妙法蓮華經玄贊
Chinese title:妙法蓮華經玄贊
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-Sutra text: “The bhiksus” to “deeply enter meditative concentration.”
Commentary: The preceding passage explained the past cause that led them to retreat from the Great Vehicle and follow the Lesser Vehicle. The passage below explains the present result, causing them to know that they should relinquish the provisional and adopt the true. The text is divided into three parts:
1. Dharma. 2. Parable. 3. Combined exposition.
The first part is further divided into two:
– First, it explains that the present teaching is the true Vehicle.
– Then it explains why the former teaching was the provisional Vehicle.
The first is again divided into two parts:
– The first part: clearly knowing that the faculties of sentient beings have matured.
– The last part: explaining the One Vehicle.
This is the first part: the maturation of their faculties, which has five meanings:
1/ “The time for nirvana has arrived”: the faculties of sentient beings have matured. Fearing that the Buddha will enter nirvana, they therefore hear the Dharma with profound faith.
2/ “The assembly is also pure”: because their afflictions are only slight, for they have become free from defilement. At first, the Three Vehicles were taught to enable beings to escape the defiled world, since their impurities were grave. Now, having taught and transformed them over a long period, gradually causing them to leave impurity and defilement behind, they are therefore said to be pure.
3/ “Their faith and understanding are firm”: both their realization and understanding, and their realization and faith, are firm and cannot be obstructed or impaired.
4/ “They fully comprehend the Dharma of emptiness”: the Dharma of emptiness is of two kinds:
The emptiness of persons and the emptiness of dharmas. The emptiness of persons is that which is realized; the emptiness of dharmas is that which is known. Having realized the emptiness of persons, they subsequently heard the prajnaparamita teachings and came to know the emptiness of dharmas.
5/ “They deeply enter meditative concentration”: because they are all able to enter and emerge from the four dhyanas and nine successive concentrations.
This is stated with reference to sravakas and others who had originally retreated, but later again aroused the aspiration. Only when all five of these conditions are present can they know that the Two Vehicles are provisional vehicles and take refuge in the One Vehicle. Any other interpretation would be incorrect.
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-Sutra text: “He then assembled the bodhisattvas” to “only then do they attain extinction.”
Commentary: This is the teaching of the One Vehicle. When the four Vehicles are taught, that is the definitive meaning; teaching only the One Vehicle is an expedient means.
The Samdhinirmocana Sutra says: “Characteristics, arising, and ultimate meaning are all without intrinsic nature. Thus have I revealed them all.” If one does not understand this secret intention of the Buddha, one will lose the true path and be unable to reach the goal. Therein, the One Vehicle is established, but this does not mean that sentient beings are without distinctions in their natures.
The Srimala Sutra also says: “Good men who embrace the true Dharma are able to bear four kinds of burdens surpassing the great earth. That is to say, sentient beings who have not heard and who act contrary to the Dharma are brought to maturity through the wholesome roots of humans and devas.” Thus, when the Three Vehicles are taught here, among the medium and small grasses, “those who seek the Sravaka Vehicle are given the Sravaka Vehicle, and those who seek the Pratyekabuddha Vehicle are given the Pratyekabuddha Vehicle”; these two groups together constitute the medium grasses. As for “those who seek the Great Vehicle are given the Great Vehicle,” these constitute the great grasses.
It further says: “If the Tathagata teaches expediently according to their inclinations, there is only the One Vehicle and no other vehicle.” Therefore, one should know that, according to principle, teaching the One Vehicle is provisional, whereas teaching the four Vehicles is true.
The Samdhinirmocana Sutra says: “For sentient beings are not without distinctions in their natures.”
Now, in this sutra, because the Buddha is teaching and transforming those who had retreated but subsequently again aroused the aspiration for the Great Vehicle, it therefore says that the One Vehicle is true and the Two Vehicles are provisional. Only when their faculties had matured did he say: “There are no Two Vehicles by which extinction may be attained; only through the One Buddha Vehicle is extinction attained.”
The Nirvana Sutra says: “Whether it is said that all sravakas will attain Buddhahood, or that none of them will attain Buddhahood, the Blessed One says in both cases that my intent has not been understood.” Thus can the meaning of the sutra be clearly known, and one must also skillfully accord with the minds of the Buddhas and bodhisattvas. Yet because most of those in the present assembly were of the nature that had retreated, it is said that the One Vehicle is true and the Two Vehicles are provisional.
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-Sutra text: “Bhiksus, you should know” to “they will immediately accept it in faith.”
Commentary: This explains why the former teaching was provisional.
Through the wisdom of expedient means, the Buddha realized and penetrated the capacities, natures, and resolute understandings of sentient beings. Because sentient beings delighted in the Lesser fruition and were originally attached to the five desires, in order temporarily to eliminate for them the suffering of birth and death, I bestowed upon them the Lesser Dharma, causing them to abandon the five desires. The five desires are craving and attachment conditioned by the five sense objects.
Therefore, I first taught nirvana and established the conjured city to relieve their suffering. Having attained nirvana, if these people now hear the teaching that the One Vehicle leads to the place of jewels, they will immediately accept it in faith.
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-Sutra text: “Suppose, for example, five hundred” to “reach the place of jewels.”
Commentary: The exposition by parable follows below, and it has two parts:
– First is the parable explaining that the former teaching was provisional.
– Then is the parable explaining that the present teaching is true. This begins with the passage, “At that time, the guide knew that these people…” and continues below.
The first part contains four parables:
– The first parable: at the outset, guiding them away from the perilous place.
– The second parable: retreating only halfway along the road. This begins with the passage, “The people being guided,” and continues below.
– The third parable: conjuring a city for their sake. This is
the passage beginning, “The guide, possessing many expedient means,” and continuing below.
– The fourth parable: all the weary people take their rest. This begins with the passage, “At that time, the people were utterly exhausted,” and continues below.
The earlier chapter “Faith and Understanding” contained six parables illustrating how the former teaching was provisional. The present passage consists of the parables from that chapter, but omits the first two because, when they initially retreated, they had not yet turned toward the Lesser Vehicle. The Buddha had not yet established the conjured city; therefore, those are omitted here, and only the latter four parables are retained.
Alternatively, the first parable here, “at the outset, guiding them away from the perilous place,” encompasses the first and third parables in that chapter. The second parable here encompasses the second and fourth parables in that chapter. The final two parables here encompass the final two parables there. Although there are differences in how they are divided and combined, their meanings do not differ. The first parable has four meanings:
1/ Wishing to cross the evil region.
2/ Guiding them to the place of jewels.
3/ The caravan leader knows the road well.
4/ He sets forth to guide the way.
These are the first two meanings:
“Five hundred yojanas”: The True Dharma Lotus Sutra says that the five courses of birth and death are called “a perilous and evil road beset by many hardships.”
– The character Kuang [曠] has meanings similar to the characters Kong, Shu, Jiu, and Yuan: empty, sparse, long-lasting, and distant. The character Jue [絕] has a meaning similar to the character Jiong [迥]: utmost and exceedingly remote.
Within the round of birth and death there are no noble sages possessed of wisdom; it is like “an empty, desolate place, stretching on for a long time into the far distance, utterly remote and without people,” and is truly terrifying. The five fears and so forth are therefore called the “place of fear.” Another explanation is that the True Dharma Lotus Sutra merely sets forth the substance of the perilous road, rather than explaining the number associated with that perilous road.
The expression “five hundred” means that in sectioned birth and death, afflictions, karma, and suffering constitute three hundred; while in transformational birth and death, ignorance and suffering constitute two hundred. The ten afflictions and the ten courses of karma, together with the ten categories of resultant effects they induce, all mutually support one another. Combined, they make five hundred.
Below, it says that only after passing through three hundred yojanas was the conjured city established. If the number were calculated according to the five courses, it would simply be five. After passing through the three evil courses, one first enters the vision of truth; since the conjured city has not yet been seen, how could this be called having entered it? Therefore, the latter explanation should be followed.
“The place of precious jewels” refers to the fruition of Buddhahood: the Great Parinirvana. This is a parable for passing beyond the perils of the round of birth and death and only then reaching the stage of Buddhahood.
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-Sutra text: “There was a guide” to “wished to cross beyond this hardship.”
Commentary: This contains two meanings:
a) The caravan leader knows the road well.
b) The guide begins to lead the way.
“The guide” refers to the Buddha, who fully possesses five virtues:
1) He is intelligent and has keen faculties.
2) He possesses the wisdom to distinguish right from wrong.
3) He clearly discerns the ultimate and the conventional.
4) He has penetrating understanding and knows all things.
5) He skillfully knows the conditions of passage and obstruction along the perilous road.
“The road” refers to the “various destinies” of sentient beings.
“Passage” means the severing of the five abiding grounds.
“Obstruction” means the arising of the two hindrances. Because there are afflictions and karma, there is obstruction; when the causes of suffering are exhausted, there is passage.
“The guide begins to lead the way”: the meaning of the passage can readily be understood.
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-Scripture text: “The people being guided” through “now wish to turn back.”
Commentary: This is the second parable: turning back midway.
Before they have passed through sixty kalpas of cultivating the causes of the Mahayana, they grow weary of practicing the bodhisattva conduct; hence it is called “weariness midway.”
The Mahayana practices are difficult to cultivate and require undergoing every kind of hardship; hence it is called “utter weariness.” Because the period of weariness is long, it is called “utter weariness.”
They fear the ocean of noble practices and dread advancing in cultivation; hence it is called “fear.” Because they fear the cultivation of the Mahayana practices, it is called “fear.”
They are “unable to advance” in seeking the fruit of bodhi. The journey through three great kalpas lies before them, and “the road ahead is still long.” They retreat from the Mahayana and cease to study it, turning back to abide within the cycle of birth and death; hence it is said that they “now wish to turn back.”
This is stated only according to the doctrinal meaning. In reality, it is not the case that followers of the two vehicles in former times first addressed the Buddha and then retreated to abide in the Lesser Vehicle.
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-Scripture text: “The guide has many skillful means” through “conjures a city into being.”
Commentary: What follows is the third parable: establishing a city for sentient beings. It has four meanings:
1) He provisionally reflects.
2) He establishes the conjured city.
3) He urges them to abide there and not be afraid.
4) He explains the benefits of entering the city.
These are the first two meanings.
The Mahayana-samgraha says that the Mani heavenly drum, though free of deliberation, accomplishes its own work. Although there is no thought of exerting deliberate effort, there is spontaneous thought that follows the natural course of things. Although there is no actual deliberation, there is what is provisionally termed “deliberation.” Because the Buddhas turn their attention six times and contemplate sentient beings by day and night, the meaning is likewise similar to deliberation.
“Having passed three hundred yojanas”: if the five destinies are spoken of as five hundred, this means that they have passed beyond fragmentary birth and death and escaped the three realms—the desire realm, the form realm, and the formless realm. Alternatively, causing them forever to escape the three evil destinies is called “three hundred.” This resembles the latter three of the five lower fetters, such as the view of a self, which are only spoken of at that point, although in reality they have already been severed at the beginning. Humans and devas may escape fragmentary birth and death, but humans and devas still remain subject to transformational birth and death; therefore, it is not called complete escape.
According to the orthodox explanation, fragmentary birth and death comprises afflictions, karma, and suffering. Escaping these three is therefore called “passing three hundred yojanas,” because nirvana lies at the stage of the fruit beyond training.
“Conjures a city into being”: the treatise says that this is the city of dhyanas and samadhis. Having passed beyond that city, they are caused to enter the city of great nirvana. Therefore, the Buddha says that it is “established.” Because it originally has no real substance, it is called “conjured.” Within that city, the mind realizes cessation and accords with meditative concentration, becoming fully endowed with pliancy and capable of subduing the various heavy burdens of the afflictions. Because it is attained through the Buddha’s teaching and transformation, it is called “conjured into being.”
“One” city: the principle of cessation is nondual. It is called “one” in contrast to the distant wisdom of all modes, namely the Buddha Vehicle. Furthermore, although it is provisional and differs for each individual, it is called “one” because its provisional meaning is the same.
Furthermore, because practitioners of the two vehicles differ in their realization, the verse below says, “Because it is a place of temporary rest, it is spoken of as two.” Since the provisional is posited in contrast to the true, and the true is already nondual, how could the provisional not also be one? This is a parable for nirvana with remainder. Because afflictions and karma have been severed, future suffering will not arise, and nirvana without remainder will actually be attained.
Since the residual body and wisdom still remain, it is not yet called realization. Only after the subsequent body and wisdom have ceased is it called realization. It is like the cessation of perception and sensation being unconditioned; this is stated with reference to its final consummation.
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-Scripture text: “He tells the people” through “you will also be able to proceed.”
Commentary: This contains two meanings:
a) He urges them to abide there and not be afraid.
b) He explains the benefits of entering the city. This is the passage beginning with “If you enter this city.”
They need not fear the Mahayana and refuse to cultivate it. Furthermore, upon entering this city, they may act as they wish and cultivate according to their ability. Temporarily setting aside the manifest meaning of the true vehicle, he secretly establishes the expedient provisional vehicle.
There are two benefits of entering the city:
1) They obtain peaceful joy and quell their sufferings.
2) They proceed toward the state of Buddhahood and can thereafter cultivate it gradually.
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-Scripture text: “At that time, the people who were utterly weary” through “they thought they had attained peace.”
Commentary: This is the fourth parable: all the weary people rest. It has two sections:
– The first section: initially, while at the stage of training, they are satisfied and rejoice. Its meaning is to praise their joyful minds and urge them to avoid the perilous road.
– The latter section: afterward, at the stage beyond training, they accomplish the path and attain liberation.
First, they “enter the conjured city” and realize cessation with remainder. They “give rise to the thought that they have attained cessation,” because they have transcended birth and death and become free from suffering and its accumulation, although in reality they have not yet become free from transformational birth and death.
It is said that “they give rise to the thought that they have attained cessation and give rise to the thought that they have attained peace” because they have attained the stage of the path beyond training and realized cessation and the path. Yet they have not attained the true peace of great nirvana; therefore, it is said that they give rise to the thought that they have attained peace. They then give rise to the four knowledges: “My births are exhausted; the holy life has been established; what had to be done has been done; I shall not undergo further existence.”
The Srimala Sutra says: “Because arhats have not accomplished all the immeasurable merits, it is said that their attainment of nirvana is a skillful means of the Buddha.” It further says, “The four ultimate knowledges and the attainment of a resting place in which to recover one’s strength are also the Buddha’s skillful explanation of nirvana with remainder, which is not of definitive meaning.”
Therefore, this conjured city is provisionally established by the Buddha as an expedient. Formally, they give rise to the wisdom of the emptiness of beings and realize the principle of the emptiness of beings; thereafter, afflictions do not arise. This is called “entering the city.” At that moment, these two thoughts—the thought of having attained cessation and the thought of having attained peace—are absent. Afterward, upon entering a mundane meditative concentration and looking back upon the previous stage of the path, they then give rise to these two thoughts.
Because followers of the two vehicles realize a provisional cessation as nirvana, it is said that before entering and abiding in the conjured city, they originally did not possess the wisdom of all modes of the two vehicles. The disciples of the two vehicles leave the burning house but do not mount the carts. The carts, or vehicles, signify that they are not compelled. After leaving the burning house, they seek the city. The city is established along the road; therefore, it is said that they “enter it directly.” These doubts have all been answered as before.
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-Scripture text: “At that time, the guide” through “it was merely a place to stop and rest.”
Commentary: What follows is the second section, the parable revealing that the true vehicle is now being taught. It has two parts:
1) First, he indicates the dissolution of the conjuration.
2) Afterward, he formally reveals the true vehicle.
“Dissolving the conjuration” means guiding them toward the Mahayana and explaining that the nirvana of the two vehicles is a provisional cessation acquired through discernment; hence it is called “dissolving the conjuration.” It does not mean that he actually uses spiritual powers to destroy that conjured city. The sutra says: “He tells them, ‘Proceed onward! The great city was conjured by me.’” This means that by speaking these words, he dissolves the conjured city.
“The treasure-place to which they are going is nearby” (khứ lai bảo xứ tại cận): this indicates the true vehicle. Although they are still those beyond training who practice the Great Vehicle by a circuitous route and are slower than those of sudden awakening, compared with those still in training who turn their minds toward it, they are exceedingly swift; therefore it is said to be “nearby” (tại cận).
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-Sutra text: “Bhiksus” to “you should go on and cross over.”
Commentary: Below is the section correlating the teaching with the parable. It has two divisions:
– The first division correlates the teaching that what was taught formerly was provisional.
– The latter division, from “If sentient beings abide in the two grounds” onward, correlates the teaching that what is taught now is true.
The first division contains three points:
1) Correlating the teaching about initially leading them out of the dangerous place.
2) Correlating the teaching about their retreat midway. This is the passage from “If sentient beings merely hear” onward.
3) Correlating the teaching about the Buddha’s expounding the conjured city for them. This is the passage from “The Buddha knows this state of mind” onward.
It does not correlate the teaching with the fourth part of the parable, “The weary multitude all rest.” The intent is to explain the two paths, provisional and true, not expressly to explain resting in order to relieve suffering.
This is the first point.
“To go” (khứ): to proceed toward nirvana.
“To cross over”: to transcend the cycle of birth and death.
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-Sutra text: “If sentient beings” to “only then can they accomplish it.”
Commentary: This correlates the teaching with “their retreat midway.”
If only the Buddha Vehicle were praised, sentient beings could not thereby attain deliverance. Because they would have to “endure diligent toil for a long time,” they would retreat and fall away.
“The Buddha-path is long and distant”; the period of weariness would be prolonged because they would have to “endure diligent toil for a long time.” Therefore, they fear practicing the Great Vehicle.
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-Sutra text: “The Buddha knows this state of mind” to “speaks of two kinds of nirvana.”
Commentary: This correlates the teaching with the Buddha’s expounding the conjured city for them.
“The Buddha knows” that before the Great Vehicle their minds are “timid and weak,” and that, being “base and inferior,” they delight in the Lesser Vehicle. Therefore, “midway along the road, he speaks of two kinds of nirvana.”
The two kinds of wisdom realized by practitioners of the two kinds of capacities are called “two kinds of nirvana.” Both of these two kinds of nirvana are merely nirvana with remainder. It does not mean that the two kinds are nirvana with remainder and nirvana without remainder.
As stated above, it is “one city”: in relation to the True it is provisional, and in relation to Principle, the conjured city is one phenomenon. In principle there is no difference. Thus, here, in relation to the capacities that cultivate the causes and realize wisdom, they are called two kinds of nirvana; there is no contradiction.
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-Sutra text: “If sentient beings abide in the two grounds” to “distinguishingly taught them as three.”
Commentary: This correlates the teaching that what is taught now is true.
It has two sections:
– The first section: the Dharma teaching that extinguishes the conjured city and reveals the true.
– The latter section: correlating the teaching about extinguishing the conjured city and revealing the true.
This is the first section, which contains two points:
+ First: it teaches that those attainments are not true.
+ Second: it explains the intent behind the Two Vehicles.
“What you have cultivated is not yet complete”: The Srimaladevi Sutra says: “Because arhats and pratyekabuddhas still have residual conditioned birth that has not been utterly extinguished, there remains birth; because there remains residual pure conduct that has not been fulfilled, they are not purified; because their task is not ultimate, there are still things to be done; because they have not passed beyond that [transformational birth and death], there are still things to be eliminated. Because these have not been eliminated, they remain far from the realm of nirvana.”
“What you have cultivated is not yet complete”: this means that there are still things to cultivate within the Noble Truth of the Path, because wisdom concerning the emptiness of dharmas, which belongs to the Truth of the Path, still remains to be cultivated. Thus, this statement encompasses the other things that must be cultivated and learned.
“The ground in which you abide” (nhữ sở trụ địa): the pure conduct that you have established is wisdom belonging to the Truth of Cessation, whereby you realize the ground of nirvana with remainder.
“Near the Buddha’s wisdom”: this means that what has been realized is not yet true.
Because residual pure conduct has not yet been fulfilled, it is not purified; that is, the cognitive obstructions have not been extinguished.
Because they have not attained non-abiding nirvana, they “must examine and carefully consider” that the two kinds of wisdom cognizing the Truth of Suffering and the Truth of Origination are likewise not true, and that “the nirvana you have attained is not real and true.”
Moreover, when the Two Vehicles were first taught, the intent was to say that they “were merely the Tathagata’s power of skillful means.”
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-Sutra text: “Just as that guide” to “was merely conjured by me.”
Commentary: This correlates the teaching about extinguishing the conjured city and revealing the true.
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-Sutra text: “At that time, the World-Honored One” to “rained down even more exquisite flowers.”
