this passage Mahākāśyapa is explaining the meaning of the parable of the poor son. Hurvitz, Lotus Sūtra, 98, translates the context as follows: “Throughout the long night of time, we/Have kept the Buddha’s pure discipline/ But only this day/ Have we gained its fruit, its retribution./ In the midst of the dharmas of the Dharma King/ Long having cultivated brahman-conduct/ Now we have gained something without outflows/ A great unexcelled fruit.” return

210

From the last part of the chapter on “The Life-span of the Tathāgata.” Hurvitz, Lotus Sūtra, 244, translates the context as follows: “Such is the power of my knowledge/ The rays of my wisdom having an incalculable glow/ My life-span being of numberless kalpas/ Gained after cultivation of long practice.” return

211

This phrase is from the second chapter “On Cunda” in the Mahāparinirvāṇa Sūtra, where Cunda makes offerings to the Buddha and is promised the two rewards of supreme wisdom and nirvāṇa. return

212

The “three levels of wise men” refers to the three levels of the Ten Abodes, the Ten Stages of Practice, and the Ten Stages of Merit Transference. The “ten stages of the sage” refers to the ten bhūmi stages. return

213

The third chapter on the Jên wang ching, discusses the stages of the bodhisattva. return

214

Paramārtha’s translation of the Mahāyāna saṃgraha has “A saṃsāric existence of conditioned co-arising is called a crude multiple retribution.” In other words, a saṃsāric life, which is characterized by karmic causes and conditions, is necessarily followed by another rebirth in saṃsāra. return

The Ta chih tu lun [The Treatise on the Great Prajñāpāramitā] says, “One man plows, and another plants.”²¹⁵ To cultivate many practices is like planting seeds. Wisdom which destroys delusion is like plowing. This is the meaning of “to advance on the path and lose further rebirth”²¹⁶ The [first] forty-one stages all include ten dharmas [of suchlike characteristics].

215

I was unable to locate the source for this quote. Compare the Biblical passage “For here the saying holds true, ‘One sows and another reaps.’ I sent you to reap that for which you did not labor; others have labored, and you have entered into their labor” (John 4:37-38). return

216

In T’ien-t’ai philosophy, “advancing on the path” refers to the gradual awakening of the wisdom of the middle path in the Perfect Teachings from the first stage of the Ten Abodes to the final fruit of Buddhahood. “Losing further rebirth” refers to the severance of ignorance and thus deliverance from the saṃsāric world of transformations. return