Category Archives: Tao-Sheng Commentary

Tao-sheng’s Commentary on the Lotus Sūtra

tao-sheng-commentary-bookcover
Available from SUNY Press

Young-ho Kim, a student of philosophy at McMaster University in Ontario, Canada, published his doctoral thesis “Tao-sheng’s Commentary on the Saddharmapuṇḍarīka Sūtra: A Study and Translation” in May 1985. The State University of New York Press published Kim’s work as “Tao-sheng’s Commentary on the Lotus Sūtra” in 1990 as part of a SUNY series in Buddhist Studies. At the time of SUNY’s publication, Kim was an Assistant Professor of Philosophy at Inha University in Korea.

For my purposes, I’ll leave the spelling as Tao-sheng, which is the Wade-Giles spelling. The modern spelling is Daosheng.

SUNY’s teaser for the book says:

(Chu) Tao-sheng stands out in history as a unique and preeminent thinker whose paradigmatic, original ideas paved the way for the advent of Chinese Buddhism. The universality of Buddha-nature, which Tao-sheng championed at the cost of excommunication, was to become a cornerstone of the Chinese Buddhist ideology. This book presents a comprehensive study of the only complete document by Tao-sheng still in existence.

The importance of Tao-sheng’s work is underlined by Yoshiro Tamura in his Introduction to the Lotus Sutra. He writes:

When we look at the Lotus Sutra in light of its final form, we can see the merit of the traditional division of the sutra into two halves between chapters fourteen and fifteen. Daosheng, (355-434), a disciple of Kumarajiva who participated in the translation of sutras, made this division for the first time. Soon after the translation of the Lotus Sutra was finished, he wrote a commentary on it—the first in China, or at least the first that we still have.

Daosheng divided the Lotus Sutra into two parts, according to the teachings of cause and effect. That is, the section from chapters 1 through 14 he defined as that which “explicates the three causes and makes them one cause,” and the section from chapters 15 through 21 he defined as that which “speaks of three effects and makes them one effect.” In addition, the remaining chapters were interpreted as that which “makes three kinds of people equal and makes them one.” Here, “three” signifies the three vehicles and “one” signifies the one vehicle.

On the other hand, Daosheng established the idea of four kinds of Dharma wheel: the good and pure Dharma wheel (general religious thought), the Dharma wheel of skillful means (Buddhist upaya), the true Dharma wheel (true Buddhist thought), and the perfect Dharma wheel (ultimate Buddhist thought). The true Dharma wheel is what reveals the truth of the one vehicle, while the perfect Dharma wheel reveals the everlasting life (the Buddha). The teaching of cause, chapters 1-14, corresponds to the true Dharma wheel, while the teaching of effect, chapters 15-21, corresponds to the perfect wheel of Dharma. The remaining chapters are the dissemination or applied part of the sutra.

Yoshiro Tamura, "Introduction to the Lotus Sutra", p65-66

As Tamura points out, Tao-sheng’s commentary played an important role in Tiāntái Zhiyi’s understanding of the Lotus Sutra:

Zhiyi found material for his interpretation of the Lotus Sutra in Daosheng’s Commentary on the Lotus Sutra. While Kumarajiva and his disciples were translating sutras and commentaries they often discussed them with each other and even sought to write commentaries on them. It seems that they set out to write such commentaries on the Lotus Sutra, but of the commentaries written by Kumarajiva’s disciples only Daosheng’s has survived. In any case, of the extant Chinese commentaries on the Lotus Sutra, his is the earliest, making it especially important.

In it Daosheng ponders the title of the Lotus Sutra—Wonderful Dharma Lotus Flower Sutra. In particular, he interprets “Wonderful Dharma” as being the truth that is without shape or sound, and beyond all thought. He understands “Lotus Flower” as including both fruit and blossoms, symbolizing the idea that where there are causes there are effects. This leads him to comment that the pairing of “Lotus Flower” and “Wonderful Dharma” signifies that the Lotus Sutra is the Dharma of wonderful cause and wonderful effect. As mentioned earlier, the sutra has been divided into two halves on the basis of cause and effect.

The law of cause and effect is a law that refers to actual existence. The fact that it is picked out here has to do with the spirit of respect for the concrete and the practical that is generally found in China.

Yoshiro Tamura, "Introduction to the Lotus Sutra", p111

I will be publishing quotes from Kim’s discussion of Tao-sheng and his Commentary on the Lotus Sūtra and incorporating Tao-sheng’s commentary into my annotations of the Lotus Sūtra.

