妙法蓮華經玄贊

CHAPTER ON FAITH AND UNDERSTANDING

FINAL SECTION: VERSES OF PREDICTION

-Sutra text: “At that time Mahakasyapa” to “that which we had not sought came to us of itself.”

Commentary: In the prose passage, all four persons understood, whereas in the verses only Kasyapa speaks, because he was the eldest. He relates the intentions of them all; therefore, in the verse exposition, the others are also indirectly brought to prominence.

Below are eighty-six and a half verses, divided into two parts:

– The first part consists of seventy-three and a half verses, versifying the preceding three passages.

– The latter part consists of thirteen verses: From “The great kindness of the World-Honored One” onward, corresponding to the third passage of this chapter, which speaks of “bearing in gratitude the profound kindness of the Buddha.”

The first part has three passages:

– Two verses, versifying the Dharma exposition.

– Forty-one verses, versifying the exposition by parable.

– Thirty and a half verses, versifying the application of the parable.

This is the first passage.

It does not versify the meaning of “formerly not seeking,” but only the meaning of “now obtaining.”

+ The first verse and a half versify the two matters of hearing the Dharma and hearing the prediction.

+ The latter half-verse versifies the meaning of obtaining the attainment.

*-Sutra text:

“Suppose there were a young boy,

Who, being childish, understood nothing.”

Commentary: Below is the second passage, consisting of forty-one verses, which versifies the exposition by parable. It is divided into two parts:

– The first part consists of thirty-four verses, versifying the meaning of “formerly not seeking.”

– The latter part consists of seven verses, versifying the meaning of “now obtaining.”

The first part contains six sections:

– The first half-verse is the parable of first giving rise to the aspiration.

– One verse is the parable of “retreating and drifting through birth and death.”

– Seven verses are the parable of “returning midway and encountering the Buddha.”

– Fourteen verses are the parable of “being unwilling to cultivate the Great Vehicle.”

– Nine and a half verses explain the parable of “teaching and transforming by means of the Two Vehicles.”

– Two and a half verses are the parable expressing the meaning of “revealing the Great Vehicle without their seeking it.”

This is the first section.

*

-Sutra text: “He abandoned his father and fled far away” to

“For more than fifty long years.”

Commentary: This is the second section: the parable of “retreating and drifting through birth and death.”

“To wander about” means to travel everywhere, circulating throughout all places.

“The various countries” are an analogy for the five destinies, collectively called “other lands.”

*

-Sutra text: “His father’s heart was sorrowful and distressed” to

“He stopped in a certain city.”

Commentary: Below is the third passage, consisting of seven verses, which is the parable of “returning midway and encountering the Buddha.”

The prose passage contains three meanings:

a) The son, having grown up, returned to the country.

b) The father had previously searched for his son.

c) The son encountered his father in the city.

Here, only the meaning that “the father had previously searched for his son” is versified. The other two meanings are not versified, because the text has incorporated them into the fourth passage for the sake of orderly exposition. This contains four meanings:

– One verse: searching for his son and stopping in the city.

– Two and a half verses: his wealth was exceedingly abundant.

– One verse: the profits derived from merchants were immense.

– Two and a half verses: those coming and going were numerous.

This is the first meaning.

“Searching throughout the four directions” means searching for his son among the four modes of birth.

“Wearied” indicates hardship and describes the appearance of searching for his son.

“To stop” means to halt, stopping in a great city.

*

-Sutra text: “He built houses and dwellings” to

“The population was exceedingly numerous.”

Commentary: This is the second section, speaking of the abundance of his wealth.

“To construct residences” is an analogy for giving rise to the mind of loving-kindness and compassion.

“To establish dwellings” is an analogy for revealing the ultimate meaning of the principle of emptiness. Alternatively, “to construct” means “to give rise to,” while “residences,” meaning dwellings, are an analogy for the mind of loving-kindness and compassion.

“The five desires” indicate the five kinds of pleasure, or the five pure dharmas—the Dharma-realm and so forth.

– The character Ngu has the same meaning as the character Lac, meaning joy.

“Palanquins” indicate ultimate truth, used exclusively by the Dharma King.

“Carriages” indicate conventional truth, used by everyone, since there are distinctions of superiority and inferiority.

“Vehicles” are an analogy for the Five Vehicles.

“Fields, estates, and enterprises” are an analogy for wisdom and abandonment.

The meaning of the other words in the passage may be understood accordingly.

*

-Sutra text: “The profits from his trade and commerce” to

“Were found everywhere.”

Commentary: This is the third section, speaking of the immense profits derived from merchants.

– “Traveling merchant” has a meaning similar to “stationary merchant” and indicates one engaged in commerce. One who causes rare and precious goods from the four directions to circulate is called a traveling merchant. One who remains seated in one place and sells goods is called a stationary merchant. The term gu [估] refers to market taxes. One who travels about selling goods is called a traveling merchant, while one who sits in one place and sells is called a stationary merchant. “Merchant” is a general designation for both of the foregoing types.

Traveling throughout the six destinies to benefit sentient beings is analogous to a “traveling merchant.” Dwelling in pure lands and in the human and heavenly realms to teach and transform sentient beings is analogous to a “stationary merchant.” Traveling throughout the three realms to benefit sentient beings is like merchants traveling through marketplaces, making abundant profits and generating substantial market taxes. Both the merchants and the marketplaces gain great benefit; therefore, the Buddha-Dharma exists throughout all three realms. This is called “being found everywhere.”

*

-Sutra text: “Many thousands, myriads, and kotis of people” to

“He possessed exceedingly great power and influence.”

Commentary: This is the fourth section: “those coming and going were numerous.”

Kings cherished and remembered him; human sovereigns revered him; eminent clans esteemed him; and officials and common people venerated him. For these reasons, the four assemblies and the eight classes of beings came and went in great numbers.

*

-Sutra text: “Yet he was advanced in years and decrepit” to

“What, then, should be done?”

Commentary: Below is the fourth passage, speaking of the meaning of “being unwilling to cultivate the Great Vehicle.” It consists of fourteen verses divided into four parts:

– Two verses speak of “the father constantly remembering his son.”

– Nine verses: “the son saw his father, became frightened, and fled.”

– One and a half verses: “the father ordered his men to seize him at once.”

– One and a half verses: “the son thereupon became terrified.”

This is the first part.

“The older he became, the more he remembered his son” is an analogy for compassion becoming more profound the longer one abides in the Path.

“Day and night he constantly thought of and remembered him” is an analogy for the six methods of reflective contemplation, or for examining oneself during the six periods of day and night.

*

-Sutra text: “At that time, the distressed son” to

“Or perhaps obtaining nothing at all.”

Commentary: This is the second part, consisting of nine verses, which speaks of “the son seeing his father, becoming frightened, and fleeing.”

It is further divided into three parts:

– The first three verses speak of the son encountering his father at his father’s house.

– The next two and a half verses describe the appearance of the father as seen by the son.

– The final three and a half verses speak of the son becoming frightened and fleeing after seeing him.

The first part is further divided into two short passages:

– The first verse and a half speak of the son “wandering about in search of sustenance.”

– The latter verse and a half speak of the son “arriving only after hardship.”

This is the first passage.

– The character [索] has the two pronunciations sach and tac. It means “to beg for food” and also “to seek assistance.”

The meanings of “country” and “settlement” have already been explained in the prose passage.

“Obtaining something” is an analogy for encountering a genuine good spiritual friend within the Buddha-Dharma.

“Obtaining nothing at all” is an analogy for encountering a false and unwholesome companion.

*

-Sutra text: “Famished, his body gaunt and emaciated” to

“He then arrived at his father’s house.”

Commentary: This section speaks of the son arriving at his father’s house only after hardship.

Because he lacked the nourishment of the Dharma, he was “famished.” Because his wondrous practices were not perfected, he was “emaciated.”

Alternatively, giving rise to wrong views and thereby suffering severe harm is called “developing ulcers.” Failing to uphold the precepts steadfastly and thereby suffering lighter harm is called “developing sores.” This is an analogy for giving rise to erroneous understanding and failing to uphold the precepts consistently.

“Arriving at the city where his father dwelt” indicates awakening and entering the Great Vehicle.

“Gradually hiring himself out for labor” is an analogy for diligently seeking the Dharma.

“Arriving at his father’s house” indicates entering the Middle Way of the Great Vehicle.

*

-Sutra text: “At that time, the elder” to

“And clerks recording contracts and documents.”

Commentary: This is the second part, speaking of “the appearance of the father as seen by the son.”

“Inside the gate”: this indicates the principle within the teaching and the fruit within the cause. Formerly, he was headed toward samsara, which is called being outside the gate. Now he is headed toward nirvana; therefore, it is called being “inside the gate.”

“Calculating gold, silver, and so forth”: this is an analogy for the work performed by the noble ones.

Analyzing, enumerating, and appraising: this refers to the dharmas capable of assisting in the attainment of Buddhahood—the noble wealth of the Dharma.

“Receiving and disbursing assets”: this indicates the application and practice of the two benefits—benefiting oneself and benefiting others.

“Making notes on contracts and documents”: this indicates the masters’ writing of commentaries on scriptures and compilation of written records.

– “Zhu” [注] means “to annotate”: to make notes, record, or write down. According to the Qieyun, the character [注] is pronounced zhu and means water being poured into something. Its original meaning is not “to annotate.”

The Guangya also gives the pronunciation zhu and the meaning “annotative commentary,” that is, to record, explain, and annotate.

The Tongsu Wen explains: recording matters is called zhu. It is now also written [注].

*

-Scripture passage: “The son, distressed at encountering his father” to

“Why have I come here?”

This is the third section: after seeing his father, he fled. It is divided into two parts:

– The first, one and a half verses, states that the son regretted coming there.

– The latter, two verses, describes the son’s flight.

This is the first part.

*

-Scripture passage: “Again, he secretly thought to himself” to

“Wishing to go there to hire himself out.”

This describes the son’s flight.

Fearing that he would be compelled and pressed into labor, he hurriedly ran away.

*

-Scripture passage: “At that time, the elder” to

“Pursue him, seize him, and bring him back.”

The Commentary says: this is the third passage, describing how the father ordered that his son be seized at once.

“Silently recognized him”: he had never told anyone that the sravaka who had formerly encountered him was his son. This is called “silently recognized him.”

*

-Scripture passage: “The son, distressed and frightened, cried out” to

“Causing me to come to this!”

This is the fourth passage, describing how the son consequently became afraid.

Retreating from the Mahayana and not cultivating it, he remained instead within samsara. This is called “fainting and falling to the ground.”

If he practiced the Mahayana conduct, it would run counter to his original aspiration and what he sought, being no different from death; therefore, it is called “I shall surely be killed.”

“What need have I of food and clothing?”: “food and clothing” are an analogy for the uncontaminated Mahayana.

“Causing me to come to this!”: to be brought to such a state!

*

-Scripture passage: “The elder knew that his son” to

“Persons lacking awe-inspiring virtue.”

The Commentary says: below is the fifth passage, consisting of nine and a half verses, which is an analogy for teaching and transforming by means of the Two Vehicles.

The prose section has six subsections. Here there are four; the first two subsections are not versified.

– The first three verses: causing him to cultivate the aids to liberation.

– The next verse: “the son then complied.”

– The following four and a half verses: “encouraging the son to enter the roots of virtue.”

– The final verse: “the son then attained the noble stage.”

The first subsection is further divided into two parts:

– The first two verses: the father dispatches messengers.

– The following verse: they relay the father’s words.

This is the first part.

“Ignorant”: this indicates ignorance. “Narrow and inferior”: their intentions are limited. “One-eyed”: their vision is not accurate.

– The Shuowen explains the character Yao [ ] as “lacking one eye.” When the eyeball is sunken and shriveled, this is called being one-eyed (yao).

The character Yao also means small. Because the Two Vehicles teach the doctrine of conventionally established truths and can explain the principles but not perfectly and completely, they are likened to being “one-eyed.”

The Two Vehicles’ explanation of the principle of the emptiness of beings remains deficient; therefore, they are called “dwarfish.”

They are ugly because they lack the virtue of the Dharma-body; therefore, they are called “coarse” (defiled).

Their wondrous functioning is not extensive; therefore, they are called “lacking awe-inspiring virtue.”

*

-Scripture passage: “You should tell him” to

“We shall pay you double wages.”

This is the subsection of “relaying the words.”

*

-Scripture passage: “When the poor son heard this” to

“And cleansed the dwellings.”

This is the second subsection: “the son then complied.”

“Removing excrement and filth”: removing afflictions. “Cleansing the dwellings”: purifying the house of the five skandhas.

*

-Scripture passage: “The elder, through the window” to

“He delighted in menial work.”

This is the third subsection, consisting of four and a half verses: “encouraging him to enter the roots of virtue.”

The prose section has three parts, and here too there are three:

– One verse: inwardly feeling compassion.

– One verse: drawing physically near.

– Two and a half verses: conversing together.

This is the first part.

*

-Scripture passage: “Thereupon the elder” to

“Went to where his son was working.”

This describes drawing physically near.

*

-Scripture passage: “By skillful means, he gradually drew near” to

“Like my own son.”

Below is the subsection of “conversing together.”

The prose section has two parts, and here too there are two:

– Half a verse: general conversation to hearten and encourage him.

– Two verses: individual conversation to teach, transform, disclose, and reveal.

The latter passage has two parts:

+ The first one and a half verses: “providing whatever was needed.”

+ The final half verse: “provisionally claiming the relationship of father and son.”

The subsection “providing whatever was needed”: a

“Oil for anointing the feet”: common people in the Western Regions customarily went barefoot. At that time, the weather was hot and dust clung to them; upon arriving at a place, they would wash their feet and then anoint them with oil.

Here “feet” refers to the four bases of spiritual power: aspiration, diligence, mind, and contemplation.

“Oil” is an analogy for the eightfold practice: aspiration, vigor, faith, pliancy, right mindfulness, right comprehension, volition, and equanimity.

The first three practices are preparatory practices.

– Pliancy: sustaining body and mind.

– Right mindfulness and right comprehension: these are subsequently connected, for one does not forget the object of attention and settles the mind upon a single object.

– If a distracted and heedless state of mind arises, one clearly knows it just as it truly is; therefore, volition and equanimity serve as its antidotes.

Through two kinds of power—urging the mind onward and sustaining the mind—all forms of torpor and restlessness that have arisen can be abandoned. This is called “oil for anointing the feet,” because it resembles the removal of illness caused by wind and numbness; thus, it eliminates defiled obstructions.

Alternatively, “feet” are an analogy for moral discipline, while “oil” is an analogy for its six factors:

1) Undertaking and training in the precepts.

2) Skillfully guarding them.

3) The discipline of individual liberation.

4) Perfectly and completely observing all proper rules of conduct.

5) Being deeply afraid upon seeing even the slightest offense.

6) Cultivating moral conduct.

When the nourishment of the Dharma is abundant, this is called “having ample food and drink.”

Freedom from greed, hatred, and delusion is likened to “thick mats and cushions.”

The Vimalakirti Sutra states: “The four dhyanas are the bed; pure livelihood is the cushion.” Pure livelihood consists of the two karmas of body and speech that arise from non-greed. Thus, non-greed is taken as the “mat.” A mat is spread beneath the cushion upon the bed.

– The character [薦] is pronounced Jian and has the same meaning as Xi [席], namely, a mat. The Yupian explains: “Jian” is grass fed to animals and also means a mat spread upon a bed. Thus Jian [薦], Jie [藉], and Xi [席] all mean a mat. According to the Yupian, Xi [席] also means vast and densely gathered. The Qieyun writes it as [蓆].

The subsection “Provisionally claiming the relationship of father and son”: a

“He further spoke gentle words: ‘You are like my own son.’”

“Ruo” means “like”: like a true son of mine who has entered the noble state.

This precisely refers to the stage before the path of seeing.

*

-Scripture passage: “The wise elder” to

“Undertook the household tasks.”

This is the fourth subsection: “the son then attained the noble stage.”

The passage refers only to the stage beyond training, in which he was gradually permitted to come and go, while also revealing the path of cultivation. “For twenty years,” he consistently performed well the work of removing excrement; this is called “undertaking the household tasks.”

After that, in mental disposition he trusted and understood, and had no difficulty coming or going. Nevertheless, the place where the son stayed remained his original quarters. This merely indicates the “path of seeing”; therefore, he is called the Son, for the passage is abbreviated.

*

-Scripture passage: “He showed him the gold and silver” to

“I have none of these things.”

This is the parable explaining the Buddha’s revelation. The Commentary says: Although it was the Mahayana, the disciples did not seek it.

Although the two benefits of the Mahayana had already been clearly made known—this is called “going out and coming in”—they “still remained outside the gate,” meaning outside the causal gate of the Mahayana’s Teaching and Practice.

“Staying in a thatched hut” is a metaphor for abiding in the Two Vehicles.

– The character [庵] is pronounced am and means a thatched hut. Some editions write it as [菴]. However, this character refers only to the thatch used to roof a hut, not to the dwelling itself.

“He thought himself poor and destitute”: he believed he had no share in attaining the undertaking of the Mahayana and never entertained the slightest hope of it; therefore, he did not seek the Mahayana.

*

-Sutra text: “The father knew his son’s disposition” to

“Kshatriyas and householders.”

Below is the second major section, consisting of seven verses. The Commentary says: This clarifies “what is now obtained.”

The preceding parable has two parts:

– The first five verses: the father entrusts everything to his son.

– The last two verses: the son obtains it.

The first part is further divided into two:

+ The first one and a half verses: knowing that the time is ripe, he gathers

his relatives.

+ The following three and a half verses: he formally entrusts

the household affairs to him.

This is the first part.

*

-Sutra text: “Before this great assembly” to

“Let him freely make use of them.”

Below are three and a half verses concerning this matter. The Commentary says: The father formally entrusts the household affairs to his son.

There are five parts:

1) The first half-verse: initially instructing him to arouse the resolve.

2) Half a verse: retreating and remaining in samsara.

3) Half a verse: teaching him by means of the Two Vehicles. This may refer to the human or heavenly realm, when the son’s faculties had only just matured; or to the two paths of preparatory practice and uninterrupted practice; or to the time when he occupied the two stages of severing the five lower fetters and the five higher fetters.

Therefore, it says: “It has been twenty years since I encountered my son.” Alternatively, it means “attaining the fruit of one in training and the fruit of one beyond training.”

4) One verse: formerly he retreated from the Mahayana, but now they meet again because his faculties have matured.

5) One verse: the formal entrustment.

*

-Sutra text: “The son remembered his former poverty” to

“He attained what he had never had before.”

This is the section on “the son’s attainment.” The Commentary says:

Conditioned merits are called “jewels.”

Unconditioned suchness, the mind of compassion, and so forth are called “houses and dwellings.”

Furthermore, when consciousness comprehends the fundamental consciousness, it will become Mirror Wisdom. He also knows that all sentient beings throughout the three realms are his own houses and dwellings, and that he has obtained precious wealth; therefore, joy arises in him.

*

-Sutra text: “The Buddha is also like this” to

“They are disciples of the shravaka vehicle.”

Below is the third major section. The Commentary says: It consists of thirty and a half verses on the corresponding explanation.

It is divided into two parts:

– The first twenty-two and a half verses correspond to the explanation that “formerly they had no hope of the Mahayana.”

– The following ten verses correspond to the explanation that “now they have obtained it.”

In the first corresponding explanation, the prose passage has five sections, but it does not include a corresponding explanation of “turning back midway and encountering the Buddha.”

Here, these verses only give the corresponding explanation of “the Buddha revealed the Mahayana, but the disciples had no hope of it.” The other parts are omitted and not expressed in verse.

In the preceding prose passage, the section “the Mahayana was revealed, but they had no hope of it” has three meanings, and it is the same here:

a) The first two verses express the meaning: “At first, knowing that I delighted in the Lesser Vehicle, the Buddha did not say that I would attain Buddhahood; therefore, I had no hope of the Mahayana.”

b) The following eight verses express the third meaning: “He taught only the bodhisattvas and did not directly teach me; therefore, I had no hope of it.”

c) The final ten and a half verses express the second meaning: “Having personally attained nirvana, I considered it complete; therefore, I did not seek the Mahayana.”

This is the first meaning: “The Buddha never said, ‘You will become Buddhas.’” We also have a share in the Buddha’s wondrous wisdom, “yet he only said that we had attained the undefiled virtues and were disciples of the shravaka vehicle”; therefore, I had no hope of the Mahayana.

*

-Sutra text: “The Buddha commanded us” to

“They will thereafter attain Buddhahood.”

Below are eight verses expressing the third meaning. The Commentary says: “The Buddha taught only the bodhisattvas and did not directly teach me; therefore, I had no hope of it.”

