妙法蓮華經玄贊

-Sutra text: “Eighty thousand bodhisattva-mahasattvas.”

Commentary: The fifth group is the assembly of holy ones whose virtues are inconceivable.

The sutra text has three points: first, identifying their category and number; second, praising their virtues; and third, listing their names.

First, an explanation of the term bodhisattva-mahasattva:

In Sanskrit, it is Bodhisattva Mahasattva, abbreviated as bodhisattva-mahasattva.

Bodhisattva: The cultivation practiced by bodhisattvas may, in summary, be approached through two gates: first, taking the great wisdom of benefiting oneself as primary; and second, regarding the great compassion of benefiting others as supreme.

Bodhi means awakening; it is the fruit sought by wisdom.

Sattva refers to sentient beings, the beings whom compassion must liberate.

Because they act in accordance with their great vows, they are called bodhisattvas. Because they take these two as their objects, they are called bodhisattvas. This is an explanation according to the Possessive Interpretation* (possessing wealth—here referring only to the wealth of the Dharma).

– The Karmadharaya Interpretation, Tatpurusha Interpretation, and Possessive Interpretation are three modes of interpretation belonging to the Six Types of Compound Analysis.

Furthermore, awakening is the fruit sought, while sentient being refers to oneself. A sentient being who seeks anuttara-samyak-sambodhi is therefore called a bodhisattva. Alternatively, bodhi is the fruit sought, while sattva conveys the meaning of courageous vigor. Being undeterred by place or time in seeking great bodhi, and possessing aspiration and ability, one is called a bodhisattva. Both explanations are according to the Tatpurusha Interpretation (interpretation according to the principal term).

Again, bodhi is prajna, while sattva refers to skillful means. Because these two dharmas can bring benefit and happiness to all sentient beings, one is called a bodhisattva, being both bodhi and sattva. This is the initial explanation, namely an explanation according to the Karmadharaya Interpretation (interpretation according to the activity).

Mahasattva: Maha means great. The meaning of sattva is as explained above. Here, the bodhisattvas in this sutra passage are those at the Eighth Bhumi and above. To distinguish them from those below the Eighth Bhumi and from the practitioners of the Two Vehicles, they are called mahasattvas.

The Prajnaparamita Treatise by the Venerable Asanga states: “Because bodhisattvas possess seven kinds of greatness.” Such great sentient beings are called mahasattvas, as explained in the Bodhisattva Bhumi. They will be separately and fully enumerated below in the chapter on the Mahayana.

*

-Sutra text: “With regard to anuttara-samyak-sambodhi, they were all non-retrogressing.”

Commentary: This is the second point, praising the virtues of the assembly of holy ones whose virtues are inconceivable. It consists of thirteen statements.

The treatise explains it through two approaches:

1. The approach of the upper and lower divisions.

2. The approach of comprehending the matter.

Division means a part. The upper division indicates the general characteristic. The lower division indicates the particular characteristics. Therefore, the treatise says: “It should be understood that non-retrogression from anuttara-samyak-sambodhi is the general characteristic, while the remaining statements are the particular characteristics.” This general characteristic is the essence of unsurpassed perfect awakening, namely the five dharmas of the Buddha-fruit: the pure dharmadhatu and the four categories of wisdom-consciousness.

The Vajracchedika Prajnaparamita Treatise by the Venerable Asanga says: “Anuttara-samyak-sambodhi reveals bodhi and the path to bodhi. Anuttara reveals the intrinsic characteristic of bodhi, because it is the characteristic of liberation. Samyak-sambodhi reveals the characteristic of equality in one who realizes the fruit of bodhi.” By virtue of the Dharma of bodhi, one is known to be a Buddha.

The Mahaprajnaparamita Treatise says: “Wisdom and the object of wisdom are both called prajna.” The Bodhisattva Bhumi Treatise says that bodhi and the elimination accomplished through bodhi are both called bodhi. Thus:

– A means “not” or “without.”

– Anuttara means “higher.”

– Sam means “right.”

– Yak means “equal.”

– Sam also means “right.”

– Bodhi means “awakening.”

– Anuttara-samyak-sambodhi therefore means unsurpassed, right and equal, perfect awakening.

Here there are four kinds of awakening:

1) Unsurpassed awakening is the general term, directly revealing bodhi, the pure dharmadhatu.

2) Right awakening distinguishes it from the erroneous awakening of non-Buddhist practitioners.

3) Equal awakening distinguishes it from the partial awakening of the Two Vehicles, who understand only the principle of the emptiness of persons.

4) Right awakening is stated again to distinguish it from the stage of bodhisattvas, whose awakening is not yet complete and whose fruition therefore is not yet perfect awakening.

Here the path to bodhi is clearly revealed as the four categories of wisdom. The single word “awakening” below applies throughout all four kinds of awakening above. Because it fully possesses the following three qualities—nothing surpasses it, it universally surpasses everything, and it awakens to ultimate truth—it is called unsurpassed awakening.

However, many sutras say that ultimate truth is called the essence of unsurpassed bodhi because it is the foundation. Here, both the principle and wisdom of the Buddha-fruit are called unsurpassed bodhi. With regard to both of these fruits, they do not retrogress. Because they possess the ten causes of non-retrogression explained below, the Buddha-fruit can be attained without retrogression. Being certain to realize it and advancing in cultivation from thought-moment to thought-moment is called non-retrogression.

Retrogression means loss.

Turning means movement.

Those at the Eighth Bhumi and above advance in cultivation toward great bodhi in accord with it. Their cultivation does not regress because they are free of afflictions, nor are they disturbed by any effortful activity involving characteristics. This is called non-retrogression. Therefore, the Eighth Bhumi is called the Immovable Bhumi, because characteristics, activities, and afflictions cannot disturb it.

Non-retrogression has four meanings:

1) Non-retrogression of faith: The sixth faith among the Ten Faiths is called the Mind of Non-retrogression, because thereafter one does not retrogress and give rise to erroneous views.

2) Non-retrogression of position: The seventh position among the Ten Abodes is called the Position of Non-retrogression, because from that point onward one does not retrogress into the Two Vehicles.

3) Non-retrogression of realization: From the First Bhumi onward, it is called non-retrogression because the dharmas already realized are not lost through retrogression.

4) Non-retrogression of practice: From the Eighth Bhumi onward, it is called the Bhumi of Non-retrogression, because both conditioned and unconditioned dharmas can be cultivated.

The bodhisattvas here are all at the Eighth Bhumi or above. Therefore, it is said that they do not retrogress from unsurpassed, right and equal awakening, because they will certainly realize it. Thus, here non-retrogression does not mean non-turning.

Furthermore, non-retrogression is of two kinds:

1) Not retrogressing from what has already been attained, because non-retrogression has already been attained at the First Bhumi.

2) Not retrogressing from what has not yet been attained, because it is attained only at the Eighth Bhumi, while unsurpassed, right and equal awakening is a dharma not yet realized.

Those at the Eighth Bhumi and above can be non-retrogressing because they genuinely aspire to realize perfect awakening. Their advancing minds remain unmoved even as they allow themselves to be carried by the current of the Dharma. This is called non-retrogression.

Here, non-retrogression means non-turning.

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-Sutra text: “They had all attained dharanis” through “turning the non-retrogressing Dharma wheel.”

Commentary: The lower particular division contains twelve statements, revealing ten categories, and is divided into two kinds: the first nine concern benefiting oneself, and the last concerns benefiting others.

The first nine are further divided into two: the first eight are conditioned virtues, and the last is an unconditioned virtue.

The first eight are further divided into two: the first five concern merit and wisdom, and the last three concern compassion and wisdom.

The first five are further divided into two: the first three concern internal practice, and the last two concern wholesome conditions.

The first three are again divided into three: the first is cultivation through perfuming for one’s own benefit; the second is benefiting others; and the last is benefiting the Dharma.

Of the two wholesome conditions, the first is awakening to conditions for cultivation, and the second is praise that dispels doubts.

Of the three concerning compassion and wisdom, the first concerns loving-kindness and compassion, while the last two concern wisdom.

This is the first section. It contains three statements corresponding to three points:

1. Abiding in the written Dharma without retrogression.

This means that they had all attained dharanis.

– Dharani is rendered here as “complete retention.” Complete retention has two aspects: first, gathering in; and second, dispersing.

1) Retention: this also means preservation. This is retention of what is heard: after hearing the words and their meaning, one preserves them without forgetting. That is, the ability to remember and preserve what one has heard is called retention. What is heard—namely mindfulness and wisdom—is the essence of dharani.

The Sutra of the Ten Grounds states: “Bodhisattvas from the Eighth Ground upward are able, with respect to all dharmas, to comprehend, contemplate, and retain them.” The Treatise explains that “comprehend” refers to wisdom born of hearing, “contemplate” refers to wisdom born of reflection, and “retain” refers to wisdom born of cultivation; for within the single wisdom born of cultivation, three functions are distinguished.

2) Dissemination: this means bestowal, of which there are four kinds: first, Dharma; second, meaning; third, the bodhisattva’s forbearance that can be attained; and fourth, illuminating spells, which are bestowed upon sentient beings. Of these, the first two are that which is able to retain, namely retention of what is heard; the latter two are what is retained. Furthermore, these four are divided into two: first, retention of what is heard for one’s own benefit; and second, Dharma and meaning for the benefit of others, because cause and result are distinguished.

2. Irreversibility in joyful exposition.

This refers specifically to eloquence in joyful exposition. Through eloquence—namely the four kinds and seven kinds of eloquence—one delights in teaching the Dharma.

– The four kinds of eloquence are the four unobstructed understandings:

1) Unobstructed understanding of Dharma.

2) Unobstructed understanding of meaning.

These two, respectively, are unobstructed wisdom that comprehends the teachings and unobstructed wisdom that comprehends the principle.

3) Unobstructed understanding of expressions, namely unobstructed wisdom that comprehends the languages and sounds of various regions.

4) Unobstructed understanding of eloquent exposition, namely the sevenfold unobstructed wisdom employed in teaching the Dharma and so forth.

– The seven kinds of eloquence comprise:

1) Ready eloquence: one can immediately say whatever needs to be said, without stammering.

2) Swift eloquence: speech flows like a waterfall, without faltering.

3) Responsive eloquence: speech accords with the proper time and the capacities of the audience, neither adding nor omitting anything.

4) Eloquence free from error: whatever is said accords with the sutras and does not deviate from them.

5) Inexhaustible eloquence: speech continues in an unbroken succession and is never exhausted.

6) Eloquence whereby all expositions are rich in meaning and savor: every sentence contains many matters and principles.

7) The most supremely wondrous eloquence in all the worlds: it possesses five kinds of exceedingly profound sounds, like thunder resounding everywhere into the distance.

The four unobstructed understandings will be explained later in the Skillful Means chapter. For the most part, they take subsequent-acquired wisdom and fundamental wisdom as their essence, because they arise in dependence upon external conditions.

3. Irreversibility in teaching.

This means turning the irreversible Dharma wheel; that is, turning the Dharma wheel of irreversibility.

The Dharma wheel is the Dharma that should always be taught, because that Dharma is irreversible. This means turning the two kinds of irreversible Dharma of the four stages described above; this is called turning the irreversible Dharma wheel.

Furthermore, the Sutra of Questions Asked by Maitreya states: “Teaching the merits of one’s own division is called turning the irreversible Dharma wheel. Teaching the merits of the external division is called turning the non-turning Dharma wheel.”

Again, teaching wisdom is called irreversible, while teaching merit is called non-turning. Again, teaching prajna is called irreversible, while teaching skillful means is called non-turning. Again, teaching conditioned phenomena is called irreversible, while teaching the unconditioned principle is called non-turning. Because this Dharma is like a wheel, it is called the Dharma wheel.

– A wheel has three meanings:

1) The meaning of completeness, because the Noble Eightfold Path is like a wheel whose hub, rim, and spokes are all complete.

2) The meaning of non-fixity. From the Path of Seeing, the Buddha turns and gives rise to the Path of Cultivation, and afterward reaches the Path Beyond Training. Having personally realized this, he then teaches it to others, guiding them into the noble path. Once others attain the noble path, they in turn teach it to still others. Thus it revolves continuously, like a wheel that does not remain fixed; therefore it is called a wheel.

3) The meaning of destruction. Just as a wheel can crush a mantis that obstructs its path, the noble path within the mind can destroy afflictions, subdue those not yet subdued, and secure those already subdued. Like the precious wheel of a king, it is therefore compared to a wheel.

The Dharma wheel has • five meanings:

1) The intrinsic nature of the wheel: the enlightenment factor of discernment of dharmas, right view, and so forth.

2) The cause of the Dharma wheel: that which can give rise to the noble path, namely the teachings and the wisdoms born of hearing and reflection, and so forth.

3) The retinue of the wheel: the dharmas of the five skandhas that assist and accompany the noble path.

4) The object of the Dharma wheel: the principles of the Four Noble Truths and so forth, upon which the noble path focuses.

5) The result of the Dharma wheel: bodhi and nirvana realized through the causal path.

“Turning” means teaching. •

Since the Dharma is called a wheel, teaching it is also called turning. Now, teaching these five Dharma wheels in accordance with appropriate conditions requires cultivation at the irreversible stage beyond the Eighth Ground; hence it is called turning.

Furthermore, these five essences constitute the four dharmas: Teaching, Principle, Practice, and Result. All are called the Dharma wheel.

“Turning” means moving, revealing, conveying, and arousing. It moves through the proclamation of the teachings and reveals the wondrous principle. It conveys the noble path before the sound of speech and arouses true wisdom after the words have been spoken. Completely eliminating obstructive afflictions is called turning the Dharma wheel.

This will be explained in detail below in the Skillful Means chapter.

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—Sutra text: “Having made offerings to immeasurable...” through “were praised.”

Commentary: There are three clauses here. The first two together constitute the fourth point:

4. Irreversibility through reliance upon spiritual friends.

Relying upon spiritual friends without retrogression means making offerings to immeasurable hundreds of thousands of Buddhas and planting roots of virtue in the presence of those Buddhas.

The Treatise calls this “planting wholesome roots,” because one’s physical and mental karma depends upon and is gathered through the material body. A bodhisattva’s cultivation is free from faults of body and mind. Now, by employing the excellent karma of the material body to make offerings to the Buddhas and deeply plant roots of virtue, the bodhisattva gathers all wholesome physical and mental karma belonging to oneself.

There are ten kinds of offerings, as stated in the Bodhisattva Grounds: •

1) Offerings made in the immediate presence: personally making offerings before a Buddha who is presently before one, and before all manifestations of the Three Jewels, such as relics and caityas—that is, stupas erected for Buddhas and patriarchs.

2) Offerings made when not in the immediate presence: with respect to the caityas of other Buddhas, visualizing them as the Buddhas themselves and cultivating offerings when they are not immediately present.

3) Offerings made both in and not in the immediate presence: when making offerings in the immediate presence as described above, one further reflects: “The Dharma-nature of the caitya of one Buddha is also the Dharma-nature of the caityas of all Buddhas throughout the ten directions and the three times. Therefore, when I now make offerings in the immediate presence of the caitya and so forth of one Buddha, this is also an offering to the caityas and so forth of all Buddhas throughout the ten directions and the three times.” One thereby cultivates offerings both in and not in the immediate presence.

4) In such a place, one makes offerings oneself alone.

5) If one arouses compassion, then according to one’s ability, one gives labor and material goods to the poor and suffering, wishing that they may obtain peace and happiness, and enables them to make offerings.

6) Offerings made by all: after making offerings oneself, one exhorts and instructs others to make offerings in the same way.

7) Offerings of material goods and reverence: using incense, flowers, and so forth to pay homage and worship, and even using jewels and so forth to cultivate offerings of material goods and reverence.

8) Extensive offering: This means employing many excellent things to cultivate offerings of material goods and reverence over a long period of time, even maintaining pure mindfulness and dedicating the merit to bodhi; personally gathering wealth and goods, or obtaining them by requesting them from others; making vows and visualizing oneself transformed into hundreds of thousands of bodies reverently bowing in homage, each body producing hundreds of thousands of hands holding incense and flowers and scattering them, uttering hundreds of thousands of voices praising the virtues, and also presenting hundreds of thousands of kinds of adornments as offerings.

In Jambudvipa, and even in any place throughout the ten directions, wherever offerings are made, one rejoices in them all. Although little effort is expended, boundless extensive offerings are thereby brought forth.

9) Undefiled offering: Not harboring contempt or arrogance, deceit, or heedlessness, and not using impure objects—this is the cultivation of undefiled offering.

10) Offering of right practice: If anyone cultivates the Four Immeasurable Minds, even for only a brief moment, or for merely a short while has faith in and patiently accepts the Dharma-nature of true suchness, free from all verbal expression, gives rise to the non-discriminating mind, and abides in the signless mind—that is, upholds the bodhisattva’s pure precepts, or even cultivates the Four Means of Embracing and so forth—then that person has cultivated the offering of right practice.

It should be remembered that this is the most supreme and wondrous offering, surpassing the foregoing kinds of offerings by hundreds of thousands of myriads of times, beyond all comparison.

When cultivating offerings, one should remember that the Tathagata is a great field of merit, endowed with great beneficence and virtue, the most honored among sentient beings. He is uniquely eminent and exceedingly difficult to encounter, and all beings must rely upon him. As it is with the Buddha, so should it also be with the Dharma and the Sangha, precisely as stated in the first fascicle of the U Tán.

– The character Thực: [ 殖 ] means to plant, gather, accumulate, build, or establish.

– The character Chúng: [ 眾 ] has a meaning common to both the level and departing tones (that is, it may denote sentient beings as well as plurality).

5. Non-retrogression in severing all doubts.

Because they are constantly praised by all Buddhas.

– The character Vi [ 為 ] means to cause, to receive, or to be subjected to.

Because bodhisattvas at the Eighth Ground and above have reached the level at which all doubts concerning principle and phenomena are severed, and the two kinds of doubt—the afflictive obstructions and the cognitive obstructions—are also entirely exhausted, the Eighth Ground is therefore called the Ground of Certainty. For this reason, they are praised by all Buddhas. Alternatively, through the Buddhas’ praise, the doubts of the assemblies can be eliminated: the assemblies wonder at which level the bodhisattvas abide and what fruit they have attained. It is now clearly stated that they occupy the higher levels, and the fruit they have realized is clearly explained; thus, the doubts of the assemblies are eliminated.

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-Scriptural passage: “Cultivating the body through loving-kindness” to “reaching the other shore.”

Commentary: Here there are four phrases corresponding to four points.

6. For the sake of what matters do they expound those Dharmas and enter

those states of non-retrogression?

They cultivate the body through loving-kindness. The Treatise says that they cultivate body and mind through great loving-kindness and compassion; this explains the reason—the method and skillful means. For the sake of what matters do the bodhisattvas act? Externally, they expound the Dharma for others; internally, they enter into and realize the Dharmas. Through great loving-kindness and compassion, they permeate and cultivate body and mind, rescuing sentient beings from the cycle of suffering and enabling them to attain peace and happiness.

This clarifies that the cultivation of the two benefits—benefiting oneself and benefiting others—is due solely to loving-kindness and compassion, and not to anything else. Loving-kindness and compassion each have three meanings, as will be explained below.

7. Non-retrogression in entering omniscient wisdom and the realm as it truly is.

This means skillfully entering the Buddha’s wisdom. Because they enter omniscient wisdom, they know the realm just as it presently exists; this is called knowing the realm as it truly is. Non-retrogression here means entering the wisdom of contemplative illumination. This differs from the ninth point below.

8. Non-retrogression based upon the emptiness of self and the emptiness of dharmas.

This means penetrating great wisdom and attaining the wisdom of the twofold absence of self.

9. Non-retrogression in entering the realm as it truly is.

Because they have reached the other shore, they thoroughly comprehend true nature.

*

-Scriptural passage: “Their renown resounds everywhere” to “hundreds of thousands of sentient beings.”

Commentary: These two phrases combine to form one point, namely the tenth point.

10. Accomplishing what must be done and non-retrogression in maintaining and preserving.

Their renown resounds throughout immeasurable worlds; therefore, they are able to maintain and preserve the Buddha-Dharma so that the Dharma does not perish. When sentient beings hear their names, they develop faith and reverence and undertake cultivation and study.

They liberate countless hundreds of thousands of sentient beings; hence it is said that they accomplish what must be done, for what bodhisattvas must do is benefit sentient beings.

The foregoing explains the approach of higher and lower divisions. Below, the approach of matters embraced and gathered will be explained:

The Treatise gives two rounds of explanation concerning the approach of matters embraced and gathered, namely, matters involving the gathering of all virtues:

– The first round of explanation:

It explains: How do the bodhisattvas abide on the purified grounds, through what skillful means, and within what realm do they perform the work that must be done? This is the general statement.

