妙法蓮華經玄贊

CHAPTER ON DEVADATTA

Threefold analysis:

I. CLARIFYING THE INTENT.

II. EXPLAINING THE TITLE OF THE CHAPTER.

III. RESOLVING QUESTIONS.

I. CLARIFYING THE INTENT.

There are three points:

1. The fourth of the six predictions explained in the treatise—the Prediction of Freedom from Enmity—states that the prediction bestowed upon Devadatta demonstrates that the Buddha, the World-Honored One, harbored no hatred whatsoever. Therefore, this chapter appears.

2. Of the four chapters extolling the importance of the transmission, this is the third. It explains that those who uphold this sutra are worthy of respect, for they spare neither body nor life in seeking this Dharma, even making their body a bed in the house of an enemy. Therefore, this chapter appears.

3. It reveals that the wondrous functions and benefits of this sutra are boundless, and that attainment of the Way through it is also swift, as shown by the great ocean assembly and the Dragon Girl’s attainment of the Way. Therefore, this chapter appears.

II. EXPLAINING THE TITLE OF THE CHAPTER.

“Deva” means “heaven”; “Datta” means “given.”

Devadatta was the Buddha’s cousin and the son of King Dronodana. He was obtained through prayers to the gods and bestowed upon his family by the gods; therefore, he was called “Heaven-Given.”

III. RESOLVING QUESTIONS.

-Question: This chapter also explains the emergence from the dragon palace and the Dragon Girl’s attainment of the Way. Why, then, is only Heaven-Given—Devadatta—used as the title of the chapter?

Answer: Heaven-Given was an excellent spiritual condition; he was, indeed, the teacher of Sakyamuni. Although the other events also reveal supreme virtues, they are not accounts of the Buddha’s own past lives, and thus they are not used as the title of the chapter. Furthermore, the chapter is named after what occurs first: the affair of Heaven-Given is an event of the past, whereas the emergence from the dragon palace is regarded as an event of the present.

-Question: Why are the emergence from the dragon palace and the Dragon Girl’s attainment of the Way not established as a separate chapter, but instead joined with the account of Heaven-Given?

Answer: Manjusri was a good spiritual friend who provided favorable conditions, not an excellent spiritual condition arising through opposition; Heaven-Given was otherwise. To reveal that this sutra is worthy of reverence, an adverse condition is therefore used as the title of the chapter. To encourage people to uphold the sutra, a favorable condition is not used as its title. Since both were good friends of the sutra, they were combined into a single chapter.

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-Sutra text: “At that time, the Buddha addressed” through “never becoming indolent or weary.”

Commentary: The main text of this chapter is divided into two parts:

– The first explains that Heaven-Given was the Buddha’s own good spiritual friend through adverse conditions. This part is intended to show that “so long as someone is able to uphold the sutra, whether enemy or intimate, that person is a good spiritual friend.”

– The latter explains that Manjusri and all sentient beings were good spiritual friends through favorable conditions, and that preaching this sutra brings many benefits and possesses swift power.

The first part is further divided into three:

1. First, it explains how the Buddha in the past esteemed the Dharma and sought the sutra.

2. Next, it explains that, by virtue of the sutra, Heaven-Given would later become a Buddha. This is the passage beginning, “He addressed the fourfold assembly: Devadatta,” and continuing below.

3. Finally, it concludes that hearing the sutra brings benefit. This is the passage beginning, “The Buddha addressed the bhiksus: In a future age,” and continuing below.

This first part is further divided into two sections:

1) First, it explains the seeking of the Dharma in the past.

2) It then explains the identification linking past and present.

This is the concluding portion of the verse text.

The first section is further divided into two:

a) The first part, consisting of prose and verse, explains the seeking of the Dharma.

b) The final part, consisting of two stanzas, describes the path of seeking the Dharma.

The opening prose section is divided into three:

1/ First: an explanation of seeking the Dharma.

2/ Second: an explanation of cultivation and practice.

3/ Finally: an explanation of the search. This is the passage beginning, “He beat the drum and proclaimed his command,” and continuing below.

This is the first part.

– The character [ ] is pronounced juan. It should properly be written [倦]. The Yupian explains: Juan means indolent and weary, signifying such exhaustion and hardship that one must stop and rest. It is also sometimes written [ ] or [ ]. The origin of this character [ ] is unknown.

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-Sutra text: “Throughout many kalpas” through “his mind never retreated.”

Commentary: The following explains cultivation and practice.

There are four points:

1) Though occupying a high position, he was able to humble himself.

2) Though his mind was inferior, he was able to make it excellent.

3) Though possessions were difficult to relinquish, he was able to give them away.

4) Though his position was difficult to abandon, he was able to cast it aside.

These are the first two points.

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-Sutra text: “Wishing to fulfill” through “he entrusted the affairs of state to the crown prince.”

Commentary: These are the final two points.

The passage beginning, “The people of that time,” and continuing below concerns the point, “Though his position was difficult to abandon, he was able to cast it aside.”

Within the point, “Though possessions were difficult to relinquish, he was able to give them away”:

a) First is the intention to give them away.

b) Then come the various things given away.

Of the various things given away, external wealth comes first, followed by internal wealth.

“Juan” means to cast aside. For a king, this refers to sovereign authority; for a minister, it refers to official duties. Here the king relinquished his sovereign authority and no longer regarded it as his responsibility.

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-Sutra text: “He beat the drum and proclaimed his command” through “to provide for and serve him.”

Commentary: This explains the search for the Dharma.

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-Sutra text: “At that time, there was a seer” through “I will expound it for you.”

Commentary: This explains the seer’s promise.

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-Sutra text: “When the king heard the seer’s words” through “his body and mind never grew weary.”

Commentary: This explains compliant service. It has two points:

– The first point: a difficult practice that he was able to cultivate.

– The latter point: a difficult undertaking in which he was able to persevere for a long time.

This is the first point.

“Even to the point that” means that, during the intervening period, he underwent immeasurable ordeals; even when beaten, reviled, and so forth, he never retreated.

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-Sutra text: “At that time, while serving him” through “he allowed him to lack nothing.”

Commentary: This is the point concerning “a difficult undertaking in which he was able to persevere for a long time.”

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-Sutra text: “At that time, the World-Honored One” through “his body had to serve as a slave.”

Commentary: The following five and a half stanzas versify the preceding points and are divided into three parts:

– The first two stanzas: seeking the Dharma.

– One and a half stanzas: the seer’s promise.

– Two stanzas: compliant service.

This is the first part.

– In this region, the character Tui [推] means to strike or beat. Some editions write [槌], chui, meaning to strike with a mallet. This character is formed by combining [木追]. Some editions write [槌], pronounced chui. In the Guandong region, “to strike with a mallet” is called chui [槌], whereas in the Guanxi region it is called zhi [ ]. Neither of the two characters [槌擿] accords with the meaning of the sutra.

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-Sutra text: “At that time, there was a seer named Asi” through “I will expound it for you.”

Commentary: This is the seer’s promise. The seer Asi is rendered in this region as “Peerless.”

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-Sutra text: “When the king heard the seer’s words” through “his body and mind were not indolent or weary.”

Commentary: This is compliant service.

– The character [ ] is pronounced gua. The Yupian says: Guo refers to such fruits as peaches and plums, while gua refers to melons, gourds, and the like. It is also said that those with pits are called guo, while those without pits are called gua. Furthermore, the fruits of woody plants are called guo, while the fruits of herbaceous plants are called gua. Again, those growing on trees are called guo, while those growing on the ground are called gua.

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-Sutra text: “For the sake of all sentient beings everywhere” through “therefore I now expound it for you.”

Commentary: These two stanzas explain the path of seeking the Dharma and exhort one to study diligently.

*

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-Sutra text: “The Buddha addressed the bhiksus” through “was a good spiritual friend.”

Commentary: This explains the identification linking past and present. It has two parts:

– The first part is the identification.

– The latter part concerns the benefits thereby attained.

The benefits thereby attained are of two kinds:

+ The first part concerns the attainment of eleven distinct virtues.

+ The latter part concerns the attainment of two kinds of distinct virtues: attaining perfect enlightenment and liberating sentient beings.

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-Sutra text: “He addressed the fourfold assembly” through “abiding at the stage of non-retrogression.”

Commentary: The following explains how, by virtue of the sutra, Heaven-Given would later attain Buddhahood.

Because he committed harmful deeds, though he was close, he still sank into delusion. Yet through the power of the sutra, he would attain the supreme fruit.

The Vimalakirti Sutra says: “Those who manifest as Mara kings are, for the most part, bodhisattvas possessing inconceivable liberation. Only a fragrant elephant can contend with a fragrant elephant; a donkey could never endure it.” Therefore, we know that Devadatta manifested in this manner.

Prophecies are of two kinds:

– First is the prophecy concerning the present.

– Second is the prophecy concerning the time after his nirvana.

This is the prophecy concerning the present, and it has four aspects:

1) Essential nature. 3) Lifespan.

2) Name of the land. 4) Benefit.

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-Sutra text: “At that time, the Buddha Heavenly King” to “non-retrogression.”

Commentary: This is the prophecy concerning the time after his nirvana. It has four aspects:

1) Abiding of the Dharma. 3) Offerings.

2) Erecting stupas. 4) Benefit.

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-Sutra text: “The Buddha told the bhiksus” to “will be born by transformation from lotus flowers.”

Commentary: This is the third section: the concluding statement on the benefits gained from hearing the sutra.

Those whose faithful minds are free of doubt will possess five virtues:

1) They will not fall into the three evil destinies.

2) They will be born in the presence of a Buddha.

3) They will always hear this sutra.

4) Born in the human or heavenly realms, they will experience happiness.

5) They will be born by transformation in the presence of a Buddha.

In general, there are eight difficulties: a

– The first three difficulties are falling into the three evil destinies.

– The fourth is being born before or after a Buddha.

– The fifth is having incomplete faculties.

– The sixth is holding wrong views while possessing worldly intelligence and eloquence.

– The seventh is dwelling in a border region or on the Northern Continent.

– The eighth is dwelling in the Heaven of Long Life.

The Satyasiddhi Treatise says that the Four Wheels eliminate the eight difficulties:

1) Dwelling in a wholesome place means being born in a central country. This eliminates five difficulties: the three evil destinies, the border regions, and the Heaven of Long Life.

2) Relying upon a good person means encountering a Buddha. This eliminates the difficulty of being born before or after a Buddha.

3) Making right vows means holding right view. This eliminates wrong views accompanied by worldly intelligence and eloquence.

4) Having cultivated roots of goodness in the past eliminates the difficulty of having incomplete faculties.

Here, the statement “will not fall into hell, and so forth” means being freed from the difficulty of the three evil destinies.

– Being born in the presence of a Buddha means being freed from the difficulty of being born before or after a Buddha.

– Always hearing this sutra eliminates wrong views accompanied by worldly intelligence and eloquence.

– Being born in the human and heavenly realms and experiencing happiness eliminates the difficulty of having incomplete faculties.

– Being born by transformation in the presence of a Buddha eliminates the difficulty of being born in a border region, on the Northern Continent, or in the Heaven of Long Life.

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-Sutra text: “At that time, from the region below” to “should return to his native land.”

Commentary: What follows is the second major section of the chapter, explaining how Manjusri, as a virtuous friend and favorable condition, expounded the sutra, swiftly bringing manifold benefits.

This is divided into four parts:

1) Prajnakuta requests to return. 3) Manjusri emerges.

2) Sakyamuni asks him to remain. 4) Prajnakuta discusses the matter.

This is the first part.

Examining the meaning of this passage, Prajnakuta’s request to return shows that the exposition of the sutra had concluded. Therefore, we know that the eight chapters of the principal teaching are preeminent.

-Question: Why did he address Many Treasures, while Sakyamuni was the one who asked him to remain?

Answer: Because the attendant requested to return, he addressed Many Treasures. Because Sakyamuni was the host and master of the Way, he asked him to remain.

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-Sutra text: “The Buddha Sakyamuni” to “you may return to your own land.”

Commentary: This is the second section: Sakyamuni asks him to remain.

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-Sutra text: “At that time, Manjusri” to “arrived at Mount Grdhrakuta.”

Commentary: What follows is the third section: Manjusri emerges. It has two parts:

-The first part: he emerges.

– The latter part: he descends from the lotus flower and pays homage.

This is the first part.

-Question: At the beginning of the sutra, when the portent was presented and explained, Maitreya was present in the assembly. Why, then, does it now say that Manjusri emerged from the dragon palace?

Answer: Benefits arise in many ways; both going and remaining bring benefit. After the Buddha’s light revealed the One Vehicle, Manjusri immediately withdrew and did not appear. Now, to provide testimony, he emerged from the dragon palace. Thus, what error could there be in saying that “he emerged from the sea and proceeded to Vulture Peak”?

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-Sutra text: “Descending from the lotus flower” to “withdrew and sat to one side.”

Commentary: Here he descends from the lotus flower and pays homage. After paying homage to the World-Honored Ones, he also inquires after the bodhisattvas.

-Question: The emanation bodies were also present there; it was not only the two Buddhas. Why, then, did Manjusri pay homage only to the two Buddhas?

Answer: One pays reverence to those who are near; it is not necessarily required to pay homage to every one in turn. Since they were near, he paid reverence to them; there was no need to pay homage to all the emanation bodies. Furthermore, those directly present are easy to venerate, while those in distant places are difficult to approach. Therefore, we know that the superior being from the eastern land paid homage only to the two sages, namely Buddha Sakyamuni and Buddha Many Treasures. When Avalokitesvara offered the jewel, he divided it into only two portions. At that time, the emanation bodies were also present, so what error could there be?

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-Sutra text: “Bodhisattva Prajnakuta” to “how many are there?”

Commentary: What follows is Prajnakuta’s discussion. It has two parts:

– The first part analyzes how many beings were converted.

– The latter part analyzes how long or swiftly they were converted. This is the passage in verse beginning below with “Prajnakuta asked.”

The first part makes clear two benefits:

1. The number converted was exceedingly great.

2. Those who were taught were exceedingly difficult to convert, because they all entered the Great Vehicle from the sravaka path.

The latter part also presents two benefits:

1) Swift attainment of the Way.

2) Transformation of an evil body, relinquishment of an animal form, and transformation of the female constitution—all of these were achieved through the power of the sutra.

The text of the first part has six sections:

1/ Question: How many were converted?

2/ Answer: Their number was infinite.

3/ They emerge from the dragon palace.

4/ Manjusri points them out.

5/ Prajnakuta praises him.

6/ Manjusri explains the conversion.

This is the first section.

“Benevolence”: The Rites of Zhou speaks of six virtues, of which “benevolence” is one. Zheng Xuan said: To love people and extend that love even to living creatures is called “benevolence.” For those above and below to cherish one another is called “benevolence.” To esteem the worthy and be affectionate toward one’s kin is called “benevolence.” To sacrifice oneself to bring others to fulfillment is called “benevolence.” Benevolence is forbearance. To delight in giving life and abhor killing is called “benevolence.” To embrace and patiently endure both good and evil is called “benevolence.”

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-Sutra text: “Manjusri” to “you yourself shall witness it.”

Commentary: This is the “answer: their number was infinite.”

– The term “xu yu” is explained in the Yupian as having the same meaning as “e” and “qing,” meaning “a brief moment.”

Some versions say: “You yourself shall know and witness it”; sound does not reach this point.

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-Sutra text: “Before these words had been finished” to “the Great Vehicle doctrine of emptiness.”

Commentary: Here they emerge from the dragon palace. It has two parts:

– First, they emerge and then arrive at Mount Grdhrakuta.

– Second is Manjusri’s virtue in converting beings.

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-Sutra text: “Manjusri” to “such was the matter.”

Commentary: This is Manjusri pointing them out.

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-Sutra text: “At that time, Prajnakuta” to “caused them swiftly to attain bodhi.”

Commentary: This is Manjusri’s praise.

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-Sutra text: “Manjusri” to “the Sutra of the Lotus Flower of the Wondrous Dharma.”

Commentary: This is Manjusri’s explanation of the conversion.

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-Sutra text: “Bodhisattva Prajnakuta” to “could she swiftly attain Buddhahood or not?”

Commentary: What follows is the analysis of whether the conversion was slow or swift. It has four parts:

1) Prajnakuta asks. 2) Manjusri answers.

3) Prajnakuta doubts. 4) The dragon girl appears.

This is the first part.

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-Sutra text: “Manjusri” to “she can attain bodhi.”

Commentary: This is the section in which Manjusri answers.

There are sixteen virtues:

1) A dragon. 2) Female.

3) Young. 4) Keen in wisdom.

5) Possessing faculties of wisdom. 6) Having attained the Dharma of comprehensive retention.

(This is retention of the text.)

7) Having attained samadhi. 8) Understanding the Dharma.

9) Having attained non-retrogression. 10) Eloquence.

11) Mindfulness of loving-kindness. 12) Perfect in virtue.

13) Swift in eloquence. 14) Profound in what she expounds.

(Speaking clearly and swiftly.)

15) Benevolent and humble.

16) Gentle and gracious.

As stated above, this maiden swiftly attained bodhi.

“A kshana”: this denotes an extremely brief period of time (an instant). The Abhidharmakosha Shastra says: 120 kshanas constitute the measure of one tatkshana. One lava equals 60 kshanas, and 30 lavas equal one muhurta (a brief interval).

“Here”: this refers to India. Thirty days and nights here constitute one month of thirty days and nights. Twelve months constitute one year. In China, the nights are reduced by half.

The Avatamsaka Sutra speaks of a bodhisattva at the Ten Faiths manifesting the eight signs of attaining the Way. This may now be spoken of here in order to exhort everyone.

In the Gaya-shirsha Sutra, the deva-prince Pure Light asked how many kinds of generation of the aspiration there are. Manjushri replied that there are four kinds:

1) The generation of the aspiration through realization, meaning entry into the First Bhumi.

2) The generation of the aspiration through practice: the following six bhumis.

3) The irreversible generation of the aspiration: the Eighth and Ninth Bhumis.

4) The generation of the aspiration of one who will attain buddhahood in one more birth, meaning the Tenth Bhumi.

This dragon maiden may now belong to the fourth kind of generation of the aspiration. She manifested as a young dragon maiden who was able to study the Lotus Dharma and swiftly attain bodhi. This was intended to encourage everyone; in reality, it was not otherwise so.

The Manjushri Questions on Bodhi Sutra says: “Of these four kinds of generation of the aspiration, the first surpasses the shravakas; the second surpasses the pratyekabuddhas; the third surpasses the stage of the indeterminate; and the last abides securely in the stage of certainty.” Discussed in terms of their progressively superior qualities, this does not contradict the preceding sutra.

According to the Dharma Seal Sutra, there are seven kinds of bodhicitta. According to the Treatise on Generating Bodhicitta, there are ten kinds of generation of the aspiration. According to the Bodhisattva Bhumi, there are four conditions and ten kinds of generation of the aspiration. To avoid excessive detail, the discussion stops here for the time being.

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-Sutra text: “Bodhisattva Prajnakuta” to “she immediately attained perfect enlightenment.”

Commentary: This is Prajnakuta’s doubt. There are four reasons:

1) Only after a long time,

2) extensive practices,

3) universal presence,

4) and a great resolve can bodhi be attained; therefore, doubt arose.

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-Sutra text: “Before these words were finished” to “liberate suffering sentient beings.”

Commentary: Below, the dragon maiden appears. There are four parts:

1. The dragon maiden appears and offers praise.

2. Shariputra expresses his doubt.

3. The dragon maiden attains the Way.

4. The assemblies present at that time receive benefit.

This is the first part. It has two sections:

a) The first section: after appearing, she pays reverence.

b) The second section: she offers praise in verse.

The three and a half stanzas contain two meanings:

– The first two and a half stanzas are praise.

– The final stanza expresses her sincerity.

These are gatha verses.

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-Sutra text: “At that time, Shariputra” to “this is difficult to believe.”

Commentary: Below, Shariputra expresses his doubt. There are two parts:

– The first part: stating the issue.

– The second part: explaining it.

This is the first part.

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-Sutra text: “Why is this so?” to “swiftly attain buddhahood.”

Commentary: This is the explanatory part. There are three points:

1. If the body is impure and defiled, buddhahood cannot be attained, because a Buddha is known by reliance upon the supreme Dharma and supreme causes.