There are six parts here:

1) One verse: “The Buddha commands us.”

2) One and a half verses: “I follow the Buddha’s teaching.”

3) One verse: “Others follow my words.”

4) One verse: “The Buddha bestows predictions upon others.”

5) One and a half verses: “The Buddha teaches specifically for the bodhisattvas, not for me.”

6) The final two verses: the conclusion concerning both the Dharma and the parable.

This is the first part: The Buddha empowers the three modes of action and secretly commands them to expound the Prajnaparamita sutras and so forth.

*

-Sutra text: “I complied with the Buddha’s teaching” to

“Expounded the unsurpassed path.”

The Commentary says: This is the second part: “I follow the Buddha’s teaching.”

*

-Sutra text: “All the Buddha’s children” to

“Diligently and earnestly cultivate it.”

This is the third part. The Commentary says: “Others follow my words.”

*

-Sutra text: “At that time, the Buddhas” to

“They will thereafter attain Buddhahood.”

This is the fourth part. The Commentary says: “The Buddha bestows predictions upon others.”

The expression “the Buddhas” indicates that all Buddha-Dharmas are alike. Thus, it does not refer solely to one Buddha, Shakyamuni; he was also one who, in the past, had received instruction in the presence of other Buddhas. If this were not so, how could one Buddha be spoken of as “the Buddhas”? Therefore, it was previously said that they “had once followed the Buddhas and heard them expound the Dharma through skillful means.”

*

-Sutra text: “All that the Buddhas teach” to

“Expound this true and essential Dharma.”

This is the fifth part. The Commentary says: “It was taught specifically for the bodhisattvas, not for me; therefore, I had no hope of it.”

*

-Sutra text: “Like that suffering son” to

“It is likewise also so.”

This is the conclusion concerning both the Dharma teaching and the parable teaching. The Commentary says so.

*

-Sutra text: “We attained inner cessation” to

“Nor did we take delight in any of them.”

Below is the third section, consisting of ten and a half verses. The Commentary says: These verses express the second meaning: “Having personally realized nirvana, we considered it complete; therefore, we did not seek the Mahayana.”

There are two parts here:

– The first two verses present the meaning: “Being self-satisfied, we did not seek the Mahayana.”

– The following eight and a half verses provide the explanation.

This is the first part.

“Inner cessation” means that inwardly one extinguishes the afflictions within oneself and realizes nirvana. Merely accomplishing this was regarded as ultimate; beyond it, there was no further outward activity of benefiting others. Therefore, they did not delight in the Mahayana.

*

-Sutra text: “Why was this so?” to

“Considered it to be ultimate.”

The Commentary says: Below are eight and a half verses providing the explanation.

There are three parts here:

– The first three and a half verses: within the sphere of the Buddha’s wisdom, they practiced contemplation of the Three Gates of Liberation and considered themselves already complete; therefore, they did not seek the Mahayana.

– The following four verses: considering themselves to have attained the path and repaid the Buddha’s kindness, although they taught others, they themselves did not seek it.

– The final verse: it concludes that the Buddha did not teach it for them; therefore, they did not seek it.

This is the first part.

+ The first two verses: contemplation of emptiness and signlessness.

+ The following one and a half verses: contemplation of wishlessness.

“All dharmas are empty” refers to the contemplation of emptiness.

Since the two kinds of self—the innate self and the conceptually discriminated self—do not exist, how could arising and so forth exist? What follows teaches the six kinds of nonexistence, including non-arising and non-cessation, and the contemplation of signlessness.

They abandoned and separated themselves from attachment and craved nothing whatsoever; therefore, they did not even seek the Buddha’s wisdom. This is the contemplation of wishlessness.

Because they heard the teaching of emptiness, signlessness, and wishlessness given according to the hidden intent of the Prajnaparamita, they misunderstood it and believed that by practicing these three contemplations they would personally attain nirvana. They then regarded this understanding as ultimate and therefore no longer sought the Mahayana.

*

-Sutra text: “For a long time we have” to

“Already repaid the Buddha’s kindness.”

This is the second passage, consisting of four verses expressing the meaning: “We considered ourselves to have attained the Way and already repaid the Buddha’s kindness”; therefore, although we expounded it to others, we ourselves did not seek it.

This passage has two parts:

– The first two and a half verses: considering that they had repaid the Buddha’s kindness.

– The last one and a half verses: although they expounded it to others, they themselves did not seek it.

This is the first part.

Examining this passage, its meaning is that they abided in nirvana with remainder, turned their minds toward the Mahayana, and did not abide in nirvana without remainder.

*

-Sutra text: “Although we were thus” to

“Never desired or delighted in it.”

Although they expounded it to others, the Commentary says that they themselves did not seek it.

*

-Sutra text: “The Guiding Teacher set us aside” to

“Saying that it held true benefit.”

This is the third meaning: because the Buddha did not expound it to us, we had no expectation of it.

The Buddha made a discerning choice concerning us. Seeing that our capacities were not yet mature, he set us aside. He had never exhorted us to advance and cultivate the Mahayana, saying that the Mahayana held true benefit; therefore, we did not seek it.

“At first he did not exhort us” refers to this present lifetime; it does not mean that he had never encouraged us, for he had encouraged us long ago.

*

-Sutra text: “Like the wealthy elder” to

“Then taught him great wisdom.”

The preceding twenty and a half verses versify the combined exposition of how “formerly they did not seek it.” The following ten verses combine the exposition of how “now they have obtained it.”

There are two parts:

– The first three verses clarify the Dharma and the parable in correspondence: first teaching expedient means and afterward expounding the truth.

– The final seven verses explain, “We have now obtained it.”

This is the first part:

+ One and a half verses concern the parable.

+ One and a half verses concern the Dharma.

*

-Sutra text: “On this very day, we” to

“Have obtained immeasurable jewels.”

The following seven verses explain the section, “Now they have obtained it.”

They are divided into three parts:

– One and a half verses generally explain that what they now obtained was not what they had formerly desired.

– Three verses explain that only from this day onward could it be said that they had “attained the essence of the fruit.”

– The final two and a half verses explain that only on this day could it be said that they had “attained the function of the fruit.”

This is the first part.

*

-Sutra text: “World-Honored One! We now” to

“Attain the supreme, great fruit.”

The Commentary says: this is the second section, “Only from this day onward could it be said that they had attained the essence of the fruit.”

– The first verse generally explains that the fruit they had formerly realized was not true.

“Attaining the Way and attaining the fruit”: the Way is the wisdom of realization, while the fruit is the unconditioned.

– The following two verses explain that the fruit realized on this day was real and was attained through their previous causes. Of these:

+ The first verse explains the meaning of obtaining the recompense through upholding the precepts.

+ The following verse explains that through the perfection of pure conduct, they attained the great fruit.

All of this surpasses what they had attained in the past.

*

-Sutra text: “On this very day, we” to

“Are worthy of receiving offerings.”

This is the third section: “Only now could it be said that they had attained the function of the fruit”:

– The first verse: they were called true sravakas because they possessed the function of benefiting others.

– The following one and a half verses: they were praised as true arhats because they were genuine fields of merit.

This clarifies that those abiding in the Hinayana were neither true sravakas nor true arhats.

*

-Sutra text: “The great kindness of the World-Honored One” to “Who could ever repay it?”

The preceding seventy-three and a half verses versify the preceding prose passage. The following is the third passage of the chapter, consisting of thirteen verses expressing profound gratitude for the Buddha’s kindness.

The text is divided into two parts:

– The first six and a half verses generally explain that his profound kindness is difficult to repay.

– The following six and a half verses separately explain the various things that are difficult to repay.

The first part is further divided into two:

+ The first one and a half verses concern the Buddha’s profound and weighty compassionate kindness, which is therefore difficult to repay.

+ The following five verses concern the making of offerings, which nevertheless cannot repay it.

This is the first part.

The time was long, his conduct all-embracing, and his practice of the Way perfect; his original resolve remained diligent in teaching and transforming sentient beings, and he personally endured suffering to benefit others. How could kindness and devotion so deep and weighty ever be repaid? His great kindness, lofty as the heavens, lies precisely herein.

*

-Sutra text: “Offering hands and feet” to “Make offerings with all our hearts.”

The following five verses explain the making of offerings. They are divided into two parts:

– The first two verses: the six kinds of internal wealth cannot repay his kindness.

– The final two verses: the four kinds of external wealth and the building of stupas likewise cannot repay it.

This is the first part.

*

-Sutra text: “Furthermore, offering delicious food” to

“Still could not repay it.”

The Commentary says: this explains that the four kinds of external wealth also cannot repay his kindness.

– Two verses concern the four kinds of offerings.

– One verse gives the conclusion.

*

-Sutra text: “The Buddhas are truly rare” to

“Expounding for them as appropriate.”

The following six and a half verses explain what is difficult to repay.

This passage is divided into three parts:

– The first two and a half verses generally explain that the Buddha can undertake humble deeds and expound as appropriate for ordinary beings attached to characteristics.

– The following two verses explain that the Buddha can know the desires and inclinations of sentient beings and their capacities for resolute understanding, and expound the Dharma to them accordingly.

– The final two verses explain that the Buddha can know whether their capacities are mature or immature and then expound the Three Vehicles to them.

This is the first part.

The Buddha carefully conceals the true virtue of the reward body and manifests the provisional form of the transformation body; he carefully conceals the subtle and profound purport of the wondrous principle and sets forth the elementary teaching of coarse meanings. Rather than dwelling in a pure land, he abides in this defiled and impure realm, attending to ordinary beings.

How could this not be difficult?

*

-Sutra text: “The Buddhas, with respect to all dharmas” to

“And expound the Dharma to them.”

The Commentary says: this is the second part, explaining that the Buddha knows sentient beings’ desires, delights, and capacities for resolute understanding and expounds the Dharma to them accordingly.

“Power of aspiration” means resolute understanding.

He does not follow his own intention by extensively expounding the profound and subtle principles, but instead accords with the dispositions of others and presents these expedient means.

How could this not be difficult?

*

-Sutra text: “According to the various sentient beings” to

“Expounding the Three Vehicles as appropriate.”

This is the third part. The Commentary says that the Buddha is able to know clearly whether his disciples’ capacities are mature or immature and expound the Three Vehicles to them accordingly.

Whether coarse or subtle, real or provisional, he observes their capacities from beginning to end and acts accordingly.

Is this not profound kindness, difficult to repay?

CHAPTER ON THE PARABLE OF THE MEDICINAL HERBS

It is distinguished through three approaches:

I. CLARIFYING THE INTENTION.

II. EXPLAINING THE CHAPTER’S TITLE.

III. RESOLVING DOUBTS.

I. CLARIFYING THE INTENTION.

There are four meanings:

1. Previously, in the first cycle of teaching the Dharma for those of superior capacity, Sariputra comprehended the Dharma. After the Buddha had completed his confirmation of that Dharma, he then bestowed a prediction. Now, in the second cycle, he has taught by parable for those of middling capacity. The four disciples comprehended the parable, and now the Buddha again completes his confirmation of the parable before bestowing predictions. Therefore, this chapter appears.

2. The Treatise explains the counteraction of the seven kinds of pride. Among them, the third concerns Mahayana practitioners who harbor absolute overweening pride and claim that no Sravaka Vehicle or Pratyekabuddha Vehicle exists at all.

To counteract these two kinds, two parables are taught:

– The preceding Chapter on the Parable serves to counteract ordinary beings who seek the wondrous fruits of human and heavenly existence.

– Next comes the Chapter on Faith and Understanding, which counteracts the attachment of those in the two vehicles who are still in training and who believe that their own vehicle is equal to the Tathagata Vehicle, and therefore do not seek the Buddha Vehicle.

This present chapter counteracts those who practice the Mahayana but are exclusively arrogant, saying that there is no second vehicle apart from it, but only the One Vehicle.

Therefore, the treatise says: concerning this third class of persons, they are caused to understand that there are many different vehicles. All Buddhas and Tathagatas expound the Dharma impartially, while the seeds of wholesome roots sprout according to the capacities of sentient beings. The intent is to make clear that, although the same rain falls, the three kinds of grasses and two kinds of trees each grow differently. Although the Buddha’s teaching is the same, the three vehicles and the two classes of sages differ in their aspiration and cultivation, because their faculties and capacities are different. There are also those definitively fixed in the two vehicles; because their faculties and dispositions differ, the nourishment they receive likewise differs.

The Srimala Sutra says: “A good man who embraces the true Dharma is able to bear four burdens.” The Nirvana Sutra also says: “At every occasion, I teach the One Vehicle and the One Path. Yet my disciples do not understand my intent and say that stream-enterers and so forth have all attained the Buddha-path.” Explained at length, this is as stated in the other sutras.

That which transports persons by means of the teaching and so forth is called a Vehicle. Although the Buddha-Dharma is the same, the capacities for cultivation differ; therefore, this chapter is taught.

3. The Chapter on Skillful Means first reveals that the two—Wisdom and Gate—are both exceedingly profound, and calls this the One Vehicle. The preceding Chapter on the Parable explains that there are three vehicles, while in essence there is only one.

The four persons understood that in reality there is one and provisionally there are three, and thereby comprehended the profound wisdom. This chapter now reconciles the Gate: the Gate means the Agamas. Although the teaching is the same, the capacities differ; this is called the Reconciliation of the Gate.

For example, when the Four Noble Truths are taught, beings of all three kinds of faculties hear them. Depending on the skandhas, ayatanas, dhatus, dependent origination, and the three natures, their perspectives and cultivation differ; this is called the Three Vehicles. Thus it should be known that, although the instruction is the same, the capacities are different.

Therefore, this chapter is presented.

4. In the Ten Unsurpassed Qualities, it is said that the first is intended to reveal the unsurpassed seed; therefore, rain is used as a simile. The Ten Unsurpassed Qualities are all residual meanings of the Seven Parables and the Three Equalities. Yet among them, some are residual in wording and some are residual in meaning. This one is residual in meaning, not residual in wording.

Among the Seven Parables there is already the parable of rain. It is taught once again among the Ten Unsurpassed Qualities, and thus it is still called residual.

Above, the simile was given of rain universally moistening the three kinds of grasses. Since the three grasses are different, it causes those who hear the Dharma to understand that the vehicles also differ. Here, in the simile of the rain, among the three kinds of grasses that receive its moisture, the Buddha-seed is called the great grass—symbolizing the Mahayana—and is more prominent than the other two grasses. When compared from the standpoint of its own stage, it is additionally given the designation “two trees”; thus, with respect to the intended meaning, it bears the distinct designation “residual in meaning.” Alternatively, this is “residual in wording,” meaning that the “great grass” is included among the smaller kinds.

In terms of the wording, it is the simile of rain, intended to refute the mistaken view that “the vehicles are all alike.” Some trees are large and some small, and according to their superior, middling, or inferior categories, their absorption differs. This simile of rain represents the unsurpassed seed. The wording before and after differs, and therefore it is “residual in wording.” This great seed is moistened by the rain; its essence and function are great, and the resultant wisdom subsequently attained is extraordinary. Therefore, it is called unsurpassed.

The treatise cites the sutra as saying: “Not separate from my body—this is the meaning of unsurpassed.” Only the Mahayana is described as “not separate.” Therefore, whether as seed or manifestation, whether as cause or fruit, it is never separate from the Mahayana. This passage reveals the undefiled seed of the Mahayana, regarding it as the fundamental cause for accomplishing the Buddha-body. Thus, to make clear that this seed is unsurpassed, this chapter is presented.

II. EXPLANATION OF THE CHAPTER’S TITLE.

That whose wondrous efficacy can eliminate illness is called Medicine. That whose form is moistened is called an Herb. There are kinds of “medicine” that are not “herbs”; kinds of “herbs” that are not “medicine”; kinds of “herbs” that possess “medicinal” qualities; and kinds that are neither “herbs” nor “medicine.”

The things symbolized are likewise so. Teaching, principle, practice, and fruition are all called Medicine. Here, the medicine of practice receives the teaching and arises through cultivation. Other kinds of mineral medicines are not used, because they cannot grow. All worldly seeds and supramundane seeds capable of growth are used as similes and are called Herbs.

Here, the causes of wisdom in the Three Vehicles and the wholesome seeds of humans and devas are taken as medicinal herbs, because they can counteract the poisons of wrong and evil. The grasses of birth and death in the evil destinies are not used, because rather than receiving the true Dharma, they proliferate otherwise. The intent is to distinguish clearly the three kinds of vehicles, each receiving the teaching differently and thereby becoming a different vehicle; it is not to explain kinds and categories in a general manner.

Therefore, “Medicinal Herbs” is used as the title of the chapter. This Medicine is itself Herb; thus, the title is explained as a karmadharaya compound—explaining the title according to its content—to distinguish it from the general meaning that herbs possess medicinal qualities, which would be explained as a tatpurusa compound. Using these as a simile, it is called the Parable of the Medicinal Herbs.

If it were said that this chapter explains a simile involving Medicine and Herbs and is therefore called the Parable of Medicine and Herbs, rather than that Medicine itself is Herb, would that not imply that all grasses are used as similes?

Therefore, it should be known that the present explanation is superior. Two meanings are employed in this simile:

1/ Just as those grasses differ in nature and, upon receiving the moisture of the rain, grow into different kinds, so the three kinds of faculties receive the teaching differently and thereby become the Three Vehicles.

2/ Just as those grasses, by their inherent nature, have no knowledge of one another, so too the three kinds of faculties cannot know the distinctions among the other categories of the Five Vehicles, because they believe that the vehicles do not differ.

For precisely this reason, Medicinal Herbs are used as the simile.

III. RESOLUTION OF QUESTIONS.

Question 1: In explaining the Seven Parables and the Ten Unsurpassed Qualities, the treatise in both cases speaks of the simile of rain. Why, then, is the chapter entitled the Parable of the Medicinal Herbs rather than the Chapter on the Simile of Rain?

Answer: The treatise discusses the Dharma that is able to moisten and nourish, in order to reveal that which is symbolized; therefore, it calls this the simile of rain. The sutra takes the substance of that which serves as the simile in order to dispel that doubt; therefore, it uses Medicinal Herbs as the title. The inverted delusion here is the mistaken view that the Vehicles have no distinctions. The way to eliminate that malady is to show clearly that, because faculties differ, the vehicles likewise differ. Therefore, medicinal herbs moistened and nourished by rain are used to symbolize dispositions moistened by the Dharma. Consequently, rain alone is not presented as the simile, nor are the two qualities of “rain and grasses” used as the chapter’s title.

– Question 2: This chapter also speaks of the two trees. Why, then, is it not entitled the Chapter on the Two Trees?

Answer: In truth and according to principle, both should be mentioned. Yet because the essential purpose of the true Dharma is to establish the root and refute the malady of sentient beings—sentient beings mistakenly believe that all vehicles are alike—the principle that the various grasses differ must be used to refute it.

The Unsurpassed Quality reveals the supremely exalted essence; it is not yet intended to dispel the malady of sentient beings. Therefore, “Medicinal Herbs” is used as the chapter’s title, while “trees” and so forth are not used as its title.

“Herbs” has a broad reference, while “trees” has a narrow reference. “Herbs” indicates the small, while “trees” indicates the great. Thus, “herbs” refers generally to all Three Vehicles, rather than exclusively to the Mahayana; it generally reveals their being moistened and caused to grow, rather than exclusively their maturation.

Some explain that “medicine” refers to rain, for the medicine of the Dharma can moisten and nourish. “Herbs” signify the faculties, namely the capacities of sentient beings that are moistened and nurtured. Medicine is taken as an analogy for the Dharma, and herbs as an analogy for the faculties. Both pairs of analogies are clear, leaving nothing further to question.

Though the wording is not so, how could the principle be wrong!

Furthermore, in the preceding Parable chapter, there were the repulsive burning house and the desirable three carts. When those two analogies are combined, they can express only the general meaning.

Here, the principle that different faculties are moistened and nurtured in different ways is used to dispel the affliction of attachment to the view that there is only one identical vehicle. Therefore, only medicinal herbs are used as the analogy.

*

Scriptural text: “At that time, the Blessed One” to “could never be fully expressed.”

The Commentary says: In this chapter, the main text is divided into three parts:

– The first part is praise and confirmation.

– The second part, from “Kasyapa, you should know” onward, is the exposition.

– The third part consists of the final two verses of the chapter, concluding the teaching on the real vehicle and introducing the bestowal of predictions.

This is the first part.

First comes praise and confirmation; afterward, further praise is given because the words accord with reason.

The praise “Excellent, excellent!” is given because the meaning accords with reality, and thus it is confirmed. To show clearly that what was said had not fully expressed the Buddha’s virtues, the Buddha himself praised the analogy of the elder. The lesser can be used to illustrate the greater: “You are like that impoverished son; the virtues of the sages are also somewhat like this.” Therefore, he praised and confirmed it.