The Treatise then explains that the thirteen phrases should be divided into three sections:

+ Section one: The single phrase “in unsurpassed perfect enlightenment” concerns how they abide on the purified grounds.

+ Section two: The following ten phrases concern the skillful means upon which they rely.

+ Section three: The final two phrases concern the realm within which they perform the work that must be done.

In its explanatory passage, the Treatise explains only the first two sections that were set forth; it does not explain the third section, “Within what realm do they perform the work that must be done?”

The first section, “How do the bodhisattvas abide on the purified grounds?”:

The purified grounds refer to the three grounds beginning with the Eighth Ground, because their signless practice is quiescent and pure. Here, the principle of signlessness is called unsurpassed perfect enlightenment. On these final three grounds, they all abide in signless practice that proceeds spontaneously, quiescently, free from obstructions, and purely; this is called non-retrogression. These are not levels from which defilements associated with characteristics and the like can cause them to regress.

The second section, “Through what skillful means?”, comprises four kinds of skillful means:

1) Skillful means for embracing and preserving the wondrous Dharma. They uphold the wondrous Dharma and, through the power of joyful eloquence, expound it to others. This comprises three phrases:

a) Those who uphold the wondrous Dharma all attain dharanis. By attaining retention of what is heard, they uphold the wondrous Dharma and prevent it from being abandoned. It abides within their own minds, and they preserve it without forgetting; hence this is called upholding.

b) “Through the power of joyful exposition” means joyful eloquence.

c) “Expound it to others” means turning the non-retrogressing Dharma-wheel and expounding that Dharma of non-retrogression for others.

2) Skillful means for embracing spiritual friends: They rely upon spiritual friends to perform the work that must be done. This comprises three phrases:

a) Relying upon spiritual friends means making offerings to immeasurable hundreds of thousands of Buddhas.

b) Performing the work that must be done means planting roots of virtue in the presence of all Buddhas.

c) Roots of virtue are wholesome roots, because these are what must be cultivated. Therefore, they are constantly praised by all Buddhas.

3) Skillful means for embracing sentient beings: They do not abandon sentient beings. This comprises the single phrase, “cultivating the body through loving-kindness.” Because they permeate and cultivate body and mind through great loving-kindness and compassion, they cannot abandon any sentient being, but constantly rescue and liberate them.

4) The expedient means of embracing wisdom: teaching sentient beings and causing them to enter that wisdom. This comprises three statements:

a) Skillfully entering the Buddha’s wisdom, one statement.

b) Penetrating great wisdom, one statement.

c) Reaching the other shore, one statement.

Because they themselves possess the three wisdoms, they are able to cause sentient beings to embrace the three wisdoms. Their own attainment of the three wisdoms is the cause that enables sentient beings to embrace the three wisdoms:

+ Wisdom that knows things as they truly are is wisdom benefiting oneself.

+ Wisdom that knows phenomena is wisdom benefiting others.

+ Wisdom of ultimate truth is the true nature of wisdom.

The treatise explains only the first two parts already set forth and does not explain the part, “What work is to be done in such a realm?” Here there are two statements: “Their renown resounded throughout immeasurable worlds” concerns what that realm is like. “They delivered countless hundreds of thousands of sentient beings” concerns the work to be done.

Because bodhisattvas fully possess the three wisdoms, their renown resounds far and wide throughout the worlds of the ten directions. Within the realms of those immeasurable worlds, they are able to deliver hundreds of thousands of sentient beings and perform the work that must be done, for delivering sentient beings is the work that bodhisattvas must perform.

– The second interpretation:

It explains: There is also the gateway of embracing activities, revealing how the various bhumis embrace supreme virtues, because these differ from the virtues of the Two Vehicles. Therefore, these two statements constitute the general presentation.

Below, it separately explains the two statements: first, “revealing the various bhumis”; second, “embracing supreme virtues distinct from those of the Two Vehicles.” Thus, among the thirteen statements, the first four are “revealing the various bhumis,” and the latter nine are “embracing supreme virtues.”

+ Explanation of the first matter, “revealing the various bhumis”:

Of the first four statements that “reveal the various bhumis,” the statement “all had attained non-retrogression from unsurpassed bodhi” refers to the Eighth Bhumi. The following two statements refer to the Ninth Bhumi. The statement after those refers to the Tenth Bhumi. Therefore, in explaining “revealing the various bhumis,” the treatise says: “On the Eighth Bhumi, wisdom functions without deliberate effort, because it is unlike both what is above and what is below. It is unlike what is below because practices involving deliberate effort cannot disturb it. It is unlike what is above because the higher signless practice cannot disturb it; it proceeds spontaneously.

What is above is superior practice, signless practice.

What is below is inferior practice, practice involving deliberate effort.

The Consciousness-Only teaching explains the Immovable Bhumi by saying: “It is because characteristics, activity, and afflictions cannot disturb it.”

This treatise explains “non-retrogression” as follows: deliberate activity cannot disturb it, and signless practice cannot disturb it. One advances in cultivation spontaneously and realizes both the principles of emptiness and existence. Because one is not shaken by either of these two, this is called non-retrogression. On the Ninth Bhumi, one attains the gateway of the dharani of superior advancement and fully possesses sovereign mastery of the four unobstructed understandings.

When, on the Ninth Bhumi, the retention of what has been heard and so forth reaches perfection, this is called superior advancement; when the seven forms of eloquence and so forth are fully possessed, this is called expounding the Dharma to others.

Although retention of what has been heard was attained earlier on the Third Bhumi, it was not yet perfected. Here the stage of its perfection is explained. On the Tenth Bhumi, one turns the non-retrogressing Dharma wheel and receives consecration into the position of a Buddha, like the son of a wheel-turning king. Thus, the Eighth, Ninth, and Tenth Bhumis together reveal the various bhumis.

The treatise itself concludes that the nine statements below are called the embracing of virtues. All three bhumis above equally attain these virtues.

+ Explanation of the second matter, “embracing supreme virtues”:

Upon what place does one rely? Upon what mind does one rely? Upon what wisdom does one rely? Upon what realm does one rely in cultivating? Relying upon what is one able to act? These are the five statements set forth by the treatise, and the treatise subsequently explains each one individually.

The treatise’s explanation of “Upon what place does one rely?” comprises three statements:

a) Making offerings to immeasurable hundreds of thousands of Buddhas.

b) Planting roots of virtue in the presence of the Buddhas.

c) Being constantly praised by the Buddhas.

The treatise says: this is because one relies upon spiritual teachers.

“Upon what mind does one rely?” comprises the single statement, “cultivating oneself by means of the virtue of loving-kindness.”

The treatise says: I rely upon the mind that delivers sentient beings in order to teach and transform them, because ultimately it brings benefit to all sentient beings. The work of bodhisattvas is to deliver sentient beings, and this is also the aspiration of bodhisattvas. This means that I rely upon the minds of sentient beings because, ultimately, I am able to benefit each and every sentient being.

– “Upon what wisdom does one rely?” comprises three statements: “skillfully entering the Buddha’s wisdom, penetrating great wisdom, and reaching the other shore.”

The treatise says: one relies upon three kinds of wisdom:

1) The esoteric wisdom of prediction, which is the wisdom that expounds profound and esoteric meanings for sentient beings. “Prediction” means a distinct prediction and explanation; this is precisely the Buddha’s wisdom.

2) Wisdom of the superknowledges, which is the wisdom that benefits sentient beings through great spiritual powers; this is “penetrating great wisdom.”

3) Wisdom of ultimate reality, namely the wisdom that realizes true suchness; this is “reaching the other shore,” because the other shore is ultimate truth. The capacity to reach it means the wisdom of realization.

“Upon what realm does one rely in cultivating?” This is the single statement, “Their renown resounded throughout immeasurable worlds.”

Worlds are of two kinds: first, the physical world; second, the world of sentient beings. Both are realms in which bodhisattvas cultivate what must be cultivated.

“Relying upon what is one able to act?” They delivered countless hundreds of thousands of sentient beings. What are bodhisattvas able to accomplish through the three wisdoms within those realms? They are able to deliver sentient beings.

The final two statements may be explained separately or combined. The separate explanation is as stated above. The combined explanation is as follows:

The treatise then explains: “Upon what realm does one rely in cultivating? Relying upon what is one able to act?” These should be understood as the three kinds of wisdom embraced therein.

The meaning of the passage is that, through the three wisdoms, one performs within the realms of worlds those deeds that function to benefit sentient beings; therefore, this is called the embracing of the three kinds of wisdom. The translation here is abbreviated and cannot express the meaning with complete clarity, but its intent must necessarily be so.

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-Sutra text: “Their names were” through “Bodhisattva Mahasthamaprapta.”

The Commentary says: The enumeration of names below has two parts: first, the names are listed; afterward, a conclusion is given. There are eighteen names in all, each established according to vows and practices and divided into seven pairs. Among them, the first three constitute the pair of rescuing beings from suffering and bestowing happiness.

Manjushri: His name is translated as Wondrous Auspiciousness, meaning that he brings happiness to sentient beings. He is the Buddha Joyful Treasury Mani Jewel Accumulation of the World of Constant Joy in the north. Hearing his name can extinguish the four grave offenses and so forth. It is also said that in the past he was the Buddha Supreme Wisdom Honored One of the Naga Lineage, and elsewhere it is said that he will attain Buddhahood in the future. The Avatamsaka Sutra says that he dwells upon this cool and refreshing Mount Wutai together with ten thousand bodhisattvas.

Bodhisattva Avalokiteshvara: In Sanskrit, his name is Avalokiteshvara, translated as the One Who Contemplates with Sovereign Freedom. He observes the three karmic activities through which beings take refuge and rescues sentient beings from suffering. His name is abbreviated as Guanyin. The Sutra of the Prediction Bestowed upon Avalokiteshvara says: “After Amitabha Buddha enters nirvana, Avalokiteshvara will next become a Buddha named Universal Light Virtue Mountain King Buddha. After that Buddha enters nirvana, Bodhisattva Mahasthamaprapta will next become a Buddha named Well-Abiding Virtue Jewel King Buddha.”

– Mahasthamaprapta: This means that wherever he arrives, the world trembles because of his great majestic power. If sentient beings encounter him, their suffering naturally ends and they attain the great and supreme bliss. Thus, the two meanings stated above are both possible.

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-Sutra text: “Constant Diligence” through “Bodhisattva Never Resting.”

The Commentary says: These two form the pair of benefiting oneself and others: in their own practice they are constantly diligent, and in benefiting others they never weary.

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Sutra text: “Jewel Palm” through “Bodhisattva Courageous Giving”

The Commentary says: These three form the pairing of relieving poverty and curing illness.

Treasure Palm: He aids impoverished and suffering beings, bringing forth treasures from his hands.

Medicine King: He is the great • medicinal tree that cures the king’s illnesses.

– Courageous Giving: He performs both deeds, vigorously relinquishing wealth and medicine alike to provide aid.

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-Sutra text: “Treasure Moon” to “Full Moon

Bodhisattva.”

The Commentary says: These three form the pairing of illuminating the Way and dispelling darkness.

Treasure Moon: He transmits wisdom as bright as the precious • moon.

Moonlight: He dispels every kind of deluded darkness, like the • moonlight.

Full Moon: He performs both • deeds mentioned above.

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-Sutra text: “Great Power” to “Immeasurable Power

Bodhisattva.”

The Commentary says: These two form the pairing of lesser and greater spiritual powers. By manifesting spiritual powers, they admonish and encourage those with whom they have affinities, causing them all to arouse the aspiration.

Great Power: He can shake hundreds of thousands of worlds and therefore is called Great • Power.

– Immeasurable Power: He can shake innumerable worlds and therefore is called Immeasurable Power.

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-Sutra text: “Transcending the Three Realms” to “Bhadrapāla Bodhisattva.”

The Commentary says: These two form the pairing of abandoning defilement and advancing in goodness.

– Transcending the Three Realms: In this region, his name is translated by meaning as Freedom from Defilement; it means both departure and transcendence.

Bhadrapāla: In this • region, he is called Virtuous Protector, because he guards wholesome dharmas and does not allow them to be lost.

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-Sutra text: “Maitreya” to “Guide Bodhisattva.”

The Commentary says: These three form the pairing of the mundane and supramundane.

Maitreya: His clan name is Cīvarabhaṭa; he has departed from the mundane realm of birth and death, • while Treasure Accumulation and Guide lead beings to the other shore and beyond the world.

Treasure Accumulation: • He leads beings to bodhi. Treasure Accumulation bestows the Dharma of bodhi.

Guide: He leads beings to the perfect quiescence of nirvana.

Therefore, these are distinguished here as three. Taken together, they form seven pairings.

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-Sutra text: “Such ones as these, together with eighty thousand people.”

The Commentary says: This is the concluding statement. Master Sengzhao said: These are all the unborn bodies of bodhisattvas. An unborn body means that there is nowhere it is not born; hence it is called unborn. Because it is unborn, it closes the gates of the three realms. Because there is nowhere it is not born, it leaves its forms throughout the six destinies.

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-Sutra text: “At that time Śakra Devānām Indra” to “together with twenty thousand devas.”

The Commentary says: Above, the five assemblies of inner protectors were explained; below, the ten assemblies of outer protectors are explained. These are divided into two classes: humans and nonhumans. The nonhumans are further divided into two: devas and non-devas.

The devas are further divided into two: those of the Desire Realm and those of the Form Realm.

Those of the Desire Realm comprise three classes: first, Śakra; second, the Four Kings; and third, the Sovereign devas. This passage concerns the first class.

Alternatively, they may be divided into two classes: ground-dwelling and space-dwelling. Among the ground-dwelling devas are the two classes of Śakra and the Four Kings. This passage concerns the first.

– Śakra Devānām Indra: In Sanskrit, Śakra Devānām Indra. Śakra is his clan name and is translated in this region as “Capable”; Devānām means “devas”; and Indra means “lord.” The correct translation is “Capable Lord of the Devas.” Both the transliteration Shiti Huanyin and the translated form Heavenly Lord Śakra are erroneous and inverted. He dwells at the summit of Mount Sumeru and is the sovereign lord of the Heaven of the Thirty-Three. In a former life, he was named Kauśika, which in this region is called Cocoon Child.

– He was named Amagada, which in this region is called Free from Poisonous Harm; namely, the kingdom of Magadha, where Śakra formerly cultivated the causes of his attainment, and whose name was adopted as the name of the country. In ancient times this country was called the Place of the Wisdom-Nectar, meaning a place sprinkled with sweet dew. In a past kalpa, when Śakra fought the asuras, he transformed a mountain into a brimming ocean of milk, and amrita was sprinkled upon this land. The country was consequently given this name. Long ago, Śakra had thirty-two companions. Lady Sudharma, Lady Pāripūrṇa, Lady Joy, and Lady Iron Branch cultivated supreme karma together and were therefore reborn in the heavens. From this came such names as Sudharma Hall, the Pāripūrṇa Tree, and the Garden of Joy. The asura maiden was Lady Iron Branch. The causal circumstances concerning these figures are as explained in the Commentary on the Treatise of the School.

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-Sutra text: “There were also the deva Prince Renowned Moon” to “together with ten thousand devas.”

The Commentary says: This is the assembly of the Four Kings. The Three Luminaries belong specifically to the Heaven of the Four Kings; there are no other devas apart from these.

One sutra says that Avalokiteśvara, named Treasure Intention, became the Sun Deva; he is this Treasure Light. Mahāsthāmaprāpta, named Treasure Auspiciousness, became the Moon Deva; he is this Renowned Moon. Ākāśagarbha, called Treasure Light, became the Star Deva; he is here called Universal Fragrance. The palace of the sun is made of fire crystal and measures fifty-one yojanas in diameter. The palace of the moon is likewise made of water crystal and measures fifty yojanas in diameter. The stars are also made of water crystal. The largest measure eighteen krośas, while the smallest measure four krośas. Each krośa is a little more than three miles. All these revolve through the sky around the four continents.

The Four Great Heavenly Kings are:

– Dhṛtarāṣṭra, Heavenly King of the East.

– Virūḍhaka, Heavenly King of the South.

– Virūpākṣa, Heavenly King of the West.

– Vaiśravaṇa, Heavenly King of the North.

This realm is situated upon the fourth terrace halfway up Mount Sumeru, and it also rests upon the summits of the Seven Golden Mountains. The Three Luminaries and the Four Kings are approximately forty thousand yojanas above the earth; their lifespans and forms are as explained elsewhere.

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-Sutra text: “Sovereign Deva” to “together with thirty thousand devas.”

The Commentary says: Among the space-dwelling devas, those of the Yāma Heaven and Tuṣita Heaven below are called Sovereign Devas. Having attained their resultant maturation, they obtain whatever they desire at will, surpassing the two lower heavens—the fruits of those in the two lower heavens must be obtained through effort. Here, because they obtain whatever they desire, they are called Sovereign.

The devas of the Heaven of Delight in Transformation and the Heaven of Freely Enjoying Others’ Transformations are called Great Sovereign Devas. They take no delight in their own resultant maturation but delight in pleasures transformed by themselves or by others, adopting these as instruments of pleasure for their enjoyment; hence they are called Great Sovereign. Another explanation is that the lord of the Heaven of Others’ Transformations is called the Sovereign Deva, while the lord of the Fourth Dhyāna is called the Great Sovereign Deva. Furthermore, the Sovereign Deva is a minister of Śakra, while the Great Sovereign Deva is Śakra’s teacher. According to the latter two explanations, the four space-dwelling heavens of the Desire Realm are not included.

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-Sutra text: “The lord of the Sahā world” to “together with twenty thousand devas.”

The Commentary says: These are devas of the Form Realm. In Sanskrit, it is Sahā, translated in this region as Endurance. When bodhisattvas and others benefit beings, they often suffer hostility, hardship, oppression, and affliction. Because they are able to endure weariness and hardship with patience, this realm is named according to that meaning.

– Calling it Suopo is erroneous. One First Dhyāna realm is equal in size to one four-continent world of the Desire Realm. One thousand First Dhyāna realms equal one Second Dhyāna realm. The Second Dhyāna is the upper limit of the fire calamity. One thousand Second Dhyāna realms equal one Third Dhyāna realm. The Third Dhyāna is the upper limit of the water calamity. One thousand Third Dhyāna realms equal one Fourth Dhyāna realm. The Fourth Dhyāna is the upper limit of the wind calamity. This is precisely the trichiliocosm, called the Sahā world. Therefore, the Great Brahmā King, lord of the Sahā world, is the lord of the Fourth Dhyāna.

– Brahmā means quiescent, pure, or immaculate; all are acceptable. He is also called Brahmā the Immaculate. Here he is called simply Brahmā, which is merely an abbreviation.

– Śikhin means the upper limit of the fire calamity; that is, he is the lord of the First Dhyāna, because the apex of the fire calamity is pointed. Radiant Light is the lord of the Second Dhyāna. The lords of the heavens of Lesser Light, Immeasurable Light, and Light-Sound Purity all refer only to the lord of the Third Dhyāna.

However, fascicle 570 of the Great Prajnaparamita Sutra states that the lord of the Endurance Realm is Brahma Trì Kết. Śikhin means the topknot upon the crown of the head. Thus Brahma Trì Kết is the lord of the Endurance Realm; this is another name for the Brahma king.

– Quang Minh is another lord of dhyana.

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-Sutra text: “There were eight dragon kings” through “together with their retinues.”

Commentary: The passage below explains five classes of non-heavenly beings. The first is the assembly of dragons. The first is named Joy, and the second is named Worthy Joy. These two brothers are both skilled at pleasing people: the winds do not roar violently, and the rains do not break up the earth. The former causes people to rejoice, while the latter is loved for his worthy nature; hence they are so named.

– Sagara is the dragon who dwells in the saltwater ocean.

– Vasuki is called Nine-Headed here. He coils around Mount Sumeru and eats smaller dragons.

– Takṣaka is translated here as Many-Tongued because he has many tongues; alternatively, because he delights in speech, he is named Many-Tongued.

– Anavatapta is called Free from Torment here. He is the dragon of Lake Anavatapta, and he is free from three kinds of torment: first, he is not scorched by burning sand; second, his garments are not blown away by the wind, exposing his body; and third, he is not devoured by garuḍas. Because he is free from the fiery torments caused by these three things, he is called Free from Torment.

The Avatamsaka Sutra states: “The bodhisattva Great Earth is a dragon in this lake who raises clouds of great compassion to shelter all sentient beings, enabling them to leave the gateways of suffering and the Dharma and attain freedom. From between his scales he pours forth many kinds of water, which never run dry by day or night, thereby aiding all sentient beings in Jambudvipa.”

– Manasvin is translated here as Compassionate Mind. The Avatamsaka Sutra states: “When he is about to send down rain, he first forms clouds and waits seven days until the affairs of sentient beings are completed, and only then does he cause rain to fall.” Therefore, he is called Compassionate Mind.

– Utpalaka is called Red Lotus here. He is named after the lake in which this dragon dwells.