2. If the period of time is brief, buddhahood cannot be attained, because the fruit of buddhahood is wondrous and great.

3. If obstructions remain, buddhahood cannot be attained, because perfect enlightenment is realized only by abandoning obstructions and becoming unobstructed.

The Sutra of the Samadhi of the Radiance Surpassing the Sun says: “The senior bhikshu told Huishi: One cannot attain the Buddha Way in a woman’s body, because there are three hindrances and five impediments.” What are the three hindrances? They are:

1) While at home, she must submit to the authority of her parents.

2) After marrying, she must submit to the authority of her husband.

3) After her husband dies, she must submit to the authority of her son.

This is also like the doctrine of the three submissions found in secular books. The five impediments are likewise presented here. That sutra states:

1/ She cannot become a Brahma deva, because in that heavenly realm one must maintain pure conduct, be free from defiled actions, cultivate the four immeasurable minds, and master the four dhyanas before one can ascend to the Brahma realm. Being immoderately lustful and moreover a woman, she therefore cannot become a Brahma deva.

2/ She cannot become Shakra, because only one who is courageous and has few desires can become Shakra. A woman, however, possesses all manner of mixed evils and therefore cannot become Shakra.

3/ She cannot become a Mara king, because only one who fully possesses the ten wholesome deeds, reveres the Three Jewels, serves one’s parents, and is humble, respectful, and obedient toward elders can become a Mara king. One who is arrogant and disobedient and destroys the true teaching is a woman; therefore, she cannot become a Mara king.

4/ She cannot become a wheel-turning king, because only one who practices the bodhisattva path, has compassion for sentient beings, and makes offerings to the Three Honored Ones, ancient sages, and teachers can become a wheel-turning king; rule the four continents; teach and transform beings to practice the ten wholesome deeds; and venerate the Way and virtue. Because she lacks pure conduct and is a woman, she cannot become a wheel-turning king.

5/ She cannot become a Buddha, because this fruition is attained by practicing the bodhisattva mind, having compassion for all beings, possessing great loving-kindness and great compassion, donning the armor of the Mahayana, dissolving the five skandhas, transforming the six deteriorations, practicing samadhi, comprehending the two kinds of non-self, realizing the patient acceptance of the non-arising of dharmas, and completely penetrating all things. A woman lacks the foregoing qualities and therefore cannot attain buddhahood.

The Bodhisattva Bhumi Sutra says: All women are possessed of afflictions and defiled forms of knowledge. The Buddhas cannot realize unsurpassed great bodhi by means of an inferior body. Therefore, it is said that a woman cannot become a Buddha.

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-Sutra text: “At that time, the dragon maiden” to “even swifter than this.”

Commentary: Below, the dragon maiden attains the Way. There are two parts:

– First, she presents the jewel and sets forth an analogy.

– Then, she manifests the attainment of the Way.

This is the first part. It has four sections:

1) Presenting the jewel. 3) Giving a direct reply.

2) Asking a question in return. 4) Concluding the analogy.

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-Sutra text: “At that time, the assembled multitude” to “expounded the wondrous Dharma.”

Commentary: This is the manifestation of attaining the Way. It has

two meanings:

1) Manifesting the cause. 2) Manifesting the fruit.

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-Sutra text: “At that time, in the Saha world” to “all paid reverence from afar.”

Commentary: Below, the great assembly present at that time receives benefit. There are four sections:

1) Rejoicing and paying homage. 2) Receiving benefit.

3) The movement of the Immaculate World. 4) The assembly’s faithful acceptance.

This is the first section.

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-Sutra text: “Immeasurable sentient beings” to “received predictions of attaining the Way.”

-Commentary: This describes the sentient beings of that world receiving benefit.

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-Sutra text: “The Immaculate World” to “received predictions.”

Commentary: This describes the movement of the Immaculate World. It has two meanings:

– First, it explains witnessing the movement.

– Then, it explains the benefit received here.

Because they saw the movement there, they realized the fruit of the Way.

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-Sutra text: “Bodhisattva Prajnakuta” to “silently accepted it in faith.”

Commentary: This describes the assembly’s faithful acceptance.

CHAPTER ON UPHOLDING

Two aspects are distinguished:

I. CLARIFYING THE INTENT.

II. EXPLAINING THE CHAPTER’S TITLE.

I. CLARIFYING THE INTENT.

There are three meanings:

1. Among the four chapters in the first division dealing with praise, veneration, and propagation, the first three chapters praise and venerate persons and the Dharma and exhort people to propagate it. This chapter, however, describes the assembly present at that time respectfully upholding this sutra.

2. The twelve chapters that explain the object of the One Vehicle are divided into three parts:

1) The first eight chapters explained above chiefly clarify the provisional and the true, and how those of the three capacities receive predictions.

2) The next three chapters explained above praise persons and the Dharma and encourage people to admire, uphold, and practice them.

3) This Chapter on Upholding describes how, in obedience to the command, they relinquish the Provisional and uphold and practice the True Dharma. Therefore, this chapter is presented.

3. The Treatise says that there are three powers of upholding: the Chapter on the Dharma Teacher, the Chapter on the Practice of Peace and Ease, and the Chapter on Exhortation to Uphold. The Chapter on the Dharma Teacher encompasses both the one who upholds and that which is upheld. The Practice of Peace and Ease is solely that which is upheld. This chapter explains solely the one who upholds. Therefore, this chapter is presented.

II. EXPLANATION OF THE CHAPTER TITLE.

“To Uphold” means to abide and prevent deterioration. Everything from copying the scripture and making offerings to practicing it is called “upholding”; it does not refer only to the single practice of receiving and upholding among the ten practices.

Above, the text explained the exhortation encouraging people to expound the scripture and praised those who copy, read, and recite it. Here it speaks of Upholding; thus it should be understood that upholding encompasses all ten practices, causing the Dharma to abide for a long time and bringing benefit to sentient beings. All of this is collectively called Upholding.

Some editions of the scripture entitle this the Chapter on Exhortation to Uphold. The treatise also calls it the Chapter on Exhortation to Uphold, because the Buddha had previously encouraged them to uphold this scripture. Alternatively, in this chapter the Buddha’s attentive regard toward the bodhisattvas itself constitutes an exhortation to uphold it. Although this interpretation is not incorrect in principle, most editions of the scripture simply call it the Chapter on Upholding.

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-Scripture text: “At that time, Medicine King” to “expound this scripture.”

Commentary: The entire text of this chapter is divided into three sections:

– The first section: twenty thousand bodhisattvas vow to uphold it in this land, because sentient beings here possess many evils.

– The second section: four kinds of shravakas vow to uphold it in other lands, because beings in this place are difficult to transform and they cannot endure it.

– The third section: the Buddha looks attentively upon eighty myriads of kotis of nayutas of bodhisattvas, because they all possess the power to uphold it and are of great stature.

This first section is further divided into three parts:

1) First, the vow to protect and uphold it.

2) Next, an explanation of evil people.

3) Finally, the declaration that they do not fear sacrificing their lives to uphold the scripture.

This is the first part.

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-Scripture text: “In the future, during the evil age” to “far removed from liberation.”

Commentary: This explains evil people. There are six evils:

1) The evil of the age. 4) The evil of abundant afflictions.

2) The evil of birth. 5) The evil of craving fame and gain.

3) The evil of faculties and disposition. 6) The evil of not desiring liberation.

“To increase unwholesome roots” means to have many afflictions.

*

-Scripture text: “Although they are difficult to teach and transform” to “we shall not begrudge our bodies or lives.”

Commentary: This makes clear that they do not fear sacrificing their lives to uphold the scripture.

Because sentient beings possess all six evils, although they are difficult to teach and transform, we shall not be afraid. Those who need to be embraced, we shall embrace; those who need to be subdued, we shall subdue. We are resolved to sacrifice our lives to uphold the Dharma.

*

-Scripture text: “At that time, among the assembly” to “extensively expound this scripture.”

Commentary: Below is the second section: four kinds of shravakas vow to uphold the scripture in other lands. It has three parts:

– The first part: the five hundred.

– The second part: the eight thousand.

– The third part: the assembly of nuns.

This is the first part.

*

-Scripture text: “There were also those who were still in training and those beyond training” to “because their minds are insincere.”

Commentary: This concerns the eight thousand who vow to uphold the scripture.

First they are introduced, and afterward an explanation is given. This land has eight kinds of evil, so they ask to uphold the scripture in other lands. Those eight evils are:

1) The evil of the place.

2) The evil of its people, because they are exceedingly base and wretched.

– The character Tệ [弊] is also written [ ] and pronounced Phiệt; it denotes a frivolous disposition easily given to anger. Tệ has the same meaning as Uyết [ ].

3) The evil of arrogance.

4) The evil of deficient virtue.

5) The evil of anger.

6) The evil of turbidity: because they associate closely with followers of non-Buddhist paths, they give rise to various wrong views.

7) The evil of sycophancy.

“Sycophancy” means ingratiating oneself through flattery and obsequiousness, inclining the body as though displaying humility. Catering to another’s wishes and choosing flattering words is called sycophancy. This is sycophancy through body and speech.

8) Insincerity of mind. Their mouths say something exists, while in their minds it does not.

The Treatise on the Great Perfection of Wisdom states: “Among sentient beings in the world, those who are good and virtuous are few, while those who are base and evil are many. Some people perform good deeds yet are poor, lowly, and vulgar. Some are wealthy, honored, and upright in appearance, yet perform unwholesome deeds.

Some delight in giving but lack wealth; others possess abundant wealth but are miserly and greedy, thereby harming themselves. At times, when they see someone remaining silent and not speaking, they consider that person haughty and self-important, unwilling to humble himself and engage with others. At times, when they see someone humbly welcoming others and bestowing kindness universally, they instead consider that person deceitful and flattering.

At times, when they see someone eloquent and skilled in discussion, they consider that person arrogant because he relies upon this small measure of wisdom. At times, when they see someone simple, forthright, and free from deceit, they join together to deceive and mock him, regarding him as foolish and dull and subjecting him to humiliation. At times, when they see someone well-disciplined and gentle, they gather together to kick and revile him.

If they see someone observing the precepts and cultivating the path, they say that practice is false and affectedly eccentric, and then despise him without showing respect. Sentient beings possess ten kinds of baseness and evil such as these and are truly difficult to teach and transform.”

Because people of this kind are difficult to teach and transform, they ask to uphold the scripture in other lands.

In the Dharma Drum Sutra, Kashyapa addressed the Buddha, saying: “World-Honored One! I am utterly unable to embrace evil people. I would rather carry Mount Sumeru upon my shoulders for hundreds of thousands of kalpas than endure hearing the unlawful speech of evil people who violate the precepts, destroy the Dharma, slander the Dharma, and defile the Dharma.

World-Honored One! I would rather belong to another and serve as another’s attendant than endure hearing the unlawful speech of those evil people who violate the precepts, oppose the Dharma, contravene the Dharma, and destroy the Dharma.

World-Honored One! I would rather carry upon my head the entire great earth with its mountains and seas for hundreds of thousands of kalpas than endure hearing the unlawful speech of those evil people who violate the precepts, destroy the Dharma, exalt themselves, and expose the faults of others.

World-Honored One! I would rather remain forever blind, deaf, mute, and speechless than endure hearing the unlawful speech of those evil people who violate and transgress the pure precepts, leave the household life for the sake of gain, and accept the faithful donations of others.

World-Honored One! I would rather relinquish my body and swiftly enter parinirvana than endure hearing the unlawful speech of those evil people who violate and transgress the pure precepts, practice ‘loa thanh chi hành,’ behave physically in a flattering, devious, and contorted manner, utter falsehoods with their mouths, and commit evils such as these.”

Therefore, these shravakas do not wish to uphold the Lotus Sutra here.

*

-Scripture text: “At that time, the Buddha’s maternal aunt” to “her eyes never leaving him even for a moment.”

Commentary: Below is the third section, concerning the assembly of nuns who vow to uphold the scripture. It has two parts:

– The first part is the conferral of predictions.

– The latter part concerns upholding the scripture.

This first part is further divided into two parts:

– First, two kinds of persons receive predictions.

– Afterward, the two kinds joyfully accept them.

This first part is further divided into two parts:

1) First, the mother.

2) Afterward, the wife.

This first part is further divided into two parts:

1/ First, the request.

2/ Afterward, the prediction.

This is the first part: because she was the Buddha’s foster mother and held a position equal to that of his mother, she is called his aunt.

*

-Scripture text: “At that time, the World-Honored One” to “a prediction of anuttara-samyak-sambodhi?”

Commentary: Below is the prediction. It has two parts:

1) First, the question.

2) Afterward, the conferral of the prediction.

This is the first part.

In Sanskrit, it is Gautama. Here it is translated by meaning as “Solar Lineage,” and also as “Sugarcane Lineage.” This is the masculine form and is the ancestral clan name of the Buddha’s Shakya clan. Here it is rendered Gautami, referring to a woman of the Solar and Sugarcane Lineage, namely the Buddha’s mother; therefore, the suffix “i” indicates the feminine form. In some places, it is mistakenly transcribed as Kieu Dam Di.

When used disparagingly, it is translated by meaning as “Clay Lineage” or “Cow-Dung Lineage.” Thus, “Di” is the feminine designation, while Gautama is the clan name. For an extensive explanation of this term’s meaning, see the Records of the Western Regions.

*

-Scripture text: “Gautami” to “all are Dharma teachers.”

Commentary: Below is the prediction, in which:

– First, what was previously taught is cited, and predictions are conferred regarding their causes.

– Afterward, predictions of their fruits are conferred.

This is the first part.

*

-Scripture text: “Such a person shall gradually” to “anuttara-samyak-sambodhi.”

Commentary: This is the formal prediction of the fruit: first for the Buddha’s aunt, and afterward the successive predictions.

*

-Scripture text: “At that time, the mother of Rahula” to “you alone have not spoken my name.”

The Commentary says: What follows concerns the wife of the Buddha when he was still a prince. There are two meanings:

– First, recollection.

– Second, the prediction.

This is the first meaning.

*

-Sutra text: “The Buddha said” through “asamkhyeya kalpas.”

The Commentary says: This is the prediction. Within it, the cause comes first and the result afterward. Within the result, the Essence comes first and the Lifespan afterward.

*

-Sutra text: “At that time” through “their minds were fully joyful and at peace.”

The Commentary says: These are the two kinds of joy in receiving and understanding the prediction. The first part is prose, and the latter part is verse.

*

-Sutra text: “The bhiksunis” through “widely proclaim and propagate this sutra.”

The Commentary says: This is the second section: Upholding the Sutra.

*

-Sutra text: “At that time, the World-Honored One” through “mahasattvas.”

The Commentary says: What follows is the third section, concerning the Buddha’s compassionate regard for the eight hundred thousand kotis of nayutas of bodhisattvas who would uphold the sutra. It has two parts:

-The first part: The Buddha gazes upon them.

– The latter part: They request to uphold it.

This is the first part: Through the blessing of his body, the Buddha aroused the minds of the assembly and caused them to uphold the sutra; for this reason, the Buddha gazed upon them. Therefore, the treatise originally calls this chapter the Chapter on Encouraging Upholding, because the Buddha encouraged them with his own person.

*

-Sutra text: “These bodhisattvas” through “What should we do?”

The Commentary says: What follows concerns the bodhisattvas’ request to uphold the sutra. The prose section has three parts:

1) Praising their virtues.

2) Mentally making the request (thinking within their minds of requesting to uphold it).

3) Verbally making the request (making the request in words).

These are the first two parts.

Within the praise of virtues, the first is their stage: Avaivartika, translated here as Non-retrogression, refers to the Eighth Ground and above. Next are the virtues they have accomplished, beginning with “turning the Dharma wheel” and continuing below.

Their mental request has two meanings, which may be understood from the sutra text.

*

-Sutra text: “At that time, the bodhisattvas” through “from afar watch over and protect us.”

The Commentary says: This is the verbal request. Within it:

– The first part is the request to uphold the sutra. It briefly comprises seven practices, omitting the three practices of Giving to Others, Hearing the Dharma, and Making Offerings because they are easy to understand.

– The latter part is the request that the Buddha watch over and protect them.

*

-Sutra text: “Thereupon, the bodhisattvas” through “we shall expound it widely.”

The Commentary says: What follows consists of twenty verses, divided into three parts:

– The first verse: stating that they will expound this sutra.

– The following eighteen verses: explaining that they will patiently endure.

– The final verse: concluding with a vow.

This is the first part.

*

-Sutra text: “There are ignorant people” through “we shall endure them all.”

The Commentary says: What follows consists of eighteen verses explaining that they will patiently endure. It is divided into two parts:

– The first part: sixteen verses on practicing patient endurance while upholding the sutra.

– The latter part: encouraging the preaching and upholding of the sutra.

The text of the first part has four sections:

– One verse: Patience under beatings and abuse (enduring even when beaten and reviled).

– Nine and a half verses: Patience under contempt and slander (enduring even when treated with contempt and slandered).

– Three verses: Patience under vilification and humiliation (enduring even when defamed and humiliated).

– Two and a half verses: Patience under expulsion (enduring even when driven away).

This is the first section.

– The character [罵] is pronounced Mạ. The character [詈] is pronounced Lỵ. Lỵ also means Mạ. It is explained here that directing harsh words at someone is called Mạ (reviling). Slandering and cursing are called Lỵ (abusing and execrating).

*

-Sutra text: “Bhiksus in the evil age” through “their minds replete with arrogance.”

The Commentary says: What follows consists of nine and a half verses concerning patience under contempt and slander. It has three parts:

– One verse: presenting the characteristics of arrogance.

– Seven verses: Patience under slander.

– One and a half verses: concluding the perfection of patience.

This is the first part.

“Perverse wisdom” refers to worldly intelligence and eloquence.

“Flattery and deviousness” refer to praising and extolling the deeds of those belonging to the same faction. The characteristics of the other two kinds of arrogance may be understood accordingly.

*

-Sutra text: “There may be aranyaka practitioners” through “like arhats possessing the six superknowledges.”

The Commentary says: What follows consists of seven verses concerning patience under slander. It has four parts:

1) Two verses: revealing the evil people.

2) One verse: explaining false conduct (hypocritical behavior).

3) Two verses: slanderous conduct (the act of slandering).

4) Two verses: speaking of evil conduct.

The Sanskrit term “aranyaka” is rendered here as “a quiet and secluded place”: a place one krosa from a village, that is, more than six hundred paces away.

*

-Sutra text: “These people harbor evil in their hearts” through “delight in exposing our faults.”

The Commentary says: This explains false conduct.

*

-Sutra text: “And they speak words such as these” through “discriminatively expound this sutra.”

The Commentary says: This is slanderous conduct.

*

-Sutra text: “Always amid the great assembly” through “expound the doctrines of non-Buddhist paths.”

-The Commentary says: This is speaking of evil conduct.

– The character [誹] is pronounced Phỉ and has the same meaning as Báng. The Yupian says that this character is pronounced Phỉ. The character [謗] is pronounced Báng. This work explains that Phỉ has the same meaning as Hủy [毀] and Tữ [ ], namely, to disparage, ridicule, blaspheme, or speak ill of someone before others.

*

-Sutra text: “Because we revere the Buddha” through “we shall endure them all.”

The Commentary says: This is the conclusion establishing patience.

*

-Sutra text: “In the turbid kalpa of an evil age” through “protect and uphold the Buddha’s charge.”

The Commentary says: What follows consists of three verses on patience under vilification and humiliation. It has three parts:

– One verse: the circumstances that must be endured.

– One verse: the resolve to practice patient endurance.

– One verse: concluding with protection and upholding.

– The character [鎧] is pronounced Khải and means armor.

*

-Sutra text: “The World-Honored One himself should know” through “we must endure all these things.”

The Commentary says: This is patience under expulsion. For the sake of this sutra, even if they drive us away, we should still patiently endure it.

– The character Tẫn [殯] means to drive away.

*

-Sutra text: “In villages, towns, and cities” through “may the Buddha abide in peace.”

The Commentary says: These are two verses encouraging the preaching and upholding of the sutra.

*

-Sutra text: “Before the World-Honored One, I” through “the Buddha himself knows my heart.”

The Commentary says: This is the concluding vow.