Commentary: Below are forty-nine and a half stanzas, divided into two sections:
– The first section consists of thirty and a half stanzas: verses recounting the previously related events of the Tathagata Great Universal Wisdom Excellence, explaining the causes of the distant past so that they may recall how they retreated from the Great Vehicle to follow the Lesser Vehicle.
– The latter section consists of nineteen stanzas: verses using the parable of the conjured city to reveal the present result, causing them to relinquish the provisional vehicle and adopt the true vehicle.
The first section is further divided into two parts:
– Part 1 consists of twenty-eight and a half stanzas, versifying the causes and conditions of the past.
– Part 2 consists of two stanzas, concluding with an exhortation not to be afraid.
Part 1 is further divided into two sections:
a) The first section consists of twenty-seven and a half stanzas, verses identifying the events concerning the Buddha himself.
b) The latter section consists of one stanza, a verse identifying the events concerning the disciples.
In the first section, the prose passage has two divisions:
+ The first division teaches how long ago that Buddha entered extinction.
+ The latter division formally explains the events of that Buddha.
Here, only the latter division is versified, because the first has already been versified. The events of that Buddha are divided into four sections in the prose passage. It is the same here also, being divided into four passages:
1/ The first passage consists of four stanzas, elucidating that Buddha’s attainment of the path.
2/ The second passage consists of thirteen stanzas, concerning the Buddha’s formal turning of the Dharma wheel.
3/ The third passage consists of nine and a half stanzas, concerning the sons’ succession and transmission of the lamp.
4/ The fourth passage consists of one stanza, identifying them as the Buddhas of the present day.
The first passage has two sections:
– The first three stanzas versify how the Dharma did not become manifest before him.
– The final stanza explains the Buddha’s attainment of the path.
The length of the Buddha’s lifespan is not versified. This first section is further divided into two:
– The first stanza states that the Dharma did not become manifest before him.
– The latter two stanzas concern offerings of flowers and music.
This is the text of these two divisions. The setting out of the seat is not versified. The prose passage mentions only the Brahma gods raining down flowers. Here, the Eight Classes of Beings are added.
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-Sutra text: “Those sixteen sons of the Buddha” to “all shook throughout.”
Commentary: Below is the second passage, consisting of thirteen stanzas, versifying the turning of the wheel of the true Dharma. It has two sections:
– The first eight stanzas form the section of entreaty.
– The latter five stanzas form the section of the actual turning.
The section of entreaty is further divided into two:
– The first three stanzas: the entreaty of the sixteen sons. There are no offerings.
– The latter five stanzas: the entreaty of the Brahma kings.
This is the first section.
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-Sutra text: “The worlds in the eastern direction” to “having been entreated, he sat in silence.”
Commentary: Below are five stanzas versifying the entreaty of the Brahma kings:
– The first three stanzas concern the eastern direction.
– The latter two stanzas concern the other directions.
This is the first section. The text also has four parts. They may be understood according to the preceding explanation.
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-Sutra text: “The three directions and the four intermediate directions” to “turn the unsurpassed Dharma wheel.”
Commentary: This is the entreaty from the other directions.
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-Sutra text: “World-Honored One of immeasurable wisdom” to “you should know.”
Commentary: Below are five stanzas versifying the actual turning.
They have two sections:
– The first two stanzas: the Buddha consents to expound the Dharma for them.
– The latter three stanzas: sentient beings obtain benefit.
This is the first section.
“From ignorance down to aging and death,
All arise conditionally from existence.”
This explains the meaning of ignorance conditioning formations, and formations conditioning consciousness, down to birth conditioning aging and death, as stated in the prose passage.
Here, “birth” does not refer to the link of Birth among the twelve links of dependent origination; it is the word “arise” in the expression “capable of giving rise.” Here, “existence” does not refer to the link of Existence; it is “existence” in the pair “existence and nonexistence.”
This means that the link of formations arises from the generative condition of the link of ignorance, and therefore comes to be. The substance of the link of consciousness arises from the generative condition of the preceding link of formations, and therefore comes to be. Thus, down to aging-and-death, each also arises from the generative condition of the preceding link of birth, and therefore comes to be. They do not arise from no cause or from unequal causes, but all arise from conditions. This also makes clear that ignorance comes to be from the generative condition of aging-and-death; revolving in this manner without beginning or end, it is therefore called dependent origination.
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-Sutra text: “When this Dharma was proclaimed” to “its limit could not be reached.”
The Commentary states: This explains the benefits attained by sentient beings:
a) The first verse: the first assembly.
b) The following verse: the second assembly.
c) The final verse: the third and fourth assemblies.
– The character [ ] is read as gai and is a numerical term. According to Comprehensive Account of Customs, ten thousand is a myriad; ten myriads are a hundred million; ten hundred-millions are a trillion; ten trillions are a jing; and ten jing are a gai (that is, one hundred trillion).
Gai also denotes a large number. Thus, the preceding prose passage speaks of six million kotis of nayutas. Nayuta here means gai.
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-Sutra text: “At that time, the sixteen princes” to “their wisdom-eye was supremely pure.”
The Commentary states: Below is the third section, explaining how the sons continued the transmission of the lamp. The prose has five parts, but here there are only four:
– The first two verses: leaving home and making the request.
– The following two and a half verses: the Buddha promises and formally teaches the Dharma.
– The next four verses: the sons transmit the lamp.
– The final verse: those continually taught and transformed attain benefit.
This is the first part; only the fourth topic, in which the Buddha rises and praises them, is absent.
“Attendants who guard, assist, and follow” refers to the supporting ministers.
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-Sutra text: “The Buddha knew the minds of the young ones” to “verses as numerous as the sands of the Ganges.”
The Commentary states: This is the second part: the Buddha promises and formally teaches.
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-Sutra text: “After that Buddha had taught the sutra” to “assemblies as numerous as the sands of the Ganges.”
The Commentary states: This is the third part: the sons transmit the lamp. It has three subdivisions:
– The first verse: the Buddha enters quiescent samadhi.
– The following two verses: the sons transmit the lamp.
– The final verse: explaining the number of sentient beings who were delivered.
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-Sutra text: “After that Buddha entered nirvana” to “they were always born together with their teachers.”
The Commentary states: This is the fourth part: those who were taught and transformed continually attained benefit.
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-Sutra text: “Those sixteen novices” to “all attained perfect enlightenment.”
The Commentary states: This one verse connects them with the Buddhas of the present.
The above four sections comprise twenty-seven and a half verses. Taken together, they form the first correspondence: the account of the Buddha himself.
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-Sutra text: “At that time, those who heard the Dharma” to “gradually taught and transformed them in the Buddha Way.”
The Commentary states: This one verse connects the account of the disciples.
Together with the preceding verses, there are twenty-eight and a half verses concerning the past causes and conditions: retreating from the Great Vehicle and following the Lesser Vehicle.
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-Sutra text: “I was among the sixteen” to “Be careful and do not be afraid.”
The Commentary states: These two verses conclude the present teaching and exhort them not to fear.
The above comprises thirty and a half verses concerning the past causes and conditions, causing them to recollect how they retreated from the Great Vehicle and followed the Lesser Vehicle. This explains the account of the Buddha Great Universal Wisdom Excellence.
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-Sutra text: “Suppose there were a dangerous and evil road” to “rescuing those in distress in that perilous place.”
The Commentary states: Below is the second major section. Its nineteen verses explain the present result, enabling them to know that they should relinquish the provisional and take up the true. This is the parable of the phantom city, divided into two parts:
– Eleven and a half verses: verses on the parable.
– Seven and a half verses: verses applying the parable. The Dharma teaching itself is not versified.
The first part is further divided into two subdivisions:
– Nine verses: the parable of “the provisional vehicle taught in the past.”
– Two and a half verses: the parable of “the true vehicle taught now.”
The text of the first subdivision has four topics:
+ The first three verses: the parable of “first leading them away from the perilous place.”
+ The following verse: the parable of “turning back midway.”
+ The next four verses: the parable of “establishing a phantom city for them.”
+ The final verse: the parable of “all the weary people resting.”
This first topic is further divided into three:
+ One verse: the road is perilous and filled with difficulties.
+ One verse: they wish to cross it, but the road is long.
+ One verse: the guide rescues them from danger.
“There are many ferocious beasts” refers to afflictions and the fruits of evil karma.
“There is no water” refers to the absence of the teachings of the Buddha-Dharma.
“There is no grass” refers to the absence of the principles and meaning of the Buddha’s teaching.
The Buddha is the great guide who remains upon the perilous road of birth and death to rescue all those beset by suffering.
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-Sutra text: “All the people were weary” to “and here wished to turn back.”
The Commentary states: This is the second topic: the parable of turning back midway.
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-Sutra text: “The guide thought thus” to “and lose the great treasure.”
The Commentary states: This is the third topic, consisting of four verses: the parable of establishing a phantom city for them. It is divided into three:
– The first verse: giving rise to the thought.
– The following two verses: magically creating it.
– The final verse: exhorting them to enter the phantom city.
This is the first topic.
*
-Sutra text: “After a moment, he devised an expedient means” to “men and women filled it everywhere.”
The Commentary states: This is the topic of magical creation—the conjuring of the city.
“Walled city” refers to nirvana with remainder. The city itself is the enclosing wall. Within it, sentient beings take “ultimate emptiness” as their houses.
The Vimalakirti Sutra says:
“The dwelling is emptiness in the ultimate sense;
Its adornments are the flowers of the factors of enlightenment.
The gardens are dharanis;
The Great Dharma is the trees,
And the nine concentrations are the rivers.
The eight liberations are the bathing pools;
The three gates of liberation are the multistoried gateways.”
“Multistoried gateways” means lofty towers, because they rise above non-Buddhist paths and utterly transcend birth and death, and because one enters the abode of emptiness through them.
The Dharma of the truth of ultimate reality is “male”; this is the true wisdom realizing the emptiness of persons. The mind of compassion is “female,” for it comforts and nurtures sentient beings.
This meaning is explained on the basis of the Vimalakirti Sutra.
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-Sutra text: “Having conjured that city” to “each may enjoy whatever he wishes.”
The Commentary states: This is the third topic: exhorting them to enter the phantom city.
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-Sutra text: “After the people had entered the city” to “they thought that they had attained deliverance.”
The Commentary states: This is the fourth topic: the parable of all the weary people resting.
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-Sutra text: “When the guide knew that they had rested” to “we shall together reach the place of treasure.”
The Commentary states: This is the second section, the verses on the parable of “the true vehicle taught now.”
– First, one verse explains that the phantom city must be extinguished.
– Then, one and a half verses formally reveal the true vehicle.
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-Sutra text: “I too am likewise” to “all that had to be done was completed.”
The Commentary states: Below is the second major section, consisting of seven and a half verses that apply the parable. It is divided into two parts:
– The first two and a half verses: verses applying “the provisional vehicle taught in the past.”
– The following five verses: verses applying “the true vehicle taught now.”
This is the first part. It contains three meanings:
+ The first half-verse: first leading them away from the perilous place.
+ The following verse: turning back midway.
+ The final verse: establishing a phantom city for them.
*
-Sutra text: “Having known that they had reached nirvana” to “I teach them the true Dharma.”
The Commentary states: Below are five verses applying “the true vehicle taught now.” They have three parts:
– The first verse: introducing the true vehicle taught now.
– The following three verses: exhorting them to relinquish the provisional and take up the true.
– The final verse: the conclusion.
This is the first part.
*
-Sutra text: “Through the power of the Buddhas’ expedient means” to “only then is there true extinction.”
The Commentary states: This exhorts them to relinquish the provisional and follow the true:
– The first verse: exhorting them to relinquish the provisional.
– The following one and a half verses: exhorting them to take up the true.
*
-Sutra text: “The Buddhas are guides” to “leading them into the Buddha’s wisdom.”
The Commentary states: This is the conclusion of the preceding section.
CHAPTER: THE BESTOWAL OF PREDICTIONS UPON FIVE HUNDRED DISCIPLES
Distinguished through three approaches:
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 faculties received predictions after hearing the Dharma once. Those of middling faculties received predictions after hearing the Dharma twice. Now those of inferior faculties, after hearing the Dharma three times, have become capable of understanding and awakening; therefore, predictions are bestowed upon them. For precisely this reason, this chapter exists.
2. The Treatise states that this is to eliminate the fifth kind—the indeterminate persons among the seven kinds of sentient beings possessing the nature of afflictions and the seven kinds of overweening pride. Because this fifth kind is fainthearted, gives rise to false understanding, and develops overweening pride, the Buddha taught them the parable of the jewel fastened to the robe.
This means that their minds are distracted and genuinely unsettled. Although they possessed roots of goodness of the Great Vehicle in the past, they neither saw nor knew this themselves. They do not seek the Great Vehicle but, being of lowly aspiration, give rise to false understanding and regard their attainment as the foremost vehicle.
To counteract this, the parable of the jewel fastened to the robe is taught.
Therefore, the Treatise further states: for this fifth kind, their roots of goodness from the past are revealed to them so that they may recollect them, and they are taught to enter samadhi. These are learners and ordinary beings who cling to the two vehicles as ultimate and do not know of their roots of goodness of the Great Vehicle from the past. They are now caused to enter concentration and recollect those roots of goodness of the Great Vehicle. This is like secretly fastening a precious jewel to the robe of a drunken man lying prostrate. For this reason, this chapter exists.
3. Among the ten kinds of unsurpassedness, the fourth is unsurpassedness in causing comprehension; therefore, the parable of the jewel fastened to the robe is taught. This means that former conditions are explained so that understanding may arise and they may know that they possess the wondrous treasure of roots of goodness of the Great Vehicle. For this reason, this chapter exists. This is the remaining meaning.
4. The Treatise explains that predictions are manifested in six ways:
1) Individual prediction: as in the cases of Sariputra and the four great sravakas.
2) Common prediction: as in the case of the five hundred disciples—Pūrṇa and the others—together with twelve hundred others, all of whom share a common designation. This was something no one knew, and all the persons mentioned above received predictions at the same time. For this reason, this chapter exists.
However, Maitrāyaṇīputra is called Dharma Radiance, while the others are called Universal Radiance. The meaning of “Radiance” is the same and thus applies to many. Because they share the same name, this is called a Common Prediction.
II. EXPLAINING THE TITLE OF THE CHAPTER.
– The character [受] is pronounced “shou.” The Jade Chapters explains that this character has meanings corresponding to “to contain,” “to accept,” “to receive,” and “to obtain.”
“Five hundred” indicates the number.
“Disciples” indicates the persons.
“Receiving predictions” indicates the event.
The title is derived from these three: the five hundred disciples receive and accept the Buddha’s predictions.
Receiving and accepting the Buddha’s predictions is called “Receiving Predictions.” This is an explanation according to the dominant term.
III. RESOLVING QUESTIONS.
—Question 1: Among the ten kinds of unsurpassedness and the seven parables, the fastening of the jewel is discussed. Why is that not taken as the title of the chapter, while the chapter is instead called “Receiving Predictions”?
Answer: Once their faculties had matured and they had generated the aspiration, predictions were given to them; only afterward was the parable of “fastening the jewel” taught. The title is based on the initial event; therefore, the chapter is called “Receiving Predictions.”
—Question 2: Those of superior faculties and the others all comprehended before receiving predictions. Why, then, did the five hundred disciples comprehend only after receiving predictions? The point is that the fastening of the jewel represents the comprehension of the five hundred disciples.
Answer: Those of superior and middling faculties did not need to await predictions; upon hearing the teaching, they had already understood. Those of inferior faculties, however, were dull by nature. Only after predictions had been given did joy arise in them; once that joy had arisen, they made their comprehension clear. Therefore, their comprehension differs from that of the previous two groups.
Furthermore, Pūrṇa, who was of inferior faculties, had already comprehended beforehand. The five hundred disciples of inferior faculties, after receiving their predictions, merely explained their original intent more fully. Because their comprehension was profound and weighty, it was not that they comprehended only at that time; rather, they had already comprehended beforehand.
—Question 3: In this chapter, Pūrṇa and twelve hundred persons all receive predictions. Why is only the prediction of the five hundred disciples used as the title of this chapter?
Answer: There are four explanations:
1) The five hundred disciples were present in the assembly and received predictions directly before the Buddha. The other twelve hundred were not present in the assembly and did not receive them directly before him.
2) The five hundred disciples personally received predictions from the Buddha. As for the other twelve hundred, the Buddha instructed in verse that the predictions be transmitted to them.
3) Those five hundred received individual predictions from the Buddha; that is, he predicted them one after another and separately described their characteristics. The other twelve hundred received only a collective prediction from the Buddha, without their individual characteristics being clearly described.
4) Those five hundred were able to give rise to comprehension and taught the parable of “fastening the jewel.” The other twelve hundred had no separate expression of comprehension. Pūrṇa alone was too small a number; therefore, only the five hundred disciples, being a complete number, were used for the chapter’s title. The twelve hundred were not used for the chapter’s title because their number was incomplete.
*
—Sutra text: “At that time Pūrṇa” to “powers of spiritual penetration.”
Commentary: This is the principal passage of the chapter and is divided into three parts. The third cycle of teaching the Dharma has four parts. The preceding portion was the Buddha’s teaching, so three parts remain below:
– First, Pūrṇa mentally reflects and comprehends.
– Next, from “At that time the Buddha addressed” onward, the World-Honored One speaks to confirm and recount it.
– Finally, from “The bhiksus such as Pūrṇa and the others also, in the presence of the seven Buddhas” onward, the Buddha formally bestows predictions.
One person is placed first, but the others are in principle likewise. By raising one corner, the other three corners are moved as well.
This opening passage has two parts:
– The first explains comprehension and reverence.
– The second explains mental reflection and awakened understanding.
The first is further divided into two:
– First, it explains what was comprehended.
– Afterward, it explains reverence.
This is the first part.
There are four things comprehended:
1) Comprehension of the teaching of the Dharma: proximately, they comprehended the conjured city and the place of treasure. Remotely, they comprehended the principle of first teaching the provisional and afterward the real in the Skillful Means Chapter.
2) Comprehension of predictions: proximately, they comprehended the statement at the end of the Prediction Chapter: “My disciples, replete with majestic virtue, number five hundred. All should receive predictions, and in a future age they shall all become Buddhas.” Remotely, they comprehended the predictions bestowed upon Sariputra and the others thereafter.
3) Comprehension of causes and conditions from former lives: proximately, they comprehended the more recent events concerning the sixteen princes. Remotely, they comprehended the meaning of Sariputra’s statement in the Skillful Means Chapter, “Life after life, we formerly followed the Buddha and received his transforming instruction,” and the statement by the Buddha in the Parable Chapter, “Long ago, I taught and transformed you, causing you to aspire to the Buddha Way.”
4) Comprehension of spiritual powers: proximately, they comprehended such matters as the creation of the conjured city in the preceding parable. This was the spiritual penetration of miraculous manifestations, realized through knowledge, by which the Buddha could conjure and establish it midway along the road. They also comprehended how the Buddha Great Universal Wisdom Excellence sat at the place of enlightenment for ten kalpas, caused the ten directions to quake, emitted light that shone far throughout the ten directions, and how the Brahma kings, seeing that radiance, all came and assembled, and so forth.
Remotely, they comprehended how, when Buddha Sakyamuni first convened the assembly, he caused the earth to quake, flowers to rain down, and light to shine far away, as well as the statement in the Skillful Means Chapter: “When I conceived this thought, the Brahma kings consoled and exhorted me, saying, ‘Excellent! Sakyamuni,’” and so forth. All these are the spiritual powers of the Buddhas.
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-Sutra text: “Having attained a Dharma never before possessed” to “their eyes never leaving him even for a moment.”
Commentary: This elucidates their “reverence.” There are eight aspects:
1) Attaining a rare Dharma.
2) Purity of mind.
3) Exultation.
4) Rising from their seats.
5) Approaching the Buddha.
6) Bowing at his feet.
7) Withdrawing and standing still.
8) Gazing reverently upon the Buddha.
*
-Sutra text: “And they thought thus” to “the original aspiration in the depths of our hearts.”
Commentary: This elucidates their mental comprehension and acceptance.
First, they praise the Buddha’s lofty virtue; afterward, they explain their own single-minded comprehension and acceptance.
“Understanding and acceptance in one’s sentiments” refers to understanding and aspiration—the quest for the path. Since the objects of understanding are not merely one, the capacity for understanding is likewise profound and extensive.
“It cannot be fully expressed in words” means that the Buddha knows our hearts, so what need is there to recount everything in exhaustive detail?
*
-Sutra text: “At that time, the Buddha addressed” to “Maitreyaniputra?”
Commentary: What follows is the third major section of the third cycle: the World-Honored One speaks to confirm and recount it. There are three parts:
– First, the Buddha asks everyone whether they see him.