“Truly, it is as you have said”: “truly” means reverently and faithfully—exactly so.

It is exactly as was spoken; revere what was taught. Therefore, the Buddha’s beneficent virtues are difficult to fathom—how could words ever express them fully?

*

– Scriptural text: “Kasyapa, you should know” to “is not false.”

The Commentary says: What follows is the exposition. It is divided into two parts:

– First, the prose section. - Then, the verses.

The first part has two divisions:

1. The exposition.

2. The conclusion: this is the passage immediately preceding the verses, beginning with “The Tathagata knows that one characteristic and one flavor.”

The exposition itself has three parts:

1/- Exposition in terms of the Dharma. 2/- Exposition through analogy. 3/- Exposition through application of the analogy.

The exposition in terms of the Dharma has four sections:

+ The Buddha appears in the world.

+ The Dharma benefits all beings.

+ Those who receive the path differ in their particular qualities.

+ They cannot comprehend it by themselves.

This is the first section: The Buddha has mastery over all dharmas, and what the Buddha teaches is not false. Therefore, the Buddha appears in the world to guide and benefit sentient beings.

*

– Scriptural text: “With regard to all dharmas” to “the ground of omniscience.”

The Commentary says: This is the second section, “The Dharma benefits all beings.”

The Buddha employs the wisdom of great compassion and skillful means, skillfully expounding the Dharma that transcends names and characteristics in order to benefit sentient beings. The principles he teaches also accord with and reach the sphere of the Buddha’s wisdom, because his teaching accords with his realization.

“To reach” means to accord with and arrive at the ultimate place. Alternatively, the Teaching conforms to Principle, Principle conforms to Practice, Practice conforms to Fruition; therefore, it is said to “reach the ground of Buddhahood,” for by means of it all sentient beings who should be transformed are universally moistened and nourished.

*

– Scriptural text: “The Tathagata observes and clearly knows” to “comprehends without obstruction.”

The Commentary says: This is the third section, “Those who receive the path differ in their particular qualities.”

Because the Buddha knows the ultimate true nature to which both the emptiness and the existence of dharmas return, and clearly knows the inclinations and mental activities of sentient beings, he can enable them all to grow.

The Vimalakirti Scripture says: “That toward which existence and nonexistence tend is the destination of aspiration.” Therefore, the ultimate destination is the final destination of the three natures, namely suchness. The tendencies of the mind are the practices toward which it delights and inclines. With respect to principle and wisdom, the Buddha comprehends these without obstruction. Alternatively, because the Buddha comprehends the Dharma and the mental activities of sentient beings, he can cause those of the three vehicles to receive the path in different ways.

*

– Scriptural text: “Furthermore, with regard to all dharmas” to “all wisdom.”

The Commentary says: This is the fourth section, “They cannot comprehend it by themselves.”

The Buddha can know all dharmas completely and can know the faculties and capacities of sentient beings. Therefore, at first he bestows the Dharma of the three vehicles, and only afterward reveals the Buddha’s wisdom to them. Sentient beings cannot do this; how could they possibly know their own nature and the nature of others?

The exposition through analogy and the exposition through application of the analogy follow the same pattern; therefore, they too are divided into four sections. There is also another explanation.

The exposition in terms of the Dharma has two parts:

1) First is the general explanation that the Buddha has mastery over all dharmas and that what he teaches is not false.

2) Then comes the specific explanation of “not false”: this is the passage beginning, “With regard to all dharmas, by means of the wisdom of skillful means…”

The specific explanation that “what the Buddha teaches is not false” has four meanings:

1/ The Buddha is able to reveal the two essences of bodhi and nirvana. This means revealing them so that the minds of sentient beings may understand clearly. He expounds them by means of the wisdom of skillful means.

2/ The Buddha is able to reveal suchness, thereby showing sentient beings the ultimate destination of all dharmas.

3/ The Buddha is able to awaken them to the wisdom of bodhi, thereby enabling sentient beings to awaken and comprehend without obstruction.

4/ The Buddha himself has already awakened and entered, and he also enables others to awaken and enter, revealing all wisdom to them.

Although this explanation accords with the one vehicle discussed above, when the wording following this passage is examined, it yields a different meaning. Therefore, the specific explanation that “what the Buddha teaches is not false” also has four other meanings:

1 - Thoroughly comprehending the true nature of dharmas.

2 - Clearly knowing emptiness and existence.

3 - Clearly knowing the inclinations of sentient beings.

4/ Being able to reveal both the provisional and the real.

“By means of the wisdom of skillful means… the ground of omniscience”: the true Dharma is beyond words, yet words are used to explain it; this is called the wisdom of skillful means. Although the Dharma explained by this wisdom of skillful means is not itself necessarily the ultimate reality, it is nevertheless not different from the Dharma realized by the Buddha’s wisdom.

“Ground” means a basis, that upon which the Buddha’s contemplative wisdom relies.

The true object is called the Ground. This means that the principles of the ultimate and conventional truths taught by the Buddha accord with the objective sphere of the Buddha’s wisdom, because their essence is not different and because they accord with the real Dharma. Alternatively, the Teaching can conform to Principle, Principle can conform to Practice, and Practice can conform to Fruition; therefore, it reaches the ground of Buddhahood. Omniscience is the Buddha’s wisdom.

“The Tathagata observes and clearly knows…”: this states that the Buddha knows the destination of all dharmas, whether empty or existent. This refers to the dharmas of the three natures: the imagined nature, the dependent nature, and the perfectly accomplished nature.

“Ultimate destination” refers to the principle of suchness, because it is the final destination of all dharmas.

“He also knows what is practiced within the deepest minds of sentient beings”: this means that he clearly knows the mental activities of sentient beings and what they delight in doing within their deepest minds; that is, he knows the minds of sentient beings and the practices toward which they variously incline, comprehending them without obstruction.

“Furthermore, with regard to all dharmas… all wisdom”: having comprehended all dharmas, he understands them completely. Therefore, he can reveal wisdom to sentient beings—the three provisional vehicles and the one real vehicle—causing them to give rise to joyful aspiration for realization.

The meaning of the foregoing is this: What the Buddha teaches accords with the objective sphere of wisdom. He knows the empty and existent natures of all dharmas and clearly understands how the mental activities of sentient beings are suited to the practice of the path. Therefore, he can reveal the Buddha’s wisdom to sentient beings and cause them to return to and enter it.

Because of these four meanings, what he teaches is not false. Because what he teaches is not false, the Buddha’s wisdom is boundless. How could you possibly express it?

The Buddha clearly knows all dharmas and clearly knows the minds of sentient beings. Therefore, at first he was able to teach the provisional vehicles, and only afterward teach the true Dharma. Sentient beings receive these teachings and consequently form five distinct vehicles.

Sentient beings lack this merit and wisdom and do not understand the essence of the Dharma or the minds of sentient beings. How, then, could they know whether a teaching is provisional or true? Therefore, they cling to the view that the three vehicles are no different from one another.

*

-Scripture passage: “Kasyapa, it is like…” through “their names and forms are each different.”

The Commentary says: What follows is the teaching by parable.

This is divided into two parts:

1) First, the general parable. 2) Second, the specific parables.

This is the first part:

– The passage preceding “the earth” is a parable for that which is capable of producing.

– The passage from “the earth” onward is a parable for the entire three-thousand-great-thousand world, revealing the container world that serves as the basis of dependence.

A single realm transformed by the Buddha has four kinds of features:

1) Mountains.

– According to the Jade Chapters, Gen means mountain. A mountain signifies production: it emanates vital energy and brings forth the myriad things.

2) Rivers: they run continuously, allowing water to flow through them.

3) Streams (xi).

– The Erya says: A watercourse that flows into a river is called a stream.

4) Valleys (gu).

– The character [谷] is pronounced Gu. According to the Jade Chapters, it is also pronounced Yu; where water flows into a spring, it is called a valley (gu). According to the Shuowen: A spring connected to a river is called a valley (gu).

The foregoing serve as parables for the four modes of birth within the great-thousand world. Among “all things produced from the earth,” then:

“Plants” refers to the “three kinds of grass.” “Trees” refers to the “two kinds of trees.”

– The character [ ] is pronounced Hui: it is a general designation for all kinds of grass and indicates plurality. Grasses and trees alike form thickets and forests. This means that each kind of grass and tree is exceedingly numerous.

Although the grasses and trees here are exceedingly numerous, only medicinal herbs are used as a parable for the seeds of wholesome dharmas, both mundane and supramundane. The seed-natures of the five vehicles are each different, just as there are many species whose characteristics and functions differ, and whose names and forms are each distinct. * Form refers to outward appearance and also means class or kind.

*

-Scripture passage: “Dense clouds spread everywhere” through “the great-thousand world.”

The Commentary says: What follows are the specific parables. There are four:

1) The parable of the Dharma King appearing in the world.

2) The parable of the Dharma King teaching so as to moisten all universally.

3) The parable of sentient beings receiving the teaching and each attaining different results.

4) The parable of sentient beings not awakening to and knowing the path by themselves.

“Dense clouds spread everywhere” is the first parable.

From “covering everywhere” onward is the second parable.

The Dharma King’s transformation body conceals the true aspect, while the eight marks gradually become manifest, thereby invisibly bringing vast benefit and happiness to sentient beings. This is like clouds that grow increasingly dense as they spread, rather than suddenly becoming dense all at once, and therefore cause no calamity.

Clouds possess ten virtues, which the verses themselves explain.

A single transformation Buddha teaches throughout a “three-thousand-great-thousand world,” appearing everywhere simultaneously, while his voice also resounds throughout all those realms. Therefore, it is said to “fill the entire great-thousand world.”

*

-Scripture passage: “At the same time, rain falls evenly” through “the medicinal herbs.”

The Commentary says: This is the third section, the parable of sentient beings absorbing the moisture, each in a different manner.

This passage has two parts:

– The first part speaks of the moistening by the same rainfall.

– The second part speaks of the differences in how that moisture is absorbed.

The first part is further divided into three sections:

a) A general statement. b) Horizontal moistening. c) Vertical growth.

This is the first section.

“At one time” means responding when the faculties have matured.

“Falling evenly” means that the teaching is proclaimed in a single voice, while every sentient being understands it according to their own faculties.

– The character [澍] has two pronunciations, Zhu and Shu. Here the first is followed; it means rain falling evenly everywhere and bringing equal benefit and happiness. The character [洽] is pronounced Qia and means wet or permeated with moisture.

“Universally” means everywhere and thoroughly; it means harmoniously moistening all without exception.

“Grasses, trees, thickets, and forests”: this parable is explained in the same way as above.

“Medicinal herbs” are a parable for wholesome roots.

*

-Scripture passage: “Small roots and small stems” through “large branches and large leaves.”

The Commentary says: This is the section on “horizontal moistening.”

The natures of the three vehicles differ; this refutes the mistaken view that the vehicles are identical. Because there are three kinds of faculties and natures, they are divided into three classes.

The Nirvana Sutra says: It is like sick people, who are of three kinds:

1) Whether or not they encounter a skilled physician, they are certain to recover. These are the great herbs.

2) If they encounter a skilled physician, they recover; if they do not, they fail to recover. These are the medium herbs.

3) Whether or not they encounter a skilled physician, they are certain not to recover. These are the small herbs.

Within these three vehicles, each vehicle has its own capacity to absorb the four kinds—Teaching, Principle, Practice, and Fruition—and thereby grow. Therefore, each is said to possess roots, stems, branches, and leaves.

Relying on the Teaching, one realizes the Principle; relying on the Principle, one gives rise to Practice; relying on Practice, one attains Fruition. Thus roots, stems, and so forth arise successively.

Furthermore, they may instead be correlated successively with Fruition, Practice, Principle, and Teaching.

Another explanation states that within these three vehicles there are also four dharmas:

1/ Seed-nature. 3/ Cultivation.

2/ Arousing the aspiration. 4/ Attaining fruition.

These four dharmas are common to all three vehicles and are assigned in sequence. Horizontally, they are called the three vehicles; vertically, they are called the four classes. The classes exist in dependence upon their natures and are therefore called horizontal.

It is also said that there are four kinds: Determination, Seeing, Cultivation, and No Further Learning. This interpretation is not universally applicable, for these exist only within the class of small herbs; therefore, this interpretation is not adopted.

*

-Scripture passage: “All the large and small trees” through “each absorbs its own share.”

The Commentary says: This speaks of “vertical growth.”

The Treatise says only, “The great tree is not apart from my own body”; this expresses the meaning of the seed of unsurpassed awakening.

The lower, middle, and upper grades of the three herbs and the two trees are distinguished as follows:

I. The three grades of the great herbs:

The great herbs are divided into large trees and small trees. Before the stage of non-retrogression, they are small trees. After the stage of non-retrogression, they are large trees.

There are two ways to distinguish small trees from large trees:

METHOD 1:

– Up to and including the seventh bhumi, they are called small trees.

– From the eighth bhumi upward, they are called large trees, because they possess the four kinds of non-retrogression.

According to the verses below, the two kinds of trees are further divided into upper, middle, and lower grades. Thus, the two kinds of trees are combined and divided into three grades.

1. Division into three grades according to Method 1:

– Up to and including the fifth bhumi is called the lower grade, because one creates the samapatti-born body produced according to joyful intention.

– The sixth, seventh, and eighth bhumis constitute the middle grade, because one attains the mind-made body of awakening to the self-nature of dharmas.

– The ninth and tenth bhumis are called the upper grade, because one attains the mind-made body endowed with all classes, arising together, and functioning without contrivance.

1. Division into three grades according to Method 2:

What grade is that prior to the first bhumi? Does it not belong to the class of small trees? If this interpretation is followed, then:

– Prior to the first bhumi, it is called the lower grade, because one cultivates only conditioned, outflow-tainted dharmas.

– The first seven bhumis are called the middle grade, because one cultivates a mixture of both outflow-tainted and undefiled dharmas.

– From the eighth bhumi onward, it is called the upper grade, because one cultivates only undefiled dharmas.

METHOD 2:

– Prior to the first bhumi, they are called small trees.

– From the first bhumi upward, they are called large trees, because non-retrogression has been realized.

The two classes of large and small trees each have three grades: lower, middle, and upper.

3. The three grades of small trees:

The Ten Abodes, Ten Practices, and Ten Dedications are the three grades of small trees.

The Ten Faiths are included within the Abode of the Initial Arousing of the Aspiration.

The wholesome roots of the four factors conducive to penetration are included within the Tenth Dedication of Merit.

Therefore, the Avatamsaka Sutra teaches only thirty stages and does not teach the Ten Faiths, because they constitute the eight characteristics within the Abode of Arousing the Mind. Nor does it teach the four wholesome roots, because they are the abiding in the four contemplations within the Dedication of Merit Equal to the Immeasurable Dharma Realm. It only says that Sariputra cultivated the path for sixty kalpas and then regressed; that is, he reached the completion of the Sixth Abode but had not yet entered the Seventh Abode of Non-retrogression.

Thus, it is known that the Ten Faiths have no separate stages.

Therefore, only thirty-three asamkhyeyas are taught: three before the bhumis, not four.

The Abhidharmasamuccaya and other treatises state that, upon completing the first kalpa, one has already cultivated the four wholesome roots; they do not discuss cultivation during the lengthy span of the other kalpas. Therefore, the four wholesome roots are included within the Ten Dedications of Merit.

4. The three grades of large trees:

– The first, second, and third bhumis are called the lower grade because their characteristics resemble the worldly.

– The fourth, fifth, and sixth bhumis are called the middle grade because they first come to resemble the supramundane.

– The seventh, eighth, ninth, and tenth bhumis are called the higher grade because they transcend the worldly paths of the two vehicles.

II. The three grades of small herbs.

– The human realm is the lower grade.

– The heavens of the desire realm are the middle grade.

– The heavens of the form realm are the higher grade.

III. The three grades of medium herbs.

– The seven expedient stages are the lower grade.

– Noble ones who are still in training are the middle grade.

– Those beyond training are the higher grade.

Previously, the three vehicles were traversed horizontally; now, the three stages are penetrated vertically.

*

-Sutra text: “A single cloud rains down” to “their flowers and fruits spread forth.”

This is the section in which the Commendation states that their absorption of the moistening rain—their reception of the teaching—is different in each case.

The teaching that can moisten them is only one. Yet the grasses and trees receiving that moisture each do so differently.

“Sprouting” is an analogy for the initial resolve.

“Growing” is an analogy for subsequent cultivation.

“Flowers spreading forth” is an analogy for hearing the Teaching and cultivating Practice.

“Bearing fruit” is an analogy for realizing the Principle and attaining the Fruition.

– The character [敷] is read as phu or pho: it means that flowers bloom and also means to spread forth or display.

Because grasses and trees receive moisture according to their respective dispositions, their sprouting, growth, flowers, and fruits each differ. When the Teaching is considered in relation to the Principle while the capacities are set aside, or when the Teaching is considered in relation to mature capacities, such as those of persons whose disposition becomes indeterminate later, it is called “one rain” and also “one sound.” This is because the principle of the Dharma taught has only one characteristic, and because even those of regressive disposition ultimately all attain Buddhahood.

When the Teaching is considered in relation to capacities while the principle of the Dharma is set aside, or when it conveys beings of immature and initial capacities, it is called the three vehicles and also the three carts. Because the Dharma is initially taught to guide beings according to their suitable capacities, there are three.

When the Teaching also encompasses Practice, it is called the Tripitaka, because it explains separately the cultivation of morality, concentration, and wisdom.

When the Teaching also encompasses the Principle and is taught in relation to capacities, it is called the two pitakas, namely the Bodhisattva Pitaka and the Sravaka Pitaka.

The Sutra of King Ajatasatru also speaks of three pitakas: the Bodhisattva Pitaka, the Pratyekabuddha Pitaka, and the Sravaka Pitaka.

Here, when the Teaching is considered in relation to the Principle and to beings of later capacities, it is called a single cloud and rain, moistening those three kinds of capacities. When it accords with their respective dispositions, it is called the three vehicles. Manifesting the Principle while establishing the various destinations in relation to different capacities makes clear that the vehicles differ.

When the Teaching is considered in relation to capacities and the Principle in order to elucidate all the meanings it encompasses, the various pitakas are named. When the Teaching of the Principle is established to convey beings of different capacities, the various vehicles are named. These are two different approaches.

*

-Sutra text: “Although produced from the same earth” to “each is different.”

Below is the section in which the Commendation states: Fourth, the analogy for “not knowing themselves clearly.”

The dispositions of the three vehicles all arise in reliance upon one true principle, a single earth, and all depend upon the same Buddha's teaching, a single moistening rain. Although those grasses and trees absorb moisture differently, they do not clearly know this themselves, nor do they know how other grasses and trees are moistened and grow.

This explanation may appear cursory, but everything will become clear upon examining the corresponding doctrinal explanation.

*

-Sutra text: “Kasyapa, you should know” to “like a great cloud arising.”

Below is the third part of the Commendation: the corresponding exposition.

It also contains four sections. Each section is divided into two: first, the Dharma is presented; afterward comes the corresponding analogy. Together they explain the Dharma King’s appearance in the world.

*

-Sutra text: “With a great voice” to “the lands of the great trichiliocosm.”

This is the second section of the Commendation, the corresponding explanation of how the Buddha’s teaching universally permeates and moistens all.

Not only is the Buddha’s body present everywhere, but the Buddha’s voice also resounds everywhere.

*

-Sutra text: “Amid the great assembly” to “the Buddha, the World-Honored One.”

Below is the third section, the corresponding explanation in which the Commendation states that the absorption of the moistening rain differs according to each kind.

There are two parts: first is the doctrinal explanation, and afterward is the corresponding analogy. The first part is further divided into four sections:

1) He personally proclaims and summons.

2) Others hear and all come to him.

3) The Buddha responds by guiding and benefiting them.

4) Sentient beings hear the Dharma and gain benefit.

The first section is itself divided into two parts: first, he calls out and makes his own proclamation; afterward, he summons others to come.

The “proclamation” has three meanings:

1/ Proclaiming his virtuous titles.

2/ Proclaiming his beneficial functions.

3/ Proclaiming his knowledge and vision.

This is the first part.

*

-Sutra text: “Those who have not crossed over” to “cause them to attain nirvana.”

The Commendation states: this is “proclaiming his beneficial functions”—his ability to fulfill the four vows.

“To cross over” means to depart from and transcend.

“To liberate” means to end evil and cultivate good.

The four vows are:

1) For those who have not escaped suffering, I vow to cause them to escape suffering.

2) For those who have not ended evil and cultivated good, I vow to cause them to end evil and cultivate good.