*

CHAPTER ON THE PRACTICE OF PEACE AND JOY

Distinguished through three approaches:

I. CLARIFYING THE INTENT.

II. EXPLAINING THE CHAPTER’S TITLE.

III. RESOLVING DOUBTS.

I. CLARIFYING THE INTENT.

There are five meanings:

1. Among the three kinds of propagation in the first division, the preceding four chapters concern propagation through praise and veneration, while the following seven chapters concern propagation through learning and practice. Through the primary practice and auxiliary practices, one learns and propagates this sutra, ensuring that it suffers no harm. Although praise and veneration have already been taught, if the practices to be learned, the practitioners capable of practicing them, and the propagation of the sutra were not explained, then in the final age, with its many difficulties, harm would often arise and the sutra could not be widely propagated. Therefore, seven chapters on propagation through learning and practice are taught:

1) The Practice of Peace and Joy. 5) The Merit of Rejoicing in Accord.

2) Emerging from the Earth. 6) The Merits of the Dharma Teacher.

3) The Tathagata’s Lifespan. 7) Never Disparaging.

4) Distinctions in Merit.

Among them, the Chapter on the Practice of Peace and Joy explains the practices to be learned in propagating the sutra. The six chapters beginning with Emerging from the Earth explain the people capable of practicing and upholding the sutra. People perfect virtue through the Dharma, while the Dharma is propagated through people. If there were no practices to be learned, through what could people establish virtue? Therefore, the Practice of Peace and Joy is the practice to be learned. If there were no people capable of practicing it, the Dharma would have no agents through whom it could be widely propagated. Therefore, the chapters beginning with Emerging from the Earth explain the people capable of practicing. Hence, this chapter follows the preceding chapter.

2. The nineteen chapters in the following division constitute the principal teaching. They contain three parts: after the first twelve chapters have finished explaining the object of the One Vehicle, the following two chapters explain the practice of the One Vehicle. This Chapter on the Practice of Peace and Joy explains the practice to be performed. The subsequent Chapter on Emerging from the Earth explains the people capable of performing it. Therefore, these two chapters come next.

3. In the elimination of the seven kinds of defiled pride, the sixth kind is that of the person who accumulates merit. This refers to those who possess the merit of expounding the Mahayana Dharma yet cling with overweening pride to what is not Mahayana.

For such persons, the Buddha spoke of taking the precious pearl from his topknot and bestowing it upon them. Those who seek the fruits of the Three Vehicles are called persons who accumulate merit. Formerly, although the Mahayana was taught to them in general terms, their minds were not yet firmly resolved; they retreated from and turned away from the One Vehicle, yet remained contentious and clung to things that were not Mahayana.

Since the merit they acquired by expounding the Dharma was slight, the Buddha bestowed upon them only other things. But now they have aroused a resolute aspiration, delight in the Mahayana, and have accomplished great merit; therefore, he removes the luminous pearl and gives it to them.

The Treatise says: To this sixth kind of person, who expounds the Mahayana Dharma, the One Vehicle of this Dharma gate is imparted, so that this vehicle may likewise bring their practices to fulfillment, just as in the Ten Stages. Today the Tathagata secretly explains it to them, just as one removes the luminous pearl and bestows it. This chapter elucidates that matter. Therefore, this chapter was necessary.

4. The Treatise explains the tenth kind of unsurpassedness. Among the seven powers, the power of upholding is set forth in the chapters “Dharma Teacher,” “Peaceful Practices,” and “Upholding.” These Peaceful Practices are the practices to be upheld. The preceding “Upholding” chapter already clarified those who uphold; there must also be practices that are upheld. Therefore, this chapter appears. This is the passage concerning the “Four Peaceful Practices.” This is a residual passage, for the aforementioned luminous pearl occurs in the subsequent text.

5. The Treatise says: The sixth is the manifestation of the unsurpassed teaching; therefore, it speaks of taking the luminous pearl from the topknot and bestowing it. Since the bestowal of this Dharma is also likened to the bestowal of a pearl, and since the Dharma taught is unsurpassed, although the wording differs, both passages speak of the pearl. This is a residual meaning from the preceding section. Therefore, this chapter appears.

II. EXPLANATION OF THE CHAPTER TITLE.

Freedom from peril and fear is called “Peace.”

Delight of both body and mind is called “Ease.”

When one’s deportment is worthy of emulation, one’s speech accords with proper rules, one’s mind has cast off flattery and pride and harbors only the qualities of loving-kindness and compassion, and one’s engagement with objects never ceases, this is called “Practice.”

Peace and Ease are the result, while Practice is the cause. “The Practice of Peace and Ease” is an explanation based on the agent. If, while cultivating the cause, one is free from all perils and fears and delights in body and mind, it is called the Practice of Peace and Ease; this is an explanation according to the possession of its function.

– The character [行] has two readings, “conduct” and “practice.” By cultivating the practices taught in this sutra, one attains peace and ease.

III. RESOLUTION OF DOUBTS.

—Question: This chapter also elucidates the event of removing and bestowing the precious pearl. Why, then, is the chapter not named after that?

Answer: Because that event serves to elucidate the supreme practice and praise the exceptional merit of this sutra; it is not intended as the principal teaching directed to the audience concerning the precious pearl. Therefore, only “Peaceful Practices” is adopted as the title of the chapter.

*

—Sutra text: From “At that time” to “be able to expound this sutra.”

The Commentary says: The main text of this chapter is divided into two parts:

– First is the request.

– Second is the instruction.

The first part has two sections:

+ First is praise of the rarity of the Dharma.

+ Second is a request for the rules of practice. How may this sutra be expounded in future ages without encountering obstacles?

*

—Sutra text: From “The Buddha said” to “dwell securely in four dharmas.”

The Commentary says: What follows is the instruction. It has two parts:

– The first part answers the cause about which the question was asked: the Four Peaceful Practices.

– The second part, comprising the final twenty-one and a half stanzas of the chapter, takes the occasion to give a general explanation of the result: the characteristics of peace and ease. This is the passage beginning, “Those who read and recite this sutra will always be free from sorrow and affliction.”

The first part of the Buddha’s instruction contains three sections:

1) A summary answer. 2) A detailed answer. 3) A concluding answer.

Thereafter, the result of peace and ease is clarified in the stanza and a half continuing from the preceding section. This is the passage beginning, “After my nirvana.” This constitutes the text of the first part.

As for the four dharmas, the four passages below each contain prose and verse, and each discusses one practice, namely:

1) The practice of rectifying bodily conduct.

2) The practice of rectifying speech.

3) The self-benefiting practice in which the mind abandons all evils.

4) The other-benefiting practice in which the mind cultivates all virtues.

These four practices encompass all practices. Through uprightness, all evils are abandoned and the practice of benefiting oneself is perfected. Through loving-kindness and compassion, all virtues arise and the practice of benefiting others is perfected. With regard to what is preeminent, the sutra describes the third as uprightness and the fourth as compassion; in fact, each applies to all of them.

According to the sutra text below, the first passage, which discusses bodily practice, also elucidates mental practice. When practicing the teaching, the mind abides in the gates of Emptiness and Existence. By abiding in these two gates, one takes them as the foundation from which the other practices arise; this does not mean that the first practice also extends to the mind.

The first practice elucidates only the bodily practice of abandoning evil and the bodily practice of cultivating virtue. Therefore, regarding each of the four practices, the two kinds—Existence and Nonexistence—should be discussed. Only in the first practice are the practices of Emptiness and Existence discussed.

By analogy, the other three practices must likewise possess both in full. Thus, abiding in the two kinds, Emptiness and Existence, is the cultivation of the four practices, engaging both body and mind.

Concerning the four designations of “dharma”: Dharma means that which serves as a standard and preserves its own nature. Dharma is that upon which the three dependent karmic activities rely. Both of these are practices that are to be carried out. “Securely” means being securely established, and “dwell” means relying upon. When practitioners who carry out the practices securely establish their three karmic activities in reliance upon the “four practices,” this is called “dwelling securely in four dharmas.”

Alternatively, dharma means cause [因]. Bodhisattvas are required first to contemplate the emptiness of the three entities—person [人], dharma, and their relation—and only then can the body abandon manifestations of perversity and evil, speech accord with the rules of rectitude and virtue, thoughts of flattery, deception, and falsehood be extinguished, and a mind of loving-kindness and compassion arise, and so forth. Thus they remove their own sores and abscesses and avoid the censure and slander of others. The great teaching is proclaimed without interruption, giving rise to abundant benefits without decline. This is the general purport of this passage.

Furthermore, the preceding “Dharma Teacher” chapter speaks of “entering the Tathagata’s chamber,” which is the fourth practice here—the mind of great loving-kindness and compassion—and of wearing the Tathagata’s robe of gentleness and patience and sitting upon the Tathagata’s Dharma seat of emptiness. This is the first universal practice: extinguishing deluded thoughts through the gate of Emptiness and arousing the true mind within the treasury of Existence. Therefore, body and speech can be harmonized and bring about benefit, while mind and intention can be made compliant and the path brought to perfect fulfillment. This is the guiding principle of this passage.

*

—Sutra text: From “First” to “expound this sutra.”

The Commentary says: This explains bodily practice. It contains three parts:

1. Presentation of the sphere of practice and the sphere of association.

2. Separate explanation.

3. Conclusion. This consists of the five lines of verse at the end.

Some editions of the sutra present this as prose. Here, the verse is taken as authoritative. This is the presentation.

“Sphere” means a place or domain; it is the aforementioned Dharma, the sphere of practice and the sphere suitable for association upon which the practices of the three karmic activities rely.

“Practice” means roaming and resting—originally, playing and resting, but here referring to the letting go practiced by a cultivator—or it refers to a principle.

Thus, people in the world say: “Where do you roam and rest?” The meaning is: “Within what principle do you proceed?” This indicates that, at all times, the mind of one who expounds the sutra constantly roams and rests within this sphere, or settles and concentrates itself within the sphere of this principle. Therefore, it is called the “sphere of practice.”

“Association” means being intimate with and assisting; “proximity” means familiar closeness; and “sphere” has the same meaning as above.

The domain with which practitioners should be intimate and close in body and mind is called the “sphere of association.”

“Practice” means inner conduct, the practice by which body and mind are nurtured.

“Drawing near” means familiarity with external objects and external conditions. This is the distinction between the coarse characteristics of these two kinds.

Regarding bodily conduct, there are what is close and what is distant, what is general and what is particular. Therefore, only this is given the name “place of drawing near,” whereas the other three practices are not so designated but are collectively called Practices of Peace and Ease.

*

-Scripture text: “Mañjuśrī” to “the sphere of practice of a bodhisattva-mahasattva.”

Commentary: This is the particular explanation, which is divided into two parts:

– First, an explanation of the “sphere of practice.”

– Then, an explanation of the “place of drawing near.”

The sphere of practice is the common cause of the four practices. When undertaking the four practices, one must rely upon this gateway in order to commence them.

The sphere of practice has three parts:

1) The question. 2) The explanation. 3) The conclusion.

This is the first part.

*

-Scripture text: “If a bodhisattva” to “his mind is also not alarmed.”

Commentary: What follows is the explanation. It has three parts:

– First, cultivating the practice of existence.

– Then, cultivating the practice of emptiness.

– Finally, relinquishing both practices.

This is the first part.

If one cultivates only the practice of existence, then because it is not emptiness, one becomes entangled in samsara and attains nothing. If one cultivates only the practice of emptiness, then because it is not existence, one becomes entangled in nirvana and brings no benefit.

It is quite evident that if one abides neither in the contemplation of existence nor in the contemplation of emptiness, this differs from ordinary beings and the practitioners of the two vehicles and accords with the practice of the path of non-abiding spoken of in the Vimalakirti Sutra.

Furthermore, if one cultivates only the practice of existence, then because it is not emptiness, deluded thoughts will thereby increase all the more. If one cultivates only the practice of emptiness, apart from existence, the true mind will have no cause and will not arise. Therefore, one extinguishes deluded thoughts at the gateway of emptiness and gives rise to the true mind within the treasury of existence. Only the dual contemplation of existence and emptiness accomplishes the Middle Way. This is the sphere of practice discussed here.

The practice of existence has four aspects:

1) “Abiding on the ground of patient endurance”: This means that when teaching the Dharma, one can tolerate the harm inflicted by adversaries, withstand oppressive suffering, and accord with the Dharma of truth.

2) “Gentle, harmonious, skillful, and compliant”: The body accords with sublime conduct, speech gives rise to fine words, and the mind entertains no evil thoughts. Outwardly departing from coarseness is called “gentle and harmonious”; inwardly according with the profound and wondrous purport is called “skillful and compliant.”

3) “And not rash or violent.” “Rash” means sudden and heedless. “Violent” means overbearing. “And not rash or violent” means never suddenly acting in an overbearing or unreasonable manner.

Because the activities of the three karmic modes are not yet perfectly complete, whenever they arise, one must carefully examine them, calmly reflect, and allow wisdom to guide them before expressing them. Seeing that one may advance, one advances; knowing that difficulties lie ahead, one withdraws. This is called “not rash.” Even if some thought should arise, it is never unreasonable; this is called “not violent.”

– The character [卒] is pronounced cu, as in cangcu, “hurriedly.” It is also written [猝]. The Yupian says that this character has two pronunciations, zu and xu, neither of which is used here. In the Yupian, “hurriedly” is written [倉卒]. The character [猝] is also used. The character [暴] is pronounced bao; in ancient times it was written [ ].

4) “His mind is also not alarmed”: When hearing a profound meaning never heard before; when questioned by others in ways contrary to the fundamental purport or when they oppose him; and amid all manner of offerings, intimacy, beatings and abuse, estrangement, fame and gain, power and influence, humiliation, expulsion, slander, praise, commendation and blame, pleasure and pain—amid all these, his mind remains settled and unmoved. His mind is also not alarmed. Therefore, a verse says:

The Buddhas ever sport within the world,

Bringing benefit and joy to every kind of sentient being.

The scorching winds of the eight worldly dharmas and false discrimination

Can neither shake nor obstruct them.

The general phrase is “abiding on the ground of patient endurance”: one’s speech is always “gentle, harmonious, skillful, and compliant”; one’s body is peaceful “and not rash or impetuous”; and inwardly one’s mind is always “unafraid.” When the three karmic modes accord with this principle and practice within existence, what sutra could one not propagate!

“Patient endurance” is called a “ground” because the ground is that upon which all things depend in order to grow, and patience is the condition upon which wholesome qualities depend in order to grow; therefore, it is compared to the ground. Furthermore, it is said that the name is established by analogy: when one cultivates patient endurance, one endures like the earth, unmoved in either favorable or adverse circumstances.

Thus, when deep canals are dug, the earth does not become angry; when lofty houses are built, the earth does not become attached. Encountering the myriad things, it bears them all. The more freely its virtue is used, the greater it becomes.

Even when excavated, it still sends forth sweet springs; whatever is planted in it, it expects no gift in return. Therefore, the cultivation of the three kinds of patience is designated a ground. Reflect upon this most carefully; then one will indeed be worthy of being called a bodhisattva-mahasattva!

Alternatively, “ground” means a “stage,” because the practice of patience is constantly cultivated at every stage.

*

-Scripture text: “Furthermore, with regard to dharmas” to “their aspect of suchness.”

Commentary: This is the cultivation of the practice of emptiness.

“Practice” means discriminative attachment.

“Practicing nothing with regard to dharmas”: With regard to all dharmas, one sees only that both beings and dharmas are empty and does not discriminatively cling to them as existent.

“But contemplates the dharmas in their aspect of suchness”: This means that, having contemplated both self and dharmas as empty, one has contemplated the gateway of the twofold emptiness; one further contemplates the nature of the Tathagata-garbha in all dharmas, the true principle of the essential nature and aspect of dharmas as they really are. Because the essences of self and dharmas are both nonexistent, this is called emptiness. The Tathagata-garbha, however, is called the nature of emptiness. If one does not contemplate the gateway of the twofold emptiness, one cannot perceive the true nature of emptiness. Both of these are called contemplation of emptiness.

*

-Scripture text: “Nor does he practice or discriminate.”

Commentary: Above, emptiness and existence were the objects of contemplation. Lest one become entangled in emptiness and existence, both are now relinquished.

This means that although one contemplates emptiness, one does not become entangled in or attached to emptiness; although one contemplates existence, one does not discriminate, become entangled in, or cling to existence. One must abide nowhere and clearly contemplate and know the dharmas. If there is any place in which one abides, it is precisely non-abiding. Therefore, the verse below says: “Although relying upon persons and dharmas, both are empty; thus understand these two kinds.”

It is always “practicing nothing with regard to dharmas”; understood in terms of the principle, this is likewise not contradictory.

Furthermore, “practicing nothing with regard to dharmas” means contemplating all dharmas as empty. Therefore, the verse says: “He does not cultivate superior, middling, or inferior dharmas, whether conditioned or unconditioned.”

“Nor does he practice or discriminate” means, respectively, that he does not discriminatively cling to self or what belongs to self, but contemplates sentient beings as empty. The verse says: “Nor does he discriminate, ‘This is male; this is female,’” and so forth. By contemplating both self and dharmas as empty, he realizes the nature of suchness of the twofold emptiness.

Furthermore, “practicing nothing with regard to dharmas” means that one does not discriminatively cling to the Dharma being taught, but contemplates only the true aspect of true suchness.

“Nor does he practice” means that one does not discriminatively cling to the self who teaches; “nor does he discriminate” between the person who transmits the teaching and the person who is taught and transformed. Thus, he contemplates these three matters: he contemplates the essential natures of the two kinds—dharmas and persons—as empty, while contemplating the true suchness and true aspect as existent.

Furthermore, all dharmas have two aspects:

1) The deluded. 2) The true.

With regard to the deluded aspect of dharmas, one should “practice nothing” in order to abandon all delusions. With regard to the true nature of dharmas, one must constantly contemplate it in order to realize it. Although one performs this practice, one does not practice the activity of true wisdom with regard to contemplating the true aspect as existent. Nor does one practice the activity of conventional wisdom with regard to contemplating and discriminating the essential nature of dharmas as empty.

Therefore, the Prajnaparamita Sutra says: “One should practice with nothing practiced; only then is it called Practice. Because one does not practice, there is nothing one does not practice. Because one does not discriminate, there is nothing one does not discriminate. Not practicing and not discriminating, all delusive illusions are thereby eliminated. Because there is nothing one does not practice and nothing one does not discriminate, one reaches the ultimate reality in all things.”

Through this dual cultivation, one illuminates and discerns all things. With regard to phenomena, one knows the dependently arisen nature and abides on the ground of patience; with regard to principle, one knows the perfectly accomplished nature and contemplates according to the true aspect. All views concerning persons and dharmas are illuminated as empty.

*

-Sutra text: “This is called a bodhisattva” to “sphere of practice.”

Commentary: This is the conclusion.

*

-Sutra text: “What is called the bodhisattva’s” to “sphere of association?”

Commentary: What follows explains the sphere of association. It has two parts:

1) The question. 2) The explanation.

This is the question.

*

-Sutra text: “The bodhisattva” to “performances of transformation.”

Commentary: What follows is the explanation, which has two parts:

– The first part concerns avoiding external unwholesome conditions—the sphere with which one must not associate—and, conversely, makes clear that one does not avoid external wholesome conditions—the sphere with which one may associate. This is the sphere of persons.

– The latter part concerns externally contemplating the true Dharma—the sphere with which one may associate—and, conversely, makes clear that externally contemplating delusive dharmas is the sphere with which one must not associate. This is the sphere of dharmas.

These two parts mutually influence and elucidate one another. Thus, they are divided into two. Yet contemplation of the true Dharma should also apply generally to the other practices, since it is comprehensively connected with all four practices. The first practice is set forth to show that this teaching is not restricted to the first practice alone. The first part of the text has two sections:

a. First is the explanation.

b. Then comes the conclusion.

In avoiding unwholesome conditions, one first cultivates the practice of morality; by always delighting in seated meditation, one next cultivates the practice of concentration; and finally, in the sphere of association, by contemplating emptiness and so forth, one cultivates the practice of wisdom. The first section of the text has three parts:

a) The first four statements form one passage.

b) The following statement forms one passage.

c) The final five statements form one passage.

The first passage is further divided into two:

+ First, it explains the avoidance of four unwholesome conditions.

+ Then, it explains non-avoidance of wholesome conditions.

Here there are three kinds of conditions to be avoided:

1) Conditions that cause harm.

2) Conditions of wrong views.

3) Conditions that cause disruption and disorder.