– Next, from “I have always praised him” onward, the Buddha praises his present merits.
– Finally, from “You should not think” onward, the Buddha speaks of his former merits.
This is the first part.
Here, the word “see” has the meaning of “recognize.” It is not that everyone’s eyes fail to see him, but rather that their minds do not recognize the nature of his virtue.
Furthermore, “see” also means to look or behold. He is presently standing before you; do you see him?
Furthermore, although everyone sees him, they may not necessarily have taken notice of him. Since the Buddha now wishes to speak of his virtue, he asks, “Do you all see him?” Wishing to cause sentient beings to look closely, contemplate, and examine him carefully, he asks, “Do you see him?”
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-Sutra text: “I have always praised him” to “all kinds of merits.”
Commentary: What follows is praise of his present merits.
There are two topics: first, praise of the person; afterward, praise of his virtues.
The praise of his virtues has two parts: first, general praise; afterward, specific praise.
This passage praises the person and gives general praise of his virtues.
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-Sutra text: “Diligently protecting and preserving” to “eloquent in discourse.”
Commentary: This specifically praises his virtues.
There are five:
1) Assisting in proclaiming the true Dharma.
2) Knowing how to reveal to the fourfold assembly the benefits of the teaching.
3) Knowing how to explain the Buddha-Dharma.
4) Benefiting his fellow practitioners.
5) Possessing eloquent and skillful speech in debate.
– The character Nhiêu [饒] means abundant; “phong” means generous, beneficial, and plentiful.
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-Sutra text: “You should not think” to “was also foremost.”
Commentary: What follows discusses his former virtues. There are ten virtues. Two are given here:
1) Assisting in proclaiming the Dharma, becoming a stronghold protecting the Dharma, upholding the true Dharma, and embracing the true Dharma.
2) Becoming a supreme person.
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-Sutra text: “Moreover, in the presence of the Buddhas” to “without any doubts.”
Commentary: Here there are four virtues:
1) Comprehending the principle of the two kinds of emptiness, because he contemplates existence from the standpoint of emptiness.
2) Attaining the four unhindered eloquences, because he abides on the Stage of Excellent Wisdom.
3) Constantly examining and clearly understanding what is proclaimed, because it accords with what he has realized and he has forever transcended that which is expressed.
4) Having no further doubts, because both kinds of doubt—concerning principle and concerning phenomena—have been exhausted.
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-Sutra text: “Fully endowed with the bodhisattva’s powers of spiritual penetration” to “hundreds of thousands of sentient beings.”
Commentary: Here there are three virtues:
1) Being endowed with spiritual powers, because these constitute the great activity of the Dharma Cloud Stage.
2) Cultivating pure conduct, because he always maintains the bodhisattva’s three collections of precepts.
3) Quietly bringing great benefit, because he benefits sentient beings by means of the Lesser Vehicle Dharma.
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-Sutra text: “Moreover, he transformed immeasurable” to “teach and transform sentient beings.”
Commentary: Here there is one virtue.
The Compendium of the Mahayana states: “Because of transformation, the One Vehicle is taught.” That is, Buddhas and bodhisattvas manifest as sravakas, guide those of the same kind, and cause them to arouse the Mahayana mind.
This is also as stated in the Lankavatara Sutra: “After passing through many kalpas intoxicated by the wine of samadhi, when they have sobered from their intoxication, they rise from that state and only then arouse the great mind. They exhort other sravakas, saying: ‘I have returned immeasurable hundreds of times. I formerly entered parinirvana in the nirvana without remainder of the sravakas, but because that was not true cessation, I subsequently rose from it. Therefore, today I have again aroused the Mahayana mind. Why do you still remain in the Lesser Vehicle today?’” Such meanings are as explained above in the chapter on the One Vehicle.
This virtue has two aspects:
1) The practice of benefiting others: transforming others and causing them to stand firmly in unsurpassed bodhi.
2) Precisely through benefiting others, perfecting the practice of benefiting oneself: constantly performing the Buddha’s work in order to purify the Buddha-land.
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-Sutra text: “Bhiksus” to “likewise foremost.”
Commentary: What follows is the fourth major section of the third cycle of teaching: the formal bestowal of predictions.
There are two parts:
– First, a prediction is bestowed upon Purna.
– Afterward, predictions are bestowed upon the five hundred disciples.
The bestowal of a prediction upon Purna is itself divided into two parts:
1) First, the prediction concerning the cause. 2) Afterward, the prediction concerning the result.
The prediction concerning the cause has six aspects. This is the first: the prediction that he will become an excellent person.
“The Seven Buddhas” are the seven Buddhas of the past:
– Three were in the previous kalpa: Buddha Vipasyin; Buddha Sikhin; and Buddha Visvabhu.
– Four are in the Auspicious Kalpa: Buddha Krakucchanda; Buddha Kanakamuni; Buddha Kasyapa; and Buddha Sakyamuni.
Analyses of the meaning of the Auspicious Kalpa and so forth are all as explained in the Commentary on Maitreya’s Ascension. This passage gives a general account of the seven Buddhas of the past. As for the Buddha of our present time, that will be explained separately.
*
-Sutra text: “And in every case protected and preserved” to “samyaksambodhi.”
Commentary: Here there are two predictions:
1) Assisting in proclaiming the Dharma.
2) Establishing others in bodhi through transformation.
*
-Sutra text: “In order to purify the Buddha-land” to “perfecting the bodhisattva path.”
Commentary: Here there are three predictions:
1) Constantly exhorting and transforming others.
2) Benefiting sentient beings.
3) Perfecting the bodhisattva path.
*
-Sutra text: “After immeasurable” to “Buddha, the World-Honored One.”
Commentary: What follows is the prediction concerning the result.
There are six predictions. This is the first: the prediction of his name. Because he clearly understands the meaning of the Dharma, he will be called Dharma Radiance.
*
-Sutra text: “That Buddha will take” to “filling the land.”
Commentary: What follows is the second prediction: the characteristics of the land.
There are two parts: first, the detailed explanation; afterward, the conclusion.
The detailed explanation has six topics. Two are given here:
1) Its breadth and extent.
2) The nature of its characteristics.
The nature of its characteristics has three aspects:
a) Precious ground.
b) Level ground.
c) Terraces and towers.
– The Jade Chapters explains the character Lăng [陵] as a large mound of earth. “Lăng” also refers to a “burial mound,” meaning a large tomb. The character Giản [澗] is the name of a body of water, referring to a stream flowing between mountains. A channel four feet deep and wide is called Câu [溝], meaning a ditch or drainage channel. Hác [壑] means a ravine and can also mean a deep, hollow cave or cavern.
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-Sutra text: “The palaces of the devas” to “there will be no sexual desire.”
Commentary: Here there is one topic explaining the characteristics: there is goodness and no evil. It has four points:
1) The devas are nearby.
2) They can see one another.
3) There are no evil destinies or women.
4) There is no desire, and beings are born by transformation.
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-Sutra text: “They will attain great spiritual powers” to “with which they adorn themselves.”
Commentary: Here there is also one topic explaining the characteristics: the characteristics of humans and devas. It has seven points:
1) Attainment of spiritual powers. 5) Diligence.
2) Bodily radiance. 6) Wisdom.
3) Flight through the air. 7) Excellent marks.
4) Firm resolve.
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-Sutra text: “The sentient beings of that land” to “taking the joy of dhyana as food.”
The Commentary says: Here there is only one section clarifying the characteristics: the nutriment that truly sustains one—that is, food and drink used for sustenance.
This concerns the two kinds of nutriment.
The Buddha-Bhūmi Sūtra also speaks of two kinds: joy in the Dharma and bliss in the Dharma, because the great flavor of the Dharma sustains joy and bliss.
The Vimalakīrti Sūtra says: “Having eaten the Dharma of immortality, one then drinks the flavor of liberation.” Other sutras speak of four kinds of nutriment: edible nutriment, contact, volition, and consciousness.
The Mahāyānasaṃgraha also speaks of four kinds:
1) Impure.
2) Pure.
3) Both pure and impure.
4) Manifested nutriment upon which one relies for abiding.
The Ekottarika Āgama speaks of nine kinds of nutriment: four kinds of worldly nutriment and five kinds of supramundane nutriment.
What are the four kinds of worldly nutriment? They are edible nutriment, the nutriment of contact, the nutriment of volition, and the nutriment of consciousness; the characteristics of these are explained extensively.
What are the five kinds of supramundane nutriment? They are:
1) The nutriment of meditative concentration.
2) The nutriment of vows.
3) The nutriment of mindfulness.
4) The nutriment of the eight liberations.
5) The nutriment of joy.
One should constantly practice focused mindfulness, relinquish the four kinds of worldly nutriment, and seek the five kinds of supramundane nutriment.
Uncontaminated dharmas destroy contaminated dharmas and therefore are not nutriment for the contaminated. Contaminated dharmas oppose and impair the uncontaminated and therefore are not nutriment for the uncontaminated. In truth, however, they are all called nutriment. That which nourishes and sustains temporarily may provisionally be called nutriment, but ultimately it is not.
Here, as in the Buddha-Bhūmi Sūtra and the Vimalakīrti Sūtra, only uncontaminated nutriment is discussed, not contaminated nutriment. Elsewhere, the four kinds spoken of are only contaminated nutriment, not uncontaminated nutriment.
The Āgama speaks of nine kinds of nutriment, encompassing both kinds of nutriment—the worldly and the supramundane.
The Mahāyānasaṃgraha speaks of four kinds, distinguishing according to persons the differences between the various kinds of nutriment and dharmas that are not nutriment.
The joy and bliss produced by the flavor of the Dharma, as spoken of in the Buddha-Bhūmi Sūtra, is called here joy in the Dharma. This is based on the initial realization, which occurs only within mental consciousness. In the desire realm, one takes the Teaching as one’s object; hence it is called only the nutriment of joy.
Later, however, it also extends to all six consciousnesses and is found in the form realm as well; therefore, joy and bliss are distinguished separately. Here they are combined and called joy because they share the same meaning of delight.
That account speaks only of external conditions and does not mention the delight of meditation. The delight of meditation is the nutriment of the bliss of pliancy. Here both internal and external conditions are included, and thus the delight of meditation is included as well. This is based on the initial realization, which occurs only within mental consciousness; hence joy alone is called nutriment.
The Vimalakīrti Sūtra, moreover, calls both the excellent conditioned and unconditioned kinds of provisional nutriment “nutriment.” Because it frees one from suffering, it is called the nutriment of liberation. The true-suchness principle is called the nutriment of immortality. These two forever benefit sentient beings, and therefore the teaching places special emphasis upon them.
Other sutras speak of the four kinds of nutriment, such as edible nutriment. They discuss only contaminated kinds of nutriment, which can increase and nourish physical strength, augment joy and bliss, nurture hope, and sustain the faculties and the material form produced by the primary elements, enabling life to endure, warmth to remain, and continuity to persist without decay. Moreover, body, feeling, mind, and dharmas respectively nourish the contaminated body and are contemplated through entry into the foundations of mindfulness; therefore, there are only four.
The Āgama speaks of nine kinds of nutriment, combining both the contaminated and uncontaminated. Of the latter five, the two kinds—meditative concentration and joy—are precisely these two kinds of nutriment, which can nourish the Dharma-body. Because they confer great benefit, the teaching places special emphasis upon them.
Although vows, mindfulness, and liberation also truly have the meaning of assisting nourishment, that sutra calls them nutriment. Yet because they are not supreme, apply generally to all things, and arise merely by taking external or internal objects, they are inferior to the Dharma of meditation—joy in the Dharma and the delight of meditation—and therefore this sutra omits them and does not discuss them.
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-Scripture: “There are immeasurable...” to “together with the eight liberations.”
The Commentary says: Here there is only one section clarifying the characteristics: the retinues of the Three Vehicles—the three virtues of bodhisattvas and the three virtues of śrāvakas.
*
-Scripture: “That Buddha-land...” to “its adornments were perfected.”
The Commentary says: This concludes the description of the characteristics of that Buddha-land.
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-Scripture: “The kalpa will be named Jeweled Radiance...” to “filling that land everywhere.”
The Commentary says: Here there are four elements of the prediction:
1) The name of the kalpa. 2) The name of the land.
3) The lifespan. 4) The erection of stupas.
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-Scripture: “At that time, the World-Honored One...” to “save the various kinds of sentient beings.”
The Commentary says: The twenty-one and a half verses are divided into two parts:
– The first part: twelve verses, versifying the preceding section in which the Buddha affirmed and recounted the matter.
– The latter part: nine and a half verses, versifying the section in which the Buddha formally bestowed the prediction.
The first part is further divided into two passages:
– The first passage consists of seven verses praising his present virtues.
– The latter passage consists of five verses praising his past virtues.
It does not versify the Buddha’s questioning of the assembly. In principle, although it versifies his present virtues, the wording appears to versify all the disciples who manifested in response to beings.
The first passage has three sections:
+ The first two and a half verses: introduction.
+ The following three verses: explanation and substantiation.
+ The final one and a half verses: conclusion.
This is the first section.
*
-Scripture: “They themselves say they are śrāvakas...” to “and also manifest the marks of wrong views.”
The Commentary says: This is the explanation and substantiation. It has two parts:
– The first one and a half verses show them abiding as śrāvakas, far removed from the Buddha-path, in order to teach and transform sentient beings.
– The latter one and a half verses show them appearing within the Lesser Vehicle, though in truth they do so to purify Buddha-lands.
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-Scripture: “Disciples of mine such as these...” to “their minds harbor doubts.”
The Commentary says: This is the conclusion.
*
-Scripture: “Now this Pūrṇa...” to “learned and wise.”
The Commentary says: The following five verses versify his past virtues. There are ten kinds. Here there are three:
1) Protecting the Dharma.
2) Being an eminent person.
3) Being learned and wise.
These sections are absent from the prose passage.
*
-Scripture: “He preached without fear...” to “while himself purifying Buddha-lands.”
The Commentary says: Here there are seven:
1) Skill in preaching. 5) Preaching the pure Dharma.
2) Attaining supernormal powers. 6) Bringing great benefit.
3) Possessing all the unhindered understandings. 7) Purifying Buddha-lands.
4) Knowing the faculties of beings.
*
-Scripture: “In the future he will also make offerings...” to “protect and uphold the treasury of the precious Dharma.”
The Commentary says: The following nine and a half verses concern the bestowal of the prediction. They have two parts:
– The first two and a half verses: the prediction concerning the causes.
– The following seven verses: the prediction concerning the fruit.
This is the first part, the prediction concerning the causes, and it has six elements:
1) Making offerings to Buddhas. 4) Preaching the Dharma.
2) Proclaiming the Dharma. 5) Benefiting sentient beings.
3) Purifying Buddha-lands. 6) Protecting the Dharma.
*
-Scripture: “Afterward, he will attain Buddhahood...” to “nor will there be any evil paths.”
The Commentary says: The following is the prediction concerning the fruit. It has two parts:
– Five and a half verses: the first verses concern the prediction.
– The final one and a half verses: the verses of conclusion.
This is the first part, and it has four elements:
1) His essential identity. 3) The name of the kalpa.
2) The name of the land. 4) The characteristics of the land.
The assembly of bodhisattvas will be exceedingly numerous, and all will dwell within that land, just as described above.
*
-Scripture: “The bhikṣu Pūrṇa...” to “I now speak of it only briefly.”
The Commentary says: This is the concluding section.
Examining the meaning of this passage, it appears that here the Buddha bestows predictions upon those at the eighth bodhisattva stage and above in the land of the reward-body Buddha.
*
-Scripture: “At that time, the one thousand two hundred...” to “would this not also be delightful?”
The Commentary says: The following is the second major section, concerning the bestowal of predictions upon the five hundred persons. It has four sections:
1) Their inward aspiration.
2) The Buddha’s assent.
3) The Buddha’s formal bestowal of predictions.
4) Their remorse and realization.
This is the first section.
*
-Sutra text: “The Buddha knew these people” to “prediction of anuttara-samyak-sambodhi.”
Commentary: This is the second section: the Buddha gives his assent.
*
-Sutra text: “Among this assembly” to “the Buddha, the World-Honored One.”
Commentary: This is the third section: the Buddha formally bestows predictions. It has two parts:
– The first part: predictions are bestowed upon those present.
– The latter part: the final one and a half verses recount the bestowal of predictions upon those absent.
The first part has two divisions:
– First is the prose passage.
– Then come the verses.
The prose passage has two divisions:
a) First: the prediction bestowed upon Kaundinya.
b) Then: the predictions bestowed upon the five hundred disciples.
This is the first division.
*
-Sutra text: “Those five hundred people” to “named Universal Brightness.”
Commentary: This is the bestowal of predictions upon the five hundred disciples. There are two interpretations:
– First: these are five hundred of the twelve hundred.
– Second: this is a separate number.
The first interpretation is correct.
“Kalodayin” is rendered here as Black Radiance.
“Udayin” is rendered here as Appearance.
“Cuda” means a snake.
“Nusa-gata,” if transliterated correctly, should be Svagata, translated into Chinese as Well-Come.
The others have been explained previously.
*
-Sutra text: “At that time, the World-Honored One” to “therefore he shall be named Universal Brightness.”
Commentary: These are eleven verses, divided into two parts:
– The first nine and a half verses recount the bestowal of predictions upon those present.
– The latter one and a half verses recount the bestowal of predictions upon those absent.
Within the nine and a half verses, the first part, recounting the bestowal of predictions upon those present, has two sections:
– Six verses: the prediction bestowed upon Kaundinya.
– Three and a half verses: the predictions bestowed upon the five hundred disciples.
The first section is further divided into five parts. Here there are two:
+ One verse: Time.
+ One and a half verses: Essential Nature.
*
-Sutra text: “That land will be pure” to “when the Dharma perishes, devas and humans will grieve.”
Commentary: Here there are three parts:
– One line: the land.
– Two verses and one line: the retinue.
– The final verse: the duration of his life.
*
-Sutra text: “Those five hundred bhiksus” to “all will be as stated above.”
Commentary: This is the bestowal of predictions upon the five hundred disciples. It has three parts:
– Three lines: Essential Nature.
– One verse and one line: Successive Predictions.
– One and a half verses: Concluding by Classification.
*
-Sutra text: “Kasyapa, you should know” to “you should proclaim it.”
Commentary: This is the second passage, concerning the bestowal of predictions upon those absent. That is, predictions are bestowed upon those among the twelve hundred who were not present at the assembly.
*
-Sutra text: “At that time, the five hundred” to “repented and reproached themselves.”
Commentary: This is the fourth section: the five hundred disciples repent and express their understanding. It has two parts:
– The first part: their joy, repentance, and self-reproach are introduced.
– The latter part: their repentance and self-reproach are expressed.
This is the first part.
*
-Sutra text: “World-Honored One” to “considering limited wisdom sufficient.”
Commentary: What follows expresses their repentance and self-reproach.
It has two parts: first the prose passage, then the verses.
The prose passage has two divisions: first self-reproach, then expression of understanding.
This is the first division: first it is introduced, then it is explained.
*
-Sutra text: “World-Honored One” to “gave it to him and departed.”
Commentary: This is the expression of understanding.
It has two parts: first the parable, then its application. The parable has two divisions:
– First is the understanding that the former teaching was provisional.
– Then is the understanding that the present teaching is true. This is the passage from “Afterward, the close friend happened to meet him and saw him” onward.
The first division has three sections:
1) Understanding how, at the outset, they were led out of danger.
2) From “That man lay there drunk” onward: understanding how they retreated midway.
3) From “After rising, he traveled about” onward: understanding how the Buddha established the conjured city for sentient beings.
They do not express understanding of the fourth section, “All the weary people rested.”
This is the first section: namely, the first encounter with the sixteen princes.
“A certain man” is a parable for oneself.
“The house of a close friend” is a parable for the true spiritual friends represented by the princes above.
A “friend” is a companion of like aspiration, an intimate friend.
The Book of Rites says: “Colleagues” indicates the virtue of humility, while “close companions” praises the virtue of benevolence. Zheng Xuan explains: “Colleagues” are friends serving together as officials. “Close companions” are friends of like aspiration.
Previously, the Buddha-Dharma was likened to water, the Mahayana to a city, and the Middle Way of the Mahayana to a house. The “house” here is likewise that very house. Having journeyed from samsara to the Buddha-Dharma, during that interval one is still an ordinary being whose afflictions have not yet been eliminated, who remains bound by ignorance, whose mind is stupefied by intoxication, and who lies asleep within samsara. Although one has encountered the Buddha-Dharma, this is still called “lying drunk.”