3) For those who have not attained peace and happiness, I vow to cause them to attain peace and happiness.

4) For those who have not attained Buddhahood and realized nirvana, I vow to cause them to attain Buddhahood and realize nirvana.

The Jeweled Necklace Sutra says: “To know suffering, abandon its accumulation, realize cessation, and cultivate the path are the four great vows.” These are precisely the same.

Here, the four—suffering, accumulation, cessation, and the path—are assigned respectively in that order.

*

-Sutra text: “In this life and future lives” to “the one who teaches the path.”

The Commendation states: this is proclaiming his knowledge and vision. It has three meanings:

1) Proclaiming the three knowledges.

2) Proclaiming the two kinds of wisdom.

3) Proclaiming the three Dharmas.

“To know this life and future lives” is to proclaim the three knowledges. What has been seen is called the present; in this sense, both the present and the past are “now.” “Omniscience” is wisdom of ultimate truth. “All-seeing” is wisdom of conventional truth. Alternatively, the former refers to the two kinds of wisdom and the latter to the five eyes.

“To know the path, open the path, and teach the path”:

“To know, open, and teach” means:

– To know the various objects, open up the various practices, and teach the various fruitions.

– To know what is right and wrong, reveal good and evil, and teach abandonment and cultivation.

– Furthermore, to know the Mahayana, reveal the Pratyekabuddha Vehicle, and teach the Sravaka Vehicle.

– Also, to know, reveal, and teach the various kinds of ordinary beings, those still in training, and those beyond training.

– Also, to know, reveal, and teach the various categories of the correct, the wrong, and the indeterminate; the three groups, the three faculties, the three divisions, the three times, the Three Jewels, the three poisons, the three virtues, the three realms, the three outflows, and so forth.

Furthermore, it means to know samsara, indicate what is wrong and right, and teach what is passable and obstructed. It also means to awaken to and know the various paths, to be able to reveal them in outline, and to expound and explain them deeply and extensively. These are assigned respectively in that order.

Some paths are of only one kind: the single path of the One Vehicle. Some comprise two paths considered in relation to each other: good and evil, worldly and supramundane. Up to and including the ten paths of karma and so forth, all are known in accordance with the principle.

*

– Sutra text: “You gods and humans” to “in order to hear the Dharma.”

Above was the section of “proclamation and announcement.” The Commentary says: This is the section on summoning the assembly.

*

– Sutra text: “At that time, innumerable beings” to “and listen to the Dharma.”

The Commentary says: This is the second section, in which all the others, upon hearing it, come gathering together.

*

– Sutra text: “At that time, the Tathagata” to “gladly attain excellent benefit.”

The Commentary says: This is the third section, in which the Buddha responds by guiding and benefiting sentient beings.

For those of keen faculties, he teaches the Great Vehicle; for those of dull faculties, he teaches the Two Vehicles. For those of keen faculties, he teaches the two kinds of herbs; for those of dull faculties, he teaches the small herbs. For the diligent, he teaches cultivation and practice; for the indolent, he teaches the ten recollections leading to birth in the Western Land, and so forth.

*

– Sutra text: “These sentient beings” to “gradually enter the Path.”

The Commentary says: This is the fourth section, in which sentient beings gain benefit after hearing the teaching. There are two fruits:

1) The worldly fruit: “They are peaceful and secure in this life, and in the next life are born in a good place.” By following the Dharma and conforming to principle, they receive their fruit of recompense and do nothing contrary to the Dharma; this is “attaining happiness through the Path.”

2) The supramundane fruit: “They leave hindrances behind and enter the Path.” Those without a spiritual disposition are enabled to attain the former fruit, while those possessing a spiritual disposition are enabled to attain the latter fruit.

Furthermore, the bodhisattva path is twofold:

1/ The path of superior rebirth.

2/ The path of definite excellence.

It should be understood that, in due sequence, the two hindrances are eliminated; therefore, each attains the Path according to their capacity.

*

– Sutra text: “Like that great cloud” to “each is enabled to grow.”

The Commentary says: This corresponds to the preceding account of receiving the moisture: the Dharma taught by the Buddha is received differently by each sentient being.

*

– Sutra text: “The Tathagata teaches the Dharma” to “they themselves do not clearly know it.”

The Commentary says: Below is the fourth corresponding explanation, comprising two sections: first the Dharma, and then the Parable.

Within the Dharma section, the teaching is first stated and then explained.

This is the statement. First comes the Buddha’s teaching of the Dharma, and then sentient beings’ hearing of the Dharma.

“One characteristic” means that there is no other characteristic, for it is the characteristic of signlessness.

Fascicle 73 of the Great Prajnaparamita Sutra states: “All dharmas share one characteristic, which is called signlessness.” The Sutra of Immeasurable Meanings states: “He constantly teaches that all dharmas are neither arising nor ceasing, neither this nor that, having one characteristic—the characteristic of signlessness.”

“One flavor” means the single undefiled flavor, the single flavor of supreme benefit, because its essence admits of no distinctions.

The Srimala Sutra states: “One characteristic and one flavor mean the flavor of liberating knowledge.” Although many different kinds of Dharma are taught, ultimately they all return to the single characteristic of suchness and the single undefiled flavor; all return to true nature.

What is the essence of this one characteristic and one flavor? It is the characteristic of liberation from afflictions, karma, and suffering; it is separation from the discriminative characteristic of the hindrance of the knowable. It is not like conditioned dharmas, which arise and then come to an end; rather, it is like the undefiled, its essence being the characteristic of quiescent cessation. The ultimate nature of all conditioned dharmas is never separate from the wisdom-nature of nirvana. Upon attaining this, one ultimately reaches wisdom of all modes and realizes bodhi.

Furthermore, the principle taught by the Buddha has only one characteristic, for it ultimately accords and corresponds with the wisdom of the Middle Way. After hearing it, sentient beings accordingly receive and retain it, read and recite it, cultivate and practice it, and become the three kinds of herbs and two kinds of trees, each different from the others, yet they themselves do not clearly know this.

*

– Sutra text: “Why is this so?” to “their kinds, characteristics, and essential nature.”

The Commentary says: Below is the explanation of the preceding statement. It has three subsections:

– First, an explanation of general knowledge.

– Next, an explanation of particular knowledge.

– Finally, the conclusion: the Buddha knows, while sentient beings do not know.

This is the first subsection.

“Kinds and characteristics” are the particular categories of the conditioned.

“Essential nature” is the fundamentally unconditioned principle.

Furthermore, the functions and activities of the mind are its kinds and characteristics. The essential nature of mental dharmas is called their essential nature.

*

– Sutra text: “What they are mindful of” to “what Dharma they attain.”

The Commentary says: This explains particular knowledge. There are four dharmas:

1) The objects of the three kinds of wisdom.

2) The modes of activity of the three kinds of wisdom.

3) The essences of the three kinds of wisdom.

4) Through what practice they attain what fruit, and through what teaching they realize what principle.

The Buddha knows all four kinds of dharmas, yet the text speaks only of medicinal herbs. Since it speaks only of these, it does not say that he knows the other kinds.

*

– Sutra text: “The states in which sentient beings dwell” to “understands them clearly and without obstruction.”

The Commentary says: This is the conclusion: the Buddha knows, while sentient beings do not know.

“Ground” means seeds; alternatively, all the modes of activity and essential natures of the mind are collectively called the ground.

This is not the same as the ground mentioned earlier, which means the one reality. There, the Buddha’s teaching is called the one rain, and the one true Dharma realm is called the one ground.

Within it, the four modes of birth—the various kinds of sentient beings—are called grasses, trees, and so forth. The Buddha knows them all: the Three Vehicles, the Five Vehicles, those possessing a spiritual nature, and those without a spiritual nature; sentient beings themselves do not know.

*

– Sutra text: “Like those grasses and trees” to “their superior, middling, or inferior nature.”

The Commentary says: This presents the fourth parable, which corresponds to the preceding Dharma teaching.

*

– Sutra text: “The Tathagata knows this” to “wisdom of all modes.”

The Commentary says: Concerning the exposition, there are two parts:

– Above, the explanatory account was completed.

– Below is the conclusion to the preceding section.

The following part is twofold:

– First, it explains that the Buddha knows the profound but teaches the shallow to sentient beings.

– Next, it praises Kasyapa for being able to understand the profound meaning.

This is the first part.

Up to and including “ultimately concludes in emptiness,” the text explains that the Buddha profoundly knows the nature of emptiness, for its essence is precisely suchness, which is neither empty nor nonempty.

From “observing the minds of sentient beings” onward, the Buddha teaches the shallow to sentient beings, yet it still accords with the profound principle: when the two hindrances have been entirely eliminated, wisdom of all modes is attained.

The Buddha retains this intent and does not immediately teach sentient beings about wisdom of all modes, but provisionally teaches them the Two Vehicles. For this reason, the Buddha and the sravakas differ.

*

– Sutra text: “You, Kasyapa, and the others” to “difficult to understand and difficult to know.”

The Commentary says: This praises Kasyapa for understanding the profound meaning. First it is stated, and then explained.

*

– Sutra text: “At that time, the Blessed One” to “teaches a great many dharmas.”

The Commentary says: Below are the verses, fifty-four and a half stanzas in all. Of these, the first fifty-two and a half stanzas reiterate the preceding meaning; the final two stanzas proceed into the third section of the chapter: concluding that the teaching is true and gradually preparing for the conferral of predictions.

The first part is further divided into two:

– The first fifty-one stanzas versify the preceding explanatory account.

– The following one and a half stanzas versify the preceding conclusion.

The explanatory account is further divided into three:

a) The first four stanzas versify the preceding exposition of the Dharma.

b) The following ten and a half stanzas versify the preceding exposition of the Parable.

c) The final thirty-six and a half stanzas versify the preceding corresponding explanation.

The first part contains two sections:

+ The first three stanzas versify the first section: the Buddha appears in the world, is the King of all dharmas, and the words he teaches are never false.

+ The final stanza versifies the fourth section: sentient beings cannot comprehend it by themselves.

This first section also has three parts:

1/ It explains that what is taught by the Dharma King is never false.

2/ It explains that the Tathagata teaches a rare Dharma.

3/ It reiterates and establishes the preceding teaching.

This is the first part.

“Destroying existence” means being able to:

– Destroy the one existence: that is, the Three Realms as the domain produced by a single karmic existence.

– Destroy the two existences: namely, present existence and intermediate existence.

– Destroy the three existences: namely, the Three Realms.

– Breaking the four forms of existence: namely, birth-existence, death-existence, intermediate existence, and fundamental existence.

Newly translated sutras and treatises call these prior-time existence:

– Breaking the five forms of existence: namely, the five destinies.

– Breaking the seven forms of existence: namely, the five destinies, karmic existence, and intermediate existence.

– Breaking the nine forms of existence: namely, the nine grounds, the nine abodes of sentient beings.

– Breaking the twenty-five forms of existence: A verse on the twenty-five realms says:

The four continents and four evil destinies;

The Brahma King and the six desire heavens;

The Heaven of Non-perception and the Pure Abodes;

The four formless realms together with the four dhyanas.

Alternatively, “breaking existence” means breaking and eliminating the mind that clings to the view that the three vehicles possess no distinct essences.

Or, in this verse:

“The Dharma King who breaks existence” is the Dharma body.

“Appears in the world” is the reward body.

“According to the desires of sentient beings,

He teaches the Dharma in various ways” is the transformation body.

*

-Sutra text: “The Tathagata holds it in esteem” to

“He need not teach it immediately.”

This explains the passage in which the Tathagata teaches. The Praise says: The Dharma is rare.

– “Silent” [默] means “sealed in silence” [緘默]: it signifies being quiet and still. “Haste” [務] means being impatient or hurried and concerning oneself solely with something.

“He remains silent”: Because the principle of the one reality and the three provisional teachings is exceedingly subtle and wondrous, the Buddha does not wish, in impatient haste, to concern himself solely with expounding it immediately. He must wait until the faculties of sentient beings have matured before he can teach it to them.

*

-Sutra text: “If wise people hear it” to

“They would then be lost forever.”

This concludes the preceding teaching. Fearing that they would give rise to doubt and regret and consequently be lost forever, he does not hasten to teach it immediately.

*

-Sutra text: “Therefore, Kasyapa” to

“Causing them to attain right view.”

The Praise says: This is the verse for the fourth part: they cannot comprehend it by themselves.

Because the Buddha thoroughly understands all dharmas, clearly knows the faculties of sentient beings, and knows which manner of explanation is best suited to their inclinations, he teaches the Dharma and causes them to attain right view. Sentient beings themselves, however, cannot know whether their capacities are superior, middling, or inferior. Since the text continues the preceding meaning, it says, “Therefore.”

*

-Sutra text: “Kasyapa! You should know” to

“As though it could be held and gathered up.”

Below is the second section, consisting of ten and a half verses. The Praise says: These verses concern the previously stated analogies and are divided into three parts:

1. First, three verses jointly explain the first two analogies: the analogy of the Dharma King’s appearance in the world and the analogy of the teaching universally moistening all.

2. Next, six and a half verses concern the third analogy: the analogy of how sentient beings differ in their absorption of the moisture, that is, in their reception of the teachings.

3. Last, one verse concerns the analogy of “not awakening to and understanding this by themselves.”

The first part is further divided into two subsections:

a) The first verse generally treats the two preceding analogies.

b) The last two verses separately explain the cloud’s virtues.

“Like a great cloud arising in the world”: this is the first analogy.

“Covering everything everywhere”: this is the second analogy.

The verses praise the cloud as possessing seven virtues:

1) The cloud of wisdom contains moisture for all dharmas: Just as a compassionate dragon raises clouds that hold rain within them, remains for seven days, and waits until the farmers have finished cultivating before releasing the rain, so within the Buddha’s cloud of loving-kindness are contained myriad virtues. He waits until the faculties of sentient beings have ripened, then sends down the rain of Dharma and proclaims the Buddhadharma to guide and transform them.

2) The radiance of lightning shines brightly: This is analogous to the Buddha’s teaching and guidance being perfectly clear, while the light of his body and the light of his wisdom illuminate everything universally.

– The character [晃] is pronounced hoảng and has a meaning like the character quang [光]: brightness or light. The character [耀] is pronounced diệu and means to illuminate and shine upon.

3) The sound of thunder resounds afar: It startles the various kinds of sentient beings even in distant places. This is analogous to the Buddha’s appearance in the world causing the hosts of Mara to become afraid.

4) It causes sentient beings to rejoice: Sentient beings rejoice upon seeing clouds arise and are delighted that the clouds’ shade will shelter them. This is analogous to their rejoicing when they see the Buddha appear, knowing that the vessel of the teachings spoken by the Buddha will carry beings of all five destinies.

– The character [豫], dự, means joyful and delighted.

5) It obscures the sunlight: This is analogous to eliminating afflictions, as the Avatamsaka Sutra says: “Obscuring deviant conduct so that the sunlight may be seen.”

6) The earth becomes cool: This is analogous to causing sentient beings, even while dwelling in the state of birth and death, to realize nirvana.

7) Dense and overhanging, as though it could be held and gathered up:

– Some texts explain the character [靉], ái, as darkness or obscurity, and the character [靆], đãi, as the color black. Together, these two characters are pronounced ái đãi and mean dark and gloomy; therefore, the shade cast by clouds is called “ái đãi.”

Furthermore, the Guangya explains ái đãi as having the same meaning as “dense masses” [翳薈], a term describing clouds billowing up in great abundance. Thus, it means dense and shady. The Tong Su Wen explains that clouds obscuring the sun are called ái đãi.

This is an analogy for the Buddha’s descent into the world, the flourishing of his loving-kindness and compassion, and his establishment of a great model, causing sentient beings to rejoice and delight because they will become Buddhas. It is therefore called ái đãi, “cool shade.”

“As though it could be held and gathered up”: “held and gathered up” describes a state in which something seems capable of being grasped.

– The character [攬] is pronounced lãm and means to take hold of; it is also written [ ]. The Shuowen writes it as [攬], meaning to grasp.

Because bodhi cannot be attained by means of body or mind, even if it could be, it would only seem to be attained and would not actually be attained. It must be realized through wisdom. Therefore, three further virtues must now be added to those of the cloud:

1/- Continuing the meaning of the preceding passage, the reason the Buddha, like that cloud, arises in the world is that he has compassion for all kinds of sentient beings.

2/- A dragon is able to cause clouds to arise. This is analogous to the two bodies—the Buddha’s Dharma body and reward body—carrying out this work of teaching and transformation.

3/- It can release a downpour that moistens the plants and trees and causes them to sprout. This is analogous to the Buddha’s ability to teach the Dharma and benefit all beings.

These three virtues, together with the seven virtues stated above in the sutra, make ten virtues in all.

*

-Sutra text: “That rain falls universally and equally” to

“The whole earth is thoroughly soaked.”

Below is the second section, which explains how the various kinds are moistened differently. The Praise says:

This section consists of six and a half verses and is divided into three parts:

– One verse describes the rain’s function.

– Two and a half verses describe the essence of moistening, nourishing, and fostering growth.

– Three verses describe the function of moistening, nourishing, and fostering growth.

This is the first part.

The Nirvana Sutra says: “With regard to sentient beings, the Buddha does not consider their lineage, even if they belong to the lowly class of servants. He considers only whether sentient beings possess wholesome minds, and then has compassion for them all. Just as when a lion sees its cub killed by a great fragrant elephant, so too when it sees a rabbit killed by that elephant, it does not give rise to a mind of contempt.”

It is called “universally equal,” because that rain “falls throughout the four directions,” watering every kind of sentient being and causing “the whole earth to be thoroughly soaked,” completely saturated and overflowing.

*

-Sutra text: “In rivers, mountains, ravines, and valleys” to

“All medicinal herbs, plants, and trees flourish.”

This explains the essence of moistening, nourishing, and fostering growth. The Praise says:

a) The first verse speaks of it generally.

b) The following one and a half verses separately describe how each lineage is moistened.

– “The hundred grains” (hundreds of kinds of grain). The character Cốc [穀] means continuity. Yang Quan’s Discourse on the Principles of Things says: the character Lương [粱] is a general name for glutinous and non-glutinous millet (Thử and Tắc) [黍稷]. The character Đạo [稻] is a general name for non-glutinous and glutinous rice (Canh and Nga [ ]). The character Tề [齊] is a general name for the various kinds of beans.

Each of the three kinds of grain mentioned above is further divided into twenty varieties, making sixty varieties altogether. Melons and vegetables each have twenty varieties. In total, these make one hundred kinds of grain (the hundred grains). Thus, the Book of Odes says: “Sow the hundred grains.” The Book of Changes says: “The hundred grains cling to the earth.”

The three things—“the hundred grains, sugarcane, and grapes”—represent the two classes of medium and large plants, because the Three Vehicles possess their respective natures.

– The character [蔗] is pronounced Giá. The character [萄] is pronounced Đào; this character is also written [桃.陶]. When Zhang Qian was sent as an envoy to the Western Regions, he brought back the Anshi pomegranate, grapes [葡桃], and Persian walnuts [胡桃]. The Guang Zhi says that grapes, written [葡桃], come in three varieties: white, black, and yellow.

These small plants [小草] represent those without an inherent nature for awakening who are born in the human and heavenly realms. As in the phrase, “the dry ground is universally watered,” they possess no supramundane seed. Summarizing the whole preceding section, it says that the medicinal herbs of the Three Vehicles and the two kinds of trees, large and small, possess their respective natures and, through this rain, “are universally watered, flourishing and verdant.” This matches the parable according to the particular meaning.

Some editions also say that the rice seedlings in the mountains, rivers, ravines, and valleys are the hundred grains.

– The Shuowen says: grass that grows in a field is called Miêu [苗] (seedlings). The Cangjie and Yupian say: rice plants [禾] (Hòa) that have not yet produced ears are called Miêu (seedlings), as in the saying, “The seedlings do not put forth ears.” When rice produces ears and forms grain, it is called Giá [稼], while the rice stalk is called Hòa [禾]. It is also said that while still in the field, it is called Giá [稼].

According to the former explanation, Miêu and Giá (seedlings and mature grain) differ, representing the distinction between cause and effect. According to the latter explanation, Miêu is itself Giá; in that case, they merely represent all kinds of grain in general.

*

-Scripture passage: “From that cloud the rain pours down” to

“All become fresh, flourishing, and luxuriant.”

Commentary: This explains the function of watering and nurturing growth. It has two points:

– The first two stanzas explain that, by being watered, they are able to grow.

– The following stanza explains that, by being watered, they become fresh, flourishing, and luxuriant.

“The three grades—superior, middling, and inferior” differ within each kind of plant.

“According with whether they are small or great” means that both the small and great trees each have all three grades.