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-Sutra text: “There were four kinnara kings” through “together with their retinues.”

Commentary: The Sanskrit is Kiṃnara, translated here as Deity of Song. The transcription Khẩn Na La is erroneous.

The first sings of the Four Noble Truths; the second sings of dependent origination; the third sings of the six paramitas; and the last sings of the One Vehicle. Alternatively, the first three sing of the teachings and practices of the Three Vehicles, while the last sings of the principle and fruit of the One Vehicle; hence he is named Upholder of the Dharma. Or, in sequence, they sing of the teaching, principle, practice, and fruit of the One Vehicle. They sing in a manner suited to the Dharma taught by the Buddha in a particular assembly, just as worldly music praises the virtues of a king.

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-Sutra text: “There were four gandharva kings” through “together with their retinues.”

Commentary: The pronunciation of the character for music is indicated by the fanqie of the two characters ngũ and hiếu. The Sanskrit is Manuṣyajñasvara, translated here as Pleasing Sound, and also as Wish-Fulfilling Music, which delights people. The Lotus Sutra of the True Dharma states: “The first was named the divine prince Soft and Gentle, and the second was named the divine prince Harmonious Sound.”

The Sanskrit is Gandharva, translated here as One Who Travels in Search of Fragrance; that is, a deity who makes music. The transcription Càn Thát Bà is erroneous. For this reason, in the Western Regions, musical performers are called gandharvas, for they seek fragrances, perform music, and beg for offerings. Music is of two kinds:

1) Music not produced by strings and winds, such as drums and chimes.

2) Music produced by strings and winds, such as flutes and zithers.

The lower grade of music not produced by strings and winds is called Music, while the higher grade is called Musical Sound. The lower grade of music produced by strings and winds is called Beauty, while the higher grade is called Beautiful Sound. Alternatively, these correspond in sequence to the kinds of songs sung by the deities of song described above.

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-Sutra text: “There were four asura kings” through “together with their retinues.”

Commentary: The Sanskrit is Asura, translated here as non-deva. Sura is another name for a deva.

– A means “not.” Because they are prone to flattery, deceit, and conduct unworthy of devas, they are called non-devas, just as a person devoid of humanity is called nonhuman. The Yogācārabhūmi and the Treatise on the Buddha Stage say that they belong to the deva realm.

The Miscellaneous Mind Treatise classifies them within the ghost realm. The Sutra on the Mindfulness of the True Dharma says that they belong among hungry ghosts and animals. The Gāthā Sutra says that they belong to the three realms of hungry ghosts, animals, and devas.

Some say that the asura Rāhu is the offspring of a lion and belongs to the animal realm. Here, however, the Mahayana Yogācāra teaching is taken as authoritative. It distinguishes five classes:

1) The weakest class dwells in the human world among the mountains. Indeed, even today, many of the great, deep caverns in the mountains of the Western Regions are palaces of non-devas. The remaining four classes are described in the Sutra of the Ten Stages.

2) Beneath the great ocean to the north of Mount Sumeru, at a depth of twenty-one thousand yojanas, lies the palace of Rāhu.

3) A further twenty-one thousand yojanas below lies the palace of Valiant Strength.

4) A further twenty-one thousand yojanas below lies the palace of Flower Garland.

5) A further twenty-one thousand yojanas below lies the palace of Vemacitrin.

According to this account, the palace of Vemacitrin lies eighty-four thousand yojanas below Mount Sumeru. This teaching differs from the Arising of the Worlds Sutra. That sutra states that one thousand yojanas from Mount Sumeru, extending from east to west, is the palace of Vemacitrin, measuring eighty thousand yojanas in both length and breadth, with seven walls forming separate settlements. This explanation is also not incorrect.

– Rāhu is called Seizer of the Sun here. When the non-devas wage war against the devas, the devas first send the Four Heavenly Kings to fight them. The divine princes of the sun and moon emit intense rays that strike the eyes of the non-devas. The Rāhus, who form the vanguard of the non-devas, grasp the sun with their hands and obstruct its light. Therefore, they are named Seizers of the Sun. They belong to the fourth class mentioned above.

– It should be understood that Vali, listed first, was translated in the old interpretation as Bound, because he was the vanguard of the non-devas and was captured and bound by the devas. Properly, however, his name should be Balika, translated here as Compact and Complete. According to the Lotus Sutra of the True Dharma, he was the foremost among them. He corresponds to the class of Valiant Strength and ranks after the Seizers of the Sun. When they later fought against the devas, he possessed valiant strength. Only Baddha has the meaning “bound”; the name here does not mean Bound.

– In the name Kharaskandha, the characters Khư and Kiển are both pronounced in the departing tone, while Đà is pronounced in the level tone. An ancient explanation says that beings of this class have large hands, broad shoulders, and exceptionally immense forms. They belong to the class of Flower Garland and rank after the class of Valiant Strength.

– The Sanskrit is Vemacitrin, translated here as Adorned with Paintings, the meaning indicating that beings of this class paint and tattoo their bodies. It is also rendered Precious Brocade, emphasizing the manner of their adornment and attire.

– The transcription Tỳ Ma Chất Đa La is erroneous. This is the greatest of these beings. He is the father-in-law of Śakra, Lord of the Devas, and the father of Śacī. The causes and conditions concerning this being are explained in the Commentary on the Treatise on the Schools.

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-Sutra text: “There were four garuḍa kings” through “together with their retinues.”

Commentary: The Sanskrit is Garuḍa, translated here as Bird with Wondrous Wings, because its feathers are not only entirely of pure gold but are also exceedingly beautiful in color. The old transcription Ca Lâu La and its translation as Bird with Golden Wings are both erroneous.

The Ekottarika Agama Sutra says: “The Buddha told the bhiksus: There are Garuda birds born in four ways, namely, from eggs, from wombs, from moisture, and by transformation. There are also dragons born in four ways: from eggs, from wombs, from moisture, and by transformation. If an egg-born bird wishes to eat a dragon, it must ascend an iron-branched tree and hurl itself down into the sea.

At that time, the bird uses its wings to divide the waters in two, seizes an egg-born dragon, and eats it. If it attempts to seize a womb-born dragon, the bird will immediately lose its life. In the same manner, a womb-born bird can eat only the two kinds of dragons born from wombs and from eggs; a moisture-born bird can eat dragons born in the first three ways; but if it attempts to eat a transformation-born dragon, the bird will immediately lose its life.

A transformation-born bird can eat dragons born in all four ways. If a dragon has taken refuge in and venerates the Buddha, however, that Garuda bird cannot eat it. Why is this so?

Because the Tathagata constantly cultivates the four immeasurable minds of loving-kindness, compassion, sympathetic joy, and equanimity. These four immeasurable minds possess great strength and great heroic power and cannot be destroyed; therefore, the Garuda bird cannot eat that dragon. Hence, bhiksus, you should cultivate the practice of the four immeasurable minds.”

Here, in accordance with the sequence, these are birds of the four modes of birth—that is, Garuda birds born in four ways. This bird is also called the Great Majestic One, because all dragons fear its awesome power. It is also immense, the distance between its two wings being 3,360,000 miles. Its belly is large and distended, and it always eats its fill. Beneath its jaw is a wish-fulfilling jewel.

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-Sutra text: “The son of Vaidehi” through “together with his retinue.”

Commentary: This person belonged to the royal assembly. Because the Buddha expounded the Dharma in this king’s capital, he is mentioned separately.

– Vaidehi: In Sanskrit, this is called Vaidehiputra, rendered here as “Son of Contemplation.” It is now explained that vai means “excellent,” while dehi means “body” and is the name for Eastern Videha. The term Videha is in the masculine gender, whereas Vaidehi is in the feminine gender. This is the name of a mountain and also the name of the deity dwelling in that mountain. Because a child was obtained through prayers made to that mountain, this name was given. The rendering “Vi De Hy” is erroneous.

– Ajatasatru: In Sanskrit, Ajatashatru, rendered here as “Enemy Before Birth,” because he had already formed enmity before he was born. The rendering “A Xa The” is erroneous. He was also named Broken Finger. Because he committed an act of immediate retribution, although he had heard the Hinayana sutras and repented, he still fell into the Crushing and Confining Hell, a hell in which the hands are clamped. Later, he attained the fruit of a pratyekabuddha.

The Nirvana Sutra says: “If King Ajatasatru had not encountered Jivaka, on the seventh day of the following month he would have fallen into hell.” After hearing the Mahayana sutras and repenting, he no longer fell into hell. Another sutra says: “After repenting, he attained the acceptance of gentle accord.” Because his mother’s name is cited as part of his designation, he is called “King Ajatasatru, son of Vaidehi.” Furthermore, the Nirvana Sutra relates his story in full.

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-Sutra text: “Each bowed to the Buddha and then withdrew to sit at one side.”

Commentary: This sets forth the second matter concerning the assemblies, clarifying their ceremonial conduct. With profound reverence, each bowed at the Buddha’s feet and then withdrew to sit at one side before receiving the true Dharma.

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-Sutra text: “At that time, the World-Honored One” through “honored, revered, praised, and extolled.”

Commentary: In the Accomplishment of the Assembly, the text is divided into two parts. Above, the various assemblies were enumerated; now the Buddha’s dignified deportment is clarified. The Treatise explains that the Accomplishment of the Assembly comprises four matters. Three were explained above, and this is the fourth.

The four assemblies were formerly said to be ghosts, Brahmas, sramanas, and brahmans. Here they are said to be the eminent beings among the devas of the form realm and the devas of the desire realm, together with the foremost among human beings. Therefore, Master Kai—that is, Great Master Zhikai—said that the four assemblies comprise:

1) The assembly of supportive influence, consisting of those who sit silently in the congregation.

2) The assembly that initiates the teaching, such as Shariputra and Maitreya, who three times requested the Buddha to expound the Dharma.

3) The assembly suited to the occasion, who receive the teaching, awaken, and understand.

4) The assembly that establishes affinities, consisting of those who did not yet awaken and understand at that time but merely formed the causes and conditions for the future.

– There are also four assemblies comprising sravakas, bodhisattvas, the visiting assembly, and the longstanding assembly. The annotations of the ancients give many meanings, but this belongs to a commentary composed in a later age.

– There are also four assemblies comprising bhiksus, bhiksunis, upasakas, and upasikas.

To gather around is called “encircling.” To walk around the place where one is seated is called “circumambulating.” To make offerings with wealth and deeds is called “making offerings.” To look up to with veneration is called “revering.” Extreme reverence is called “honoring.” Profound honor is called “esteeming.” To commend something as excellent and in accord with principle is called “praising.” To encounter a matter and thereby clearly comprehend virtue is called “extolling.”

The Treatise explains four matters: first, the assembly encircling him; second, before and behind; third, reverently making offerings; and fourth, honoring, esteeming, praising, and extolling. In its repetition of the sutra text, the Treatise, like this sutra, omits the meaning of “before and behind.” According to correct principle, however, it should say: “At that time, the World-Honored One was encircled before and behind by the four assemblies, who made offerings to and revered him, honored and esteemed him, and praised and extolled him.” Only then is the passage complete.

“Before and behind” means that everyone saw the Buddha directly before them, expounding the Dharma for their sake. Thus, the direction toward which one faces is considered “before,” while that toward which one does not face is considered “behind.” When looking, each person perceives a front and a back; it is not that the cardinal directions or locations are taken as before and behind.

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-Sutra text: “For the bodhisattvas” through “the Dharma of Which the Buddhas Are Mindful and Protective.”

Commentary: This is the third accomplishment: when the Tathagata was about to expound the Dharma, the Accomplishment of Time arrived. In brief, this has three meanings:

1) With respect to persons: First, he expounded for the bodhisattvas a Mahayana sutra called Innumerable Meanings; afterward, he expounded the One Vehicle for the sravakas.

2) With respect to benefit: First, through the teaching and principles of the One Vehicle that benefit others, he instructed bodhisattvas whose faculties had matured; afterward, through the practices and fruit of the One Vehicle that benefit oneself, he instructed sravakas of initial capacity who had turned their minds toward the Mahayana.

3) With respect to Dharma: First, he explained the essence of the Dharma; afterward, he explained its function. Therefore, before expounding the Lotus Sutra, he first expounded the Sutra of Innumerable Meanings. This is called “the arrival of the time.”

– Mahayana sutra: This is the general phrase. What follows constitutes the specific phrases.

The Treatise on the Twelve Gates says that the term Mahayana has the following six meanings:

1) It far surpasses the Two Vehicles.

2) This is the greatest vehicle, by which the Buddha can reach the destination.

3) This is the vehicle used by the Buddha.

4) This vehicle can extinguish great suffering and bestow great benefit and happiness.

5) This is the vehicle used by great beings such as Avalokiteshvara and others.

6) This vehicle can penetrate completely to the source of all dharmas.

– The Mahayana-samgraha 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 attribute of greatness, it is called the Great Vehicle, precisely in accordance with the meaning of this vehicle’s capacity to transport.

– Asanga’s Treatise on the Vajracchedika Prajnaparamita says that the names of the seven kinds of greatness differ slightly, but their meanings are the same as those in the eleventh fascicle of the Abhidharma-samuccaya.

– The Abhidharma-samuccaya says: Because the nature of this vehicle corresponds with the nature of seven kinds of greatness, it is called the Great Vehicle:

1) Greatness of the object, because the bodhisattva path takes the hundreds of thousands of teachings as its objects of cognition; therefore, this is called great Dharma.

2) Greatness of practice, because it fully encompasses the two benefits; therefore, this is called the great mind.

3) Greatness of wisdom, because it clearly comprehends the two kinds of selflessness; therefore, this is called great faithful understanding.

4) The greatness of diligence, because throughout three asaṃkhyeyas one cultivates hundreds of thousands of practices difficult to undertake; therefore, this is called greatness of pure intention.

5) The greatness of skillful means, because one possesses both wisdom and compassion and abides neither in samsara nor in nirvana; therefore, this is called greatness of provisions.

6) The greatness of attainment, because one accomplishes such merits as the ten powers, the four fearlessnesses, and so forth; therefore, this is called greatness of fruition.

7) The greatness of activity, because until the realm of samsara is exhausted, one establishes the work of the Buddha; therefore, it is called the Great Vehicle. This is called greatness of time.

The fundamental essence of this vehicle is the principle of suchness, because it is signless. This accords with the Śrīmālā Sūtra.

– The Śrīmālā Sūtra states: “The One Vehicle is the Great Vehicle; the Great Vehicle is Buddha-nature; Buddha-nature is the realm of nirvana. Ultimately, it extends throughout the myriad practices. Because it is both a vehicle and great, its essence possesses seven kinds of greatness extending throughout conditioned dharmas.”

This will be explained clearly and in detail in the chapter on the One Vehicle. This is the general statement.

The three phrases beginning with “called Immeasurable Meanings,” and so forth, are alternative names of the Great Vehicle sutra being taught. In the Lotus Sutra of the Correct Dharma, there are only two phrases.

The Seventeen Names of the Great Vehicle Sutra, the Lotus Flower of the Wondrous Dharma.

The Treatise reiterates the scriptural passage with seventeen names, precisely corresponding to the wording of the Treatise. Thus it says: For the sake of the bodhisattvas, he taught the Great Vehicle sutra called:

1. Immeasurable Meanings.

2. The Supreme Scripture.

3. The Extensive Great Vehicle.

4. Instruction for Bodhisattvas.

5. The Dharma Protected and Kept in Mind by the Buddhas.

6. The Secret Dharma of the Buddhas.

7. The Treasury of the Buddhas’ Virtues.

8. The Secret Domain of the Buddhas.

9. That Which Can Give Rise to the Buddhas.

10. The Buddhas’ Written Bodhimaṇḍa.

11. The Dharma Wheel of the Buddhas.

12. The Indestructible Śarīra.

13. Skillful Means.

14. The Skillful Proclamation of the One Vehicle.

15. The Abode of the Ultimate Truth.

16. The Lotus Flower of the Wondrous Dharma.

17. The Supreme Dharma Gate.

The Treatise states:

1) It is called Immeasurable Meanings because it accomplishes its intrinsic meaning. Through this Dharma gate, the Dharma of that extremely profound and wondrous realm is taught. Since the profound and wondrous realm is the supreme realm of the Buddha, and since the teaching is capable of expressing that meaning, the teaching too is immeasurable. Therefore, both the teaching itself and the meanings it expresses are called immeasurable.

The Sutra of Immeasurable Meanings states: “Because the natures and desires of sentient beings are immeasurable, the Dharma taught is also immeasurable. Because the Dharma is immeasurable, its meanings are also immeasurable. These immeasurable meanings arise from a single dharma. That single dharma is signlessness. Such signlessness is without signs and does not take signs. Being without signs and not taking signs is called the true mark. After bodhisattva-mahāsattvas abide in this true mark, the compassion they bring forth becomes manifest and certain, never false or deceptive. They can truly rescue sentient beings from suffering. Having rescued them from suffering, they then teach them the Dharma, enabling sentient beings to experience happiness.

Good man! If a bodhisattva cultivates such a Dharma gate of Immeasurable Meanings, he will swiftly attain unsurpassed bodhi.

Good man! It is like a single seed that can produce hundreds of thousands of myriads of seeds. Among those hundreds of thousands of myriads of seeds, each in turn produces hundreds of thousands of myriads more. In this way they multiply successively until they become immeasurable. This scripture is likewise: from a single dharma arise hundreds of thousands of meanings. Within those hundreds of thousands of meanings, each meaning in turn produces hundreds of thousands more. In this way they multiply successively until the meanings become immeasurable and boundless. Therefore, this sutra is called Immeasurable Meanings.”

The Treatise does not merely call the teachings and principles thus produced “immeasurable”; it also takes the object of true wisdom as the essence of the immeasurable, because that essence can accomplish the accomplishment of its intrinsic meaning.

2) It is called the Supreme Scripture because it is the most wondrous and supreme treasury within the Tripiṭaka.

3) It is called the Extensive Great Vehicle Sutra because this sutra fully possesses the accomplishment of abiding and sustaining, encompassing immeasurable Great Vehicle Dharma gates in accordance with sentient beings’ capacities for the Great Vehicle.

4) It is called the Sutra of Instruction for Bodhisattvas because this sutra is intended to transform bodhisattvas whose capacities have matured, enabling them to attain accomplishment in accordance with their receptivity to the Dharma; it is not intended to transform those of the Two Vehicles.

5) It is called the Dharma Protected and Kept in Mind by the Buddha because this sutra exists in reliance upon the Buddha; apart from the Buddha, this sutra does not exist.

6) It is called the Secret Dharma of the Buddhas because this Dharma is extremely profound and known only by Buddhas. Here, the word “secret” also means “treasury.”

7) It is called the Treasury of the Buddhas’ Virtues because the treasury of the Buddhas’ meditative concentration and merit is contained within this sutra.

8) It is called the Secret Domain of the Buddhas because it is not transmitted to those whose capacities have not yet matured and who are not vessels for the Dharma.

9) It is called the Sutra That Can Give Rise to the Buddhas because hearing this Dharma gate enables one to attain the bodhi of the reward body and transformation body.

10) It is called the Buddhas’ Written Bodhimaṇḍa because no other sutras, but only this Dharma gate, can enable one to attain unsurpassed bodhi and reveal the wisdom of the Buddhas’ Dharma body.

11) It is called the Dharma Wheel of the Buddhas because it can dispel all darkness.

12) It is called the Indestructible Śarīra because this sutra fully possesses, without deterioration, the merits of the Dharma bodies of the Tathagatas of the Three Times—past, present, and future.

13) It is called Skillful Means because, after one relies upon this Dharma gate and attains Buddhahood, one then teaches sentient beings the five vehicles—those of devas, humans, and so forth—which are the wisdom’s skillful means for attaining Buddhahood.

14) It is called the Sutra of the Skillful Proclamation of the One Vehicle because this sutra reveals that the Tathagata’s unsurpassed bodhi is the ultimate essence, whereas the Two Vehicles are not ultimate.

15) It is called the Abode of the Ultimate Truth because this Dharma gate is the ultimate abiding place of the Tathagata’s Dharma body.

16) This sutra is called the Lotus Flower of the Wondrous Dharma.

The Treatise offers two explanations: first is the meaning of “emerging from the water,” in which the meaning expressed is called the Flower. Second is the meaning of “the flower opening,” in which the teaching that expresses the meaning is called the Flower. These refer respectively to the profound wisdom of realization and the profound Āgama.

“Emerging from the water” has two meanings:

1) Emerging from the water means inexhaustibility, because it emerges from the turbid mud and water of the Lesser Vehicle. This refers to the essence of the flower. Bodhisattvas of sudden awakening are by nature free from muddy water, and the nature of the Dharma’s essence is eternal; therefore, it is inexhaustible. This explains that the principle and nature of the One Vehicle transcends the Two Vehicles and is therefore called “emerging from the water.”