“At that time, the close friend,” his conditions for teaching in that place having come to an end, had to go elsewhere to carry out the work of transformation; hence it is called “official business requiring his departure.” This resembles swiftly sailing a boat eastward across a great lake: those sitting in the boat look at the still water of the lake and imagine that it is flowing westward, whereas in fact the water is not moving.
Because one’s own course of conduct runs contrary to the true vehicle, it is said that the Buddha “departed.”
The Avatamsaka Sutra speaks of ten kinds of practice:
1) The practice of hearing the Dharma.
2) The practice of teaching the Dharma.
3) The practice of not following greed, anger, and delusion.
4) Practice in the desire realm.
5) The practice of samadhi in the form realm and formless realm.
6) The practice of the meanings of the Dharma.
7) Practice in all destinations.
8) Practice in all Buddha lands.
9) The practice of nirvana.
10) The practice of perfecting all Buddhas.
These should be explained according to their respective correspondences. Because he carried the Buddha-Dharma of the Dharma kings of the ten directions elsewhere to teach and transform beings, this is called “official business requiring his departure.”
“Taking a priceless jewel” is a parable for the mind of great bodhi.
There are three kinds of jewels:
1) Water-purifying.
2) Wish-fulfilling.
3) Gold-producing.
There are three kinds of gold-producing jewels:
1/ The inferior kind: when it produces one measure, one obtains a thousandfold amount.
2/ The middling kind: when it produces one measure, one obtains a ten-thousandfold amount.
3/ The superior kind: when it produces one measure, one obtains an immeasurable amount.
They illustrate how the One Vehicle can bring forth the Three Vehicles. From the lesser vehicles to the Great Vehicle, they are correlated in sequence.
The water-purifying jewel is a general parable for the Buddha-Dharma, because it purifies and removes the afflictions.
The wish-fulfilling jewel is a parable for the mind of great bodhi, because whatever one seeks according to one’s wishes is completely fulfilled. It is this jewel that is used as the parable here.
The “garment” is a parable for consciousness. “Fastening” refers to perfuming or habituation.
Having taught and transformed him, causing him to arouse the aspiration, the friend went elsewhere to carry out the work of teaching and transformation. This is called “having given it, he departed.”
*
-Sutra text: “That man lay there drunk, knowing and perceiving nothing.”
Commentary: This is the second section: understanding how they retreated midway.
At that time, they were still intoxicated by the afflictions. Although they lay in the Mahayana house of their close friend, they themselves did not clearly know that they possessed the jewel of the bodhi mind.
The Consciousness-Only school cites a sutra that says: “His mind was enshrouded in the stupor of intoxication, and he never awakened.” There, the manas consciousness associated with ignorance is regarded as the essence of intoxication. Here, the exclusive ignorance associated with the sixth consciousness is specifically regarded as the essence of intoxication, because, while in the state of an ordinary being, he will rise and travel about.
*
-Sutra text: “After rising, he traveled about” to “and thus considered it sufficient.”
Commentary: This is the third section: understanding how the Buddha established the conjured city.
Having retreated from the great aspiration, he “rose” and wished to seek the supreme Dharma; hence it is called “traveling about.”
Arriving within the Buddha-Dharma of the Two Vehicles is called reaching “another country,” because it was not the place in which he had formerly been born and raised; formerly, while within samsara, he called that his “own country.”
To be within the Mahayana is called being in the house of the close friend.
If they are persons who have already aroused the aspiration, then within the Buddha-Dharma they call the Buddha-Dharma their own country and samsara another country. Therefore, it was previously said that they “dwelt for a long time in another country, for more than fifty years.”
If they are persons who have not yet aroused the aspiration and remain outside the Buddha-Dharma, then they regard samsara as their own country and the Buddha-Dharma as another country.
The passage here also resembles the expression in the Nirvana Sutra, which compares the Great Vehicle to the father’s house and the Lesser Vehicle to another country.
Seeking the flavor of the true Dharma is called seeking “clothing and food.” Personally exerting oneself and striving diligently to seek the true Dharma is called “exerting oneself diligently and laboriously in quest of something exceedingly great.”
Because, while at the causal stage of the Two Vehicles, they relinquished the five kinds of sensual pleasure and abandoned all forms of heedlessness, they “obtained a small measure of realization”—the nirvana of the Two Vehicles—and then sought no further advancement, but “considered themselves satisfied.” They consequently formed the notion that they had attained cessation and had attained peace and security.
*
-Sutra text: “Later, the close friend” to “to such an extent.”
Commentary: Below is the second section: understanding that what is now taught is the real. It has two parts:
– The first part is understanding the abolition of the provisional.
– The latter part is understanding the teaching of the real.
This is the first part.
Why, in seeking the undefiled clothing and food, did they instead reach the stage of the Two Vehicles in vain? Why undergo such hardship merely to obtain the benefit of the lesser fruit? It is only because this is not the Real Vehicle.
*
-Sutra text: “Formerly, I wished to cause” to “extremely foolish.”
Commentary: Below is the understanding of the Buddha’s formal teaching of the Real Vehicle. It has three parts:
– The first part: teaching how they came to encounter the Buddha.
– The second part: reproaching them for abiding in the Provisional Vehicle.
– The third part: causing them to obtain the Real Vehicle.
These are the first and second parts.
The “five sensual pleasures” are the five kinds of happiness:
1) Happiness by intrinsic nature.
2) Happiness as cause.
3) Happiness consisting in the cessation of sensation.
4) Happiness arising as an antidote to suffering.
5) Happiness free from affliction and harm.
Alternatively, they are the five pure dharmas of the Buddha-fruit—the Dharma-realm together with the four kinds of wisdom—or the five undefiled skandhas of the Great Vehicle, namely the aggregate of morality and so forth.
“Formerly, I wished to cause you to obtain this happiness”; therefore, I “took a priceless jewel,” namely the wondrous cause of bodhi, and “fastened it inside your robe,” meaning that I perfumed your consciousness with it. Now, reproaching you for still abiding in the Provisional Vehicle, the text says, “Yet you did not know.” You yourself “worried and labored,” struggling in vain “to seek your own benefit.” Your attachment to dharmas was not extinguished, and you did not seek the five kinds of happiness. You were “extremely foolish.”
*
-Sutra text: “You can now” to “lacking nothing.”
Commentary: This is causing them to obtain the Real Vehicle.
– The character [貿] is pronounced Mậu and means “to exchange.” When speaking of exchanging goods, this character [貿], Mậu, is used. It is composed of the character Bối [貝] combined with the character Mão [卯]. The character [卯] has the sound Dậu. In some places it is written [ ]. The Jade Chapters says that this character is pronounced according to the fanqie Ca-nhã (Cả) and is merely a person’s surname. That is not the meaning here.
“To use it in exchange” means to use the initial aspiration, likened to a small precious jewel, to draw near to the Buddhas; to hear and become perfumed by the true Dharma; and to increase one’s roots of goodness, thereby exchanging them for the supreme merit and wisdom of the Great Vehicle, likened to an exceedingly precious, great wish-fulfilling jewel. Once this has been obtained, one will “always have one’s wishes fulfilled and lack nothing,” because one possesses every virtue.
*
-Sutra text: “The Buddha is also like this” to “the aspiration for omniscience.”
Commentary: Below is the corresponding understanding. It has two parts:
– First: the corresponding understanding that the past teaching was provisional.
– Later: the corresponding understanding that the present teaching is real. This is the passage beginning with “Now the World-Honored One…” below.
The first part has three sections. This is the first: the corresponding understanding of how, at the outset, he led them out of the dangerous place.
*
-Sutra text: “Then afterward they forgot it, neither knowing nor being aware.”
Commentary: This is the second section, the corresponding understanding of how they retreated midway.
*
-Sutra text: “Having attained the path of the arhat” to “still remained and was not lost.”
Commentary: This is the third section, the corresponding understanding of the Buddha’s establishment of the conjured city.
While practicing and seeking the wealth and jewels represented by the noble Dharma of meditative concentration, they expended much effort. This is called “the hardship of earning a livelihood.”
– “Hardship” [gian] originally referred to land that was difficult to cultivate. The Explanation of Names says: “‘Hardship’ [gian] means ‘root’ [căn], like the roots of things. ‘Difficulty’ [nan] has the sense of ‘fear’ [đạn], referring to that which people must avoid and fear.”
Upon “attaining the fruit of arhatship,” they believed that they had fully attained the path, and “having obtained only a little, considered it sufficient.” The causal aspiration of their former original vow still remains today and has only now matured.
*
-Sutra text: “Today, the World-Honored One” to “truly attain cessation.”
Commentary: Below is the corresponding understanding of the present teaching of the real. It has two parts:
– The first part: the corresponding understanding of the abolition of the provisional.
– The latter part: the corresponding understanding of the teaching of the real.
This is the first part: it reveals that the two nirvanas—the nirvana of the Two Vehicles, namely nirvana with remainder—are causes of Buddhahood. Therefore, it says, “He caused you to plant the Buddha’s roots of goodness, while provisionally displaying the mark of nirvana.”
*
-Sutra text: “World-Honored One” to “obtained the Dharma never before attained.”
Commentary: This is the corresponding understanding of the present teaching of the real, rejoicing in having obtained the Dharma never before attained.
*
-Sutra text: “At that time, Ajnata Kaundinya and the others” to “then considered themselves satisfied.”
Commentary: Below are twelve and a half stanzas, divided into two parts:
– The first two and a half stanzas concern remorse and self-reproach.
– The following ten stanzas concern understanding.
This is the first part:
– The first stanza describes their act of paying homage to the Buddha.
– The following one and a half stanzas concern self-reproach.
*
-Sutra text: “It is like a poor and destitute man” to “at that time, he lay there unaware.”
Commentary: Below are the stanzas concerning understanding. They are divided into two parts:
– The first part: six stanzas concerning understanding through the parable.
– The latter part: four stanzas concerning the corresponding understanding.
The first part is further divided into two:
– The first four stanzas concern understanding through the parable that the former teaching was provisional.
– The following two stanzas concern understanding through the parable that the present teaching is real.
The understanding through the parable that the former teaching was provisional has three points. This passage contains two:
+ The first seven lines concern understanding through the parable of the initial teaching that caused them to arouse the aspiration.
+ The following line concerns understanding through the parable of their retreat midway.
Because they went from samsara to the house of the Great Vehicle, it is called “going to.”
Because the wealth of the Dharma is immeasurable, the friend is called “greatly wealthy.” The teachings are regarded as “food” for wholesome qualities. The aspiration for bodhi is regarded as the “jewel.” Although they encountered the Great Vehicle, they were still intoxicated by ignorance; therefore, “they lay down and did not rise.”
*
-Sutra text: “After that man had arisen” to “possessed a priceless jewel.”
Commentary: This is the third point in the understanding through the parable that the former teaching was provisional: the understanding of the Buddha’s establishment of the conjured city.
Having retreated from the Great Vehicle, they later arose from samsara and went to the country of the Two Vehicles.
*
-Sutra text: “The close friend gave him the jewel” to “freely enjoying the five sensual pleasures.”
Commentary: This is the understanding through the parable that the present teaching is the Real Vehicle:
– The first stanza reveals that the former cause abolishes the provisional and discloses the real.
– The following stanza explains the arising of joy.
Although they are not yet wealthy at present, they will later possess abundant riches. Although they have not yet obtained the five sensual pleasures, it is no different from having already obtained them, just as seeing a white heron perched in a tree indicates that water cannot be absent nearby.
*
-Sutra text: “We too are like this” to “considered ourselves satisfied and sought no further.”
Commentary: Below are four stanzas concerning the corresponding understanding. They have two parts:
– The first two stanzas concern the corresponding understanding that the former teaching was the Provisional Vehicle.
– The following two stanzas concern the corresponding understanding that the present teaching is the Real Vehicle.
This is the first part:
– The first stanza concerns the corresponding understanding of how, at the outset, he led them out of the dangerous place.
– The following half-stanza concerns the corresponding understanding of how they retreated midway.
– The final half-stanza concerns the corresponding understanding of the Buddha’s establishment of the conjured city.
*
-Sutra text: “Now the Buddha has awakened me” to “the whole body and mind are filled with joy.”
Commentary: These two stanzas collectively express the understanding of the true vehicle now being taught. They are divided into two:
– The first stanza collectively expresses the understanding of abolishing the provisional and revealing the true.
– The following stanza collectively expresses the understanding that joy has arisen.
CHAPTER ON CONFERRING PREDICTIONS UPON THOSE WITH MORE TO LEARN AND THOSE WITH NOTHING MORE TO LEARN
This is distinguished under three headings:
I. CLARIFYING THE PURPOSE.
II. EXPLAINING THE TITLE OF THE CHAPTER.
III. RESOLVING QUESTIONS.
I. CLARIFYING THE PURPOSE.
There are two purposes:
1. Those of inferior faculties are of two kinds: those of eminent renown received predictions in the preceding chapter, while those who were not of eminent renown receive predictions only in this chapter. Therefore, this chapter was established.
2. With regard to the Buddha’s conferral of predictions: the preceding was a collective prediction, while this is a subsequent prediction. Therefore, this chapter was established.
II. EXPLAINING THE TITLE OF THE CHAPTER.
Those who eagerly seek and diligently cultivate are called “those with more to learn,” that is, those at the stage of learning. When diligent cultivation ceases because it has been perfected, they are called “those with nothing more to learn.”
The Buddha now confers predictions upon the foregoing groups; hence it is called the “Chapter on Conferring Predictions upon Those with More to Learn and Those with Nothing More to Learn.”
III. RESOLVING QUESTIONS.
-Question: Why was the conferral of predictions upon those of intermediate faculties combined into a single chapter, whereas the conferral of predictions upon those of inferior faculties was divided into two chapters?
Answer: In the conferral of predictions upon those of eminent renown, one respect differs and two are the same, because Purna and Ajnata Kaundinya belong to two different groups. Among those not of eminent renown, one respect is the same and two differ, because those two thousand people and Ananda belong to two different groups; therefore, the two groups are divided into two chapters. Those of intermediate faculties are not so, for Purna, among those of eminent renown, is one who teaches and transforms others, while Ananda, among those of lesser renown, is one who teaches and transforms others.
*
-Sutra text: “At that time Ananda” to “would this not also be delightful?”
Commentary: This chapter has two sections:
– The first section concerns the assembly’s own hopes.
– The latter section concerns the Buddha’s conferral of individual predictions.
The first section has two parts:
– The first concerns the hopes and requests of two persons.
– The latter concerns the hopes and requests of the other two thousand people.
The first part is further divided into two:
a. Their thoughts. b. Their spoken request.
This is the first part.
*
-Sutra text: “They immediately rose from their seats” to “the refuge of us all.”
Commentary: What follows is the spoken request. It has three points:
– First, they state that they themselves have a share in following the Buddha.
– Next, they explain why the two of them deserve to receive predictions.
– Finally, they formally voice their request to the Buddha.
This is the first point.
*
-Sutra text: “Moreover, we” to “are children of the Buddha.”
Commentary: This explains why the two of them deserve to receive predictions.
*
-Sutra text: “If we receive predictions from the Buddha” to “the wishes of everyone would also be fulfilled.”
Commentary: This is their formal request that the Buddha confer predictions upon them.
*
-Sutra text: “At that time, those with more to learn and those with nothing more to learn” to “stood to one side.”
Commentary: This concerns the hopes and requests of the other two thousand people.
– The character [袒] is pronounced đản and means to bare one shoulder by removing the robe from it.
*
-Sutra text: “At that time the Buddha addressed” to “World-Honored One.”
Commentary: What follows is the second section: the Buddha’s conferral of individual predictions. There are three predictions:
– The first prediction: Ananda.
– The second prediction: Rahula.
– The subsequent prediction: the two thousand people.
The first prediction has four parts:
1) The Buddha makes the prediction.
2) The assembly entertains doubts.
3) The Buddha knows their doubts and addresses them.
4) Ananda verifies and recounts the Buddha’s prediction.
First comes the prose passage, which has eight points:
1/- The Buddha’s name. 5/- The characteristics of the land.
2/- Causal practices. 6/- The name of the kalpa.
3/- Benefits. 7/- The duration of his life and abiding.
4/- The name of the land. 8/- Praise.
This is the first point.
Because he upholds the treasury of the Dharma, his wisdom is like a deep ocean that cannot be fathomed, and his renown is like a lofty mountain that is difficult to look up to; therefore, he is called “Mountain-Ocean-Wisdom.”
Having attained spiritual powers that he can freely employ, he is called “Sovereign Mastery.”
Because he is entirely unobstructed, he is called “King of Penetrating Powers.”
*
-Sutra text: “He should be offered” to “samyak-sambodhi.”
Commentary: This is the prediction concerning causal practices.
*
-Sutra text: “He will teach and transform twenty” to “Wondrous Sound Pervading Everywhere.”
Commentary: Here there are four predictions:
1) Benefits. 3) The characteristics of the land.
2) The name of the land. 4) The name of the kalpa.
*
-Sutra text: “That Buddha’s lifespan” to “will again be twice that of the True Dharma.”
Commentary: This is the prediction concerning the duration of his life and abiding.
*
-Sutra text: “Ananda” to “will praise his merits.”
Commentary: This is the prediction concerning praise.
*
-Sutra text: “At that time the World-Honored One” to “thereafter attain perfect awakening.”
Commentary: This one stanza concerns the prediction of the cause; the following four stanzas concern the prediction of the fruit.
*
-Sutra text: “He will be named Mountain-Ocean-Wisdom” to “plant the causes and conditions of the Buddha Way.”
Commentary: This is the prediction of the fruit, with six points:
1) The first half-stanza: the name.
2) The following line: the characteristics of the land.
3) One line: the name of the land.
4) Half a stanza: benefits.
5) Half a stanza: praise.
6) Two stanzas: the duration of his life and abiding.
He benefits sentient beings and cultivates the causal practices of Buddhahood.
*
-Sutra text: “At that time, those in the assembly” to “receive such an assured prediction.”
Commentary: This is the second point: the doubts of the great assembly.
*
-Sutra text: “At that time the World-Honored One” to “the aspiration for samyak-sambodhi.”
Commentary: This is the third point: the Buddha knows their doubts and addresses them. It has three parts:
– First, he speaks of the initial cause.
– Next, he explains their subsequent practices.
– Finally, he concludes that a prediction is attained.
This is the first part.
The Abhidharmakosha speaks of Shakyamuni’s first encounter and of Shakyamuni’s arousal of the aspiration, as expressed in its stanza:
“Through three incalculable kalpas,
Contemplating backward in time,
Dipankara and the Buddha Ratnashikhin—
Shakyamuni first encountered them.”
The present passage speaks of an encounter with a Buddha somewhere along the course of the path; it was not the first encounter.
*
-Sutra text: “Ananda has always delighted in” to “therefore he receives this prediction.”
Commentary: This explains his subsequent cultivation and concludes with his attainment of the prediction.
The Avatamsaka Sutra says: “It is like a destitute person who counts the various jewels belonging to others day and night, while he himself does not possess even half a coin. Those of great learning are likewise.” Therefore, one cannot immediately transcend merely by being learned; practice is also required as support. That very sutra says: “If one wishes to seek the elimination of immeasurable offenses and evils, one must at all times arouse a courageous aspiration of great diligence.”
Nor does the possession of such practice alone immediately lead to bodhi; great learning is also required as a guide.
Another sutra says:
“Great learning can lead to happiness;
Great learning gathers every good;
Great learning abandons the meaningless;
Great learning attains nirvana.”
Therefore, this passage is based upon the doctrine of a single aspect. Among the four intentions and inclinations, the “intention and inclination concerning sentient beings’ dispositions” means that a single root of virtue may be either praised or criticized because the manner in which beings receive instruction and transformation is not fixed. Yet in the causal practices of all Buddhas, from the First Bhumi onward, their virtuous powers are all equal, and the characteristics of their attainment of Buddhahood are likewise the same. Differences arise only because their original vows differ and, consequently, their perspectives differ. Therefore, the passage concludes by saying: “Such was his original vow.”
*
-Sutra text: “Ananda” to “also knew the original vow.”
Commentary: This is the fourth point: Ananda’s verifying account. It has two parts:
– First, the compiler of the sutra narrates his realization.
– Next, he himself declares it.
This is the first part.
*
-Sutra text: “At that time Ananda” to “protect and uphold the Dharma of all Buddhas.”
Commentary: This is the part in which he declares it himself, explaining that he originally occupied a lofty stage but manifested provisionally as an attendant; therefore, it says, “expediently serving as an attendant.”
*
-Sutra text: “At that time the Buddha said” to “remains so even today.”
Commentary: What follows is the second part, concerning the prediction bestowed upon Rahula. The prose passage contains four aspects of the prediction:
1) Name. 3) As in the preceding pattern.
2) Cause. 4) Succession.
These are the first two aspects.