“Roots, trunks, branches, and leaves”: these four meanings are as explained above.

All these trees have “flowers” and “fruits,” and all possess a “bright appearance” through outward functioning.

Flowers generally represent causes. Fruits generally represent results.

The remaining words can be readily understood.

*

-Scripture passage: “According to their forms and characteristics” to

“Each receives abundant moisture.”

Commentary: This stanza concerns the fourth section, “not knowing for themselves.”

The watering is only one, because the teaching received is the same, yet the moisture absorbed and the flourishing produced differ in each case. Beings of the Three Vehicles ultimately do not themselves clearly know the merit they have attained. Thus, we know that distinctions exist among the Three Vehicles because their wisdom differs, just as do the three kinds of plants and the two kinds of trees.

*

-Scripture passage: “The Buddha is also like this” to

“The true nature of all dharmas.”

Commentary: This is the third division, consisting of thirty-six and a half stanzas, versifying the preceding application of the parable.

This passage is divided into two parts:

– The first two stanzas versify the first two applications.

– The following thirty-four and a half stanzas versify the application of the third section, “each kind receives watering differently.”

The application of the fourth section, “not knowing for themselves,” is not versified.

This is the first part.

*

-Scripture passage: “The Great Sage, the World-Honored One” to

“And the bliss of nirvana.”

Commentary: This is the second division, consisting of thirty-four and a half stanzas, versifying the application, “each kind receives watering differently.”

The prose section contains four divisions, but here there are only three:

– The first four and a half stanzas: he announces himself and summons them.

– The following nine and a half stanzas: the Buddha responds by guiding and benefiting beings.

– The final twenty-one stanzas: after hearing, beings obtain benefit.

Only the application of the second section—after others hear, they all gather—is absent.

The first division has two points:

+ The first three and a half stanzas are the announcement.

+ The following stanza is the summons.

This is the first point: although beings possess their respective natures, they have never heard the Dharma. Being deprived of the Dharma, they are called withered.

– The character Cảo [槁] has the same meaning as Khô [枯], “withered.”

*

-Scripture passage: “These assemblies of humans and devas” to

“Come before the Unsurpassed Honored One.”

Commentary: This is the summons.

*

-Scripture passage: “I am the World-Honored One” to

“For liberation in nirvana.”

Commentary: Below is the second division, consisting of nine stanzas, explaining how the Buddha responds to beings’ capacities by guiding and benefiting them.

This contains five sections:

1) First, two stanzas: the Buddha teaches the supreme Dharma.

2) Next, one stanza: the cause of the Great Vehicle.

3) Next, two and a half stanzas: teaching the Dharma impartially.

4) Next, one and a half stanzas: devoting himself to benefiting beings.

5) Finally, two stanzas: making no distinction between good and bad.

This is the first section.

The True Dharma is sweet in flavor and can cure the affliction of the defilements; it is therefore compared to “amrita” (sweet dew).

*

-Scripture passage: “Using only a single wondrous voice” to

“Thereby establishing causes and conditions.”

Commentary: This is the second section, “the cause of the Great Vehicle.”

Although the two provisional vehicles are taught, they are both taught for the sake of the Great Vehicle’s wisdom of all aspects.

*

-Scripture passage: “I regard all beings” to

“It is the same whether the assembly is large.”

Commentary: This is the third section, “teaching the Dharma impartially.”

Because the discriminating conception of self and what is not self (external things) has been eliminated, there is no discrimination between this and that.

Because attachment and aversion have been eliminated, there is no discriminating thought between enemy and friend. Because he is not miserly with the Dharma, he has no greedy attachment. Because he is not jealous, he likewise creates no barriers or obstructions.

Therefore, he teaches the Dharma impartially to one person just as he does to many. This accords with the meaning of the stanza stated previously: “If anyone has faith in the Buddha.”

*

-Scripture passage: “Constantly and continually expounding the Dharma” to

“Like rain universally watering all.”

Commentary: This is the fourth section, “devoting himself to benefiting beings.”

“Going, coming, sitting, and standing”: these are three of the Buddha’s deportments, with lying down omitted. When benefiting beings, he may “go” to manifest entry into nirvana; he may “come” to manifest the attainment of perfect awakening; he may “sit” to teach the Dharma and benefit beings; or he may “stand” while awaiting the ripening of beings’ capacities and conditions. Yet he is “never weary or indolent,” because his compassion is profound.

*

-Scripture passage: “The noble and the lowly, those above and below” to

“Without the slightest indolence.”

Commentary: This is the fifth section, “making no distinction between good and bad.”

He does not discriminate among natures or between rich and poor, noble and lowly. Whenever he sees that someone has roots of goodness, he immediately teaches that person the Dharma. This is like a lion cub: whether killing a hare or confronting a fragrant elephant, it has no discriminating or selective thought.

*

-Scripture passage: “All classes of beings” to

“Abide upon the various stages.”

Commentary: Below is the third division, consisting of twenty-one stanzas, explaining the benefits beings obtain from hearing the Dharma.

It is divided into three parts:

– The first nine and a half stanzas: the Dharma, the parable, and their application explain that the absorption of moisture differs according to differences in nature.

– The next three and a half stanzas: the Dharma, the parable, and their application explain that the absorption of moisture causes growth and flourishing according to differences in causes.

– The final 8 verses: the Dharma, the parable, and their combined exposition concerning how the different kinds receive moistening and irrigation and thereby produce different fruits.

The first part has two subdivisions:

+ First are 8 verses on the Dharma.

+ Then one and a half verses on the parable.

This first part is further divided into two sections:

The first verse is the general statement. -

The following 7 verses are the separate explanation.

This is the first part.

“Abiding on the various grounds” refers to the Ten Grounds of the three vehicles, namely: the Ground of Dry Wisdom, the Ground of the Spiritual Nature, the Ground of the Eight Persons, the Ground of Complete Insight, the Ground of Diminishment, the Ground of Freedom from Desire, the Ground of Having Completed the Task, the Ground of the Pratyekabuddha, the Ground of the Bodhisattva, and the Ground of the Tathagata. Because the three kinds of grass will be discussed separately below, this passage first speaks of the Ten Grounds practiced in common by the three vehicles.

Alternatively, they are the Ground of Ordinary Beings, the Ground of Those in Training, the Ground of Those Beyond Training, the Ground of Bodhisattvas, and the Ground of Tathagatas. Or the grounds of the three vehicles spoken of here refer to those without a spiritual nature, those with the nature of the two vehicles, and those with the nature of the Great Vehicle; according to their respective stages, they are called “grounds.”

*

-Scripture passage: “Or dwelling in the human and heavenly realms” to

“They are the superior medicinal herbs.”

The following 7 verses provide the separate explanation. The Commentary says: they are divided into two parts:

– The first 4 verses concern the three kinds of grass.

– The final 3 verses concern the two kinds of trees.

This is the first part, which has three sections:

a) 1 verse: small grass.

b) 2 verses: medium grass.

c) 1 verse: great grass.

Those without a spiritual nature who delight in the pleasures of the human and heavenly realms are called small grass.

The Sutra of Wholesome Discipline says: “Those without a spiritual nature are brought to maturity solely by means of the wholesome roots leading to human or heavenly birth.” Alternatively:

– The seven expedient stages are also called small grass.

– The two vehicles are called medium grass.

– Bodhisattvas are called superior grass.

These are also the four kinds of beings entrusted to Srimala:

– Beings who have not heard the Dharma and act contrary to the Dharma are the small medicinal herbs.

– In the middle are those of the two vehicles, who are the medium medicinal herbs.

– Bodhisattvas are the great medicinal herbs.

These are precisely the three kinds of sick persons described in the Nirvana Sutra.

*

-Scripture passage: “Furthermore, the Buddha’s children” to

“These are called great trees.”

This explains the two kinds of trees. The Commentary says:

– The first one and a half verses concern the small trees.

– The following one and a half verses concern the great trees.

That is, the great grass is divided into two:

a) Those prior to the grounds are small trees, because they have eliminated doubt and regret and know with certainty that they will become Buddhas.

b) Those on the Ten Grounds are called great trees, because they accomplish the two benefits, have realized the stage of non-retrogression, and no longer need to cultivate the practice of non-retrogression.

According to the meaning, those of the two vehicles who have not yet attained the stage Beyond Training are also called medium grass.

With regard to the three kinds of mind-made bodies, based on the stage of certainty, it is said only that those Beyond Training who have turned their minds toward the Great Vehicle thereafter undergo transformed birth. Because their stage is certain and differs from that of those still in Training, the latter are not discussed here.

Those who have not yet entered the noble stage and those without a spiritual nature may be called small grass.

According to this, those prior to the grounds are not called small trees. If so, whom do the small trees include? Therefore, the preceding interpretation is preferable.

Alternatively, those before the Seventh Ground are called small trees, while those from the Eighth Ground onward are called great trees. Here, non-retrogression refers to non-retrogression in practice. All bodhisattvas are called great grass.

The Treatise on the Great Perfection of Wisdom says: “It is like the sound of thunder: when small birds hear it, they are all frightened, but when peacocks hear it, they immediately spread their tails and dance; therefore they are called great grass.” On this basis, the different stages of the two kinds of trees are explained. The sutras and treatises are not uniform in their accounts of the attainment of bodhi.

Fascicle 74 of the Great Prajnaparamita Sutra speaks of five kinds of bodhi. The Diamond Prajnaparamita Sutra says: “In truth, there is not the slightest dharma by which the Buddha attained bodhi. If there had been the slightest dharma by which bodhi was attained, Dipamkara Buddha would certainly not have bestowed a prediction upon me.” There is also the teaching: “At the moment of first arousing the aspiration, one immediately attains perfect enlightenment.”

This sutra speaks of attaining bodhi after eight more births, or even after one more birth. Another teaching says that only after cultivating for three great kalpas does one attain perfect enlightenment. The commentators differ in their views concerning these meanings.

The Yogacara Treatise says that “kalpa” is of two kinds:

1) A numerical reckoning of days, months, and years; that is, the days, nights, months, seasons, and years spoken of in that treatise.

2) An asamkhyeya kalpa.

What can be transcended is only the former kind of kalpa; the latter kind cannot be transcended.

Therefore, according to this meaning, if one considers the unconditioned true suchness, which is signless, there is truly not the slightest dharma by which bodhi is attained, because the Prajnaparamita Sutra teaches the unconditioned. The bodhi of the First Ground is realized as soon as the aspiration is aroused. This is the arousal of the aspiration through realization, not the arousal of the aspiration at the stage of spiritual nature. It accords with this sutra’s statement that bodhi will be attained after eight more births or even after one more birth.

Alternatively, this sutra is based on the arousal of the aspiration through realization. The treatise explains the realization of the bodhi of the First Ground; therefore, upon first arousing the aspiration, one immediately attains perfect enlightenment, for this is the cause of bodhi belonging to the arousal of the aspiration at the stage of spiritual nature.

The bodhi realized only after cultivation for three great kalpas is unsurpassed bodhi, the fully consummated fruit of bodhi, because it is attained through cultivation over great kalpas. Thus, these teachings do not contradict one another. The Buddha-fruit is vast and cannot be accomplished through a slight cause. To think otherwise would greatly contradict the true path.

Therefore, the Nirvana Sutra says: “For one who says that Buddhahood is difficult to attain, a prediction is quickly bestowed. For one who says that Buddhahood is easy to attain, a prediction is bestowed only after a long time.”

*

-Scripture passage: “The Buddha expounds the Dharma impartially” to “Yet each receives it differently.”

This parable explains how each kind receives the teaching. The Commentary says: each differs because their natures differ.

*

-Scripture passage: “The Buddha employs this parable” to “Gradually becoming ever more flourishing.”

The Commentary says: the following three and a half verses present the Dharma, the parable, and their combined exposition concerning how each kind, after receiving moistening and irrigation, develops and flourishes differently in its causes.

– The first one and a half verses compare what the Buddha teaches to something exceedingly small, “like a single drop in the ocean” (ru hai yi di).

– The following 2 verses present the Dharma, the parable, and their combined exposition concerning how their causes grow and flourish differently.

– The character [滴] is pronounced Trich. The Common Usage Text explains: falling drop by drop is called Ngung. The Qieyun writes it as [滴]. In some places it is written [ ] and pronounced De, meaning water falling downward; this is not the meaning intended here.

*

-Scripture passage: “The Dharma of all Buddhas” to “All are universally fulfilled.”

The Commentary says: the following 8 verses present the Dharma, the parable, and their combined exposition concerning how those who receive the moistening produce different fruits.

There are two parts:

– The first six and a half verses are the exposition of the Dharma.

– The following one and a half verses are the exposition by parable.

The first passage has three sections:

+ The first verse generally states that all can be brought to attain the complete fruit; it also separately states that the fruit of the small grass is brought to fulfillment.

+ The next two and a half verses concern the medium grass.

+ The final three and a half verses concern the great grass.

This is the first section: fulfillment in the world is called fulfillment as humans and heavenly beings.

*

-Scripture passage: “Gradually cultivating in due sequence” to “All are enabled to grow.”

The Commentary says: this explains the medium grass.

From the causes for birth as humans and heavenly beings, they “gradually attain the fruit of the path,” meaning that the two vehicles reach fulfillment.

*

-Scripture passage: “If there are bodhisattvas” to “And all are enabled to grow.”

The Commentary says: this explains the great grass.

The great grass comprises the two kinds of trees:

– The first one and a half verses concern the small trees.

– The following 2 verses concern the great trees.

*

-Scripture passage: “Thus it is, Kasyapa” to “All are enabled to bring forth fruit.”

The Commentary says: this is the combined exposition through parable concerning how those who previously received moistening bring their fruits to complete fulfillment.

*

-Scripture passage: “Kasyapa, you should know” to “All Buddhas are likewise.”

The Commentary says: this is the second section, the concluding verses on what was explained above: I am like all Buddhas, first teaching the provisional and afterward the true. That you accept and uphold this is exceedingly rare.

*

– Scripture text: “Now, for your sake” to “all shall become Buddhas.”

Commentary: This is the third section of the chapter, the conclusion: it teaches the True Vehicle as a gradual preparation for the conferral of predictions.

The practice of the sravakas is a remote cause of attaining Buddhahood. Therefore, it is the path of expedient means practiced by bodhisattvas.

The Treatise says: “What you practice is the bodhisattva path.” This means that they brought forth the aspiration for bodhi, later regressed, and then brought it forth again. The wholesome roots cultivated previously were not destroyed, and afterward they shall all attain the fruit.

Thus, the practice of the Two Vehicles is the remote expedient cause of the Great Vehicle; this is called the bodhisattva path.

CHAPTER ON THE CONFERRAL OF PREDICTIONS

It is distinguished through three approaches:

I. CLARIFYING THE INTENTION.

II. EXPLAINING THE DISTINCTIONS.

III. EXPLAINING THE CHAPTER’S TITLE.

I. CLARIFYING THE INTENTION.

There are two intentions:

1. Sariputra was of superior faculties. Upon hearing the teaching of the Dharma, he immediately awakened and understood, so the Buddha at once conferred a prediction upon him. The other four were of middling faculties. Only after hearing the teaching through parables did they understand, so the Buddha also conferred predictions upon them.

2. For the sake of three kinds of persons who were free of afflictions but were nevertheless tainted by conceit, the three equalities were taught. First, the equality of the vehicles was taught; therefore, the Buddha also conferred predictions upon them.

Previously, the Buddha had said that the essences of the vehicles differed, whereupon some among those beyond training became attached to the view that the vehicles were definitively different. It was therefore necessary to confer individual predictions in order to reveal the equality of the vehicles. For precisely this reason, this chapter appears, as explained in the Chapter on the Parable.

II. EXPLAINING THE DISTINCTIONS.

There are three kinds for whom predictions may be conferred:

1. Those whose essential nature exists.

2. Those possessing an excellent nature who shall attain the fruit.

3. Excellent persons and excellent principles; great causes and great fruits.

1. If an essential nature exists, a prediction may be conferred. If no essential nature exists, no prediction can be conferred, as with the fourteen kinds of indeterminate questions. When something is fundamentally nonexistent in either principle or fact, no prediction can be conferred concerning it.

– Question: If an essential nature exists, a prediction may be conferred, but why does the Avatamsaka Sutra say: “Whether there is a beginning or no beginning is indeterminate”? The Buddha did not answer. Furthermore, a bhiksu asked: “Are the twelve links of dependent origination self-produced or produced by another? If ignorance arises by itself, this implies beginninglessness and is called self-produced. If it arises from another, this implies that it has a beginning; is this called produced by another?”

Answer: “The Buddha rejected both and said: It is like a person struck by a poisoned arrow. He should simply summon a physician to remove it and need not ask how the arrow came to strike him.” Therefore, where an essential nature exists, a prediction may be conferred; where none exists, no prediction can be conferred.

2. For those possessing an excellent nature who shall attain the fruit, predictions may be conferred; otherwise, no prediction may be conferred, just as with wholesome and unwholesome dharmas.

The Treatise on the Demonstration of Consciousness-Only says that a prediction concerns good and evil. Those who possess an excellent intrinsic nature and shall attain the fruit may be designated and recorded; therefore, this is called a Prediction. What is indeterminate is not so; therefore, no prediction can be conferred upon it.

3. For excellent persons and excellent principles, great causes and great fruits, predictions may be conferred; for those who are not such, no prediction can be conferred.

An individual prediction is the Vyakarana Sutra: it records the births and deaths of disciples because they are excellent persons; it records profound and hidden meanings because they are excellent principles; and it records those who shall become Buddhas because these are great causes and great fruits. Inferior persons and inferior principles, small causes and small fruits, are called “incapable of receiving predictions.” Here, the subjects are precisely those of great causes and great fruits within this third category; therefore, predictions are conferred upon them.

It is not that predictions are conferred upon the entirety of the first two categories, while only a small part of the last category receives predictions.

Moreover, this conferral of predictions has many distinctions.

Here, six kinds are set forth as follows:

– One kind of prediction: the Vyakarana among the twelve divisions of the teachings.

– Two kinds of prediction: as stated in the Nirvana Sutra:

– If, after hearing the Dharma taught, a person delights in following it, enters the path, and quickly attains Buddhahood, but then gives rise to contempt in his mind, a prediction that he will attain it slowly is conferred upon him.

– If it is said that the Buddha-path is difficult to accomplish and that one must long endure hardship and suffering before attaining it, then a prediction that he will attain it quickly is conferred upon that person.

There are also:

– Those whose wholesome roots have matured receive predictions quickly.

– Those whose wholesome roots have not yet matured receive predictions slowly.

– Those who are weary of samsara, wish quickly to realize bodhi, and are predominant in wisdom receive predictions quickly.

– Those who delight in remaining within samsara to transform and liberate sentient beings and are predominant in compassion receive predictions slowly.

There are also two kinds:

1) General predictions.

2) Individual predictions.

– Three kinds of prediction: as set forth in the Treatise on the Great Perfection of Wisdom:

1/ Oneself knows, but others do not know, because one benefits oneself but does not

benefit others.

2/ Others know, but oneself does not know, because one benefits others.

3/ Both oneself and others know, because one practices both kinds of benefit.

– Four kinds of prediction: as previously explained.

– Five kinds of prediction: namely, the Tathagata’s prediction concerning himself in this sutra.

– Six kinds of prediction: as explained at the beginning of the Chapter on the Parable.

III. EXPLAINING THE CHAPTER’S TITLE.

The character [授] is pronounced shou. Its meaning here is like that of the characters wei, yu, and fu, meaning to bestow, impart, or entrust.

The character [記], ji, here has meanings like those of the characters jue, bie, yan, and zhi: decisively determining that the fruit shall be attained; distinguishing the characteristics of the future fruit and verifying them through its causes; and recording the future fruit. Therefore, it is called the Conferral of Predictions.

Because this chapter elucidates that matter, it is called the Chapter on the Conferral of Predictions.

*

– Scripture text: “At that time, the World-Honored One” to “immeasurable great Dharma.”

Commentary: The text of this chapter is divided into two major sections:

– The first section concerns the individual predictions presently conferred upon the four persons.

– The final two and a half verses of the chapter clarify that predictions will be conferred in the future. This is the reason for the third cycle of teaching the Dharma.

The first section is further divided into two parts:

– The first concerns the prediction conferred upon Kasyapa.

– The second concerns the predictions conferred upon the three great sravakas.

This first part is further divided into two:

– First is the prose section.

– Next are the verses.

The preceding prose section is further divided into two topics:

+ First is the cause in the prediction.

+ Next is the fruit in the prediction.

This is the first topic: outwardly encountering favorable conditions and inwardly cultivating wondrous practices.

– The character [覲], jin, has a meaning similar to jian, signifying “to see” or “to encounter.”