Although bodhisattvas universally transform all beings, those who have only recently begun their practice should exercise discernment. Those who have not practiced and studied for a long time should do likewise. Moreover, this passage permits one to teach the Dharma, guide others, and bring benefit and happiness to beings, but one is permitted only to “harmonize one’s light”; one must not comply with “mingling with the dust” by becoming intimate with what is unwholesome. Therefore, the unwholesome conditions mentioned above must be avoided.

The beginning is prohibited, but not the end; conformity is prohibited, but not difference; following along is prohibited, but not acting contrary to it. One is permitted to teach and transform them, but not to become intimate with them. Thus there is no contradiction.

If one draws near to kings and the like, one only increases the harm to oneself. As stated in the Vinaya: “Entering a king’s palace entails ten faults.” Riding in the same carriage as the king of Wu brought glory for a single lifetime; but when the king of Qin bestowed his wife upon another, it brought humiliation for a thousand years. Heterodox teachers and wrong-minded people constantly seek flaws in the Dharma. Therefore, the Vinaya does not permit one to place food into their hands oneself, much less to associate intimately with them.

“Nirgrantha”: This refers to the non-Buddhist adherents of the doctrine of freedom from bonds.

“Literary compositions, writings, books, and classics”: Poetry and songs are “literary compositions.” Inscriptions and epitaphs are “writings.” “Books” means written works, as when the Rites of Zhou discusses the six arts. “Classics” refers to such works as the Book of Odes, Book of Documents, Book of Changes, Book of Rites, Book of Music, and Spring and Autumn Annals. The fifth category is the Six Scripts, referring to pictographs and so forth. “To write” means “to set down,” namely, to compose upon bamboo slips, silk cloth, and so forth, as explained in the phonetic glosses. These categories are cited here, although those of the Western Regions are not the same as those here.

“Lokayata” was formerly translated as “those who answer others badly.” The correct transliteration is Lokayātika, meaning adherents of the non-Buddhist doctrine that accords with worldly ways.

“Contrary Lokayātikas” is translated as adherents of the leftist doctrine that accords with worldly ways. Those whose attachments run contrary to the preceding group are called adherents of the leftist doctrine that accords with worldly ways.

“The one below”: This means that it applies generally to both of the preceding categories.

“Nala”: This means tattooing the body.

“Performances of transformation”: These are worldly feats of illusion and the like.

– The character [兇] is pronounced xiong and is synonymous with evil. The Yupian states that this character also has the pronunciation ge and means fear. Here the first pronunciation is followed. In some places it is written [凶], meaning dangerous, blameworthy, and extremely evil.

The Agama Sutra says: “The wise are ever anxious, like prisoners in jail; fools are ever delighted, like the gods of Radiant Sound Heaven. Those fond of frolicking are like elephants without goads, or like camels, oxen, and cattle whose noses have been damaged: they are difficult to restrain and control.”

Moreover, there is a verse:

“You have shaved your head and donned the dyed robe,

Holding an earthen bowl, you go begging for alms.

Why then do you delight in habits of jesting and play?

You gain no benefit from the Dharma and lose your merit.

Therefore, you should not strike and beat one another”...

– The character [ ] is pronounced xoa and means to punch another person. In some places it is written as the character quac [ ]. The character [ ] is pronounced phoc; properly, it should be written [ ].

*

-Sutra text: “Nor does he associate” to “various evil disciplinary practices.”

Commentary: This is the fourth condition of evil karma.

“Candala”: This means butcher, one who follows no moral discipline. The correct transliteration is Candala. In this land they are called “Severe and Blazing,” referring to those who perform evil deeds and assert their authority through distinctive displays, such as shaking bells and carrying switches. This sutra enumerates six kinds. The Miscellaneous Mind Treatise enumerates twelve: slaughterers of sheep, raisers of chickens, raisers of pigs, fishermen, bird catchers, hunters, bandits, executioners, jailers, dragon conjurers, dog killers, and poachers.

The Nirvana Sutra enumerates sixteen kinds. For profit, they purchase cattle, sheep, pigs, and chickens; fatten them and then sell them for profit; purchase them for profit and, having purchased them, slaughter them. These are the first eight kinds. The ninth is fishing; the tenth, hunting; the eleventh, plundering; the twelfth, executing; the thirteenth, catching birds; the fourteenth, speaking with a double tongue; the fifteenth, guarding prisons; and the sixteenth, conjuring dragons.

The eighth fascicle of the Abhidharmasamuccaya gives fourteen kinds: slaughtering sheep, raising pigs, catching birds, catching fish, hunting deer, setting nets, trapping rabbits, stealing and robbing, executing, harming cattle, binding elephants, establishing ritual grounds, conjuring dragons, guarding prisons, making false accusations, delighting in causing harm, and so forth.

The meaning of the passage here is that the significance of the term Candala is extremely broad and grave, because such people cause truly profound and severe harm, earning profit to sustain their lives and never ceasing throughout their lifetimes. All such people are said to follow no moral discipline. Therefore, they are described as those who “delight in causing harm” and so forth, while this sutra calls them practitioners of “various evil disciplinary practices.”

– The character [畋] is pronounced tian and refers to hunting birds and beasts. It may also be pronounced dian and mean “level ground.” Here the first pronunciation and meaning are used. In some places it is written [田], meaning to eliminate pests for the sake of the fields. The character [ ] is pronounced yu and refers to catching fish. Properly, it should be written [ ]. The Yupian includes the character [ ], referring to fishing. It is also written [漁]. In some places it is written [魚], but that is erroneous.

*

-Sutra text: “People such as these” to “without expecting anything.”

Commentary: This explains non-avoidance.

One is permitted to harmonize one’s light with them in order to teach them. One is not permitted to mingle with them in the dust of defilement; therefore, one does not become intimate with them.

*

-Sutra text: “Nor does he associate” to “without seeking anything.”

Commentary: This is the second passage: first comes avoidance, followed by non-avoidance.

The fifth kind of condition of evil karma is the condition of inferior companions.

The Nirvana Sutra says: “A bodhisattva fears those of the two vehicles as a person who cherishes his life fears danger.” The Sutra of Questions Asked by the Deva Tranquilizing Voice says: “The Buddha told Manjusri: Suppose there were a person, hungry, thirsty, and emaciated, who would rather endure hunger and thirst than ever eat contaminated and poisonous food. A bodhisattva is likewise: he would rather commit the offenses of miserliness, jealousy, breaking the precepts, harsh speech, indolence and degeneration, or maintain thoughts devoid of wisdom, than ever seek the fruition of the two vehicles.

The Buddha told the deva: It is like a glutton who ingests the poison of that wheel-turning king. Therefore, when those of the two vehicles uphold the precepts and cultivate diligently, for a bodhisattva this is precisely the breaking of precepts, indolence, and degeneration.” Therefore, one should not associate closely with them. If one goes to teach them the Dharma, one should likewise seek neither their intimacy nor their offerings and reverence.

*

-Sutra text: “Manjusri” through “regard it as close and cordial relations.”

Commentary: Below is the third section:

a) First, one avoids the sixth among the unwholesome conditions, the condition of prolonged defilement; the seventh, the condition of an unsuitable vessel; the eighth, the condition of disparagement and abuse; the ninth, the condition of improper conduct; and the tenth, the condition of distraction.

b) Thereafter, it explains one’s own practice.

Of the five things to be avoided above, the text here contains two: the sixth, the condition of prolonged defilement, and the seventh, the condition of an unsuitable vessel.

The Ten Recitations Vinaya says: “Just as food is suited to one accustomed to eating cooked food, so too are all women: they cause people to fall in love and become attached, unable to part from them.”

The Treatise on the Great Perfection of Wisdom says: “Though the cool wind is formless, it can still be caught. Though a snake bears venom, it can still be touched. A woman’s mind is difficult to know. One may take up a sword and prevail against an enemy, but it is difficult to guard against the harm wrought by the female foe!”

The Four-Part Vinaya says that frequently visiting the homes of householders entails five faults:

1) One frequently sees women.

2) Through frequent encounters, one becomes intimate with them.

3) Excessive intimacy leads to improper familiarity.

4) Thereupon, lustful thoughts arise.

5) One may consequently be killed; and even if not killed, one will still suffer distress. Therefore, one must keep far away.

The five kinds of sexually deficient males are: those deficient from birth, those who have been castrated, those whose potency is aroused through jealousy, those whose potency varies with the half-month, and those whose potency is aroused by bathing or stimulation.

Because there are these two faults, afflictions arise from discriminating between the male and female sexes; this is a mental activity that is constantly present together with thoughts discriminating sex.

Good persons are difficult to find; therefore, those who are not suitable vessels for the Dharma should not be approached or associated with closely.

*

-Sutra text: “He should not enter another’s house alone” through “he does not delight in sharing the same teacher.”

Commentary: Here there are three things to be avoided: the eighth unwholesome condition, the condition of disparagement and abuse; the ninth, the condition of improper conduct; and the tenth, the condition of distraction.

The Yogacara Treatise says: “One should abandon the fourteen defiling actions, remain sheltered within the six directions, keep far from the four kinds of unwholesome friends, and embrace the four kinds of wholesome friends.”

Regarding “abandoning the fourteen defiling actions,” the Dirgha Agama Sutra says: “There are four evil actions of body and speech: killing, stealing, sexual misconduct, and false speech. One also relies upon these four in committing various evils. There are four causes of evil: greed, anger, delusion, and arrogance. One likewise relies upon these four to produce evil karma.

One should abandon the six practices that dissipate wealth:

1) Addiction to alcohol.

2) Gambling.

3) Dissipation.

4) Infatuation with music and entertainment.

5) Unwholesome friends who bring harm to one another.

6) Gradually following their doctrines.

Each of these six also comprises six kinds. Taken together, these constitute the fourteen defiling actions.

Regarding “remaining sheltered within the six directions,” the Dirgha Agama Sutra says that in the city of Rajagrha there was a householder’s son named Sujata. Following a custom passed down through many generations, every morning Sujata bowed to the six directions so that the deities of those six directions would protect his family’s livelihood and cause all affairs to proceed according to his wishes. Suddenly encountering the Buddha, Sujata asked: “Does such a practice exist?” The Buddha replied that it did, but not in the manner Sujata practiced it.

In the Buddha’s teaching, one’s parents are the eastern direction, one’s teachers and elders are the southern direction, one’s wife and children are the western direction, one’s servants are the lower direction, and virtuous sramanas are the upper direction. Within these six directions, each direction comprises five duties; thus it is said that one should always remain sheltered within those six directions. One should not give rise to arrogance or behave carelessly, but should act appropriately according to the circumstances, knowing how to abide within those six directions.

Therefore, it is called remaining sheltered.

Regarding “keeping far from the four kinds of unwholesome friends,” the Dirgha Agama Sutra says:

– First: the unwholesome friend who appears affectionate, submitting out of fear but in truth having no intention of being close.

– Second: the smooth-tongued unwholesome friend, whose words are compliant but whose intentions are contrary.

– Third: the deferential unwholesome friend, whose mind may be respectful and compliant, yet who goes along with every deed, whether wholesome or unwholesome, without any intention of offering mutual admonition.

– Fourth: the unwholesome friend who joins in one’s activities, becoming a companion in evil deeds, such as drinking alcohol, gambling, engaging in sexual dissipation, singing, dancing, and so forth.

Each of these four kinds contains four classes. These four kinds are said to be abhorrent and must be avoided.

Regarding “embracing the four kinds of wholesome friends,” the Dirgha Agama Sutra says:

1) The wholesome friend who restrains one from wrongdoing, mutually admonishing against evil deeds.

2) The compassionate wholesome friend, who shows sympathy when the other encounters suffering.

3) The beneficent wholesome friend, who brings happiness to the other.

4) The wholesome friend who shares one’s activities, joining the other in performing wholesome deeds.

Each of these kinds likewise contains four classes. All are explained extensively in this manner, and too many passages would have to be quoted.

*

-Sutra text: “He always delights in sitting in meditation” through “the first place of close association.”

Commentary: This concerns the practice of concentration and its conclusion.

One should always remain far from noisy and bustling places and dwell alone in seclusion. Beginners are admonished to abide in purity by themselves. Those who have studied for a long time are admonished that, although their bodies may dwell in bustling places, their minds must always remain tranquil. In principle, throughout the four practices, all evils must be abandoned and all wholesome qualities must be cultivated. Furthermore, many matters will be raised when the sutra is discussed and expounded. Therefore, the preceding and following passages speak only of unwholesome conduct in order to exhort cultivation. It is not that only these practices are prescribed, for a bhiksu who expounds the sutra already fully upholds the other precepts and practices.

Above, the objective sphere of persons was explained; below, the objective sphere of dharmas is explained.

*

-Sutra text: “Furthermore” through “does not turn.”

Commentary: This is the second place of close association: studying the practice of wisdom. It has two parts:

– The first part teaches contemplation.

– The latter part gives the conclusion.

Within the teaching on contemplation, the contemplation of emptiness comes first, followed by the contemplation of existence. These are the contemplations of the two truths, ultimate and conventional.

The contemplation of emptiness consists of eighteen statements, explained in three sections.

– The first explanatory section: Here one contemplates only the emptiness of what is imagined and grasped, thereby revealing the signless suchness that is the single essence of all dharmas. Only in the contemplation of existence below is one instructed to contemplate conventional phenomena.

The eighteen statements are divided into eight kinds. Two kinds occur here.

Kind 1: The first three statements rely upon the three natures to reveal the ultimate truth. Because the wondrous intrinsic nature of the ultimate essence is difficult to know, it is revealed by relying upon explanations of phenomena.

– The first statement relies upon the nonexistence of the imagined and grasped nature to reveal the emptiness of both persons and dharmas.

– The second statement relies upon the perfectly accomplished nature.

– The third statement relies upon the dependent nature and the inverted defiled dharmas to reveal the ultimate truth, because suchness, a pure dharma, is not inverted.

Kind 2: The next three statements rely upon permanence to reveal the ultimate truth. Conditioned phenomena have three grades. Those of the middle grade can change and fluctuate; they can regress toward the lower grade or advance toward the higher grade. The unconditioned is not so.

*

-Sutra text: “Like empty space” through “does not arise.”

Commentary: This is the second explanatory section, which contains three kinds:

Kind 3: One statement reveals suchness through freedom from the twofold apprehension, because empty space has neither the nature of an apprehending subject nor that of an apprehended object, which together are called the twofold apprehension.

Type 4: one statement sets forth inner realization to reveal suchness, because names and language cannot reach it; it can only be realized by wisdom.

Type 5: three statements: the unconditioned reveals suchness.

The Nirvana Sutra says: “Because it is without causes and conditions, it is called unborn. Because it is unconditioned, it is called unarisen. Because it creates no karma, it is called unmade. This is called unoriginated. Its essence is not born of causes and conditions; nor is it an essence that existed beforehand and only emerged later in dependence upon something else; nor does it newly arise and act in accordance with karma.”

*

—Sutra text: “Nameless” to “unobstructed.”

Commentary: This is the third explanatory section, comprising three types:

Type 6: the first two statements reveal truth by transcending verbal designation and what it designates, because there are neither names nor characteristics.

Type 7: one statement reveals truth by transcending delusive dharmas, because there are no delusive characteristics of apprehender and apprehended.

Type 8: the final four statements reveal truth by setting forth the wondrous essence.

The Great Prajnaparamita Sutra says: “Because it transcends the three times, it is immeasurable. Because it transcends the ten directions, it is boundless. Freedom from the category of afflictive obstructions is called unhindered. Freedom from the category of cognitive obstructions is called unobstructed.”

Here, the Dharma-nature of suchness is revealed in its entirety. It is the true characteristic as it really is, without attachment to either persons or dharmas. Nor is it the inverted other-dependent essence. Its essential nature abides eternally and is not obtained through the two attainments. Therefore, it is realized solely by inner wisdom and is not produced by causes and conditions.

It transcends names and meanings, apprehender and apprehended; it is not encompassed within the three times or the ten directions and is without the two obstructions of afflictions and cognition. Thus, one should contemplate the true nature according to this principle. This is precisely as stated previously: “With regard to dharmas, practicing nothing, one contemplates all dharmas according to their true characteristics.”

Alternatively:

– The first three statements reveal the true nature of the Self and therefore great sovereignty.

– The next three statements clarify Permanence, because there is neither advance nor retreat.

– The following seven statements clarify Bliss, because there is no birth, and so forth.

– The final five statements clarify Purity, because they transcend the delusions of the three times, the ten directions, and so forth.

By being set in contrast to the two natures, the four virtues are thus established.

Alternatively:

– The first six statements are the sphere of the practice of emptiness.

– The next five statements are the sphere of the practice of signlessness.

– The final seven statements are the sphere of the practice of wishlessness.

For together with the contemplation of suchness, these three contemplations arise.

*

—Sutra text: “It exists only through causes and conditions” to “therefore it is said.”

Commentary: This is the contemplation of existence.

Above, one contemplated the true emptiness of all dharmas to engender joyful delight. Here, one contemplates the delusive existence of all dharmas to engender disenchantment.

With regard to all objective dharmas throughout the three realms, five destinies, and four modes of birth, one need only contemplate thus: they exist through causes and conditions and arise from the inversions of the two obstructions, or the four inversions and seven inversions, or the confused and inverted mind. Therefore, they are said to exist, but they do not truly exist. By contemplating in this way, one inwardly gives rise to disenchantment and relinquishment.

The Treatise on Buddha-Nature says: “The three kinds of inversion—conceptual inversion, inversion of views, and mental inversion—are the skin, flesh, and core, and constitute three kinds of affliction. Because they do not accord with truth, they are called inversions.”

The Sutra for Humane Kings says: “The illusory world arises like a flower in empty space, like a shadow. In reality, none of these have causes or conditions; therefore, they come to exist falsely.”

The Compendium of the Mahayana also says: “The appearance of confusion and the essence of confusion should be understood as form-consciousness and non-form-consciousness. If these do not exist, then the other things also do not exist.” When the mind encounters conventional objects, one should contemplate in this way.

This explanation perhaps implicitly raises a difficulty, namely that existence is difficult to express. If the nature of emptiness cannot be described in words, why is it then called emptiness?

The answer is: It is in contrast to existent dharmas—the delusive things produced by inversion—that the nature of emptiness is spoken of. It is not that emptiness itself is existent, for emptiness too is empty.

A verse from the Treatise on the Middle Way says:

“If there were that which is not empty,

Then surely there would be that which is empty.

That which is empty cannot be apprehended;

How much less could Emptiness be apprehended!”

Thus, the answer is that emptiness also has no intrinsic essence. This accords with the Three Treatises school, not with the Middle Way school.

Another explanation states: It is in contrast to dharmas that provisionally exist through being produced by inversion that emptiness is spoken of; it does not mean that emptiness is definitively empty. “Causes and conditions” means following causes and relying upon borrowed conditions.

The Vimalakirti Sutra says: “It is said: ‘Dharmas are neither existent nor nonexistent; all are established in dependence upon causes and conditions.’ This means: ‘In reality, it is not an essence that truly does not exist; it is merely not an essence that is definitively empty.’ For one removes only the illness and does not eliminate the dharmas.”

*

—Sutra text: “Always delight in contemplating thus” to “the second place of close association.”

Commentary: This is the conclusion.

*

—Sutra text: “At that time, the Blessed One” to “and enter the place of close association.”

Commentary: The first twenty-seven and a half verses versify the meaning stated above and are divided into two sections:

– The first section, comprising twenty-three verses, versifies the two preceding places.

– The latter section, comprising four and a half verses, versifies the attainment of the fruit of Peaceful Practice.

The first section is further divided into two:

– The first one and a half verses: exhortation and instruction.

– The following twenty-one and a half verses: versification of the two preceding places.

This is the first section.

*

—Sutra text: “Always keep far away from kings” to “do not associate with any of them.”

Commentary: The verses below concern the two places and are divided into three sections:

– The first thirteen and a half verses versify the two places relating to external persons as objects and existent dharmas.

– The next two and a half verses versify the initial inner place of practice concerning existent and empty dharmas.

– The final five and a half verses versify the external place of close association with the true objective sphere of Dharma.

In the prose section, the place of practice is taught first, followed by the place of close association. Within the place of close association, one first transcends external delusive existence and then contemplates external true emptiness. In the verses, however, the place of close association that transcends external delusion is presented first; the inner place of practice is then explained; and finally, the external place of close association with true Dharma is versified.