2) It also means that the lotus flower rises above the muddy water. This is an analogy for the śrāvakas entering and sitting within the Tathagata’s great assembly, just as bodhisattvas sit upon lotus seats and listen to the teaching of the pure realm of unsurpassed wisdom, thereby realizing the Tathagata’s secret treasury.

The meaning is this: bodhisattvas sit upon lotus flowers and listen to the teaching of the realm of unsurpassed wisdom, thereby realizing the Tathagata’s extremely profound secret treasury. After śrāvakas have redirected their minds, they are permitted to sit within the great assembly; like bodhisattvas seated upon lotus flowers, they listen to the teaching of the realm of wisdom and likewise realize the secret treasury.

The preceding explanation concerned the emergence of the Essence for bodhisattvas of sudden awakening. This explanation concerns the emergence of Function after gradual awakening. Primarily, the teachings and principles are used to transform the bodhisattvas, while also transforming those of the Two Vehicles; therefore, the meaning of “the flower opening” is discussed here. Sentient beings within the Great Vehicle give rise to anxious and fearful thoughts; because their minds are timid and weak, they cannot give rise to faith. The Tathagata’s pure and wondrous Dharma body is disclosed and revealed so that they may give rise to pure faith.

17) It is called the Supreme Dharma Gate because it gathers and brings all to accomplishment.

“Accomplishment of inclusion” means encompassing within itself immeasurable names, phrases, and syllables, the verses numbering a Bimbara, an Akshobhya, and so forth. These constitute the foundation and encompass all other names, phrases, syllables, and meanings; therefore, it is called supreme. This is precisely what is expressed, the gateway to other supreme dharmas of expression and that which is expressed. That which expresses is also the gateway to other dharmas of expression and that which is expressed, because it encompasses all names, phrases, syllables, and so forth.

+ Bimbara: the eighteenth number among the fifty-two numbers of the Lesser Vehicle.

+ Akshobhya: the twentieth number. These are the numbers of verses in other Mahayana scriptural teachings. Since they all have the capacity to encompass, they are called Dharma gateways; that is, innumerable verses.

The Treatise states that, among the seventeen statements, this is the statement presenting the general meaning, while the other statements present the individual meanings.

This sutra has only three:

1) The excellence of the essence and function of immeasurable meanings.

2) The Dharma that teaches bodhisattvas and transforms those whose faculties have matured.

3) Being protected and kept in mind by the Buddha, and existing in reliance upon the Buddha.

These three meanings are preeminent and therefore are specifically mentioned.

—QUESTION: The sixteenth title of the Sutra of Immeasurable Meanings is also the Lotus of the Wonderful Dharma. It is now said that, upon completing the Sutra of Immeasurable Meanings, the Buddha entered the samadhi of the Abode of Immeasurable Meanings, and only after emerging from that samadhi did he preach this sutra, which is likewise called the Lotus of the Wonderful Dharma. How, then, do these two titles differ?

ANSWER: There are five explanations:

1) It is called the Lotus because this name is applied to both stages, just as a lotus, even before it emerges above the water, is still called a lotus because its inherent nature enables it to emerge above the water. That sutra is likewise: it teaches that the nature of wisdom is capable of emerging above the water, but at that time its capacity to unfold had not yet been employed to transform those of the two vehicles and direct them toward the One Vehicle. This sutra now transforms them so that they awaken to and enter the stage of the Mahayana, transcending the two vehicles. Thus, just as a lotus that has emerged above the water is still called a lotus, this sutra is also called the Lotus.

The principal title of that sutra is Immeasurable Meanings, while its secondary title is the Lotus of the Wonderful Dharma, because it is directed primarily toward bodhisattvas and only secondarily enables shravakas, after hearing it, to gain faith and understanding and cease being ignorant of the Dharma, so that they may subsequently be transformed and led to enter it.

The principal title of this sutra is the Lotus of the Wonderful Dharma, while it may also bear Immeasurable Meanings as a secondary title, because its principal purpose is to transform shravakas so that they awaken to and enter the One Vehicle. Although the temporal stages differ, their essential nature is not two. Therefore, before preaching this sutra, the Buddha first entered the samadhi of the Abode of Immeasurable Meanings.

2) The Sutra of Immeasurable Meanings is called the Lotus of the Dharma, and in both name and essence it is not different from this sutra.

Because at that time only bodhisattvas were being taught and those of the two vehicles had not yet been directed toward the One Vehicle, the Doctrine and Principle founded upon the wondrous principle of true suchness were taught. Thus, its principal title is Immeasurable Meanings, while its secondary title is the Lotus of the Wonderful Dharma.

Because at this time those of the two vehicles are being transformed and directed toward the One Vehicle, the Practices and Fruits that rely upon it are taught. Thus, its principal title is the Lotus of the Wonderful Dharma, for it resembles a lotus emerging above the water, while Immeasurable Meanings remains its secondary title.

3) That sutra is called the Lotus of the Dharma with reference to the Essence of wisdom, while this sutra is called the Lotus of the Dharma with reference to the function of wisdom, because it unites the two and returns them to the One.

4) Furthermore, that sutra calls the Doctrine and Principle the Lotus. Since bodhisattvas have already cultivated the causes of the One Vehicle and are proceeding toward the fruit of the One Vehicle, the Practices and Fruits of the One Vehicle are not preached for them under the name Lotus of the Dharma. Because they do not lack understanding of the Doctrine and Principle whereby medicine is prescribed according to the illness, only the Doctrine and Principle are taught and called the Lotus of the Dharma.

Now, in this assembly, those of the two vehicles are not yet capable of prescribing medicine according to the illness. Therefore, the Doctrine and Principle of the Lotus are not preached for them; only the two—the Practices and Fruits—are taught to them and called the Lotus, causing them to proceed toward it, awaken to it, and enter it. Therefore, a passage later in the sutra says: “Riding this jeweled vehicle, they proceed directly to the place of enlightenment.” This is the flower of Causal Practice. To open and reveal the Buddha’s knowledge and vision so that sentient beings may awaken to them, and so forth—this is the Lotus of the Fruit.

Furthermore, concerning opening, revealing, awakening, and entering, the Treatise itself explains: “Opening means unsurpassed. Revealing means identity. Awakening means not knowing. Entering means causing one to realize and enter the Stage of Non-retrogression.” The first three are the fruit, and the last is the cause. The Srimala Sutra is likewise, for it teaches only the cause and fruit of the One Vehicle and calls this the One Vehicle.

5) That sutra calls the two kinds, Doctrine and Principle, the Lotus; this sutra calls the Doctrine, Principle, Practice, and Fruit pertaining to those of the two vehicles the Lotus, because its meaning is complete.

As stated above, the first three meanings explain that the essence of that sutra and this sutra is the same, while the final two explain that this sutra is broad and that sutra is narrow.

For this reason, that Sutra of Immeasurable Meanings applies the term “immeasurable” with reference to only two meanings: first, Dharma; second, meaning.

The Treatise states: It is because it accomplishes Syllables and Meanings that it is called the Sutra of Immeasurable Meanings. Syllables are the teaching of the Dharma. Meanings are what is explained.

That Sutra of Immeasurable Meanings says: “Because the natures and desires of sentient beings are immeasurable, the dharmas are also immeasurable. Because the dharmas are immeasurable, the meanings are also immeasurable. These immeasurable meanings arise from a single dharma. That single dharma is non-characteristic.”

Although this present sutra initially praises the Doctrine and Principle, later passages for the most part call the Practices and Fruits the Lotus, because the actual purport of the passages throughout the sutra encompasses all four: Doctrine, Principle, Practice, and Fruit.

The final explanation is excellent. As it is with the Lotus of the Dharma, so it is also with the One Vehicle. By following this explanation, all will certainly be fully understood.

*

—Sutra text: From “After the Buddha had preached this sutra” to “his body and mind remained unmoving.”

Commentary: This is the fourth accomplishment: the accomplishment of abiding in reliance upon the deportment conducive to preaching the Dharma. “Abiding” means relying upon and dwelling securely. Here it clarifies relying upon and dwelling securely in the deportment necessary for preaching the Dharma, in accordance with the rules for preaching the Dharma. Properly stated, this should be called the accomplishment of abiding in the conducive deportment upon which one must rely in order to preach the Dharma.

“After preaching the Sutra of Immeasurable Meanings, he sat in the full lotus posture” signifies that only from the profound principle that is the abode of wisdom can the Dharma be preached. As when preaching the Prajnaparamita, one must first abide in direct mindfulness, then arise from it, and only afterward preach the sutra.

– There are two forms of sitting, that is, two postures:

1) The subduing posture, placing the left leg upon the right leg.

2) The auspicious posture, placing the right leg upon the left leg. Now, as he was about to preach the Dharma, he sat in the auspicious posture.

– Jia means “to overlap”; that is, the legs are crossed one over the other. In some places it is written “jia” [跏], though it is not known whence this character derives.

Here it clarifies the rules of deportment upon which one relies and in which one dwells securely when preaching the Dharma. Here, three kinds of rules are relied upon:

1) Reliance upon the accomplishment of samadhi: entering samadhi, with body and mind unmoving.

2) Reliance upon the vessel-world: the heavens raining down four kinds of flowers and the earth quaking in six ways.

3) Reliance upon the world of sentient beings: the four assemblies and eight classes rejoicing, and so forth.

He entered meditative concentration and realized suchness; manifestations arose among the myriad things; and sentient beings rejoiced. Therefore, these are divided into three kinds. Merely sitting securely is not by itself called deportment.

Samadhi: The Sanskrit term is samadhi, rendered here as “equal retention,” meaning to hold the mind evenly upon its object; this is meditative concentration. Rendering it as “tam-muội” is an erroneous transcription.

The meditative concentration attained through contemplating the principle of non-characteristic is called the samadhi of the Abode of Immeasurable Meanings.

“Abode” means a place. “Immeasurable Meanings” are the meanings explained in the teaching of Immeasurable Meanings. Because they arise from the true principle, that true principle is taught and is therefore called the Abode.

The Treatise explains that the first, reliance upon the accomplishment of samadhi, has two meanings:

1) Accomplishing the power of mastery because body and mind remain unmoving.

This means that if one does not enter samadhi, discriminative agitation remains, and one cannot freely realize and expound the Dharma. Now, upon entering samadhi, body and mind remain unmoving and are free from discriminative agitation. Consequently, one acquires the power to realize and expound the Dharma freely. Therefore, this is called accomplishing the power of mastery, with body and mind unmoving.

2) Being free from all obstructions, through the power of mastery.

This means that, having entered samadhi, one is free from the obstructions to meditative concentration, accords with the Dharma, and freely realizes and expounds it. For if obstructions to meditative concentration were present, one would not be free in realization and exposition.

The treatise then separately explains that the above power of mastery has two aspects:

First, in accordance with sentient beings who cannot perceive the antidotal Dharma, one gathers and contemplates the factors of bodhi. This explains the initial power of mastery. It means that sentient beings cannot naturally perceive the undefiled antidotal path; they must reflect upon and contemplate it before they can perceive it. The Buddha now does likewise: in accordance with sentient beings who cannot naturally perceive the antidotal path, the Buddha enters meditative concentration, reflects, and gathers his thoughts in order to contemplate the factors of bodhi belonging to the undefiled antidotal path.

Second, it is to counteract the affliction of obstinate attachment that has persisted since beginningless time. This explains the conforming power of mastery. The affliction of obstinate attachment refers to discriminative agitation. Because of discriminative agitation, thoughts of right and wrong arise. Because thoughts of right and wrong arise, the delusions of attachment and aversion arise. When the delusions of attachment and aversion arise, various karmic actions arise. Because various karmic actions arise, one revolves amid manifold sufferings. Now, in order to counteract this agitated and discriminating mind of attachment to dharmas, the Buddha enters samadhi and becomes free from the delusion of obstinate attachment.

The treatise further explains that, by entering meditative concentration, the Buddha can cause the world to quake and know all events throughout immeasurable and boundless past kalpas. Without entering meditative concentration, miraculous transformations would not arise, nor would he know the forms and appearances manifested in past lives.

—QUESTION: There is no time when the Buddha's mind is not concentrated. Whether walking or standing, he constantly abides in meditative concentration, and without emerging from the concentration of cessation, he manifests the modes of dignified conduct. Why, then, is it now necessary for him to enter it?

ANSWER: There are ten meanings, that is, ten reasons.

1) Whether entering or emerging from meditative concentration, he accords with conditions; whether active or still, it is all for the benefit of external beings, namely sentient beings.

2) If he did not enter meditative concentration, there would be no means by which he could emit light and manifest auspicious signs. If he did not enter meditative concentration, it might be feared that these were not auspicious signs of the Buddha.

3) To reveal that he examines the capacities of beings when preparing to teach the Dharma.

4) To demonstrate that this Dharma is exceptionally wondrous and sublime, he enters meditative concentration and contemplates, causing those who hear the Dharma to revere it.

5) To reveal that wisdom must arise through realizing the principle and entering meditative concentration, thus setting an example for later students and causing them to cultivate concentration and wisdom.

6) To manifest the perfection of concentration and wisdom: teaching the Dharma manifests the perfection of wisdom, while entering meditative concentration manifests the perfection of concentration.

7) To set an example for the age of the decline of the Dharma: before teaching the Dharma, one must first calm one's own mind.

8) To manifest the characteristic of intelligence and skillful reflection, and also to cause others to examine the truth carefully.

9) He enters meditative concentration and manifests auspicious signs to initiate three rounds of questions and answers. Otherwise, there would have been no inquiry by Maitreya and the others.

10) To reveal clearly the three mysteries: entering meditative concentration is the mystery of mind, emitting light is the mystery of body, and teaching the Dharma is the mystery of speech.

Thus there is a verse:

Accordance, Auspicious Signs, Examination, Sublimity, Example;

Perfection, Calming, Reflection, Questioning, Mystery.

(Accordance with conditions, auspicious signs, profound examination,

Sublimity, setting an example, perfection,

Calming the mind, reflection, questions and answers,

Together with Mystery, make ten.)

—QUESTION: When he was about to teach the Lotus Sutra, why did he have to enter the Samadhi of Immeasurable Meanings? Why did he not enter the Lotus Samadhi?

ANSWER: Likewise, when he was about to teach the Prajnaparamita Sutra, he first had to enter meditative concentration. The Sutra on the Perfection of Wisdom That Cuts Like a Diamond says: “He straightened his body, made his intention upright, abided in mindfulness before him, and only then taught the Dharma.” It is the same here. He first entered the Samadhi of Immeasurable Meanings and only afterward taught the Lotus Sutra. Because the essence of the Lotus Sutra is immeasurable meanings, the Lotus Samadhi is precisely the Samadhi of Immeasurable Meanings. The Sutra of Immeasurable Meanings was taught for bodhisattvas, while the Lotus Sutra was taught for shravakas.

The content of the Sutra of Immeasurable Meanings is the generation of immeasurable meanings, while the function of the Lotus Sutra is to lead beyond the Two Vehicles. Although their content and function differ, in essence the two sutras are one. Therefore, when he was about to teach the Lotus Sutra, he first had to enter the Samadhi of Immeasurable Meanings.

A later passage also speaks of realizing and entering the Lotus Samadhi without mentioning entry into the Samadhi of Immeasurable Meanings. This is solely because the requirement of “responding to capacities and benefiting beings”—transforming sentient beings according to their capacities—necessitates the use of skillful means. Though the names are two, their essence does not differ.

Furthermore, it is also because Teaching, Principle, Practice, and Fruition differ, as explained above. Moreover, it was first necessary to contemplate the Dharma-essence of true suchness, and only afterward teach the Lotus Sutra concerning the causes, effects, and functions.

*

—Sutra text: From “At that time, flowers rained from the heavens” to “and the entire great assembly.”

Commentary: This passage clarifies two occurrences in the vessel-world: first, a rain of flowers; second, an earthquake.

Here the rain of flowers is now explained:

The mandārava flower is called “Pleasing to the Mind” in this region, because whoever sees it feels delight within the mind.

The mañjūṣaka flower is called “Soft and Supple” here, because the flower itself is soft and supple, and it also causes whoever sees it to become free from the three coarse, rigid, and unruly karmic activities.

Mahā means “great.”

The newly translated sutra calls them the Pleasing-to-the-Mind Flower, Great Pleasing-to-the-Mind Flower, Soft-and-Supple Flower, and Great Soft-and-Supple Flower. In their proper order, these are the four kinds of flowers in this sutra. They signify that the Dharma delights everyone and disciplines the three karmic activities.

Some also say that the character 雨 in “the heavens rained” is pronounced yù.

– Flowers possess five virtues:

1) They overpower foul odors, symbolizing that after hearing the Dharma, the clouds of obstruction and defilement dissipate.

2) They adorn and purify the land, signifying that after hearing the Dharma, one adorns oneself with wholesome qualities. Thus a later passage of the sutra says: “And this entire world became adorned and purified.”

3) They display flourishing beauty, with even the flower receptacles visible, symbolizing that the Buddha is about to reveal and proclaim the One Vehicle.

4) After flowering, they bear fruit, signifying that after hearing the Dharma, one realizes bodhi.

5) Their fragrance travels far, and all who smell it rejoice and delight. This symbolizes that the Buddha is inwardly replete with virtues, that his renown pervades the ten directions, and that all sentient beings who hear of him honor and look up to him.

Only these flowers rained down, and not other flowers, because they symbolize that, after hearing this sutra, beings give rise to a joyful and delighted mind and abandon the stubborn and obstinate mentality of the Two Vehicles.

Furthermore, when he was about to reveal the Teaching, Principle, Practice, and Fruition of the One Vehicle as true, he also revealed the four dharmas of the Two Vehicles to be provisional traces. Therefore, the rain of four kinds of flowers was also intended to liberate the four kinds of sentient beings—those born from eggs, wombs, moisture, and transformation—so that they might arouse the four foundations of mindfulness, cultivate the four right efforts, attain the four bases of spiritual power, practice the four traces of Dharma, realize the principles of the Four Noble Truths, stem the four currents, sever the four bonds, remove the four yokes, attain the four wondrous sounds, awaken to the four kinds of nirvana, and realize the four virtues.

These four kinds of flowers rained down, neither more nor fewer. Scattering flowers upon the Buddha expressed an offering and signified that the Buddha's four tasks had been completed. By casting their shade over the great assembly, they sheltered sentient beings, signifying that the great assembly would also become the fourfold assembly.

*

-Sutra text: “Throughout the Buddha-world, there were six kinds of quaking.”

The Commentary says: The domain governed by Śākyamuni Buddha is the trichiliocosm, called the Buddha-world. That entire Buddha-world quaked; hence it is said that throughout the Buddha-world there was quaking. This refers to the place of the quaking. In the verses below it says: “And this world underwent six kinds of quaking.” Thus we know that only Śākyamuni’s world quaked, not the worlds of the ten directions.

Alternatively, this universal quaking was like the emission of light that illuminated all things. Otherwise, why would the emitted light reach so widely while the quaking of the world was so restricted? The text below speaks only with reference to what is near, explaining how beings in this world are transformed and guided to relinquish the provisional and adopt the true. Or, according to the first explanation, only this world quaked, clearly signifying the relinquishment of the provisional and adoption of the true.

“Quaking” means “moving” or “arising.”

There are three kinds of sixfold quaking:

1) Quaking at six times: The Dīrgha Āgama Sutra says: “These are the times of entering the womb, emerging from the womb, renouncing the household life, attaining the Way, turning the Dharma wheel, and entering nirvana.” The present quaking occurred at the time of turning the Dharma wheel.

2) Quaking in six directions: The eighth fascicle of the Prajnaparamita Sutra says: “When the east rises, the west sinks; when the west rises, the east sinks; when the north rises, the south sinks; when the south rises, the north sinks; when the center rises, the periphery sinks; and when the periphery rises, the center sinks.” All six directional movements occurred here.

3) Six characteristics of quaking: The Great Prajnaparamita Sutra says: “The six characteristics are Moving, Surging, Quaking, Striking, Roaring, and Resounding.” Shaking without rest is Moving. Rising and sinking in undulations is called Surging; alternatively, the rising and sinking of the six directions is Surging. A deep, hidden rumbling is Quaking. Formerly, movement from low to high was called Arising; here, when things collide, it is called Striking. A reverberating thunderous sound is Roaring. Formerly, awakening sentient beings from sleep was called Awakening; here, emitting a sound that startles them is called Resounding.

Each kind further has three degrees, which together are called the eighteen characteristics of quaking. The Prajnaparamita Sutra says: “They are Moving, Universally Moving, and Universally and Intensely Moving, through to Resounding, Universally Resounding, and Universally and Intensely Resounding.” A slight movement is called Moving. Movement in all places is called Universally Moving. Great movement everywhere is called Universally and Intensely Moving.

The others may all be understood by analogy with this. Here they are merely designated collectively as the sixfold quaking. It is only one quaking among the eighteen transformations.