*
-Sutra text: “He shall be named Treading upon Flowers of the Seven Treasures” to “samyaksambodhi.”
Commentary: These are the final two aspects of the prediction.
– The character [蹈] is pronounced dao. The Yupian explains dao as treading, trampling upon something as one walks. The Shiming says: The character dao [蹈] also has the same meaning as the character dao [道], “the Way,” because dao means to tread with the feet, as when traveling upon a road.
*
-Sutra text: “At that time the Blessed One” to “single-mindedly seeking the Buddha Way.”
Commentary: These four verses are divided into four sections:
1) He shall always be my son.
2) He shall be the son of the Buddhas.
3) An account of his secret practice.
4) An explanation of the supreme cause.
These are the first two sections.
The Buddha has three sons. This one is the eldest and is therefore called the Firstborn.
*
-Sutra text: “Rahula’s secret practice” to “until he reaches the unsurpassed Way.”
Commentary: These are the latter two sections.
The Venerable One has preserved his body in Jambudvipa and has not entered nirvana. Even today, in the Western Region, people still see him from time to time.
*
-Sutra text: “At that time the Blessed One” to “these two thousand people?”
Commentary: This is the third part, concerning the predictions bestowed upon the two thousand people. It has four subsections:
1) The Buddha sees them and asks a question.
2) Ananda answers.
3) The Buddha formally bestows individual predictions upon them.
4) Those two thousand people rejoice and accept the predictions.
This is the first subsection.
“Gentle and yielding” means that they are compliant and their faculties are mature.
“Serene” means that their minds are clear and tranquil, able to comprehend the wondrous principle.
“Pure” means that they are not deluded by afflictions.
“Single-minded” means that they have no other thoughts.
*
-Sutra text: “Indeed! I have seen them.”
Commentary: This is Ananda’s reply.
*
-Sutra text: “Ananda” to “protect and preserve the treasury of the Dharma.”
Commentary: This is the prediction. The prose passage has two parts:
1) Prediction of the cause. 2) Prediction of the fruit.
This is the first part.
*
-Sutra text: “Finally, at the same time” to “all shall be equal in every respect.”
Commentary: What follows is the prediction of the fruit. It has two parts:
1) Their epithets shall be the same.
2) All other particulars shall be the same.
*
-Sutra text: “At that time the Blessed One” to “afterward they shall attain perfect awakening.”
Commentary: Here there are five verses, divided into five parts. These are two of them:
1) One verse introducing the matter.
2) One verse concerning the cause.
*
-Sutra text: “In the lands of the ten directions” to “gradually enter nirvana.”
Commentary: Here there are three parts:
3) One verse stating that their epithets shall be the same.
4) One verse stating that the names of their lands shall be the same.
5) One verse stating that the names of their divine functions shall be the same.
The prose passage does not contain this section.
*
-Sutra text: “At that time, those in training and beyond training” to “as though sprinkled with amrita.”
Commentary: This is the fourth subsection: the two thousand people joyfully accept the predictions.
THE DHARMA TEACHER CHAPTER
Three aspects are distinguished:
I. CLARIFYING THE INTENTION.
II. EXPLAINING THE CHAPTER’S TITLE.
III. RESOLVING QUESTIONS.
I. CLARIFYING THE INTENTION.
There are three points:
1. Above, the first chapter, the Introductory Chapter, set forth the causes and conditions. The following eight chapters are called the Main Exposition. First, as cited in the Belief and Understanding Chapter, it says: “Now, in this sutra, only the One Vehicle is taught.” This chapter further states: “Opening the gate of skillful means and revealing the mark of reality.” Thus, it takes the One Vehicle as the central purport of the entire sutra—the sutra’s principal doctrine—thereby guiding those of indeterminate nature among the Two Vehicles and, moreover, bestowing predictions upon them all.
The final nineteen chapters are called the Dissemination Section. The dissemination of this sutra is not intended to guide those of the Two Vehicles who have fallen back from the great resolve—that is, those who have not resolved to cultivate the Mahayana. Still less does it contain any opening of the provisional to reveal the real or any direct teaching of the One Vehicle. Although in this chapter and the Perseverance Chapter a few members of the eight classes, bhiksunis, and others receive predictions, and this leads to the giving of predictions collectively, this is not an additional exposition of the One Vehicle intended to encourage them to cultivate and study before predictions are bestowed upon them. Rather, it all pertains to dissemination.
The Dissemination Section is divided into three parts:
– The first four chapters constitute dissemination through praise and veneration: praising the Dharma and praising people as worthy of honor and esteem, thereby causing others to rejoice and look up to them with admiration.
– The following seven chapters constitute dissemination through the study of practices: studying and propagating this sutra, together with the principal and auxiliary practices that prevent it from being injured or destroyed.
– The final eight chapters constitute dissemination through entrustment: revealing the manner in which the Buddha entrusts the teaching and the disciples reverently accept his command and put it into practice. This is also the dissemination section of the three rounds of teaching.
-Question: In other sutras, the Dissemination Section is brief in wording and concise in meaning. Why, then, is the Dissemination Section of this sutra so extensive?
Answer: Later in this chapter it says: The sutras I have taught number immeasurable thousands of kotis. Among them, this sutra is the most difficult to believe and understand. It is the secret and essential teaching that the Buddhas have always personally protected and preserved, and from ancient times until now it has never been explicitly proclaimed.
Its meaning and purport are profound, and few are those who give rise to belief and understanding. Therefore, the Dissemination Section of this sutra is more extensive than those of other sutras. Moreover, those possessing the capacity for the Great Vehicle can readily be brought to maturity, whereas those who must turn their minds toward the Great Vehicle find it difficult to believe and understand.
Therefore, the dissemination must be extensive and must employ every possible means of exhortation and encouragement.
Among the first four chapters concerning dissemination through praise and veneration, the first three concern praise and veneration, while the subsequent Perseverance Chapter concerns dissemination.
Among the first three chapters, the Dharma Teacher Chapter explains that, in relation to this sutra, both persons and the Dharma are worthy of honor and are fit to serve as exemplars. The Treasure Stupa Chapter explains that the Dharma is worthy of honor: at the place where this sutra is taught, a stupa rises up so that the Dharma may be heard. Although the Devadatta Chapter also expounds the Dharma, its intention is to explain that the person who propagates this sutra is worthy of honor.
Precisely because he reveres the Dharma, that person does not begrudge even his own body and life and makes his own body into a seat. The Perseverance Chapter summarizes the contents of all three of these chapters: because the meaning of praise and veneration is extensive, vows are made to disseminate the sutra. Therefore, these four chapters are called dissemination through praise and veneration.
The other two dissemination sections will be explained when their passages are reached. This is the first reason why this chapter exists.
2. The exposition of the nineteen chapters is called the Main Exposition.
The first twelve chapters elucidate the object of the One Vehicle. They are divided into two parts:
– The preceding eight chapters chiefly elucidate the provisional and the real and the bestowal of predictions upon those of the three kinds of faculties.
– The following four chapters praise persons and the Dharma and encourage upholding and practice.
The analysis of these four chapters does not differ from that of the Dissemination Section. Therefore, this chapter exists.
3. The treatise contains seven parables, three equalities, and ten unsurpassed qualities. The tenth unsurpassed quality is the manifestation of the unsurpassed power of supreme subtlety, taught in the remaining sutras. This is what the treatise means when it says: What follows manifests two kinds of power—the power of the Dharma and the power of practice.
The power of the Dharma has five aspects:
1) Realization. 4) Hearing the Dharma.
2) Faith. 5) Reading, reciting, retaining, and expounding.
3) Making offerings.
The first four chapters are all chapters addressed to Maitreya; they are the Distinctions in Merits Chapter and the Merits of Joyful Acceptance Chapter, because both are addressed to Maitreya. The one subsequent chapter addressed to Constant Diligence is the Merits of the Dharma Teacher Chapter, because it is addressed to Constant Diligence.
The power of practice has seven aspects:
1) The power of upholding.
2) The power of exposition.
3) The power of practicing austerities.
4) The power of teaching sentient beings to practice austerities.
5) The power of protecting sentient beings from all calamities.
6) The supreme power of merit.
7) The power of protecting the Dharma.
The power of upholding comprises three chapters: the Dharma Teacher Chapter, the Peaceful Practices Chapter, and the Perseverance Chapter.
– First, the Dharma Teacher Chapter gives a general exposition of the person and the Dharma—the one who upholds and that which is upheld.
– Next, the Peaceful Practices Chapter explains the practices cultivated by those who uphold the sutra.
– Finally, the Perseverance Chapter explains the persons who are able to uphold it.
Therefore, all three chapters are called “The Power of Upholding.” The preceding analysis of the provisional and the real was chiefly intended to guide those of the two vehicles, but it had not yet explained that which is able to uphold and that which is upheld as worthy of reverence and esteem. This meaning is now clarified. Hence this chapter follows.
II. EXPLANATION OF THE CHAPTER’S TITLE.
That which is worthy of serving as a rule and worthy of being preserved is called “Dharma”; one who is worthy of being studied under and worthy of serving as a model is called a “Master.”
This teaching is worthy of serving as a rule, and this principle is worthy of being preserved; both are therefore called “Dharma.” One who is worthy of being studied under in relation to this Dharma is called a “Dharma Master.”
Thus the Nirvana Sutra says: The master of all Buddhas is the Dharma.
The Sutra of the Bequeathed Teaching says: The Pratimoksha is your great master.
This chapter praises the sutra as worthy of esteem; the Dharma itself is the master, and therefore it is called “Dharma Master.” This Dharma is the Dharma Master. A person who has learned the Dharma can serve as a model for teaching and training the myriad beings. A master who possesses the Dharma is called a Dharma Master. This chapter extensively explains “that person,” the Dharma Master, and is therefore called the Chapter on the Dharma Master. In this chapter, both the Dharma and the person who studies it are called Dharma Masters. It is best to understand the meaning as applying to both.
III. RESOLUTION OF QUESTIONS.
—Question: Does “Dharma Master” refer to those who propagate and uphold this sutra both during the Buddha’s lifetime and after the Buddha’s nirvana, or does it refer only to such persons after the Buddha’s nirvana?
Answer: They are all called Dharma Masters. Here, however, the term Dharma Master refers mainly to those living after the Buddha’s nirvana. Those presently living are called disciples; yet since they have already received predictions, they too are said here to have attained the designation of Dharma Master.
Furthermore, since it is easy for those living in the present to receive and uphold the sutra, they are passed over and not discussed. It is those who receive and uphold it after the Buddha’s nirvana who face difficulty; therefore, only they are specifically given the designation Dharma Master. Furthermore, those presently engaged in study are called disciples. The eight classes of beings and others are also called Dharma Masters.
—Question: The Chapter on Upholding also concerns upholding this sutra and is likewise worthy of serving as a rule. Why, then, is only this chapter called the Chapter on the Dharma Master?
Answer: Although this is a common designation, it is also used here as a particular title because no other designation is as fitting. The other chapters have other meanings from which their titles may be derived. Moreover, this chapter praises both the person and the Dharma as worthy of being masters.
Furthermore, in the Chapter on Upholding, teaching the Dharma in the present is called “upholding.” Here, however, those of outstanding ability after the Buddha’s nirvana are encouraged and praised; therefore, it is called the Chapter on the Dharma Master.
—Question: This chapter also contains predictions. Why is it not called the Chapter on Predictions?
Answer: Because predictions occupy only a small part, the chapter is named according to what occupies the greater part.
*
—Sutra text: “At that time, the World-Honored One” to “samyak-sambodhi.”
Commentary: The main text of this chapter has two sections:
– The first prose passage and verses explain the persons who are Dharma Masters.
– The second prose passage and verses explain the Dharma of the Dharma Master.
The first section has two parts:
– First, it explains the Dharma Masters who are present before the Buddha.
– Then it explains the Dharma Masters who are not present before the Buddha.
This is the first part.
Because Medicine King had upheld this sutra for a long time and burned his own body as an offering, he was called Medicine King. Through Medicine King, the Buddha addressed the eighty thousand people, chiefly intending to bestow predictions upon them. Among those receiving predictions were the different groups of the eight classes, the four assemblies, and the three vehicles.
The Treatise on Discerning the Middle and the Extremes sets forth ten Dharma practices, each of which further comprises four practices:
1) Performing it oneself.
2) Encouraging others to perform it.
3) Praising it.
4) Congratulating and consoling others.
Here, rejoicing in accord is itself praise; only one practice is mentioned as an example of the others. Through a small root of goodness, one attains bodhi, just as the first rays of the rising sun are able to dispel darkness. When the sphere of wisdom shines forth, it can eliminate ignorance. Just as gathering clouds at their first appearance can benefit the myriad grasses, so compassion, as soon as it arises, bears a sheltering shade that protects sentient beings. By rejoicing in accord with a single sentence, one will attain bodhi. Those who have faith in and understand this sutra will certainly realize the fruit; what room can there be for doubt?
*
—Sutra text: “The Buddha told Medicine King” to “the prediction of samyak-sambodhi.”
Commentary: The passage below explains the Dharma Masters who are not presently before the Buddha. It has two parts:
– First, it speaks of those who, after hearing the Dharma, immediately rejoice in accord.
– Then it explains the six principal practices of the Dharma Master.
This is the first part.
The merit of those who genuinely delight in hearing the Dharma taught is immeasurable. Here, only the practice of hearing the Dharma and rejoicing in accord is presented as an example. How, then, could the merit of the other practices—performing it oneself, encouraging others, and congratulating and consoling them—ever be fully described? Furthermore, the preceding passage explains the Dharma Master who has only recently begun to study, while the passage below explains the Dharma Master who has studied for a long time, being a great bodhisattva.
*
—Sutra text: “If, moreover, there is a person” to “joins the palms in reverence.”
Commentary: The passage below explains the six principal practices of the Dharma Master. It has two parts:
– First, down to this point, it explains the six principal practices of Dharma Masters who come through compassionate vows.
– Then, from “after my nirvana, whoever is able to teach the Lotus Sutra privately to even one person” onward, it explains that the six kinds of Dharma Masters are worthy of reverence and esteem.
The first part is further divided into two subsections:
– First, it explains the few Dharma practices connected with a single verse.
– Then, from “how much more so those who fully receive and uphold it…” onward, it explains the many Dharma practices.
This first subsection is further divided into two parts:
+ The first part makes clear that those who cultivate the six practices have fulfilled their compassionate vows in the presence of the Buddhas and are born in this human realm.
+ The latter part, from “if someone asks what kind of sentient beings” onward, makes clear that, through this supreme cause, they will become Buddhas in a future life.
This first part is again divided into two divisions:
a. First, it explains the six kinds of Dharma Masters.
b. Then it explains how, through compassionate vows, they return to be born in the human world.
This is the first division.
The six kinds of Dharma Masters are:
1) Receiving and upholding. 4) Explaining and teaching.
2) Reading. 5) Copying.
3) Reciting. 6) Making offerings.
The first five kinds of Dharma Masters practice in relation to even a single verse of the sutra. As for the last kind of Dharma Master, who performs the practice of making offerings, whether one reverently honors a single verse or an entire scroll of the sutra, both constitute the cultivation of the practice of making offerings. “Flowers, incense, and all manner of other things” constitute offerings of material wealth.
Beginning with “reverently regarding it as the Buddha” and ending with “joining the palms in reverence,” there are thirteen kinds in all. Honoring and reverently regarding it as the Buddha is an action of mind. Joining the palms in reverence is an action of body. These are two kinds of inner wealth. The rejoicing in accord mentioned earlier is an action of speech. Apart from these, all the others are external wealth.
The ten Dharma practices are:
1) Copying. 6) Receiving and upholding.
2) Making offerings. 7) Correctly expounding.
3) Giving it to others. 8) Reading and reciting.
4) Listening to the Dharma. 9) Contemplating.
5) Opening and reading. 10) Cultivating and practicing.
Here, the easier practices are presented, and only six kinds are mentioned. The other four—giving it to others, listening to the Dharma, contemplating, and cultivating and practicing—are difficult practices and therefore are not mentioned.
Making offerings is spoken of in relation to the entire scroll of the sutra. The other five Dharma practices are spoken of in relation to a single verse, because they mutually supplement and clarify one another, and because they differ in relative importance and in difficulty or ease.
*
—Sutra text: “Medicine King, you should know” to “born in this human realm.”
The Commentary says: This explains that, through the compassionate vow, one returns to be born in the human realm. For here, if one were to speak of the stage attained and examine the cause, one ought not to return again.
*
-Scripture text: “Medicine King! If someone should ask” to “will certainly attain Buddhahood.”
The Commentary says: Below it is explained that, because of this excellent cause, one will attain Buddhahood in a future life. There are two parts:
– First, the proposition is presented.
– Then it is explained.
This is the first part.
*
-Scripture text: “Why is this?” to “and make offerings to that person.”
The Commentary says: Below is the explanation. It has two parts:
– The first explains that such a person is venerable and worthy of offerings.
– The second explains that, from an exalted stage, one is born here through a compassionate vow.
This is the first part.
– The character “Chiêm” means to behold; “Phụng” indicates reverence.
Such a person accords most closely with the Buddha’s mind, for that person skillfully comprehends the principles of the path. Because of this excellent cause, that person will attain Buddhahood, for the benefit is great.
*
-Scripture text: “Know that this person” to “the Sutra of the Lotus Flower of the Wonderful Dharma.”
The Commentary says: This explains that, from an exalted stage, one is born in this place through a compassionate vow, for one capable of teaching this sutra is a noble being. Otherwise, how could that person be called a great bodhisattva?
Alternatively, although still among ordinary beings, one has cultivated and studied for a long time and is entirely different from those of the Two Vehicles and from beginners; therefore, one is called a great bodhisattva, since “bodhisattva” is a designation also generally applied to trainees of the Two Vehicles and to beginners. Alternatively, one who has brought forth and perfected the resolve for bodhi will attain the excellent fruit; because the cause has already been accomplished, that person is able to teach this sutra.
*
-Scripture text: “How much more one who wholeheartedly” to “widely expounds this sutra.”
The Commentary says: This explains the many Dharma practices, for one relinquishes the fruit of pure karma, does not take rebirth in a pure land, in the heavens, or in the two higher realms—the Form Realm and the Formless Realm—but is born in this place.
The Treatise on the Great Perfection of Wisdom says: Because non-retrogressing bodhisattvas deeply cherish the Dharma, when they hear it their minds become profoundly absorbed and all the hairs on their bodies stand on end. When they contemplate the Buddha’s virtue of loving-kindness and compassion, they are moved to tears. When they hear the profound and wondrous Dharma, they rejoice greatly. It is like defeated soldiers who, terrified, fall to the ground unconscious as though dead. Their close relatives, wishing to know whether they are still alive, strike them with a staff; they then rise and conceal themselves in a cart. If they do not rise and hide in the cart, it is known that they are no longer alive.
Bodhisattvas are likewise. If, upon hearing an exposition of the Buddha’s virtues and wondrous principles, they rejoice, their hair stands on end, their complexion changes, and they grieve and weep, know that those of this kind will certainly attain bodhi. In contrast to the foregoing, if those who hear the sutra display no distinctive sign whatsoever, know that those of this kind have no share in bodhi.
The Treatise on Prajnaparamita says: “Merit does not lead toward bodhi; the two capacities lead toward bodhi.” How much more is this so for one who wholeheartedly receives and upholds this sutra; if that person were not a great bodhisattva, such compassionate concern would not exist.
*
-Scripture text: “If that good man” to “widely expounds it to others.”
The Commentary says: Below it is explained that six kinds of Dharma masters are worthy of reverence and honor. The passage is divided into two parts:
– First, it explains five reasons they are worthy of reverence.
– Then it explains why this is so.
The five reasons they are worthy of reverence are:
1) The person who teaches the sutra is an emissary of the Buddha.
2) The offense of slandering one who reads and recites this sutra is even greater than an offense against the Buddha.
3) Reading and reciting the Buddha’s sutra constitutes adornment.
4) Wherever such a person may be, that person is praised and venerated.
5) That person is worthy of the four kinds of offerings.
This is the first part.
Because the three karmic activities accord with the Buddha, such a person becomes an “emissary of the Buddha.”
“Emissary” refers to mental karma. “Dispatched” refers to verbal karma. “Affairs” refers to bodily karma.
Moreover, transmitting and spreading the Buddha’s teaching is to be an “emissary.” Employing the Buddha’s words is called being “dispatched.” Acting in conformity with the Buddha’s conduct is called carrying out his “affairs,” because every action within the Buddha’s three karmic activities employs this Dharma to benefit sentient beings.
“Teaching even a single sentence” resembles the Buddha’s activity; openly expounding many principles accords with the Buddha’s conduct.