At first glance, the first section appears to versify both the place of practice and the place of close association, and its concluding passage likewise concludes both. Yet the first section contains no explicit text concerning the place of practice. Nevertheless, the verses state: When encountering those adverse conditions, one teaches the Dharma without any fear in one’s heart and without any expectation. Considered according to the meaning, it is through gentleness, ready compliance, and so forth that one becomes free from fear and expectation; this is called the place of practice. Thus, the text sets forth both, although in fact it concerns only the place of close association.

The thirteen and a half verses versifying the external place of close association are divided into two sections:

– The first twelve and a half verses: the place of close association.

– The final verse: the conclusion.

The first section is further divided into two parts:

+ The first six and a half verses versify transcendence of five conditions.

+ The following six verses versify transcendence of four conditions.

The condition of distraction is not versified.

The first part is further divided into two:

The first four and a half verses versify transcendence.

The following two verses versify non-transcendence.

This is the first section:

The first one and a half verses versify transcendence of four conditions: first, harm; second, corruption and disturbance; third, evil karma; and fourth, wrong views.

The following three verses versify transcendence of one condition: inferior companions.

What was previously separated is later combined, and the verses likewise do not follow the original sequence.

*

—Sutra text: “Such kinds of people” to “teach the Dharma to them.”

Commentary: This versifies non-transcendence.

By contemplating emptiness and existence, one brings the deluded thoughts within the mind to rest and is therefore free from fear, and so forth. This is called the place of practice.

*

—Sutra text: “Widows and maidens” to “one should single-mindedly recollect the Buddha.”

The Commentary says: These six verses recapitulate the abandonment of four circumstances: habitual defilement, unsuitable vessels, improper conduct, and ridicule and abuse. The passage is divided into five parts:

1/ One verse: the two conditions of habitual defilement and unsuitable vessels.

2/ Two verses: a repeated recapitulation of evil karma.

– The character [魁] is read Khôi and means a master. The character [膾] is read Khoái and means to cut or mince finely. The character [衒] is read Huyễn and means to introduce oneself ostentatiously, displaying and promoting oneself.

3/ One verse: a repeated recapitulation of disruption and habitual defilement.

4/ One verse: improper conduct.

– The character [屏] is read Bình and means to screen or shelter. If it means to hide or evade, it should be written [偋] and read Bính. It also has the pronunciation Bỉnh.

5/ One verse: ridicule and abuse.

“Lý”: five households constitute a neighborhood, and five neighborhoods constitute a lý. A lý is a residential unit of twenty-five households (lý means a village, hamlet, settlement, or neighborhood in Vietnamese).

There are thirteen aspects of the Dharma of alms-rounds:

1) Abiding in right precepts. 8) Proceeding in proper order.

2) Abiding in right deportment. 9) Abandoning greed.

3) Abiding in right mindfulness. 10) Abandoning grasping and attachment.

4) Abiding in right view. 11) Abandoning anger and vexation.

5) Acting in accordance with the Dharma. 12) Abandoning coarse negligence.

6) Acting at the proper time. 13) Abandoning the arrogant mind.

7) Acting in the proper place.

Of these, the first four concern abiding rightly while seeking alms; the next four concern abiding by the proper regulations; and the final five concern abandoning afflictions. This is explained extensively in the sutra.

Seeking alms serves two purposes:

a) Practicing the right path for one’s own benefit.

b) Providing sufficient opportunities for giving in order to benefit beings.

Both recipient and donor accomplish the Six Perfections; for this reason, alms-rounds are practiced.

The Sutra of Peace and Bliss says that seeking alms involves twenty matters. The Precious Cloud Sutra says that everything obtained while seeking alms is divided into four portions:

1/- One portion is reserved for fellow practitioners of the pure life.

2/- One portion is given to poor, destitute, and helpless child beggars.

3/- One portion is given to beings on land and in water.

4/- One portion is eaten by oneself.

Before eating, however, one also makes offerings to the Buddhas and all worthy sages. Afterward, one eats one’s own portion. While eating, one should reflect and regard it as the wilderness demon eating the flesh of its own child, and so forth; one should vow to attain the Dharma-body, abandon all faults, and remember to repay the donor’s kindness. Such thoughts should be maintained while eating.

Furthermore, as stated in the Vimalakirti Sutra, when Mahakasyapa came to inquire about his illness, Vimalakirti instructed him concerning this.

*

-Sutra text: “Thus it is called” to “can expound with peace and bliss.”

The Commentary says: This is the conclusion.

Being without fear and so forth is called the sphere of practice. Abandoning evil external conditions is called the sphere of proximity.

*

-Sutra text: “Furthermore, one should not practice” to “the bodhisattva’s sphere of practice.”

The Commentary says: This is the verse concerning the sphere of practice that contemplates the emptiness of self and dharmas:

– The first verse concerns the emptiness of dharmas.

– The following verse and a half concern the emptiness of beings.

Previously, the teaching concerning the two spheres constituted contemplation of existence, whereas the verses do not recapitulate abiding in patience and so forth.

*

-Sutra text: “All dharmas” to “this is called the sphere of proximity.”

The Commentary says: These five and a half verses recapitulate the external sphere of proximity to the true Dharma. They are divided into three parts:

– The first verse and a half recapitulate the twofold emptiness of beings and dharmas and, in eighteen statements, the abandonment of the conditioned and unconditioned.

– The next two verses concern a mind settled like a mountain.

– The final two verses irregularly recapitulate the other statements.

One should understand their meanings and apply them as appropriate in each context.

*

-Sutra text: “If there is a bhiksu” to “he will never be timid or weak.”

The Commentary says: These four and a half verses explain the fruit of Peaceful and Blissful Practice. They are divided into two parts:

– The first verse and a half introduce it.

– The following three verses explain it.

Because one has abandoned errors and faults, one is not afraid.

“Timid” means fearful; “weak” means lacking strength. “Timid and weak” means prone to fear.

*

-Sutra text: “Manjusri” to “proclaim and expound the Lotus Sutra.”

The Commentary says: This is the conclusion.

*

-Sutra text: “Manjusri” to “Peaceful and Blissful Practice.”

The Commentary says: This is the second section: the practice of right speech. It has three parts:

– The first part introduces the teaching and offers encouragement.

– The following part gives specific instructions.

– The final part, consisting of five verses, reveals the fruit of Peace and Bliss.

This is the first part.

*

-Sutra text: “If one orally proclaims and expounds” to “good or bad, superior or inferior.”

The Commentary says: What follows gives specific instructions. The prose section has two parts:

– The first part concerns abandoning evil.

– The following part concerns cultivating good. It begins with the passage, “Because one skillfully cultivates such a peaceful and blissful mind,” and continues onward.

The first part concerns abandoning seven evils. These are the first four evils.

The Treatise on the Great Perfection of Wisdom says: The characteristic of a good person is neither to praise nor disparage oneself, neither to praise nor disparage others, and not to slander the Dharma.

The Sutra of a Hundred Parables says: It is like two disciples massaging their master’s legs; if they revile and malign one another, they will cause harm to their master.

*

-Sutra text: “Toward followers of the sravaka path” to “a resentful or hostile mind.”

The Commentary says: This concerns abandoning three faults.

– The character [怨] is read “Oán,” not with the level tone. If it is “Oan” in the phrase “oan khuất” (to suffer injustice), it is written [冤]. If it is “Oan” in the phrase “oan uổng” (to be falsely accused), it is written [ ]. If it refers to bent grass folding over and covering itself, it is [宛] (Uyển). Thus, the character [怨] in this sutra does not have any of those pronunciations or meanings.

The character [嫌] is read Hiềm and means displeasure.

This does not mean that only these evils of verbal karma are to be abandoned; they are taught in this manner according to the principal purport of the sutra. All the passages below should be understood likewise. The explanation of wholesome qualities is also the same.

*

-Sutra text: “Because one skillfully cultivates such a peaceful and blissful mind” to “wisdom of all modes.”

The Commentary says: The cultivation of good has three meanings:

1) Expounding in accordance with their dispositions.

2) Employing the Great Vehicle in every case.

3) Causing them to attain the wisdom of all modes.

*

-Sutra text: “At that time, the Blessed One” to “answering and explaining according to the questions.”

The Commentary says: These sixteen and a half verses are divided into two parts:

– The first eleven and a half verses recapitulate what was taught previously.

– The following five verses recapitulate the fruit of Peace and Bliss.

The recapitulation of what was taught previously has eight sections. This passage contains two sections:

1) One verse: the place for sitting peacefully.

2) One and a half verses: proper deportment.

“Put on fresh, clean robes”: because they have been washed, they are clean. The True Dharma Lotus Sutra says: “Dress in pure and clean garments.” Below it also says: “Both inside and outside are pure.”

Some editions read “freshly dyed,” but this is a scribal error.

*

-Sutra text: “If there is a bhiksu” to “gladly expound it to them.”

The Commentary says: This is the third section: when conditions arise, expound it gently and harmoniously.

*

-Sutra text: “If someone has questions” to “enter the Buddha Way.”

The Commentary says: This is the fourth section: questions and answers. Having attained realization in this way, one also enables others to receive benefit.

*

-Sutra text: “Cast aside thoughts of heedlessness” to “cause them all to rejoice.”

The Commentary says: The first verse recapitulates the fifth section: personally eliminating evil defilements. The following verse and a half recapitulate the sixth section: explaining what is taught.

“Indolence” is heedlessness and differs in meaning from laziness.

*

-Sutra text: “Clothing and bedding” to “are offerings of peace and bliss.”

The Commentary says: The first verse concerns the seventh section: seeking nothing for oneself. The following verse and a half concern the eighth section: teaching how to establish one’s thoughts peacefully.

The Treatise on the Great Perfection of Wisdom says: “With great loving-kindness and compassion, one expounds the Dharma for the assembly, not for clothing, food, fame, or power.” Because one possesses great loving-kindness and compassion and a pure mind, one attains patience regarding the non-arising of dharmas. As a verse says:

Learned and wise in debate, speaking skillfully,

Adeptly expounding dharmas that transform people’s minds,

Yet oneself not acting in accordance with the Dharma—

This is like a thundering cloud that gives no rain.

*

Broadly learned, having heard much, and possessing wisdom,

Clumsy in speech, without skillful means,

Unable to reveal the treasury of the Dharma,

Like clouds that bring neither thunder nor rain.

*

Neither widely learned nor possessed of wisdom,

Unable to teach the Dharma, lacking wondrous conduct,

Such an inferior Dharma teacher feels no shame,

Like a small cloud without thunder or rain.

*

Widely learned, broadly wise, and eloquent,

Skillfully teaching all dharmas and transforming people's minds,

Practicing the Dharma with an upright heart, fearing nothing,

Like a cloud whose great thunder pours down heavy rain.

*

The great general who teaches the Dharma holds up the Dharma mirror,

Clearly illuminating the wisdom treasury of the Buddha-Dharma,

Upholding, reciting, and widely proclaiming it, sounding the music of Dharma,

Like a ship upon the sea capable of carrying all.

*

Again, like the king of bees gathering every flavor,

Teaching according to the Buddha's words and following the Buddha's intent,

Helping the Buddha reveal the Dharma and liberate sentient beings—

Such a Dharma teacher is exceedingly difficult to encounter.

To enter a sandalwood forest and gather only sandalwood leaves, or to enter a mountain of seven treasures and instead take crystal: some enter the Buddha-Dharma yet do not seek the bliss of nirvana, but instead seek offerings and material support. All of this is self-contempt, the demeaning of oneself. Therefore, one should teach them the Dharma so that they do not seek material support and offerings.

*

—Sutra text: “After I have entered extinction” to “even speaking of them could never exhaust them.”

Commentary: These are five verses concerning the fruit of peaceful and joyful practice, divided into three parts:

– One verse: introduction.

– Two verses: abandoning evil.

– Two verses: attaining goodness.

*

—Sutra text: “Furthermore, Manjusri” to “seek out their strengths and weaknesses.”

Commentary: This is the third section: “The mind abandons all evils—the practice of benefiting oneself.” In the prose passage there are two parts:

1) Revealing the practice.

2) Revealing the fruit.

The revelation of the practice has two parts:

– The first part teaches the abandonment of evil.

– The latter part teaches the cultivation of goodness. This is the passage beginning with “Toward all sentient beings, one should...” below.

The abandonment of evil comprises four practices. These are the first two practices. The first practice has three aspects pertaining additionally to mental karma:

1/ Abandoning jealousy and envy.

2/ Abandoning flattery and crookedness.

3/ Abandoning deception.

The second practice is not disparaging others. These all pertain to verbal karma.

*

—Sutra text: “If there is a bhiksu” to “there will be contention.”

Commentary: These are the last two of the four practices of abandoning evil:

1) Not causing distress to others.

2) Not engaging in frivolous disputation.

– The character [爭] is pronounced Tranh and means “to contend for” or “to struggle.” Both meanings are applicable.

*

—Sutra text: “One should, toward all...” to “nor should one speak excessively.”

Commentary: The cultivation of goodness comprises three matters:

1) Cultivating mental karma by abiding in the three contemplations.

2) Cultivating bodily karma through reverence and prostration.

3) Cultivating verbal karma by teaching the Dharma impartially, speaking little, and speaking carefully.

*

—Sutra text: “Manjusri” to “revere and praise.”

Commentary: The fruit of peaceful and joyful practice comprises four kinds:

1) Freedom from disturbance and affliction. 3) Being heard by the assembly.

2) Gaining good spiritual friends. 4) Progressively entering the Dharma.

These four fruits each correspond to the preceding practices. For fear of making the text too verbose, this is omitted and not discussed.

*

—Sutra text: “At that time, the World-Honored One” to “saying: You will not attain Buddhahood.”

Commentary: These six verses are divided into three parts:

– The first two verses concern abandoning evil.

– The following three verses concern cultivating goodness.

– The final verse is an exhortation to practice.

This is the first part:

– The first verse: abandoning seven evils through the virtue of simplicity and uprightness.

– The following verse: abandoning three faults when transmitting the teaching.

– The character Ngụy [偽] means false, deceitful, and unreal. The character [蔑] is pronounced Miệt. The Shuowen explains it as contempt. The Qieyun explains it as Wu, meaning “nonexistent.” To hold something in contempt is to regard it as nonexistent; therefore, it is called disdain.

*

—Sutra text: “That Buddha-child teaches the Dharma” to “teaches the Dharma without obstruction.”

Commentary: This clarifies the cultivation of goodness, which comprises three matters:

– The first verse: cultivating four practices toward sentient beings.

– The following verse: revering bodhisattvas.

– The final verse: giving rise to the perception of the Buddha as one's father.

*

—Sutra text: “Such is the third Dharma” to “revered by immeasurable multitudes.”

Commentary: This is the exhortation to practice.

*

—Sutra text: “Furthermore, Manjusri” to “give rise to a mind of great compassion.”

Commentary: This is the fourth practice: the mind cultivates all wholesome qualities—the practice of benefiting others. The prose passage is divided into three parts:

– The first part explains the method of practice.

– The latter part, beginning with “Manjusri, a bodhisattva...” below, explains the fruit of peaceful and joyful practice.

– The final part, beginning with “In immeasurable lands...” below, praises the supreme and wondrous nature of the sutra.

The first part has two sections:

+ First, the teaching on loving-kindness and compassion.

+ Then, the teaching on forming the proper reflection.

This is the first section.

The practice of Dharma-conditioned loving-kindness seeks to bestow the joy of Dharma; therefore, one gives rise to loving-kindness toward both householders and renunciants. Toward those within the bodhisattva lineage, one reflects that they do not fear the suffering of samsara. One therefore gives rise to compassion toward those who are not bodhisattvas and who have many fears of suffering, such as icchantikas, followers of the two vehicles, and so forth, practicing compassion conditioned by sentient beings and compassion conditioned by dharmas. In fact, both loving-kindness and compassion are employed. Here they are distinguished only according to which is predominant; thus, there is no contradiction.

The Avatamsaka Sutra states: Buddha-children, bodhisattvas have ten kinds of great compassion through which they constantly contemplate sentient beings:

1) Contemplating that they have no refuge.

2) Contemplating that they pursue wrong paths.

3) Contemplating that they crave things devoid of wholesome roots.

4) Contemplating that they have long slept within the realm of samsara.

5) Contemplating that they practice unwholesome dharmas.

6) Contemplating that they are bound by the fetters of desire.

7) Contemplating that they are in the ocean of samsara.

8) Contemplating that they have long been afflicted by illness.

9) Contemplating that they do not desire wholesome dharmas.

10) Contemplating that they have lost the Buddha-Dharma.

*

—Sutra text: “One should form this reflection” to “they neither believe nor understand.”

—Commentary: What follows teaches the method of reflection, in two parts:

– First, reflection upon the sign of delusion.

– Then, reflection upon the Buddha's work of teaching and transforming.

This is the first part.

“They have missed the Tathagata's skillful means of teaching the Dharma according to what is appropriate.” That is, the Lotus Sutra reveals that in the past the three vehicles were taught to guide those of the lesser vehicle, while today the one and only true Buddha Vehicle is explained in order to teach and transform those of the Great Vehicle.

They do not draw near to good spiritual friends; their ears have never heard it, their minds have never known it, they have not awakened to it themselves, nor have they asked others about it. Even if they hear it, they do not believe; even if they believe, they do not understand. These are the signs of delusion.

*

—Sutra text: “Although that person does not ask” to “abide in this Dharma.”

Commentary: This is reflection upon the Buddha's work of teaching and transforming.

The meaning is that although those who are to be taught and transformed do not now ask, and so forth, later, whether that person abides on the Ninth Ground or the Seventh Ground, at a stage of an ordinary being or a sage, or in any region whatsoever, after I attain Buddhahood I will certainly guide that person to abide in the Dharma of the Great Vehicle.

*

—Sutra text: “Manjusri” to “there will be no faults.”

Commentary: What follows explains the fruit of peaceful and joyful practice, divided into two parts:

– The first part generally states that there are no faults and that all dangers and fears are abandoned.

– The latter part clarifies what is attained: the supreme fruit of peaceful and joyful practice.

This is the first part.

*

—Sutra text: “They will always be supported by bhiksus” to “all will rejoice.”

Commentary: What follows explains what is attained: the supreme fruit of peaceful and joyful practice. It has two parts:

– The first part explains the attainment of three virtues.

– The latter part explains the reason.

This is the first part:

1/ Attaining fame and material support.

2/ Being attended by devas.

3/ When people come with questions and doubts, causing them to rejoice.

*

—Sutra text: “Why is this so?” to “because they receive the blessing of the spiritual powers of all Buddhas.”

Commentary: This explains the reason.

Because the meaning is profound, the Buddhas bestow their blessing. Because of the Buddhas' blessing, these attainments arise.

*

-Sutra text: “Manjusri” to “receive, uphold, read, and recite it.”

Commentary: The following praises the supreme and wondrous character of the sutra. It has two parts:

– The first part: setting forth its supreme and wondrous character.

– The latter part: completing the explanation through a parable and its application.

This is the first part.

*

-Sutra text: “Manjusri” to “subdues the various kingdoms.”

Commentary: The following explains the parable and its application. It has two parts:

– The first part is the parable and its application concerning the former bestowal of provisional and expedient teachings.

– The latter part is the parable and its application concerning the implementation of the true teaching of the sole Buddha Vehicle. This is the passage beginning with “When the wheel-turning king sees that his troops have rendered great service” and continuing below. The text of the first part is further divided into two sections:

– The first section is the parable.

– The latter section is its application.

The parable has five parts:

1/ The parable of the Dharma King carrying out the work of transformation.

2/ The parable of the maras resisting him.

3/ The parable of the noble ones subduing and eliminating them.

4/ The parable of transmitting the Path according to merit.

5/ The parable of finally bestowing this sutra.

This is the first part.

“Great power” means the ability to overcome birth and death.

There are four kinds of “wheel-turning kings,” as explained in the Yogacarabhumi:

a) When the gold-wheel king appears, enemies submit to his transformative teaching as soon as they hear of him.

b) The silver-wheel king must dispatch envoys before enemies will surrender.

c) The copper-wheel king must display his might before enemies will submit.

d) The iron-wheel king must brandish his spear before they can be pacified.

These parables respectively illustrate the Dharma-body, the Self-Enjoyment Body, the Other-Enjoyment Body, and the Transformation Body.

Here it is the transformation Buddha who teaches and transforms those of the Two Vehicles; therefore, the iron-wheel king raising troops and going into battle is used as the parable.

“Majestic power” refers to supernormal powers and wisdom.