The Brahmā’s Questions of Excellent Reflection Sutra states that there are seven causes:

1) To frighten all māras.

2) To prevent the assembly present at that time from giving rise to distracted thoughts.

3) To cause the heedless to awaken themselves.

4) To make them recollect the characteristics of the Dharma.

5) To cause them to contemplate the place where the teaching is delivered.

6) To enable people to attain liberation.

7) To cause them to ask about the true meaning in accordance with the teaching.

The same may apply here; therefore, the characteristics of quaking were manifested.

*

-Sutra text: “At that time, within the assembly” through “single-mindedly gazed upon the Buddha.”

The Commentary says: This concerns the world of sentient beings. It has four parts: first, the four assemblies; second, the eight classes of beings; third, the two kinds of kings; and finally, the concluding statement that they rejoiced.

– The Sanskrit terms are Upāsaka and Upāsikā. “Upā” means “near.” “Ka” means “service.” “Sa” is a sound indicating a man, and “si” is a sound indicating a woman. Because men and women who have received the precepts may draw near to and serve the communities of bhikṣus and bhikṣuṇīs, they are called male lay attendants and female lay attendants. Formerly, these were transliterated as Ưu-bà-tắc and Ưu-bà-di and were called faithful laymen and faithful laywomen. All these renderings are incorrect.

Yakṣa is rendered here as “courageous and strong.” They fly through the air and skim over the ground like the rākṣasas.

Rākṣasa means “violent and evil” and is also rendered “fearsome.” These are all incorrect transliterations.

According to the Sanskrit pronunciation, they should be transliterated as Yakṣa and Rākṣasa.

– The Sanskrit term is Mahoraga, rendered here as “large-bellied,” referring to creatures that crawl on their bellies, such as great pythons and earth dragons. The transliteration Ma-hầu-la-già is incorrect. The remaining matters are as explained above.

– Wheel-Turning Sage Kings: There are four kinds. A verse in the Sutra for Humane Kings says:

Bodhisattvas practicing the ten virtues bring forth the great resolve,

Forever departing from the sea of suffering in the three realms.

With middling or lesser virtue: kings of scattered millet;

With the superior grade of the ten virtues: Iron-Wheel Kings.

At the stage of the seed-nature, a Copper Wheel rules two continents;

A Silver Wheel rules three, at the nature-seed stage.

With the enduring lineage of the Way and virtue: a Wheel-Turning King;

With the golden radiance and seven treasures: ruler of four continents.

Here, the three seed-natures differ from those in other sutras, and the station of the Gold-Wheel King also differs from that in the Daśabhūmika Sutra.

Explanations vary according to the particular assembly, as in the second assembly of the Sutra on the King’s Contemplation of the Dharma and the fourth assembly of the Yogācārabhūmi, which extensively explain the characteristics of karmic results and so forth. In accordance with the responses evoked, they obtain the four wheels—gold, silver, copper, and iron—and such things as the seven treasures, with which they teach and transform sentient beings.

The great assembly saw these rare and wondrous miraculous transformations and realized the Dharma of the unprecedented. They generated an excellent aspiration and rejoiced together with the sentient beings of the eight classes. With palms joined and minds composed, they listened attentively and single-mindedly gazed upon the Buddha, hoping that the Buddha would utter his golden words.

*

-Sutra text: “At that time, the Buddha emitted from between his eyebrows the sign of a ray of white light.”

The Commentary says: This is the fifth accomplishment: the accomplishment of reliance upon the cause for teaching. The Treatise gives two explanations:

1) The members of that great assembly, seeing these extraordinary signs and inconceivable events, thought, “The Tathagata will surely teach the Dharma for us.” Therefore, thirsting and looking up with reverence, they wished to hear it and generated a rare and extraordinary state of mind. This is called the accomplishment of reliance upon the cause for teaching.

Therefore, the Buddha emitted a great radiance and revealed many events within the worlds. The Buddha teaches the Dharma in order to deliver sentient beings. When sentient beings generate a rare state of mind that thirsts and looks up with reverence, this is called the cause for teaching. Now, as he was about to teach the Dharma, the cause upon which he relied was the hope and reverent longing of sentient beings; thus he taught the Dharma for them.

The emitted light illuminated afar, and the extraordinary sign was difficult to comprehend. Upon seeing the ray of light, the great assembly immediately aroused right mindfulness: “The Buddha is about to teach us.” Therefore, thirsting and looking up with reverence, they wished to hear. Since they had generated a rare and extraordinary state of mind, the Dharma should thereafter be taught for them. Thus, emitting light can give rise to sentient beings’ minds of thirst and reverent longing and is therefore called the cause for teaching.

2) First, external phenomena such as the six kinds of quaking were manifested; afterward, it was shown that this Dharma gate is the profound and esoteric Dharma realized inwardly. Thus, miraculous powers were first manifested outwardly, signifying that the Buddha’s teaching of this Dharma gate arose precisely from his inward realization of the profound and esoteric Dharma. Moreover, because he had inwardly realized the profound and esoteric Dharma, he manifested miraculous transformations outwardly.

Once the miraculous transformations had become evident, they signified that the Buddha would teach the Dharma he had realized; hence this is called the cause for teaching. Although flowers had previously rained down and the earth had quaked, these were still not uniquely marvelous abilities. Now, the emission of divine light was even more exceedingly wondrous and rare.

Because the profound and esoteric Dharma had been realized inwardly, what was manifested outwardly was inconceivable. On account of this cause for teaching, this auspicious sign alone is separately cited.

There are three points here: first, the emission of light; second, the illumination of the objects; and third, what was seen.

This is the first point:

– The eyebrows are the adornment of the head and face. They symbolize that what the Buddha teaches is the adornment of the Mahayana tenet, supremely beautiful and perfect.

– “Between” means precisely in the center of the two sides, symbolizing the teaching of the Middle Way.

– White is the basis of all colors, showing that this Dharma is the source of the Three Vehicles. Therefore, it is likened to the white lotus and to the cart drawn by the white ox.

– Hào: means a long hair; in some places it also means fine down.

The first fascicle of the Samadhi-Sea Sutra on the Contemplation of the Buddha states: “When the Buddha was still a prince, the hair between his eyebrows, when extended, was five feet long. When he was beneath the tree, it was one zhang, four feet, and five inches long. After he attained Buddhahood, it was one zhang and five feet long. When it emitted light, ten facets appeared. Within and without, the light was even, quiescent, and empty. Coiled together, it resembled the full autumn moon, distinctly pure white and gleaming like snow and jade, with a circumference of three inches.”

– The ray of light has seven meanings:

1) To cause people to give rise to pure faith and know that this is a person surpassing all others.

2) To dispel darkness and completely eliminate delusion.

3) To lead people toward illumination, for it guides them beyond the world.

4) To signify the light of wisdom issuing from within.

5) To relieve the suffering of sentient beings: because the emitted light illuminates them, all their sufferings are eliminated.

6) To awaken sentient beings: upon seeing the radiant light, all those with affinities assemble.

7) To cause sentient beings to become disenchanted with the realm of form. Sentient beings and so forth crave the realm of birth and death and have long remained submerged in the cycle of birth and death. On seeing the Buddha’s radiant light, they become disenchanted with the forms of birth and death; therefore, the Buddha emits light.

The Nirvana Sutra states: “The Buddha emitted four rays of light from the portal of his face.” (The four rays are the four colors blue, yellow, red, and white.)

The Sutra on Maitreya’s Rebirth Above states: “The Buddha’s entire body radiated the color of pure gold.” Here it says that white light was emitted from between his eyebrows. Each has its own symbolic meaning.

The superknowledge of miraculous transformation has eighteen transformations:

1) Shaking. 10) Going to beings of the same kind.

2) Blazing. 11) Concealment.

3) Diffusion. 12) Manifestation.

4) Display. 13) Mastery over what is performed.

5) Transformation. 14) Controlling the supernormal powers of others.

6) Coming and going. 15) The ability to bestow eloquence.

7) Contraction. 16) The ability to bestow recollection.

8) Expansion. 17) The ability to bestow peace and happiness.

9) Causing various forms to enter the body. 18) Emitting great radiant light.

The rain of four kinds of flowers is the transformation of mastery. The six kinds of shaking are the transformation of shaking. The emission of light here is the transformation of diffusion. The vision of the six realms and so forth is the transformation of display. The later portion of the Chapter on the Tathagata’s Supernatural Powers will explain this fully and clearly.

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-Sutra text: “It illuminated the eastern quarter” to “the Akanishtha Heaven.”

Commentary: This is the second meaning, namely, illuminating the objects of vision. One world is one trichiliocosm. The light illuminated eighteen thousand Buddha-worlds. It illuminated only the eastern quarter because, from the Western Regions, the east is regarded as above. This signifies that the Lotus Sutra delivers only those possessing the Great Vehicle capacity and Buddha-nature, and does not deliver those of other kinds; hence it did not illuminate other regions. Just as the rising sun first shines upon the highlands, so too the Buddha-sun first illuminates those whose capacities have matured. Therefore, the eastern quarter is specified. This has a symbolic meaning.

In the Sutra of the Lotus Flower of the True Dharma as well, the eastern quarter alone is illuminated; nowhere does the text say that other regions were illuminated.

“Ten thousand” is a complete number; “eight” is an incomplete number. This signifies that the One Vehicle taught here is true and complete, while the Two Vehicles are merely provisional traces and are incomplete.

Furthermore, “ten thousand” symbolizes the myriad virtues of the precious destination of nirvana. “Eight” symbolizes the Noble Eightfold Path, the ox cart of bodhi, because both of these are the One Vehicle. This sutra is about to be taught, and it enables those who hear it to attain ultimate, perfect accomplishment. Therefore, it illuminated precisely this number, neither increasing nor decreasing it.

“Illuminating downward to the hells” means that wherever there is suffering, beings are rescued.

“Reaching upward to heaven” means encouraging those who already enjoy happiness still to seek the path of the One Vehicle. The light of the Buddha’s compassion pervades everywhere and illuminates all who have affinities. Although the sentient beings in the hells did not come to the assembly and had no intention of participating or preparing to receive the teaching, the light nevertheless illuminated them so that they might be freed from suffering.

– In Sanskrit, Avici is rendered here as “Uninterrupted,” because among the eight hells it is the lowest, and suffering there is unceasing; hence it is called uninterrupted.

– In Sanskrit, Naraka is rendered here as “Instrument of Suffering.” It is also called “That in Which There Can Be No Happiness,” and also “The Place Where Unrighteous Conduct Is Practiced,” meaning that unrighteous conduct is committed everywhere. It is now called “hell,” but this is merely a designation based on its principal and vast location.

– In Sanskrit, Akanishtha is rendered here as “Ultimate Material Obstruction.” Aka means “material obstruction,” and nishtha means “ultimate.” To call it “Akani” is erroneous. This is the highest visible summit of the Akanishtha Heaven, the place that the ray of light can reach. It does not illuminate the Formless Realm because no spatial location exists there.

The character mi has the same meaning as the character wu: “not” or “nonexistent.” Thus, illuminating eighteen thousand lands throughout all directions encompasses the five realms above and below, leaving nowhere untouched.

The shaking occurred only in this world, specifically to awaken those with affinities. The light was emitted to illuminate eighteen thousand lands in order to reveal the provisional and the real. Just as the ray of light shone outward, all five realms were illuminated. Yet those with affinities who assembled to hear the sutra belonged only to four realms.

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-Sutra text: “In this world” to “sentient beings in the six realms.”

Commentary: This passage explains what was illuminated. There are seven kinds:

1) The six realms. 3) The Dharma.

2) Buddhas. 4) The four assemblies.

5) Bodhisattvas. 7) The erection of stupas.

6) Entry into nirvana.

These seven are further divided into three:

– First, seeing the state of beings submerged and revolving in birth and death.

– Second, seeing the appearance of the Three Jewels.

– Third, seeing the work of teaching and transforming sentient beings after the Buddha’s nirvana, so that sentient beings will delight in nirvana, become disenchanted with submersion in birth and death, and arouse the resolve to cultivate the path.

The sentient beings of the six realms who are submerged and revolving in birth and death are distinguished through six approaches:

1. Explanation of the names.

2. Disclosure of their essential nature.

3. Division and combination.

4. Their locations.

5. Their lifespans.

6. The characteristics of cause and effect.

1. Explanation of the names.

– “Six” is the designation of a number.

– “Realm” means a destination to which one must go. The place to which one must go, as determined by the karmic recompense of the provisionally combined five skandhas that gives rise to afflictions, is called a “realm.” The term is explained in conjunction with the number.

The Bodhisattva-bhumi Sutra states that because what they enjoy comes naturally, they are called devas. The Abhidharmakosha states that those who are radiant and pure, possessing sovereign miraculous powers, are called devas. The Nirvana Sutra states that because they think and deliberate greatly, they are called human beings. The Miscellaneous Abhidharma Heart Treatise states that because their minds are serene, they are called human beings. The same treatise also states that because they must seek aid from others, are constantly tormented by hunger and fear, and are burdened with many anxieties, they are called hungry ghosts. The Abhidharmakosha states that because they move with their bodies horizontal, they are called horizontally moving beings, also known as animals.

– “Livestock” means beings that are raised and tended. They are instruments that assist human beings and are sentient beings raised by humans; therefore, they are called livestock.

– In Sanskrit, Naraka is rendered here as “Instrument of Suffering,” as explained above.

– Naraka is rendered here as “evildoer.” Those who commit evil are born within instruments of suffering; hence these are called “instruments of suffering.” There is no proper designation of “earth-prison,” because their locations are not fixed and they are not found solely beneath the earth. The Bodhisattva-bhumi Sutra states that they constitute a class of intensified loathsomeness. The Miscellaneous Abhidharma Heart Treatise also calls them a class in which happiness is impossible; therefore, they are called hells.

– Sanskrit: Asura; here it is called the class of non-devas. This has already been explained above.

2. Revealing the substance (clarifying the essential nature):

All six destinies take the eighth consciousness, namely the resultant consciousness, as their essential nature; it is of the unobscured and indeterminate nature. Therefore, the Consciousness-Only teachings state that this eighth consciousness is the essential nature upon which realms, destinies, and modes of birth are established. They further state that this consciousness is sufficient to serve as the essential nature of realms, destinies, and modes of birth; there is no need to cling to the existence of a life faculty truly distinct from it. Moreover, sentient beings transmigrate among the five destinies and four modes of birth, yet the essential nature of those destinies and modes of birth remains the resultant consciousness.

3. Division and combination (separating and grouping):

. Combination: The six destinies are combined into one, namely, one period of birth and death.

. Division: They are divided into 2, 3, 4, 5, 6, 7, 9, or 25 realms of existence.

+ Divided into 2, they are:

– The wholesome destinies and the unwholesome destinies.

– Sectional birth and death and transformational birth and death.

+ Divided into 3, they are:

– The three realms: the desire realm, the form realm, and the formless realm.

+ Divided into 4, they are:

– The four modes of birth: the four classes born from eggs, from wombs, from moisture, and by transformation.

– The four states of existence: first, existence at birth; second, fundamental existence; third, existence at death; and fourth, intermediate existence.

– The four kinds of birth and death: expedient birth and death, causal birth and death, birth and death of existence, and birth and death of nonexistence.

+ Divided into 5, they are:

– The five destinies, excluding the asuras.

+ Divided into 6, they are:

– The six destinies, as stated in this scripture (the six destinies are the same as the six paths).

+ Divided into 7, they are:

– The seven states of existence: the five destinies together with karmic existence and intermediate existence.

+ Divided into 9, they are:

– The nine states of existence, or the nine abodes of sentient beings.

+ Divided into 25, they are:

– The twenty-five states of existence, which will be discussed below.

According to the Treatise on the Miscellaneous Mind, the non-devas belong to the destiny of hungry ghosts, but the Yogacarabhumi and the Treatise on the Buddha Ground classify them within the destiny of devas. The Sutra of the Mindfulness of the True Dharma classifies them among both hungry ghosts and animals. The Gatha Sutra classifies them among all three classes: hungry ghosts, animals, and devas.

According to the Mahayana position adopted here, however, they belong solely to the destiny of devas, and the explanations in the Yogacarabhumi and the Treatise on the Buddha Ground are taken as authoritative. Their conduct is mostly insincere, foremost in flattery, deception, and falsehood; because they do not act as straightforwardly and sincerely as the devas, they are called non-devas. Likewise, a human being who lacks humaneness is called a nonhuman, but is not called a non-ghost or a non-animal.

The other categories will be explained below in the second fascicle, when the verse on the Burning House in this scripture is explained.

The fourth fascicle of the Yogacarabhumi and the Sutra of the Mindfulness of the True Dharma also present this matter in detail. This passage speaks of the beings of the six destinies throughout the eighteen thousand worlds. All of them are seen here.

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-Scriptural passage: “He also saw in those lands” through “practitioners who had attained the Path.”

Commentary: This describes seeing the appearance of the Three Jewels, which are threefold: first, the Buddha; second, the Dharma; and third, the Sangha. Within the Sangha are two groups: first, sravakas; and second, bodhisattvas. Among these sravakas, there are again the four assemblies.

The treatise states that “practitioners” means those who have not yet attained a noble fruit. “Those who had attained the Path” means those who had already attained a noble fruit. Within the four assemblies are these two classes, for their eyes beheld the Buddha’s body, their ears heard the Dharma, and they also saw those assemblies practicing in accordance with the Buddha’s teaching.

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-Scriptural passage: “He further saw bodhisattvas” through “practicing the bodhisattva path.”

Commentary: This refers to bodhisattvas.

“Causes and conditions” means reasons or grounds. They seek to escape the cycle of birth and death, swiftly realize Buddhahood, and bring sentient beings to accomplishment. For these causes and conditions, they cultivate the bodhisattva path. Alternatively, wishing to adorn and purify Buddha lands and bring sentient beings to accomplishment, they cultivate the factors of awakening and practice the bodhisattva path. Or they practice the bodhisattva path by cultivating the four means of embracing and the six perfections. There are many causes such as these.

– Faith and understanding: This means believing and understanding. It refers to the bodhisattva stages before entry into the grounds, when the noble fruit has not yet been attained.

– Marks and appearances: These are the manifest characteristics of the three kinds of karma, namely, the practice of the bodhisattva path.

– Appearance: This means an outward manifestation.

– The character for “appearance” must be written [ 貌 ]; writing it as [ 狸 , 猊] is incorrect in either case.

After abiding in the ten grounds, they attain the fruit of the Path. Because they practice the bodhisattva path in many ways, they enter the two stages.

Furthermore, “causes and conditions” means that outwardly they encounter wholesome conditions and good friends, for a spiritual friend is a great cause and condition. Faith and understanding, and marks and appearances, refer to inward cultivation. Within this inward cultivation, mental practice is called faith and understanding, while bodily and verbal practice is called marks and appearances. Contemplating the wondrous principle with the mind is called faith and understanding. Giving away one’s head, eyes, and so forth is called marks and appearances.

– Practicing the bodhisattva path: The treatise explains that this means relying upon the four means of embracing to teach and transform sentient beings, embracing and guiding them through skillful means. Faith and understanding, and marks and appearances, are all practices of the bodhisattva path.

The four means of embracing are:

1) Giving: This will be explained below.

2) Loving speech: One always speaks words that please others, words that are truthful and sincere, consonant with the Dharma and clear in meaning. Never scowling, one speaks with a smiling countenance; one offers greetings, consolation, and instruction, all appropriately. Upon seeing someone make progress without themselves realizing that their wholesome qualities have increased, one speaks words of congratulation. In expounding the teachings of the Buddha-Dharma, one constantly brings wholesome benefit to others.

Even toward those who harbor enmity, one gives rise only to pure thoughts. One vows resolutely to dispel the doubts of those who are extremely ignorant. Toward true fields of merit, even when faced with all manner of perverse, malicious, flattering, and deceitful conduct, one bears no resentment or anger, but cultivates the difficult practice of loving speech.

To those intent on eliminating the hindrances and coverings, one first explains the methods of practice. To good persons whose minds have already been subdued, one teaches the Dharma of the truths. Those inclined to negligence are instructed so that they may attain release. With those who have doubts, one discusses and explains matters so that they may know how to determine and choose correctly. Relying upon the four kinds of pure speech, one gives rise to the eight kinds of noble speech.

3) Beneficial conduct: Through loving speech, one first reveals the correct principle. In accordance with what beings are learning, one uses an undefiled mind of loving-kindness and compassion to exhort, guide, tame, settle, and establish them, enabling them to obtain the immediate benefit of wealth and status, the future benefit of leaving the household life, and the comprehensive benefits of freedom from desire, pliancy, and liberation.

