妙法蓮華經玄贊

CHAPTER ON SKILLFUL MEANS

A brief outline of three sections:

I. THE REASON FOR ITS PLACEMENT (the purpose of the Chapter on Skillful Means).

II. EXPLANATION OF THE TITLE (explanation of the terms in the Chapter on Skillful Means).

III. DISCLOSURE OF THE ESSENCE.

I. THE REASON FOR ITS PLACEMENT has three aspects:

1. According to the designation of eight chapters as the principal teaching, the lotus possesses two virtues: emerging from the water and opening into bloom; the Wondrous Dharma possesses two capacities: its excellent Fruit and its lofty Practice. Furthermore, the sutra states: “Now, in this sutra, only the One Vehicle is taught.” Therefore, refuting the Two Vehicles and gathering them back into the One Vehicle constitute the principal aim of the Lotus Sutra. Thus, the Dharma was taught in three rounds for three kinds of spiritual capacity.

At the beginning, this chapter teaches the One Vehicle for the benefit of the Son of Śāri. The Son of Śāri was of superior capacity. He first attained understanding in the Chapter on Parables and received the Buddha’s prediction. This continues through the words, “The celestial prince finished speaking the verses.” That was the first round.

In the Chapter on Parables, Śāriputra said: “I now have no further doubts or regrets...” The Buddha taught a parable for the benefit of those of intermediate capacity. Four persons of intermediate capacity gained faith and understanding. The Buddha taught the Chapter on the Parable of Medicinal Herbs to reaffirm and bring this attainment to completion, and then bestowed predictions upon them. That was the second round.

The Chapter on the Parable of the Conjured City speaks of the conditions and affinities formed in the distant past, showing that the conjured city was not real. This was for the benefit of those of inferior capacity. After the Son of Maitrāyaṇī attained understanding and the Buddha confirmed and recounted it, he immediately bestowed predictions upon the five hundred disciples and upon those still in training and those beyond training. That was the third round.

Below this point, there is no further passage in which the One Vehicle is taught. Yet the One Vehicle is the essence of the Lotus Sutra. Now that the assembly’s conditions and affinities had matured and their awakening had been completed, their capacities and spiritual faculties were suitable for the central doctrine to be presented. Moreover, the Dharma teaching of the One Vehicle was intended to benefit those of superior capacity. Therefore, the Chapter on Skillful Means follows the Introductory Chapter.

2. According to the designation of nineteen chapters as the principal teaching, the first twelve chapters, beginning with the Chapter on Skillful Means, elucidate the Object of the One Vehicle; the Chapters on Peaceful Practices and Emerging from the Earth elucidate the Practice of the One Vehicle; and the five chapters from the Chapter on the Lifespan of the Tathagata through the Chapter on Never Disparaging all elucidate the Fruit of the One Vehicle. The Object is taught so that beings may know which vehicle is provisional and which is real, and they are urged to abandon the provisional and adopt the real. When the śrāvakas awaken to this, they immediately receive predictions.

This is divided into three parts:

a) The first eight chapters principally elucidate the question of the provisional and the real.

b) The following three chapters praise the persons and the Dharma and encourage its preservation and practice.

c) The final Chapter on Encouragement to Uphold the Sutra explains the intention of obediently accepting the command to abandon the provisional vehicles and preserve and practice the real Dharma.

The analytical explanation of the first eight chapters is no different from that given previously. Therefore, the Chapter on Parables follows the Introductory Chapter.

3. The Treatise states: “From this point onward, the characteristics of the cause and fruit being taught are revealed.” This means that after the initial Introductory Chapter comes the section elucidating the central doctrine of the sutra, namely, the essence and characteristics, and the particular aspects, of the cause and fruit being taught.

There are three explanations here:

1) The wisdom of all Buddhas that is taught is the Fruit. The doctrinal gateway that expresses that wisdom is the Cause. Just as a door is the way into a chamber, the Teaching is that by which the Principle is revealed. Therefore, the Lotus teaches only the two meanings of Cause and Fruit, namely, Wisdom and Expression.

2) After the Buddha had been entreated three times, he elucidated the one great matter: Opening, Revealing, Awakening, and Entering. The first three are the Fruit, while the last is the Cause. This is precisely the central doctrine of the One Vehicle. At first, the meaning of Wisdom and the Gateway was presented in order to arouse doubts in the Son of Śāri and the others, causing them earnestly to entreat the Buddha to teach the One Vehicle. Although the two meanings of the lotus are used to explain the Sutra of Immeasurable Meanings, the beautiful Fruit and the blossoming Cause are likewise not contrary to the universal principle. Thus, Opening, Revealing, Awakening, and Entering are taken as the Fruit and the Cause.

3) First come Wisdom and the Gateway. The Gateway is the Cause, and Wisdom is the Fruit. Opening, Revealing, and Awakening together constitute the three aspects of the Fruit. Entering is the Cause. Because Teaching, Principle, Practice, and Fruit are all the Lotus Dharma, beings are made to understand that in the past the Teachings and Practices of the Three Vehicles had to be taught as skillful means. Now, when the essence of the vehicle is discussed, the Principle and Fruit are only one: by hearing the Teaching of the Three Vehicles, one reveals the Principle of the One Vehicle; one practices the Cause of the Three Vehicles and realizes the Fruit of the One Vehicle. This is the purpose of the Lotus Sutra. It has already been explained above.

This chapter fully elucidates the Cause and Fruit within the central doctrine that is taught. Therefore, the Chapter on Skillful Means follows the Introductory Chapter.

II. EXPLANATION OF THE TITLE

– The character 便, “means,” has the pronunciation indicated by the fanqie spelling 方連. Here it is pronounced in the departing tone.

The Buddha’s wisdom is of two kinds:

A. True Wisdom.

B. Wisdom of Skillful Means.

A. True Wisdom:

It is of two kinds:

– First, real dharmas;

– Second, real wisdom.

A.I. Real dharmas are of two kinds:

1. Reality in essence, namely, the conditioned and the unconditioned.

2. True reality, namely, suchness, the wondrous principle.

A.II. Real wisdom is also of two kinds:

1. Wisdom conforming to reality in essence, namely, undefiled true wisdom that contemplates reality in essence. In contrast to the deluded wisdom of ordinary beings, which does not know, it is called Real Wisdom. This includes both fundamental wisdom and subsequently attained wisdom.

2. Wisdom realizing true reality, which is solely wisdom of the true essence.

Here there are five contrasts:

1) In contrast to knowledge of the false, it is called Real Wisdom.

2) In contrast to knowledge of phenomena, it is called Real Wisdom.

3) In contrast to knowledge of characteristics, it is called Real Wisdom.

4) In contrast to knowledge of verbal expression, it is called Real Wisdom.

These four kinds of Real Wisdom are all the fourth true wisdom, which exclusively contemplates reality. The other four objects of contrast are, in their respective order, the four kinds of conventional wisdom.

5) In contrast to provisional wisdom, it is called Real Wisdom.

This means the principled wisdom of the One Vehicle as contrasted with the provisional wisdom that knows the Two Vehicles. This is stated from the standpoint of realizing wisdom, contrasting the fourth true wisdom with the last three conventional wisdoms. If considered according to wisdom that enters the destination, the third true wisdom is contrasted with the third conventional wisdom.

B. Wisdom of Skillful Means:

It is divided into three or four kinds:

B.I. Division into four kinds:

1) Skillful means of advancement toward the goal refers only to the wisdom of skillful means prior to the path of seeing. Advancing toward the Fruit is called “skillful means.” That which is studied has a proper standard and is therefore called “skillful”; adapting appropriately to one’s stage is called “means.”

2) Skillful means of application refers to the prajnaparamita of skillful means. The wondrous functioning of subsequently attained wisdom is capable of accomplishing the twofold benefit and is therefore called skillful means. This is of three kinds:

a) Skillful means in teaching and practice: language and sounds worthy of serving as standards are called “skillful”; following the teaching and attaining peace and bliss is called “means.”

b) Skillful means in realization and practice: directly realizing the principle of emptiness is called “skillful”; wisdom accordant with the true principle is called “means.”

c) Skillful means of non-abiding: dwelling in the ultimate while accordant with the conventional is called “skillful”; benefiting both oneself and others is called “means.”

The three kinds described above all belong to the second kind, the skillful means of application.

3) Skillful means of integrated formation: dharmas share a single essence and skillfully form one another through mutual integration; therefore, this is called skillful means. Furthermore, suchness contains Buddha-Dharmas as numerous as the sands of the Ganges. Taking Wisdom as the Gateway or taking Consciousness as the Gateway, each encompasses everything.

The Treatise on the Bodhisattva Stages states: “This Dharma is skillfully formed; therefore, it is called Skillful Means.” The Treatise on the Ten Stages states: “As a whole, sameness brings formation; in particulars, difference brings disintegration. Using the whole in relation to the particulars is Skillful Means.” Encompassing the various wholes according to proper standards is called “skillful”; containing much within little is called “means.”

4) Skillful means: in reality, there is no such matter; because provisional expedients are manifested in response to external circumstances, it is called “means.” This means transforming and liberating beings through the skillful means of the three karmic activities. In contrast to wisdom of reality, this is called means. That which provides a method for benefiting the myriad beings is called “skillful”; that which delivers them according to the occasion is called “means.” This type derives from skillful means as compassionate action and has no other meaning. Thus, the wisdom of skillful means has only three kinds.

B.II – Division into three kinds:

– First, skillful means that receives those below: guidance for those below.

– Second, skillful means that reveals what is above: revealing the profound and wondrous.

– Third, skillful means that pervades the whole passage: encompassing both above and below.

1) Skillful means that receives those below:

This sutra states: “Throughout the Buddha lands of the ten directions there is only the Dharma of the One Vehicle; there are neither two vehicles nor three, except when the Buddha teaches them as skillful means.” It also states: “Uprightly abandoning skillful means, I teach only the unsurpassed path.” Among the four kinds above, this is provisional skillful means. It has precisely three aspects:

+ Bodily skillful means: such as the account of attaining the Way at Gaya and so forth; taking up the implements for removing excrement and wearing soiled garments.

+ Verbal skillful means: as stated below, “These nine divisions of my Dharma are based upon entry into and realization of the Mahayana.” Furthermore, there is the Buddha’s journey to Varanasi, where he turned the Dharma wheel of the Four Noble Truths, and so forth.

+ Mental skillful means: as stated below, “Then I recalled the power of skillful means employed by the Buddhas of the past. Now that I have attained the Way, I too should teach the Three Vehicles,” and so forth. Above, this accords with the Buddhas of old; below, it complies with sentient beings.

The Treatise on the Buddha-Bhumi states: “The wisdom that accomplishes what is to be done gives rise to transformations through the three karmic activities.” This is exactly the same as what is stated here. On this basis, it is explained that compassionate actions worthy of serving as a standard are called “skillful,” while skillfully adapting to beings’ capacities is called “means.”

The Treatise on Rebirth states: “Uprightness is called ‘skillful.’ Placing oneself outside is called ‘means.’ ‘Skillful’ means a method; ‘means’ means an expedient. An expedient method is called skillful means.”

2) Skillful means that reveals what is above:

The Vimalakirti Sutra states: “With skillful means, there is liberation; without skillful means, there is bondage.” This sutra states: “I establish this skillful means to enable beings to enter the Buddha’s wisdom. All Tathagatas employ immeasurable skillful means to deliver all sentient beings and lead them into the Buddha’s uncontaminated wisdom.” Skillful means are first established so that the Buddha’s wisdom may subsequently be revealed.

This is compassionate skillful means among the four kinds of skillful means. The wondrous principle worthy of emulation is called “skillful”; the skillful function capable of revealing it is called “means.” The meaning is profound, the words are wondrously skillful, and the means communicate the doctrine. Because it is a convenient and beneficial method, it is called skillful means.

3) Skillful means that pervades the whole passage:

In the sutra, the great assembly voices its doubt: “Why does the World-Honored One so earnestly praise skillful means and speak these words: ‘The Dharma realized by the Buddha is extremely profound and difficult to understand. The import of the words he speaks is difficult to comprehend’?” “Skillful means” is the general statement. The following two clauses are the particular statements. “The Dharma realized by the Buddha” reveals what is above, clarifying that the present teaching is the One Reality. “The words he speaks” receives those below, clarifying that the former teachings were provisional expedients.

It further states: “After the Buddha had understood all these matters, he employed various conditions, parables, expressions, and the power of skillful means to cause all beings to rejoice.” Because both receiving those below and revealing what is above are included, these are the twelve kinds of the paramita of skillful means, classified and subsumed as appropriate.

“Skillful” is the standard that sentient beings of every kind of capacity may follow. “Means” is the essential adaptation to the principle of rescuing sentient beings.

– “Skillful” refers to standards and methods. “Means” refers to what is essential and expedient, and to appropriate adaptation. “Sentient” refers to sentient beings. “Capacity” refers to their essential capacities.

All the standards that encompass the capacities and wisdom of sentient beings of every kind of capacity are called “skillful,” because they comprehend both persons and dharmas.

– “Beings” refers to persons and things. “Principle” refers to the truth.

That which adapts essentially to the principle of rescuing and benefiting persons and beings is called “means,” because it benefits both persons and dharmas.

Here, the intention is to elucidate the standards that benefit persons and dharmas; hence they are called skillful means. Being both skillful and a means, they are called skillful means. Only by inferring from this meaning can the three explanations be understood comprehensively. Together, the three kinds comprise the twelve kinds of the paramita of skillful means, classified and subsumed as appropriate.

Volume 45 of the Yogacara-bhumi Treatise states: Of these twelve kinds, the first six are based upon inward cultivation and realization, while the latter six are based upon bringing others to maturity externally.

The twelve kinds of the paramita of skillful means: a

– The six inward kinds are:

1) Compassionate concern and solicitude.

2) Thorough knowledge of all conditioned formations.

3) Delight in the Buddha’s wondrous wisdom.

4) Not abandoning samsara.

5) Remaining undefiled in cyclic existence.

6) Courageous diligence.

– The six outward kinds are:

7) Causing a small amount of wholesome action, such as giving and so forth, to bring forth immeasurable fruits.

8) Causing a small effort in morality and so forth to give rise to great roots of virtue.

9) Enabling those who despise the sacred teachings to relinquish their hostility.

10) Causing those who already abide in the sacred teachings to progress and enter more deeply.

11) Causing those who have entered to attain maturity.

12) Causing those who have matured to attain liberation.

Here, receiving those below is external maturation, while revealing what is above is internal maturation. Pervading the whole passage combines the internal and external, constituting the twelve kinds. Among these twelve, to accomplish the final four kinds, one must also cultivate six kinds of skillful means:

Six kinds of skillful means: a

1/ Accordant interpretation and reconciliation:

When intending to teach the Dharma to someone, one first manifests a beautiful form and speaks gentle words, causing that person to develop affection and reverence and to delight in hearing the Dharma; only afterward does one gradually teach it. If the person cannot understand the hidden intent of emptiness, one instructs that person with these words: All dharmas lack intrinsic nature and phenomenal characteristics; they neither arise nor cease and are like illusions and dreams, and so forth—thereby bringing the teaching into accord with principle.

That sutra does not say that all dharmas are nonexistent; it says only that there is nothing to which one may cling and declare that it possesses intrinsic nature. From the standpoint of ultimate truth, it is not its intrinsic nature. Since its phenomenal nature is entirely without anything whatsoever, how could there still be the arising and cessation of phenomena? Moreover, it is like illusions, dreams, and so forth, and is not as it appears. Yet it is not that all these phenomenal characteristics are utterly nonexistent. Thus, it is said that they are like illusions so that the person may fully understand.

2/ Establishing provisions and agreements with reverence:

When someone comes seeking the Dharma, one first instructs that person in the conditions for communal living and the duties that must be performed, causing that person to recognize kindness received, make offerings, show reverence, uphold the pure precepts, and so forth; only afterward does one teach the Dharma.

3/ Differentiating intention and aspiration:

After one has instructed that person in the conditions for communal living and the duties to be performed, if the person does not immediately put them into practice, then, with the intention of benefiting that person, one initially refrains from bestowing the Dharma upon them and instead compliantly teaches and guides their friends. If the person sees this but still does not follow and learn, one manifests an angry appearance. If that person acts wrongly, one pretends to withhold all compliant assistance.

At such times, these are provisional expedients that outwardly manifest the appearance of rejection; it is not that inwardly one has no wish to rescue that person.

4/ Compelling the performance of what must be done:

Once one has attained mastery, one can properly admonish and instruct relatives and others. If someone violates the precepts, is ungrateful, and so forth, it may be necessary to cut off what that person seeks, expel, strike, or rebuke that person, and require that person genuinely to practice according to the rules.

5/ Bestowing kindness and repaying kindness:

When those who have previously shown one great kindness hope to be repaid, one should exhort them to cultivate virtue. This is called the Great Repayment of Kindness.

6/ Ultimate purity:

When the fruition of the path has been perfected, one abides in Tusita Heaven until the time comes to descend and be born as one who attains complete and perfect enlightenment. Wishing to inspire joy in sentient beings, one descends into the human realm following the Tathagata, requests the turning of the Dharma wheel, and thereby widely benefits sentient beings. This is precisely the skillful means presented here.

These six types are accommodated and integrated according to circumstances. This means integrating the former three provisional vehicles in order to lead into the present One True Vehicle.

The Treatise on the Discrimination of Consciousness-Only further says that there are two types:

1 - Skillful means in rescuing and delivering, namely the six external types.

2 - Skillful means in dedication of merit, namely the six internal types.

According to their respective applicability, all such skillful means are subsumed here.

III. DISCLOSING THE ESSENCE

As to its nature, skillful means takes wisdom as its nature. In non-conceptual wisdom, one accords with the true object. In subsequently attained wisdom, it is used to benefit others by teaching the Dharma. Because it is capable of initiating the wondrous functioning of skillful means, subsequently attained wisdom is taken as its nature.

Consciousness-Only and other texts state that the latter five paramitas are all subsequently attained wisdom, because this is their nature. The nature of that which expresses and that which is expressed is further revealed through the discrimination of wisdom concerning causes. Here, in accordance with fundamental wisdom, wisdom is therefore its nature.

The following section explains the text.

The first cycle contains four points:

1. The World-Honored One explains by analogy.

2. Sariputra understands the explanation.

3. The Tathagata confirms his understanding.

4. The Buddha bestows a prediction upon him.

The text concerning those of middling and inferior faculties is likewise divided into four: of these four sections, the first is in the Skillful Means chapter, while the latter three are all in the Parable chapter.

Within the section in which the World-Honored One explains by analogy, the Treatise further analyzes five parts:

1) Praising the supreme subtlety of the Dharma. This is the passage beginning, “Since I attained Buddhahood.”

2) Praising the virtues of the Dharma teacher. This is the passage beginning, “At that time, among the assembly were arhats who had exhausted the outflows.”

3) Establishing the assembly’s doubt. This is the passage: “The Buddha said to Sariputra: ‘Stop, stop! There is no need to speak further. If this matter were spoken of, all the worlds would be startled and give rise to doubt.’”

4) Definitive declaration. This is the passage beginning, “Sariputra! The Buddhas appear in the evil age of the five defilements.”

5) Dispelling doubt. This is the passage: “The Dharma is the teacher of all Buddhas, and through the Dharma people perfect virtue. Because people are those who can reveal it, the Dharma relies upon people to be widely transmitted.”

First the excellence of the Dharma is praised; afterward, the excellence of the person is praised. The sravakas and others regarded the Dharma they themselves had realized as definitive. When they heard praise of what was being taught, doubts arose in them; therefore, there is the part Establishing Doubt.

What was to be definitively done had already been decided beforehand in the Buddha’s mind. Yet he said, “Stop,” in order that Sariputra would earnestly persist in his request and also that evil persons would withdraw. Since that meaning was then clearly explained, there is the part Definitive Declaration.

Among the assembly, after hearing what had previously been said, some still harbored doubts. The Buddha had to explain it again; therefore, there is the part Dispelling Doubt. Thus there are five parts.

These are divided into two sections:

– The first section praises the supreme subtlety of the Dharma and its teachers, namely the Sangha, whereupon the assembly gives rise to doubt.