This can be understood from the wording. However, upon examining the persons above and below who receive predictions, they should be divided into four cases:

1) Within the Lesser Vehicle, there are no degrees of superiority and inferiority, but within the Great Vehicle there are. For example, the five hundred disciples were all beyond training, so within the Lesser Vehicle there were no degrees of superiority and inferiority. Yet they became Buddhas earlier or later and received predictions in sequence, so within the Great Vehicle there were degrees of superiority and inferiority.

2) Within the Lesser Vehicle, there are degrees of superiority and inferiority, but within the Great Vehicle there are none. For example, among those in training and those beyond training, the distinction between training and beyond training constitutes superiority and inferiority within the Lesser Vehicle. Yet they became Buddhas at the same time, so within the Great Vehicle there were no degrees of superiority and inferiority.

3) Inferior in the Lesser Vehicle but superior in the Great Vehicle. For example, Ananda, while at the stage of training, attained the fruit of stream-entry, yet he became a Buddha before Rahula.

4) Superior in the Lesser Vehicle but inferior in the Great Vehicle. For example, Rahula was beyond training, yet he became a Buddha after Ananda.

As for these four persons, their order is not discussed on the basis of the nature of their faculties. This is because within the Lesser Vehicle there were no degrees of superiority and inferiority, since all were beyond training, whereas within the Great Vehicle there were distinctions of superiority and inferiority.

Kasyapa encountered three million kotis of Buddhas.

Subhuti encountered three million kotis of nayutas of Buddhas.

Katyayana first encountered eight thousand kotis of Buddhas and afterward encountered twenty thousand kotis of Buddhas.

Mahamaudgalyayana first encountered eight thousand Buddhas and afterward encountered two million kotis of Buddhas.

There were differences in the number of offerings they made; therefore, it is known that some would also become Buddhas earlier and others later.

The Nirvana Sutra says: “In due sequence, they relied upon bodhisattvas who had made offerings to Buddhas as numerous as the sands of eight Ganges Rivers.” Here, “lesser” refers only to those who have retreated in resolve and do not delight in extensive cultivation. Furthermore, upon reaching each stage, they encounter greater or fewer numbers of Buddhas and receive predictions from them. This does not occur only in this place. Thus, there is no contradiction.

Here, according to the teaching of the Nirvana Sutra, a stream-enterer will arrive after eighty thousand kalpas. An arhat, in turn, will arrive after twenty thousand kalpas. This is stated with reference to those whose faculties are alike, whose cultivation is alike, and whose rates of progress are similarly fast or slow; it is not stated with reference to those whose faculties and cultivation differ.

Here, because their faculties and practices may be keen or dull and their progress fast or slow, four alternatives are established. Otherwise, the meanings would be utterly contradictory.

*

-Sutra text: “In his final body” to “Buddha, World-Honored One.”

Commentary: This concerns the prediction of the fruit, which has seven aspects. This is the prediction of his essential identity. Upon seeing the radiance, luminous wisdom arises; upon hearing the meaning of the Dharma, he shines with golden light. How much more so after cultivating for a long time! He adorns himself with golden radiance and is therefore called “Radiance.”

*

-Sutra text: “His land shall be called Radiant Virtue” to “twenty minor kalpas.”

Commentary: This has three topics:

1) “The land shall be called Radiant Virtue”: because radiance is taken as virtue.

2) “The kalpa shall be called Great Adornment”: because it is adorned by all practices.

3) Lifespan.

*

-Sutra text: “The realm shall be magnificently adorned” to “pure throughout.”

Commentary: This passage has one topic: the characteristics of the land.

The characteristics of the land are known through seven features:

1) Varied adornments (many different kinds of adornment).

2) Absence of evil (nothing evil or unwholesome).

3. Level and orderly.

4) Jeweled ground.

5) Trees.

6) Cords.

7) Flowers.

According to the prediction bestowed upon Sariputra in the Parable chapter, in fascicle five, in the preceding part of this fascicle, the Son of Sari knows the causes and effects of the seven features listed above.

– The character [礫], li, means sand or small stones (commonly called gravel). The character [坑], keng, denotes empty trenches and pits. It is also written [ ], denoting pits and hollows.

“Mound” means a raised bank of earth. The character fu [阜] has the same meaning as ling [陵]. The Jade Chapters explains: that which is high and level is called a ling; a large ling is called a fu. It denotes a great, high, elongated tract of earth.

*

-Sutra text: “The bodhisattvas of that land” to “shall all safeguard the Buddha-Dharma.”

Commentary: This contains two points:

1. Retinues.

2. Absence of Mara.

Kasyapa’s nature and conduct were gentle and disciplined. He observed the dhutanga practices and precepts, was not arrogant toward others, and did not undermine wholesome deeds. Therefore, even though there were maras, they all safeguarded the Buddha-Dharma.

*

-Sutra text: “At that time, the World-Honored One” to “shall thereafter attain Buddhahood.”

Commentary: Below are twelve and a half verses, divided into three parts:

– One and a half verses: the injunction, “Listen well.”

– Ten and a half verses: verses recounting the prediction.

– Half a verse: the conclusion.

This is the first part.

*

-Sutra text: “And in a future age” to “unsurpassed wisdom.”

Commentary: Below are the verses recounting the prediction. There are ten and a half verses, divided into two parts:

– The first two and a half verses recount the prediction concerning the cause.

– The following eight verses recount the prediction concerning the fruit.

This is the first part.

*

-Sutra text: “In his final body” to “there shall be no mounds or hollows.”

Commentary: Below is the prediction concerning the fruit, within which there are four topics:

– The first half-verse: his essential identity.

– Three verses: the characteristics of the land.

– Three verses: the retinues.

4. One and a half verses: lifespan.

These are the first two topics.

The characteristics of the land are of eight kinds:

1) Absence of evil. 2) Jeweled ground.

3) Trees. 4) Cords.

5) Fragrance. 6) Flowers.

7) Adornments. 8) Level and orderly.

Fragrance is one feature not found in the prose passage. Because the causes of the fragrance of morality are complete, the fruit contains abundant fragrance. Because the cultivation of the myriad practices is fulfilled, the adornments are also complete; therefore, the fruit contains abundant fragrance. Because the cultivation of the myriad practices is fulfilled, the adornments are also complete, but the order here differs from that in the prose passage.

*

-Sutra text: “The assemblies of bodhisattvas” to “could not be counted or known.”

Commentary: This concerns the retinues:

– One and a half verses: bodhisattvas.

– One and a half verses: sravakas.

*

-Sutra text: “That Buddha’s lifespan shall be” to “such shall be yours.”

Commentary: One and a half verses: the first verse concerns lifespan, and the final half-verse is the conclusion.

*

-Sutra text: “At that time, Mahamaudgalyayana” to “their eyes never leaving him even for a moment.”

Commentary: Below is the second passage, concerning the three persons receiving predictions.

Within it, first comes the request and then the conferral.

In the request, the prose passage first describes the ritual form of the request, after which the verses contain the request itself.

This is the first part.

– The character song [悚] means fear. The character li [慄] means to tremble out of reverence and apprehension.

Their minds sought predictions of the fruit, but they did not dare presume upon them. Awed by the Buddha’s majestic dignity, they therefore trembled in fear.

*

-Sutra text: “Then, speaking together in one voice” to “as one who escapes the heat and gains coolness.”

Commentary: Below are seven verses, divided into three parts:

– The first two verses: praise and request.

– Four verses: a request by means of a parable.

– One verse: the concluding request.

This is the first part:

– The first verse is praise.

– The following verse is the request.

*

-Sutra text: “Like one who comes from a famine-stricken land” to “only then would he dare to eat.”

Commentary: Below is the request by means of a parable, divided into two parts:

– One and a half verses are the parable.

– Two and a half verses are the request.

This is the first part.

Because the Lesser Vehicle lacks the Dharma of the Great Vehicle, it is called a “famine-stricken land.”

The Buddha’s One Vehicle is called the “king’s meal.” Hearing it now is called “suddenly encountering it.”

Suspecting that they had no share in it and not daring to cultivate it is called “not yet daring to eat.”

The Buddha’s bestowal of a prediction is called “receiving the king’s command.”

Only after receiving the prediction do they accept the Great Vehicle, cultivate the great practices, and delight in attaining Buddhahood. This is called “only then daring to eat.”

*

-Sutra text: “We are also like this” to “only then would we be joyful and at peace.”

Commentary: This is the request.

Hearing the sound of the Buddha expounding the general principle of the One Vehicle—that we shall attain Buddhahood—is called “seeing the king’s meal.”

Before receiving individual predictions, although they accepted the teaching, cultivated it, and rejoiced that they would attain the fruit of Buddhahood, this is called “not yet daring to eat.”

Receiving individual predictions is like “receiving the king’s command.” They then desire to cultivate and delight in attaining Buddhahood. This is called “eating.”

*

-Sutra text: “World-Honored One, greatly heroic and mighty” to “like telling the hungry to eat.”

Commentary: This is the concluding request.

*

-Sutra text: “At that time, the World-Honored One” to “shall fulfill the bodhisattva path.”

Commentary: Below are the individual predictions for the three persons.

The first passage is divided into two parts: prose and verse.

The prose has two sections: first the cause, then the fruit.

This is the prediction concerning the cause.

*

-Sutra text: “In his final body” to “World-Honored One.”

Commentary: Below is the prediction concerning the fruit, which has nine aspects. This is the prediction of his essential identity.

Because he understands that the essential characteristics of all dharmas are empty and exist only as provisional designations, he is called “Name and Form.” Alternatively, because both Name and Form are empty in meaning, he is called “Name and Form.”

Name is a provisional name, and Form is the dharma that is apprehended; both are provisional.

*

-Sutra text: “The kalpa shall be called Possessing Jewels” to “pure throughout.”

Commentary: This contains three topics:

1. Name of the kalpa: Possessing Jewels, because the principle of emptiness is taken as the jewel.

2. Name of the land: Jewel-Born.

3. Characteristics of the land: the features of the realm.

The characteristics of the land are fivefold:

1) The ground shall be level.

2) The terrain, referring to rivers and mountains.

3) Trees.

4) Absence of evil.

5) Pure flowers.

– Mounds and hollows: the Jade Chapters explains that elevated ground is called a mound (qiu), and a large heap of earth is also called a mound.

*

-Sutra text: “The people of that land” to “nayutas.”

Commentary: This contains two topics:

1) The people who dwell there: inwardly, they penetrate the principle of the path; outwardly, they evoke the appearance of jewels.

2) Retinues.

*

-Sutra text: “The Buddha’s lifespan” to “together with the assembly of shravakas.”

Here there are three points of praise:

1) Lifespan.

2) The Buddha abides in emptiness, because he fully understands emptiness.

3) Benefits.

*

-Sutra text: “At that time, the World-Honored One” to “listen attentively as I speak.”

Praise: Below are twelve verses, divided into two parts:

– The first verse is the introductory proclamation (“listen now”).

– The following eleven verses are the main proclamation (the formal instruction).

This is the first part.

*

-Sutra text: “My great disciple” to “like a jeweled mountain.”

Below is the main proclamation, divided into six parts:

1. Three verses: the prediction of the result and its cause together.

2. One and a half verses: the characteristics of the land.

3. Three verses: the retinue.

4. One verse: the Buddha’s teaching and transformation.

5. One verse: the listening assembly.

6. One and a half verses: the lifespan.

This is the first part, comprising three sections:

1) One verse: the name.

2) One verse: the cause.

3) One verse: the form.

*

-Sutra text: “The land of that Buddha” to “liberating immeasurable beings.”

Praise: This concerns the characteristics of the land, the features of the Buddha-land.

*

-Sutra text: “The Dharma assembly of that Buddha” to “and possessing great awe-inspiring virtue.”

Below are three verses concerning the retinue, comprising two sections:

– One and a half verses: bodhisattvas.

– One and a half verses: shravakas.

*

-Sutra text: “That Buddha expounds the Dharma” to “listen attentively to the Buddha’s words.”

Praise:

The first verse concerns the Buddha’s teaching and transformation.

– The following verse concerns the listening assemblies, the multitudes who hear the Dharma.

*

-Sutra text: “That Buddha’s lifespan shall be” to “also twenty minor kalpas.”

Praise: This concerns the lifespan.

*

-Sutra text: “At that time, the World-Honored One” to “revere and honor them.”

Below concerns the prediction bestowed upon the Venerable Katyayana.

The prose section is divided into two parts, as above. Within the prediction of the cause, the first part has two divisions:

– The first part explains the earlier period.

– The latter part explains the later period.

The earlier period has two stages:

1) The first stage: while the Buddha is still in the world.

2) The later stage: after the Buddha’s nirvana.

This is the first stage.

*

-Sutra text: “After the Buddhas enter nirvana” to “make offerings to the stupas and shrines.”

Praise: The stage after the Buddhas’ nirvana is composed of two parts:

– First is the building of stupas and the various flowers.

– Next is the making of offerings.

– “Mai khoi”: this refers to the jewel called “Fire-Cleansing.” As for powdered incense: if it is rubbed, kneaded, and crushed by hand, the character Mạt [抹] is used. Crumbled earth is also called Mạt, whereas the character Miệt [蔑] is used for painting and coating as decoration.

Since there is already a distinct kind called coating incense, or incense for smearing and plastering, it should be written as Mạt [抹]. The Jade Chapters contains the character [末], with the two pronunciations Mạt and Miệt, and explains it as “Chúc mi” [粥糜], meaning flour gruel or thoroughly cooked gruel.

Incense crushed until it resembles thoroughly cooked gruel is therefore written Mạt [末]. Incense crumbled like loose earth is written [抹].

*

-Sutra text: “Thereafter” to “perfecting the bodhisattva path.”

Praise: This explains how, in the later period, he makes offerings to Buddhas, encounters favorable conditions, and only then perfects the path cultivated by bodhisattvas in their own practice.

*

-Sutra text: “He shall become a Buddha” to “Buddha, World-Honored One.”

Praise: The prediction of the result has six parts; this is the essential identity.

In the past, Katyayana once swept the grounds of the Sangha; consequently, his body was always golden in color, and his bearing was composed and graceful. Now, moreover, his eyes behold the radiance and his ears hear the sound of the Dharma; therefore, he is named Jambunada Gold Radiance. An extensive account is found in the story of Xuyao’s deliverance of King Baduoduo, whose name is also given in some places as Bafaduo.

“Jambunadi”: this is the name of a kind of tree beside the shore of Lake Anavatapta on this continent. One sutra says that this tree stands on the northern shore of this continent, and that near and beneath its roots a purplish-golden radiance shines forth, eclipsing even the light of the sun and moon.

*

-Sutra text: “That land shall be level and even” to “all who behold it shall rejoice.”

Praise: This section concerns the characteristics of the land, of which there are five:

1) Level and even. 4) Cords.

2) Ground. 5) Flowers.

3) Trees.

Katyayana was handsome in appearance and pleasing to all who beheld him. Because of the cause of sweeping the grounds for the Sangha, the characteristics of his land will likewise be pleasing to all who behold it.

*

-Sutra text: “There shall be none of the four evil destinies” to “twenty minor kalpas.”

Praise: Here there are four matters:

1) The absence of evil destinies. 3) The retinue.

2) The abundance of humans and devas. 4) The lifespan.

*

-Sutra text: “At that time, the World-Honored One” to “true and without difference.”

Below are seven verses, divided into two parts:

– One verse: the introductory proclamation (“listen now”).

– Six verses: the main proclamation (the formal instruction).

This is the first part.

*

-Sutra text: “This Katyayana” to “to make offerings to the relics.”

Praise: Below is the prediction, comprising two parts:

– The first two verses are the prediction of the cause.

– The following four verses are the prediction of the result.

This is the first part.

*

-Sutra text: “In that final body” to “various kinds of offerings.”

Praise: These are four verses concerning the prediction of the result, divided into four parts. Here there are two:

– The first verse concerns the characteristics of the land.

– The following verse concerns the field of merit.

*

-Sutra text: “The Buddha’s radiant light” to “adorn that land.”

Praise: Here there are two:

– The first verse concerns the essential identity.

– The following verse concerns the retinue.

*

-Sutra text: “At that time, the World-Honored One” to “revere and honor them.”

Praise: This is the third section: the prediction bestowed upon the Venerable Maudgalyayana.

This passage is divided as before. The prediction of the cause has two parts:

– The first part concerns the earlier period.

– The latter part concerns the later period.

The earlier period has two parts:

1) The present. 2) After nirvana.

This is the part concerning the present.

*

-Sutra text: “After the Buddhas enter nirvana” to “to use as offerings.”

Praise: This concerns the period after nirvana and comprises two sections:

1) First is the building of stupas. 2) Next is the making of offerings.

*

-Sutra text: “Thereafter” to “shall likewise be so.”

Praise: This is the cause in the later period.

*

-Sutra text: “He shall become a Buddha” to “World-Honored One.”

Praise: Below is the prediction of the result, comprising seven parts.

This is the essential identity.

“Buddha Tamalapatracandana Fragrance”:

“Ta” means “nature.”

“Amala” means stainless. Through euphonic combination, the letter A is omitted, and it is called “Tamala.”

“Bhadra” means worthy, abbreviated as “Bhat.”

“Candana Fragrance”: the word “Fragrance” is a Tang-dynasty rendering. Thus, the full meaning is: “Buddha of the Nature of Stainless Worthy Candana Fragrance.”

Because the afflictions of the great Maudgalyayana are slight and subtle, he is said to have a stainless nature. Because the fragrance of his causal virtue can suffuse beings with sweetness, he is called “Buddha of Worthy Candana Fragrance.”

*

-Sutra text: “The kalpa shall be named Joy-Filled” to “pleasing to all who behold it.”

Praise: Here there are three matters:

1) The name of the kalpa. 2) The name of the land. 3) The characteristics of the land.

The characteristics of the land are fourfold:

1) Level and even. 3) Trees.

2) Ground. 4) Jewels and flowers.

*

-Sutra text: “There shall be many devas and humans” to “forty minor kalpas.”

Praise: Here there are three matters:

1) The abundance of beings in the good destinies.

2) The retinue.

3) The lifespan.

*

-Sutra text: “At that time, the World-Honored One” to “uphold the Buddha’s Dharma.”

Praise: Below are verses concerning the prediction. There are ten verses, divided into two parts:

– The first five verses concern the prediction of the cause.

– The following five verses concern the prediction of the result.

The prediction of the cause has two parts:

1) The first three verses concern the time when the Buddha is in the world.

2) The following two verses concern the period after the Buddha’s nirvana.

This first part comprises:

– One and a half verses: encountering favorable conditions.

– One and a half verses: cultivating wondrous practices.

*

-Sutra text: “After the Buddhas enter nirvana” to “having completed the bodhisattva path and practices.”

This is what was done after the Buddha’s parinirvana. The Commentary says: to save beings.

“Erecting a golden banner-pole as a marker”: gold was used to make the pole marking the Buddha-land. In Sanskrit, it is called kṣetra. In that land there were no other banner staffs; a bowl was inverted atop the stupa, and a banner was then hung from the top of the pole. It is now called “sái,” an erroneous transliteration. Because it was used as a lofty marker, it is called an “erected marker.”

*

-Sutra text: “In the land named Delightful Mind” to “and expounded the Buddha Way.”

The Commentary says: below are five verses concerning the prediction of the fruit, comprising six matters.

This is the first part.

It consists of two verses, within which are four matters:

1) The name of the land. 3) The Buddha’s lifespan.

2) Its essential nature. 4) The wholesome destinies.

*

-Sutra text: “The assemblies of shravakas were immeasurable” to “the Age of the Semblance Dharma was likewise.”

The Commentary says: here there are two matters:

1) The retinue. 2) The duration of the Dharma’s abiding.

*

-Sutra text: “All my disciples” to “will all attain Buddhahood.”

The Commentary says: below is the second section of the chapter, indicating that predictions will be conferred; this is the reason for the third cycle of teaching the Dharma.

It has two parts:

– The first, consisting of one and a half verses, indicates that predictions will be conferred.

– The latter, consisting of one verse, promises to teach.

This is the first part.

*

-Sutra text: “I, together with all of you” to “you should listen attentively.”

The Commentary says: this is the promise to teach them, admonishing their minds so that they will listen attentively to the Dharma.

CHAPTER ON THE PARABLE OF THE PHANTOM CITY

Three aspects are distinguished:

I. CLARIFYING THE INTENTION.

II. EXPLAINING THE TITLE OF THE CHAPTER.

III. RESOLVING QUESTIONS.

I. CLARIFYING THE INTENTION.

There are four intentions:

1. Those of superior and middling faculties heard the Dharma and received predictions. Those of inferior faculties still had not understood clearly; therefore, the Buddha explained the affinities with the Great Vehicle that had been formed in the past and at the same time spoke of the phantom city as a simile for the present lesser fruit, the fruit of the Lesser Vehicle.