Those who associate with harmful friends, who have not yet planted wholesome roots, who crave great wealth and status, who are extremely negligent, and non-Buddhists who cling one-sidedly to wrong views and engage in slander frequently give rise to the eight entanglements and the ten unwholesome deeds. To all such persons, bodhisattvas are able to offer instruction and guidance and enable them to attain liberation. Giving rise to great compassion, even when subjected to great suffering, their minds never weary but become still more joyful.

Although possessing the highest wealth and status, they remain personally humble like servants, like candalas, and like filial children—undefiled and free from hypocrisy. Their sincere, loving, compassionate, and pitying minds never give rise to regression.

4) Cooperation: To fulfill the purpose of beneficial conduct, when they encourage others to study and practice, they themselves also study and practice. They teach others to join them in performing the practices that they themselves have cultivated, so that their wholesome roots become firm and they do not regress, causing them to think:

The teachings given to us here are certainly beneficial, because that person also practices them himself. Otherwise, people would say: “You yourself are not good, so how could you possibly teach me? Go and learn this matter from someone else first.” Therefore, one must practice them oneself.

Although the bodhisattva’s practices of benefiting others are immeasurable, only these four means of embracing are set forth, because they encompass all practices. Therefore, the others are not discussed. The second fascicle of the Commentary on Vimalakirti has already explained these meanings clearly.

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—Sutra text: “They also saw the Buddhas” through “erecting stupas of the seven treasures.”

Commentary: This concerns seeing the scenes in which the teaching is carried out after a Buddha’s passing. There are two scenes: first, entering cessation; and second, erecting stupas.

– The Sanskrit is Parinirvana, rendered in this land as “perfect quiescence,” meaning that the essence of quiescent cessation is perfected. Calling it “Nirvana” is an incorrect rendering.

– Nirvana is distinguished under six headings:

1) Essence. 4) Cause of attainment.

2) Name. 5) That which can obstruct it.

3) Time of attainment. 6) Meaning of entry.

As to its essence, Nirvana is of four kinds:

1) Nirvana of intrinsically pure nature.

2) Nirvana with remainder of dependence.

3) Nirvana without remainder of dependence.

4) Non-abiding Nirvana.

The essence of these four kinds is Mahaparinirvana. It has three aspects:

– First, the common essence of all four kinds is the single suchness. Only when suchness possesses all three is Nirvana established. Because it can produce perfect enlightenment, it is called Mahaprajna, for its essence is the nature of enlightenment. At the stage of the two vehicles, it does not produce perfect enlightenment; it is not the nature of enlightenment and is therefore not called prajna. The Treatise on the Great Perfection of Wisdom states: “Both the wisdom that expounds and the object of wisdom are called prajna.” Therefore, the Avatamsaka Sutra says: “The intrinsically pure mind is also called unlearned wisdom.”

– Second, when one has emerged from the cognitive hindrance, it is called the Dharma-body. The Srimala Sutra says: “While enmeshed, it is called the tathagatagarbha. When freed from entanglement, it is called the Dharma-body.” At the stage of the two vehicles, it is not called the Dharma-body, because it is not the support of the qualities of the Dharma.

– Third, because all suffering has ended and one has departed from the two kinds of death—fragmentary birth and death and transformational birth and death—it is called liberation. At the stage of the two vehicles, fragmentary birth and death has ended; although they have departed from the two bonds, theirs is still not perfect liberation.

Nevertheless, those of the two vehicles also realize a measure of liberation. The three vehicles sit together upon the bed of liberation. Therefore, those of the two vehicles are also said to attain Nirvana. Yet it is not great Nirvana, because its meaning is incomplete.

Furthermore, according to the second fascicle of the Nirvana Sutra, great Nirvana must possess three complete constituents before it can be called entry into great Nirvana:

a) Prajna: the wisdom that realizes the two truths of emptiness.

b) Dharma-body: the two truths that are realized.

c) Liberation: the realization of truth through wisdom.

When the hindrances have ended, that which is realized is selective cessation; its essence resembles the three dots of the character Yi. Nirvana is likewise: selective cessation is attained by realizing the Dharma-body through wisdom. Because the Dharma-body is the root, the other two exist in dependence upon it, just as the character Yi has two dots above and one below. If separated, they do not form the character. The three constituents are clearly distinct and have their own separate essences.

Even if one were to allow that each constituent may be realized at a different time, the principle would still not be established, because the three constituents of Nirvana are neither different nor one. Only when they are realized simultaneously is it called “entry.”

If this were not established, prajna would be the lowest rank, liberation the middle rank, and the Dharma-body the highest rank. Only when the three dharmas were simultaneous would all three ranks be attained, but this too could not be established. The vertical direction from top to bottom is called “vertical,” while the horizontal direction from front to back is called “horizontal.” If the three separate essences were realized successively, the principle would likewise not be established.

Because great wisdom arises, the truth of the Dharma-body is realized, and one departs from bondage and gains liberation, these three constituents are neither one nor different. This is called entry into great Nirvana. It is not as those of the two vehicles hold: that the three separate essences have three distinct ranks and may be realized individually in succession, one before and another afterward, or that all three may be realized simultaneously, thereby constituting entry into Nirvana.

For explanations of the names and the other accounts of their essences, see the annotations to the tenth fascicle of the Treatise on Consciousness-Only.

Here it is explained that this Buddha entered Nirvana without remainder of dependence, rather than entering great Nirvana, because he had already realized the latter when he first attained Buddhahood. Those who needed to be liberated had now all been liberated, and for those who had not yet been liberated, he had also created the causes and conditions through which they would attain liberation. Therefore, jeweled stupas were erected to make offerings to his relics.

– The Sanskrit is Sarira, meaning “body.” “Sheli” is an incorrect transliteration. Stupa means “lofty and manifest”; rendering it as “tower” is incorrect.

Furthermore, the passage of the treatise discussing the illuminated scenes in this section states:

– With respect to the vessel-world, horizontally the light illuminated eighteen thousand worlds, while vertically it clearly illuminated the two realms below.

– With respect to the world of sentient beings, this refers to the scenes of sentient beings in the six destinies that were seen. “Numerous” means that, as explained below, immeasurably many scenes were manifested. That is, there are five other kinds of scenes that were seen, because a great many events were witnessed here.

The treatise analyzes them into four kinds:

1/ Food means that which was seen: they saw the Buddha nourishing and helping beings mature. The meaning of sustaining is the meaning of food. Thus, because the Buddha nourishes sentient beings’ excellent wholesome dharmas and sustains their wholesome roots so that they do not deteriorate, the Buddha is called food.

It is also said that this manifests food as the support for abiding. If so, bodhisattvas from the Eighth Ground upward are also called manifestations of abiding food in the Abhidharma, and therefore they are included in this meaning.

Furthermore, the meaning of enjoyment is also the meaning of food. Because one enjoys the bliss of the Dharma and is capable of eating, it is called food.

2/ Hearing the Dharma: its meaning is evident from the name.

3/ Cultivation: this refers to the four assemblies cultivating and attaining the path, and to bodhisattvas cultivating the bodhisattva path.

4/ Bliss: this is the scene of entering cessation that was seen, for when arising and ceasing have ceased, that quiescence is bliss.

Bliss is of five kinds:

a) Bliss of intrinsic nature. d) Bliss of the cessation of sensation.

b) Causal bliss. e) Bliss free from affliction and harm.

c) Bliss that counteracts suffering.

There are also four kinds of bliss:

a) Emergence. c) Quiescence.

b) Seclusion. d) Awakening to the Dharma.

The entry into Nirvana here is precisely the bliss of quiescence among the latter four kinds.

Manifesting immeasurably many contemplated scenes means that innumerable jeweled stupas, as numerous as the sands of the Ganges, were manifested here, because these scenes were known through contemplation. Furthermore, because immeasurably many such events were contemplated and seen, this is called the discernment of various kinds. The words “various kinds” explain the events of entering Nirvana and then erecting stupas of the seven treasures—the beautiful jeweled stupas, five thousand yojanas high, described in the verses below.

It is further explained regarding the seven things seen that the sentient beings of the six destinies represent the distinctions within the complete array of afflictions, while the six events beneath the Buddha represent the distinctions within the complete array of purity.

Within the distinctions of the complete array of purity, there are further distinctions among the Buddha, the Dharma, and the disciples, manifesting the distinction of the Three Jewels. Among the disciples there are distinctions of vehicle, because the two vehicles of sravakas and bodhisattvas differ. Thus, within this purity, worlds possessing a Buddha are those in which the Three Jewels were seen and are therefore called worlds possessing a Buddha. Worlds without a Buddha are those in which the scenes of a Buddha entering Nirvana and of stupas being erected were seen and are therefore called worlds without a Buddha.

—Sutra text: “At that time Maitreya” through “that this auspicious sign has appeared.”

Commentary: This is the sixth accomplishment and encompasses an extensive passage concerning the great assembly’s desire to hear the Dharma.

This passage is divided into three smaller sections: the first speaks of Maitreya manifesting an appearance of doubt; the second speaks of the assembly actually giving rise to doubt; and the last speaks of Maitreya putting forth a question on the basis of two intentions.

– First, Maitreya’s path was complete and he served as leader. The causes he had established appeared in the present life; the conditions he had encountered were not few, and the karma he had created was already abundant. How could he behold the ray of light and yet not know, or contemplate the samadhi and yet not understand? He merely manifested the appearance of not knowing in order to awaken sentient beings. Therefore, this is called Maitreya manifesting an appearance of doubt.

– Because the faculties and stages of the assembly were inferior, they could not fathom the auspicious sign of the great sage. Observing its outward appearance, they gave rise to doubt. Therefore, this is called the assembly actually giving rise to doubt. This is the second section.

Maitreya, bearing both his own intention and that of others, questioned Manjusri alone. He first asked about the cause. This is the third section.

The first section contains four points:

1) Recording the auspicious sign and asking its cause.

2) Setting forth the extraordinary question and answer.

3) Extolling the merit of the supremely virtuous one.

4) Humbly yielding himself before presenting the matter.

This is the first passage. Wondrous functioning without fixed manner is called “spiritual.” Transformation through spiritual powers, causing things to become otherwise, is called “transformation.”

Because it outwardly corresponds to the myriad kinds of beings, it is termed an auspicious sign. An auspicious sign is a token, a corresponding confirmation. Here the question is: what does the emission of light correspondingly confirm? Therefore, the account of the causes is presented as the subject of inquiry.

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-Sutra text: “Now the Buddha, the World-Honored One” through “who can answer this?”

Commentary: Here the extraordinary question and answer are presented, recording how he abided in dignified conduct and asked in accord with circumstances.

Entering samadhi—the profound principle of samadhi 9—is called inconceivable. The earth quaking and flowers raining down are called manifestations of rare events. Alternatively, the rain of flowers, the earthquake, the emission of light, and the illumination of distant places, outwardly corresponding to the faculties of sentient beings, are all called spiritual transformations. This belongs to the section recording the auspicious signs and asking their cause; only the entry into samadhi is called a rare event.

“Who can answer this?” asks who is able to explain 9 and answer.

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-Sutra text: “Again he thought thus” through “I should now ask him.”

Commentary: “Manjusri and the others”: this extols the merit of the supremely virtuous one.

“I should now ask him” means that he first humbled himself and only then 9 presented the matter.

Manjusri had long since perfected the fruit of the path, yet manifested 9 himself as occupying the final stage of a practitioner of the path, the heir to the Buddha, the Dharma King. He alone received the title Prince of the Dharma King. He had formerly drawn near to and encountered the wholesome conditions of making offerings to the Buddhas and had planted deep roots of virtue.

Advancing in spiritual wealth and practice is called making offerings. Since Manjusri abided in the Fourth Reliance and had made offerings to Buddhas as numerous as the sands of 8 Ganges Rivers, together with the previous three Reliances the total was Buddhas as numerous as the sands of 26 Ganges Rivers. He must certainly have seen such a rare sign, yet he humbly acted as though he did not know.

Therefore, “I should now ask him.”

The Treatise says: when one person is questioned, the many who wish to hear give rise to a sense of wonder; therefore, only Manjusri was questioned. Their minds contained many things they did not understand, and many people still harbored doubts. Those capable of understanding were not numerous; only one person could resolve their uncertainties.

This manifests that the Buddha and his disciples accord with one another and that the Dharma they realize and teach is never mutually contradictory, for this is the cause of the manifestation of a great sign. The great sign refers to the Wondrous Dharma that is to be taught. The cause refers to the spiritual transformations: the present manifestation of auspicious signs is the cause for teaching the Dharma. Furthermore, the great sign itself is the manifestation of auspicious signs, and the auspicious signs themselves are the cause, because they serve as the cause for the Dharma to be taught. Moreover, “cause” means “reason.”

-QUESTION: Why, concerning the reason for the manifestation of such great signs as spiritual transformations and the like, was only Manjusri questioned and not anyone else?

ANSWER: Because of two qualities, Manjusri should be extolled:

1) He directly perceives all dharmas, because Manjusri realizes and knows all dharmas.

2) He is free from all causes and conditions, because Manjusri has himself accomplished this Dharma within his own mind. This means that Manjusri had become free from such causes and conditions as conjecture, inference, or hearing it repeated by others. Therefore, Manjusri is extolled.

“Manifesting innumerable auspicious signs” means manifesting 9 so many of these events. Since there was more than one event, they are called “so many.” These events appeared, disappeared, remained, and ceased:

a) Seeing the present circumstances of sentient beings in the six destinies within samsara: if these disappear, it is called the manifestation of Disappearance.

b) Seeing the present Buddha, Dharma, fourfold assembly, and bodhisattvas still abiding there: this is called the manifestation of Abiding.

c) Seeing the Buddha’s nirvana and the erection of a stupa for the Buddha: because the Buddha entered nirvana in the present, this is called the manifestation of Cessation.

All seven events that were seen are fully encompassed therein. Alternatively:

– Abiding means presently existing.

– Cessation means disappearing and no longer existing.

Seeing the Buddha enter nirvana and seeing a stupa erected for the Buddha are called Cessation and Disappearance.

The other five events 9 are all called manifestations of Abiding.

The Treatise states that because Manjusri remembered these events, he was questioned concerning the accomplishment of his deeds and the accomplishment of cause and effect by Manjusri.

“His deeds” refers to the practices he cultivated 9. These are of two kinds: merit and wisdom. This is the perfection of inward virtue.

The accomplishment of the cause is the accomplishment 9 of omniscience.

The conditions are the emission of light, rain of flowers, and earthquake, because 9 his outward virtue was perfected.

The cause is repeatedly explained as the sign, meaning the manifestation of auspicious signs. The fruit of this cause refers to the great Dharma that is to be taught.

Manjusri’s external causes were complete, and his inward virtue was also perfected. Therefore, he was able to know that the Buddha would teach the fruit, the Wondrous Dharma. Thus he was questioned.

*

-Sutra text: “At that time the bhiksus” through “whom should we now ask?”

Commentary: The assembly actually gave rise to doubt.

“It is the Buddha’s radiant light”: this records the account of the cause—the emission of light.

“The sign of spiritual powers”: this refers to the rain of flowers and the earthquake within the dignified conduct.

The assembly all saw these outward signs together. Therefore, the text records that they gave rise to the doubt, “Whom should we now ask?”

Entering samadhi was not something the assembly could know. Therefore, the text does not record them as harboring doubts about it. Because the faculties, character, and stages of the assembly were all inferior, they could not fathom the Buddha’s entry into samadhi. Since they did not know which samadhi he had entered, they had no basis on which to give rise to doubt; therefore, they did not ask about it.

*

-Sutra text: “At that time Maitreya” through “said to Manjusri.”

Commentary: The third section below presents both intentions in asking about the preceding causes. It has two parts:

– The first part is prose.

– The latter part is verse repetition.

The prose has two parts. This is the first part, setting forth both intentions.

*

-Sutra text: “For what causes and conditions” through “the magnificently adorned lands.”

Commentary: This is the latter part, asking about the preceding causes.

“That there should be these auspicious signs” is the general statement.

“The sign of spiritual powers” refers to such events within the dignified conduct as the rain of flowers and the earthquake.

“Emitting radiant light, and so forth” refers to the account of the causes.

Maitreya asked on the basis of both his own intention and that of others, because the outward auspicious signs they saw were common to all. He presented two auspicious signs in his question but did not ask about the entry into samadhi, because the others did not doubt the entry into samadhi. Nor is the entry into samadhi repeated in verse below.

“Clearly seeing the magnificently adorned lands of those Buddhas”: the Treatise gives a general explanation of the sutra’s meaning, saying that the various kinds of Buddha lands signify the manifestation of all the various distinctions present within those Buddha lands:

– In order to teach and transform the four assemblies and sentient beings of the six realms, he manifests defiled lands and wondrously pure lands, abodes of sentient beings free from afflictions.

– In order to guide and liberate bodhisattvas of the Ten Grounds, he manifests a pure land. In that land, the Buddha is the foremost, because the bodhisattvas and others all rely upon the Buddha and abide; for the Buddha exercises sovereign mastery in both kinds of lands.

The extended explanation is as in the passage above, because in the section concerning the objects seen, it first states that the Buddha is the foremost.

Generally, there are ten reasons for teaching in repeated verse:

1) To distinguish between those of keen and dull faculties.

2) To distinguish between the earlier and later assemblies.

3) To distinguish between correct and incorrect inclinations.

4) To distinguish between what is difficult and easy to understand.

5) To accord with the distinction between ultimate and conventional truth.

6) To distinguish between adopting and rejecting: the prose adopts the good, while the verse rejects the evil.

7) To distinguish between stating and explaining: the prose states, while the verse explains.

8) To distinguish wisdom and eloquence: the prose expresses inexhaustible wisdom, while the verse expresses inexhaustible eloquence.

9) To distinguish understanding and retention as two Dharma qualities: the prose is the Dharma of understanding, while the verse is the Dharma of retention.

10) To distinguish teaching and practice: the prose is for those who delight in teaching, while the verse is for those who delight in practice.

The verse on these ten reasons says:

Keen and dull, earlier and later,

Right and wrong, difficult, ultimate and conventional,

Adopting and rejecting, together with stating and explaining,

Wisdom, eloquence, understanding, teaching, and practice.

Prose and verse differ in six meanings:

Extensive and concise, present and absent;

Combined and separate, later and earlier;

Ornate and plain, implicit and explicit;

These are the distinctions of indirect and direct.

Each of these points will be explained clearly in the passage below.

*

-Scripture: “Thereupon Maitreya” to “great light universally illuminating.”

Commentary: The Sanskrit term is gāthā, translated here in China as “verse.” Verse means praising what is good and beautiful. Because the phrasing of verse is exceedingly beautiful, it is used for praise. It is often mistakenly abbreviated as “kệ.”

This is geya verse, also called “reiterative verse” in some places. If one advances to explain further its substance and meaning, it is inferior to names and phrases. If one retreats to consider that upon which it depends—sound and written words—it is again not equal to sound and written words. Therefore, the Hundred Dharmas does not establish it separately as a distinct category. Yet because this type of verse takes the rising and falling, modulation, and inflection of sound as its substance, it is precisely names, phrases, and written words, with no difference whatsoever. Nevertheless, it is unlike the verses of the Lesser Vehicle, which must depend upon text and literary composition. This is precisely the kind of verse belonging to the thirty-two-syllable śloka.

There are sixty-two verses in all, divided into two parts: first, fifty-four verses recount the auspicious signs above; afterward, eight verses recount the formal posing of the question.

The first part is further divided into three:

a) The first verse recounts the emission of light, the illuminating agent described above in the account of the cause.

b) The next three verses recount the rain of flowers, the earthquake, and so forth described above.

c) The following fifty verses recount the illumination of the objects seen in the account of the cause.

This first section initially recounts the emission of light and afterward recounts the rain of flowers. Among the six differing meanings, this is the difference between earlier and later, arranged according to the convenience of the literary sequence.

*

-Scripture: “A rain of māndārava flowers” to “the lands were all adorned and purified.”

Commentary: The following three verses recount three events within the dignified bearing:

– One and a half verses recount the rain of flowers.

– Half a verse recounts the earthquake.

– One verse recounts the rejoicing of the four assemblies.

This recounts the rain of flowers but does not recount the entering into samadhi, because the questioner himself knew of it and therefore did not ask, while the great assembly also had no doubts. The prose passage contains four kinds of flowers, whereas this verse contains only two. This is due to the difference between combining and separating.

“Flowers”: these are sandalwood flowers, whose fragrance resembles the fragrance of red sandalwood and white sandalwood, and therefore everyone delights in them.

“The lands were all adorned and purified”: compared with the prose passage, this exemplifies the difference between what is present and what is absent.

*

-Scripture: “And this world” to “attained what had never been before.”

Commentary: The first two lines recount the earthquake; the following verse recounts the rejoicing of the four assemblies.

*

-Scripture: “The light between his eyebrows” to “upward as far as the Heaven of the Summit of Existence.”

Commentary: The following fifty verses recount the illuminated realms and the objects seen, divided into two parts:

– First, one and a half verses recount the illuminated realms.