Next: The Meaning of Li

Tao-sheng: Replacing Suffering with Pleasure

“Thereupon the rich man thought, ‘This house will be burned down soon by this great fire. If they and I do not get out at once, we shall be burned. I will save them from this danger with an expedient.’

“An idea came to his mind that his children would be attracted by the various toys which they wished to have. He said to them, ‘The toys you wish to have are rare and difficult to obtain. You will be sorry if you do not get them now. There are sheep-carts, deer carts, and bullock-carts outside the gate. You can play with them. Come out of this burning house quickly! I will give you any of them according to your wishes.’ “

This is the fifth segment. The Buddha wants to provide them with the happiness of the three vehicles. As he has told them about the frightening and dreadful happening in order to terrify them, they feel apprehensive, and when they hear the attractions of the three vehicles suddenly their hearts are filled with joy. This is not the real teaching; it is called an expedient device.

What living beings are fond of is replacing suffering with pleasure. Here he speaks of the joys of the three vehicles. These (joys) are what they are fond of; it looks as if they are [true joys], yet [in reality] they are not. What I mean by replacing suffering with pleasure is that in the absence of suffering there is pleasure, and in the absence of pleasure there is suffering. [However], [the statement] that there is no suffering eternally in the three vehicles must not be spoken of in this sense. Traces follow the state of their minds, enabling them to pull themselves out of the stations of suffering, which is a consummate case of an expedient device. Because there are no three vehicles, how can there be pleasure? Yet it is suggested that there is pleasure. [Why?] This also is an expedient device. It has been stated that the joy of the three vehicles consists in bringing suffering to an end (nirodha) but, because suffering has not been destroyed and [the vehicles] have not been clearly revealed, again [it proves that] they are expedient devices. The Buddha’s teaching is [for the sake of] others; those in the Lesser Vehicle follow their masters. These two teachings are compared to the ox and goat, which are the subjects of men. Because the pratyekabuddhas can neither teach [others] nor follow the masters, they are compared to the deer. Transmigration in the three worlds is represented in its walking and trotting the long passage of suffering. li is capable of the unconditioned. One may have joy by replacing walking [the long path of suffering] with it; it is symbolized by the carts. No sooner do they (beings) come out of the burning house through the doorway of the teaching, than they can get it (li). Hence, it is stated that “[they] are outside of the door.”

Tao-sheng Commentary on the Lotus Sutra, p209-210

Tao-sheng: Stupid Children

“Having thought this, he said to his children as he had thought, ‘Come out quickly!’ He warned them with these good words out of his compassion towards them, but they were too much engrossed in playing to hear the words of their father. They were not frightened or afraid. They did not wish to come out. They did not know what a fire was, what a house was, and what they would lose. They ran about happily. They only glanced at their father occasionally.”

Though the Sage has introduced them to the teaching [of the One], yet the children are too stupid to realize it, and they fall back again “to love of the playthings” of the five desires, and “they may fall victim to the fire” of the three evil paths. Even though [the Buddha] wants to teach the One, they are not capable of making use of it. Therefore, it (the teaching of the One) is abolished temporarily.

Traveling through the five ways of existence is what is meant by [the word] run. Revolving around and wandering in the six kinds of defilements is referred to as play. Looking at [the Buddha] in his [transformation body (nirmāṇakāya)] sixteen feet tall, not advancing a single foot, that is what [the phrase] merely looking at their father means.

Tao-sheng Commentary on the Lotus Sutra, p209

Tao-sheng: Advancing Toward the Doorway

But he thought again, ‘This house has only one gate [doorway]. Worse still, the gate is narrow and small.’

This is the fourth segment. He wants to offer the happiness of the three carts later. He first tells them about the frightening and dreadful happening in the house in order to terrify them. [The place] where various delusions are concealed is the “house.”

The doorway to [the Buddha’s] teaching is dark and deep. Those who have traveled to enlightenment are very few; few have advanced toward the doorway.

Tao-sheng Commentary on the Lotus Sutra, p208-209

Tao-sheng: Returning to the Use of the One Vehicle

He also thought, ‘I am strong-muscled [powerfull body and arms]. I will put them in a flower-plate or on a table and bring them out [I might, in the folds of my robe or on top
of a table, take them out].’

This is the third segment. The theme substantiated here is that the Buddha, in combination with [his own awakening, wishes to] save [other beings]. Having been awakened himself to [the truth of] suffering, he intends to cause other beings to become [awakened] like him. Thus with great compassion [mahākaruṇā] arising in him, he has come to their aid. Originally the two kinds of transformation did not exist, but by going astray from the truth, they (beings) underwent suffering. [The Buddha] himself has to return to the use of the One Vehicle in order to teach them. Therefore he wants to set forth the doctrine of the One Vehicle. Body means the trace-body. The trace-body in essence (li) has the functional ability [of] holding and making contact [with beings]: it is [like] the “hands”. Essential ability is “strength.”