He explained the former causes to enable them to realize the true Vehicle, and recounted the present fruit to enable them to relinquish the provisional vehicle. Only after enabling them to know and understand could he confer predictions upon them. It was precisely for this reason that this chapter was taught.

2. The Treatise explains that it is intended to counteract seven kinds of sentient beings possessing the nature of afflictions. Among the seven kinds of overweening pride, the fourth is that of persons who believe they possess meditative concentration when in fact they do not; thus, theirs is overweening pride, because they possess worldly samadhis and dhyanas. Although they have not actually attained nirvana, they conceive the notion that they have attained nirvana. To counteract this type of person, the Chapter on the Parable of the Phantom City is taught.

It further says: for the fourth type of person, an expedient is used to lead them into the city of nirvana.

The city of nirvana is the city of dhyanas and samadhis. After they have passed beyond that city, they are led into the city of great nirvana. Persons possessing concentration are those who have attained the concentration of ordinary beings or those still in training. The past events are now related to enable them to recollect that this pride which has arisen is either discrimination belonging to the desire realm or an affliction belonging to the higher realms.

The city of samadhi is precisely that which ordinary beings and those still in training single-mindedly seek in the state of one beyond training: after the two knowledges—the knowledge of exhaustion and the knowledge of non-arising—it is the transformation manifested by liberation, apart from what is incapable of transformation. It belongs to worldly meditative concentration and is collectively called samadhi. Because this concentration is contaminated, it is called worldly.

The meaning here is that the Buddha taught three matters and called them great parinirvana. The three vehicles alike attain the liberation of cessation through discrimination, namely the principle of the emptiness of persons realized by those beyond training on the path of liberation. Thereafter, afflictions and suffering no longer arise; this is called liberation. The Buddha called this liberation the phantom city.

Realizing the wisdom of the emptiness of persons is called “entering temporarily.” Because it brings suffering to rest, it is said to be “an expedient means of entering the city of nirvana.” Thereafter, one is led to the place of treasures; only that is called reaching the city of great nirvana.

Through the preparatory wisdom of the two-vehicle practitioners, they seek to produce this characteristic by transformation. Until the moment when they actually realize liberation on the path of liberation of one beyond training, there is no discriminative conception of this or that. After emerging from the path of liberation, however, what is attained through worldly concentration occurs as the mind takes its objects, continuing from thought-moment to thought-moment.

Because their minds are coarse, they do not know the Dharma realized by true wisdom. They see only the characteristics of liberation and nirvana that they sought through preparatory practice, and immediately take these to be nirvana, believing there to be a truly existent cessation. Is this not provisional understanding produced by worldly concentration?

Therefore it is said: because they possess worldly samadhi, though they have not actually attained nirvana, they conceive the notion of nirvana. Ordinary beings and those still in training hear of this provisional liberation but, because they do not understand it, believe that there is a truly existent nirvana. They give rise to resolute attachment and intentionally delight in reaching it. Therefore, this attachment must now be refuted by clarifying that what they realize resembles a phantom city and is still not real. They should not seek to reach it, much less regard as real the provisional transformation manifested in the state beyond training!

It is like the four inversions that arise in practitioners of the two vehicles. When true wisdom realizes the emptiness of persons, attachment has not yet arisen. Afterward, they again contemplate the mode of activity of true wisdom.

Because they had not personally attained it before and then see the mode of activity sought through preparatory practice, they immediately take it to be real and consequently give rise to the four inversions. This case is likewise. It is not that uncontaminated minds and worldly concentration are themselves necessarily Dharma-attachment, for attachment arises only after emerging from that state of mind.

This is the meaning stated by Masters Dharmapala and Sthiramati. Yet even the uncontaminated minds and the minds of worldly concentration on the path of liberation in the state beyond training all contain Dharma-attachment.

The cessation through discrimination that is realized is called the phantom city; when others seek it, they give rise to overweening pride.

The Treatise says that this is something arising in sentient beings possessing the nature of all afflictions; therefore, it does not refer to those beyond training.

There is also another explanation: ordinary worldly beings cling to the belief that the worldly meditative concentration they have realized—the samapattis, what is attained through the six practices, and the provisional cessation not attained through discrimination—is true nirvana.

The Buddha taught that the nirvana realized by those of the two vehicles beyond training is the nirvana of cessation through discrimination. It is an expedient means for leading them to enter, like a phantom city in which they may rest midway and gain relief from suffering. They must then continue onward to the place of treasures; in truth, it is still not true cessation. How much less could the provisional liberation of worldly samadhi realized by you ordinary beings, which you cling to as real cessation, be true nirvana!

Those still in training do not give rise to this attachment, whereas ordinary beings do. Below it says: knowing that they had rested, the guide immediately made the phantom city disappear. He said: “The great city seen earlier was created by my transformation.” The teaching of “transformation” and the “disappearance of the transformation”—the teaching of the phantom city and then causing the phantom city to disappear—refutes the attachment that takes the nirvana of the two vehicles to be a real city; it eliminates the city that ordinary beings cling to as truly existent. Therefore, this passage should be explained in accordance with Dharmapala and the other masters.

3. Of the Buddha’s ten unsurpassed qualities, the second is the manifestation of unsurpassed cultivation and practice. Therefore, the former deeds of Tathagata Great Universal Wisdom Excellence are taught. The bodhi of the Great Vehicle is difficult to realize, and its cultivation and practice are also difficult to accomplish. It is unlike the bodhi of the two vehicles, which is swiftly attained and whose practices are easy to cultivate. Therefore, it is taught that the Buddha Great Universal Wisdom Excellence sat at the place of enlightenment for ten kalpas before attaining bodhi.

This passage is incomplete, for it recounts events of ancient times. Alternatively, relating the deeds of the Buddha Great Universal Wisdom Excellence is precisely to say that the present Buddha himself practiced cultivation at that time as one of the sixteen princes, and only now attained bodhi.

Furthermore, the sravakas of that time brought forth the aspiration, but only now have their faculties matured. Therefore, the practice of a Great Being cannot be perfected all at once. This is called Supreme Practice. If the practice under the Buddha Great Universal Wisdom Excellence were not explained, then, when the present circumstances were about to be explained, the past would first have to be recounted. Although this fruit is used as the title of the chapter, its cause is also revealed therein. For precisely this reason, this chapter appears.

4. Of the ten kinds of supremacy, the third is the manifestation of Supreme Power of Increase. Therefore, the parable of the caravan leader is taught. Earlier, the conjured city was explained, showing that it is not true extinction, but the caravan leader, who is capable of heading the merchants and leading them to the treasure-place of Buddhahood, had not yet been discussed. This parable is now presented; for precisely this reason, this chapter appears. This concerns the remaining meaning, not omitted text.

II. EXPLANATION OF THE CHAPTER’S TITLE.

A place that wards off marauders and puts the mind at ease is called a city. Something that originally did not exist but is made to appear is called conjured.

“Warding off marauders” means dispelling weariness within the cycle of birth and death.

“Putting the mind at ease” means realizing the peace and joy of tranquil quiescence.

Therefore, it is likened to a city. Because the Buddha provisionally establishes it through expedient means, it is also called conjured.

Since the city is conjured, it is called the conjured city. This Dharma is now illustrated by analogy and extensively explained in this chapter; therefore, it is called the Parable of the Conjured City Chapter.

III. RESOLUTION OF DOUBTS.

—Question: This chapter explains two subjects:

1) The ancient events of Great Universal Wisdom Excellence, namely Supreme Practice.

2) The present conjured city, namely Supreme Power of Increase.

Why is only the Conjured City used as the title of this chapter, while the Buddha’s events concerning Great Universal Wisdom Excellence are not used as its title?

Answer: The principal purpose of establishing the teaching in this chapter is to cure the illness of sentient beings. Sentient beings originally suffer from the illness of overweening pride: they regard what they do not possess as something they possess, and cling to non-analytical cessation as real. The teaching now explains that analytical cessation is conjured, in order to remove that illness and cause them to abandon the conjured city and gradually advance toward the treasure-place. Therefore, the Conjured City is used as the chapter’s title, while the Buddha’s events are not.

The Sutra of the Lotus Flower of the True Dharma calls it the Chapter of Ancient Times, in order to emphasize that a Buddha in the past once taught and transformed them, planting the seed of the Great Vehicle, and to cause them to recollect that this was the cause of their present maturation, in the hope that they would understand the intent and be guided into the Great Vehicle. Its main purpose was not to cure the illness of mind. Therefore, this sutra does not use Ancient Times as the chapter’s title.

Moreover, the conjured city is the fruit presently attained, whereas Great Universal Wisdom Excellence concerns events at the former causal stage. There is likewise no fault in using the manifest fruit as the chapter’s title rather than the hidden cause.

*

—Sutra text: From “The Buddha told the bhiksus” to “asamkhyeya kalpas.”

Commentary: Below is the third cycle, the teaching for those of inferior faculties.

As in the preceding two cycles, it is also divided into four sections:

1. In this chapter, the Buddha formally teaches through a parable.

2. The beginning of the latter half of the chapter concerns Purna’s understanding.

3. The middle of the latter half of the chapter follows Purna’s understanding, beginning with the passage, “At that time, the Buddha told the bhiksus: Do you see…” This is the Buddha’s restatement in confirmation.

4. From the passage, “Bhiksus such as Purna also, during the time of the seven Buddhas…” onward, it concerns the Buddha’s bestowal of predictions upon them.

The first section has two parts:

1) The first part concerns the Buddha’s explanation of the causes from the past, causing them to remember how they retreated from the Great Vehicle and followed the Lesser Vehicle.

2) The latter part, beginning with “Bhiksus! When the Tathagata himself knows that the time of nirvana has arrived and the assembly is pure,” clarifies the present fruit, causing them to understand that they must abandon the provisional and take up the real.

This is the first part, which has two meanings:

a) First, the causes and conditions of the past are explained, enabling them to understand for themselves that they formerly cultivated the causes of the Great Vehicle but regressed and abided in the lesser fruit. The Treatise calls this Supreme Practice and relates the former deeds of the Tathagata Great Universal Wisdom Excellence.

b) It then relates their present attainment of the fruit. The Treatise calls this “refuting the claim that there are persons with ‘fixed determination.’ These are those of overweening pride, because in reality they have no fixed determination, yet claim that they possess fixed determination—an instance of overweening pride.” Furthermore, to manifest Supreme Power of Increase for their sake, the parable of the caravan leader is taught.

The teaching that they first brought forth the great aspiration causes them now to attain the fruit of the Great Vehicle. Next, it is taught that the later fruit is conjured, causing them now to abandon the fruit of the Lesser Vehicle. Thus, it is divided into two.

The first part has two subdivisions:

– The first explains the causes and conditions of the past that establish the connection with the Buddha himself.

– The latter, beginning with “Bhiksus, when we were sramaneras… teaching and transforming each one,” explains the causes and conditions of the past that establish the connection with the disciples.

The general meaning is that they had been taught and transformed in the past, when a connection with the Great Vehicle was established and they were caused to give rise to faith and understanding. Therefore, this explanation is given.

The first subdivision again has two parts:

– The first, consisting of one prose passage and one verse, explains how long ago Great Universal Wisdom Excellence lived.

– The latter, beginning with “The Buddha informed the bhiksus of the lifespan of the Buddha Great Universal Wisdom Excellence,” formally explains those events.

The prose passage in the first part is again divided into two:

+ First, it explains the era in which that Buddha lived.

+ Then, it states that the Buddha himself is able to see it.

The first is again divided into two subdivisions:

– The first subdivision is a general declaration.

– The latter subdivision consists of questions and answers.

The first subdivision has four meanings:

1) The era. 2) The name.

3) The name of the land. 4) The name of the kalpa.

This is the first subdivision.

*

—Sutra text: From “At that time, there was a Buddha” to “the kalpa was named Great Form.”

Commentary: These are the final three subjects of the general declaration.

*

—Sutra text: From “Bhiksus” to “until all the particles of earth had been exhausted.”

Commentary: Below is the subdivision of questions and answers, which has three meanings:

1) The question.

2) The answer.

3) The clarification of the era.

The question is divided into two parts:

a) First is the comparison.

b) Then comes the question.

This is the first part.

– The character [種] is pronounced Chủng. The character [磨] is pronounced Má or Ma; thus, it is written [摩], namely ma meaning to grind or rub. When referring to a demon, it is written [魔]. The character Ma referring to a Buddhist nun or a nun-teacher is written [ ]. The character Ma referring to illness is written [ ]. There is no case in which the two characters [磨] and [摩] are pronounced alike (this refers to their Chinese pronunciation; in Sino-Vietnamese, however, they are pronounced the same).

*

—Sutra text: From “What do you think?” to “No, World-Honored One.”

Commentary: This is the question and answer.

*

—Sutra text: From “Bhiksus” to “asamkhyeya kalpas.”

Commentary: This explains how remote or recent that era was.

Below, the aforementioned dust particles have all been exhausted. The particles of the lands reduced to dust and those not reduced to dust are now collectively called ink-drops. If each minute particle represented one kalpa, the time since that Buddha entered extinction would be even greater than that number.

– The character Mạt [抹] means to rub with the hand.

*

—Sutra text: From “Through the power of the Tathagata’s knowledge and vision” to “just as if it were today.”

Commentary: This explains that the Buddha himself was able to see the past through the knowledge of the wisdom of recollecting former lives and the vision of the wisdom-eye.

—Question: Sakyamuni’s cultivation did not exceed three asamkhyeya kalpas. Why, then, after an immeasurable number of dust-particle kalpas, did he still call himself a prince at that time?

Answer: There are four intended meanings:

1) The intended meaning of equality: This refers to the Buddha’s statement, “At that time, I formerly bore the name Supreme Contemplation,” because the Dharma body is equal.

2) The intended meaning of another time: This refers to the vow to be born in the Land of Ultimate Bliss, whereby sentient beings will all attain rebirth there; and to merely hearing the name of the Buddha Stainless Moonlight, whereby they are assured of bodhi and attain non-retrogression.

3) The purport concerning particular meanings: this refers to his teaching that all dharmas are without intrinsic nature, neither arising nor ceasing, and so forth; they are originally nirvana.

4) The purport concerning the inclinations of sentient beings: this means that, with regard to a single wholesome root, he may either praise or criticize it in order to cause further progress.

Here, the purport concerning equality is relied upon to speak of the different past deeds of the Buddha. That is, all my bodies are equal. Otherwise, how could it be said that throughout that number of kalpas, the wholesome mind continued uninterruptedly until the completion of three asamkhyeya kalpas?

This is a general discussion of all such states of mind. Thus, if during that kalpa, at the time of that Buddha, Shakyamuni was still called a prince, what difficulty would there be? Moreover, if days, nights, months, seasons, and years are designated as kalpas, what difficulty would there be in saying that Shakyamuni himself passed through three asamkhyeya kalpas?

*

-Sutra text: “At that time, the Blessed One” to “named Great Universal Wisdom Excellence.”

Commentary: Below are seven stanzas, divided into two parts:

– The first part consists of five stanzas, speaking of how long ago that time was.

– The latter part consists of two stanzas, speaking of the ability to see it.

The first part is further divided into two:

– The first stanza clearly states the Buddha’s name.

– The following four stanzas clearly state the number of kalpas.

This is the first part.

*

-Sutra text: “The Tathagata’s unobstructed wisdom” to “penetrates immeasurable kalpas.”

Commentary: These are two stanzas speaking of the ability to see it.

*

-Sutra text: “The Buddha told the bhikshus” to “nayuta kalpas.”

Commentary: Below is the second section, which formally explains this event, comprising prose and verse.

The first assembly concerns the Buddha’s own past deeds. The text has four parts:

1. The Buddha’s lifespan and attainment of enlightenment.

2. From “Before that Buddha left the household life, he had sixteen sons” onward: this speaks of the proper turning of the Dharma wheel.

3. From “At that time, the sixteen princes, sons of that Buddha, all left the household life as youths” onward: this speaks of the sons succeeding to his work and transmitting the lamp.

4. From “Bhikshus! I now tell you that the sixteen shramaneras were disciples of that Buddha” onward: this speaks of those who would become Buddhas in the present age.

The first section has three topics:

1) An explanation of the Buddha’s lifespan.

2) The difficulty of obtaining the Dharma.

3) An account of the attainment of the Way.

This is the first topic.

*

-Sutra text: “That Buddha originally sat at the place of enlightenment” to “still did not appear before him.”

Commentary: Below is the explanation of the difficulty of obtaining the Dharma. It has four topics:

1) It did not become manifest. 3) Scattering flowers.

2) Setting out the seat. 4) Playing music.

This is the first topic.

For the reward body to attain enlightenment is, in principle, truly difficult. For a transformation body to manifest the attainment of enlightenment, what obstruction could there be? Here, it is another reward body manifesting the appearance of arising. The Treatise states that this is intended to show that bodhi is difficult to realize.

According to the Avatamsaka Sutra, there are ten events. Thus, his sitting at the place of enlightenment begins with the shaking of all Buddha lands and extends to the power of his own wholesome roots, which was capable of embracing and sustaining all sentient beings.

Therefore, sitting at the place of enlightenment and defeating Mara’s armies also has ten meanings. It begins with “sentient beings in the evil age of the five defilements wage war against one another,” which is intended to reveal the power of the bodhisattva’s merit, and extends to “because he conformed to sentient beings in the age of the five defilements, he manifested the subjugation of Mara.” Otherwise, what extraordinary power could the hostile Maras possess that they would dare contend in strength with a bodhisattva or a Tathagata?

Moreover, the various schools differ in their views concerning Buddha Shakyamuni’s defeat of Mara’s armies. One teaching states that he defeated Mara’s armies only after attaining enlightenment. The Nirvana Sutra also follows this account.

Another teaching states that he first defeated Mara’s armies and afterward attained enlightenment. The extant sutra text contains both accounts. Thus, here the Buddha first defeats Mara and afterward attains enlightenment. This matter is not fixed, for it must accord with the Buddha’s manifestation.

Furthermore, Buddha Maitreya will attain enlightenment on the very day he leaves the household life. Buddha Shakyamuni, however, first had to practice austerities for six years before attaining enlightenment. Here, this Buddha sat upon the seat for ten kalpas before attaining enlightenment. These are all different forms of manifestation and cannot invariably be regarded as identical.

*

-Sutra text: “At that time, the Trayastrimsha devas” to “samyaksambodhi.”

Commentary: This is the second topic: setting out the seat.

The Prajnaparamita Sutra Spoken by the Devaraja of Supreme Heaven states that the devas each presented a seat. The Buddha accepted them, sat upon them, and attained bodhi. By his spiritual power, he combined them into a single seat, causing each deva to see only that the Buddha had accepted his own seat and attained bodhi upon it. Each deva brought forth a joyful mind and did not see the Buddha accept and sit upon the seats of the others. Therefore, this passage likewise says that the devas made seats; it does not mean that they jointly made a single seat.

*

-Sutra text: “Precisely when he sat upon this seat” to “constantly rained down these flowers.”

Commentary: This is the third topic: scattering flowers.

The flowers were piled as high as Mount Sumeru, making it clear that this was an other-enjoyment body.

*

-Sutra text: “The devas of the Four Heavenly Kings” to “did likewise.”

Commentary: This is the fourth topic: playing music.

– The character [伎] is pronounced ji and denotes an art or performance. When it refers to female musicians, it is written [妓]. Written as [伎], its original meaning is “to stand.”

The sutra text mentions incidentally that they constantly made offerings of music, even until the very end.

*

-Sutra text: “Bhikshus” to “samyaksambodhi.”

Commentary: This is the third part, explaining the attainment of the Way.

*

-Sutra text: “Before that Buddha left the household life” to “named Wisdom Accumulation.”

Commentary: Below is the second section, speaking of the turning of the wheel of the True Dharma. It has two parts:

– The first part: making offerings and requesting the turning of the Dharma wheel.

– The latter part, from “At that time, the Tathagata Great Universal Wisdom Excellence accepted the request of the Brahma heavenly kings of the ten directions” onward: this speaks of the Buddha accepting their request and turning the Dharma wheel for them.

The first part has two topics:

– The first topic explains how the sixteen princes made offerings and requested the turning of the Dharma wheel.

– The latter topic explains how the Brahma heavenly kings made offerings and requested the turning of the Dharma wheel.

Because his relatives were present before him, whereas those who were not his relatives were not present before him.

The first topic is further divided into two:

+ First, they came to make offerings to the Buddha.

+ Afterward, they requested the turning of the Dharma wheel.

This first part is further divided into two smaller topics:

The first topic speaks of their coming to the Buddha’s dwelling place.