– In the latter section, the Buddha again makes a definitive declaration and explains it to them. The assembly still has doubts, so the Buddha once more resolves those doubts.

Therefore, it is divided into two sections.

This chapter is now analyzed under four topics:

1) The two profound meanings: first presenting words of admonition and awakening in order to observe the minds of sentient beings.

2) The fourfold assembly is startled and doubtful, thereby bringing forth Sariputra’s request.

3) Revealing this true aspect and explaining those provisional gates.

4) Exhorting them to arouse joyful minds and inspiring sentient beings to delight in becoming Buddhas.

These are the three lines of verse at the end of the chapter.

*

-Sutra text: From “At that time, the World-Honored One” to “that which cannot be known.”

Commentary: The two profound meanings first present words of admonition and awakening in order to observe the minds of sentient beings.

The text has two parts: first the prose, and then the verses. The prose has two sections:

– The first section praises the wondrousness of the Dharma realized and taught.

– The second section, beginning with “Since I attained Buddhahood,” praises the excellence and subtlety of the Tathagata’s person—the Dharma teacher who realizes and teaches.

The first section is itself divided into two parts:

+ First, a general presentation of its supreme subtlety.

+ Then, beginning with “Why is this so?” an explanation of that supreme subtlety.

The first part is now further divided into two sections:

a) The first section clarifies that the Buddha, in mastery, arises from samadhi.

b) In the latter section, he addresses Sariputra, formally presenting the Dharma to be taught.

“Serenely” means gradually.

“Clearly” means distinctly.

The Treatise explains: Having contemplated with wisdom in accordance with reality, he calmly and lucidly arose from samadhi. Having arisen, he addressed Sariputra. This reveals that the Tathagata had attained the power of mastery. When the Tathagata enters samadhi, no one can disturb him and cause him to emerge from it. The Samadhi of the Abode of Immeasurable Meanings is called contemplation with wisdom in accordance with reality.

The Buddha’s supreme samadhi has two meanings:

1) Once the Buddha has entered samadhi, others cannot disturb him and cause him to arise from it. Unless the Buddha himself emerges from samadhi, no one else can cause him to do so. Therefore, the Buddha himself arose from samadhi.

2) Furthermore, this reveals that, having attained mastery, the Buddha can enter and emerge from samadhi at will.

Thus, for these two reasons, he arose from samadhi. Although it was the Samadhi of the Abode of Immeasurable Meanings, it was for the most part the fourth dhyana, because its virtues are supreme.

“He did not address anyone else but addressed Sariputra alone, because Sariputra corresponded to the Tathagata in profound wisdom”:

This means that Sariputra was foremost among the sravakas. His wisdom was sharp, and upon hearing, he immediately understood; he was the first to awaken and enter. Whenever the Buddha taught the Dharma, he necessarily responded to the faculties of his audience. Because Sariputra was foremost in wisdom and his faculties accorded with the Dharma, this is called correspondence.

Correspondence means accordance. It is not called correspondence because their wisdom was similar. When one’s faculties accord with the Buddha-Dharma, it is called correspondence. Therefore, he did not address the bodhisattvas. The Treatise gives five meanings:

1/ Because this was something the sravakas had to do. The Lotus Sutra of the Wondrous Dharma was taught for the sravakas, because what the sravakas had to do was relinquish the provisional vehicle; that was not something the bodhisattvas had to do.

2/ To cause the sravakas to dedicate themselves to great bodhi, inspiring them to arouse the resolve to attain the fruition of the Great Vehicle.

3/ To support and protect the sravakas, lest they become fearful and weak. If he had addressed the bodhisattvas, the sravakas, upon hearing it, would have thought that this One Vehicle was not their portion. Their minds would have become fearful and weak, and they would have been unable to advance in cultivation. He now addressed a sravaka so that they would cast aside the thought: “This is your portion; cast off your fearful and timid minds.”

4/ To cause the others to reflect well—that is, to cause the other sravakas to reflect carefully. They would think, “Sariputra has been addressed by the Buddha. Since I belong to the same group as he does, I too will surely be addressed.” They would then give rise to profound faith and reverence and arouse the resolve to practice.

5/ To prevent the sravakas from giving rise to the thought that what had to be done had already been completed. Formerly, the sravakas believed that they had realized the truth of cessation, that their attainment was complete, that they had fully realized it, and that what needed to be done had been done. Now the wondrous Dharma is praised, and they are told that they do not understand, causing them to relinquish the mind of the Lesser Vehicle.

Bodhisattvas are entirely unassociated with the five matters stated above. Therefore, although they possess keen faculties, the Buddha does not teach them directly but only indirectly. This is likewise not erroneous, for among those of the three vehicles, whoever harbors doubts or regrets is thereby caused to eliminate them all; moreover, directly teaching those of indeterminate nature is also teaching all the other classes.

The Dharma being praised broadly comprises 2 kinds g:

– First, wisdom.

– Second, the gateway of wisdom.

Therefore, the treatise says that there are two kinds of extreme profundity:

1) The extreme profundity of realization refers to wisdom.

2) The extreme profundity of Agama refers to the gateway of wisdom.

The gateway of wisdom is the teaching capable of expressing the meaning.

Extremely profound wisdom is the principle expressed by that teaching.

The Sanskrit is Agama, which here is called Teaching. It is also translated as Transmission, because it has been transmitted from the Buddhas of antiquity down to the present day. This meaning of extreme profundity applies to both Teaching and Principle.

Strictly speaking, however, it is the Principle that is called extremely profound. The profound gateway is described only as difficult to see, difficult to awaken to, and so forth. What the two vehicles do not understand also encompasses both of these. The remaining distinctions belong to the two dharmas of Principle and Teaching. Such is the intent of the treatise.

The treatise says: Wisdom means the meaning of omniscience and the wisdom of omniscience. The wisdom of one who possesses omniscience is called the wisdom of omniscience.

To penetrate and comprehend the nature and characteristics of things is called omniscience. This is precisely the Buddha-fruit of nirvana and bodhi. Alternatively, omniscience means non-discriminating wisdom. The repetition of the word “wisdom” refers to subsequently attained wisdom. Here, “meaning” is the object—that is, the object of the wisdom of omniscience—and is therefore called the meaning of the wisdom of omniscience. What is that object? It is precisely all modes of existence.

All modes of existence means everything, whether empty

or existent, conditioned or unconditioned, contaminated or uncontaminated, Teaching or Principle; all are called all modes of existence. “Modes” means categories. The categories of dharmas are exceedingly numerous and are not limited to a single kind. Their complete inclusion is called all modes of existence, meaning that all these modes of existence are the object of the wisdom of omniscience. Thus, this object comprising all modes of existence is called the wisdom that is expressed.

Now, when examined to its ultimate principle, wisdom has g 5 kinds that encompass all dharmas and are therefore called all modes of existence:

1. The nature of wisdom: this refers to suchness. Therefore, a later passage of the sutra says: “Only a Buddha can completely fathom the true characteristics of all dharmas.” The treatise itself explains that the nature of the Tathagata-garbha is the essence; it encompasses all dharmas and brings beings to accomplishment. That which brings beings to accomplishment is wisdom. Hence the passage below is cited as proof.

2. The characteristics of wisdom: these are the two uncontaminated wisdoms capable of contemplation—fundamental wisdom and subsequently attained wisdom—which constitute their essence. The sutra says: “His skillful means, knowledge, and vision are all complete; though one were to reflect to the utmost and deliberate together with others, one still could not fathom the Buddha’s wisdom, and so forth.” This is precisely what is being discussed here.

3. The companions of wisdom: these are the countless virtues and conditioned merits. The sutra says: “The Tathagata’s knowledge and vision are vast and profound; his immeasurable powers, unobstructed powers, and fearlessnesses are all complete, and so forth.” This is precisely what is being discussed here.

4. The causes of wisdom: these refer to the teaching capable of expressing the meaning, together with the myriad practices. This is precisely what the sutra means when it says: “That gateway of wisdom is difficult to understand and difficult to enter.”

The treatise calls this the extreme profundity of Agama. Furthermore, the treatise cites the sutra as saying: “The Tathagata is able to expound all dharmas through every kind of expression.” It also says: he has cultivated the immeasurable paths and teachings of the Buddhas to completion.

5. The objects of wisdom: these refer to all objects, whether empty or existent, conditioned or unconditioned, conventional truth or ultimate truth. The sutra says: “Such a characteristic, such a nature, and so forth.” This is precisely what is being discussed here.

Here, the gateway of wisdom is skillful means. Because the teaching capable of expressing the meaning is profound, the principle expressed by it is profound. Although the meaning may likewise apply to the other four kinds of wisdom, according to the teachings, among the five kinds of extreme profundity, suchness as the nature of wisdom is generally taken as the essence. Through the extreme profundity of Agama—that is, the former teachings of the three vehicles—the extreme profundity of realization is revealed as the essence of the One Vehicle; and the unsurpassed extreme profundity is great bodhi.

Therefore, the Srimala Sutra says: “The essence of the One Vehicle is only suchness.” This is the place of treasure in the chapter “The Conjured City.” Here, in this sutra, on the basis of true and supreme wisdom, only the nature of wisdom and the characteristics of wisdom are taken as the essence.

Bodhi and the severance realized through bodhi are both called bodhi; wisdom and the locus of wisdom are both called prajna, because they encompass everything. The ox cart in the burning house is precisely the characteristics of wisdom, for the ox cart signifies that although the tasks performed differ, what is bestowed is one.

The place of treasure has inherently existed since time immemorial, for it is precisely the nature of wisdom, because they mutually encompass and embrace one another, and because revealing and awakening beings to the Buddha’s knowledge and vision refers precisely to these two. Because these two exist, the other three naturally come to be established.

The phrase below, “one great causal condition,” refers precisely to these two, whether as cause or as fruit. This means that this wisdom is the true principle of the One Vehicle, while that gateway of wisdom is the provisional teaching of the three vehicles. These two kinds, true and provisional, are presented together, with a distinction made between Principle and Teaching, in order to cause those of the two vehicles to relinquish the provisional and adopt the true, cultivating the Cause so as to realize the Fruit. Therefore, the Srimala Sutra says: “Those of the two vehicles and so forth attain the ultimate four wisdoms and realize nirvana.” This is the Buddha’s skillful means, intended to cause them to relinquish the two provisional vehicles and adopt the one true vehicle.

The extreme profundity of realization. a

The treatise sets forth two meanings: first, the wondrous essence; second, difficulty of comprehension:

– The wondrous essence: the treatise explains that the extreme profundity of realization has five kinds.

– Difficulty of comprehension: the treatise says: it is even more profound, because it is something that no sravaka or pratyekabuddha can know.

From ancient times to the present, these five kinds of extreme profundity have been explained t solely on the basis of suchness:

1) Profundity of meaning: this is differentiated meaning.

2) Profundity of essence: this is the essence of intrinsic nature.

3) Profundity of inner realization: because it is inwardly realized by correct wisdom, while other kinds of wisdom cannot realize it.

4) Profundity as the basis: because the Dharma-realm and Dharma-nature are the foundation of the Buddhas.

5) Unsurpassed profundity: because its essence is supremely excellent; only great bodhi—that is, the fruit of unsurpassed, complete, perfect enlightenment—realizes it.

If the nature and characteristics of wisdom that illuminate through contemplation are also included, then t they are collectively called the Five Extremely Profound Realizations:

1/. Extreme profundity of meaning: the extremely profound function, as it is in itself, of correct wisdom accordant with suchness.

2/. Extreme profundity of essence: this refers to suchness, because it is the original nature of dharmas.

3/. Extreme profundity of inner realization: this further elucidates correct wisdom. Because suchness is profound within, it is therefore called Profound.

4/. Profundity as the basis: this further elucidates suchness. Because it is the foundation of all virtues, it is therefore called Profound.

5/. Unsurpassed profundity: this refers to great bodhi. Great bodhi is Anuttara-samyak-sambodhi realized by the Tathagata.

Acarya Asanga’s Treatise on the Vajracchedika Prajnaparamita says: Unsurpassed bodhi is the Principle of the Dharma-body. Samyak-sambodhi is the Wisdom of the reward body. Therefore, this passage explains both of these kinds together.

Its essence surpasses all things; therefore it is called Profound. This is the original meaning. If explained according to the general meaning, then, according to what is appropriate and what is expounded, each of the four wisdoms has four kinds of profundity: Meaning, Essence, Realization, and Basis.

Alternatively, there are four dharmas: the characteristics of wisdom, the nature of wisdom, the companions of wisdom, and the objects of wisdom, which correspond in sequence to the first four kinds of extreme profundity. Only Supreme Profundity pertains to great bodhi, because it is the sovereign of all virtues. Furthermore, because it is neither an analogy nor that which is analogized, neither conceptual thought nor that which is conceptually thought, it is called extremely profound—that is, it cannot be illustrated by analogy and is inconceivable.

The foregoing explains the meaning of Profundity, but it speaks only of Wisdom and does not apply generally to the Gateway of Wisdom.

According to the treatise’s explanation of the sutra, the Gateway of Wisdom also has five aspects. The treatise calls the comprehensive sentence the Profundity of the Agama; thus, it refers to the five things difficult to comprehend in the passage below:

Immeasurable: this refers to the nature of wisdom, the characteristics of wisdom, the companions of wisdom, and the objects of wisdom. In sequence, its Essence is all-pervasive, its Function is vast, its Virtues are complete, and its Dharma is universally extensive. It is boundless like space; the number of its virtues is inexhaustible, and ultimately it is certainly endless. Therefore it is called Immeasurable.

However, the present passage speaks only of the nature and characteristics of wisdom. These two kinds of wisdom are called Immeasurable because their Essence, Virtues, and Function are all boundless and inexhaustible.

The Gateway of Wisdom is extremely profound.

This also has two meanings: first, its Essence is wondrous; second, it is difficult to comprehend.

– Regarding the wondrousness of its Essence, the treatise cites the sutra as saying: “That Gateway of Wisdom is difficult to see, difficult to perceive, difficult to know, difficult to understand, and difficult to enter.” It possesses all five of these difficulties.

– It is difficult to comprehend because those of the two vehicles neither know nor readily awaken to it, for five reasons:

a) Because the meaning of Wisdom is profound, that gateway is difficult to see.

b) Because the essence of Wisdom is profound, that gateway is difficult to perceive.

c) Because the inner realization of Wisdom is profound, that gateway is difficult to know.

d) Because the basis upon which Wisdom relies is profound, that gateway is difficult to understand.

e) Because the supremacy of Wisdom is profound, that gateway is difficult to enter.

Thus, the five difficulties concerning the Teaching are successively correlated with the five kinds of extreme profundity of Wisdom.

Furthermore, there are two kinds of knowledge:

1. Ordinary knowledge.

2. Noble knowledge.

Ordinary knowledge is of two kinds:

1. Direct knowledge.

2. Inferential knowledge.

When ordinary direct knowledge cannot know it, this is called “difficult to see.” When inferential knowledge cannot know it, this is called “difficult to perceive.”

Noble knowledge is of two kinds:

1. Contaminated.

2. Uncontaminated.

When contaminated conventional knowledge cannot fully awaken to it, this is called “difficult to know.”

Uncontaminated knowledge is of two kinds:

1. Fundamental knowledge.

2. Subsequently attained knowledge.

When the former uncontaminated knowledge cannot know it, this is called “difficult to understand.” When the latter uncontaminated knowledge cannot know it, this is called “difficult to enter.”

– Entering means realization and understanding.

In the present sutra, it is only because these two kinds of uncontaminated knowledge cannot know it that it is said to be difficult to understand and difficult to enter. In general, both Realization and Teaching are difficult to comprehend, as stated: “Because all sravakas and pratyekabuddhas do not know it; only a Buddha can know it.”

Why are these two kinds of Extreme Profundity praised?

The reason the Buddha now praises these two kinds of extreme profundity is explained by the treatise itself: it is so that the great assembly will give rise to reverence and ultimately desire to hear the Tathagata teach the Dharma. This is the gradual means of guidance leading to what the Buddha will say below: “The One Vehicle is true; the Dharma realized by the Buddha is exceedingly profound and difficult to understand.”

First, he praises the profundity of Wisdom in order to reveal the gradual means of guidance leading to the later passage in which the Buddha praises teachings whose meanings are difficult to know, while the two vehicles are merely provisional vehicles.

Next, he praises the profundity of the Gateway so that the great assembly will give rise to the aspiration to hear the Dharma. Otherwise, it would be sufficient merely to praise the extreme profundity of Wisdom, which encompasses all the myriad virtues by which Buddhahood is attained.

*

-Sutra text: From “What is the reason?” to “their purport is difficult to understand.”

Commentary: This explains the “Extreme Profundity of the Agama” presented above. This section has two parts: first the question, and then the answer.

-QUESTION: “What is the reason?” means that one wishes to ask:

The first intent is this: The Dharma realized by the Buddha is called liberation. The three vehicles alike sit upon the couch of liberation; those of the two vehicles have also realized it, and they have already practiced and studied in accordance with the expedient verbal teachings. Why, then, is it now said that those of the two vehicles do not know these two kinds?

Their not knowing is precisely the meaning of the question, “What is the reason?”

The latter intent of the question is also this: Those of the two vehicles have not attained the Buddha’s wisdom, so it may be called extremely profound. But since they have already attained the Gateway of Wisdom, why is it called extremely profound, and why is it said that those of the two vehicles do not know it?

ANSWER: If “What is the reason?” is explained according to the first intent of the question, then although the liberation realized by the three vehicles is the same, prajna, the Dharma-body, Characteristics, Nature, and Wisdom are things that those of the two vehicles have not yet realized; they certainly do not know them. Moreover, they have not yet thoroughly understood the Gateway of Wisdom. From this point onward, the text explains only the eight kinds of extreme profundity of the Agama, intending to emphasize this point: “Those of the two vehicles cannot know even the profundity of the Teaching, much less the Buddha’s wisdom.”

– If “What is the reason?” is explained according to the latter intent of the question, then the earlier question of why the Gateway of the Teaching is profound will now be answered in full. Therefore, from this point onward, only the profundity of the Teaching is clearly explained. The treatise explains the sutra in eight sentences, whereas the present text contains only six. According to the treatise, it should read: “The Buddha formerly drew near to hundreds of thousands of myriads of kotis of countless Buddhas, fully practiced the immeasurable paths and teachings of those Buddhas, advanced courageously and diligently, became renowned everywhere, and accomplished the extremely profound and unprecedented Dharma. The Tathagata knows the Dharma that is difficult to understand; the teachings he expounds according to what is appropriate have a purport difficult to understand. These are things that no sravaka or pratyekabuddha can know.”

The present sutra additionally includes the sixth sentence, “The Tathagata knows the Dharma that is difficult to understand,” and the eighth sentence, “No sravaka or pratyekabuddha can know it,” thereby forming the eight kinds of Profundity:

•The first sentence, “The Buddha formerly drew near to hundreds of thousands of myriads of kotis of countless Buddhas,” is the Extreme Profundity of Receiving, Upholding, Reading, and Reciting. This makes clear that throughout three great kalpas the World-Honored One made offerings to Buddhas as numerous as the sands of twenty-six Ganges Rivers, and in the presence of those Buddhas received, upheld, read, and recited this Dharma gateway. It is therefore exceedingly profound, unlike the Dharma gateway of the two vehicles, which can be understood immediately after only a cursory encounter. Hence it is called extremely profound.

•The second sentence, “He fully practiced the immeasurable paths and teachings of the Buddhas,” is the Extreme Profundity of Practice. He fully cultivated the Buddhas’ paths of practice comprising the two benefits of Wisdom and Merit, unlike those of the two vehicles, who cultivate the causes only superficially. Therefore it is called extremely profound. Within it, everything is known correctly.

•The third sentence, “He advanced courageously and diligently,” is the Extreme Profundity of Resolute Practice. “Resolute” means decisive. To be pure, vigorous, and valiant; to endure weariness; and to accomplish whatever one undertakes—this is called resoluteness. Alternatively, through diligent effort one skillfully accomplishes everything, and the supreme fruit now attained is therefore called the Extreme Profundity of the Fruit. When the Buddha was still a bodhisattva cultivating the causes, he leapt into fire for the sake of a single sentence and relinquished his life for half a verse; he practiced austerities for six years and stood on tiptoe for seven days. It was certainly not without single-minded diligence and arduous exertion that he attained realization.