“The various kingdoms” refers to birth and death, karma, and delusion.

“Subduing” here means cutting off and eliminating.

*

-Sutra text: “But the lesser kings do not obey his commands.”

Commentary: This is the parable of the maras resisting him.

The three kinds of mara associated with fragmentary birth and death—transformational birth and death, the afflictive hindrances, and the cognitive hindrances—which manifest as heavenly maras and so forth, are called “the lesser kings.”

The maras resist the Buddha’s transformative teaching and are difficult to cut off and eliminate; therefore, it is said that they “do not obey his commands.”

*

-Sutra text: “At that time, the wheel-turning king” to “go forth to suppress them.”

Commentary: This is the parable of the noble ones subduing and eliminating them.

The four divisions of the army—elephant troops, cavalry, chariots, and infantry—are called the “various kinds of troops.” They are a parable for the shravakas and pratyekabuddhas, each Vehicle comprising learners who are ordinary beings and noble ones. Causing the hindrances to be subdued and cut off is called “going forth to suppress them.”

*

-Sutra text: “The king, seeing his troops” to “becomes exceedingly joyful.”

Commentary: This is the parable of transmitting the Path according to merit. It has two parts:

– The first part: rejoicing.

– The latter part: granting rewards.

This is the first part.

To cut off and eliminate the three kinds of mara—namely, the delusive hindrances, fragmentary birth and death, and the three mara armies consisting of unsubdued heavenly maras and the categories of cognitive hindrances—is called “rendering meritorious service in battle.” Because they accord perfectly with the Buddha’s intent, he “becomes exceedingly joyful.”

*

-Sutra text: “He rewards them according to their merit” to “male and female servants, and subjects.”

Commentary: This concerns the granting of rewards and has three parts:

– The first part is the parable of the unconditioned merit, because in the application it is said that the city of nirvana is bestowed.

– The latter part is the parable of internally cultivated conditioned virtues, such as the five faculties and five powers.

– The final part is the parable of the differentiated virtues of fruition, such as meditative concentration and liberation.

Each part, in sequence, begins with the word “or” in the sutra text. Their general correspondence with the parable is as follows:

1. “Or he gives fields, houses, villages, and cities”:

– The virtue of elimination, the principle of the emptiness of persons, is likened to “fields.”

– The ultimate emptiness of sentient beings is likened to “houses.”

– The cessation attained on the causal ground is likened to “villages.”

– The fulfillment of the fruit of no-more-learning, the nirvana of cessation attained, is likened to “cities.”

2. “Or he gives clothing and ornaments for adorning the body”:

– Moral shame, moral dread, and patience are likened to “clothing.”

– The fivefold Dharma-body, the six constant abidings, and so forth are likened to “ornaments.”

3. “Or he gives various precious treasures... male and female servants, and subjects”:

– Meditative concentration, liberation, and so forth are likened to “various kinds of precious treasures.”

– The seven noble riches are likened to “gold and silver.”

– The six superknowledges are likened to “elephants, horses, and vehicles.”

– Wisdom concerning the emptiness of persons is likened to a “male servant,” because it is employed directly at one’s command.

– The eight spheres of mastery are likened to “female servants,” because they master and subdue their objects of cognition.

– The ten total spheres are likened to “subjects,” because they fill every place.

*

-Sutra text: “Only the bright jewel in his topknot” to “they would surely be greatly astonished.”

Commentary: This is the parable of the Buddha finally bestowing the Great Vehicle.

The “bright jewel” is the Great Vehicle Lotus Dharma, which the Buddha keeps within his mind and upon his head; therefore, it is said to be “in his topknot.”

Seeing that their merit was still slight and that they had not yet eliminated the four maras of the cognitive hindrances, before the Lotus Dharma assembly they still abided in provisional wisdom. Thus, he had not yet taught them this sutra; therefore, it is said that he “does not give it to them.”

“The king’s retinue” refers to the great bodhisattvas.

“They would surely be greatly astonished”: Seeing the wondrous Dharma taught without accord with the capacities of the audience, they would therefore give rise to doubt and astonishment.

*

-Sutra text: “Manjusri” to “is king of the three realms.”

Commentary: The following is the application, which likewise has five parts.

This is the application concerning the Dharma King carrying out the work of transformation.

*

-Sutra text: “Yet the mara kings refuse to submit.”

Commentary: This is the application concerning the maras’ resistance.

*

-Sutra text: “The Tathagata’s worthy and noble generals” to “fight against them.”

Commentary: This is the application concerning the noble ones subduing and eliminating them.

*

-Sutra text: “Those who have rendered meritorious service” to “causing them all to rejoice.”

Commentary: This is the application concerning transmitting the Path according to merit: first comes rejoicing, and afterward bestowal.

“Meditative concentration and so forth” is the application of the latter two of the three parts that begin with the word “or” in the sutra text.

“The city of nirvana” is the application of the first part beginning with the word “or.” By corresponding it with the preceding parable, its meaning can be understood.

*

-Sutra text: “Yet he does not teach them this Lotus Sutra.”

Commentary: This is the application concerning the final bestowal of this sutra.

*

-Sutra text: “Manjusri” to “now gives it to them.”

Commentary: The following is the parable and its application concerning the present implementation of the true teaching. It has two parts:

– The first part is the application to the Dharma: now the true Vehicle is given. This remedies the sixth kind of person with overweening pride, namely, those who accumulate merit.

– The latter part is the parable and its application that reveal the foremost teaching, namely, the Teaching of the Unsurpassed among the ten kinds of unsurpassedness.

The text of the first part is divided into two: first is the parable, and afterward its application. This is the first part.

“The troops” refers to the bodhisattvas of the Ten Grounds, for they have truly vanquished the four maras and fragmentary birth and death, and already possess some ability to vanquish the four maras of transformational birth and death. For them, the Sutra of Immeasurable Meanings, also called the Lotus of the Wondrous Dharma, is taught. According to their respective capacities, the noble ones of the Two Vehicles have completely vanquished, or have vanquished a portion of, the three maras of fragmentary birth and death. They will then certainly be able to vanquish the four maras of transformational birth and death, because once they arouse the aspiration to seek the Great Vehicle, they will certainly vanquish them.

Just as a worldly general, if his achievements are still modest, waits until his soldiers have rendered great service before bestowing rewards to inspire their valorous resolve; yet if he bestows rewards before they have rendered great service, his purpose is to encourage their aspiration to advance. Therefore, this sutra is taught. That is, those who have not yet entered the stage of the Ten Grounds are provisionally given the luminous jewel. After they have entered the Ten Grounds and destroyed one part of the four maras of transformation, they are then given the substance of the luminous jewel.

*

-Sutra text: “The Tathagata likewise” to “is also greatly delighted.”

Commentary: What follows is the application of the analogy, in two parts:

– The first is rejoicing.

– The second is bestowal.

This is the first part.

This section explains that, having destroyed the four maras of fragmentary birth and death, they again arouse the great mind—that is, the Mahayana mind—and will destroy the maras of transformation. They “have rendered great service”; therefore, the Buddha rejoices and bestows upon them this Lotus Sutra.

It is not the case that all who have merely destroyed the four maras of fragmentary birth and death, but have not aroused the great mind to destroy the four maras of transformation, are called those who “have rendered great service” and are all given this sutra. For sravakas who proceed toward cessation are not given this sutra, whereas trainees who have turned back from that aspiration are given it. Alternatively, the present passage refers only to non-trainees of the Two Vehicles who have turned back from that aspiration and have destroyed the four maras of fragmentary birth and death; this is called great service. It does not refer to those who proceed toward cessation.

The four maras are of two kinds:

1) Those of fragmentary birth and death.

2) Those of transformation.

They are explained in the Chapter on Vanquishing Mara. Here they are discussed according to their principal classifications. The essential nature of the three maras of fragmentary birth and death may be clearly understood. The celestial son who dwells in the sixth heaven of the desire realm, the Heaven of Freely Enjoying Things Conjured by Others, is called the celestial mara. The three maras of transformation may likewise be understood in principle. Great bodhisattvas of the Eighth Ground and above manifest as celestial maras.

Therefore, the Vimalakirti Sutra says: “Those who manifest as mara kings are mostly bodhisattvas established in inconceivable liberation, for only a dragon-elephant can contend in battle with another dragon-elephant,” as previously explained. However, the stages from which they descend and the times at which they descend are not the same; this should be interpreted according to principle.

Here, according to the Great Collection Sutra: “By knowing suffering, abandoning its origin, realizing cessation, and cultivating the path, one respectively destroys the four kinds of mara: the skandha mara, the affliction mara, the death mara, and the celestial mara.”

Again, one respectively contemplates that all conditioned things with outflows are suffering, that all formations are impermanent, that all dharmas are without self, and that nirvana is quiescent. In this order, one destroys the four kinds of mara: the skandha mara, the affliction mara, the death mara, and the celestial mara.

Again, one respectively contemplates emptiness, signlessness, and wishlessness. Having perfected these three, one dedicates the merit toward bodhi and, in the corresponding order, destroys the four maras.

Again, one respectively contemplates body, feelings, mind, and dharmas and, in the corresponding order, destroys the four maras.

The Treatise on the Great Perfection of Wisdom says: “Because a bodhisattva attains the path, the bodhisattva destroys the mara of afflictions. Because the bodhisattva attains the Dharma-nature body, the bodhisattva destroys the skandha mara. Because the bodhisattva attains both the path and the Dharma-nature body, the bodhisattva destroys the death mara. Because the bodhisattva constantly enters the immovable samadhi with one-pointed mind, the bodhisattva destroys the celestial mara.”

*

-Sutra text: “This Lotus Sutra” to “and now teaches this sutra.”

Commentary: This explains the Buddha’s bestowal of this sutra.

This sutra is the cause for attaining Buddhahood. Although many resent and slander it, it is now bestowed, just as the luminous jewel is removed and given away.

*

-Sutra text: “Manjusri” to “only now does he give it to them.”

Commentary: This is the application of the analogy concerning the present bestowal of the foremost thing, namely the supreme teaching.

There are two parts:

– The first: The principle expressed is the highest; therefore, what is attained is unsurpassed.

– The second: The teaching that expresses it.

This is the first part.

*

-Sutra text: “Manjusri” to “and expounds it.”

Commentary: This section concerns the teaching that expresses the highest principle and is therefore unsurpassed.

*

-Sutra text: “At that time, the Blessed One” to “the sutra praised by the Buddha.”

Commentary: This is the application of the analogy in the first fourteen and a half verses, which praise the fourth practice. It is divided into two parts:

– The first four verses praise the practice of peace and joy.

– The following ten and a half verses praise the sublime qualities of this sutra.

The text of the first part is divided into two sections:

– The first verse gives a general statement.

– The following three verses explain it separately.

This is the first section.

“Kindness” means loving-kindness.

“Compassion” has the meaning of compassion.

*

-Sutra text: “In the future age of the Dharma’s end” to “cause them to abide therein.”

Commentary: These three verses explain the matter separately:

– One verse and one line praise the arising of loving-kindness and compassion.

– One verse and three lines praise the arising of compassionate mindfulness.

*

-Sutra text: “Just as a wheel-turning king” to “bestows the luminous jewel upon him.”

Commentary: What follows comprises ten and a half verses praising the supreme subtlety of this sutra. It has two parts:

– The first four verses present the analogy.

– The following six and a half verses apply the analogy.

This is the first part:

+ The first three verses analogically explain the provisional teaching.

+ The final verse analogically explains the true teaching.

The provisional teaching has three analogies:

1) The king.

2) Meritorious service.

3) Bestowal of rewards.

*

-Sutra text: “The Tathagata is also like this” to “teaches these sutras.”

Commentary: What follows comprises six and a half verses applying the analogy, divided into two parts:

– The first three and a half verses praise the application of the analogy to the former provisional teaching.

– The following three verses praise the application of the analogy to the present true teaching.

This is the first part. It likewise has only three elements:

+ One and a half verses: the Dharma King.

+ One verse: meritorious service.

+ One verse: bestowal of rewards.

“Teaches those sutras” refers only to the sutras taught before this assembly.

*

-Sutra text: “Having known that those sentient beings” to “therefore, I teach it to you.”

Commentary: This is the application of the analogy to the present true teaching. It has two parts:

– One and a half verses praise the application of the analogy to the present true teaching.

– One and a half verses praise the application of the analogy to the bestowal of the foremost Dharma.

*

-Sutra text: “After my nirvana” to “these four practices described above.”

Commentary: This is the third section, concluding the establishment of the four practices.

*

-Sutra text: “One who reads and recites this sutra” to “like the sun shining forth.”

Commentary: What follows comprises twenty-one and a half verses and forms the second major section, explaining in general the fruits of peace and joy.

It is divided into three parts:

– The first four and a half verses explain the fruits experienced while awake.

– The following sixteen verses explain the fruits experienced in dreams.

– The final verse concludes the preceding fruits.

This is the first part:

– One and a half verses: one’s own being is free from six evils.

– One verse: sentient beings revere and admire one, and devas serve as attendants.

– One verse: the three external evils do not cause harm.

– One verse: fearlessness and wisdom.

*

-Sutra text: “If, while dreaming” to “and teaches the Dharma to them.”

Commentary: What follows concerns the fruits experienced in dreams and is divided into five parts. This passage contains the first two:

– The first one and a half verses: seeing the Buddha.

– The following one and a half verses: seeing oneself teach the Dharma.

*

-Sutra text: “Again, one sees the Buddhas” to “and listens to the Dharma with palms joined.”

Commentary: These six and a half verses praise seeing the Buddha confer a prediction. They are divided into four parts:

– One and a half verses: seeing the Buddha teach the Dharma.

– Two verses: personally attaining realization.

– One verse: announcing the prediction.

– Two verses: formally conferring the prediction.

*

-Sutra text: “Again, one sees one’s own body” to “always has this beautiful dream.”

Commentary: These two and a half verses describe seeing oneself in quiescence, cultivating the path, and seeing the Buddha.

*

-Sutra text: “Again, one dreams of becoming a king” to “like smoke dispersing when a lamp is extinguished.”

Commentary: These four and a half verses describe seeing oneself renounce worldly life and attain the path. They are divided into four sections:

a) One verse: seeing oneself cultivate the path.

b) One verse: attaining the path.

c) One and a half verses: benefiting sentient beings.

d) Half a verse: entering nirvana.

*

-Sutra text: “Therefore, in the evil age to come” to “all the merits described above.”

The Commentary says: this concludes the preceding result.

CHAPTER ON EMERGING FROM THE EARTH

This is distinguished under three headings:

I. CLARIFYING THE INTENT.

II. EXPLAINING THE TITLE OF THE CHAPTER.

III. RESOLVING QUESTIONS.

I. CLARIFYING THE INTENT.

There are three points:

1. Among the seven chapters explaining the practice and propagation of the teaching, the first chapter explains the practice to be undertaken, while the following six chapters explain those capable of undertaking it.

Those capable of undertaking it are divided into four kinds:

– This chapter properly explains those who, in the present, are endowed with the Practice of Peace and Joy and propagate this sutra.

– The chapters The Lifespan of the Tathagata and Distinctions in Merits and Virtues, in the course of explaining the doubts raised in this chapter, successively give rise to the chapters Rejoicing in Accord and The Merits and Virtues of the Dharma Preacher, which explain the merits and virtues attained by those who assist in the practice and those who undertake the principal practice by propagating this sutra in accordance with the Practice of Peace and Joy.

– The chapter Never Disparaging clearly explains how the Buddha himself, in the past while still at the causal stage, cultivated the Practice of Peace and Joy, practicing patience and so forth to propagate this sutra, and has now attained the fruit of Buddhahood. It exhorts sentient beings to cultivate and study diligently. Therefore, this chapter is presented.

2. Of the two chapters explaining the practice of the One Vehicle, the preceding chapter explains the practice to be undertaken, while this chapter explains those capable of undertaking it. Therefore, this chapter is presented.

3. The Treatise says: among the ten kinds of unsurpassedness, the seventh is the manifestation of unsurpassed instruction and transformation of sentient beings; therefore, innumerable bodhisattva-mahasattvas emerged from the earth. Here it is explained that the Buddha had previously instructed innumerable bodhisattvas to cultivate these four practices, and they now emerged to uphold the sutra, exhorting sentient beings: why do you not study it? Therefore, this chapter is presented.

II. EXPLAINING THE TITLE OF THE CHAPTER.

“Emerging” means surging upward. “Coming forth” means becoming manifest. Because they surged upward from the earth and became manifest, it is called the “Chapter on Emerging from the Earth.”

– The Yupian explains: “Emerging” means surging upward. It is like water surging upward and therefore should be written [涌]. The character [踴] means leaping up and is not the meaning intended here.

III. RESOLVING QUESTIONS.

– Question: Why does it not say that they came from elsewhere, but instead says that they emerged from the earth?

Answer: This demonstrates that, by relying upon the four practices to uphold the sutra, they emerged beyond the stage of birth and death. Moreover, it demonstrates that those previously instructed by the Buddha had transcended the stage of birth and death yet had not departed from this realm. Therefore, it does not say that they came from elsewhere, but only that they emerged from the earth.

*

– Sutra text: “At that time, the bodhisattva-mahasattvas from lands in other directions” to “extensively expound this sutra.”

The Commentary says: the entire text of this chapter is divided into four parts:

1) Bodhisattvas from other lands request permission to uphold the sutra.

2) The Tathagata does not permit them.

3) The bodhisattvas of this region emerge.

4) The bodhisattvas give rise to doubts.

This is the first part.

*

– Sutra text: “At that time, the Buddha said” to “extensively expound this sutra.”

The Commentary says: this is the second part: the Tathagata does not permit them. It has two subdivisions:

– First: he restrains them.

– Second: he makes clear that he will speak of an exceedingly great number. Therefore, he says sixty thousand, though in fact they are not limited to that number. This reveals the merits and virtues of the Buddha’s instruction and transformation and restrains the others by not granting them permission. Yet if he were to have others protect and uphold it, what fault would there be in that?

*

– Sutra text: “When the Buddha spoke these words” to “simultaneously emerged.”

The Commentary says: this is the emergence of the bodhisattvas of this region, comprising eight sections:

1) The bodhisattvas emerge from the earth.

2) They ascend into the air, praise, and pay homage.

3) Spiritual power shortens the duration of time.

4) Everyone sees them together.

5) The guiding teachers offer greetings.

6) The World-Honored One consoles them and replies.

7) The four leaders rejoice in accord.

8) The Tathagata praises them.

The text of the first section has five details:

1/ The earth splits open.

2/ The sages emerge.

3/ Their excellent marks.

4/ Their dwelling place.

5/ The multitude’s number.

These are the first two details.

The splitting of the earth signifies their ability to break through birth and death. Their emergence signifies their advance toward bodhi.

*

– Sutra text: “These bodhisattvas” to “dwelt in empty space.”

The Commentary says: these are their excellent marks and dwelling place.

Because they attained the fruit through cultivating the Practice of Peace and Joy, they possessed excellent marks. Because they realized the true nature and attained the One Vehicle, they dwelt in empty space.

*

– Sutra text: “These bodhisattvas” to “that which could not be known.”

The Commentary says: this concerns the multitude’s number and has three points:

1. The reason for their arrival.

2. The enumeration of their numbers.

3. The conclusion.

The enumeration comprises eight classes:

1) As many as the sands of the Ganges. 2) Fractions of the sands of the Ganges.

3) Nayutas. 4) Tens of thousands.

5) Thousands. 6) Hundreds.

7) Tens. 8) Individuals.

*

– Sutra text: “These bodhisattvas” to “before the two World-Honored Ones.”

– The Commentary says: this is the second section: they ascend into the air, praise, and pay homage. It has three details:

1) They approach the stupa.

2) They bow at their feet.

3) They reverently offer praise.

*

– Sutra text: “These bodhisattvas” to “regarded it as half a day.”

The Commentary says: this is the third section: spiritual power shortens the duration of time. It has three points:

1) They offer praise for a long time.

2) Those receiving the praise also experience a long time.

3) The duration of time is shortened.

The Treatise says: the “kalpas” taught in this sutra are days, nights, months, seasons, and years. Here, counting both days and nights together without omitting either, twenty-five days become fifty minor kalpas. Alternatively, it may refer to fifty days, fifty months, fifty seasons, or fifty years.