*
-Scripture text: “Medicine King! If there is an evil person” to “that person’s offense is extremely grave.”
The Commentary says: This is the second point: the offense of one who slanders the sutra is even greater than an offense against the Buddha, because such conduct causes extensive harm in an evil age.
The Great Collection Sutra says: “The offense of slandering and reviling a bhiksu who has violated the precepts is greater than causing the bodies of myriads of kotis of Buddhas to bleed.”
The Assembly of the Supreme Deva King in the Great Prajnaparamita Sutra states: “Even if one were to kill as many Buddhas as there are motes of dust in the great trichiliocosm, the offense would still be light; the offense of maligning this sutra exceeds even that, and one would fall into hell perpetually, with no day of release.”
The offense of slandering this sutra, the Lotus Sutra, is likewise. If one harms the Buddha, one does not impair the practice of the two benefits, because the Buddha gives rise to no afflictions. But if one harms a person who reads and recites the sutra, one impairs the practice of the two benefits, for that person gives rise to afflictions.
Moreover, even if one maligns the Buddha, the Buddha feels neither attachment nor aversion and does not cease teaching the sutras; thus the benefit becomes still greater. But if one maligns those who read and recite the sutra, because they still discriminate between enemies and intimates, they may abandon their cultivation. Furthermore, reviling the Buddha is very difficult, whereas reviling those who read and recite the sutra is very easy. This teaching is therefore given to admonish people not to do so.
Moreover, when the Buddha was present, sentient beings possessed superior faculties. Even if someone reviled the Buddha, the wholesome minds of others would not regress. Although the offender personally suffered grave harm, the harm suffered by others was slight. After the Buddha is no longer present, however, sentient beings’ defilements are heavy. If someone slanders a person who upholds the sutra, many who hear it will retreat from their resolve for the path; both self and others will suffer severe harm. Therefore, this teaching was established.
The Flower Hand Sutra says: “If anyone disturbs and destroys the mind of bodhi, that person has thereby extinguished the light of the great Dharma for all sentient beings. That offense is greater than the offense of the five heinous acts, which brings descent into the Avici hell, because the five heinous acts leading to Avici do not destroy all the Buddha-Dharma. To destroy the mind of bodhi is to destroy all the Buddha-Dharma.”
Moreover, after the Buddha’s nirvana, those who read and recite in accordance with the Dharma are extremely difficult to find, and those capable of serving as good spiritual friends to sentient beings in an evil age are also exceedingly rare. Therefore, the offense of reviling a person who reads and recites this sutra is graver than the offense of reviling the Buddha.
– The character [ ] is pronounced “Tử” (to revile). Writing it as the character Hủy [毀] is incorrect. The Yupian says: to use the mouth to censure and malign is called Tử Ha [呵] (to revile and rebuke).
*
-Scripture text: “Medicine King” to “bears the heavy burden upon the shoulders.”
The Commentary says: This is the third point: reading and reciting is the Buddha’s adornment.
Such a person possesses all the Buddha’s virtues, because by reading and reciting this sutra one will possess every kind of adornment, such as the marks and excellent characteristics.
The Flower Ornament Sutra says that bodhisattvas have ten kinds of adornment:
1) The adornment of great loving-kindness: because they rescue and protect all sentient beings.
2) The adornment of great compassion: because they patiently endure everything.
3) The adornment of great vows: because all that should be vowed is brought to ultimate completion.
4) The adornment of dedication of merit: because they establish the wondrous adornment of all the Buddhas’ virtues.
5) The adornment of merit and virtue: because they benefit all sentient beings.
6) The adornment of the paramitas: because they liberate all sentient beings.
7) The adornment of wisdom: because they eliminate the afflictions, foolishness, and darkness of all sentient beings.
8) The adornment of skillful means: because they produce gateways of goodness and all roots of virtue.
9) The adornment of the steadfast and undisturbed mind of omniscience: because they take no delight in the other vehicles.
10) Definitive adornment: because all doubts concerning the true Dharma are eliminated.
Therefore, the Śrīmālā Sūtra says: “Good men who embrace the true Dharma bear a heavy responsibility.” Those who uphold the sutra are not only able to bear the four modes of birth—a general designation for all kinds of sentient beings—but also bear the burden carried upon the Buddha’s shoulders. Therefore, they are highly esteemed by the Buddha, because they accord with the Buddha’s mind.
– The character Vi [為] has two meanings: “to do” and “to be acted upon.” Above, it has the meaning of “to be acted upon.” In the sense of “to do,” it means “to bear by oneself,” and also to bear the burden of great bodhi that rests upon the Buddha’s shoulders. That is, to bear the burden of anuttara-bodhi. The character [荷] is pronounced Hà. According to the Yupian, it may also be pronounced Hạ and means to shoulder or bear a burden.
*
-Sutra text: “Wherever that person goes” to “should make offerings.”
Commentary: This is the fourth point: wherever such persons may be, they are praised, reverenced, and honored by others because they occupy an excellent position.
The fifth point is that they are worthy of the four kinds of offerings, because they are true fields of merit and deserve to receive wondrous offerings!
– The character Soạn [ ] refers to various kinds of food and drink, meals and provisions, or a prepared feast; in some places it is written [撰].
*
-Sutra text: “Why is this so?” to “samyaksaṃbodhi.”
Commentary: This explains the reason. Because this Lotus Sutra is most profound and esoteric, it was not entrusted to Ānanda but only to Medicine King and the others, for it is supremely secret.
It is like using poison to compound medicine for curing illness: only a great physician can employ it. An ordinary doctor is incapable of doing so. Therefore, it was entrusted to bodhisattvas and not to śrāvakas.
In order to teach and transform the śrāvakas, it is therefore said: “When these people hear the Dharma for even a brief moment, they will attain ultimate great bodhi.” This means that because they accord with true principle, they themselves attain the fruit and enable others to attain the fruit as well.
*
-Sutra text: “At that time, the Blessed One” to “and make offerings to those who uphold the sutra.”
Commentary: The following sixteen stanzas are divided into three parts:
– The first 2 stanzas: a general account of why Dharma teachers are worthy of reverence and offerings.
– The following 13 stanzas: verses on the aforementioned virtues of Dharma teachers.
– The final 1 stanza: the conclusion that because the Dharma is excellent, the person is worthy of reverence.
This is the first part, divided into two:
– The first stanza concerns the attainment of spontaneous wisdom, namely the nature of true wisdom—the true principle of the twofold emptiness.
– The following stanza concerns the attainment of every aspect of the characteristics of true wisdom, namely subsequently attained wisdom together with wisdom itself, which is fundamental wisdom; hence it is divided into two. It exhorts one to uphold the sutra oneself and to make offerings to those who uphold it.
With regard to “natural wisdom,” it exhorts only the making of offerings, clarifying that this wisdom is attained through personally upholding the sutra. What room, then, could remain for doubt!
*
-Sutra text: “If anyone is able to receive and uphold” to “extensively proclaim the unsurpassed Dharma.”
Commentary: The following thirteen stanzas praise the aforementioned virtues of Dharma teachers and are divided into two parts:
– The first part consists of 3 stanzas praising the excellence of Dharma teachers.
– The latter part consists of 10 stanzas explaining why they are worthy of reverence and honor.
This first part is divided into three:
– The first stanza: a messenger of the Buddha.
– The following stanza: relinquishing the pure land.
– The final stanza: freely acting in accordance with one’s vows.
*
-Sutra text: “One should use heavenly incense and flowers” to “make offerings to the one who teaches the Dharma.”
Commentary: The following ten stanzas concern worthiness of reverence and honor. They are divided into two parts:
– The first 4 stanzas directly praise Dharma teachers as worthy of reverence and honor.
– The final 6 stanzas compare offenses and merits and exhort people to honor them.
The first four stanzas are divided into two:
+ The first stanza: honoring the teaching of the Dharma.
+ The following 3 stanzas: honoring the receiving and upholding of the sutra.
This is the first part.
Because one who teaches the Dharma will naturally obtain an excellent and wondrous reward, this is praised only briefly. As a sutra says: “If a person who possesses the precepts, though weak, can expound the Dharma and benefit many people, that person should also be regarded as a Buddha, a great teacher worthy of offerings in the same way, because one cherishes that person for having skillfully taught the Dharma.”
The Abhidharmakośa also says: “If one makes offerings to one’s sick parents, a Dharma teacher, or a bodhisattva in the final body, then even though they have not realized sainthood, the fruit of that giving is immeasurable.”
*
-Sutra text: “After my extinction, in the evil age” to “perform the work of the Tathagata.”
Commentary: These are the three stanzas concerning the honoring of those who receive and uphold the sutra:
– 1 stanza: exhortation to reverence them.
– 1 stanza: making offerings.
– 1 stanza: a messenger of the Buddha.
Expounding, reading, reciting, and so forth are all forms of receiving and upholding the sutra.
*
-Sutra text: “If throughout one kalpa” to “that offense would be greater still.”
Commentary: These six stanzas compare offenses and merits and exhort people to show reverence. They are divided into two parts:
– The first 2 stanzas: comparison of offenses.
– The following 2 stanzas: comparison of merits.
This is the first part.
*
-Sutra text: “There is a person seeking the Buddha Way” to “that merit would be greater still.”
Commentary: The following four stanzas are divided into two parts:
– The first 2 stanzas: comparison with the Buddha.
– The following 2 stanzas: comparison between hearing the Dharma and making offerings.
This is the first part.
It is easy to praise the Buddha, and therefore the regard in one’s mind is slight and the benefit small. It is difficult to praise one who upholds the sutra, and therefore the regard in one’s mind is profound and the benefit great. Because self and others differ in terms of greater and lesser benefit, this should be explained as above.
*
-Sutra text: “Throughout eighty koṭis of kalpas” to “I have now obtained great benefit.”
Commentary: This compares hearing the Dharma with making offerings, because material offerings and Dharma offerings differ in superiority and inferiority. A Dharma offering here means simply hearing the Dharma.
*
-Sutra text: “Medicine King! I now tell you” to “the Lotus Sutra is foremost.”
Commentary: This is the third part, consisting of the final one of the sixteen stanzas divided into three parts as explained above. It concludes that because the Dharma is excellent, the person consequently becomes worthy of reverence.
*
-Sutra text: “At that time, the Buddha again addressed” to “difficult to believe and difficult to understand.”
Commentary: This is the second section, explaining the Dharma of the Dharma teacher.
In this section, prose comes first, followed by verse. The prose has three parts:
1. First is the explanation that the Dharma is difficult to believe and difficult to understand and must not be transmitted indiscriminately.
2. Next is the explanation that the relic of the Dharma-body must be honored with offerings. This is the passage beginning, “In every place, whether it is taught or read and recited,” and continuing below.
3. Finally is the explanation of the rites and rules for teaching the Dharma. This is the passage beginning, “If, after the Tathagata’s extinction, any good man or good woman wishes to teach the fourfold assembly,” and continuing below.
The first part is further divided into two:
– First, it clarifies the profundity and subtlety of both the Dharma and the Dharma teacher.
– Then, it clarifies the supreme virtues that arise through the causes established by this Dharma teacher.
This first section is again divided into two:
– The first part: the Dharma is difficult to believe and difficult to understand.
– The latter part: it must not be transmitted indiscriminately.
This is the first part.
Among the sutras of the three times, this sutra is difficult to believe and difficult to understand. Because it causes people to relinquish the provisional and embrace the real, and because that which is unborn nevertheless has birth, it is known to be difficult to believe. Its principle is abstruse and profound and can be realized only after proceeding by a circuitous path; hence it is known to be difficult to understand.
*
-Sutra text: “Medicine King! This sutra” to “how much more so after my extinction.”
Commentary: What follows is the part stating that it must not be transmitted indiscriminately.
– Up to the words “indiscriminately transmit it to others”: an admonition not to transmit it indiscriminately.
– From “All Buddhas” onward: an explanation of the reason.
The Buddha always kept it to himself and had never expounded it publicly; only now does he expound this sutra. While the Buddha was in the world and personally expounded this sutra, even among the shravakas there were resentful and jealous persons of overweening pride who rose from their seats and departed without listening. How much more, then, after the Buddha’s nirvana will they slander it and refuse to believe!
*
-Sutra text: “Medicine King, you should know” to “stroke that person’s head with his hand.”
Commentary: This explains that, through the Dharma, “that person,” the Dharma teacher, also acquires excellent virtues. There are seven excellent virtues:
1) The Buddha’s robe covers him. Because he is gentle, patient, and endowed with shame and moral dread, he is sheltered by the Buddha’s compassionate virtue.
2) The Buddha protects and keeps him in mind, and thus his faculties mature. For the Buddha always protects and keeps all bodhisattvas in mind.
3) He possesses great faith.
4) He possesses aspiration, because desire and resolute conviction constitute its essence.
5) He possesses wholesome roots.
6) The Buddha dwells together with him, because he dwells in the abode of the compassionate mind and contemplates the emptiness of ultimate truth.
7) The Buddha himself strokes his head with his hand, because he is taught and empowered by the Buddha, receives the Buddha’s distinct prediction, and is embraced by the Buddha.
*
-Sutra text: “Medicine King! Wherever” to “revere and praise it.”
Commentary: The passage below explains that the relic of the Dharma body should be venerated with offerings. It has two parts:
– The first part explains the relic of the Dharma body.
– The latter part explains that when “this person” becomes a Dharma teacher, this too is an excellent virtue.
The first part is itself divided into two:
– The first part presents the teaching.
– The latter part explains it.
The presentation identifies five places:
1) The place where it is expounded.
2) The place where it is read.
3) The place where it is recited.
4) The place where it is copied.
5) The place where the sutra scroll is kept.
Of the ten Dharma practices, making offerings, giving it to others, listening to the Dharma, receiving and upholding it, reflecting upon it, and cultivating it are inseparable from these five places. Why is this? The passage below provides the explanation, which has two parts:
1/- First, it explains that this is the relic of the “entire body.”
2/- It then explains why offerings should be made to it. Because both principle and wisdom are perfectly complete, it fully possesses both the Dharma body and the reward body. It therefore reflects the opening, revealing, awakening to, and entering the Buddha’s knowledge and vision, and completely attains both aspects—bodhi and nirvana, principle and phenomena. Therefore, the Buddha taught that making an image and copying the sutra constitute relics of the Dharma body, which are placed within the image.
All dharmas arise from causes. The Tathagata has explained their causes. Those dharmas cease according to conditions; the Great Shramana declared this to be the relic of the Dharma body. Therefore, the Sutra of Immeasurable Meanings says: “It is also called the indestructible relic.”
According to the Sutra of Golden Light, “Suchness and the wisdom of suchness are called the Dharma body.” Therefore, wherever this sutra is present, the “entire body of the Tathagata” is present.
*
-Sutra text: “If there is anyone” to “Anuttara-samyak-sambodhi.”
Commentary: The passage below explains that when that person brings the Dharma body to fulfillment, this too is an excellent virtue. It has four topics:
1) By venerating and making offerings to this stupa, one draws near to bodhi.
2) By seeing and hearing this sutra, one skillfully practices the supreme path.
3) By seeing and hearing this sutra, one draws near to perfect awakening.
4) Those who, upon hearing this sutra, give rise to alarm and doubt are beginners and persons possessed of pride.
This is the first topic: because one is proceeding toward the Dharma body, one is drawing near to the bodhi of the initial aspiration.
*
-Sutra text: “Medicine King! There are many people” to “the path of the bodhisattva.”
Commentary: This is the second topic: “By seeing and hearing this sutra, one skillfully practices the supreme path.”
Because, through this direct cause, one has entered into the succession of kalpas, this is called “the practice of wholesome conduct.” The passage contains seven practices:
1) Seeing. 5) Copying.
2) Hearing. 6) Upholding.
3) Reading. 7) Making offerings.
4) Reciting.
Thus it should be known that expounding, reflecting, and cultivating are indeed wholesome practices.
*
-Sutra text: “If there are sentient beings” to “Anuttara-samyak-sambodhi.”
Commentary: This is the third topic: by seeing and hearing this sutra, one draws near to the perfect awakening of the First Ground. It has three parts:
1) Dharma. 2) Parable. 3) Application.
This is the first part.
If hearing the text is the wisdom born of hearing, then faithful understanding is the wisdom born of reflection, and receiving and upholding it is the wisdom born of cultivation.
*
-Sutra text: “Medicine King! It is like” to “he knows that water must be near.”
Commentary: This is the parable.
“A person”: This symbolizes one who seeks to learn the essential Dharma in hopes of attaining liberation.
“Thirsty”: This symbolizes being within the cycle of birth and death, where there is no water of the true Dharma.
“Needing water”: The treatise says that this is a parable for the water of Buddha-nature through which great bodhi is attained. It is the truth-nature explained by the Buddha’s teaching—the bodhi of the First Ground that one must seek.
“On a high plateau”: Broad, level ground is called a plateau. It symbolizes the Buddha’s true Dharma, which shelters the four modes of birth, meaning all sentient beings, encompasses all things, and surpasses every other path. Because it is difficult to ascend, it is called a high plateau. That is, the teachings of non-Buddhist paths, which remain within birth and death, are regarded as level ground, while upon that level ground there is a high plateau.
“Digging in search of it”: Taking wondrous wisdom as foremost and the three kinds of karma as implements, one investigates and seeks bodhi.
– The character Tạc [鑿] means to chisel or dig.
“He still sees dry earth”: This refers to the vestigial teachings of the Two Vehicles—the provisional vehicles taught in former times. As they are entirely devoid of the characteristics of the Great Vehicle, this is called “knowing that the water is still far away.”
“He continues working without stopping”: This means that benefiting oneself and benefiting others never cease.
“He then begins to see moist earth”: This means encountering the Great Vehicle prajna teaching of emptiness. Because it contains the potential for bodhi, it is likened to “moist earth.”
“Then he gradually reaches mud”: This symbolizes hearing the teaching of this sutra.
“He knows that water must be near”: The treatise says that by receiving and upholding this sutra, one obtains the water of Buddha-nature and attains Anuttara-samyak-sambodhi; therefore, one draws near to the Buddha’s wisdom signified by the teaching. This highlights that the teachings of the Two Vehicles are far away, while the Great Vehicle teaching is near; the teaching of emptiness is more distant, while the teaching of the Middle Way is intimate.
*
-Sutra text: “Bodhisattvas are likewise” to “Anuttara-samyak-sambodhi.”
Commentary: The passage below applies the parable, and has two parts:
– The first part presents the teaching.
– The latter part explains it.
This is the presentation: it sets forth the three kinds of wisdom in sequence—hearing, understanding, and practice. Among the ten Dharma practices, the first eight constitute the wisdom born of hearing, the next constitutes the wisdom born of reflection, and the last constitutes the wisdom born of cultivation.
*
-Sutra text: “Why is this so?” to “reveals it to them.”
Commentary: This explains the reason.
The Dharma of great bodhi has causes and results, direct and proximate causes, and indirect and remote causes. Teaching, principle, practice, and result; the nature of wisdom and the characteristics of wisdom; and the five kinds of wisdom all belong to this sutra, because they are attained through this sutra and are encompassed by this sutra.
“Opens the gate of skillful means”: This encompasses the indirect and remote causes—the Teaching, Principle, Practice, and Result of the Two Vehicles taught in the past.
“Reveals the true aspect”: This encompasses the direct and proximate causes—the Teaching, Principle, Practice, and Result of the One Vehicle taught now. Because all are exhaustively included, they all belong to this sutra.
“Profound and firm”: “Profound” means deep, wondrous, and immeasurable. “Firm” means indestructible, because it is embraced by the Buddha and is the Buddha’s secret treasury. It is like the king’s seal, unlike anything belonging to another person.
“Deep and remote”: This is because one must cultivate the causes throughout great kalpas and can realize it only by means of wondrous wisdom. No one other than a Buddha can reach it; therefore, it is said that “no one can arrive at” the ultimate true source. “Now the Buddha teaches and transforms the bodhisattvas; therefore, this is called opening and revealing.”
*
-Sutra text: “Medicine King! If there are” to “persons of overweening pride.”
Commentary: This is the fourth topic: “Those who, upon hearing this sutra, give rise to alarm and doubt are beginners and persons possessed of pride,” for they are novice bodhisattvas and ordinary shravakas. As soon as they hear it, they are startled, and doubts arise in their minds. Those who become fearful in their practice are beginners and persons of overweening pride who have not yet entered the three stages.
*
-Sutra text: “Medicine King! If there is” to “how should one expound it?”
Commentary: Below is the third major section, explaining the ritual procedure for expounding the Dharma. It has two parts:
– First: instruction concerning the ritual procedure.
– Second: if one follows my ritual procedure, the Buddha will accord with and assist one.
The first part has three sections:
1. The question. 2. The instruction. 3. The conclusion.
This is the question.