•The fourth statement, “His renown is heard everywhere,” refers to the profundity of the mind that increases merit. Because his renown resounds far and wide, ordinary beings and sages alike know of him, further encouraging him to apply himself diligently to cultivation and elimination, so that the merit of his own mind increases manifold. Alternatively, because his renown resounds and others hear of it, they all increase the merit of their minds. Since all hear his name and know of his renown, this constitutes profundity.

•The fifth statement, “He has accomplished the profound and unprecedented Dharma,” refers to the profundity of the mind of wondrous and delightful deeds. Because the Dharma accomplished consists of unprecedented, delightful, wondrous, and supreme deeds, the mind capable of accomplishing them is likewise delightful and wondrous. Since he teaches with a delightful and wondrous mind, the Teaching is difficult to know.

•The sixth statement, “The Dharma is difficult to understand, yet the Tathagata is able to know it,” refers to supreme profundity. Because the Dharma is exceedingly difficult to understand, yet the Tathagata is able to know it, that Dharma gateway is supreme. Alternatively, the Dharma in its essence is difficult to comprehend and therefore supreme; only a Buddha can know it, and thus it is called profound.

•The seventh statement, “The purport of what the Buddha teaches according to what is appropriate is difficult to understand,” refers to the profundity of entry. The profundity of entry means that the intention contained in the words, phrases, and passages is difficult to grasp. Because the Buddha himself abides in and comprehends that intention, he differs from followers of non-Buddhist paths, who do not themselves understand it; how, then, could they cause others to understand? Therefore, it is said that the Dharma of causes and conditions is exceedingly profound.

Entry has two meanings:

– First, because it is difficult to enter and comprehend, only the Buddha himself understands it.

– Second, because what the Buddha teaches according to what is appropriate enables others to enter the Dharma, yet its purport is difficult to comprehend, it is called profound.

•The eighth statement, “That which none of the shravakas or pratyekabuddhas can know,” refers to the profundity of the deeds and abiding support not shared with shravakas and pratyekabuddhas. It is unlike the deeds of the two vehicles. Outwardly, there are deeds benefiting others; inwardly, there is abiding support benefiting oneself. Therefore, it constitutes profundity.

To summarize the above: by drawing near to the Buddhas, receiving and retaining, reading and reciting, cultivating and practicing, attaining certainty, increasing the merit of the mind, realizing delightful and wondrous deeds, and accomplishing the supreme Dharma, what the Buddha teaches according to what is appropriate is difficult to understand. The two vehicles cannot fully comprehend that Gateway of Wisdom, which is called profound because it is difficult to comprehend, realize, and enter. How much more, then, must the Buddha’s Wisdom itself be profound!

*

-Scriptural passage: From “Shariputra” to “many kinds of similes.”

Commentary: Above, the wondrous excellence of the Dharma realized and taught is praised. Below, the Tathagata is praised as the wondrous and excellent Dharma teacher who is capable of realizing and teaching it.

According to the treatise’s explanation of the sutra, this passage should read: “Why is this? Shariputra! It is because all Buddha-Tathagatas have accomplished the cause of freely teaching. Shariputra! The Tathagata has accomplished many kinds of skillful means, many kinds of knowledge and vision, many kinds of mindful contemplation, and many kinds of words.” The preceding portion here is the general statement, while the following portion explains the words of the preceding portion.

“Shariputra! Since I attained Buddhahood, I have everywhere extensively proclaimed verbal teachings, and I have employed innumerable skillful means to guide sentient beings and cause them to abandon their various attachments, and so forth.” Unfolding the meaning of these words: because the Tathagata himself has fully accomplished the cause of freely teaching the principle he has realized, he now speaks of the Wisdom and the Gateway of Wisdom that he has realized, both of which are extremely profound.

What is called the accomplishment of the cause of teaching? It consists of many kinds of skillful means, many kinds of knowledge and vision, many kinds of mindful contemplation, and many kinds of words. The first three of these are collectively called causes and conditions. Causes and conditions here mean principles. Words are called similes because words are frequently used to express similes.

According to the treatise’s explanation of the sutra, the passage through “similes” is called the General Statement, while the passage from “extensively proclaimed” onward is called the Particular Statements, which successively explain it. The treatise gives three explanations:

1) The treatise separately explains the first four statements.

2) The treatise twice correlates the statements in the sutra with those four statements.

3) Of those two occasions, one elucidates the first three meanings, while the other elucidates the fourth meaning.

The first occasion separately explains that, because the Tathagata has accomplished four kinds of merit, he is able to teach and transform sentient beings:

1/ Accomplishment of coming forth. This refers to the Buddha’s use of many kinds of skillful means, from descending from Tusita Heaven into the human world through manifesting entry into nirvana. He reached throughout the ten directions and established inconceivable teaching and transformation: the Eight Aspects of Attaining the Way, benefiting sentient beings, and the functioning of expedient and skillful wisdom. Therefore, this is called skillful means.

Concerning the Eight Aspects, fascicle 568 of the Great Prajnaparamita Sutra states:

1- Having disappeared from Tusita Heaven, he immediately manifested

entry into the womb.

2- Infancy.

3- Childhood.

4- Ascetic practice.

5- Attainment of the Way.

6- Subjugation of Mara.

7- Turning the Dharma wheel.

8- Entry into parinirvana.

Why are the Eight Aspects manifested? That sutra states: “At that time, the heavenly king Most Excellent again addressed the Buddha, saying: ‘Why does a bodhisattva who practices profound prajna manifest these aspects in order to liberate sentient beings?’ The Buddha told Most Excellent: ‘The characteristics of profound prajna cannot be apprehended, nor can the characteristics of a bodhisattva be apprehended. Nevertheless, through the mighty power of skillful means, he manifests many kinds of transformational aspects for sentient beings, from entry into the womb through nirvana.

The devas cling to permanence, believing that they will never fall. Therefore, to break that attachment, the bodhisattva manifests entry into the womb, thereby causing those devas to give rise to the perception of impermanence. Even the most excellent being in the world, who is undefiled by sensual desire, may still at times descend; how, then, could the other devas be permanent?

“‘Therefore, do not be heedless. You must be ever more diligent and vigorous, constantly mindful of cultivating the Way. When one sees that even the sun sometimes sets, one knows that the light of a firefly cannot long endure.

Moreover, some devas are heedless and attached to pleasure. They do not cultivate the true Dharma but indulge freely in amusement. Although they dwell together with the bodhisattva in the heavenly palace, they do not come to pay homage or inquire about the Dharma.

Each thinks: “This morning we shall enjoy ourselves; tomorrow we shall go to the bodhisattva and receive the precious Dharma.” They say to one another: “The bodhisattva and I always dwell here together; how could it be too late to cultivate?”’ Therefore, as though rescuing their heads from fire, the bodhisattva breaks their heedlessness by manifesting his descent.

Such a manifestation has two causes and conditions:

a) To cause the devas to abandon heedlessness.

b) To enable all sentient beings to behold him.

This continues through the eighth aspect: “Moreover, there are devas and humans who delight in hearing teachings about perfect quiescence; for their sake, the bodhisattva therefore manifests nirvana.” The ninth fascicle of the Mahayana-samgraha Treatise differs slightly in places. The Avatamsaka Sutra presents ten manifested aspects, all of which are explained extensively in that treatise.

2/ Accomplishment of teaching and transformation refers to many kinds of knowledge and vision, manifesting the various causes of defilement and purity. Because he is fully endowed with knowledge and vision, he can, through the transformation body itself, reveal that origination contains all the causes of defilement capable of bringing about suffering, while the path contains all the causes of purity capable of realizing cessation.

Alternatively, he manifests the principles governing all defiled and pure dharmas. “Cause” means a reason or governing principle. First, he manifests an appropriate body; that body reveals the principles governing the defilement and purity of all dharmas.

The treatise’s explanation distinguishes this accomplishment from the fourth accomplishment. This accomplishment is based on realization of the Dharma, whereas the other is based on teaching the Dharma.

3/ The ultimate accomplishment of merit refers to the many kinds of contemplative mindfulness. Because he expounds that Dharma, the accomplishment of causes and conditions accords with the Dharma. This sentence means that the Buddha has fully accomplished the many kinds of Dharma of contemplative mindfulness and so forth that he teaches. The causes and conditions of the Dharma as expounded accord with one another from beginning to end. “Accord” means to tally with the meaning realized through direct attainment.

4/ The accomplishment of exposition refers to the many kinds of verbal expression. By means of the four unobstructed understandings: Upon what does he rely? What names, phrases, and clauses does he use? What does he follow? Which sentient beings are capable of receiving the teaching, so that he may expound it to them?

“Upon what does he rely?” means: upon what meanings? This is the unobstructed understanding of Meaning.

“What names, phrases, and clauses does he use?” means: what kinds of names, phrases, and clauses? This is the unobstructed understanding of Dharma.

“What does he follow?” means: following the languages and sounds of sentient beings in which directions does he expound the Dharma to them? This is the unobstructed understanding of Language.

“Which sentient beings are capable of receiving the teaching, so that he may expound it to them?” means: the Buddha expounds the Dharma to those sentient beings whose faculties and capacities enable them to receive it. This is the unobstructed understanding of Eloquence.

Among these four kinds of accomplishment:

+ The first is capable of manifesting the transformation body and the eight signs of attaining the Way.

+ The second is capable of revealing the principles governing the defilement and purity of all dharmas.

+ The third means that the Dharma as expounded is brought to ultimate completion.

+ The fourth is endowed with the four unobstructed understandings.

Because the Buddha, the Dharma Teacher, possesses these four accomplishments of the causes of exposition and is thereby supremely wondrous, the Dharma he expounds is likewise supremely wondrous. After explaining the four statements, the treatise further clarifies the distinction between the second and fourth statements, saying: The accomplishment of instruction relies upon the realized Dharma. The accomplishment of exposition relies upon the exposition of the Dharma.

– Relying upon the principles of defilement and purity in the Dharma of Suffering, Origination, Cessation, and the Path, which one has personally realized, one successively expounds them to others. This is called the accomplishment of instruction and is the second statement.

– Relying upon the exposition of the Dharma, one successively expounds to others Meaning, Dharma, Language, and Eloquence. This is called the accomplishment of exposition and is the fourth statement, for all are free from confusion.

Alternatively, the four kinds above may be classified as follows:

The first statement is the virtue of the transformation body.

The second statement is the virtue of the reward body.

The third statement is the virtue of the Dharma body.

The fourth is complete possession of the four kinds of eloquence.

Because the three bodies and the four kinds of eloquence are complete, exposition can arise. Because the three bodies are complete, wisdom is exceedingly profound. Because the four kinds of eloquence are complete, the gateway of wisdom is exceedingly profound. Therefore, those causes and conditions are precisely the three kinds mentioned above: skillful means, knowledge and vision, and contemplative mindfulness. Parables refer to the many kinds of verbal expression.

*

-Scripture text: “Extensively expounded verbal teachings” through “causing them to abandon the mind of attachment.”

The Commentary says: Above, following the wording of the treatise, the four general statements were first distinguished and explained. The treatise then, in a second explanation, correlates the passages of the scripture below with these four statements:

a) This is the first statement: “Many kinds of skillful means.”

b) “Why is this so? Because the Tathagata’s skillful means and paramita of knowledge and vision have all been perfected.” This is the second statement: “Many kinds of knowledge and vision.”

c) “O Sariputra! The Tathagata’s knowledge and vision” through “liberations and samadhis.” This is the third statement: “Many kinds of contemplative mindfulness.”

d) “Deeply entering the boundless” through “the ultimate beginning and end, and so forth.” This is the fourth statement: “Many kinds of verbal expression.”

Although the treatise correlates the scripture passages below with the four general statements above, it first explains the first three statements in two rounds and then explains the final statement in two rounds. The text of that treatise is lengthy and difficult to understand at first sight. It should therefore be read according to this arrangement.

Here, the first explanation states: “Furthermore, the many kinds of skillful means” means revealing the various faults of the heterodox teachings of non-Buddhists and the various merits of the true Dharma of the Buddhas. As the scripture says: “O Sariputra! Since I attained Buddhahood, I have extensively expounded verbal teachings and employed countless skillful means to guide sentient beings from various places, enabling them to attain liberation.” Although the wording differs slightly, the general meaning is the same.

The countless skillful means are further explained in four ways:

a) Skillful means are the means by which sentient beings are caused to enter the various wholesome dharmas.

b) They serve to eliminate doubts.

c) They cause beings to enter superior, higher wisdom.

d) Relying upon the four means of attraction, they embrace sentient beings and enable them to attain liberation.

The many kinds of skillful means here are divided into these six explanations:

1) Avoiding the false. 2) Entering the true.

3) Advancing in goodness. 4) Destroying evil.

5) Oneself entering superior wisdom.

6) Enabling others to attain liberation.

Correlating them in sequence, the Buddha uses these skillful means to guide and gather all sentient beings, causing

them to abandon all attachments. Attachment is the basis of clinging, because it is the root of craving and the defilements of samsara.

The treatise says: “All attachments” means being attached everywhere—attachment to the realms, attachment to the stages, attachment to one’s status, or attachment to a vehicle.

+ Attachment to the realms means attachment to the three realms.

+ Attachment to the stages means attachment to rigid observance of precepts, to the samadhi stage of the first dhyana, through to the stage of neither perception nor non-perception and the stage of the attainment of cessation; that is, regarding the nine successive meditative attainments as stages. Rigid observance of precepts, attachment to views, and attachment to samadhi are therefore called attachment to stages.

+ Attachment to one’s status means attachment to the status of a householder, regarding those of the same kind as one’s own and performing all kinds of karma based on wrong views and so forth; or attachment to the fame and material support belonging to the status of a monastic, thereby frequently giving rise to all kinds of discursive examination, afflictions, and so forth.

+ Attachment to a vehicle means that one who is attached to the sravaka vehicle delights in observing the precepts of the Lesser Vehicle and seeks the four fruits, and so forth. Attachment to the Great Vehicle means attachment to material support, offerings, reverence, and so forth, due to attachment to the contemplation and discrimination of the various characteristics of dharmas, even to the point of discriminating the stage of Buddhahood.

*

-Scripture text: “Why is this so?” through “have all been perfected.”

The Commentary says: This is the second statement. In its first explanation, the treatise states: “Furthermore, the many kinds of knowledge and vision” means that, having personally accomplished the inconceivable realm, the Buddha teaches the sravakas and bodhisattvas. As the scripture says: “O Sariputra! The Tathagata’s knowledge and vision and skillful means have reached the other shore.” Reaching the other shore means surpassing all other bodhisattvas.

Although the wording differs slightly, the meaning does not differ. Knowledge and vision constitute the essence of the two wisdoms of ultimate and conventional truth. Fundamental wisdom is called Knowledge. Subsequently attained wisdom is called Vision. Skillful means refers to the wondrous functioning and skillful means of this wisdom. Because the Buddha has personally accomplished the inconceivable realm, he possesses knowledge and vision; his teaching of the sravakas and others is called skillful means.

“Paramita” means reaching the other shore. It clearly indicates that the Buddha has accomplished the essence of the two supreme wisdoms and can therefore accomplish the inconceivable realm. Having reached the other shore, he surpasses all. Because he fully possesses skillful means, the wondrous functioning of the two wisdoms, he can also enable others to reach the other shore; therefore, by means of this knowledge and vision of the inconceivable realm, he can also teach the sravakas and bodhisattvas.

*

-Scripture text: “Sariputra” through “liberations and samadhis.”

The Commentary says: This is the third statement. In its first explanation, the treatise states: “Furthermore, there are many kinds of contemplative mindfulness.” As the scripture says: “O Sariputra! The Tathagata’s knowledge and vision are vast and profound, unobstructed and unhindered. His Powers, Fearlessnesses, Unique Qualities, faculties and powers, factors of bodhi, dhyana concentrations, liberations, samadhis, and samapattis have all been perfected.”

In general, the meaning of the text is the same, though there are some differences in detail. Here, “broad” in reference to knowledge and vision means boundless; “great” means unsurpassed; “profound” means unfathomable; and “far-reaching” means extending through the infinitely long duration of the future.

The foregoing is the General Statement concerning the virtues. The two wisdoms are their essential nature and therefore are called knowledge and vision. Furthermore, these virtues are also encompassed by the retinues of the two wisdoms and therefore are called knowledge and vision.

From “immeasurable” onward are the Particular Statements concerning the virtues. According to this scripture:

– Immeasurable: these are the Four Immeasurables. According to the treatise’s explanation of the scripture, they are unobstructed.

– Unhindered: this refers only to the four unhindered understandings.

– Powers: this refers to the Ten Powers.

– Fearlessnesses: this refers to the four fearlessnesses.

+ Distinctive qualities: the treatise explains the distinctive qualities in the scripture as the eighteen distinctive qualities.

+ Faculties: this refers to the five faculties.

+ Powers: this refers to the five powers.

+ Factors of awakening: this refers to the thirty-seven factors of awakening.

The above four categories are not present in the original scripture.

– Dhyana: this refers to the four meditative absorptions of the Form Realm.

– Concentration: this refers to the four formless concentrations.

– Liberations: this refers to the eight liberations.

– Samadhi: this refers to samadhi.

+ Samapatti: this refers to the nine successive attainments. This category is likewise not present in the scripture.

The treatise’s explanation of the scripture contains thirteen divisions. Here, this scripture combines them into eight divisions of virtues, called contemplative recollection. Their essence is explained as clearly recollective wisdom, so they cannot be explained extensively. The divisions of meaning should each be distinguished briefly.

1. The Four Immeasurables.

They are distinguished under five headings: Enumeration of Names; Explanation of Names; Discernment of Modes of Activity; Identification of Essential Nature; and Discernment of Differences.

1.1- Enumeration of Names: these are only the immeasurable loving-kindness, immeasurable compassion, immeasurable sympathetic joy, and immeasurable equanimity.

1.2- Explanation of Names:

•1 - Because they take immeasurable objects as their conditions, taking all sentient beings as conditions, these four arise.

•2 - Because they give rise to immeasurable practices, their modes of understanding are likewise exceedingly vast.

•3 - Because they bring about immeasurable fruits, one attains the merit of Great Brahma and becomes a Tathagata.

•4 - They have many associated qualities and many explanations.

1.3- Discernment of Modes of Activity: the sentient beings of the dharmadhatu may be summarized into three kinds:

•1 - Toward those who experience neither suffering nor happiness, one non-delusively wishes to bestow happiness upon them; this is called loving-kindness. Non-hatred is its essence.

•2 - Toward those who suffer, one helps eliminate their suffering; this is called compassion. Non-harming is its essence.

•3 - Toward those who are happy, one helps them rejoice; this is called sympathetic joy. Not resenting wholesome roots is its essence.

Furthermore, toward those who experience neither suffering nor happiness, one gives rise to the thought that they may be free from delusion; toward those who suffer, one gives rise to the thought that they may be free from hatred; and toward those who are happy, one gives rise to the thought that they may be free from craving. Impartially wishing that they may be free from all evils is therefore called equanimity. Because it causes them to abandon evil, skillful equanimity is its essence.

1.4- Identification of Essential Nature: their essential nature consists of three dharmas: non-hatred, non-harming, and equanimity. The essence of not resenting is non-hatred, because there is no other dharma.

1.5- Discernment of Differences: here, each has three kinds:

•1 - Taking sentient beings as conditions, giving rise to the conception of sentient beings.

•2 - Taking dharmas as conditions, not perceiving sentient beings but giving rise only to the conception of dharmas.

•3 - Taking nothing as a condition: because, with regard to all dharmas, one further departs from the discriminating mind and gives rise to the conception of suchness, this is called taking nothing as a condition. Alternatively, the immeasurable that takes dharmas as conditions takes the teachings of the Dharma as its conditions.

Of these three kinds of conditions, the first is shared with non-Buddhist paths, the second is shared with the two vehicles, and the last belongs only to bodhisattvas.

The first three Immeasurables bring peace and happiness; the final Immeasurable brings benefit. The fruits they produce may be understood accordingly.