– Then, forty-eight and a half verses recount the objects seen.

This recounts the container-world, namely the illuminated realms, all appearing like pure gold, thereby clearly indicating that they are worthy of reverence.

Although the ray of light was white, signifying that the One Vehicle is fundamental, the objects it illuminated appeared like pure gold, clearly indicating that the One Vehicle is worthy of reverence. Alternatively, it manifested the appearance of the pure lands of the Buddhas, causing sentient beings to cultivate the cause of the external fruition of the One Vehicle; therefore, they appeared like pure gold.

This will be understood from the passage below, because another verse in that passage will also manifest pure lands. Alternatively, the hair between the eyebrows was white, while the radiance itself was golden.

*

-Scripture: “Within those worlds” to “all were seen from here.”

Commentary: These forty-eight and a half verses recount six of the objects seen. Of the seven events described previously, they do not recount entry into extinction. The text is divided into six parts:

1) First, one and a half verses recount sentient beings in the six realms.

2) Next, half a verse recounts seeing the Buddhas.

3) Next, six verses recount hearing the Dharma.

4) Next, one and a half verses recount the four assemblies.

5) Next, thirty-one and a half verses recount the bodhisattvas’ practice of the path.

6) Finally, seven verses recount the erection of stupas after the passing into extinction.

This first part concerns the manifold distinctions of afflictions within the world of sentient beings. Birth and death are common to all, but the realms to which afflictions, karma, and suffering lead differ. These are the fruits of the six realms, or the fruits that are the destinations—the places of convergence and the realms to which beings are led. Their essential nature is birth and death.

Because the karma and afflictions of conventionally designated sentient beings are that which leads to these destinations, the scripture itself explains that through the conditions of good or evil karma, they undergo favorable or unfavorable retribution. Favorable and unfavorable retributions are both fruits that are destinations. The conditions of good and evil karma are the causes that lead to those destinations.

When good karma is the cause of maturation and craving and the like are the moistening conditions, beings undergo a favorable total retribution and are born in the human or heavenly realms, for these are the places of convergence for sentient beings who perform good deeds.

When evil karma is the cause of maturation and craving and the like are the moistening conditions, beings undergo an unfavorable total retribution and fall into the three evil realms, for these are the places of convergence for sentient beings who commit evil deeds.

They are called destinations because here all the realms corresponding to the karma that has been created are seen in the intermediate existence. Karma and afflictions are called that which leads to the destinations. The external container-world is called the requisites of the destinations. The internal fruit of maturation is called the destination.

As a verse says:

Beasts resort to forests and wilderness,

Birds resort to the open sky,

The noble ones resort to nirvana,

Dharmas return to discrimination.

Thus, that to which something resorts is regarded as its destination.

– “Conventionally designated”: a term for sentient beings within the six paths, referring to beings who take favorable or unfavorable realms as their destinations in birth and death.

The Treatise explains: “Fully endowed with every distinction of purity” means that their number is extremely great.

*

-Scripture: “They further saw the Buddhas” to “the holy lords, lions among beings.”

The Commentary says: This half-verse elucidates seeing the Buddha. The lion is the holy sovereign. The holy sovereign is the Buddhas. What follows is used to explain what precedes. Fearless and sovereign mastery is called “lion.” Thorough understanding of the ultimate truth and conventional truth is called “holy sovereign”; the sovereign of the assembly of holy ones is the Buddhas.

*

-Scripture: “They expound the various sutras” to “and awaken sentient beings.”

The Commentary says: These six and a half verses concerning hearing the Dharma are divided into two parts:

– The first three and a half verses concern hearing the four unobstructed eloquences.

– The latter three verses concern hearing the Three Vehicles.

This is the first part:

a) The first half-verse concerns hearing unobstructed understanding of meaning.

b) One verse concerns hearing unobstructed understanding of the Dharma.

c) One verse concerns hearing unobstructed understanding of language.

d) One verse concerns hearing unobstructed eloquence.

+ Profound meaning is called subtle and wondrous; the supreme vehicle is called foremost. This is unobstructed understanding of meaning.

+ A teaching free from defilement is called pure; that which skillfully accords with people’s hearts is called gentle and pliant. This is unobstructed understanding of the Dharma.

+ Accordance with principle is called profound and wondrous; responsiveness to capacities is called pleasing to hear. Skillfully adapting to the various regions is expressed by “each and every world.” This is unobstructed understanding of language.

+ Innumerable analogies are used to illustrate the principles of the countless dharmas of causes and conditions. Both the Dharma and the analogies reveal and instruct. In brief, this serves two purposes: first, to illuminate the Buddhadharma; and second, to awaken sentient beings. This is unobstructed eloquence.

*

-Scripture: “If people are afflicted by suffering” to “they teach them the path of purity.”

The Commentary says: This concerns hearing the Three Vehicles of the sravakas, pratyekabuddhas, and bodhisattvas, respectively corresponding to these three verses.

– The character “Yếm”: its pronunciation is indicated by the fanqie of the two characters “Yếm ứ”; it means that one has had enough and does not wish for any repetition, that is, to be weary. In some places its pronunciation is indicated by the fanqie of “Ư diễm,” meaning satiated or weary.

*

-Scripture: “O Manjusri” to “I shall now speak of them briefly.”

The Commentary says: These one and a half verses concern seeing the fourfold assembly and conclude the preceding account by saying that the manifestations of the fourfold assembly practicing and attaining the path that were seen were exceedingly numerous.

“Such are the things seen and heard”: this concludes the preceding things that were seen.

“And a thousand koṭis of other matters”: this elucidates seeing the fourfold assembly.

The purport of this sutra is to elucidate the One Vehicle, so it cannot fully enumerate all the other practices of the fourfold assembly. Therefore, it merely states in general that they were “exceedingly numerous.” What I shall now briefly relate—“above, the sravakas are elucidated; below, the bodhisattvas are elucidated”—indicates the distinction between their vehicles.

*

-Scripture: “I see within that realm” to “in order to seek realization of the Buddha-path.”

The Commentary says: These thirty-one and a half verses concern practicing the bodhisattva path and are divided into three parts:

– First, one verse concerns all kinds of causes and conditions.

– Next, seventeen verses concern many kinds of characteristics.

– Finally, thirteen and a half verses concern all kinds of faith and understanding.

In the preceding prose passage, external conditions and internal practice were used to explain the successive stages from ordinary beings to holy ones. Here, the verses first rely upon external conditions and only afterward elucidate personal practice. Personal practice is arranged successively according to its relative superiority and inferiority.

“Characteristics” refers to the mingled cultivation of undefiled and defiled practices throughout the Ten Bhūmis, wherein the six pāramitā practices are cultivated in sequence.

“Faith and understanding” refers to defiled cultivation, practiced in a disorderly manner without sequence. Because their relative superiority and inferiority differ, there is a distinction between what comes before and what follows. Nevertheless, cultivation of the Six Perfections also has three stages:

1) During the first kalpa, before seeing the path, one cultivates only one practice within a single practice; this is the disorderly cultivation of defiled practices and is precisely faith and understanding.

2) During the second kalpa, from the First Bhūmi through the end of the Seventh Bhūmi, one cultivates all practices within a single practice, mingling both defiled and undefiled cultivation.

3) During the third kalpa, from the Eighth Bhūmi through the end of the Tenth Bhūmi, one cultivates all practices within every practice, purely cultivating undefiled dharmas. The cultivation during the latter two kalpas constitutes the “characteristics.”

The Sutra of the Ten Bhūmis says: “On the First Bhūmi, one practices dāna, the practice of giving, and so forth, until on the Tenth Bhūmi one practices the perfection of wisdom. As for the other perfections, they are practiced according to one’s strength and capacity; it is not that they are left uncultivated.”

Therefore, the “characteristics” here refer to cultivation on the Ten Bhūmis, because it has a sequence and because its practices are vast. Faith and understanding occur before seeing the path; therefore, the cultivation is not yet excellent and is called disorderly cultivation. This is the verse concerning causes and conditions.

“Bodhisattvas as numerous as the sands of the Ganges”: In Sanskrit, the name is Gaṅgā. It is erroneously abbreviated as “Hằng.” This is the name of the river goddess, and the river is also named after her. The character “Căng” is pronounced according to the fanqie of “Kỳ căng,” in the departing tone. In the sutras, the sands of the Ganges are used as an analogy. Four great rivers flow from Lake Anavatapta, and this is one of them.

The Ganges has five meanings:

1) This river has much sand.

2) Many people in the world regard it as a river of blessed water. If they descend into this river to bathe, their offenses will be extinguished; if they drown and die in it, they will be reborn in the heavens.

3) Although it passes through the kalpa of destruction, the river’s name always remains fixed.

4) The Buddha frequently proclaimed the wondrous Dharma near this river.

5) Everyone benefits from it. Therefore, it is often used as an analogy.

As for the word “sand,” in ancient times the sand from a square pool forty li in circumference, located on the sandbank at the river’s mouth, was used as an analogy for a great number.

*

-Scripture: “Some practice giving” to “in order to seek the Buddha’s wisdom.”

The Commentary says: The following seventeen verses concern the characteristics and are divided into two parts:

a) The first fifteen verses concern the Six Perfections and then the perfect accomplishment of the two benefits through cultivation.

b) The final two verses concern remaining unmoved by the eight winds and receiving beings through the three kinds of compassion.

The portion concerning the Six Perfections is further divided into six:

– The first six verses concern giving.

– Two verses concern morality.

– Two verses concern patience.

– Two verses concern diligence.

– Two verses concern meditation.

– The final three verses concern wisdom.

+ The discussion of giving here has three kinds:

a) The first four verses concern external possessions.

b) The next verse concerns internal and external possessions.

c) The final verse concerns internal possessions.

+ Among the four verses concerning external possessions:

– One verse concerns giving the seven treasures.

– One verse concerns giving the eight precious things.

– One verse concerns giving cities and settlements.

– One verse concerns giving miscellaneous objects.

– The Seven Treasures are:

1/- Gold. The Shuowen says: Gold has five colors, of which the yellow color is foremost. Though buried for a long time, it does not rust; though repeatedly refined, it does not diminish; and it may readily be altered and transformed. Gold belongs to the west among the five phases. It is extracted from the earth and remains closely associated with the earth. Therefore, the character kim, meaning gold, depicts gold within the earth. It is still pronounced kim today.

2/- Silver, which is “white gold.”

3/- Coral, which is pale red or deep crimson. It is a stone fungus shaped like a tree.

4) True pearl, namely the red true pearl, or ruby. The Treatise on the Buddha-Bhūmi says that this kind is produced by red creatures, or that a pearl whose substance is deep crimson is called a red true pearl.

5) The maṇi jewel, namely the wish-fulfilling divine pearl. Since lapis lazuli is not included, two kinds of pearls are listed.

6) Tridacna shell. In Sanskrit it is called musāragalva. Its coloration is mottled blue and white.

7) Agate. In Sanskrit it is called aśmagarbha. Here it is called “stone matrix” or “womb matrix.” Because it is hard and its color resembles a horse’s brain, it is called “horse-brain,” or agate. Furthermore, because it belongs to the class of precious things, the written character contains the jade radical. Or, because it resembles stone, the character is sometimes written with the stone radical.

These seven treasures differ according to the region, for each region values different things, as explained in the Commentary on the Sutra of Maitreya’s Ascent.

– Next are the verses concerning the Eight Precious Things. The Eight Precious Things include:

1) Diamond.

2) Various precious gems, such as imperial sapphire and great sapphire.

3) Nu: in ancient times, male criminals were made slaves and entered into a lowly class to serve in official households.

– The character Nu [奴] is sometimes written with the standing-person radical [仗].

4) Pi: a contemptuous appellation for a woman (pi means a female slave).

5) Che is a general term for vehicles, created by Hu Zhong of the House of the Xia sovereigns. Its ancient pronunciation was Ju, signifying an implement in which people dwelt while traveling on the road. It is now called Che, meaning she (a dwelling); that is, it is a place where people dwell while traveling, just like a house.

6) Sheng (also pronounced sheng) means to drive or control; it signifies something that can be ridden.

– The Zhou Li explains Sheng as meaning “to carry,” referring to such animals as elephants and horses.

7) Nian is a carriage adorned with the seven treasures and drawn by people walking in front. In ancient times, ministers and high officials also used it, but from the Han dynasty onward, only the sovereign, the Son of Heaven, was permitted to use it. Therefore, the carriages used today by the Son of Heaven and the empress are called Nian.

8) Yu is a carriage adorned with eight kinds of treasures. It is pronounced Yu. The Shuowen says: “A carriage is a Yu.” It also says that a carriage without wheels is called a Yu. Sheng means to carry; some texts read it as Yu, but that is incorrect.

Because they are all adorned with jewels, they are called “preciously ornamented.”

Next, one verse speaks of the meaning by which generosity becomes a perfection.

The Cheng Weishi states: only when all seven forms of embracing are present is the characteristic of a perfection established; if any is lacking, it is not established.

Therefore, the verse says:

Abiding and reliance,

Aspiration and undertaking,

Skillful means, dedication, and purity—

Through these seven, the perfection is accomplished.

Here, only the dedication to bodhi is stated. The other six may certainly be understood. The aspiration, “May we attain the Buddha Vehicle, foremost in the three realms,” is precisely the intention of dedication.

– Next is one verse concerning the giving of miscellaneous objects:

+ Si: pronounced by the fanqie spelling Xi-Li. The ancients harnessed four horses to a single carriage so that it could gallop swiftly. The constellation Fang has four stars and is therefore called the celestial four-horse carriage; people modeled their carriages upon it.

+ Lan means goulan, a barrier at a gateway. The character lan may be written either with or without the wood radical. In some places, lan is written with the grass radical, in which case it denotes a kind of fragrant herb. That is not the meaning here.

+ Shun: pronounced by the fanqie spelling Shi-Yun, or Shi-Ming (cheng). It is the horizontal rail of a balustrade. The vertical rails are called jian, while the horizontal rails are called shun.

+ Hua: pronounced by the fanqie spelling Hu-Hua. According to the conventional explanation given here, when the Yellow Emperor fought Chi You on the plains of Zhuolu, a five-colored cloud often appeared in the shape of golden branches and jade leaves, with flowers forming a canopy above the Yellow Emperor’s head. This inspired the creation of the “flower canopy.” It is a splendidly ornamented canopy. According to the factual explanation, the Western Regions are hot, and most people there carry parasols and canopies. Such parasols and canopies were decorated with flowers and were therefore called flower canopies.

– The character [華] hua, as in the term “splendid,” is also pronounced like the character [花] hua, as in the term “to blossom.”

+ Xuan: pronounced by the fanqie spelling Xu-Yan. It is a comfortable carriage, namely one with a curved canopy. To embellish something with ornaments and make it beautiful is called decoration. Some editions read “Xian decoration.”

+ Xian: pronounced by the fanqie spelling Xu-Yan. Cloth stretched over a carriage to shield it from the sun is called Xian.

A carriage drawn by four horses, its sides ornamented with balustrades, a flower canopy erected above it, and beautifully decorated curtains spread upon it, is given as an offering.

The preceding four verses praise the giving of external wealth. Next is one verse concerning the giving of both internal and external wealth: one’s own body and so forth are internal, while wife and children are external.

Next, one verse speaks only of giving internal wealth: giving with a joyful heart.

– Giving has five characteristics: a sincere heart together with faith; giving at the proper time; giving with one’s own hands; practicing giving in accordance with the Dharma; and relinquishing possessions. These are called the five kinds of giving.

– Within the seven forms of embracing, the fourth, undertaking, also has five characteristics concerning what should not be given: impure things; things that disturb sentient beings; things that distress or harm sentient beings; things that cause injury; and things that corrupt a pure mind should not be given. This is the characteristic of “practicing giving in accordance with the Dharma” among the five characteristics; that is, Dharma-conforming giving, meaning generosity practiced properly.

– Giving has five benefits: one gains intimacy, always experiences happiness, receives respect, acquires a good reputation, and establishes causes for future lives. These are called the wholesome benefits of giving.

All the foregoing accords with what is taught in the Sutra on Arousing the Bodhi Mind. In practicing such giving, one should arouse four kinds of wisdom:

1) If one possesses wealth but does not delight in giving, one should arouse the wisdom of awakening.

2) If one has little wealth, lacks resolve, and does not delight in giving, one should arouse the wisdom of patiently enduring hardship.

3) If one possesses pleasing objects but does not delight in giving them, one should arouse the wisdom that recognizes inversion.

4) If one gives because one desires worldly results, one should arouse the wisdom of impermanence and instability.

The nature of generosity consists of non-greed together with the three kinds of karma that it engenders, as explained in the Bodhisattva-bhumi.

*

-Sutra text: “Mañjusri” to “and put on the Dharma robe.”

Commentary: These two verses concern moral discipline. Moral discipline is of three kinds:

1) The discipline of embracing the moral precepts, namely the precepts received by the seven assemblies.

2) The discipline of embracing wholesome dharmas, namely all wholesome dharmas cultivated by the three vehicles.

3) The discipline of benefiting sentient beings, namely the myriad practices of the three kinds of karma that benefit sentient beings.

The Srimala Sutra says: “The Pratimoksha Vinaya constitutes the complete precepts received by those who have gone forth. Because it belongs to the Mahayana, it should be taught.” The Bodhisattva-bhumi says: “The discipline of moral restraint includes casting aside the position of a wheel-turning king as though discarding a blade of grass, going forth and receiving the complete precepts, and so forth; all these are called the discipline of moral restraint.” Therefore, the discipline discussed here is the discipline of moral restraint.

Moral restraint takes the precepts as its foundation; only then can the latter two kinds of discipline exist. If the discipline of moral restraint is violated, all three kinds of discipline are abandoned. Therefore, the four parajikas all belong to the discipline of moral restraint. This passage makes clear that, fundamentally, one must first go forth before one can receive the complete precepts and so forth; hence the discipline of moral restraint is the most fundamental.

– Some editions read “fei fa-fu.” The character Fei is pronounced by the fanqie spelling Pu-Ji. In regional speech, fei means “to spread” and also “to wear clothing.” The correct reading here should be “bei fa-fu” (“put on the Dharma robe”). The character Bei is pronounced by the fanqie spelling Pi-Yi and means to clothe oneself.

Those who have gone forth are free and unconfined like empty space, while householders are oppressed and confined as though in prison. Therefore, the text speaks of going forth.

Maintaining the precepts has five benefits:

1/- One is protected and kept in mind by the Buddhas of the ten directions.

2/- At the time of relinquishing one’s life, one is joyful.

3/- Those who maintain the precepts become one’s close companions.

4/- One’s merit is perfected.

5/- In life after life, the precepts constantly become one’s innate nature.

The Treatise on the Great Perfection of Wisdom says that the precepts are a “vessel of virtue.” This is the fourth benefit mentioned here.

The verse says:

Protected and remembered, joyful at life’s end,

Friends in discipline, merit perfected,

In every birth, discipline becomes one’s nature—

These are called the five kinds of benefits of discipline.

*

-Sutra text: “Or one sees bodhisattvas” to “delighting in reciting the scriptures.”

Commentary: This one verse concerns patience. Reading and reciting the scriptures and deeply investigating the meaning of the Dharma constitute the patience of discerning the Dharma. By mentioning only this difficult form of patience, the other two forms are also included: the patience of enduring injury from enemies and the patience of accepting suffering.

*

-Sutra text: “Again, one sees bodhisattvas” to “and contemplate the Buddha Way.”

Commentary: This verse speaks of diligence. It includes both armor-like diligence and the diligence of embracing wholesome dharmas. It omits the diligence of benefiting sentient beings.

Diligence is of five kinds: armor-like diligence, diligence in preparatory practice, uninterrupted diligence, irreversible diligence, and insatiable diligence. These are the five kinds described in the sutra: powerful, diligent, courageous, steadfast and fierce, and never relinquishing the yoke of goodness.

1. Arousing a keen and ardent aspiration is called armor-like diligence.

2. Arousing firm and courageous skillful means: this is called application.

3. In order to attain realization, one neither disparages oneself nor becomes afraid: this is called freedom from inferiority.

4. Being able to endure sufferings such as heat and cold, and not being content or delighted with meager and insignificant wholesome qualities: this is called non-retreat.

5. Being able to enter the direct contemplation of the truths and so forth, while forever eagerly seeking superior qualities of merit thereafter: this is called insatiability, never being satisfied.

Because the ultimate path of the two vehicles is delight in great bodhi, and because the ultimate path of the Buddhas is delight in benefiting others, the first kind of diligence is called Armor-Clad Diligence, while the latter four are called Diligence in Embracing the Good. These five together are called Courageous Diligence.

*

—Sutra text: “Again, I see those who have abandoned desire” to “praising the Dharma kings.”