*
-Sutra text: “That good man” to “extensively expound this sutra.”
Commentary: Below is the instruction. It has two sections:
– First, the general statement.
– Then, the explanation.
This is the first section.
*
-Sutra text: “The Tathagata’s dwelling” to “that is, the emptiness of all dharmas.”
Commentary: This is the explanation.
Constantly abiding and resting body and mind in loving-kindness and compassion is therefore called the “dwelling.” Vimalakirti takes emptiness as his dwelling, because it is the dwelling of self-benefit, the place of ultimate truth. Here the matter is explained in terms of practice, for it is the dwelling from which the Dharma is expounded to benefit others.
The second fascicle above states: “Gradually wandering onward, he finally arrived at his father’s house.” There, the Middle Way of the Mahayana is regarded as the house, so called through the correspondence between inner and outer. That is the dwelling of the teaching, while this is the dwelling of practice; nor do they contradict each other.
When the mind’s activity is disciplined and gentle, and the mind can patiently endure hardship, this is called the “robe of gentle patience,” for external things cannot assail it. In sequence, this is likened to patiently enduring injury inflicted by enemies and to enduring hardship.
Esteeming the virtuous, skillfully resisting evil dharmas, and practicing throughout all three vehicles, one takes moral shame and moral dread as the finest robe. Here it is said that evil persons and painful circumstances cannot disturb the distinct practice of the Mahayana; therefore, “patience is the robe.” Nor is there any contradiction, for the essence of gentleness is moral shame and moral dread. Placing body and mind within the object of emptiness and seeing the three matters as boundless is called taking emptiness as the seat.
Vimalakirti takes the four dhyanas as his bed. That is stated with reference to what gives rise to wisdom, taking dhyana concentration as the bed. Here it is stated with reference to what wisdom apprehends, taking the emptiness of dharmas as the bed. Nor do they contradict each other, for this is the contemplation of existence grounded in great loving-kindness and compassion. The robe and the seat are the contemplation of the two kinds of emptiness; in sequence, they are the emptiness of beings and the emptiness of dharmas.
The Dasabhumi-vibhasa says: this refers to the place where the Dharma is expounded and the lion seat. There are four dharmas:
1. First respond to the reverential bows of the great assembly, and only afterward ascend the seat.
2. If there are women in the assembly, one should contemplate impurity.
3. One should attend to dignified deportment, possess the marks of a great person, and maintain a joyful and gentle expression, so that everyone accepts with faith. One should not expound the scriptures of non-Buddhist paths, and one’s mind should not be timid.
4. When questioned harshly by those who use malicious words, one should be patient.
There are also another four dharmas:
1) Not disparaging oneself.
2) Not disparaging the listeners.
3) Not disparaging what is expounded.
4) Not teaching for offerings and gain.
The Abhidharma-samuccaya, the Prakaranaryavaca-sastra, the Yogacarabhumi, and so forth all set forth the characteristics of raising questions, expounding the Dharma, and so forth. These should be explained extensively according to those treatises.
*
-Sutra text: “Abiding securely in these” to “this Lotus Sutra of the Dharma.”
Commentary: This is the conclusion, the third section.
*
-Sutra text: “Medicine King! Although I” to “hear that person expound the Dharma.”
Commentary: Below is the part stating that “if one follows my ritual procedure, the Buddha will accord with and assist one.” It has three subsections:
1. Causing others to hear.
2. Enabling one to see.
3. Causing one not to forget.
This is the first subsection, which has three sections:
1) Causing those being taught and transformed to assemble the congregation.
2) Transforming the fourfold assembly and causing them to hear the Dharma.
3) Causing the eight classes of beings to come and listen.
*
-Sutra text: “Although I am in another land” to “enable him to master it completely.”
Commentary: This concerns enabling one to see the Buddha and preventing one from forgetting.
– The character [逗] is pronounced dou and means to remain or stop. It is also written [竇]. It means that the Teaching has the power to resolve difficulties. According to the Shuowen Jiezi, this character is also pronounced dou or tou; here it is uniformly pronounced dou. In some places it is written [讀], but the source of this usage is unknown!
*
-Sutra text: “At that time the Blessed One” to “those who accept it in faith are also difficult to find.”
Commentary: Below are eighteen and a half stanzas, divided into two parts:
– The first sixteen and a half stanzas versify what was previously stated.
– The final two stanzas explain the beneficial characteristics of both those capable of expounding and those capable of receiving the teaching.
The first part is further divided into three sections:
– The first stanza explains that it is difficult to believe and understand, and should not be propagated carelessly.
– The next four stanzas versify the meaning that, within the Dharma as the relic of the Dharma body, one draws near to bodhi.
– Eleven and a half stanzas versify the ritual procedure for expounding the Dharma.
This is the first section.
*
-Sutra text: “Like a thirsty person in need of water” to “he knows with certainty that water is near.”
Commentary: Below are four stanzas, versifying that one who has the Dharma as a relic draws near to bodhi. They have two parts:
– One and a half stanzas present the analogy.
– Two and a half stanzas apply the analogy.
This is the first part.
– The character [燥] is pronounced zao and means parched or dried up.
*
-Sutra text: “Medicine King! You should know” to “close to the Buddha’s wisdom.”
Commentary: This is the second part, the application of the analogy, comprising two and a half stanzas.
*
-Sutra text: “If a person expounds this sutra” to “expound the Dharma here.”
Commentary: Below are eleven and a half stanzas concerning the ritual procedure for expounding the Dharma. They have two parts:
– The first two and a half stanzas versify the ritual procedure.
– The following nine stanzas concern the Buddha’s accordance and assistance.
This is the first part, which has two sections:
1) The first one and a half stanzas set forth the teaching.
2) The following stanza explains it.
*
-Sutra text: “If, when this sutra is expounded” to “gather them and cause them to hear the Dharma.”
Commentary: Below are nine stanzas versifying how the Buddha accords with and assists one. They are divided into six sections:
– The first stanza explains the practice of patience.
– The following three stanzas explain that I am in another land, transforming the fourfold assembly so that they make offerings and hear the Dharma.
– The next stanza explains how protection is provided for that person.
– Two stanzas concern manifesting a body to cause that person to remember.
– One stanza states that only one endowed with virtue will encounter the Buddha.
– One stanza concerns causing the eight classes of beings to hear the Dharma.
These are the first two sections.
*
-Sutra text: “If someone wishes to harm him” to “form an assembly to hear the Dharma.”
Commentary: This has two meanings:
1) Protecting him.
2) Causing him to remember.
“Quiet and secluded” indicates a state of emptiness and solitude, with no one present.
The phrase “sees the Buddha and possesses this virtue” means being fully endowed with the practice of patience. If a person reads and recites this sutra in an empty and secluded place, the Buddha will cause all the eight classes of beings to “form an assembly to hear the Dharma.”
*
-Sutra text: “That person delights in expounding the Dharma” to “will see Buddhas as numerous as the sands of the Ganges.”
Commentary: This is the second major section, explaining that both those capable of expounding and those capable of receiving possess beneficial characteristics.
– The first stanza concerns the benefit gained by one capable of expounding.
– The following stanza concerns the benefit gained by one who hears the Dharma.
– The character [罣], pronounced guai, means obstruction. “Hindrance” has the same meaning as [止], namely, to block or stop.
CHAPTER ON SEEING THE JEWELED STUPA
Distinguished under three headings:
I. EXPLANATION OF THE INTENTION.
II. EXPLANATION OF THE CHAPTER’S TITLE.
III. RESOLUTION OF DOUBTS.
I. EXPLANATION OF THE INTENTION.
There are four intentions:
1. To eliminate the three kinds of conceit to which those free from afflictive defilements are subject, the three equalities are taught.
– The three kinds of conceit are:
a) Believing that the vehicles are different.
b) Believing that samsara and nirvana are different.
c) Believing that that body and this body are different.
– The three equalities are:
a) The equality of the vehicles, as explained above.
b) To eliminate the conception that samsara and nirvana are different, the stupa of the Tathagata Many Treasures appears, and after he had entered nirvana, he manifests his body once again.
c) To refute the conception that that body and this body are different, it is revealed that the Buddha body of Many Treasures encompasses all Buddha bodies.
The treatise states: In brief, the single body manifested by Tathagata Prabhutaratna encompasses all Buddha-bodies. Because their bodies are equal, the exposition of a single body includes all Buddha-bodies. Moreover, it reveals that one’s own body and the bodies of others are no different. For when the Buddha-bodies of the ten directions gather into a single body, there is still no difference among them. His body is precisely my body. Because of the following two meanings, this chapter was taught.
2. Among the ten kinds of unsurpassedness, the fifth is the manifestation of the unsurpassed purity of the land. The stupa of Tathagata Prabhutaratna is manifested; the Stupa of Abundant Treasures rises up; the emanation-bodies of the Buddha assemble; and the Buddha emits a ray of light, revealing in the eastern direction five hundred myriad kotis of nayutas of lands, as numerous as the sands of the Ganges, whose ground is made of crystal.
Furthermore, the Buddha transforms four hundred myriad kotis of nayutas of lands in each of the eight directions, making them pure. This manifests the purity of the Buddha-land and reveals the supremacy of the present Dharma: it teaches not only sentient beings in defiled lands but also sentient beings in the Buddha’s pure lands. Because the Buddha-land is originally pure, this chapter was taught.
This is the residual meaning.
3. The first four chapters explain the propagation through praise and veneration. The preceding chapter, “Dharma Teachers,” explains that, with respect to this sutra, both the person—the Dharma teacher—and the Dharma taught by the Dharma teacher are worthy of veneration. The present chapter explains that the Dharma is worthy of veneration. Wherever this sutra is taught, Prabhutaratna invariably hears it and serves as a sacred witness, encouraging and arousing faith. For precisely this reason, this chapter was taught.
4. The Treatise on the Great Perfection of Wisdom states: “If a Buddha appears in the world but no one requests him to teach the Dharma, he immediately enters nirvana.” As in the Lotus Sutra, because no one requested the World-Honored Prabhutaratna to teach the Dharma, he immediately entered nirvana. Later, in order to attest to the Lotus Sutra, the Buddha’s transformation-body and the seven-jeweled stupa appeared simultaneously. When Ananda transmitted the sutras, he took those who heard them together with him as witnesses. When the Buddha taught this sutra, he took a Buddha as witness. Therefore, this chapter was taught.
Although the transmitted commentary explains it in this way, its purport is difficult to discern. Prabhutaratna had already instructed that a stupa be erected; if no one had requested him, why were those assemblies present?
II. EXPLANATION OF THE CHAPTER’S TITLE.
The dwelling place of the Buddha’s body is called a “stupa.” Because it is fashioned from various precious substances, it is called a “jeweled stupa.” Because it is made of “jewels,” it is called the Jeweled Stupa. Alternatively, “stupa” has the meaning explained above.
“Treasure” refers to Prabhutaratna, “Abundant Treasures.” It may mean the stupa of the Buddha Prabhutaratna; or both Prabhutaratna and the Stupa are named together. Therefore, it is called the Jeweled Stupa.
If the character [見] is read as “manifest,” it means appearing and becoming visible. What appears is the Jeweled Stupa; therefore, it is called “The Manifestation of the Jeweled Stupa.”
If the character [見] is read as “behold,” it means to see. Because the stupa rises up and everyone beholds it, that which is beheld is the Jeweled Stupa. Because the Jeweled Stupa is beheld, this chapter is called “Beholding the Jeweled Stupa.”
III. RESOLUTION OF QUESTIONS.
—Question: According to the treatise, this chapter explains that the Buddhas of the pure lands throughout the ten directions assemble. Why, then, is that not used as the chapter’s title?
Answer: Because the stupa rose up and was to be opened, it was necessary to summon all the Buddhas. In order to establish seats for all the Buddhas, the Saha world was transformed into a pure land. The appearance of the stupa was the cause from which the Buddhas assembled and the land was transformed into purity. The attestation to the sutra was verified solely through “beholding the stupa”; therefore, this was used as the title of the chapter.
—Question: Why was the Dharma not taught to the two vehicles in a pure land, but instead the pure land appeared only after the teaching had been given and the Dharma attested?
Answer: This was intended to reveal that those of the two vehicles would later turn toward the Great Vehicle; therefore, they were at first in a defiled land and only afterward in a pure land.
*
—Sutra text: From “At that time, before the Buddha” to “abiding in midair.”
Commentary: In the text below, the prose section comes first and has two parts:
– First: The stupa rises up, hears the Dharma, and attests to the excellence and wondrousness of the sutra.
– Second: From “At that time, the Buddha Prabhutaratna, within the jeweled stupa, yielded half his seat” onward, until the verse is about to be spoken, the great assembly is summoned to come hear the sutra taught, after which the words of entrustment are declared.
The first part of the text is further divided into two sections:
1. First, the stupa rises up and seals the teaching, attesting that this sutra is worthy of trust. Thus, before the stupa was opened, Prabhutaratna praised all that had been taught above as true.
2. Afterward, the stupa opens, hears the teaching, and attests that this sutra is worthy of veneration. This is the passage from “At that time, the fourfold assembly saw the great jeweled stupa abiding in midair and also heard from within the stupa” onward.
First the stupa serves as witness, and afterward the body serves as witness. Because they attest to the Teaching and attest to the Principle, the attestations occur in this sequence. This first part of the text is further divided into three sections:
1) The caitya appears in response.
2) Divine beings reverently make offerings.
3) The Buddha’s wondrous deeds are praised, and the wondrousness and virtue of the sutra are sealed and attested. This is the passage from “At that time, from within the Jeweled Stupa came a great voice” onward.
This first section is further divided into five topics:
1/ Stating that a stupa exists.
2/ Explaining its dimensions.
3/ Its rising and then remaining suspended.
4/ Its marks of adornment.
5/ The height it reaches.
Here, the first three topics are presented. The treatise, however, explains that among the ten kinds of unsurpassedness, the fifth is the Manifestation of the Unsurpassed Purity of the Land. Therefore, the stupa of Tathagata Prabhutaratna is manifested. Within this there are nine points:
1) All Buddha-lands 5) Sustaining presence.
are pure. 6) Manifesting innumerable Buddhas.
2) The stupa. 7) Freedom from defiled impurity.
3) Its dimensions. 8) Prabhutaratna.
4) Concision. 9) Sitting together.
This means that in this chapter, “Beholding the Jeweled Stupa,” there are nine kinds of causes, each having its own particular significance:
1) The purity of the Buddha-lands: This explains the phenomenon of the light shining forth and revealing, throughout the ten directions, in each direction Buddha-lands numbering five myriad kotis of nayutas of Ganges sands. These are pure lands whose ground is made of crystal.
2) The stupa: This explains the reason for the appearance of this stupa.
3) Its dimensions: This explains the stupa’s vertical and horizontal dimensions, its height and breadth. Alternatively, it refers to the extent of the pure lands seen and the dimensions of the transformed lands throughout the ten directions.
4) Concision: This explains why, in brief, only the single Buddha Prabhutaratna bears witness and no other Buddha does so.
5) Sustaining presence: This explains why the Buddha answered Bodhisattva Mahapratibhana, Great Delight in Preaching, by saying: “Within this stupa, the complete bodily relics of the Buddha Prabhutaratna abide and sustain it.”
6) Innumerable Buddhas: This explains why the emanation-bodies of Buddha Shakyamuni throughout the ten directions assemble, with innumerable emanation-bodies of the Buddha gathering from each direction.
7) Freedom from defiled impurity: This explains why Buddha Shakyamuni transforms this Saha world into purity and, on two further occasions, transforms in each of the eight directions two hundred myriad kotis of nayutas of lands into purity, so that there are also no oceans, mountains, rivers, and so forth.
8) Prabhutaratna: This explains the reason for the Buddha’s name.
9) Sitting together: This explains why the two Buddhas, Shakyamuni and Prabhutaratna, sit together, revealing that each has his own particular significance.
The treatise does not present these matters in the sequence of the sutra, but explains them comprehensively according to their meanings. The treatise states:
“The stupa” manifests the sustaining presence of the Tathagata’s relics. This means that the entirety of the Buddha’s relics is contained within this stupa, signifying that the entirety of the Buddha’s Dharma-body is contained within this sutra. Therefore, the stupa had to rise up. Were this not so, it would have been sufficient for the Buddha simply to appear; why would the stupa also have needed to rise up?
“Five hundred yojanas in height”: The Treatise says that this dimension reveals the purity of the true and real Buddha-land, which far surpasses that produced by worldly roots of goodness; therefore, it is vast and pure. That which is produced by worldly roots of goodness is impure and small. Therefore, the Buddha-Bhūmi Sūtra says: It surpasses that which arises from worldly roots of goodness.
“Five” indicates the five faculties.
“Hundred” indicates the hundred practices. Each of the hundred practices of the paths of karma must assist the five faculties before realization can be attained, because the five destinies cannot reach it.
“Two hundred and fifty yojanas in breadth and length”: because it transcends the twenty-five forms of existence.
“Rose from the earth and remained suspended in empty space”: the stupa was in the eastern direction. The statement that it “rose and remained suspended in empty space” signifies that, after entering nirvana and transcending the cycle of birth and death, the Buddha now returns to the world to liberate sentient beings, because birth and death and nirvana are not different.
Moreover, “rose” signifies that the teaching of the One Vehicle surpasses the Two Vehicles. “Remained suspended in empty space” signifies that the teaching expounds the truth of emptiness.
*
-Scriptural passage: “Adorned with various precious objects” to “filled the entire world.”
Commentary: The following clarifies the characteristics of its adornments. It has two parts:
– The first part explains eight kinds of adornment.
– The latter part further explains the adorned appearance of the banners, streamers, and jeweled canopies.
This is the first part.
The various adornments decorating the exterior of the jeweled stupa signify that both the Buddha’s body and the Lotus Sutra possess merits and virtues that serve as their various ornaments:
1) “Various adornments” symbolizes the perfection of the myriad virtues.
2) “Five thousand railings” symbolizes the powers of faith, diligence, mindfulness, concentration, and wisdom, each of which is brought to completion only through the assistance and cultivation of the hundred practices of the path and karma. Each also eliminates the ten evils; hence there are five thousand.
3) “Thousands upon tens of thousands of niches and chambers” signifies the great multitude of meditative concentrations.
– The character [龕] is pronounced khám and means a stupa. Some explain it as the form of a dragon, but that does not accord with the meaning here. Therefore, following the first meaning, the Yupian states that this character is pronounced kham and has meanings like the character Thụ [受]: to receive or undergo; the character Thịnh [盛]: to stand; and the character Thủ [取]: to take.
4) “Banners” signify the lofty manifestation of the virtue of wisdom.
5) “Streamers” symbolize the various dharanis, which are devoted to extinguishing all evils.
6) “Jeweled necklaces” symbolize the three foundations of mindfulness.
7) “Jeweled bells” symbolize the four unobstructed eloquences.
8) “Emitted fragrance” signifies cultivating the fivefold Dharma-body and realizing true cessation by eliminating delusions. This is precisely the fragrance of undefiled, excellent sandalwood, which pervades the four modes of birth, extinguishes all afflictions, and enables realization of true suchness.
*
-Scriptural passage: “Those banners, streamers, and jeweled canopies” to “were composed of the seven treasures.”
Commentary: This further explains the adorned appearance of the banners, streamers, and jeweled canopies, signifying the complete possession of the seven kinds of noble wealth.
*
-Scriptural passage: “Its height” to “the palaces of the Four Heavenly Kings.”
Commentary: This is the extent to which it reached, signifying that it rose far above all classes of sentient beings in order to teach and transform them.
*
-Scriptural passage: “The gods of the Heaven of the Thirty-Three” to “honored, revered, and praised it.”
Commentary: This describes the reverent offerings made by divine beings. It has two sections:
1) The gods of the Heaven of the Thirty-Three rained down flowers.
2) The eight classes of beings made offerings and offered praise.
*
-Scriptural passage: “At that time, from within the jeweled stupa” to “all that you have said is true.”
Commentary: This praises the Buddha’s wondrous power and confirms the sublime virtue of the sutra. It has two sections:
– First is the praise.
– Second is the confirmation.
The meaning can be understood from the scriptural passage itself.
*
-Scriptural passage: “At that time, the four assemblies” to “withdrew and remained to one side.”
Commentary: This is the second section: the stupa is opened so that the Dharma may be heard, thereby confirming that this sutra is worthy of reverence. It has three parts:
– The first part analyzes the reason.
– The latter part describes the opening of the stupa. This is the passage beginning with, “At that time, the bodhisattva Great Joy of Preaching, through the transcendent power of the Tathagata, addressed the Buddha,” and continuing below.