These Four Immeasurables differ from the four—great loving-kindness, great compassion, great sympathetic joy, and great equanimity. Those four are solely contemplations of reality, can be aroused only by a Buddha, take beings born within the Three Realms as their conditions, and are unaccompanied by delusion. These four, however, encompass both the conventional and the real, may be aroused by both ordinary beings and noble ones, take no fixed realm as their condition, and are not necessarily unaccompanied by delusion.

2. The Four Unhindered Understandings.

They are distinguished under three headings: Enumeration of Names, Discernment of Characteristics, and Identification of Essence:

2.1- Enumeration of Names: first, unhindered understanding of dharmas; second, unhindered understanding of meanings; third, unhindered understanding of expressions; and fourth, unhindered understanding of eloquence.

2.2- Discernment of Characteristics: dharmas refer only to the words, phrases, and syllables of the verbal teachings that express meaning; meanings refer to the truths and principles—ultimate and conventional—that are expressed; expressions refer only to the sounds, that is, the languages, of various regions; and eloquence refers only to the seven kinds of eloquence. Because these four kinds of wisdom take their respective objects as conditions without entanglement or obstruction, they are called unhindered understandings. There are many distinctions, as explained in the Treatise on the Bodhisattva Stage of the Viniścayasaṃgrahaṇī and the Treatise on the Ten Stages.

2.3- Identification of Essence: these four unhindered understandings take uncontaminated subsequently attained wisdom as their essence, because they do not directly realize the real. Unhindered understanding of meanings also encompasses direct wisdom. This wisdom is attained in part on the First Ground; on the Ninth Ground, it functions spontaneously, is free from obstructions, and is perfected; at the fruit of Buddhahood, it is complete.

3. The Ten Powers.

They are broadly distinguished under five headings: Discernment of Names, Identification of Essence, Modes of Activity, Sequence, and Various Aspects.

3.1- Discernment of Names has two parts: first, Enumeration of Names; and second, Explanation of Names.

+ Enumeration of Names:

1/ The power of wisdom concerning what is possible and what is impossible.

2/ The power of wisdom concerning individual karma; fascicle 53 of the Great Prajnaparamita Sutra calls it the power of wisdom concerning the ripening of karma.

3/ The power of wisdom concerning meditative absorptions, liberations, samadhis, and attainments; the Great Prajnaparamita Sutra calls it the power of wisdom concerning the defilement and purification of meditative absorptions, liberations, samadhis, and attainments.

4/ The power of wisdom concerning superior and inferior faculties.

5/ The power of wisdom concerning the various kinds of inclinations.

6/ The power of wisdom concerning the various dhatus.

7/ The power of wisdom concerning practices leading everywhere; the Great Prajnaparamita Sutra calls it the power of wisdom concerning all-pervasive practices.

8/ The power of wisdom concerning the recollection of past abodes.

9/ The power of wisdom concerning birth and death.

9/ The power of wisdom concerning the exhaustion of the contaminants.

+ Explanation of Names: first comes the general designation, followed by the individual designations.

– General explanation:

Power means the capacity to destroy hostile enemies and means that which cannot be subdued. Fascicles 49 and 50 of the Bodhisattva Stage of the Yogācārabhūmi, fascicle 57 of the Viniścayasaṃgrahaṇī, fascicle 5 of the Bodhisattva Piṭaka Sutra, fascicle 4 of the Prakaraṇāryavācāśāstra, fascicle 14 of the Abhidharmasamuccaya, and the Great Prajnaparamita Sutra all explain this characteristic as great awesome power, corresponding to every kind of capacity for benefiting sentient beings and ultimately conquering and subduing all hostile maras; therefore, it is called power. Because its awesome might is capable of destroying those difficult to subdue, it is called power.

The Abhidharmasamuccaya states: because they skillfully subdue the maras and are adept at retaining and discussing questions, they are called the Ten Powers.

Ten is a number. Because the functions of these powers differ and there are ten kinds, they are called the Ten Powers. According to the Six Kinds of Compound Interpretation, this is an explanation incorporating a number.

– Individual explanation:

The individual names are explained as follows:

1/ The power of wisdom concerning what is possible and what is impossible: when causes and effects correspond, this is called possible. When they do not correspond, this is called impossible. Therefore, the Yogācārabhūmi says: pure or impure results do not arise from incongruous causes. Causes operate in accordance with reality; this is called possible. Possible means establishment, basis, and arising: because a cause can establish a result, serves as its basis, and can cause the resultant dharma to arise, it is called possible on account of establishment. The incongruous, which is contrary to the foregoing, is called impossible.

Omniscient wisdom free from obstruction and purified wisdom free from overweening pride are, with regard to these two categories, called wisdom. The meaning of power is as explained above.

2/ Knowledge-power regarding one’s own karma: the three kinds of karma created by each person through the three modes of action over the three times may be karma to be experienced in the present life, karma to be experienced in the next life, karma to be experienced in a subsequent life, or karma whose time of fruition is indeterminate; this is called one’s own karma. Correctly knowing this karma is called the knowledge-power regarding one’s own karma.

Because this power gives rise to knowledgeable understanding concerning the heterogeneous maturation of wholesome and unwholesome karma, it is also called the knowledge-power regarding the heterogeneous maturation of karma.

3/ Knowledge-power regarding meditative absorptions, liberations, samadhis, and attainments: Meditative absorptions refer to the Four Meditative Absorptions. Liberations are the Eight Liberations. Samadhis are all concentrations in which mind is present. Attainments are all concentrations, whether mind is present or absent. Correctly knowing these is called the knowledge-power regarding meditative absorptions, liberations, samadhis, and attainments.

These various concentrations include both the contaminated and the uncontaminated; therefore, adding the terms “defiled” and “purified,” it is called the knowledge-power regarding the defilement and purification of meditative absorptions, liberations, samadhis, and attainments.

4/ Knowledge-power regarding the superiority and inferiority of faculties: this refers to the Five Faculties, beginning with faith and so forth. Here, with respect to the degree of the Five Faculties, those whose immaturity is of the intermediate level are called superior, while those whose immaturity is of the highest level are called inferior. Correctly knowing this is called the knowledge-power regarding the superiority and inferiority of faculties.

If one takes faith in others as the starting point, or takes contemplation of dharmas as the starting point, this constitutes the superiority and inferiority of faculties.

5/ Knowledge-power regarding various kinds of resolute understanding: inclinations and resolute understandings are called various kinds of resolute understanding. Correctly knowing this is called the knowledge-power regarding various kinds of resolute understanding.

6/ Knowledge-power regarding various dispositions: if one broadly establishes various natures—whether of the One Vehicle, the Three Vehicles, the Four Vehicles, the Five Vehicles, or behavioral dispositions such as greed, anger, and delusion, up to the 80,000 dispositions—these are called various dispositions, because “disposition” means nature. Correctly knowing this is called the knowledge-power regarding various dispositions.

7/ Knowledge-power regarding practices leading everywhere: when, among the various approaches, one follows the appropriate practice—as one inclined to greed cultivates contemplation of impurity and so forth—this is called practice leading everywhere. Alternatively, the practices that lead to all five destinies; the practices belonging to all the various categories of non-Buddhist ascetics and brahmins; or blameless courses of conduct in this life and future lives are called practices leading everywhere. Correctly knowing this is called the knowledge-power regarding practices leading everywhere.

+ Knowledge-power regarding universally operative practices: because it can clearly know the practices that operate universally throughout every destination, it is also called the knowledge-power regarding universally operative practices.

8/ Knowledge-power regarding recollection of former abodes: with respect to every kind of sentient being, various categories are provisionally designated and established through the languages of the four quarters. In accordance with all their former individual existences in past times, these are explained in eight statements:

a) Such was the name.

b) Class of sentient being.

c) Lineage and clan.

d) Food and drink.

e) Experience of suffering and happiness, whether the retribution experienced was painful or pleasant.

f) Longevity.

g) Length of residence.

h) Limit of the lifespan.

Among these eight, six kinds of recollection constitute a brief account of practiced conduct, and there are immeasurable kinds of recollection of former abodes. The six brief practices comprise:

1) A provisionally established appellation by which one was called.

2) Differences among classes, such as kshatriyas and so forth.

3) Father and mother.

4) Customs of food and drink.

5) Prosperity and decline.

6) Lifespan.

These former abodes are past objects, because they were abodes in previous lives. To give rise to recollection concerning these former abodes, fully recollecting their activities through knowledge, is called the knowledge-power regarding recollection of former abodes.

8/ Knowledge-power regarding birth and death:

When sentient beings are about to die, this is called the time of death; when they abide in the intermediate existence, this is called the time of birth. The ability correctly to know the time of death and the time of birth in wholesome and unwholesome destinies is called the knowledge-power regarding birth and death.

10/ Knowledge-power regarding the exhaustion of the outflows:

When all outflowing dharmas and latent tendencies have been completely severed without remainder, this is called the exhaustion of the outflows. Correctly knowing this is called the knowledge-power regarding the exhaustion of the outflows.

Knowledge is the essence, and power is its function; yet knowledge itself is power, and there is no separate nature apart from it. Here, “knowledge-power associated with recollection of former abodes” is a proximative compound, explained on the basis of closely related factors. In the other cases, from the first—places and non-places—through the exhaustion of the outflows, the object contemplated is the object, and the knowledge-power is the knowledge that contemplates it.

“Knowledge-power regarding places and non-places” through “knowledge-power regarding the exhaustion of the outflows” are dependent determinative compounds, explained on the basis of the principal element. Former abodes are the object. The knowledge-power associated with recollection is that which contemplates them, and this too is a dependent determinative compound.

3.2- Concerning the disclosure of the essence:

Fascicle 57 of the Section on Investigation and Determination states: the essence consists of the Buddha’s complete faculties of knowledge and wisdom. The Abhidharma-samuccaya states: it consists of concentration, wisdom, and the minds and mental factors associated with them. The Bodhisattva-bhumi states that, in general, only the Five Faculties constitute its intrinsic nature. Although these three passages differ, the essence has five aspects:

1) Supreme essence: thus, the Section on Investigation and Determination states that the Buddha’s complete faculties of knowledge and wisdom constitute its nature.

2) Generative essence: thus, the Abhidharma-samuccaya speaks of concentration and wisdom.

3) Definitive real essence: the Bodhisattva-bhumi states that the Five Faculties constitute its nature, because wisdom is preeminent. It further states that the wisdom of the Ten Powers is their intrinsic nature. For this reason, it speaks only of the knowledge-power regarding places and non-places and so forth, without speaking of the power of faith, the power of diligence, and so forth. Understood in this way, it accords with the passage in the Section on Investigation and Determination.

4) Associated essence: the Abhidharma-samuccaya further states that it consists of the minds and mental factors associated with them; thus, the four skandhas constitute its nature.

5) Retinue essence: the Five Skandhas constitute its nature. Concentration, the Path, uncontaminated form, and so forth constitute the essence because they serve as auxiliary conditions.

Although no passage explicitly states this, reason dictates that it must be so, because preventing violations of the precepts assists in subduing the hostile maras.

The remaining three approaches are as explained in fascicle 2 of the Commentary on the Vimalakirti-nirdesha.

4. The Four Fearlessnesses.

They are distinguished through five approaches: explanation of the names, disclosure of the essence, modes of activity, sequence, and various aspects. They are also treated in fascicle 5 of the Bodhisattva-pitaka Sutra, fascicle 53 of the Great Prajnaparamita Sutra, fascicle 4 of the Prakaranaryavaca-shastra, fascicle 50 of the Yogacara-bhumi, and fascicle 14 of the Abhidharma-samuccaya.

4.1- Explanation of the names has two sections: enumeration of the names and interpretation of the names.

a. The enumeration of the names comprises:

1) Fearlessness concerning perfect and complete awakening.

2) Fearlessness concerning the exhaustion of the outflows.

3) Fearlessness concerning obstructive dharmas.

4) Fearlessness concerning the path leading out of suffering.

b. The interpretation of the names has two sections:

1) General: explanation of the common designation.

2) Particular: explanation of the individual designations.

Regarding the general designation, “Four” is the number. “Fearlessness” means that, in these four respects, one is personally able to understand clearly and remains composed and unafraid. Because the mind is neither timid nor feeble, has no doubt or anxiety, and is utterly free from alarm and fear, it is called fearlessness.

Regarding the individual designations, correctly awakening to all dharmas and equally awakening to all dharmas is perfect and complete awakening. When both the seeds and present manifestations of all afflictive outflows have been severed, this is called the exhaustion of the outflows. “Obstructive dharmas” means that defilement necessarily constitutes an obstruction; hence they are called obstructive dharmas. “Path of liberation” means that what the noble ones cultivate certainly brings liberation from suffering; it is called the path leading out of suffering. Attaining fearlessness in these four respects means that all are dependent determinative compounds, explained on the basis of the principal element.

4.2- Concerning the disclosure of the essential nature.

Fascicle 57 of the Section on Investigation and Determination states that faith, diligence, mindfulness, concentration, wisdom, and the complete faculty of knowledge constitute its nature. The Abhidharma-samuccaya states that it consists of concentration, wisdom, and the minds and mental factors associated with them. It further states that, when their functions arise, subsequently attained knowledge constitutes their nature; when they abide in their intrinsic nature, correct knowledge constitutes their essence.

This essence has five bases: the two superior knowledges as its essence; the concentration and wisdom that are aroused as its essence; the five faculties of faith and the rest as its essence; the four associated skandhas as its nature; and the five attendant skandhas as its essence.

4.3. Regarding the Modes of Activity

As the sutra states: “The Blessed One declared of himself: ‘I am the Perfectly Enlightened One.’ When ascetics or those who were not ascetics came from other regions, the Buddha inquired after them, saying: ‘Do you abide in ease? Are you able to obtain alms?’

Then someone among the assembly raised this objection: ‘One who is called the Perfectly Enlightened One knows everything without exception. Yet now he asks others questions. How can he act in such a contradictory manner?’ In the face of this objection, my right view remains unshaken; I abide in ease, neither alarmed nor afraid, and declare that I occupy the exalted station of a great seer.

Why, then, do I ask? It is to bring those who come under discipline, causing them to generate a superior aspiration; upon hearing the Buddha inquire after them, they will generate the mind directed toward the Way. It is also because I wish everyone to consider carefully: the Buddha asks even though he knows; how much more should others who do not know ask?

It is also to establish a model for later generations: when they see people come and generate the aspiration, they should guide and gather them in. It is not that the Buddha does not know, despite being called the Perfectly Enlightened One.”

Furthermore, as the sutra states:

“When all my outflows had been exhausted, Devadatta committed evil deeds, and the Buddha frequently rebuked him; whereas Chấp Nhật was compliant, and the Buddha frequently spoke gently to him. Someone then raised this objection: ‘It is said that the outflows are exhausted and the afflictions have all been ended. Yet he rebukes Devadatta and speaks affectionately to Chấp Nhật. If attachment and anger have not been extinguished, how can the outflows be exhausted? How can he act in such a contradictory manner?’ In the face of this objection, my right view remains unshaken; I still abide in ease, neither alarmed nor afraid.

“I declare of myself: ‘I conduct myself from the exalted station of a great seer!’ Devadatta is like a vicious horse that can be tamed only by being struck severely. If he were not shouted at and rebuked, he would say, ‘He is afraid of me.’ Chấp Nhật, however, is like an intelligent elephant that knows how to accord with the human mind; therefore, merely by speaking gently, he can immediately be tamed. Thus, it is not that I still possess attachment and anger or that my outflows have not been exhausted.”

Furthermore, as the sutra states: “The Buddha taught his disciples about dharmas that constitute obstructions. He said that defilement necessarily constitutes an obstruction. Yet he did not prohibit stream-enterers and once-returners from having wives and children.

Someone then raised this objection: ‘Defilement necessarily constitutes an obstruction, yet noble ones still maintain wives and children. How can this be consistent?’ In the face of this objection, my right view remains unshaken; I remain at peace and unalarmed, occupying the exalted station of a great seer. Sexual misconduct obstructs the path of the noble ones.

Having a wife obstructs the path of freedom from desire. Nevertheless, those who have attained the first two fruits have not yet become free from desire, but their moral nature and precepts have long been perfected. Therefore, they can eliminate sexual misconduct without severing relations with their wives and children.

What contradiction is there in this? Thus, these defiled dharmas are not obstructions.

Furthermore, as the sutra states: “I taught my disciples the path of liberation, saying that when noble ones cultivate it, they will certainly attain liberation and certainly penetrate it. Yet the arhat Kālodāyin was buried in a pit of dung, and Aṅgulimāla’s body was burned by the fires of hell. Someone then raised this objection: ‘The noble path is cultivated for a long time in the hope of escaping all suffering. Yet arhats must still return to undergo suffering. What need, then, is there to cultivate the path? How can this be consistent?’ In the face of this objection, my right view remains unshaken; I am at peace and unafraid, abiding in the station of a great seer.”

When one truly attains arhatship, the fruit of suffering certainly no longer remains. Since evil causes are manifested in the present, painful retribution necessarily follows. Therefore, noble ones sometimes manifest the experience of suffering in order to establish a basis for teaching and transforming later generations.

Alternatively, arhats do not undergo suffering as a ripened result, because their evil karma has been exhausted. If any remained, it would necessarily obstruct the fruit, and they could not become arhats. When those people say that an arhat must still undergo suffering, this means that such a person presently remains at the stage of training and has not yet become free from desire.

Only when one has certainly attained arhatship does one receive that designation. Even if one possesses supernatural powers, one is still not a non-returner—that is, one who does not return to the world to undergo suffering—because those powers are merely the five mundane supernatural powers.

Alternatively, for an arhat, suffering is not karmic retribution, because such a person has certainly been liberated from all suffering that is a ripened result. As explained in fascicle twenty-nine of the Nirvana Sutra, regarding karma of the three periods, at the stage of arhatship all evil karma is eliminated and none of its results are experienced. It further says that before entering the noble path, it is called fixed karma, but after one has entered the noble path, it is no longer called fixed karma. The extensive explanation is as stated in that sutra. Therefore, an arhat certainly does not experience the fruit of suffering.

The latter two topics are also explained in fascicle two of the Vimalakīrti Sutra.

5. Dhyāna:

This refers only to the four meditative absorptions of the form realm:

– First is the meditative absorption accompanied by initial application and sustained application.

– Second is joy apart from initial and sustained application.

– Third is bliss apart from joy.

– Fourth is the pure meditative absorption in which equanimity and mindfulness have been purified and

joy and bliss have been abandoned.

6. Concentration:

This refers to the four formless attainments: the sphere of infinite space; the sphere of infinite consciousness; the sphere of nothingness; and the sphere of neither perception nor non-perception.

7. Liberations:

This refers only to the eight liberations, distinguished according to three approaches: listing their names, clarifying their modes of activity, and setting forth their essential nature.

7.1. Listing Their Names:

As stated in fascicles 12, 15, and 73 of the Yogācārabhūmi; fascicle 4 of the Vastusaṃgrahaṇī; fascicle 13 of the Abhidharmasamuccaya; fascicles 4, 2, and 20 of the Prakaraṇāryavācaśāstra; fascicle 4 of the Bodhisattva Piṭaka Sutra; and so forth, they are:

1/ The liberation in which one, possessing the perception of form, contemplates forms.

2/ The liberation in which one, inwardly without the perception of form, contemplates external forms.

3/ The pure liberation, personally realized, in which one abides fully accomplished.

4/ The liberation of the sphere of infinite space.

5/ The liberation of the sphere of infinite consciousness.

6/ The liberation of the sphere of nothingness.

7/ The liberation of the sphere of neither perception nor non-perception.

8/ The liberation of the cessation of perception and feeling, personally realized, in which one abides fully accomplished.

7.2. Clarifying Their Modes of Activity:

+ The first liberation:

Fascicle twenty-nine of the Abhidharmakośa states: “Inwardly possessing the perception of form, one contemplates external forms: this is the first liberation. Inwardly, one has not yet eliminated the conceptual perception of form, and one contemplates external forms as impure; this is called contemplating external forms.” Here, however, this is not so. According to the text of the Abhidharmasamuccaya, a person newly engaged in cultivation, whose body remains in the desire realm, has become free from the desire of the desire realm but is not yet able to rely on formless concentration to subdue and eliminate the conceptual perception of form, because that person has not yet become free from the desire of the form realm.