A “robe” can be bent to wrap the sons. [The Buddha] appears [in the world] like a supernatural power, able to help beings out of the rugged mountains.

[A table with four legs symbolizes] the four virtues [which he manifests] equally to all. [All the diverse] talk about li is universally similar and equal.

Tao-sheng Commentary on the Lotus Sutra, p208

Tao-sheng: Ignorant and Unaware

[The children] do not know that the fires are coming towards them. They are not frightened or afraid. They are about to suffer, but do not mind. They do not wish to get out.’

They don’t think that [desires] harm the [wisdom] life: they are “unaware and ignorant.” Being “ignorant and unaware,” how can they be made perturbed and afraid?

Injury pressing in upon the wisdom-life is not taken as a calamity. Without being told of what has happened, how can they have any wish to leave?

Tao-sheng Commentary on the Lotus Sutra, p208

Tao-sheng: The Rich Man’s Dilemma

The rich man was very frightened at the great fires breaking out from the four sides of the house. He thought, ‘I am able to get out of the gate of the burning house safely, but my children are still inside. They are engrossed in playing.’

This is the second segment. The Buddha is awakened to the suffering [of the other beings]. [The fact] that [these living beings] are originally transformed does not correspond with the fact that suffering exists: he is “alarmed.” Perceiving suffering makes his mind confused and he fears that the wisdom-life may be burned up in the fire; hence, he is “terrified.”

The Buddha has his manifested form present in the house, also showing that he is in the state of suffering. The moment one enters nirvāṇa, the wisdom-life is [mobilized] to produce the power of [nirvāṇa] with remnants [upadhiseṣa-nirvāṇa), which enables one to reach [nirvāṇa] without remnants. That is what [the word] able implies. To follow before everything else the Buddha’s teaching is also what [the phrase] able to get out [safely] through this burning doorway means.

[The Beings’] minds roam in the five these are “games.” Never discarding them at any moment, they are “attached” [to desires].

Tao-sheng Commentary on the Lotus Sutra, p207

Tao-sheng: Three Tens of Sons

In this house lived children of the rich man, numbering ten or twenty or thirty.

Those who have already been converted are “sons.” There is the differentiation of the three vehicles: it is “three” [of thirty or three tens]. There are so many [of those who have been transformed]: thus “ten” [of three tens].

Tao-sheng Commentary on the Lotus Sutra, p207

Tao-sheng: The Burning

“All of a sudden fires broke out at the same time from all sides of the house, and it began to burn.”

Various sufferings are compared to burning. There is no place where there is no suffering: it is “throughout the house.” It has come of [the path of] aberration; thus “quite suddenly.” The thing proper (or cause, shih) has arrived: it “breaks out.” It burns “the apartments” of the five aggregates (skandhas), [the constituents of ‘self’]

Tao-sheng Commentary on the Lotus Sutra, p207

Tao-sheng: The Walls of Delusions

The buildings [halls] were in decay, the fences and walls corrupt, the bases of the pillars rotten, and the beams and ridgepoles tilting and slanted.

The realm of sensuous desire (kāmadhātu) is the “hall.” The two upper realms are “chambers.” Gradual decay is “rotting.”

Various delusions are prevalent in the four directions: they are referred to as walls. To do what is not good and what must be overcome is referred to as crumbling.

False views dwell in it: they are “pillars.” Going astray from li, one is not stable: one has “decayed.”

[The beings] are brought to realize that they are in a state of ignorance and [self-]love; they [ignorance and self-love] are “beams and ridgepoles.” li can easily take them off: they are “precariously tipped.”

Tao-sheng Commentary on the Lotus Sutra, p206-207

Tao-sheng: Delusions Everywhere

His manor house was large [broad and great], but had only one gate. In that house lived many people, numbering a hundred or two hundred or five hundred.

They take delusions as their original source and are settled in them: this is what house represents. Delusions are everywhere: they are “broad and great.”

The Buddha teaches the passage to enlightenment: he is the “doorway.” Only these people have passed through it, they are “one hundred or two hundred”: gods (devas) account for “one hundred”; men, “two hundred”. The three evil paths (gati) of transmigration account for “five hundred.” They rely on the [three] realms: they are “dwelling in it.”

Tao-sheng Commentary on the Lotus Sutra, p206