The deeper their praise of merits and virtues, the longer the time; this can be fully understood. The spiritual power of those receiving the praise was equal to the spiritual power manifested while the praise was offered.

Transforming the original mental state of sentient beings, the sages can lengthen or shorten time at will. Yet because sentient beings cherished the Dharma, they completely forgot their weariness. How much less could weariness or discouragement arise when they were also secretly sustained by the sages? Therefore, the four assemblies said that it seemed no longer than the time needed to finish a meal. The nourishment of Dharma assisted their cultivation, while spiritual powers sustained them; therefore, though many kalpas passed, their lifespan was not diminished.

*

– Sutra text: “At that time, the four assemblies” to “lands throughout empty space.”

The Commentary says: this is the fourth section: everyone sees them together.

*

– Sutra text: “Among these bodhisattvas” to “teachers who initiated and guided them.”

The Commentary says: what follows is the fifth section: the guiding teachers offer greetings. It has four details:

1) Their names are listed. 2) Their virtuous conduct.

3) They inquire directly. 4) They inquire in verse.

These are the first two details: their conduct was lofty, excellent, and vast, and they abandoned evil and advanced toward goodness; therefore, they are called the four leaders.

*

– Sutra text: “Before the great assembly” to “have they become weary?”

The Commentary says: this is the third detail, “inquiring directly,” and the fourth detail, “inquiring in verse.”

– The Yupian says: “To inquire” has a meaning similar to “to ask” and refers to speech. Examining questions and general inquiries are called xun [訊].

*

– Sutra text: “At that time, the World-Honored One” to “enter the Buddha’s wisdom.”

The Commentary says: this is the sixth section: the World-Honored One consoles them and replies.

It has two parts: first, the statement; second, the explanation. The explanation has three sections:

1) Seeing the Buddha and planting roots of goodness.

2) Immediately receiving instruction and transformation.

3) Those in the distant assembly also followed, meaning that although they did not follow at first, they ultimately did so.

The first two sections praise the bodhisattvas. The final section concerns the sravakas. Alternatively, the first two sections concern those in the distant assembly, while the final section concerns those inclined toward cessation. Those who are not ignorant of the Dharma enter into an understanding of the Buddha’s wisdom, but do not enter into its realization.

*

– Sutra text: “At that time, the great bodhisattvas” to “we rejoice in accord.”

The Commentary says: this is the seventh section: the four leaders rejoice in accord.

*

– Sutra text: “At that time, the World-Honored One” to “gave rise to a mind of rejoicing in accord.”

The Commentary says: this is the eighth section: the Tathagata praises them.

*

– Sutra text: “At that time, Maitreya” to “inquired after the Tathagata.”

The Commentary says: what follows is the fourth major part: the bodhisattvas give rise to doubts. It is divided into eight sections:

1) Mental reflection (thinking to oneself).

2) Verbal expression (speaking aloud).

3) Questioning by others.

4) Indirect reply.

5) Praise and permission.

6) Direct reply.

7) The assembly’s reflection.

8) Personal entreaty (expressing the request).

This is the first section.

*

-Scripture text: “At that time, Maitreya Bodhisattva” to “we entreat the Honored One, Perfect in the Twofold Excellence, to explain.”

Commentary: Below is the section on verbal expression. It consists of nineteen and a half stanzas and is divided into three parts:

– The first part: one stanza, generally expressing the doubts and requesting an answer.

– The following part: sixteen and a half stanzas, requesting answers to the various doubts.

– The final part: two stanzas, expressing the doubts in the minds of the assembly.

This is the first part.

*

-Scripture text: “From what place have they come?” to “From what place have they come?”

Commentary: Below is the section on “the doubts for which answers are requested.” It is divided into five parts:

– Two stanzas: the place from which they came.

– Nine stanzas: the number of those who came.

– Two stanzas: their practices of teaching and transformation.

– Two and a half stanzas: the name of their land.

– One stanza: not knowing.

This is the first part, containing three points:

1/- The reason for their coming.

2/- Praise of their virtues.

3/- The place from which they came.

*

-Scripture text: “Each and every bodhisattva” to “still could not know them all.”

Commentary: This concerns the number of those who came and has three parts:

– One stanza: General.

– Seven stanzas: Particular.

– One stanza: Conclusion.

*

-Scripture text: “These beings of great majestic virtue” to “What Buddha path do they cultivate?”

Commentary: This is the section on their practices of teaching and transformation, containing five questions.

-Scripture text: “Bodhisattvas such as these” to “have never before seen such a thing.”

Commentary: This concerns the name of their land.

*

-Scripture text: “Among this assembly, I” to “we pray that you explain its causes and conditions.”

Commentary: This is the section on not knowing.

*

-Scripture text: “Now, in this great assembly” to “we entreat you to resolve our doubts.”

Commentary: This is the third part of the section on “verbal expression”: expressing the doubts in the minds of the assembly.

*

-Scripture text: “At that time, the emanation Buddhas of Shakyamuni Buddha” to “From what place have they come?”

Commentary: This is the third section: questioning by others.

*

-Scripture text: “At that time, the Buddhas” to “thereby be able to hear it.”

Commentary: This is the fourth section: the indirect reply.

*

-Scripture text: “At that time, Shakyamuni” to “such a great matter.”

Commentary: Below is the fifth section: praise and permission. It has two parts:

1) First is praise.

2) Then comes permission.

This is the first part.

“Ajita” means “Invincible”; this is a name of Maitreya. “A Dật Đa” is an incorrect transcription.

*

-Scripture text: “You should all together” to “great power.”

Commentary: Below is the granting of permission, which has two parts. This is the prose passage.

“To don the armor of vigor” means being clad in the armor of vigor. “Armor” refers to the helmet belonging to a soldier’s suit of armor. Causing their minds to become ardent and delighted in hearing the Dharma, and their minds never to retreat, is called “firm resolve.” Because the meaning is profound, there is concern that they might doubt and retreat. Here four powers are explained:

1) The power of wisdom, namely the nature and characteristics of wisdom, and the two secret bodies of the Tathagata—the Dharma-body and the Reward-body—described in the Chapter on the Lifespan.

2) The power of spiritual penetration, namely the spiritual penetrations of that Buddha’s transformation-body.

3) The power of vigorous exertion, namely resoluteness in what is to be done.

– The character [奮] is pronounced Phấn and has a meaning similar to Dương, “to raise.” The character [迅] is pronounced Tấn, and is also pronounced Tuấn, meaning swift and forceful. Here the latter pronunciation is followed.

When a lion is about to perform some decisive action, its fur must first bristle fiercely and its body surge forward swiftly and powerfully; only then does it perform that decisive action. This means that the Buddha is now resolved to explain the wondrous deeds performed by the Buddha’s three bodies.

4) The power of majestic might: actually doing what is to be done, displaying every form of majestic power, subduing and destroying in order to demolish other forms of disbelief.

Alternatively, because of wisdom there is vigorous exertion; because of spiritual penetration there is majestic might.

Alternatively, wisdom itself refers to the two bodies—the Dharma-body and the Reward-body. The latter three are respectively divine transformation, reading the thoughts of others, and instruction; these are the three functions of the transformation-body in their respective order.

*

-Scripture text: “At that time, the World-Honored One” to “You should listen single-mindedly.”

Commentary: These are four stanzas, divided into two parts:

– The first two stanzas exhort them not to give rise to doubt and promise to explain.

– The latter two stanzas make clear that the Buddha speaks true words and exhort them to listen single-mindedly.

*

-Scripture text: “At that time, the World-Honored One” to “causing them to arouse the resolve for the path.”

Commentary: Below is the sixth section: the direct reply. It has three parts:

– The first part declares that I have taught and transformed them.

– The following part explains their abiding and practice.

– The final part, the last single stanza, concludes by exhorting them to give rise to faith.

This is the first part.

*

-Scripture text: “These bodhisattvas” to “right mindfulness.”

Commentary: Below is the explanation of their abiding and practice. It has six sections. Here there are two sections:

1) Their dwelling place.

2) Their understanding of the sutras.

“Penetrating acuity” is wisdom born of hearing.

“Contemplation” is wisdom born of reflection.

“Recollection” is wisdom born of cultivation.

*

-Scripture text: “Ajita” to “seek unsurpassed wisdom.”

Commentary: Here there are four sections:

1) Delighting in tranquility. 3) Delighting in profound wisdom.

2) Vigor. 4) Seeking unsurpassed wisdom.

*

-Scripture text: “At that time, the World-Honored One” to “causing them to arouse the resolve for the Great Path.”

Commentary: These are seven and a half stanzas, restating the foregoing matters in verse. They are divided into five parts:

– The first part: one and a half stanzas.

– The second part: one and a half stanzas.

– The third part: one stanza.

– The fourth part: one and a half stanzas.

– The fifth part: two stanzas.

This is the first part: these one and a half stanzas set forth the Buddha’s teaching and transformation.

*

-Scripture text: “These are my children” to “in order to seek the Buddha path.”

Commentary: These are the next two parts:

– The first one and a half stanzas restate their delight in tranquility.

– The following single stanza restates their vigor.

– The character [憒] is pronounced Hội and denotes a confused mind. The character [ ] is pronounced Náo: what is not tranquil is noisy. It is also written [鬧].

*

-Scripture text: “In this Saha world” to “all shall attain Buddhahood.”

Commentary: These are the final two parts:

– The first one and a half stanzas restate their dwelling place and profound wisdom.

– The latter two stanzas conclude that after I—the Buddha Shakyamuni—attained the path, I taught and transformed them.

Those whom I taught and transformed in former times in this place of Gaya have come here today; it does not mean that they are presently at Gaya today. When it is said that the Buddha constantly abides on Vulture Peak, it does not mean that the mountain itself constantly abides, but that he abides at that mountain. The same applies to this city.

*

-Scripture text: “I now speak true words” to “have taught and transformed these assemblies.”

Commentary: This is the concluding single stanza, exhorting them to give rise to faith.

*

-Scripture text: “At that time, Maitreya” to “samyak-sambodhi.”

Commentary: This is the seventh of the eight sections in the fourth major division: the reflection in the minds of the great assembly.

*

-Scripture text: “He then addressed the Buddha, saying” to “more than forty years.”

Commentary: This is the eighth section of the fourth major division: expressing the entreaty to the Buddha. It has two major parts:

– The first major part is the prose passage, which is further divided into three parts:

1. The first part: presenting the difficulty.

2. The following part: presenting a difficult analogy.

3. The final part: formally expressing the difficult points and doubts for which an answer is requested.

The text of this first part is further divided into two sections:

1) The first section sets forth the place and the age at which he attained the path.

2) The following section formally expresses the difficult point.

This is the first section.

“The city of Gaya”: this was an exceedingly strategic and strongly fortified place, sparsely populated, inhabited only by members of the brahmin caste, with fewer than a thousand households. They were all descendants of the lineage of seers, did not serve princes or nobles, and were looked up to by people of every rank, high and low. The city’s inhabitants belonged to distinguished lineages, a fact known throughout the country. This city lay within the kingdom of Magadha (elsewhere transliterated as Ma-kiet-da), and its southern side was very near the site of the Buddha’s Bodhi tree. Therefore, the text says, “not far away.”

It is also said that Gaya was the Buddha’s birthplace, namely the capital city of the kingdom of Kapilavastu. The Buddha attained enlightenment beneath the Bodhi tree in the kingdom of Magadha. Both places were in Central India and were very close to each other. Therefore, the text says, “not far away.”

The Buddha attained great bodhi, and “from that time until now only a little more than forty years have passed.” Concerning the meaning of this, there are generally two theories:

1) Some schools say that the Buddha renounced household life at the age of nineteen and attained enlightenment at the age of thirty.

The Sutra of the Origin and Development of Causes and Effects says that the Buddha renounced household life at nineteen. The Sutra of the Samadhi of Contemplating Signlessness says that he attained enlightenment at thirty.

The Treatise on the Great Perfection of Wisdom says that when the Buddha was about to enter nirvana, he told Subhadra: “I renounced household life at the age of nineteen and sought the Buddha Way. More than fifty years have passed since my renunciation.” It does not clearly state when he attained enlightenment. In fact, the Buddha was already eighty years old at that time.

Regarding this point, some explain that the Buddha renounced household life at nineteen, thereafter spent five years following seers and cultivating pleasurable practices, then practiced austerities for six years, and attained enlightenment at the age of thirty. Therefore, he told Subhadra that more than fifty years had passed. The Treatise on the Great Perfection of Wisdom employs this interpretation and thus relies upon this theory. Since the present text says that he had attained enlightenment forty years earlier, the Buddha was only seventy years old at this Lotus Sutra assembly.

2) Other schools, as well as Mahayana sources, say that the Buddha renounced household life at the age of twenty-nine and attained enlightenment at the age of thirty-five. The Ekottarika Agama, Madhyama Agama, Samyukta Agama, Sutra of Emerging Splendor, and Treatise of Vasumitra all say that the Buddha renounced household life at twenty-nine.

The Sutra of the Flower of Compassion and the Shan-jian Vinaya both say that he attained enlightenment at thirty-five. The Sutra of the Origin and Development says that when the Buddha wished to renounce household life, he pointed to Yasodhara’s abdomen and said: “Six years from now, you will give birth to a son.” She then conceived Rahula. The Buddha practiced austerities for six years, and Rahula was born on the very night that he attained enlightenment. It merely says that Rahula remained in the womb for six years; it does not say that he remained in his mother’s womb for eleven years.

Therefore, we know that the Buddha renounced household life at twenty-nine and attained enlightenment at thirty-five. During those six years, he also cultivated pleasurable practices. While staying with Arada Kalama, he attained the concentration of the sphere of nothingness; while studying under Udraka Ramaputra, he attained the concentration of the sphere of neither perception nor non-perception. Dharma Master Bodhiruci cited a sutra verse that says:

For eight years he was a child.

For seven years he was a youth.

For four years he studied the five sciences.

For ten years he enjoyed the five desires.

For six years he practiced austerities.

At thirty-five he attained enlightenment.

During forty-five years,

He taught and transformed sentient beings.

Tripitaka Master Paramartha, the author of the Record of the Western Regions, and others all say that the Buddha renounced household life at twenty-nine and attained enlightenment at thirty-five. The Sutra of Golden Light says that the Buddha’s lifespan was eighty years. Thus, when the present text says, “It has been more than forty years since he attained enlightenment,” he was seventy-five years old. If the year in which he first attained enlightenment is included in the count, it amounts to forty-one years; hence it is called “more than forty years.”

*

-Sutra text: From “World-Honored One, how is it that” to “samyaksambodhi.”

Commentary: Below, the doubts are formally expressed. There are two aspects:

– First, three matters are presented.

– Then it is concluded that they are difficult to believe.

The three matters presented are:

1) The time was brief, yet the accomplishment was great.

2) The time was pressing, yet the assembly was numerous.

3) The time was short, yet their virtues were surpassing.

This is the first matter: they had already reached an advanced stage and would attain bodhi; this is called a great accomplishment.

*

-Sutra text: From “World-Honored One” to “their limits cannot be apprehended.”

Commentary: This concerns the briefness of the time and the great number of the assembly. The preceding passage says that very little time had passed up to that point. This applies throughout the following two sections.

*

-Sutra text: From “These beings have long” to “constantly practiced pure conduct.”

Commentary: This concerns the shortness of the time and the surpassing nature of their virtues. It can be seen that for a long time they had encountered favorable conditions and planted roots of goodness; theirs was not a practice cultivated for only a short time.

*

-Sutra text: From “World-Honored One” to “something difficult for the world to believe.”

Commentary: This is the conclusion that the matter is difficult to believe. Because of these three matters, the Buddha’s teaching and transformation of them are difficult to believe.

*

-Sutra text: From “Suppose there were a man” to “this would be difficult to believe.”

Commentary: Below is the second part: presenting an analogy of something difficult to believe.

“Handsome appearance” is an analogy for the Buddha’s adornment with excellent marks.

“Black hair” indicates that although the Buddha was eighty years old, he showed no signs of age, for he always delighted in revisiting former places.

In its explanation of the Buddha’s eighty excellent characteristics, the Great Prajnaparamita Sutra says: “He is ever youthful and never grows old, and delights in revisiting former places.”

“Twenty-five years old” symbolizes that although the Buddha had transcended the cycle of birth and death, he continued to manifest within the twenty-five realms of existence. The foregoing indicates that the Buddha’s attainment of enlightenment was extremely recent: even if he were eighty years old, he appeared to be only twenty-five.

“Pointing to a hundred-year-old man” symbolizes that the bodhisattvas taught and transformed by the Buddha possessed both great virtue and lofty stages and were adorned with the hundred merits. “Saying, ‘I begot and raised him,’” indicates that their cultivation of the Way had been long-lasting; “this would be difficult to believe.”

*

-Sutra text: From “The Buddha is also like this” to “exceedingly rare.”

Commentary: Below is the third part: the formal expression of the doubts. It has three sections:

– The first section reiterates the matter that caused doubt.

– The second section, beginning with “today,” formally expresses the doubt.

– The final section, beginning with “although we still,” explains the reason for the doubt.

This is the first section, which has two divisions:

– The first division reiterates that the time since the Buddha attained enlightenment was brief.

– The second division reiterates the greatness of the bodhisattvas’ seven virtues.

The bodhisattvas’ seven virtues are:

1) They had practiced for a long time. 5) They had long practiced pure conduct.

2) They were diligently vigorous. 6) They were able to study the Dharma.

3) They had mastery of concentration. 7) They were skilled in questions and answers.

Therefore, they were “those worthy of honor among humankind.”

*

-Sutra text: From “Today, the World-Honored One” to “this great work of merit.”

Commentary: This formally expresses the doubt.

*

-Sutra text: From “Although we still” to “would not give rise to doubt.”

Commentary: This expresses the reason for the doubt and has three sections:

– The first section explains that they themselves were able to understand clearly.

– The second section explains that others would still harbor doubts.

– The final section formally asks the Buddha to resolve them.

Although I myself have no doubt whatsoever, I manifest the appearance of not comprehending and ask the Buddha to resolve my uncertainty. I will have profound faith in whatever the Buddha proclaims, because the accomplishment of faith has been attained. I will attain the Buddha’s knowledge, because the accomplishment of realization has been attained. The Buddha’s words are not false, and the Four Truths are not erroneous.

*

-Sutra text: From “At that time Maitreya” to “discern and explain it according to reality.”

Commentary: Below are fourteen verses divided into three sections:

– The first section, consisting of five verses, presents the matter that is difficult to believe.

– The second section, consisting of two verses, versifies the analogy of something difficult to believe.

– The final section, consisting of seven verses, expresses the doubts and asks the Buddha to answer them.

This is the first section, which has three aspects:

+ One verse: the time since his renunciation was recent.

+ Three verses: the bodhisattvas’ lofty virtues were difficult to believe.

+ One verse: the Buddha’s accomplishments were exceedingly numerous, and they asked him to resolve their doubts.

*

-Sutra text: From “Suppose a young and vigorous man” to “the whole world would not believe it.”

Commentary: This is the verse concerning the analogy. “White hair and wrinkled skin”: this and the prose passage mutually supplement and elucidate each other.

“The father”: it is said that the father had “a handsome appearance and black hair,” symbolizing the completeness of the excellent marks, returning to visit the old place (of the Buddha).

“The son”: it is said that the son had “white hair and wrinkled skin,” symbolizing long cultivation that still remained deficient (on the part of the Buddha’s disciples).

“White hair” symbolizes that the noble path must be cultivated for a long time. “Wrinkled skin” symbolizes that, although one possesses excellent marks, they are not yet perfect and complete.

– The character [鶵] (wrinkled skin) is pronounced Sô.

*

-Sutra text: “The World-Honored One is also like this” to “dwelling in empty space below.”

Commentary: Below are seven verses concerning the section that presents the doubts and requests the Buddha to resolve them, divided into two parts:

– The first part, consisting of four verses, reiterates the circumstances giving rise to doubt.

– The latter part, consisting of three verses, presents the doubts and requests the Buddha to resolve them.

This is the first part, comprising three sections:

– The first half-verse: the Buddha attained the path recently.

– The following three verses: praise the bodhisattvas as possessing ten virtues.

– The final half-verse: explains their dwelling place.

*

-Sutra text: “We, hearing and following the Buddha” to “and dwell on the Stage of Non-retrogression.”

Commentary: This formally presents the doubts and requests the Buddha to resolve them, divided into four sections:

1) The first half-verse: they themselves have no doubt.