If one has practiced for a long time, has become free from the desire of the form realm, and has abandoned the conceptual perception of form, one establishes it before oneself and contemplates all forms, internal and external, in the desire realm, giving rise to the perception of luminosity. Because the first three liberations give rise to the spheres of mastery, the spheres of totality, and so forth, one relies on the contemplation of few or many forms and so forth, subsumed under the spheres of mastery, to give rise to the perception of luminosity. Because the obstruction to transformation is eliminated, the perception of luminosity arises; because sensual desire is not eliminated, the perception of impurity does not arise.

+ The second liberation:

The Yogācārabhūmi merely states: “Not yet having attained formless concentration and not yet having become free from the defilements of the form realm, one contemplates external forms: this is the first liberation.” This is stated only with reference to a beginner. Therefore, regarding the second liberation, the Abhidharmakośa states: “Inwardly, one has subdued and eliminated the conceptual perception of form, and contemplates only external objects as impure; this is called inwardly lacking the perception of form while contemplating external forms.”

The Mahayana is not so. According to the Abhidharma: those whose practice has long been cultivated rely on the formless concentrations to subdue and eliminate the perception of visible form. Those newly cultivating the practice establish the perception of visible form before them and, contemplating external forms, give rise to perceptions of many, few, and so forth. This differs from the first contemplation, in which both internal and external forms are transformed into luminosity, because they have not yet attained mastery.

Here, having merely abandoned desire, one contemplates forms and gives rise to perceptions of many, few, and so forth; this is called contemplation of external forms. Because defilement has been abandoned, they are called external; because the contemplative mind gradually becomes superior, this is a preliminary contemplation that advances by degrees.

The Yogacarabhumi says: Furthermore, one does not contemplate the luminous aspect of that perception, but merely gives rise to resolute understanding regarding external forms—that is, contemplating many, few, and so forth—without giving rise to perceptions of luminosity and the like. If desire has been abandoned in this sphere, that sphere is said to be external. Therefore, only when one has abandoned defilement with respect to form and contemplates that sphere is it called external.

Furthermore, when the first liberation contemplates forms, they are not said to be external. Although forms are present therein, they are also not said to be internal. Taking all internal and external forms, such as faculties and objects, together as its objects, it gives rise to the perception of luminosity. Therefore, in this second kind, although forms—such as the faculties—are present internally, the contemplation of external forms consists solely in contemplating external objects and giving rise to perceptions of many, few, and so forth, because one does not take the faculties as objects and contemplate them under perceptions of many, few, and so forth.

The Yogacarabhumi also says: “The concentration of the formless realm does not manifest.” This means that contemplation of external forms does not rely on the formless concentrations, because the formless concentrations do not take external forms as objects. Alternatively, although one has abandoned desire pertaining to the form realm, one does not rely on formless concentration to subdue and eliminate the perception of form, but relies only on concentration of the form realm. Since the cognition in which there is no perception of form becomes manifest, it is stated thus.

Of the two liberations above, the first gives rise to the perception of luminosity, while the latter gives rise to perceptions of few and many. The former is broad and the latter narrow; the two contemplations differ.

Fascicle 20 of the Prakaranaryavacasastra says: These two liberations eliminate the obstruction to transformation, because mastery over transformation is attained. Since transformation is common to all four dhyanas, the first two liberations both rely generally on the four dhyanas. When first produced, they mostly rely on the first two concentrations; yet they occur only in the fundamental grounds, not in the access grounds.

In the latter, cultivation is vigorous, but it does not connect with the fruition; in the former, cultivation is unhurried and does connect with the fruition. This differs from the Abhidharmakosa, which says: The first two dhyanas are capable of eliminating the desire realm; in the first dhyana, craving for form is conspicuous, and therefore the contemplation of impurity must be practiced.

+ The third liberation:

The Abhidharmakosa says: The characteristic of purity is transformed into the characteristic of pure, bright luminosity because the mode of activity is transformed. Only the fourth dhyana is free from the eight calamities, because the mind is limpid and pure. Although other grounds have similar liberations, these are not established because they are not predominant.

The Mahayana now states: If one has attained a single state of purity and clarity through perfecting equanimity and mindfulness, one takes this as the basis for cultivating the perfectly pure noble practice. With regard to all pure and impure forms within, one has attained the perception of their mutually dependent differentiation, the perception of their mutual interpenetration, and the perception of their transformation into one flavor. These are the modes of activity of the third liberation.

– What is regarded as pure form in contrast to other forms is called impure; the two are not unrelated to each other. If one sees only a single kind, there being no two apprehensions of purity and impurity, this is called the first perception—the perception of mutually dependent differentiation.

– Furthermore, within the pure one sees the nature of impurity, and within the impure one sees what accords with the nature of purity. Although obscured by the thin veil of obstruction, it is still said that purity exists therein, because the thirty-six kinds of impure substances are presently existent. This is the second perception—the perception of mutual interpenetration.

– Proceeding successively in this way, one gathers all forms together and merges them into the resolute perception of purity as one flavor. This is the third perception—the perception of transformation into one flavor.

Only the ground of the fourth dhyana is called accomplishment, because it possesses the purity of equanimity and mindfulness. As the treatise says, it transcends all suffering and pleasure, all agitation and disturbance have become quiescent, and it has been skillfully polished until clear and bright. Other grounds are not so; therefore, only the fourth dhyana qualifies. Here too, with no perception of forms internally, one contemplates external forms. Because this has already been explained above, it is omitted without further discussion and given a different name.

+ The four formless liberations:

The Abhidharmakosa says: The four formless concentrations take the wholesome as their nature, not the defiled or indeterminate, because they are liberations. Nor are they distracted wholesome states, because the nature of distracted wholesome states is weak and inferior.

The liberation path of the access stage is also called liberation. The uninterrupted path is not so called because its object is inferior. According to the Abhidharmakosa, it must oppose the lower ground before it is called liberation. Therefore, for the most part, only the fundamental grounds are discussed, because the access stage is not complete.

The Mahayana now states that, having abandoned desire pertaining to their own ground, practitioners rely upon the fundamental ground of their own $ level to contemplate again the objects of their own ground, contemplating them with resolute understanding so that the obstruction becomes ever more remote and superior qualities are engendered. Thus, if one has once attained freedom from desire in the Sphere of Infinite Space and then contemplates the Sphere of Infinite Space with resolute understanding, this is called the mode of activity of the liberation of the Sphere of Infinite Space.

If one has attained freedom from desire in the Sphere of Infinite Consciousness and then contemplates this consciousness with $ resolute understanding, this is called the mode of activity of the liberation of the Sphere of Infinite Consciousness.

If one has attained freedom from desire in the Sphere of Nothingness and, within the Sphere of Infinite Consciousness, $ contemplates with resolute understanding, this is called the mode of activity of the resolute understanding of the Sphere of Nothingness.

The names “Space” and “Consciousness” are derived from the modes of activity that take the respective ground as their object. The Sphere of Nothingness takes the nonexistence of consciousness as the name of its own ground; therefore, one contemplates with resolute understanding in the Sphere of Infinite Consciousness.

Having abandoned defilement on the ground of the Peak of Existence, one no longer gives rise to resolute understanding anywhere $ else. Throughout all spheres in which perception can arise, one produces resolute understanding precisely in this sphere. The Sphere of Nothingness is called the sphere in which perception can arise. Now, taking the mind and mental factors of this nothingness as objects, it is called the Sphere of Neither Perception nor Non-Perception. Therefore, throughout all of this one contemplates with resolute understanding. This will become clear below.

The abandonment of defilement discussed above is explained with reference to those beyond training. Therefore, the Yogacarabhumi says: In the first seven liberations, resolute understanding is produced at the stage of liberation. Those who attain bodily realization accomplish this.

According to the Vijnaptimatrata teaching, two great masters offer explanations concerning the concentration of cessation:

– One explanation holds that the concentration of cessation is attained when defilements from the first concentration upward have been subdued.

– The second explanation holds that the concentration of cessation is attained when defilements from the fourth concentration upward have been subdued.

With respect to defilements from the Sphere of Nothingness downward, it is possible to speak of subduing them, causing the obstruction to become increasingly remote and superior qualities to arise. On the single ground of the Peak of Existence, however, concentration is not yet capable of subduing them. Therefore, according to fascicle 12 of the Yogacarabhumi, in the liberations of Space and Consciousness there are statements concerning the abandonment of defilement pertaining to their respective grounds, whereas for the two higher grounds there are no words speaking of abandoning the defilements of their respective grounds, because those still in training and those beyond training are mentioned only briefly.

These liberations occur only in the fundamental grounds, not in the access stages.

The liberation of complete cessation is discussed in both the Mahayana and the Hinayana. It is precisely the concentration of cessation and has no mode of activity, because perception and feeling have been relinquished. However, when one is about to enter it, there are two modes of activity: reliance upon the Sphere of Neither Perception nor Non-Perception and perception of the signless realm. Because this concerns those cultivating it for the first time, the two distinct kinds of entry become mature only after a long time.

7.3- Elucidating the Essential Nature.

The Abhidharmakosa says: the first three kinds have non-greed as their nature. The associated factors have the five skandhas as their nature. Next, in the four formless concentrations, virtue is their nature. The eighth kind has the attainment of cessation as its nature.

In fascicle 73 of the Mahayana-samgraha, the explanation of the five dharmas states:

Right knowledge, both mundane and supramundane, is their essence. In the case of the contaminated, mundane right knowledge within discrimination is taken as the essence. In the case of the uncontaminated, it is precisely nondiscriminating wisdom and subsequently attained wisdom; wisdom alone is its nature, because it takes form, the formless, and suchness as its objects, is free from the hindrances to concentration, and gives rise to supreme virtues, whereas the other factors lack this capacity.

If their associated essence is considered, the first seven kinds have the four skandhas as their nature. Their associated factors have the five skandhas as their nature. Therefore, the Abhidharma-samuccaya says: concentration or wisdom, together with the minds and mental factors associated with them, because within the formless realm the form of the path produced by concentration and unmanifest form are included.

The eighth liberation takes as its essence the functional capacity of the twenty-two seeds that induce the mind to reject the higher states; it is included within the skandha of formations dissociated from mind.

Samadhi is a Sanskrit term, rendered here as “even concentration”; it refers to the three concentrations alone: emptiness, signlessness, and wishlessness. The three concentrations will be explained below, for, as stated in fascicle 53 of the Prajnaparamita Sutra, all three objects are alike apprehended as empty. According to the sutra cited by the Treatise, however, there are also five virtues, but these are not related here to avoid prolixity.

The Treatise explains the preceding three statements twice. What follows is the second explanation of those three statements:

– First is the accomplishment of beings capable of being transformed, through reliance upon a spiritual benefactor. This means being able to guide those among the beings capable of being transformed who have not yet aroused the aspiration, but who possess the nature of bodhi, causing them to rely upon spiritual friends and relinquish attachment. This is called the skillful means of guiding beings.

– Second is the accomplishment of beings whose faculties have matured, causing them to attain liberation. This means enabling those who have aroused the aspiration and practiced for a long time to attain liberation. This is called the paramita of skillful knowledge and vision.

– Third is the accomplishment of Power, Abode, Mastery, Purification, and Subjugation. This means that inwardly the Buddha has accomplished innumerable virtues, and therefore outwardly he is able to subdue the maras of afflictions, the skandhas, death, and the celestial realm. This is called Power. The Buddha’s meditative concentrations and so forth are all abodes of the Blessed One and are therefore called his Abode. Through mastery of Power, he is able to subjugate; through mastery of the Abode, he is able to purify all hindrances. Furthermore, by dwelling in the meditative concentrations as his Abode, he attains mastery of supernormal powers, karma, and so forth. Through accomplishing the Immeasurables, Unobstructed Powers, and so forth, he is able to purify and eliminate all hindrances and subjugate non-Buddhist practitioners and others. This is called the vast, profound, and far-reaching knowledge and vision of the Tathagata—the vast and profound knowledge and vision of the Buddha.

According to the original Treatise, after the preceding three statements in the sutra have been explained twice, the following seven statements in the sutra are then used to explain the various expressions in the fourth statement introduced above. These also receive two explanations: first they are correlated with the sutra, and afterward they are explained again.

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-Sutra text: “Profoundly entered, without boundary” through “unprecedented dharmas.”

Commentary: Seven statements are used to explain the wording of the fourth statement. This sutra contains only the first five statements. The sixth statement is absent, and the seventh is missing. This will become clear from the text that follows.

The Treatise says: the fourth statement speaks of seven kinds of accomplishment. These are the kinds of accomplishment mentioned in the first statement: principle and phenomena, emptiness and existence, the mundane and the supramundane. Because he has profoundly entered all the unprecedented dharmas, and because his comprehension is boundless, he is able to produce those many kinds of expression.

– “Boundary” means an edge or limit.

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-Sutra text: “O Sariputra” through “delighting the assembly.”

Commentary: This is the second statement, which the Treatise calls the accomplishment of speech, because the Buddha has attained five kinds of wondrous voice with which he teaches the dharmas. The Mahaprajnaparamita Treatise speaks of five kinds of voice issuing from the Buddha’s mouth:

– First, it is exceedingly deep, like thunder.

– Second, it is clear and carries far, delighting all who hear it.

– Third, it enters the heart, inspiring reverence and affection.

– Fourth, it is distinct and easy to understand.

– Fifth, listeners never tire of it, and it enables them to distinguish

such meanings as the contaminated and the uncontaminated.

“Exceedingly deep, like thunder” means that it can fully distinguish every aspect of the dharmas.

“Distinct and easy to understand” means that it skillfully teaches the dharmas; the dharmas spoken of here also include the distinctions mentioned above. Being compassionate and mindful of beings, so that listeners never tire, is called gentle speech.

“Clear and carrying far, delighting all who hear it” means bringing joy and satisfaction to everyone.

Each of the first three corresponds to one kind of voice. The final one encompasses two kinds.

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-Sutra text: “O Sariputra” through “there is no need to speak further.”

Commentary: This is the third statement, which the Treatise calls the accomplishment of signs. However, in citing the sutra text, the Treatise does not include the passage from “To speak of the essential point” through “the Buddha has accomplished them all.” It includes only the passage beginning with “Enough.”

The Treatise says: because beings’ minds are fully prepared as vessels for the Dharma, this is called the accomplishment of signs.

There are two kinds of Dharma vessel: the genuine and the spurious. The genuine are Sariputra and the others. The spurious are those of overweening pride.

Because the genuine Dharma-vessel beings already possess fully prepared noble minds and delight in the wondrous Dharma, the Buddha manifests the sign of saying, “Enough,” to cause them to entreat him. They think: “The Buddha now says, ‘Enough, speak no further.’ Which dharmas is he saying should not be spoken?”

As for the spurious Dharma-vessel beings, they imagine that their noble minds are already fully prepared. Their minds do not delight in the Dharma, yet they remain seated and have not departed. The Buddha manifests the sign of saying, “Enough,” causing them to rise and leave. They think: “I have already realized all dharmas of liberation. What further Dharma could there be that he should say, ‘Enough, speak no further’?” Therefore, this is called a sign.

It is like people in the world gathering together in one place. When someone speaks, some delight in listening and others do not. Knowing this, the speaker says: “Enough, there is no need to speak. What benefit is there in speaking?” This causes those who delight in listening to entreat the speaker to continue, while those who do not delight in listening rise and depart.

Now, for the sake of the former group, the genuine Dharma vessels, the Buddha causes them to inquire about the path of the One Vehicle. Therefore, this is called a sign.

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-Sutra text: “Why is this so?” through “difficult-to-understand dharmas.”

Commentary: This is the fourth statement. The Treatise calls it the accomplishment of capability. Originally, there was no question, because all beings capable of being transformed know that the Tathagata has accomplished rare virtues and is capable of teaching the Dharma. This refers to those whose roots of virtue have matured, such as Sariputra and the others. They are called beings capable of being transformed—beings who can be taught. They know that the Buddha has accomplished foremost, rare, and difficult-to-understand virtues and is capable of teaching the Dharma.

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-Sutra text: “Only a Buddha together with a Buddha” through “the true characteristics of all dharmas.”

Commentary: This is the fifth statement. The Treatise calls it “the inexhaustible exposition of the accomplishment of immeasurable kinds.”

The “true characteristics” refer to the essence of the Dharma-body, the Tathagatagarbha, because its nature does not change. The Buddha’s wisdom clearly knows the essence of these true characteristics and knows it completely to its ultimate source; therefore, it is called “ultimate comprehension.”

The Buddha has not only accomplished the myriad conditioned virtues; he has also completely realized the myriad unconditioned virtues. Therefore, it is called “the inexhaustible exposition of the accomplishment of immeasurable kinds.”

This sutra has lost the sixth statement, concerning the accomplishment of the essence of awakening: the Tathagata knows all dharmas because the Buddha has personally realized them.

This sutra also lacks the seventh statement, which speaks of the accomplishment of teaching beings the Dharma of practice in accordance with their dispositions, because the Tathagata teaches all dharmas, as this sutra states: the dharmas have such characteristics, and so forth. All the dharmas spoken of in this seventh statement are dharmas presently perceived by the Buddha; there is nothing he does not perceive.

The treatise has now finished explaining the seven scriptural statements. It then uses seven statements to explain the various expressions a second time, matching them with these seven statements, and says:

– First, various Dharma-gates are used to gather beings and bring them into the Buddha-Dharma; hence they penetrate it without limit.

– Second, they are caused to abide without distraction. Through teaching, beings are led to comprehend and are kept from distraction; they focus their minds upon the object, wishing to hear, and thus can clearly analyze and distinguish the dharmas.

– Third, they are urged to seek promptly. Those whose faculties have matured are caused to inquire after the One Vehicle; therefore the Buddha said: “Enough! There is no need to speak further.”

– Fourth, they are enabled to attain liberation. To enable those whose faculties have matured to attain liberation, the Buddha has accomplished the Dharma that is difficult to understand.

– Fifth, they are enabled to accomplish the antidotal Dharma through practice. Practitioners are caused to obtain the antidotal Dharma with respect to the nature of the true limit—that is, ultimate reality—because the Buddha has thoroughly fathomed the true characteristics of all dharmas.

– Sixth, practitioners are enabled to accomplish advancement, for they are caused to accomplish advancement and attain pure and wondrous wisdom. Therefore, the Tathagata knows all dharmas.

– Seventh, they are enabled to practice without regression. Their practice is brought to completion, and the Dharma is taught to them without loss of benefit, because the Buddha is able to teach what is most essential in all dharmas.

Because the Buddha himself has accomplished these seven kinds, he can enable beings gradually to follow them and act accordingly. When the treatise is correlated with the seven scriptural statements above, their interconnection becomes apparent. According to the true principle, it should be understood that the first four statements abide in the provisional, the next two abide in the real, and the final statement concerns outward instruction.

– Why are the three statements of skillful means, knowledge and vision, and contemplative mindfulness further correlated for a third explanation?

The treatise says: It is for the accomplishment of instruction. Because this is based on realization of the Dharma, the sequence is thus.

“Skillful means” means causing beings who are capable of being taught but whose faculties have not yet matured to rely upon spiritual friends.

“Knowledge and vision” means enabling beings whose faculties have matured to attain liberation.

“Contemplative mindfulness” means enabling beings who have attained liberation to accomplish the merits of Power and Support. This is teaching beings according to the sequence of realizing the Dharma.

– Why must the seven scriptural statements be correlated and taught a third time?

The treatise says: It is because they are taught according to the sequence of teaching the Dharma. That sequence has already been explained above and may be understood in due order. To avoid prolixity, it is not repeated here.

Therefore, the treatise says: This is for the accomplishment of instruction, because it follows the sequence of realizing the Dharma. There is also the accomplishment of teaching, because it follows the sequence of teaching the Dharma. These two kinds of Dharma have been explained above.

The treatise says: What is the sequence of these two kinds of Dharma, according to which one may practice correctly? This asks about the sequence of Realization and Teaching, in accordance with which one practices. It should be understood that this is precisely what the preceding passage repeatedly explained.

Earlier, the treatise twice explained the three kinds—skillful means, knowledge and vision, and contemplative mindfulness—and, based on the sequence of Realization, twice explained the order of the seven statements. Since they follow the sequence of Teaching, their order is thus. Teaching being so, studying and practicing accordingly constitutes the sequence of Realization. This is the conclusion of the foregoing meaning. Students are exhorted to understand it.