The latter topic speaks of their bowing to and praising the Buddha.

The topic of “coming to the Buddha’s dwelling place” contains five points:

1) It clarifies that they were sons of the Buddha.

2) It explains their journey to the Buddha’s dwelling place.

3) Their mothers accompanied them.

4) Their grandfather accompanied them.

5) Their purpose in coming to the Buddha’s dwelling place.

This is the first point: Other-enjoyment bodies all have fathers, mothers, and so forth. The Drum Sound King Sutra states: “Buddha Amitabha’s father was Moon Above, his mother was Supreme Wondrous Countenance, and he had a son, Mara, and so forth.” Because, in transformations for beings below the Seventh Bhumi, there is segmented birth and death, there are fathers, mothers, and so forth.

Transformations for beings of the Eighth Bhumi and above involve transformational birth. In principle, such things do not exist there, because there is no birth and death, and because the other-enjoyment body appears together with the golden wheel. This Buddha’s grandfather was a wheel-turning sage king.

*

-Sutra text: “Each of the sons had” to “went to the Buddha’s dwelling place.”

Commentary: This is the second point: “going to the Buddha’s dwelling place.”

*

-Sutra text: “Their mothers wept” to “followed them to the place of enlightenment.”

Commentary: This is the third point, “their mothers accompanied them,” and the fourth point, “their grandfather accompanied them.”

– “Weeping and sobbing” means to cry. The character [涕] is pronounced ti. Crying with tears flowing is called “weeping.” Crying without sound is called “sobbing” [泣].

*

-Sutra text: “They all wished to draw near” to “honor and praise him.”

Commentary: This is the fifth point: “their purpose in coming to the Buddha’s dwelling place.”

*

-Sutra text: “Having arrived, they bowed with their heads and faces” to “Excellent! Supremely auspicious.”

Commentary: This is the second topic: “bowing and praising.”

There are two parts:

1) Bodily homage. 2) Verbal praise.

This section consists of eight verses divided into three parts:

– The first one and a half verses: praising the excellent virtue of the Buddha’s fulfilled vows.

– Two verses: praising the excellent virtue of the causes cultivated by the Buddha.

– Four and a half verses: clarifying the intention behind taking refuge in, praising, and paying homage to the Buddha.

This is the first part.

“Auspicious” means auspicious and favorable, because the wholesome undertaking has been perfectly fulfilled.

*

-Sutra text: “The World-Honored One is exceedingly rare” to “securely abiding in the uncontaminated Dharma.”

Praise: This is the second part: praising the excellent virtue of cultivating causes.

“Sitting continuously for ten minor kalpas”: The Avatamsaka Sutra speaks of ten modes of sitting:

1) The mode of sitting of a wheel-turning king: bestowing the ten wholesome deeds.

2) The mode of sitting of the Four Heavenly Kings: wishing to act freely in relation to the true Dharma of all Buddhas throughout all worlds.

3) The mode of sitting of Sakra: acting freely in relation to all sentient beings.

4) The mode of sitting of the Brahma Heaven King: attaining mastery over one’s own mind and the minds of others.

5) The lion’s mode of sitting: discerning and expounding exceedingly profound meanings.

6) The mode of sitting of the true Dharma: wishing to elucidate the powers of dharani.

7) The mode of sitting in firm samadhi: attaining ultimate great

bodhi.

8) The mode of sitting in great loving-kindness: causing all those of evil intent to rejoice.

9) The mode of sitting in great compassion: patiently enduring every kind of suffering and affliction.

10) The vajra mode of sitting: subduing the hosts of Mara and the adherents of non-Buddhist paths.

The present mode is precisely the vajra mode of sitting in firm samadhi.

“Serenely”: this refers to bodily concentration.

“Mind tranquil and still”: this refers to mental concentration.

*The character [ ] is pronounced Đạm. The Shuowen explains it as peaceful and tranquil, meaning “serenely peaceful and joyful.” The Qieyun says that when denoting a tranquil state, Đạm should be written [ ]; when meaning “tasteless” (having no flavor), it should be written [淡] (bland, insipid). When meaning calm and composed, it should be written [ , ].

The Yupian says that the character [ ] is pronounced Đảm and means tranquil and peaceful. In some places it is written [ ]; the Shuowen says that it is pronounced Đam and means sorrow or anxiety. That is not the meaning in this sutra.

In the Zishu it is written [ ] and is also pronounced Đạm. The character [ ] here is pronounced Bạc and likewise means tranquil. The Yupian explains it as nonaction. Thus, Đạm bạc [ ] means tranquil and still. In some copies it is written [淡 ], but these two characters originally mean tasteless, having no flavor. That, therefore, is not the meaning here.

*

-Sutra text: “Now, seeing the World-Honored One” to “we leap for joy and greatly rejoice.”

Praise: This is the third part, comprising four and a half verses, which clarifies the intention in coming to take refuge in and pay homage to the Buddha.

There are two parts:

– First is one verse, explaining that the Buddha has attained the Way and that we have received benefit.

– Next are three and a half verses explaining the reason.

This is the first part.

*

-Sutra text: “Sentient beings are constantly afflicted by suffering” to “never hearing even the name of a Buddha.”

Praise: What follows is the explanation of the reason, in two sections:

– First are two verses explaining that because sentient beings do not draw near to spiritual friends, they undergo the suffering of samsara.

– Next are one and a half verses stating that, having encountered benefit, they therefore pay homage and take refuge.

This is the first section.

“Constant suffering” is the truth of suffering.

“Blind and benighted” is due to the truth of origination.

“Not knowing the end of suffering” pertains to the truth of the path.

“Not seeking liberation” pertains to the truth of cessation.

They understand none of these four truths: “The celestial beings’ merit diminishes; from darkness they enter darkness again, never hearing the name of a Buddha.”

– The character [ ] is pronounced Minh; according to the Yupian, it is pronounced Mính and has the same meaning as Ám and Muội—dark and obscure—and means night.

“Minh minh” means dark and obscure, veiling people’s eyes so that they cannot see anything.

*

-Sutra text: “Now the Buddha has attained the supreme” to “we entrust our lives to the Unsurpassed Honored One.”

Praise: This speaks of encountering benefit and therefore taking refuge in and paying homage to the Buddha.

*

-Sutra text: “At that time, the sixteen princes” to “all devas and human beings.”

Praise: What follows is the second part: requesting the turning of the Dharma wheel.

There are two parts: first the prose, then the verses.

This is the first part.

“Peace and security”: bestowing happiness; “compassion”: rescuing from suffering.

*

-Sutra text: “They further spoke in verse” to “we entreat you to expound it for the world.”

Praise: What follows consists of four and a half verses, divided into three sections:

– The first verse states that the Buddha possesses complete inner and outer virtues; therefore, they request him to turn the Dharma wheel.

– One and a half verses state that because there will be great benefit, they make the request.

– The final two verses state that because the Buddha comprehends and penetrates all things, they make the request.

This is the first section.

– The character Luân [倫] has the same meaning as the characters Loại and Đẳng [類, 等], meaning “equal or on the same level.”

*

-Sutra text: “Liberate us” to “sentient beings will also attain the same.”

Praise: This is the second section: because there will be great benefit, they make the request.

*

-Sutra text: “The World-Honored One knows sentient beings” to “will turn the unsurpassed wheel.”

Praise: This is the third section: explaining that because the Buddha comprehends and penetrates all things, they make the request.

Here, five things are known:

1) “What they contemplate,” namely their inclinations and resolute convictions.

2) “What they practice,” namely the paths that lead to various destinies.

3) “The power of wisdom,” namely whether their faculties are superior or inferior.

4) “Former lives,” namely the power of knowing former abodes.

5) “Karma,” namely the wisdom-power of knowing one’s own karma.

Their inclinations are what they cultivate and contemplate; “cultivating merit” refers to their own karma. Therefore, only these are briefly mentioned, while the other five powers are also included.

*

-Sutra text: “The Buddha told the bhiksus” to “quaked in six ways.”

Praise: What follows concerns the Brahma devas making offerings and requesting the turning of the Dharma wheel. There are two parts:

– The first part concerns the miraculous light, its illumination, and the quaking.

– The latter part concerns the request to turn the Dharma wheel.

The first part has three sections:

1) Causing the worlds of the ten directions to quake.

2) Illuminating the dark and obscure places.

3) Causing the Brahma palaces to quake and become illuminated.

This is the first section.

*

-Sutra text: “Within those lands” to “sentient beings suddenly appeared.”

Praise: This concerns the light illuminating the dark and obscure places, namely the two worlds between the Iron Encircling Mountains.

*

-Sutra text: “Moreover, throughout the domains of those lands” to “surpassing even the radiance of the devas.”

Praise: This is the section on “causing the Brahma palaces to quake and become illuminated.” It introduces the making of offerings and the request to the Buddha.

*

-Sutra text: “At that time, in the eastern direction” to “discussed this matter among themselves.”

Praise: What follows concerns making offerings and requesting the Buddha to turn the Dharma wheel.

This major passage is divided into five parts:

1) The eastern direction. 4) The other six directions follow the same pattern.

2) The southeastern direction. 5) The upward direction.

3) The southern direction.

Except for the final two directions, the text concerning each of the other directions contains four sections:

1/ Seeing the radiance, being astonished, and discussing it.

2/ Searching for the radiance and proceeding to the Buddha’s dwelling place.

3/ Paying homage, offering praise, and requesting the turning of the Dharma wheel.

4/ The Buddha silently assenting.

The first section has two points:

– First, the Brahma devas are astonished and inquire.

– Then, one Brahma deva makes a request.

This is the first section.

This applies generally to the Brahma kings of all four dhyanas, or perhaps only those of the first dhyana request the turning of the Dharma wheel, on account of the measure of Brahma merit. The text of this section has three points:

a) Light. b) Reflection. c) Discussion.

*

-Sutra text: “At that time, within that assembly” to “illuminating all ten directions.”

Praise: This is one Brahma deva making a request. Among the devas, when a being endowed with majestic virtue is about to be born, radiance first appears. Therefore, they wonder here whether a deva of great virtue is about to be born.

*

-Sutra text: “At that time, five hundred” to “investigate the meaning of this sign.”

Praise: This is the second section: searching for the radiance and proceeding to the Buddha’s dwelling place. It has two points:

1) Taking their palaces and flowers with them as they set out in search.

2) Seeing the Buddha and all rejoicing.

This is the first point.

*

-Sutra text: “They saw Great Universal Wisdom Excellence” to “requested the Buddha to turn the Dharma wheel.”

Praise: This is the section on seeing the Buddha and all rejoicing.

*

-Scripture text: “Thereupon the Brahma heavenly kings” to “ten yojanas high.”

Commentary: This is the third section: paying homage to and praising the Buddha, and requesting the Buddha to turn the Dharma wheel.

It has two points:

– First is making offerings.

– Second is requesting him to turn the Dharma wheel.

The first is in prose and has two parts:

– First, they pay homage and scatter flowers.

– Then they offer their palaces and ask him to accept them.

This is the first part.

*

-Scripture text: “Having made the flower offerings” to “we beseech you in your compassion to accept them.”

Commentary: Here they ask the Buddha to accept the palaces as dwellings.

*

-Scripture text: “At that time, the Brahma heavenly kings” to “all everywhere may obtain benefit.”

Commentary: These four verses are divided into three parts:

– The first 2 verses praise the five virtues of the Buddha.

– The following 1 verse states the reason for their coming here.

– The final 1 verse asks the Buddha to accept their offering.

This is the first part.

*

-Scripture text: “We have come here” to “we beseech you in your compassion to accept them.”

Commentary: The first verse gives the reason for their coming here; the following verse asks the Buddha to accept their offering.

*

-Scripture text: “At that time, the Brahma heavenly kings” to “deliver suffering beings.”

Commentary: Here they request him to turn the Dharma wheel.

*

-Scripture text: “At that time, Great Universal Wisdom Excellence” to “silently assented.”

Commentary: This is the fourth major section: the Buddha silently assents.

-Question: Why, at the time of nirvana, did the Buddha remain silent and not accept the offerings of others, whereas here his silence signifies assent to teach the Dharma to others?

Answer: According to explanations from ancient times, the Buddha’s countenance displayed different signs of ease or tension. Through these, those making the request knew whether he assented or did not assent.

It is also said that, through the manifestation of light from the Buddha’s body, they knew whether or not he accepted the offering.

It is further said that when the Buddha first attained enlightenment, he himself declared that ordinarily silence meant accepting a request, whereas at the time of nirvana silence meant not accepting a request.

Moreover, if he accepted food, according to the teaching he would have needed to recite a blessing over it. When the Buddha remained silent, they knew that he did not consent. When the Buddha was requested to teach the Dharma, however, his silence meant that he had complied with the request; even without his saying so, they knew that he had assented.

*

-Scripture text: “Furthermore, bhiksus” to “discussed this matter among themselves.”

Commentary: This is the second part, concerning the southeast.

The main text has four sections. The first is the astonishment and deliberation of the Brahmas.

*

-Scripture text: “At that time, amid that assembly” to “liberate suffering beings.”

Commentary: This is the first part: the Brahmas request the Buddha to teach the Dharma.

*

-Scripture text: “At that time, five hundred” to “requested the Buddha to turn the Dharma wheel.”

Commentary: This is the second part: seeking the radiant light and proceeding to the Buddha’s abode. It has two points:

– First, they take their palaces and flowers and set out in search of the Buddha.

– Then, upon seeing the Buddha, the heavenly assembly rejoices.

*

-Scripture text: “At that time, the Brahma heavenly kings” to “we beseech you in your compassion to accept them.”

Commentary: What follows is the third part: paying homage to and praising the Buddha, and requesting him to turn the Dharma wheel. It has two divisions:

– First is making offerings.

– Then is requesting him to turn the Dharma wheel.

This is the prose passage concerning the offerings.

*

-Scripture text: “At that time, the Brahma heavenly kings” to “we now reverently pay homage.”

Commentary: These four and a half verses praise the Buddha and are divided into four parts:

– 1 verse of praise and homage.

– 1 and a half verses praising the Buddha’s rarity.

– 1 verse praising the Buddha as the eye.

– 1 verse extolling the Buddha as a compassionate father.

This is the first division.

“Kalavinka” is the name of a bird with a beautiful song. Because its song is gentle, melodious, and clear, it is used as a simile.

*

-Scripture text: “The World-Honored One is exceedingly rare” to “the heavenly assemblies have diminished.”

Commentary: This praises the Buddha’s rarity.

*

-Scripture text: “Now the Buddha has appeared in the world” to “now we have encountered the World-Honored One.”

Commentary: The first verse extols the Buddha as the eye, and the following verse extols the Buddha as a compassionate father.

*

-Scripture text: “At that time, the Brahma heavenly kings” to “those of wholesome forbearance may increase.”

Commentary: This is the division in which they request the Buddha to turn the Dharma wheel. It praises the benefits brought forth by the Buddha.

“Those of wholesome forbearance may increase” refers to entering the noble path; its meaning may readily be understood.

*

-Scripture text: “At that time, Great Universal Wisdom Excellence” to “silently assented.”

Commentary: This is the fourth major section, concerning the Buddha’s silent assent.

*

-Scripture text: “Furthermore, bhiksus” to “because a Buddha has appeared in the world.”

Commentary: This is the third part, concerning the south. As before, it is divided into four divisions. This is the division in which they see the radiant light and, astonished, deliberate among themselves. It has two points:

– First, the Brahmas are astonished and deliberate among themselves.

– Then one Brahma makes a request.

*

-Scripture text: “At that time, five hundred” to “turn the Dharma wheel.”

Commentary: This is the second division: seeking the radiant light and proceeding to the Buddha’s abode. It has two points:

– First, they take their palaces and flowers and set out in search of the Buddha.

– Then, having seen the Buddha, the heavenly assembly rejoices.

*

-Scripture text: “At that time, the Brahma heavenly kings” to “we only beseech you in your compassion to accept them.”

Commentary: What follows is the third division: making offerings and requesting him to turn the Dharma wheel. Here, they first make offerings and then request him to turn the Dharma wheel.

This is the first point: first, two and a half verses praise the Buddha; then one verse asks the Buddha to accept their offering.

*

-Scripture text: “At that time, the Brahma heavenly kings” to “therefore proclaim the profound sound.”

Commentary: This is the division in which they request the Buddha to turn the Dharma wheel. Here, the prose passage comes first and the verses follow. The meaning of the text may readily be understood.

*

-Scripture text: “At that time” to “silently assented.”

Commentary: This is the fourth major section: the Buddha silently assents.

*

-Scripture text: “The southwest” to “was likewise the same.”

Commentary: This is the fourth division: the other six directions follow the preceding pattern. Their events and meaning are the same as above; to avoid prolixity, the text says that they follow the preceding pattern.

*

-Scripture text: “At that time, in the upper direction” to “because a Buddha has appeared in the world.”

Commentary: This is the fifth part, concerning the upper direction. It has the first three divisions but lacks the fourth division, “assent.”

This is the division in which they see the radiant light and, astonished, deliberate among themselves. It has two points:

– First, the Brahmas are astonished and deliberate among themselves.

– Then one Brahma makes a request.

*

-Scripture text: “At that time, five hundred” to “turn the Dharma wheel.”

Commentary: This is the second division: seeking the radiant light and proceeding to the Buddha’s abode. It has two points:

– First, they take their palaces and flowers and set out in search of the Buddha.

– Then, having encountered the Buddha, the heavenly assembly rejoices.

*

-Scripture text: “At that time, the Brahma heavenly kings” to “we beseech you in your compassion to accept them.”

Commentary: This is the third division: making offerings and requesting him to turn the Dharma wheel. It has two parts:

– First is making offerings.

– Then is requesting him to turn the Dharma wheel.

The first part is further divided into two parts: prose and verse. This is the prose passage.

*

-Scripture text: “At that time, the Brahma heavenly kings” to “universally deliver all beings.”

Commentary: These ten and a half verses are divided into four parts:

– The first 7 and a half verses praise the Buddha’s virtues.

– The next 1 verse expresses the joy arising from seeing the Buddha.

– The next 1 verse asks the Buddha to accept their offering.

– The final 1 verse is a dedication of merit.

The first part has two divisions:

– The first 2 verses introduce the subject.

– The following 5 and a half verses explain it.

This is the first division:

a) The first verse praises the Buddha’s ability to rescue beings from suffering.

b) The following verse praises the Buddha’s ability to bestow happiness.

– The character [免] here is read wǎn, and is also written [挽], meaning “to lead.” In some places it is written [勉], read miǎn, meaning “to encourage.” The Guoyu contains the sentence: “A father encourages his son; an elder brother encourages his younger brother.” Its meaning is like “exhorting and urging,” that is, encouraging someone to strive.

The character [萌] is read méng and means a sprout. It also has the same meaning as shǐ [始], “beginning.” “The ignorant multitude” refers to the ignorance of the masses. The Book of Han uses the character [眠], méng, to refer to the common people.

Nirvana is called the Gate of Amrita. This means that the noble path realizes the principle and is therefore called amrita, while the teaching is called the gate.

*

-Scripture: “In immeasurable kalpas past” to “many died and fell into the evil destinies.”

Commentary: Below are five and a half verses constituting the explanation. This is divided into two parts:

– The first four and a half verses discuss transmigration through birth and death.

– The final verse explains how the Buddha is able to save beings from suffering.

The first part is further divided into two:

– The first two verses: undergoing evil fruits.

– The following two and a half verses: committing evil causes.

This is the first part.

*

-Scripture: “They did not follow the Buddha to hear the Dharma” to “they constantly fell into the evil destinies.”

Commentary: This concerns the creation of evil causes. Its meaning may be readily understood. The passage has two parts:

– The first two and a half verses: householders committing evil deeds.

– The final verse: followers of non-Buddhist paths committing evil deeds.

“Pleasure” means the pleasant fruits among humans and devas. “The perception of pleasure” means the cause of pleasure.

Furthermore, “pleasure” is the pleasant object that is apprehended. “The perception of pleasure” is the perception that apprehends pleasure.

Again, “pleasure” is the intrinsic nature of pleasant feeling. “The perception of pleasure” is pleasure as the counteragent to suffering: it is merely when heat, cold, and so forth are temporarily suppressed and cease that this is provisionally designated as “pleasure.”

*

-Scripture: “The Buddha, the Eye of the World” to “therefore appears in the world.”

Commentary: This single verse explains how the Buddha is able to save beings from suffering.

*

-Scripture: “Having transcended all, he attained perfect enlightenment” to “they rejoiced as never before.”

Commentary: This is the second section, explaining that when sentient beings see the Buddha, joy arises in them.

*

-Scripture: “All our palaces” to “may all together attain the Buddha path.”