Commentary: These are two verses on concentration. Because they have left behind noisy and turbulent surroundings, they always dwell in quiet and secluded places. By abiding in meditative absorption, they deeply cultivate concentration. Through meditative absorption that generates higher qualities, they attain the five supernatural powers. Through meditative absorption that accomplishes deeds, they praise the Dharma kings. These three are necessarily attained only through freedom from desire.

*

—Sutra text: “Again, I see bodhisattvas” to “having heard it, they then receive and retain it.”

Commentary: Below are three verses on wisdom. This is one verse on the wisdom of application: because they wondrously comprehend the true aspect, their wisdom is profound; because their aspiration remains unshaken, their resolve is firm. Furthermore, because they contemplate deeply, their wisdom is profound; because they never cease, their resolve is firm. They apply themselves diligently, know how to inquire, and remember what they have heard.

*

—Sutra text: “Again, I see disciples of the Buddha” to “and resoundingly beat the Dharma drum.”

Commentary: These are two verses on the complete endowment of the two wisdoms of concentration and insight, for both fundamental wisdom and subsequently attained wisdom are perfected.

Subsequently attained wisdom is appropriately employed in teaching the Dharma. Teaching the Dharma has four purposes:

1) Delighting in teaching the Dharma.

2) Teaching and transforming bodhisattvas, not those of the two vehicles.

3) Vanquishing the ten armies of Mara.

4) Beating the Dharma drum.

Beating the Dharma drum means revealing the provisional and disclosing the real. This will be understood in the section below.

Mara means “Destroyer”; this is a title, abbreviated as Ma. The term Papiyas means “the Evil One.” Calling him “Ba Tuan” is erroneous.

In the Miscellaneous Treasury, the Buddha taught that Mara’s armies are of ten kinds. A verse on those ten kinds is now composed, saying:

Desire, sorrow, hunger and thirst,

Craving, drowsiness, and fear,

The poison of doubt, together with fame and gain,

Self-conceit and contempt for others—

Armies such as yours

Can never destroy me.

My wisdom releases the blade of concentration,

Smashing the jar and casting it into the water.

Alternatively, correct wisdom strikes true suchness, while subsequent wisdom breaks through conventional principles. Teaching the Dharma sends forth a resonant sound that enables the great assembly to hear. Each of these six paramitas fully encompasses the two benefits, yet giving alone explicitly reveals benefit to others. Wisdom, placed last, expresses both benefits collectively. The four paramitas in between speak only of benefit to oneself, omitting any mention of benefit to others; in truth, however, such benefit is not absent.

*

—Sutra text: “Again, I see bodhisattvas” to “taking no delight in it.”

Commentary: These are two verses on remaining unmoved by the eight winds and engaging beings through the three kinds of compassion. The two verses follow the order given above. This passage concerns remaining unmoved by the eight winds.

– The character Yan [宴] is pronounced by the fanqie of the two characters Yan and Jian; it means peaceful or pacified.

Some editions use the character Yan [晏], pronounced by the fanqie of the two characters Yan and Jian; it means tranquil.

The eight winds are:

1) Gain; 5) Acclaim (praise behind one’s back);

2) Loss; 6) Ridicule (disparagement and slander);

3) Disgrace (criticism); 7) Suffering;

4) Praise; 8) Pleasure.

Here only the four that give rise to joy are mentioned: obtaining wealth and status is called gain; praise given to one’s face is called praise; praise given behind one’s back is called acclaim; satisfaction and gladness are called pleasure. A bodhisattva takes no delight even in these four, understanding that such expressions of reverence are merely provisional and temporary. Nor does a bodhisattva become sorrowful in the face of their four opposites—loss, disgrace, ridicule, and suffering—for body and mind are quiescent, speech is silent, and the eight winds have been transcended.

This is also similar to the explanation in fascicle two of the Yogacara Treatise.

*

—Sutra text: “Again, I see bodhisattvas” to “causing them all to enter the Buddha’s path.”

Commentary: This teaches three kinds of compassion toward sentient beings. Compassion means rescuing beings from suffering. Sentient beings depend upon compassion, and compassion arises by taking sentient beings as its object.

Practices are manifold, and sentient beings are likewise limitless. Here, one practice of delivering beings afflicted by severe suffering is singled out; therefore, it speaks of emitting light to deliver beings in the hells from suffering.

The other two practices of compassion—compassion with Dharma as its object and objectless compassion—may also be understood accordingly. They will be explained fully and clearly below.

*

—Sutra text: “Again, I see disciples of the Buddha” to “diligently seeking the Buddha’s path.”

Commentary: Below are thirteen and a half verses on the path of practice through faith and understanding cultivated by ordinary beings before attaining the bhumis. The miscellaneous cultivation of the six paramitas consists of six parts:

1) One verse on diligence.

2) One verse on moral discipline.

3) One and a half verses on patience.

4) Two verses on concentration.

5) Five verses on giving.

6) Three verses on wisdom.

This concerns diligence: knowing the proper measure in eating and drinking, reducing sleep and rest, and remaining wakeful in the early and late watches of the night.

The Sutra of the Bequeathed Teaching and the Yogacara Treatise also state: “During the early and late watches of the night, do not abandon your practice. In the middle watch, recite sutras to cultivate yourselves. Do not allow the causes and conditions of sleep to make an entire lifetime pass fruitlessly without accomplishing anything.”

“Ever” means to try, signifying doing something only temporarily. Since they do not practice merely temporarily, it is said that they have never ceased.

“Walking meditation in the forest”: The lands of the Western Regions are low-lying, so pathways must be paved with bricks. Practitioners walk back and forth along them to aid digestion while reciting sutras, like the warp threads of silk cloth stretched repeatedly back and forth; therefore, it is called walking meditation.

This is precisely to spur on the cultivation of the four right efforts:

1) Regarding unwholesome and evil qualities that have already arisen, one cultivates restraint to eliminate them.

2) Regarding unwholesome and evil qualities that have not yet arisen, one cultivates elimination to prevent them.

3) Regarding wholesome qualities that have already arisen, one cultivates protection to preserve them.

4) Regarding wholesome qualities that have not yet arisen, one cultivates development to seek the Buddha’s path.

Therefore, the Avatamsaka Sutra says:

Disciples of the Buddha, listen well.

Whoever wishes swiftly to escape,

Whoever wishes to seek eradication,

Should at all times

Be like a tiny flame.

Within the Buddha’s teachings,

Be like one who drills wood to kindle fire:

If he pauses too often, the fire will die.

Like a pure fire-jewel,

It will ultimately never be accomplished.

Like the clear and radiant sky,

Within the Buddha’s teachings, I proclaim the true meaning:

Some may find liberation difficult.

Immeasurable are all evil offenses;

Great and courageous diligence is required.

Damp firewood immediately extinguishes the flame;

The indolent are likewise.

Before the flame is kindled, they pause repeatedly;

The indolent are likewise.

Seeking fire apart from the necessary conditions;

The indolent are likewise.

Closing one’s eyes yet hoping to see forms;

The indolent are likewise.

Because the aspiration has only just been aroused, diligence is of foremost importance, for faith is the basis of aspiration, and aspiration is the basis of diligence.

Here, diligence alone is placed first, because among the ten minds of faith, faith comes after diligence.

*

—Sutra text: “Again, I see those fully endowed with moral discipline” to “in order to seek realization of the Buddha’s path.”

Commentary: This is one verse on moral discipline. Their comportment in the three kinds of karma is always flawless. Do not regard a minor offense lightly, thinking it will bring no harm. Though drops of water are small, as they continue to fall they eventually fill a great jar; therefore, one should possess great fear and a sense of shame.

—“Pure as a precious jewel” means:

1) Being flawless both within and without.

2) The virtue of moral discipline being perfect and complete.

3) Majestic radiance shining brilliantly.

4) Being cherished and admired by everyone.

Therefore there are the account of the “Goose Island Bhiksu” who was bound, and the account of the “Grass-Tied Bhiksu” who relinquished his life; the wild goose that fell before the monastery steward, and the dragon born in the eranda tree. These indeed show that the alms bowl accords with one’s resolve, and that moral discipline is the root.

*

-Scripture text: “Again, he sees children of the Buddha” to “in order to seek realization of the Buddha Way.”

Commentary: These one and a half verses praise patience in enduring harm from enemies. Those who have attained little yet consider themselves to have attained much are called persons of overweening pride. Relying upon their caste and lineage, intelligence and wisdom, physical beauty and strength, wealth and riches, virtue and reputation, they regard themselves as superior to others and consequently beat and revile them. Toward such persons, bodhisattvas are able to remain patient through five kinds of contemplation.

These five contemplations are:

1) Contemplation of kinship. 4) Contemplation of impermanence.

2) Contemplation of mere dharmas. 5) Contemplation of acceptance.

3) Contemplation of the presence of suffering.

The verse says:

One should contemplate the person who causes harm

As kin, and as mere dharmas;

As subject to suffering and impermanence,

And as one to be accepted; therefore one should be patient.

The above is only a brief indication. A fuller explanation is given in the Subcommentary, but fearing excessive prolixity, I do not reproduce it here.

– The character Chùy [ 捶 ] is pronounced by the fanqie of Chi and Lụy, and means to beat. The character Đả has the sound Đỉnh.

*

-Scripture text: “Again, he sees bodhisattvas” to “in order to attain the Buddha Way.”

Commentary: These are two verses praising concentration.

– There are four things that must be abandoned:

1) Frivolity, referring to discriminative frivolous discourse.

2) Jesting, referring to playful laughter and banter.

3) Abandoning one’s own delusion.

4) Abandoning evil companions, relatives, and so forth.

– There are two things that must not be abandoned:

1) Drawing near to wholesome conditions, which is the opposite of the fourth thing to be abandoned.

2) Single-mindedly eliminating distraction, which is the opposite of the first three.

Therefore, the Sutra of the Bequeathed Teaching says: “You bhiksus should leave noisy crowds behind, dwell alone in seclusion, and contemplate how to extinguish the root of suffering. Those who delight in crowds will be afflicted by the troubles of crowds.”

The fuller explanation is as stated in the scripture cited above.

*

-Scripture text: “Or he sees bodhisattvas” to “in order to seek the unsurpassed Way.”

Commentary: These five verses praise giving and are divided into

three parts:

– The first three verses praise the giving of the four requisites.

– The next verse praises the giving of supremely excellent things.

– The final verse praises giving with pure intention.

+ The giving of the four requisites comprises:

1) Food and drink. 2) Medicines.

3) Clothing. 4) Bedding.

– “Hào”: foods that are not among the five grains are called Hào. The character Hào means a dish eaten with rice, such as vegetables, beans, flowers, and fruits.

– “Thiện”: a complete meal. In the present age a fine meal is also called a precious repast. Popular explanations interpret Hào and Thiện as food made from meat, but this is not the case here. Since bodhisattvas arrange these things as offerings to the Buddha, the character Thiện must also be used. Some versions read Hào Thiện; that is erroneous.

– “Sandalwood”: red sandalwood is called ox-head sandalwood. Black sandalwood is called purple sandalwood; white sandalwood is called white sandalwood.

+ Concerning the giving of supremely excellent things: if one’s parents are ill, or even if the recipient is a Dharma teacher or a bodhisattva in the final body who has not yet realized sainthood, the fruit of giving through making offerings to them is immeasurable.

It is also said: “If someone who has received full ordination, though physically weak, is capable of eloquent exposition and benefits many people like the Buddha or a great teacher, offerings should be made to that person.” This is because one cherishes such persons’ excellent eloquence as one cherishes the Buddha. Therefore, one gives beautiful and pure gardens.

+ In giving with pure intention, there are six kinds of intention:

1) Vastness. 4) Beneficence.

2) Tirelessness. 5) Undefiledness.

3) Joy. 6) Excellence.

Among these, the three—joy, tirelessness, and excellence—constitute seeking the unsurpassed Way.

The giving of the four requisites discussed above is vast giving. Bestowing kindness without prior calculation is called beneficent giving. Feeling no regret during any of the three periods and remaining free from defilement is called undefiled giving.

By giving food and drink, one will obtain the complete nourishment of the Dharma and will not fall into an age of hunger and suffering. By giving medicines, one will obtain the medicine of the Dharma and be free from illness. By giving clothing, one will obtain robes of the seven treasures, become gentle, kind, and compliant, and possess the virtues of moral shame and dread of wrongdoing.

By giving bedding, one will obtain the necessary supporting conditions, enter and dwell in the house of emptiness and quiescence, and abide in the chamber of compassion. By giving gardens, one will dwell in the Garden of Awakening and the garden of dharani, and obtain the forest of undefiled dharmas. By giving flowers, one will obtain the flowers of the seven factors of awakening.

By giving fruit, one will obtain the four fruits of sainthood. By giving bathing pools, one will obtain the pool of the eight liberations that washes away defilements.

*

-Scripture text: “Or there are bodhisattvas” to “and seek the unsurpassed Way.”

Commentary: These three verses praise wisdom:

– The first verse praises subsequently attained wisdom, because the gift of Dharma is inexhaustible. The Kasyapa Sutra says: “Suppose there were worlds as numerous as the sands of the Ganges, entirely filled with precious jewels. If all those jewels were offered to the Tathagatas, this would still not equal the gift of Dharma.” Although giving jewels produces great merit, it does not equal giving even a single teaching. The merit of giving a single verse is even greater and is inconceivable.

– The second verse praises right wisdom, because it realizes signlessness. The presence of two characteristics means that discrimination exists. The absence of two characteristics is the Dharma gateway of nonduality taught in other scriptures, just as those other three categories expound the meaning of nonduality. The conditioned and the signless, and benefiting others and benefiting oneself, are the practices of the two wisdoms that bodhisattvas prior to the stages must study and cultivate.

– Finally, one verse praises preparatory practice undertaken to seek the true Way.

– The character Giáo is pronounced by the fanqie of the two sounds Cổ and Hiếu, and means to instruct or to indicate.

The character Chiếu [ 詔 ] is pronounced by the fanqie of the two characters Chư and Diệu, and means to guide—that is, to teach and lead.

The character Chiếu [ 詔 ] has a meaning like the character Chiếu [ 照 ], “to illuminate.” If darkness turns into action, transgressions will occur. One uses this Dharma to instruct others, enabling them to see with luminous clarity. Another version reads Giáo chiêu [ 教 招 ]. The character Giáo is not pronounced in the level tone. The character Chiêu means “to entice and lead one forward.”

*

-Scripture text: “Manjusri” to “make offerings to the Buddha’s relics.”

Commentary: Below is the sixth section, consisting of seven verses that praise the building of stupas. It is divided into two parts:

– The first part is one verse praising offerings to the relics.

– The latter part is six verses praising the building of stupas as offerings.

The latter part is further divided into three:

a) Three verses praising the construction and adornment of stupas.

b) One verse praising the offerings of the eight classes of beings.

c) Two verses emphasizing the exceptional beauty of the stupas that were built.

Furthermore, the seven verses are again divided into two parts:

– The first five verses praise the prose passage.

– The final two verses conclude by praising the building of beautiful stupas.

The first part is again divided into two:

+ Four verses praising the offerings made by bodhisattvas.

+ One verse praising the offerings made by the eight classes of beings.

The bodhisattvas’ offerings are further divided into two parts:

– The first verse praises offerings to the relics.

– The following three verses praise the building of stupas.

According to this verse passage, the prose passage should read: “They made offerings to the relics and built stupas of the seven treasures.” That constitutes the entire first part.

*

-Scripture text: “Again, he sees children of the Buddha” to “the sounds of jeweled music harmoniously resound.”

Commentary: These three verses praise the building of stupas: one praises their number, one praises their dimensions, and one praises their adornment, referring to their beautiful and majestic decoration.

The Bodhisattva-bhūmi states: “If, after the Buddha has entered parinirvana, one erects one or many Buddha caityas (that is, stupas) as offerings, one will obtain immeasurable fruits of great merit, enjoy the merit of the Great Brahmā, not fall into the evil destinies for innumerable great kalpas, and also acquire the provisions for unsurpassed bodhi.”

The Sanskrit term yojana denotes a fixed measure, that is, a unit of length; it is often mistakenly called do-tuần. A verse in the Abhidharmakośa states that the units are: paramāṇu, aṇu, gold particle, water droplet, hare, sheep, ox, dust mote seen through a crevice, nit, louse, barleycorn, and finger joint. Each successive unit is seven times the preceding one; twenty-four finger joints make one cubit, and four cubits make one bow-length.

Five hundred krośas constitute eight yojanas, equal to more than sixteen miles. According to the sutras, this is equal to forty miles.

Paramāṇu, aṇu, gold particle, and water droplet: extremely minute, minute like a particle of gold or a drop of water. Hare, sheep, and ox: a hare, a sheep, and an ox. Dust mote seen through a crevice: a particle of dust visible through a narrow opening. Nit: a small louse egg. Louse: a louse. Barleycorn: a grain of barley. Finger joint: a joint of the finger. Finger: a finger. Cubit: the forearm from elbow to fingertip. Here all these denote ancient Indian units of measurement.

– The character Tung [樅] has two pronunciations: one is indicated by the fanqie Tức Dung (tung), and the other by Tử Dụng (túng). When read Tung, it denotes the longitudinal dimension, while Quảng denotes the transverse dimension. In ancient times it was written with the character [從]. The Qieyun contains only the three characters [樅, 蹤, 車從] (all pronounced tung). Some editions write [從], but it is not known on what authority.

The customary explanation is that the north-south dimension is Tung, while the east-west dimension is Hoành. Lộ means uncovered. Mạn means covered. This passage explains that among the objects used for adornment, some are exposed and others are covered. A detailed explanation will be given below in the Stupa of Treasures chapter.

Here the number of jeweled stupas in the reward-land is described as seen from a position above, looking downward. Otherwise, how could this continent contain so many stupas?

– Some explain Mạn as a curtain: when placed at the sides it is called Duy, and when placed overhead it is called Mạc. Mạc likewise means a curtain used as a covering. Lộ has the same meaning as Phú lộ, denoting a canopy. The scriptures contain the phrase: “pearl-strung curtains and canopies.” In some places it is written [縵], Mạn, denoting unpatterned silk, or plain silk. That character is not a variant form of [幔], Mạn, meaning a curtain.

Jeweled music sounding in harmony means that its tones were harmonious.

*

—Sutra text: “The devas, dragons, and spirits” to “constantly brought offerings.”

Commentary: This enumerates the offerings made by the eight classes of beings.

*

—Sutra text: “Mañjuśrī” to “when that flower is in full bloom.”

Commentary: These two verses conclude the description of the splendid erection of stupas. Through the erection of the stupas, the land became exceptionally magnificent. Those stupas were supremely lofty and beautiful, adorned with many kinds of jewels and colored silks, like the king of trees called Perfect Birth belonging to Śakra, Lord of the Devas, when its flowers were in full bloom—supremely beautiful, auspicious, and radiant, far surpassing all other trees. Therefore, it is used as a simile.

*

—Sutra text: “The Buddha emitted a ray of light” to “illuminating immeasurable lands.”

Commentary: The second section of the long passage below contains eight verses concerning the request and is divided into two parts:

– The first four verses describe how, upon seeing the extraordinary signs, they asked about them.

– The latter four verses describe how, after reflecting upon the matter, they requested an explanation.

The first part is further divided into two:

+ The first two lines speak of two extraordinary events, one near and one far.

+ The latter two lines present the two things they had seen and ask about them.

In this first part, the first line speaks of seeing the extraordinary event nearby, and the following line speaks of seeing the extraordinary event far away.

*

—Sutra text: “We behold these events” to “emitting this radiant light.”

Commentary: These two verses present the two things seen and ask about them.

The first verse speaks of two kinds of seeing: seeing for oneself and seeing by others. The following verse presents what this person and that person saw, together with the doubt in their minds: for what reason was the light emitted? Upon seeing the scene, the former eagerly wished, “I shall ask.” Upon seeing the scene, the latter hoped that the benevolent one would provide an explanation.

*

—Sutra text: “At that time, the Buddha’s son replied” to “displaying this radiance.”

Commentary: What follows is the request for an explanation after reflecting upon the matter. It is divided into four parts:

– First, one verse reflects upon the proper time and requests an explanation.

– Next, one verse reflects upon the matter and requests an explanation.

– Next, one verse indicates that the matter is of the utmost importance.

– Finally, one verse formally requests that he provide an explanation.

In the first of these, the fourfold assembly thirsted and rejoiced in anticipation of hearing the supreme path. One should resolve to cause them to rejoice; now is precisely the proper time, for one who expounds the Dharma must always seize the appropriate occasion.

*

—Sutra text: “The Buddha sits at the place of enlightenment” to “this is no minor condition.”

Commentary: The first verse reflects upon two matters and requests an explanation. These two matters are: first, the wondrous Dharma; and second, the prediction of future buddhahood. The following verse explains that the matter is of the utmost importance, for seeing the Buddha and the pure land is no minor condition.

*

—Sutra text: “Mañjuśrī, you should know” to “what will he expound?”