Alternatively, this explains that among the four statements in the first round of separate explanations, the second concerns the accomplishment of instruction and the fourth concerns the accomplishment of teaching; these two kinds differ from one another.

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-Sutra text: “What are called the dharmas” through “ultimately, and so forth….”

Commentary: This elucidates the seventh statement. The Dharma taught by the Buddha is taught on the basis of Realization. Therefore, the treatise cites five statements from the sutra: What dharmas? How are the dharmas? What do the dharmas resemble? What are the characteristics of the dharmas? What is the essence of the dharmas? The treatise gives four explanations:

– First explanation: It explains them in terms of abandoning the provisional and adopting the real vehicle.

1. The elucidation of the Three Vehicles is called “What dharmas?”

2. The elucidation of the matters arising within each vehicle is called “How are the dharmas?”

3. Practicing purity in reliance upon the Dharma-gates of the Three Vehicles is called “What do the dharmas resemble?”

4. Ultimately, there is only the One Buddha Vehicle and no essence belonging to the Two Vehicles; hence this is called “What is the essence of the dharmas?”

– Second explanation: It explains the dharmas through mutually recursive interpretation:

– What dharmas?: This refers to conditioned dharmas and unconditioned dharmas.

– How are the dharmas?: This refers to causes and conditions, the absence of causes and conditions, and so forth. Arising through causes and conditions explains the conditioned; not arising through causes and conditions explains the unconditioned.

– What do the dharmas resemble?: This refers to permanent dharmas, impermanent dharmas, and so forth. Permanence explains not arising through causes and conditions, while impermanence explains arising through causes and conditions.

– What are the characteristics of the dharmas?: This refers to the three characteristics of dharmas that arise, and so forth, and the three characteristics of dharmas that do not arise, and so forth. Dharmas that arise explain the impermanence mentioned above, while non-arising, and so forth, explains permanence.

– What is the essence of the dharmas?: This refers to dharmas whose essence is the five skandhas and dharmas whose essence is not the five skandhas. The five skandhas are arising, and so forth; what is not the skandhas is non-arising, and so forth.

– Third explanation: This explains only the final three statements and does so solely in reliance upon conditioned dharmas. The first two statements do not differ from those above and therefore are not explained.

The treatise says:

– What do the dharmas resemble?: This means impermanent, conditioned dharmas arising through causes and conditions.

– What are the characteristics of the dharmas?: This refers to dharmas characterized as visible, and so forth.

– What is the essence of the dharmas?: This refers to the five skandhas as the apprehending and the apprehended. The five skandhas are both the essence of the truths of suffering and its origin, and the truth of the path.

It may be understood by following the treatise exactly.

– Fourth explanation: This is stated in terms of the function of the Dharma in teaching the Dharma.

– What dharmas?: They are taught by means of names, phrases, and clauses.

– How are the dharmas?: They are taught in reliance upon the Dharma taught by the Tathagata.

– What do the dharmas resemble?: This means being able to teach those beings who are capable of being taught.

– What are the characteristics of the dharmas?: They are received in reliance upon sound. This means enabling listeners to rely upon the sounds of spoken language to receive the Dharma thereby signified.

Because the Dharma-nature transcends language, that which is signified borrows names to reveal the Dharma, but it is not

the real Dharma—the essential reality of the Dharma. Listeners should not be allowed to cling to the words of the text. However, in the present sutra passage, fearing that people might not understand, the translator employed the recursive interpretation of the second explanation to elucidate it.

Nevertheless, if any passage is somewhat disordered, its meaning should be used to correct it so that it does not contradict the sacred teaching. If it is explained according to another meaning, that would be a human interpretation, not the sacred teaching.

The Ten Suchnesses are correlated with the five statements.

“Such a characteristic, such a nature” together constitute the first statement, “What dharmas?”, because characteristic is conditioned and nature is unconditioned.

“Such an essence” is the fifth statement, “What is the essence of the dharmas?”, referring to the essence of the five skandhas and that which is not the essence of the five skandhas.

“Such a power, such an activity” together constitute the third statement, “What do the dharmas resemble?”

Power: refers to permanent dharmas, because permanent dharmas possess effective power.

Activity: refers to impermanent dharmas, because they involve activity and production.

“Such a cause, such a condition, such a result, such a recompense” together constitute the second question: What are the dharmas like? Within cause, condition, result, and recompense, conditioned dharmas are dharmas produced by causes and conditions, while unconditioned dharmas are dharmas not produced by causes and conditions. That which produces a result is called the cause. That which brings about a recompense is called the condition. That by which the result is directly attained is called the cause; that by which the result is initially attained is called the condition. The four fruits are called results. The ripened effect is called recompense.

“Such a beginning and end” constitutes the fourth question: What are the characteristics of the dharmas? The three characteristics of arising and so forth are the end, because their essence pertains to phenomena. The three characteristics of non-arising and so forth are the beginning, because their essence pertains to principle.

“The ultimate, and so forth”: this further explains the fundamental principle, which is the ultimate of the nature of dharmas. The treatise explains this through five successive meanings: What? How? Like what? What characteristics? What essence? The Buddha once again uses this passage from the sutra to elucidate these five meanings; there is no other principle involved.

-Sutra text: “At that time, the World-Honored One” through “cannot be measured.”

Commentary: Below are twenty-one verses, divided into two parts:

•The first part consists of seventeen and a half verses concerning the two previously discussed wonders.

•The latter part consists of three and a half verses encouraging the arousal of faith and clarifying that the true vehicle is now being taught.

The first part is further divided into two:

– The first two verses are a general versification of the two wonders.

– The following fifteen and a half verses are a specific versification of the two wonders.

This is the first part. The first verse generally praises the wonder of the Dharma teacher. The following verse generally praises the wonder of the Dharma. It is a general praise of the Buddha-body and the virtues by which the Buddha has accomplished the wondrous essence of the Dharma.

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-Sutra text: “Originally, from countless Buddhas” through “difficult to see and difficult to know.”

Commentary: Below are fifteen and a half verses specifically treating the two wonders. They are divided into two parts:

– The first fourteen verses concern the wonder of the Dharma.

– The final verse and a half concern the wonder of the Dharma teacher.

The first part is further divided into five:

a) One verse praises two kinds of profundity: reading and recitation, and cultivation and practice.

b) One verse praises three kinds of profundity: the fruition of practice, the increase of merit, and the wondrously joyful mind.

c) One verse praises supreme profundity.

d) One and a half verses concern the profundity of entry.

e) Nine and a half verses concern the profundity of what is not shared with the two vehicles and of sustaining and preserving.

This is the first part.

It does not versify the introductory prose of the sutra text, but versifies only the two kinds of profundity. Having originally received and upheld it from countless Buddhas is the profundity of reading and recitation. Fully cultivating all the paths is the profundity of cultivation and practice. Because of these two kinds of profundity, the gateway to the Buddha’s wisdom is difficult to see and difficult to know.

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-Sutra text: “Throughout immeasurable hundreds of millions of kalpas” through “I have seen and known them all.”

Commentary: This praises three kinds of profundity: the fruition of practice, the increase of merit, and the wondrously joyful mind.

Because, throughout immeasurable kalpas, he courageously and vigorously practiced these paths, the fruition of practice is profound; his good renown spread far and wide, increasing the mind of merit; and at the place of enlightenment he attained the fruit—I know and see all of this. Therefore, it is called the profundity of the wondrously joyful mind, because all exceedingly profound and rare dharmas have been accomplished.

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-Sutra text: “Such great results and recompenses” through “only then can this matter be known.”

Commentary: This verse concerns supreme profundity.

Nature refers to principle. Characteristic refers to phenomena. Meaning signifies that the Tathagata can know dharmas that are difficult to understand. Previously this was stated briefly; now it is stated fully.

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-Sutra text: “This Dharma cannot be demonstrated” through “those whose power of faith is firm.”

Commentary: This verse concerns the profundity of entry.

It is exceedingly profound because the intent of the Dharma taught by the Buddha through names, phrases, and clauses is difficult to grasp; hence, ultimately, its principle is difficult to penetrate and understand, and it is therefore called “entry.” Furthermore, the Buddha himself abides in and sustains this profound Dharma; hence it is called “entry.” He is unlike non-Buddhist teachers, who, although they teach various dharmas, cannot themselves enter them.

Because the Buddha, the World-Honored One, teaches the principle of causes and conditions, which only the Buddha himself has entered and which others cannot know, and because its meaning is difficult to understand, it is called the profundity of entry.

The treatise states: The Buddha himself abides in and sustains the exceedingly profound Dharma of causes and conditions that he teaches, unlike non-Buddhist teachers. This sutra says: “This Dharma cannot be demonstrated, for the characteristics of words are quiescent. The principle of causes and conditions transcends language. All classes of sentient beings cannot understand it, except those among the bodhisattvas whose power of faith is firm.”

Those from the First Bhumi upward attain the four kinds of purified faith because they have faith in the Buddha, Dharma, Sangha, and precepts. Thus, they can believe in the wondrous Dharma, but they have not yet perfectly realized these two wonders. Therefore, the text below says that even non-retrogressing bodhisattvas cannot know them. “Cannot know” means that they cannot perfectly realize them; it does not mean that they do not know through faith. Although bodhisattvas prior to the Path of Seeing also know through inferential reflection and faith, theirs is not faith born of realization. Since they are not yet among those whose faith is firm, they are not mentioned.

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-Sutra text: “The assemblies of the Buddha’s disciples” through “their powers are unequal to it.”

Commentary: Below are nine and a half verses concerning the profundity of what is done and sustained, which is not shared with the two vehicles.

They are divided into three parts:

– The first four verses state that the sravakas do not know.

– The next two verses state that the pratyekabuddhas do not know.

– The final three and a half verses state that the bodhisattvas do not know.

The prose passage states only that “the two vehicles do not know.” In explaining that they do not know, it also says that bodhisattvas do not know.

The section on the sravakas’ inability to know is divided into three parts:

a) One and a half verses state generally that no sravaka knows.

b) One verse specifically states that the sravakas, “even if all were as keen in faculties as Sariputra, would not know.”

c) One and a half verses specifically elucidate that even if the sravakas “were all as keen in faculties as Sariputra and joined the other disciples in reflecting and measuring together, they still would not know.”

This is the first part.

They have associated closely with good spiritual friends, exhausted all outflows, abided in arhatship, and reached their final body. Although they possess these three virtues, the power of their wisdom cannot know it.

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-Sutra text: “Even if throughout the entire world” through “they could not fathom the Buddha’s wisdom.”

Commentary: This clarifies that even if everyone in the world were like Sariputra, foremost in keen faculties, and exhausted the full power of their minds in reflecting and measuring together, they still could not know. Because they cannot know the Buddha’s wisdom, the gateway to wisdom is difficult to understand and difficult to enter.

– The character [盡] is pronounced tẫn and has a meaning like the characters nhậm, “to the fullest extent,” and cùng, “to exhaust completely.” Alternatively, according to its original pronunciation, it is read tận, meaning “to exhaust.”

– The character [思] is pronounced tứ, not tư. Otherwise, its meaning would not differ from that of the expression đạc lượng, “to reflect and measure.”

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-Sutra text: “Even if throughout all ten directions” through “still they could not know.”

Commentary: Even if all throughout the ten directions were as keen in faculties as Sariputra and the other disciples, and throughout all ten directions they reflected and measured together, they still would not know.

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-Sutra text: “Pratyekabuddhas of keen wisdom” through “could not know even a small part.”

Commentary: This verse states that the pratyekabuddhas do not know.

In comparison with sravakas, pratyekabuddhas are called keen in faculties. In comparison with those who travel in groups, rhinoceros-like solitary realizers are called keen in faculties, yet they still do not know. If, before entering the aids to discernment of the sravaka path, one skillfully cultivates the path of a solitary realizer, one becomes a rhinoceros-like solitary realizer.

If one undertakes that cultivation after already entering the aids to discernment, one invariably becomes one who travels in a group. At the stage of the aids to liberation, before the number of future births is fixed, one can become a rhinoceros-like solitary realizer, because many births remain. Once the number of future births has been fixed, one becomes one who travels in a group, because few births remain.

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-Sutra text: “Bodhisattvas who have newly aroused the aspiration” through “cannot know the Buddha’s wisdom.”

Commentary: Below are three and a half verses stating that bodhisattvas do not know. They are divided into two parts:

– The first two and a half verses state that ordinary bodhisattvas do not know.

– The final verse states that even noble beings above the Ten Bhumis cannot know.

This is the first part. Newly awakened bodhisattvas possess six kinds of virtue:

1. Drawing near.

2. Comprehending the meaning.

3. Skillful exposition (skillfully expounding the Dharma).

4. Multitude of the assembly (a great number).

5. Single-mindedness.

6. Long duration. Even if such persons were to infer and estimate, they still could not know.

– The character [剎] (sát, sái) is the Sanskrit kṣetra, rendered here as “field” or “land.” In some places it is also translated as “country” or “territory.” These are merely translations of its meaning; this character does not occur in the lexicons. In the Shuowen, it is written [ ]. It is pronounced sất, with the initial sound of thử and the final sound of thất, and means the sound of a knife cutting an object.

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-Scripture text: “The non-retrogressing bodhisattvas” to “still could not know.”

The Commentary says: This verse states that even the sages established upon the bhūmis do not know.

Alternatively:

– The first two and a half verses state that those below the Seventh Bhūmi do not know. Those from the First Bhūmi upward are also called newly awakened, because they realize and bring forth the ten kinds of mind.

– The final verse states that those from the Eighth Bhūmi upward do not know. Such persons are also called non-retrogressing.

The preceding discussion of the extremely profound included these eight kinds. Now, within the eighth kind, the Buddha’s wisdom is praised, revealing the profundity of wisdom; therefore, that gateway is also profound.

Alternatively, among the fifteen and a half verses separately praising the wondrousness of the Dharma:

– The first six verses praise the wondrousness of the gateway of wisdom; they should be correlated according to the preceding explanation.

– The following one and a half verses explain the profundity of the qualities unique to the Buddha.

– The next eight verses praise the profundity of wisdom.

Because the three vehicles do not know the Buddha’s wisdom, the meaning of these verses can certainly be understood by interpreting them according to their import.

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-Scripture text: “Again he addressed Śāriputra” to “the Buddhas of the ten directions are likewise.”

The Commentary says: These one and a half verses praise in general the wondrousness of the Dharma teachers; there is no separate verse.

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-Scripture text: “Śāriputra, you should know” to “I shall expound the truth.”

The Commentary says: The following three and a half verses exhort them to give rise to faith and explain that the true vehicle will now be expounded. They are divided into two parts:

– The first one and a half verses: They instruct Śāriputra in particular, revealing that the true vehicle will now be expounded.

– The following two verses: They address the two vehicles universally, explaining that the earlier teachings were skillful means.

This is the first part: “Since you have not yet realized what I teach, you should give rise to faith in what I teach.”

*

-Scripture text: “He addressed the assemblies of śrāvakas” to “lead them and cause them to escape.”

The Commentary says: These two verses address the two vehicles universally and are divided into two parts:

– The first verse speaks of universally guiding them to nirvana.

– The latter verse explains the Buddha’s intention in teaching and transforming through the three vehicles.

Because those of the two vehicles form attachments everywhere, clinging to the realms and stages, the Buddha leads them and causes them to attain liberation. He further teaches that although there are three vehicles, in principle there is only one. In this assembly there are only śrāvakas who have attained the ultimate fruit; there are no pratyekabuddhas. Therefore, the scripture says, “Together with those who seek the Pratyekabuddha Vehicle.” It is not so with the śrāvakas.

*

-Scripture text: “At that time, within the great assembly” to “they all thought thus.”

The Commentary says: The following is the second section, describing the doubts and astonishment of the fourfold assembly and presenting Śāriputra’s three requests.

Because he requested the Buddha three times, the Buddha also said, “Stop,” three times. Each injunction to “stop” comes first, and each request follows. The Treatise explains the three injunctions to “stop” as follows:

– The first injunction to “stop” reveals the characteristic, causing them to ask about the One Vehicle.

– The second injunction to “stop” is intended to cause the great assembly to contemplate and seek the profound realm, thirsting to hear it.

– The final injunction to “stop” is intended to cause unworthy persons to withdraw and depart.

This will become clear below.

Furthermore, among the three requests:

– In the first, Śāriputra requests while bearing both his own doubts and those of others.

– In the second, he explains that the great assembly had planted causes in the presence of other Buddhas, and therefore earnestly requests.

– In the last, he explains in detail that he and the others had followed the Buddha’s teaching and transformation and were now capable of hearing the Dharma, and therefore he earnestly persists in his request.

Of the five sections in the Treatise, the third begins with the section below concerning the assembly’s settled doubts: concerning what they themselves had realized, the assembly had given rise to certainty in their minds, but concerning what the Buddha taught, they again gave rise to doubt. Because the assembly was doubtful and astonished, Śāriputra made his request.

Since the request was made three times, the text accordingly has three sections:

a) The first injunction to “stop” belongs to the preceding section proclaiming the One Vehicle.

b) The latter two injunctions to “stop” are included within the text of these requests.

The first request is divided into two parts: first, the great assembly gives rise to doubt; afterward, Śāriputra makes his request.

In discussing the third section, concerning settled doubts, the Treatise says: “From this point onward, the revelation is based upon three kinds of meaning”:

1- Certainty.

2- Doubt.

3- What matter is the basis of the doubt?

The first two meanings are contained in the section on the great assembly’s doubt. The meaning of what matter forms the basis of the doubt is contained in the section on Śāriputra’s doubt.

The section on the great assembly’s doubt has two parts: first, it presents the assembly’s doubt; afterward, it explains the intention underlying the doubt. This is the first part.

*

-Scripture text: “Now the World-Honored One” to “cannot compare.”

The Commentary says: The following explains the intention underlying the doubt. It has two parts: first, it reiterates the causes and conditions of the object of doubt; afterward, it formally explains the intention behind establishing the doubt.

This part reiterates the reason for doubting what the Buddha had previously taught:

– “The Dharma realized by the Buddha is extremely profound and difficult to understand” reiterates what the Buddha previously taught: “The wisdom of all Buddhas is extremely profound and immeasurable.”

– “The intent of his verbal teachings is difficult to know” explains what the Buddha previously taught: “The gateway of wisdom is difficult to understand and difficult to enter.”

Because of these two kinds of extreme profundity, those of the two vehicles do not know.

The former clarifies the preceding section, while the latter connects with the following section; taken together, they are called “skillful means.”

“Why does the Buddha offer this praise?”—this is the intention underlying the doubt.

*

-Scripture text: “The Buddha taught the single meaning of liberation” to “where does this meaning lead?”

The Commentary says: This explains the intention behind establishing the doubt.

The passage up to “attaining nirvana” is called the meaning of certainty. Concerning the conditioned and unconditioned fruits they had personally realized, they had long been certain and no longer had doubts. “Yet now we do not know where this meaning leads” is called the meaning of doubt.

That is, concerning the Buddha’s earlier statement, “The Dharma realized by the Buddha is extremely profound and difficult to understand, and the intent of what is explained through language is also difficult to know,” they do not understand where the meaning of this statement leads, what its intent is, or what essential principle it seeks to proclaim. Therefore, it is called the meaning of doubt.

– The character [趣] has two pronunciations, thú and xúc. Here the first pronunciation is used.

The intention of the doubt is that they think: If liberation is being discussed, we have already attained it. Yet he further says that it is difficult to know; what Dharma, then, does he intend to expound?

The Treatise says: The meaning of certainty means that śrāvakas have realized the profound Dharma through skillful means and have given rise to certainty in their minds, because within the śrāvaka path they attained the realization of skillful means and nirvana. These two kinds of Dharma reveal conditioned and unconditioned dharmas. This is as stated in the scripture passage from “At that time, within the great assembly” to “also attained this Dharma and reached nirvana.”

The two dharmas refer to skillful means and the realization of nirvana. Skillful means is the conditioned Path capable of realizing the wisdom of the emptiness of persons; nirvana is the unconditioned principle realized, the principle of emptiness. Through these, they were able to attain and cultivate; therefore, regarding these two dharmas, it was fitting for them to attain certainty.