– The final part describes how, after seeing it, they offered praise. This is the passage beginning with, “At that very moment, the entire great assembly gathered there saw the Tathagata Many Treasures seated within the stupa,” and continuing below.
The first part is itself divided into two parts:
+ First is the request.
+ Second is the reply.
The request has two parts:
1) First, everyone makes the request in their hearts.
2) Then Joy of Preaching makes the request verbally.
This is the first part.
*
-Scriptural passage: “At that time, there was a bodhisattva” to “had emitted this voice.”
Commentary: This is Joy of Preaching’s verbal request.
*
-Scriptural passage: “At that time, the Buddha told” to “there is the complete body of a Tathagata.”
Commentary: The reply follows. It has three parts:
– First is the general statement.
– Next is the explanation.
– Last is the conclusion.
This is the first part.
The Treatise says: “Abiding and preserving” means revealing the sovereign power of the Dharma-body and personal body of all Buddha-Tathagatas and the sovereign power of the manifested characteristics of the Dharma-body. Therefore, the complete body abides and is preserved within the stupa, thereby signifying the sovereign power of the Buddha’s Dharma-body. Thus, within this scriptural teaching, the complete body abides and is preserved.
*
-Scriptural passage: “In the distant past” to “whose name was Many Treasures.”
Commentary: The following is the explanation, which has four smaller parts:
1) The Buddha’s body. 3) His injunction.
2) His original vow. 4) The fulfillment of his vow.
This is the first part.
Why is it that only the Buddha Many Treasures bears witness, rather than many Buddhas bearing witness?
The Treatise says: This concisely reveals that the single body of the Tathagata Many Treasures gathers and embraces all Buddha-bodies. Therefore, one body embraces all Buddha-bodies, because their bodies are equal. It also clearly reveals that the One Vehicle encompasses all meanings.
Why does Many Treasures bear witness rather than other Buddhas?
The Treatise says: “Many Treasures” signifies that all Buddha-lands equally possess the same treasure-nature. Thus, it clarifies that the lands of reward-buddhas and transformation-buddhas alike possess the same treasure-nature, and together reveal that the principle expressed by the teaching is wondrous, pure, and entirely free of differentiation.
*
-Scriptural passage: “When that Buddha was originally practicing the bodhisattva path” to “praised it, saying: Excellent!”
Commentary: This is the second part, presenting his original vow.
*
-Scriptural passage: “After that Buddha attained the Way” to “erect a great stupa.”
Commentary: This is the third part, setting forth his injunctions.
*
-Scriptural passage: “Through the power of his transcendent faculties and vows, that Buddha” to “Excellent! Excellent!”
Commentary: This is the fourth part, the fulfillment of his vow.
*
-Scriptural passage: “Great Joy of Preaching” to “Excellent! Excellent!”
Commentary: This is the third major part: the concluding instruction.
*
-Scriptural passage: “At that time, Great Joy of Preaching” to “see this Buddha’s body.”
Commentary: The preceding passage analyzed the reason; the following explains the opening of the stupa. It has four sections:
1) The request. 3) The renewed request.
2) The reply. 4) The promise to open it.
This is the first section.
*
-Scriptural passage: “The Buddha told Great Joy of Preaching” to “only then will he appear.”
Commentary: The reply follows and has two parts:
– The first part presents the original vow of the Buddha Many Treasures.
– The second part summons the transformation-buddhas.
This is the first part.
When that Buddha expounds the sutra, the stupa rises to bear witness. When the stupa opens and the Buddha appears, the transformation-buddhas bear witness. Furthermore, for my stupa to open, the presence of the emanated bodies is required to lend it due solemnity. I now bear witness to this teaching, demonstrating that this sutra is trustworthy. I vow that only when that Buddha’s emanated Buddha-bodies have assembled can the stupa be opened.
*
-Scriptural passage: “Great Joy of Preaching” to “must now be summoned and assembled.”
Commentary: This is the summoning and assembling of the transformation-buddhas.
-Question: When one Buddha emanates [transformation Buddhas], their number does not exceed that of a three-thousand-great-thousand world system. Why, then, are the Buddha’s emanated bodies found throughout the worlds of the ten directions?
Answer: In accordance with the initial perception, it was first said that the emanations filled a three-thousand-great-thousand world system. At higher stages it is otherwise; how could the emanated bodies not be numerous? Moreover, their bodies are not different: the bodies of others are precisely my own body.
*
-Scripture: “Great Delight in Preaching” to “bowed in homage and made offerings.”
Commentary: This is the renewed request.
*
-Scripture: “At that time the Buddha emitted” to “the Buddhas in those lands.”
Commentary: This is the promise to open [the stupa]. It has two parts:
– First: assembling the emanated Buddhas.
– Second: [the Buddha] formally opens the stupa. This is the passage beginning, “At that time Śākyamuni Buddha, seeing that all his emanated Buddhas had arrived and assembled,” and continuing below.
The first part of the text has four sections:
1. The ray of light from here shines forth. 3. Transforming the lands to welcome the guests.
2. The Buddhas there say that they will come. 4. Taking flowers to present to the host.
This is the passage beginning, “At that time all the Buddhas were beneath jeweled trees,” and continuing below.
-Question: The sacred minds of the Buddha’s emanated bodies perceive with perfect clarity. Why must there be a ray of light shining upon them before it can be said that they perceive?
Answer: The Buddha’s emanated bodies do not need the ray of light [to shine upon them], and they would still have assembled. Yet, in order to enable sentient beings to see far into the distance, the Buddha emitted a ray of light to illuminate them. Furthermore, if they came without being summoned, sentient beings would not recognize the Buddha’s spiritual power. To enable them to recognize the Buddha’s spiritual power and the preciousness of the sutra he preached, he therefore emitted a ray of light to illuminate them.
The words “a single ray of light” signify that only the One Vehicle is taught and that there is no other, second vehicle. This ray of light shining forth has two parts:
– First: the eastern direction.
– Second: the other directions are likewise.
The first part has six sections. This is the first: seeing the Buddhas.
-Question: Why was it necessary to reveal immeasurable Buddhas?
Answer: The Treatise says that this reveals that the deeds performed by each are no different. The work of those Buddhas in teaching and transforming sentient beings—first through provisional teachings and afterward through the true teaching—is alike in every respect.
*
-Scripture: “Those lands” to “covered above with jeweled nets.”
Commentary: This passage has three sections:
1) The characteristics of the lands.
2) The retinues.
3) The coverings.
-Question: Why was it necessary to illuminate all those pure Buddha lands?
Answer: The Treatise says that it reveals the many kinds of jewels intermingled as adornments within the realm of the true aspect of all Buddhas, signifying that the One Vehicle is replete with the myriad virtues.
– The character [幔] is pronounced màn: it is a canopy above. A curtain at the side is called wéi [帷]. When spread over something, it is called wǎn [輓]. Above the canopy there are also nets made of various jewels, as though adorning the canopy; hence they are called “netted canopies.”
*
-Scripture: “The Buddhas of those lands” to “preached the Dharma to the great assembly.”
Commentary: This passage has two sections:
1) Preaching the Dharma. 2) Assisting in the work of transformation.
*
-Scripture: “The southern, western, and northern directions” to “were also likewise.”
Commentary: The other directions were likewise.
*
-Scripture: “At that time, throughout the ten directions” to “the jeweled stupa of Tathāgata Abundant Treasures.”
Commentary: This is the second part: the Buddhas of the ten directions say, “We should go there.”
*
-Scripture: “At that time the Sahā world” to “jeweled bells were suspended.”
Commentary: This is the third part: transforming the lands to welcome the guests. It has four subsections:
a) Transforming the great-thousand world. c) Again transforming a broader expanse.
b) The Buddhas then take their seats. d) The Buddhas of all directions are settled.
The first subsection itself has two parts:
– First: transforming the land.
– Second: moving the people.
This first part has three sections:
1) First: manifesting the pure [land].
2) Next: eliminating the defiled [land].
3) Last: forests of fragrant flowers.
– Concerning the character sǒu [藪]: where trees grow apart from one another, it is called lín [林], a forest. A marsh without water is called sǒu [藪], a wilderness grove.
1. Question: Why was the defiled land transformed into a pure one?
Answer: The Treatise says that this reveals that all Buddha lands are equally pure. Śākyamuni manifested this impure land for the sake of evil sentient beings, as stated in the Vimalakīrti Sutra.
2. Question: Why did the stupa of Abundant Treasures rise up without the land immediately being transformed into a pure land, and why was it transformed into a pure land only after the emanated Buddhas had assembled?
Answer: Abundant Treasures signifies accommodation to the Two Vehicles and therefore manifested his appearance in a defiled land. The emanated Buddhas signify accommodation to the bodhisattvas; hence the land was transformed into a pure land. Furthermore, Abundant Treasures accords with the former stage of those of the Two Vehicles and therefore abides in the defiled land. The emanated Buddhas accord with the future attainment of those of the Two Vehicles and therefore abide in the pure land. The host transforms the lands at three times, while the guests sit in two stages.
3. Question: Why must the host transform the lands three times?
Answer: It is to demonstrate the exceedingly great number of emanated Buddhas. Moreover, the successive transformations reach three ultimate stages, clearly revealing that this One Vehicle is the ultimate culmination of the Three Vehicles and that this defiled land represents the stage of ordinary beings. The first transformation of the great-thousand world signifies reaching the stage of the śrāvaka. The second transformation of two hundred myriads of koṭis of nayutas of Buddha lands signifies reaching the stage of the pratyekabuddha. The final transformation of another two hundred signifies going beyond the Two Vehicles and reaching the stage of the ultimate perfection of the One Vehicle.
4. Question: Why was it necessary for the guest Buddhas, the World-Honored Ones, to take their seats once more?
Answer: It was to cause the three transformations to attain the path.
Question: If so, why did they not take their seats three times?
Answer: The two occasions attest to the profound wording and meaning of the Lotus Sutra. Together with the attestation by Abundant Treasures, there are thus three sittings, three attestations, and three transformations.
*
-Scripture: “Only this assembly was retained” to “placed in other lands.”
Commentary: This is the moving of the people. Those whose faculties were mature and who were capable of hearing the Dharma were retained. Those without the appropriate affinities and who were incapable were sent away.
*
-Scripture: “At that time the Buddhas” to “adorned them.”
Commentary: This is the second part: the transformation Buddhas then take their seats. It has three subsections:
– First: the Buddhas and their attendants arrive together.
– Second: the characteristics of the trees and seats.
– Last: there are not enough seats for the Buddhas.
This is the first and second subsections.
1. Question: Why did each Buddha have only one attendant?
Answer: Attesting to the sutra and opening the stupa did not require the attendants’ powers. As for conveying messages and observing ceremonial protocols, one person was sufficient.
2. Question: Where did the attendants sit?
Answer: Why was it necessary for them to sit?
3. Question: Why did Vimalakīrti, when receiving guests, have to borrow seats from Lamp King, whereas the attendants invited by Śākyamuni did not sit?
Answer: Because the former concerned a layman, while the latter concerns Buddhas; therefore, the circumstances are not the same.
*
-Scripture: “At that time the Buddhas” to “still were not exhausted.”
Commentary: This explains that there were not enough seats for the Buddhas.
*
-Scripture: “At that time Śākyamuni Buddha” to “caused them all to become pure.”
Commentary: What follows is the third part: again transforming a broader expanse. It has two parts:
– The first transformation: transforming two hundred.
– The later transformation: transforming another two hundred, because there is a distinction between the Buddhas who had already arrived and those who had not yet arrived.
The text of the first part contains five kinds of transformation:
1) Transforming the extent of the lands.
2) Transforming evil sentient beings.
3) Transforming them into pure forms.
4) Transforming evil lands.
5) Transforming the adornments of the lands.
This is the first transformation: emitting light as a summons, calling those Buddhas who had affinities, and illuminating all ten directions. The Buddhas who sit must certainly be equal in every respect, yet seats were arranged only in the eight directions.
*
-Scripture: “There were no hells” to “placed in other lands.”
Commentary: This is the transformation of evil sentient beings.
*
-Sutra text: “The lands that were transformed” to “to serve as adornments.”
Commentary: This describes the transformation into a pure appearance.
*
-Sutra text: “There were also no great oceans” to “the kings of mountains.”
Commentary: This describes the transformation of the defiled realm.
Some also explain that, because the passage below says that bodhisattvas were caused to scatter flowers on Vulture Peak, this means that the place of the assembly was not transformed; therefore, the passage above says that only this assembly was retained. This interpretation is incorrect.
The passage above says that only this assembly was retained because they were worthy to hear the Dharma. Beings of all five destinies were moved elsewhere; how could the land have been transformed into purity to welcome the guests while the defiled and impure mountain remained to be displayed before them? This certainly could not have happened. From this it follows that the mountain too was transformed and made to disappear.
The passage below that speaks of causing flowers to be scattered upon the mountain refers to the former site of the mountain. Furthermore, when purity covers defilement, this is called “removal.” Those who have not yet aroused the aspiration see impurity; after arousing the aspiration, they see purity. Concealing impurity and revealing purity is called “removal,” because removing appearances is precisely a transformation of mind. The text says only that gods and humans were moved and placed in other realms. It does not say that the evil destinies were moved and placed in other realms. Nor does it say that the abodes of gods and humans were moved to other realms.
Furthermore, a passage below says that Mañjuśrī, seated upon a lotus flower, emerged from the dragon palace and rose up to Vulture Peak. If the mountain had already been moved away, where could any mountain still remain?
The third fascicle of the Great Prajnaparamita Sutra says: “the three-thousandfold great-thousandfold world, Mount Sumeru, Great Mount Sumeru, the Iron Encircling Mountains, and the Great Iron Encircling Mountains.” Great Mount Sumeru is the city of the upper station, which exists within a Buddha-land.
*
-Sutra text: “All were united into a single Buddha-land” to “spread throughout that land.”
Commentary: This describes the transformation that adorned the land.
“Canopies formed of various treasures”: these are canopies used to shield against dew. Jewels and precious objects were used to adorn the canopies shielding against dew. Furthermore, various treasures were joined together as adornments or to make them stand out. Or canopies were used as coverings. Furthermore, treasures were joined together to shield the canopies from dew; all of these are called “dew canopies.”
*
-Sutra text: “Śākyamuni Buddha” to “spread throughout that land.”
Commentary: This is the second transformation: the transformation of two hundred. The wording is the same as above.
*
-Sutra text: “At that time, in the eastern direction” to “came and assembled here.”
Commentary: This is the fourth section: the Buddhas from the directions being settled. It has three parts:
– First: those from one direction were settled.
– Second: those from the other directions were likewise all settled.
– Last: those who filled every place were all settled.
This is the first part.
*
-Sutra text: “In this manner, successively” to “filled all of it.”
Commentary: Those from the other directions were settled; all who pervaded everywhere were likewise settled.
*
-Sutra text: “At that time, all the Buddhas” to “did likewise.”
Commentary: This describes the gathering of the emanation bodies.
It contains four topics. This is the fourth topic: holding flowers as an offering to the host. It has two parts:
– First, it explains the dispatching of messengers.
– Second, it explains that the messengers were dispatched according to the preceding pattern.
Lest the wording appear different, the preceding pattern is repeated. First, the Buddhas of one direction are presented. Then, following the pattern above, those of the other seven directions are presented. The first part has three points:
– First: clearly informing them of their destination.
– Next: instructing them to convey his words.
– Last: instructing them to scatter flowers.
– The character [ ] is pronounced Tê and means “to send someone carrying something”; the Qieyun writes it as [齎]. The character [掬] is pronounced Cúc and means “to take with the hands”; therefore, it should be written [匊].
*
-Sutra text: “At that time, Śākyamuni Buddha” to “abided in empty space.”
Commentary: What follows describes the actual opening of the stupa. It has three parts:
– First: after completing these matters, he abided in empty space.
– Second: at that time, the great assembly arose and gazed upward.
– Last: Śākyamuni actually opened it.
This is the first part: because the stupa had risen into the air, he followed the stupa and remained there.
*
-Sutra text: “All the fourfold assembly” to “single-mindedly gazed upon the Buddha.”
Commentary: This describes how the great assembly at that time all arose and gazed upon him.
*
-Sutra text: “Thereupon Śākyamuni Buddha” to “opened the gate of the great city.”
Commentary: This describes the Buddha actually opening it. As an auspicious sign, he used his right hand.
– The character [鑰] is pronounced Dược. The Yupian explains: “Dược” means “door fastening” [門鍵], that is, “a door bolt.” The Shuowen explains it as “the bolt beneath a door”: Quan Hạ Đỗ [關下杜]. In the region west of the passes, it is called Dược [ ], with the same meaning as [鑰], which is the ancient character. In the regional speech east of the passes, it is called Kiện [鍵]. It is sometimes written [籥]. The Zilin says that ordinary writings call it Đồng [僮] or Điếm [ ]. He Chengtian’s Zuanwen says that in the region west of the passes, writings are called Thư Dược [書籥]. This is not the meaning intended in this sutra.
*
-Sutra text: “At that very moment, the entire great assembly” to “had come to this place.”
Commentary: The second major section concerns opening the stupa, hearing the teaching, and confirming that this sutra is worthy of reverence. It has three parts. This is the third part, which explains seeing the Buddha and praising him. It has two subsections:
– First: seeing the Buddha’s body and hearing the Buddha’s words.
– Second: praising him and scattering flowers.
This is the first part.
*
-Sutra text: “At that time, the fourfold assembly” to “and upon Śākyamuni Buddha.”
Commentary: This describes praising them and scattering flowers.
*
-Sutra text: “At that time, Many Treasures Buddha” to “may come to this seat.”
Commentary: This is the second major section of the prose passage: summoning the great assembly to hear the sutra taught, after which it would be entrusted to them. It has three parts:
– First: sitting together within the stupa.
– Then: the assembly abiding in the air.
– Last: exhorting them to teach and entrusting the sutra to them.
The first part has two points: first, the command; afterward, the sitting. This is the command.
*
-Sutra text: “Thereupon, Śākyamuni Buddha” to “sat in the full-lotus posture.”
Commentary: This describes the sitting.
-Question: Why did the two Buddhas sit together upon one seat?
Answer: The Treatise says that this was to reveal that the emanation Buddhas and the non-emanation Buddha, the Dharma-body Buddha and the reward-body Buddha, all act to accomplish the great matter, that is, to accomplish the one great cause and condition. Furthermore, it signifies that the three vehicles all sit together upon the couch of the One Vehicle, and that sentient beings also sit together upon the single seat of the One Vehicle.
*
-Sutra text: “At that time, the great assembly” to “were all in empty space.”
Commentary: What follows is the topic of the great assembly abiding in empty space. It has two parts:
– First: the request.
– Second: leading them upward.
This is the first part.
*
-Sutra text: “At that very moment, Śākyamuni Buddha” to “were all in empty space.”
Commentary: This describes leading them to abide in empty space, signifying the intention to hear the One Vehicle and abide in the fruit of Buddhahood.
*
-Sutra text: “With a great voice” to “entrust it to them.”
Commentary: This describes exhorting them to teach and entrusting the sutra to them. This is Śākyamuni’s summons and exhortation to teach. Its meaning will be understood upon reading.
*
-Sutra text: “At that time, the World-Honored One” to “are not earnest for the sake of the Dharma.”
Commentary: What follows consists of forty-eight stanzas, divided into two parts:
– The first twelve stanzas: recounting how the stupa rose up, how the Dharma was heard, and how the sutra was confirmed as supreme and wondrous, as explained above.
– The following thirty-six stanzas: recounting the section in which the assemblies were exhorted and summoned to teach the sutra, and words of entrustment were spoken.
The first part is further divided into two:
1) The first one and a half stanzas: the stupa rose up, confirmed the teaching of the Dharma, and encouraged everyone.
2) The following ten and a half stanzas: the stupa was opened and the teaching was heard in order to encourage everyone.
This is the first part.
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-Sutra text: “This Buddha, having entered parinirvana” to “always for the sake of hearing the Dharma.”
Commentary: What follows is the topic of opening the stupa and hearing the teaching in order to encourage everyone. It has two topics:
– The first section consists of 2 verses: verses on the causes and conditions.
– The following section consists of 8 and a half verses: verses on opening the stupa.
It does not versify the former third section: beholding the Buddha and then praising him.
This is the first section.
– The Sanskrit is Asaṃkhyeya, which here is rendered as “an incalculable number” [無央數]. The character Ương [央] means “end.” Thus, “an incalculable number” means “an endless number”: a number without end.
In some editions, the character Ương [央] is written [鞅], pronounced Ưởng. The Shuowen explains [鞅] as Cảnh Triệt [頸 ]: the strap around a horse’s neck in a bridle. The character [ ] is pronounced Triệt. This does not accord with the meaning here.
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