The Treatise says: It is called the meaning of doubt because śrāvakas and pratyekabuddhas are unable to know it and therefore give rise to doubt, as in the scripture passage that says, “Yet now we do not know where this meaning leads.”

*

-Scripture text: “At that time, Śāriputra” to “the Dharma difficult to understand.”

The Commentary says: The following is Śāriputra’s request. It has two parts: first is the prose, and afterward are the verses.

The prose passage is further divided into two parts: first, the doubt is raised; afterward, a request is made for its resolution.

This is the first part. According to the Treatise, this is the third meaning: On what matter does the doubt depend?

Regarding the meaning of “On what matter does the doubt depend?”: The Tathagata said that the liberation of the shravakas is no different from his own liberation, because the three vehicles all sit upon the same seat of liberation. Therefore, doubt arose.

The doubt arising here is doubt concerning the cause.

“Cause” means the reason. Why did the Tathagata repeatedly proclaim the extremely profound realm? Earlier he spoke of the extremely profound, and afterward he again spoke of what is extremely profound and unlike that of the shravakas. Since the liberation of the shravakas and that of the Buddha are equal, what, then, is unlike? Apart from this matter, what other dharma is unlike? Because of this reasoning, doubt and uncertainty arose.

The Great Parinirvana has three aspects: Mahaprajna, Liberation, and the Dharma-body. Although liberation is the same, Prajna and the Dharma-body—that is, the wisdom of nature and characteristics, the fruit-essence of the Buddha’s One Vehicle—are things they have not yet realized. The four assemblies did not understand, and therefore doubt arose, as stated in the passage of the sutra from “At that time, Shariputra” through “and spoke in verse, saying.”

“For what cause?” means: by virtue of what principle?

“For what condition?” means: on account of what matter?

“The supreme skillful means of all Buddhas”: this is the general statement.

This is the separate explanation: this “extremely profound and subtle” refers to the Buddha’s wisdom.

“The Dharma difficult to understand” refers to the gateway of wisdom, for this section explains the two matters stated above. The doubt here is a kind of attachment to dharmas, included within karmically matured arising.

*

—Sutra text: “From the past until now, I” through “the Dharma difficult to understand.”

Commentary: This explains the request for the doubt to be resolved. He himself had never heard it, and the four assemblies had also begun to harbor doubts; therefore, he asked the Buddha to explain it.

*

—Sutra text: “At that time, Shariputra” through “the inconceivable Dharma.”

Commentary: The eleven verses reiterating the preceding passage are divided into four parts:

– The first three and a half verses reiterate the previous question’s praise of the supreme skillful means of all Buddhas and of the extremely profound, subtle, and difficult-to-understand Dharma.

– The next three verses reiterate that the four assemblies previously all harbored doubts.

– One and a half verses reiterate his own doubt expressed in the words, “From the past until now, I have never heard this.”

– The final four verses reiterate the entreaty, “I only pray that the Blessed One will explain this matter.”

The first part is further divided into three:

a) One and a half verses reiterate the meaning of the Buddha’s earlier declaration that the Tathagata’s knowledge and vision are vast, profound, immeasurable, unobstructed, and so forth. This is the wondrous Dharma teacher.

b) One verse reiterates that the Dharma realized previously was difficult to understand and that the Dharma taught previously was difficult to know. This is the wondrous Dharma.

c) One verse jointly reiterates the praise of the wondrous Dharma and the wondrous Dharma teacher.

Speaking spontaneously without being asked—this is the first part.

“The Great Sage, the Venerable Sun of Wisdom”: he is so called because the Buddha’s wisdom is likened to the sun. The Nirvana Sutra says: Just as the newly risen sun shines brilliantly, both illuminating itself and dispelling all darkness, so too are the Buddha’s two benefits precisely like this.

The Ekottarika Agama Sutra says: The rising sun brings about four things:

1) When the sun rises, all darkness is dispelled.

2) Farmers tend to the season’s work.

3) The hundred birds all sing.

4) Infants cry.

The Buddha told the bhikshus: “Just as darkness is dispelled when the sun rises, this symbolizes the Buddha’s appearance in the world, which eliminates the darkness of ignorance and leaves no place unilluminated.”

“Farmers tend to the season’s work” means that people everywhere work their fields together. This symbolizes how danapati donors provide, at the appropriate times, such things as clothing, food and drink, beds and bedding, and medicines for treating illness.

“The hundred birds all sing” symbolizes how virtuous Dharma teachers and others are able to expound the subtle Dharma for the four assemblies.

“Infants cry” symbolizes how the evil Mara, seeing the Buddha appear in the world, becomes deeply distressed at heart. Likewise, the sutra contains a verse praising the Buddha:

The Tathagata, golden-hued, is like the king of mountains.

Like the rising sun, he illuminates the world,

Saving sentient beings from the suffering of the long night;

Therefore, I bow my head to the King of the Three Realms.

Thus, in praising the Buddha here, he is called the Sun of Wisdom.

“Only after a long time does he teach this Dharma”: Many years had passed since the Buddha attained enlightenment, yet he had never explained it clearly. Only now did he reveal it; therefore, it is said to have taken “a long time.”

The two lines above introduce the subject. The verse below reiterates the various contemplations previously taught by the Buddha.

*

—Sutra text: “The Dharma attained at the place of enlightenment” through “and no one knows how to ask.”

Commentary: The first half-verse reiterates that the previously attained bodhi and nirvana are difficult to understand—the profundity of wisdom.

The latter half-verse reiterates that what was previously taught is difficult to know—the profundity of the gateway of wisdom. Because those of the two vehicles do not know it, none of them is able to ask.

*

—Sutra text: “Without being asked, he speaks spontaneously” through “that which all Buddhas have attained.”

Commentary: The first half jointly reiterates and praises the two wonders.

“Without being asked, he speaks spontaneously”: because immediately after rising from samadhi, he at once began to declare it.

The third line speaks of the wondrous Dharma.

The fourth line speaks of the wondrous Dharma teacher.

*

—Sutra text: “The undefiled arhats” through “pray that the Buddha will explain it.”

Commentary: The following three verses concern the doubts of the four assemblies and are divided into two parts:

– The first verse reiterates the doubts of the shravakas who were beyond training and those who were still in training.

– The latter two verses reiterate how the pratyekabuddhas and the other assemblies requested the Buddha to teach the Dharma.

“Doubt” is likened to a net, because once it has arisen, it is difficult to escape.

– “Hesitation”: The Shuowen says that in the Longxi region a puppy was called a “you.” Because a you characteristically lingers uncertainly and apprehensively when standing before people, anything undecided is therefore called “youyu,” hesitation.

The Erya says: The you resembles a monkey and is adept at climbing trees. Guo Pu also said: It is a creature adept at climbing trees.

*

—Sutra text: “Among the assemblies of shravakas” through “or is it this path that is practiced?”

Commentary: This verse concerns his own doubt.

Was the wisdom he himself had previously realized this Dharma of the fruit, or was it this path of the cause? If it was the fruit, then what he had attained was already complete. What, then, was now being praised? If it was the cause, he must still seek to advance toward attainment of that cause’s fruit.

Previously it was said that the assemblies had formed certainty concerning what they themselves had attained and doubted what the Buddha taught. Now, however, the Son of Autumn has no such certainty and also develops doubt concerning what he himself has attained.

Furthermore, he previously had certainty regarding what he had heard, but now, upon reconsidering it, he also develops doubt regarding what he has attained. Therefore, there is no contradiction.

*

—Sutra text: “I was born from the Buddha’s mouth” through “at the proper time, teach it according to reality.”

Commentary: The following verses concerning the request that the Buddha teach the Dharma are divided into two parts:

– The first verse reiterates the request of the shravaka disciples.

– The latter two verses reiterate the request of the other assemblies.

This is the first part.

By following the Buddha’s verbal teachings, the noble path can first arise. Because the teaching issues from his mouth, they are said to be born from his mouth, distinguishing this birth from formation through the reproductive substances of the womb.

*

—Sutra text: “Maras, devas, dragons, ghosts, and spirits” through “wish to hear the complete path.”

Commentary: This verse concerns the request of the other assemblies.

In this realm, when a Buddha appears in the world, there is no wheel-turning king; therefore, it is said that wheel-turning kings from various lands come to him.

“The complete path” refers to the principle of the Great Vehicle.

*

-Scripture passage: “At that time the Buddha declared” through “all will be startled and doubtful.”

Commentary: Below is the second section, which has two parts: first, the instruction to “Stop,” and afterward, the earnest entreaty. This is the instruction to “Stop.”

The fourth part below in the Treatise is the explanation of Definitive Prediction.

“Prediction” means distinct prediction. A clear and distinct explanation of a profound and esoteric meaning is called a distinct prediction. This is what is called the Scripture of Distinct Predictions among the twelve divisions of scripture. The Scripture of Distinct Predictions is of three kinds:

1. Records distinguishing the merits and faults of disciples in the past.

2. Predictions bestowed upon great beings concerning their attainment of Buddhahood.

3. Clear and distinct explanations of profound and esoteric meanings, as will be explained in the section on the teachings in Chapter Twelve below.

This is the third kind of Scripture of Distinct Predictions.

The Treatise states: From this point onward, the teaching proceeds according to four matters:

– First, Resolve of Mind.

– Second, the Cause of Bestowing Prediction.

– Third, Acceptance and Bestowal of Prediction.

– Fourth, Giving and Bestowal of Prediction.

1) Resolve of Mind: This means that in the Buddha’s mind there was already a firm resolve regarding those who would practice the path of the Great Vehicle. Therefore, he first instructed them to “Stop” and afterward taught the Dharma. Thus, with regard to Resolve of Mind, the Treatise does not correlate it with a specific scriptural passage, because it pervades the intent of the text below.

The Treatise states: What is Resolve of Mind? It means freeing from fear those in whom a fearful state of mind has arisen. To benefit two kinds of persons, the Tathagata has Resolve of Mind.

There are five kinds of fear:

1/ Fear of Loss: Those who have previously heard the Buddha’s vocal teaching cling to it as real, disparage the Great Vehicle as nonexistent, and say: “The Tathagata taught that arhats attain ultimate nirvana, and I have finally attained such nirvana.” Therefore, they hold that arhats do not enter nirvana. These are sravakas of determinate disposition.

Sravakas are those who regard the vocal teaching they have heard as the means of realizing the ultimate fruit. They think: “I have finally attained such nirvana; the fruit is already ultimate.” They therefore disparage the Great Vehicle as nonexistent and are unable to bear hearing the Buddha now teach them the principle of the Great Vehicle. If they hear it said that their fruit is not ultimate, they will be frightened and doubt whether arhats ultimately enter nirvana at all. Because doubt arises in opposition to the path, this is called “Loss.”

2/ Fear of Numerous Endeavors: Beings of the Great Vehicle think: “For measureless and boundless kalpas I have cultivated the bodhisattva practices and long endured hardship and suffering.” Consequently, fear arises in them, and they conceive a desire to follow another vehicle. These are bodhisattvas below the stages who are of indeterminate disposition.

These persons have abided in the Great Vehicle and practiced the bodhisattva practices for many kalpas; hence they are called those of “Numerous Endeavors.” Fearing that they may conceive the thought of retreating and turn to another vehicle, the teaching is now given to them so that they will not retreat.

3/ Fear of Inversion: These persons discriminate a self and what belongs to a self and possess the unwholesome dharma of the view of a personal body. These are ordinary beings of determinate disposition whose faculties have not yet matured. Their afflictions are extremely heavy, and the Dharma should not be taught to them. If it is taught to them, their afflictions will increase further, and they will become inverted and afraid.

4/ Fear of Regret: If the teaching is given to these persons, they will think: “Venerable Sariputra! I should not have realized such a Lesser Vehicle teaching; I should abandon the lesser fruit and turn toward the Great Vehicle.” Because of this remorseful state of mind, it is called fear.

5/ Fear of Deception (fear that the Buddha is lying): If the teaching is given to these persons, because they are arrogantly overconfident, they will say: “Why does the Tathagata deceive us?” This is because they consider that their path is already complete, with nothing remaining.

– Sravakas are of two kinds:

a) Those of determinate disposition.

b) Those of indeterminate disposition.

– Ordinary beings are of two kinds:

a) Those who have not attained but claim to have attained.

b) Those with heavy afflictions.

– Bodhisattvas are of two kinds:

a) Those who retreat from their position.

b) Those who do not retreat from their position.

+ Sravakas of determinate disposition are those with Fear of Loss.

+ Sravakas of indeterminate disposition are those with Fear of Regret.

+ Ordinary beings who have not attained but claim to have attained are those with Fear of Deception.

+ Ordinary beings who inherently possess afflictions are those with Fear of Inversion.

+ Bodhisattvas who retreat from their position are those with Fear of Numerous Endeavors.

Bodhisattvas who do not retreat from their position are not included among these five kinds, because they relinquish the provisional and follow the real, delighting in advancing toward the stage of Buddhahood; therefore, the One Vehicle is taught to them.

Here, the One Vehicle is not taught in response to their faculties and capacities.

The Treatise states: It is precisely to benefit two kinds of persons that the Tathagata has Resolve of Mind. These two kinds are only those with Fear of Numerous Endeavors and those with Fear of Regret. Benefiting those with Fear of Regret also draws along the other kind, while benefiting those with Fear of Numerous Endeavors sustains the remaining kind.

Here, in giving the instruction to “Stop” and in the principal teaching below, the Buddha’s mind had already resolved to act for the sake of these two kinds of persons, not primarily for the sake of the other remaining kinds. These are the first two meanings among the ten meanings of teaching the One Vehicle.

Judging from the intent of this passage, those with Fear of Numerous Endeavors would become afraid if the teaching were not given, but would cease to be afraid if it were given. The other four kinds, however, would become afraid if the teaching were given and would not be afraid if it were not given. Therefore, the Treatise speaks generally of freeing from fear those in whom fear has arisen.

2) The Cause of Bestowing Prediction: This is represented by the scriptural passage containing the two words “Stop! Stop! There is no need to speak further,” through “gods and humans will all become afraid.” These are two meanings of “cause” in relation to those fit to hear the Dharma. Because those unable to bear hearing the Dharma withdraw, it is called the “Cause.”

The Cause of Bestowing Prediction causes fear to arise and has three meanings:

a/ To cause the assembly to reflect upon and seek the extremely profound realm.

b/ To cause the assembly to develop reverence and ultimately desire to hear.

The two meanings above relate to those fit to hear the Dharma.

c/ To cause those of arrogant overconfidence to leave the Dharma seat and depart; that is, those unable to bear hearing the Dharma withdraw.

This present second instruction to “Stop” contains only the two meanings pertaining to those fit to hear. The third instruction to “Stop” is what causes those unfit to hear to withdraw.

3) Acceptance and Bestowal of Prediction: This is represented by the passage in the scripture beginning, “At that time the World-Honored One” and continuing below; that is, the Buddha agrees to accept them and promises to teach them the Dharma.

4) Giving and Bestowal of Prediction: This is represented by the passage in the scripture beginning, “The Buddha told Sariputra” and continuing below; that is, the Buddha explains the One Vehicle and so forth expressly for those fit to hear.

Among the four matters of Definitive Prediction:

a) Resolve of Mind is the reason for instructing them to “Stop” and for teaching the Dharma.

b) The Cause of Bestowing Prediction is merely the reason for instructing them to “Stop” and not entreat further.

c) Acceptance and Bestowal of Prediction is the section in which he promises to reveal and explain.

d) Giving and Bestowal of Prediction is the section in which he formally reveals, sets forth, and teaches.

Here, “startled and doubtful” means causing those fit to hear to be startled and perplexed, to seek the profound Dharma, to regard it with reverence, and to desire to hear it.

*

-Scripture passage: “Sariputra” through “please expound it for us.”

Commentary: Below is the second entreaty.

The Treatise states: Measureless Buddhas of the past manifested themselves to teach and transform sentient beings. The first part is prose, and the latter part is verse. The prose has two sections:

1) The general entreaty.

2) Their ability to hear.

This is the entreaty.

*

-Scripture passage: “Why is this so?” through “will be able to revere and believe it.”

The Commentary says: This states that there are three causes enabling one to be capable of hearing the Dharma:

– First, encountering favorable conditions, having previously seen the Buddhas.

– Second, possessing an intelligent nature and strong, keen faculties.

– Third, understanding the true meaning and possessing luminous wisdom.

Therefore, one is able to hear and believe.

*

-Sutra text: “At that time, Sariputra” to “there are those who know how to revere and believe.”

The Commentary says: This verse concerns the meaning of “being able to know.”

*

Sutra text: “The Buddha again said: Sariputra! Stop” to “they will fall into a great pit.”

The Commentary says: This is the third section. It has two parts: first, the Buddha says, “Stop”; afterward, the Son of Sari earnestly renews his request.

The section on “Stop” has two parts: prose and verse.

This is the first part.

Because those incapable of hearing the Dharma were withdrawing, it was feared that persons of overweening pride, having attained the fourth worldly dhyana, would regard it as the fruit of arhatship, give rise to slander, and consequently fall into hell; this is called falling into a great pit. All such persons are ordinary beings, and therefore fall into the great pit; they are not noble disciples who are still in training.

The Yogacara-bhumi Treatise says: All noble beings know the fruit they themselves have realized. They do not imagine that they have attained a noble fruit belonging to a later stage that they have not yet realized. Thus, they do not give rise to overweening pride. Because they have no wrong views, they no longer create karma that would cause them to fall into hell.

Therefore, when bhiksus of overweening pride have attained the fourth worldly dhyana, after death they slander liberation and give rise to wrong views; consequently, they must be born in the hells spoken of in the treatises. This refers precisely to persons of this kind.

*

-Sutra text: “At that time, the World-Honored One” to “upon hearing it, they would certainly neither revere nor believe.”

The Commentary says: The wondrous Dharma is difficult to understand. Inferior and foolish persons, after hearing it, would give rise to thoughts of slander and would neither revere nor believe. Therefore, it was feared that they would fall into a great pit.

*

-Sutra text: “At that time, Sariputra” to “there will be many benefits.”

The Commentary says: What follows is the third request. It has two parts: first, prose; afterward, verse.

The prose has two parts: first, the general request; afterward, their capacity to hear.

The Son of Sari, possessing keen faculties, himself knew his former lives. He also knew that in previous lives the others had followed Sakyamuni and received his transforming instruction; their faculties had matured and their paths had reached fulfillment. Upon hearing, they would certainly be able to believe and follow, and they would surely obtain peace and benefit throughout the long night of birth and death. Therefore, he now requests the Buddha to teach the Dharma.

*

-Sutra text: “At that time, Sariputra” to “I pray that, out of compassion, you distinguish and expound it.”

The Commentary says: The following four verses are divided into three parts:

– First is one verse in which he calls himself the eldest son and asks the Buddha to resolve the matter.

– Next are one and a half verses explaining that the assembly has long followed the Buddha’s instruction, in order to request the Buddha to teach the Dharma.

– Last are one and a half verses explaining that he and the others, upon hearing and understanding the Dharma, would give rise to joy, in order to request the Buddha to teach the Dharma.

This is the first part.

The Buddha is the Honored One among all beings—two-footed, many-footed, and footless. He is here called the Honored One among Two-Footed Beings because, of these three classes, the two-footed are esteemed for their ability to enter the Path; they are called the classes of humans and devas. The Buddha is also two-footed and is therefore called the Honored One among Two-Footed Beings.

Among the assembly of sravakas, the Son of Sari is foremost, and is therefore called the eldest son.

*

-Sutra text: “This immeasurable assembly” to “wish to hear the Buddha’s teaching.”

The Commentary says: These one and a half verses explain that the assembly had long followed the Buddha’s transforming instruction. Their causes from the past had now matured, and therefore they requested the Buddha to teach them the Dharma.

*

-Sutra text: “We, the twelve hundred” to “would then be exceedingly joyful.”

The Commentary says: These one and a half verses present together the two ideas that both he and the others would be joyful if they were able to hear the Dharma, in order to request the Buddha to teach it.

*

-Sutra text: “At that time, the World-Honored One” to “distinguish, expound, and explain it.”

The Commentary says: Within the fourth section, which concerns the treatise’s explanation of assurance, this is the third matter, the assurance of acceptance: the Buddha consents to accept them and teach them the Dharma.

Therefore, the treatise says: “The assurance of acceptance” means that the group of Sariputra and the others wished to receive an assurance, as the sutra states: “The Buddha said to Sariputra: You have requested three times; how could I not teach it?…” Thus, the Buddha promises to accept them.

According to the treatise’s own explanation, what follows is the third section: revealing that this is the True Aspect and that the other is the expedient gateway. Within it are two parts:

– The first part explains the two kinds of assurance.

– The latter part explains the five defilements.

Only afterward are the four doubts dispelled.

The two kinds of assurance are twofold: first is acceptance for assurance; afterward is the conferral of assurance.

The section on acceptance for assurance has two parts:

+ The first part concerns the Buddha’s consent to accept them.

+ The latter part concerns the withdrawal of the unwholesome persons.

This is the first part.

The Treatise on the Bodhisattva Bhumi says: “When hearing the Dharma, one must listen attentively to the teaching, cleanse oneself of wrong views, and retain the true Dharma.”

The Treatise on the Great Perfection of Wisdom also says: “The listener should gaze directly as though hungry and thirsty, single-mindedly penetrate deeply into the words and their meaning, eagerly hear the Dharma, and give rise in the mind to compassion and joy. Only to such a person is it fitting to teach.”

“To gaze directly” means to observe attentively. Unless those beings were admonished to pay attention and listen carefully, it was feared that their minds would not become settled and that discerning wisdom would not arise. Therefore, they were told to pay attention and listen carefully.

*

-Sutra text: “When these words were spoken” to “paid homage to the Buddha and withdrew.”

The Commentary says: What follows concerns the withdrawal of the unwholesome persons. It has four parts:

1) Explaining their departure.

2) The Buddha does not restrain them.

3) The Buddha admonishes those who remain.

4) Those who remain respectfully comply with the Buddha’s words.

The first part is further divided into two sections: first, the statement; afterward, the explanation. This is the statement.

*

-Sutra text: “Why was this so?” to “therefore, they did not remain.”

The Commentary says: This explains why the unwholesome persons rose and departed.

Here the question is raised: “There are five things difficult to obtain:

1) Obtaining a human body is difficult.

2) Being born in the central region of a country is difficult.

3) Possessing all the faculties intact is difficult.

4) Encountering a time when a Buddha appears in the world is difficult.

5) Hearing the true Dharma is difficult.

The five thousand disciples had already obtained the first four. Why, then, when the Buddha was about to teach the wondrous Dharma, did they rise from their seats and depart? What was the reason for their departure?”

Two explanations are now given:

– First, their roots of transgression were deep and grave.

– Second, they had the habit of overweening pride.

– The character Bei [輩] here is pronounced Bei and means a group or company. The Shuowen Jiezi explains that, according to military organization, one hundred chariots mobilized together were called a Bei. The Guangya and other works explain Bei as meaning a class. According to the Yupian, this character belongs to the radical Bi [比] and also means a class.

“Transgression” means that which is blameworthy, reprehensible, fearsome, and detestable. Whether referring to a cause or a result, whatever is blameworthy and detestable is called a transgression.

– According to the Lesser Vehicle, such transgressions are numerous, but there are three grave kinds:

1) The obstruction of afflictions.

2) The obstruction of karma.

3) The obstruction of karmic maturation.

All kinds of afflictions are divided into two types:

a) Those that arise continually are called Frequent.

b) Those that arise forcefully are called Intense.

These yield four alternatives:

1) Frequent but not Intense.

2) Intense but not Frequent.

3) Both Frequent and Intense.

4) Neither Frequent nor Intense.

Here, the first and third types are taken and called the obstruction of afflictions.

The five deeds of immediate retribution are called the obstruction of karma.

The three evil destinies and the eight difficulties are called the obstruction of karmic maturation.

These three kinds of obstruction hinder the activity of entering the noble path and are therefore called grave transgressions.

– According to the Mahayana, there are two kinds of obstructions:

1. The afflictive obstruction.

2. The cognitive obstruction.

The cognitive obstruction is that which, as applicable, obstructs entry into the noble stages of the Mahayana.

The afflictive obstruction is that which, as applicable, obstructs entry into the noble stages of the Three Vehicles.

– According to the Treatise on the Buddha-Bhumi, the afflictive obstruction has three kinds:

1) The 128 afflictions and secondary afflictions.

2) The karma they produce.

3) The fruits obtained from them.

This means that the collective designation for these categories is “obstruction”; it does not mean that every one of them is necessarily a grave obstruction.

– According to the Great Prajnaparamita, there are four kinds of grave obstructions:

1) The afflictive obstruction. 3) The maturation obstruction.

2) The karmic obstruction. 4) The Dharma obstruction.

1) The afflictive obstruction consists solely of the 128 fundamental afflictions and their derivative secondary afflictions. Insofar as they are capable, as applicable, of obstructing a noble being, they are all designated as this kind of obstruction, because when they are fully present, they obstruct that noble stage as applicable.

2) Regarding the karmic obstruction, according to the Sutra of Satyaka Nirgrantha, there are five kinds of heinous acts:

1/ Destroying monasteries or stupas, and stealing or using the property of the Three Jewels.

2/ Slandering the Dharma of the Three Vehicles, saying that it is not the noble Dharma; creating hindrances and difficulties, and concealing or suppressing it.

3/ Beating, reviling, or abusing monastics, whether they possess the precepts or not, whether they observe or violate them; recounting their faults; confining them in prisons; stripping them of their kasayas; forcing them to return to lay life; compelling them to perform corvée labor; driving them away and forcing them to relocate; or severing their life faculties.

The Great Collection Sutra says: The offense of recounting the faults of a bhiksu who has broken the precepts is graver than the offense of causing the bodies of countless billions of Buddhas to bleed.

4/ Killing one’s father, harming one’s mother, killing an arhat, causing the body of a Buddha to bleed, or disrupting the harmony of the Sangha.

5/ Giving rise to grave wrong views, slanderously asserting that cause and effect do not exist, and throughout the long night of samsara continually committing the ten unwholesome deeds.

These five are found only in the Mahayana and are called the karmic obstruction of the five heinous acts. Some sources also speak of seven grades, but they do not go beyond these five kinds, and therefore they are not explained here.

3) The maturation obstruction consists of maturation fruits capable of obstructing the noble path, namely the three evil destinies, the eight inopportune states, and so forth. Within this context, being born before or after a Buddha can scarcely correspond to being before or after the Dharma, because before or after the Buddha-Dharma one cannot attain the noble fruit.

4) The Dharma obstruction means that, because in a previous life one obstructed others when they were performing wholesome deeds, one created karma resulting in deprivation of the Dharma; consequently, in the present life one cannot hear the Dharma and is deprived of the true Dharma. This is an obstruction belonging to the homogeneous and dominant fruits among the five fruits. When the roots of one’s offenses are deep and grave, one experiences karma resulting in deprivation of the Dharma. Because of these roots of offense, one presently does not hear the Dharma. Because this offense itself exists, it constitutes the fourth obstruction.

– According to the Yupian, the character Man [慢] means to disdain, to have no fear or respect, and to be arrogant. It is sometimes written [嫚]. The Qieyun explains it as disdain and writes it [謾]. It also holds that [慢], written with the standing Heart radical, means “slow.”

The characteristic of pride is self-exaltation, relying upon oneself to domineer over others.

The Yogacarabhumi and other texts teach seven kinds of pride:

1) Pride. 5) Pride of superiority.

2) Excessive pride. 6) Inferior pride.

3) Pride beyond pride. 7) Wrongful pride.

4) Pride of self.

1) Pride: toward those inferior to oneself, one relies upon being superior to them; toward those equal to oneself, one relies upon being their equal.

2) Excessive pride: toward those equal to oneself, one maintains that one is superior to them; or toward those superior to oneself, one still maintains that one is their equal.

3) Pride beyond pride: toward those superior to oneself, one still maintains that one is superior to them.

4) Pride of self: its characteristic is self-exaltation based upon the self to which one clings.

5) Pride of superiority: though one actually possesses few virtues, one claims to possess many virtues.

6) Inferior pride: although others are far superior to oneself, one maintains that one is only slightly inferior to them.

7) Wrongful pride: although one is utterly devoid of virtue, one claims to possess virtue.

The “pride of superiority” here is the fifth kind: though one actually possesses few virtues, one claims to possess many. Having attained meditative concentration, worldly nirvana, and so forth, one has not yet attained much, yet claims to possess many virtues; one has not realized much, yet claims to have realized much.

“Attainment” refers to the conditioned path.

“Realization” refers to unconditioned cessation.

This is the characteristic of the pride of superiority. It does not mean that one has attained absolutely nothing and yet claims to have attained it. Were that so, it would not be the characteristic of the pride of superiority, but that of wrongful pride, the seventh kind of pride.

Therefore, because of the power of these two kinds—the afflictive obstruction and the aforementioned Dharma obstruction—they were unable to bear hearing the Dharma.

Question: Since those five thousand people were unable to bear hearing the Dharma, why did their eyes behold the divine radiance, their ears hear the wondrous proclamation, and why did they remain silent upon seeing the celestial flowers and feel no fear upon seeing the earth tremble?

Answer: The emission of light and the trembling of the earth had not yet transformed their commonplace, ordinary minds. The exposition of the wondrous Dharma and proclamation of the difficult Dharma, however, ran contrary to their shallow understanding.

Upon hearing the questions and answers in the Introductory Section, there was “the gradual beginning of the great teaching.” Yet, upon hearing the profound exposition of the tenets, their delusion would only have increased and led them to slander. Therefore, the branches and leaves had to be broken off and the chaff winnowed away.

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-Sutra text: “The World-Honored One remained silent and did not restrain them.”

Commentary: This is the second part: the Buddha did not restrain them.

– Mo means “still” or “silent.” It is commonly written [ ].

The treatises all state that there are two kinds of fixed determination that even the Buddha’s power cannot eliminate:

1) Fixed determination to undergo maturation.

2) Fixed determination in the performance of karma.

Their deep and grave roots of offense belonged to the kind fixed upon undergoing the fruit. Their pride of superiority belonged to the kind fixed upon performing karma. Therefore, when those five thousand people rose from their seats, the Buddha, despite possessing spiritual powers, did not restrain them. Moreover, it was better to let them depart so that they would not fall into a great abyss. Since he could not prevent them from creating grave karma, the Buddha did not restrain them. Had they aroused the aspiration, fixed karma could have been transformed. Their minds did not change, and therefore the Buddha’s power could not eliminate it.

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-Sutra text: From “The Buddha then said” to “I shall teach it to you.”

Commentary: This is the third part: the Buddha admonished those who remained.

When a violent wind blows, the shriveled grains fall away, while after frost descends, the sound grains remain. The Buddha’s promise to teach the Dharma stirred their minds, and the awe of his spiritual might caused them to rise and depart. Thus it was well that the branches and leaves withdrew; he instructed those like sound grains to remain and promised to teach them. The frivolous and insubstantial were compared to branches and leaves, while the sincere and steadfast were compared to sound grains.

– The pronunciation of the character Giai is given by combining Co and Hai, and it means wholesome or good. The character Hai [ ] is pronounced by combining Ho and Giai. Hai [ ] means flesh, minced flesh, or a dish made of meat. Southerners call [ ] Hai “Luong [ ].”

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-Sutra text: From “Sariputra said” to “we joyfully wish to hear it.”

Commentary: This is the fourth part: those who remained respectfully obeyed the Buddha’s instruction.

– The character [唯] has two pronunciations, Duy and Duy, and is a word expressing respectful assent. The character [然], pronounced Nhien, meaning “yes” or “indeed,” is a word expressing compliance.

“Joyfully wish” indicates their aspiration to receive an answer.

“Wish to hear” likewise indicates their heartfelt hope of hearing it.

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-Sutra text: From “The Buddha said to Sariputra” to “appears only once in a very long while.”

The Commentary says: below is the explanation of the section on Bestowing Predictions, in which the Buddha explains this to the assembly of Śāriputra and the others.

The Treatise says that there are six parts:

1. Causing those who have not heard to hear. This is precisely the passage of scripture extending to “his words are neither false nor deceptive.”

2. Teaching. This is the passage beginning with “Śāriputra! The Buddhas teach according to what is appropriate” and continuing below.

3. On what meanings it is based. This is the passage beginning with “Why is this so? The Buddhas, the World-Honored Ones, appear solely because of one great matter” and continuing below.

4. Causing them to abide. This is the passage beginning with “Śāriputra! The Tathagata teaches the Dharma to sentient beings solely by means of the One Buddha Vehicle” and continuing below.

5. Based on the Dharma. This is the passage beginning with “Śāriputra! The Dharma of all the Buddhas throughout the ten directions is also like this” and continuing below.

6. Restraining. This is the passage beginning with “Śāriputra! In the worlds of the ten directions there are not even two vehicles” and continuing below.

The following explains each part:

– Causing those who have not heard to hear means praising the rarity of the Dharma, thereby expressing the wish to cause them to hear it.

– Teaching means explaining that the intent of this Dharma being taught is difficult to know.

– On what meanings it is based: it indicates that causing those who have not heard to hear, and what is taught, are only skillful means.

– On which meanings it is based: it indicates the profound, wondrous, and difficult-to-understand Dharma realized by the Buddha.

– Causing them to abide means exhorting them to come and abide in the One Vehicle.

– Based on the Dharma indicates the prescribed rules and forms of the Dharma that all Buddhas of the three times and ten directions alike carry out. At first, they teach according to what is appropriate; gradually, after a long time, they cause beings to attain the Buddha’s omniscient wisdom.

– Restraining means restraining and refuting the two attachments—attachment to self and attachment to persons—and rejecting the two kinds of suchness, thereby causing them to praise the rarity of the Dharma.

– The section “Causing those who have not heard to hear” has three intentions:

1) Praising the rarity of the Dharma.

2) Presenting an analogy.

3) Exhorting faith.

These are the first two intentions.

If this Dharma were taught at all times, those lacking wisdom would not delight in it. When it is taught only at the proper time, both the foolish and the wise delight in it.

– The Sanskrit term “Udumbara” is called in this land the Flower of Auspicious Response. When a Gold Wheel-Turning King appears in the world, the great ocean dries up. Only when the golden wheel appears does this flower bloom. Because it responds to the golden wheel’s appearance and rule in the world, it is called the Flower of Auspicious Response.

This Lotus Sutra is likewise: when the Dharma Wheel-Turning King appears in the world, the ocean of birth and death dries up, and the path of the One Vehicle is revealed and exalted. The Buddha teaches this Dharma only at the proper time; therefore, this analogy is presented to praise the rarity of the Dharma.

In past kalpas, Śāriputra had never heard this Dharma. Now he is caused to hear it and to thirst for it.

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-Scriptural passage: “Śāriputra” to “his words are neither false nor deceptive.”

The Commentary says: this is the Exhortation to Faith.

Those of limited wisdom and understanding are not yet able to realize it; therefore, the words “neither false nor deceptive” are clearly stated to encourage them to give rise to faith.

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-Scriptural passage: “Śāriputra” to “its meaning is difficult to understand.”

The Commentary says: below is the second passage, explaining Teaching.

It has two intentions: first, the proposition is stated; afterward, it is explained. This is the statement of the proposition.

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-Scriptural passage: “Why is this so?” to “only then can it be known.”

The Commentary says: this is the explanation.

The Treatise explains “many kinds of causes and conditions” as referring to the Dharma of the Three Vehicles. The Dharma of those Three Vehicles consists only of names, phrases, and clauses being taught; it does not possess real meaning, because that real meaning is ineffable. The intent here is: I employ skillful means to teach the Dharma of the Three Vehicles. This Dharma consists only of names, phrases, and clauses; it does not have three distinct essences. I teach three according to what is appropriate, but this is not something that those of the Two Vehicles and others can fathom or understand; only a Buddha can know it.

Here it is said that the previously presented gateway of wisdom is difficult to comprehend, because the real meaning of the Three Vehicles is suchness, which is ineffable.

“On what meanings is it based?” It is based on the Buddha’s wisdom.

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-Scriptural passage: “Why is this so?” to “appear in the world.”

The Commentary says: the passage below is the third category: On what meanings is it based?

It has two parts: the first is a brief statement, and the second is an extensive explanation.

This is the first part.

It arises from the preceding passage and therefore employs the form of a question to reveal the meaning.

– What is the reason for this?

It is because the words are difficult to understand and only a Buddha can know them.

– On the basis of what meanings is this said?

“The Buddhas, the World-Honored Ones” refers collectively to the Buddhas of the three times and ten directions.

“Solely because of one great matter”: here, according to the appropriate context, “matter” may be understood as a thing, the essence of a matter, the meaning of a matter, or a principle. Because of the causes and conditions of this great matter, the Buddha appears in the world, proclaims his virtuous titles, and widely benefits sentient beings.

Were it not so, he would enter extinction like those of the Two Vehicles. Because of this great matter, however, the Buddha teaches according to what is appropriate, and his intent is difficult to know.

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-Scriptural passage: “Śāriputra” to “appear in the world.”

The Commentary says: below is the extensive explanation, which has two parts: first is the distinct revelation, and afterward is the explanation of its intent.

The distinct revelation has three parts: first, the Question; second, the Explanation; and third, the Conclusion.

This is the Question.

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-Scriptural passage: “The Buddhas, the World-Honored Ones” to “appear in the world.”

The Commentary says: this is the Explanation. The essence of the great matter is precisely the knowledge and vision; the Buddhas, the World-Honored Ones, appear in the world because of this great matter. This matter is explained by means of four meanings: Opening, Revealing, Awakening, and Entering.

The Treatise says: concerning the one great matter, it should be understood on the basis of four kinds of meaning.

“The Buddha’s knowledge and vision” means that the Tathagata is able to realize things as they truly are and knows that meaning. There are three explanations of this:

1. The first explanation:

The Dharma-nature of suchness is called “as it truly is.” The true nature of the Dharma presented here is precisely that which is realized.

Meaning, principle, and objective realm are all called “meaning.” The essence of right wisdom is called that which realizes, because it can know meanings and principles and realize the true objective realm.

This right wisdom that realizes and the suchness that is realized—the knowing and the known, the seeing and the seen—are all called knowledge and vision.

Knowledge is the nature of knowledge and vision.

Vision is the function of knowledge and vision.

Both the nature and characteristics of knowledge and vision are called knowledge and vision.

Asaṅga’s Prajñā Treatise says: unsurpassed bodhi is the Dharma-body. Complete and perfect bodhi is the reward-body.

The Saṃdhinirmocana Sutra says: bodhi and the severance attained through bodhi are both called bodhi.

The Treatise on the Great Perfection of Wisdom says: wisdom and the locus of wisdom are both called prajñā.

Alternatively, Knowledge refers to fundamental wisdom, while Vision refers to subsequently attained wisdom. These two kinds of wisdom are functions, because they can illuminate the two kinds of objective realm, ultimate and conventional. The original nature of these two is precisely suchness; taken together, they are called Knowledge and Vision. The nature is used to designate the characteristics, and therefore they are called Knowledge and Vision, for the purpose of causing those of the Two Vehicles to seek omniscient wisdom.

The Śrīmālādevī Sutra says: “The One Vehicle is the Buddha Vehicle. The Buddha Vehicle is the Great Vehicle.”

The Mahāyānasaṃgraha says: because it is both a vehicle and great, it is called the Great Vehicle; this refers to the myriad practices. Alternatively, because the Vehicle possesses the nature of greatness, it is called the Great Vehicle; this refers to suchness.

Thus, it should be understood that the One Vehicle and the Buddha-fruit, and the essence of the Vehicle, encompass both principle and wisdom; this should be taken as the doctrinal purport.

The implication of the burning house and the ox cart lies in the Function of Wisdom, because the ox cart and the others were established by me.

The implication of the perilous road and the treasure repository lies in the Nature of Wisdom, because the conjured place is called a city, but it is not the treasure repository. Therefore, when these two are combined, they are called Knowledge and Vision.

The root Treatise says: what are the four?

1) “Opening” means unsurpassed, because apart from the wisdom of all-knowing wisdom, there is no other matter. That all-knowing wisdom is the Buddha.