2) The next half-verse: others harbor doubts.

3) The following verse: if they doubt, they will suffer loss.

4) The final verse: formally requests the Buddha to teach.

THE CHAPTER ON THE MEASURE OF THE TATHAGATA’S LIFESPAN

Three aspects are distinguished:

I. CLARIFYING THE INTENTION.

II. EXPLAINING THE CHAPTER’S TITLE.

III. RESOLVING QUESTIONS.

I. CLARIFYING THE INTENTION.

There are five intentions:

1. Among the seven chapters on the dissemination through study and practice, the six chapters following the Chapter on Emerging from the Earth concern those capable of study and practice. These are divided into four sections.

The second section, comprising the chapters on the Measure of the Lifespan and the Distinctions in Merits, arises successively through explaining the preceding doubts. In the preceding explanation of Emerging from the Earth, all that was said concerned the Buddha’s teaching and transformation: their position was lofty and the assembly was vast, and those present at the gathering then gave rise to doubts. It is now disclosed that the Dharma-body is originally without arising or cessation, and that the transformation Buddha attained Buddhahood only recently, but the reward-body realized it long ago.

Therefore, what is there to doubt about the Buddha having taught and transformed that assembly of bodhisattvas who emerged from the earth? Thus, following Emerging from the Earth, the Chapter on the Measure of the Lifespan is taught.

2. Among the nineteen chapters of the principal teaching, the final five chapters explain the fruit of the One Vehicle. They are divided into two parts:

– The first two chapters explain the fruit already perfected.

– The latter three chapters explain the fruit not yet perfected.

The first part is divided into two sections:

– The first section explains the fruit already perfected.

– The final section clarifies the different realizations attained by the assembly at that time as a result. Therefore, this chapter appears.

3. In the treatise’s discussion of the remedies for the seven kinds of arrogance, the seventh concerns those without merit. Such people have neither accumulated roots of goodness nor striven for the foremost vehicle. They are the foremost kind of overweeningly arrogant persons. To remedy this kind, the parable of the physician is taught.

The treatise further states: The seventh kind of person is one whose faculties are not yet mature. In order to bring their faculties to maturity, the Buddha manifests a measure of nirvana. Those who have not yet accumulated roots of goodness are called persons whose faculties are not yet mature. To cause them to accumulate roots of goodness and aspire and strive for the foremost vehicle, the Buddha manifests his entry into nirvana; its defined limit is called its “measure.” He causes them to gather roots of goodness and only afterward trains and transforms them. The physician appears in this chapter. Therefore, this chapter is taught.

4. The treatise states: Among the ten kinds of unsurpassedness, the eighth is the manifestation of the attainment of unsurpassed great bodhi. Therefore, the three kinds of Buddha-bodhi are manifested. The three bodies are presented therein, and therefore this chapter appears. This is an incomplete passage, because among the seven parables, only the physician is taught in the latter passage; the Buddha is not taught in the initial passage.

5. Because the ninth among the ten kinds of unsurpassedness is the manifestation of unsurpassed nirvana, the parable of the physician is taught. In the aforementioned removal of the seven kinds of arrogance, the physician is taught because the faculties of sentient beings are not yet mature; thus, the Buddha manifests his entry into cessation to bring their faculties to maturity. Here the physician is taught to clarify that the Buddha’s entry into nirvana is a manifested cessation for the purpose of transformation, but in reality he does not cease. It is not like the cessation of those of the Two Vehicles, which is final cessation. Therefore, it is called unsurpassed. This is precisely the incomplete meaning among the seven parables.

II. EXPLAINING THE CHAPTER’S TITLE.

“Tathagata” is the general designation for the Dharma-body, reward-body, and transformation-body.

“Lifespan” is the lifetime received.

“Measure” refers to the equal extent of their limits.

This chapter explains the three kinds of Buddha-body and the equal extent of their lives: grounded in Dharma-nature, accordant with the conditions of vows, responding to the capacities of beings, and receiving their own essential nature. It now clarifies that the lives of these three kinds of Buddha have an equal measure; therefore, it is called the Chapter on the Measure of the Tathagata’s Lifespan.

“Measure of lifespan” means to assess and compare the Buddha’s lifespan—to praise or disparage, compare, and calculate the lifespans of the three Buddhas.

– The character [壽] is pronounced Thọ. The character [量] is pronounced Lường, and is also pronounced Lượng; both meanings are explained above. Therefore, it is called the Measure of the Lifespan.

III. RESOLVING QUESTIONS.

-Question: Why is this chapter not named after the physician, but instead named after the measure of the lifespan?

Answer: It is because of the lifespans of the three bodies that the parable of the physician is employed. Therefore, the chapter is named after the fundamental subject, “the measure of the lifespan,” rather than after the physician.

-Question: As explained in Part I concerning the intention of this chapter, it is said that the measure of the lifespan is first presented to eliminate overweening arrogance in those who have not accumulated merit and whose faculties are not yet mature. Why, then, is this chapter not part of the principal teaching of the Lotus Sutra, but instead belongs to the dissemination section?

Answer: Those whose capacities corresponded to the occasion and time immediately matured in the One Vehicle. Since the principal concern was the shravakas, it belongs to the principal teaching. This passage clarifies the teaching and transformation that occurs after the Buddha enters cessation, when beings’ faculties are initially still immature; therefore, it is not the principal teaching.

Thus, although the measure of the lifespan is taught, the shravakas receive no prediction; and although the physician is taught, no shravaka receives a prediction. For this reason, Wisdom Accumulation had earlier requested leave to return. Were this not so, why would he have hurriedly requested leave halfway through?

Therefore, this chapter belongs only to the dissemination section. If it is said to belong to the principal teaching, this question does not arise.

*

-Sutra text: “At that time the Buddha addressed” to “the sincere words of the Tathagata.”

Commentary: This chapter has three parts:

– The first part: Shakyamuni admonishes them three times.

– The second part: Maitreya makes four requests.

– The final part: the Tathagata formally instructs them.

This is the first part.

The wondrous essence of the three bodies abides at the stage of the ultimate fruit. Even those of superior wisdom cannot fathom it; how could the ignorant of inferior capacity understand it? Fearing that their minds would harbor doubt and their mouths would utter slander, thereby bringing harm on account of the Dharma, the Buddha admonished them repeatedly and only afterward formally taught the Dharma. He also feared that their ears would not attend closely to the Dharma teaching and that their minds would not be directed toward its profound purport.

Moreover, sentient beings possess dull faculties and, after hearing it, would be unable to understand. Wishing to cause the Dharma to enter their minds, he instructed them two and three times. Because he taught the three bodies, he had to admonish them three times.

*

-Sutra text: “At that time the bodhisattva” to “faithfully accept the Buddha’s words.”

Commentary: This is Maitreya’s fourfold request.

The Buddha had compassionately admonished them three times. How could the great assembly remain indifferent? Therefore, they added a fourth request, signifying their earnestness in seeking the Dharma. The three admonitions concern the teaching of the three bodies. The four requests are made because each of the three bodies possesses four qualities.

They seek the four virtues, aspire to the four wisdoms, and deliver the four kinds of birth. This is the meaning.

*

-Scripture text: “At that time, the World-Honored One” to “the power of spiritual penetrations.”

Commentary: What follows is the section in which the Tathagata formally gives instruction. The prose passage at the beginning is divided into two parts:

– The first part: an exhortation to listen attentively.

– The latter part: the formal exposition of the lifespan.

This is the first part.

“Three requests” refers to the first three requests.

“Secret” refers to the profound and wondrous essence of the two bodies, the Dharma body and the reward body.

“Spiritual penetrations” refers to the transformation body manifested in response to beings.

Because it is treasured and preserved by the Buddha, it is called “secret.” Because its meaning is profound and difficult to understand, it is called “mysterious.” Its wondrous functioning, which has no fixed mode, is called “spiritual.” Because its essence is unobstructed, it is called “penetration.” Since the majestic power of these two cannot be subdued, it is called “power.”

Furthermore, the Abhidharma and other treatises state that there are four kinds of secrets. In the Vaipulya teachings, all the Buddha’s secrets should be definitively understood:

1. The secret of inducing entry: This refers to the secret by which, for the sake of the sravakas, it is taught that form and so forth exist, so that they will not be afraid and may gradually enter the sacred teachings; it does not mean that everything exists.

2. The secret of characteristics: This means that, based upon the three self-natures, it is said that all dharmas are without self-nature, neither arising nor ceasing, and so forth. This teaching destroys the characteristics of existence to which they cling; therefore, things are said not to exist, but it does not mean that nothing whatsoever exists.

3. The secret of counteraction: In order to counteract various faults, the Buddha taught many doctrines. He taught the supreme vehicle to remove eight obstacles:

1) Removing contempt for the Buddha.

2) Removing contempt for the Dharma. Therefore, he said that he had once been called the Tathagata Supreme Contemplation, because the Dharma body is without differentiation.

3) Removing indolence: as when it is said that all who vow to be born in the Land of Ultimate Bliss will attain rebirth there, and so forth.

4) Removing delight and contentment with minor virtues. Regarding a single wholesome root, it may either be praised or criticized.

5) Removing conduct based on craving. The rich, blissful, beautiful, and magnificent adornments of the Buddha lands are extolled.

6) Removing conduct based on pride. The distinctive excellence of the Buddhas is extolled.

7) Removing the obstacle of wrongdoing and regret over cultivating virtue. He said that although some have acted with contempt and slander toward the Buddha and so forth, those sentient beings will nevertheless be born in the heavenly realms.

8) Removing the obstacle of indeterminate disposition. They are caused to abandon the inferior aspiration of the sravakas, and the great sravakas receive predictions that they will become Buddhas. It is also said that there is only the single Buddha Vehicle and no second vehicle.

4. The secret of transformation: as when it is said that one realizes that which is not firm to be firm, abides skillfully amid the afflictions of extreme inversion, and attains supreme bodhi. Such concealed teachings are described as “using language to explain something so that it appears otherwise.” The secret here is precisely the third secret, the secret of counteraction. Because some disparage the Buddha’s virtues and engage in conduct based on craving and pride, the Buddha teaches a different Buddha body and takes it as the essential nature, thereby praising the Buddha. As stated later in the scripture: “Good men! The accounts given during this interval concerning Dipamkara Buddha and so forth were all distinguished and explained through skillful means.”

The phrase “spiritual penetrations” means that those transformed and taught by the Buddha are exceedingly numerous. The Buddha used his spiritual powers to teach and transform them, causing them to arouse the aspiration.

*

-Scripture text: “All worlds” to “samyak-sambodhi.”

Commentary: What follows is the formal exposition of the lifespan. According to the treatise, it is divided into two sections:

– The first section: elucidating unsurpassed bodhi.

– The latter section, beginning with “Good men! The lifespan that I attained through originally practicing the bodhisattva path,” further elucidates the distinct characteristics of the two bodies—the reward body and the transformation body—and unsurpassed nirvana.

Within the first passage, the treatise divides the text into three sections to reveal the bodhi of the three Buddhas:

1. The bodhi of the responsive transformation Buddha: manifested in accordance with sentient beings’ capacity to respond. Thus the scripture says: “All say that the Tathagata departed from the palace of the Sakya clan, sat at the place of enlightenment not far from the city of Gaya, and attained anuttara-samyak-sambodhi.” This is precisely the present passage of scripture.

2. The bodhi of the reward Buddha: Having fully completed the practices of the Ten Grounds, he attained “eternal nirvana,” as stated in the scripture beginning with: “Good men! Since I actually attained Buddhahood, immeasurable, boundless hundreds of thousands of myriads of kotis of nayutas of kalpas have passed.” This is the subsequent passage of scripture.

3. The bodhi of the Dharma Buddha: This refers to the nature of the tathagatagarbha, “pure nirvana,” which is eternally pure and unchanging, as stated in the scripture from: “The Tathagata sees and knows the characteristics of the three realms exactly as they truly are” to “not as the three realms perceive the three realms.” This is the final passage of scripture.

This is based on the first unsurpassed quality comprising all three bodies, which are regarded as three meanings.

CLASSIFICATIONS OF THE BUDDHA BODIES

The scriptures and treatises classify the Buddha bodies into one, two, three, four, and ten kinds, as follows:

I. A single Buddha body:

It bears the general designation “Jewel of the Buddha.”

II. Division into two kinds:

II. 1 - According to the Treatise on the Buddha Ground:

1) The birth body.

2) The Dharma body.

The Dharma body and the true reward body are called the Dharma body because they are true merit and virtue. The other-enjoyment body and the transformation body are both called the birth body.

II. 2 - According to the Treatise on Prajnaparamita:

1) The true Buddha.

2) The non-true Buddha.

– The first is the Dharma body.

– The latter comprises the other two bodies.

III. Division into three kinds:

These are the bodhi of the three Buddhas discussed here.

IV. Division into four kinds:

IV. 1 - According to the Lankavatara Sutra:

1) The responsive transformation Buddha. 3) The Wisdom Buddha.

2) The Merit and Virtue Buddha. 4) The Suchness Buddha.

The first is the transformation body. The next two are the reward body. The last is the Dharma body.

IV. 2 - According to the Golden Light Sutra:

1) Transformation but not response: For the sake of beings, the Buddha manifests in the forms of dragons, ghosts, and so forth, which are not Buddha bodies. This is called “transformation but not response.”

2) Response but not transformation: This refers to the Buddha body seen by bodhisattvas prior to the Grounds, manifested through meditative concentration. This is called “response but not transformation.” That is, within one great trichiliocosm, there is one responsive body seen by those at the four wholesome-root stages.

3) Both response and transformation: This refers to the Buddha body seen by sravakas. Because it manifests the characteristics of cultivation and attainment, it is called “response”; because it is seen as belonging to the same kind as human beings, it is called “transformation.”

4) Neither response nor transformation: This refers to the Buddha’s true body.

The first three are transformation bodies. The last is the Dharma body and reward body.

IV. 3 - According to the Treatise on the Buddha Ground:

1) Enjoyment but not transformation: This is called the self-enjoyment body.

2) Transformation but not enjoyment: This is called the transformation body, which transforms and teaches those prior to the Grounds.

3) Both enjoyment and transformation: This refers to the other-enjoyment body, which transforms and teaches bodhisattvas of the Ten Grounds.

4) Neither enjoyment nor transformation: This refers to the Dharma body.

V. Division into ten kinds:

The Avatamsaka Sutra teaches ten kinds of Buddha bodies:

1) The Unattached Buddha, because he abides in the world and attains perfect enlightenment. The Treatise on the Buddha Ground calls this the Buddha Who Manifests Complete Enlightenment.

2) The Vow Buddha, because he arises from vows. This is called the Buddha of the Great Universal Vow.

3) The Karmic Retribution Buddha, because faith is perfected. All practices are causes, but only the single practice of faith is mentioned. This is called the Buddha of Karmic Maturation.

4) The Sustaining Buddha, because he accords with the world without interruption. This is called the Abiding and Sustaining Buddha.

5) The Nirvana Buddha, because he manifests passing into cessation. This is called the Transformation Buddha.

6) The Dharma-Dhatu Buddha, because he manifests in every place.

7) The Mind Buddha, because he manifests abiding. These two kinds of Buddha have names that correspond in this manner.

8) The Samadhi Buddha, because he perfects immeasurable merit and virtue without any attachment. This is called the Buddha of Meditative Concentration.

9) Buddha by Nature, because goodness is certain. This is called the Buddha by Original Nature.

10) Wish-Fulfilling Buddha, because he universally shelters all. This is called the Buddha Who Accordingly Brings Joy.

The first five kinds are conventional Buddhas; the latter five are Buddhas in the ultimate sense.

According to what is appropriate, they are included within the three bodies:

– The first five kinds belong to the transformation body and are called conventional Buddhas.

– The one kind, the Dharma-Realm Buddha, belongs to the Dharma body.

– The one kind, the Buddha by Original Nature, includes both the Dharma body and the enjoyment body.

– The remaining three kinds are solely enjoyment bodies.

The Treatise says that these five kinds are Buddhas in the ultimate sense. Although the Dharma body and the enjoyment body do not have the same form, the previously mentioned transformation bodies are all Buddhas in the ultimate sense.

In comparison, the chapter “Contemplating the Tathagata” in the Vimalakirti Sutra and the Commentary on the Lankavatara Sutra state: “Mahamati! The Dharma Buddha teaches the Dharma apart from conditioned objects, because he is free from the observer, the observed, the characteristics and measures of what is done, and so forth. Mahamati!

The Reward Buddha teaches the particular characteristics and common characteristics of all dharmas, manifested through the perfuming of appearances by one’s own mind. Therefore, it is said to be like an illusionist conjuring images: foolish people immediately take them to be real, but those illusory images are in fact impossible to apprehend. This is called the falsely discriminated essence of dharmas.

Mahamati! The Transformation Buddha teaches such dharmas as giving, morality, patience, diligence, meditation, wisdom, the skandhas, dhatus, ayatanas, and so forth.”

The Prajnaparamita Sutra says: “The responsive transformation body is not the true Buddha, nor is it the teacher of the Dharma, and so forth, because when the merits are traced back to their source, there is only the Dharma body.” Since that sutra principally elucidates the true Dharma body, it also briefly explains the meaning of the word “Buddha.” The attainment of Buddhahood through the three bodies is as explained in Maitreya’s Commentary. Their distinct meanings are as explained in the Treatise on the Buddha-Bhumi, the Treatise on Consciousness-Only, and the Dharma Garden.

Although the classifications of the Buddha bodies are taught with varying numbers, when considered here according to their kinds, there are no more than two:

1) The true body. 2) The transformation body.

The Buddha body seen by bodhisattvas prior to the bhumis and by practitioners of the two vehicles is called the transformation body. The two bodies, Dharma and Reward, are called the true body. On this basis, the three kinds of Buddha-bodhi are elucidated in two parts:

– The first part elucidates the Buddha body seen by the three vehicles and doubted by the three vehicles.

– The latter part elucidates the true body of the Buddha, which the three vehicles do not know.

This is the first part.

*

-Sutra text: “However, good man” to “nayuta kalpas.”

Commentary: Below is the elucidation of the true body, which the three vehicles do not know. It is divided into three parts:

1. The first part: establishing that the Buddha attained the Way long ago.

2. The second part: explaining the length of time since the attainment of the Way.

3. The final part: concluding and establishing the foregoing teaching. This is the passage beginning, “Since I attained the Way, an exceedingly long time has passed.”

This is the first part.

The Treatise’s explanation speaks only of the Reward body’s attainment of the Way. In reality, however:

– The Reward body is produced through cultivation; when awakening is perfected, this is called attainment.

– The Dharma body is revealed through cultivation; when realization is perfected, this is called attainment.

What error could there be in this? Although only the Reward body’s attainment of the Way long ago is stated here, the explanation in the following part also elucidates the essence and meaning of the Dharma body.

*

-Sutra text: “Suppose there were five hundred” to “could you know that number?”

Commentary: Below is the explanation of the length of time since the attainment of the Way. It has two parts:

1. The first part explains that the bodhi of the Reward body was actually attained long ago, but for the sake of sentient beings it is said to have occurred recently.

2. The latter part is the passage beginning, “Good men! The scriptures taught by the Tathagata”: it secretly teaches the Dharma body. Because this body was realized, the attainment of the Way actually occurred long ago; yet, to accord with sentient beings, the Buddha provisionally manifests through skillful means. The first concerns the wisdom that realizes; the latter concerns the principle that is realized. Thus the two virtues—the virtue of wisdom and the virtue of severance, wisdom and the object of wisdom—are successively clarified.

The text of the first part has three sections:

1) The first section: presenting an analogy and asking a question.

2) The second section: Maitreya and the others reply.

3) The final section: the Buddha explains extensively.

This is the first section.

*

-Sutra text: “Bodhisattva Maitreya” to “immeasurable and boundless.”

Commentary: This is the reply of Maitreya and the others. It has three sections:

1) A general statement that it is immeasurable.

2) An explanation that those of the two vehicles cannot know it.

3) A conclusion that it is boundless.

Some say “the Avaivartika bhumi,” which should be rendered as the Avinivartaniya bhumi, meaning the Stage of Non-Retrogression.

*

-Sutra text: “At that time, the Buddha said” to “asamkhyeya kalpas.”

Commentary: Below, the Buddha explains extensively. It is divided into two parts:

– The first part clearly reveals that the Reward body attained the Way long ago.

– The latter part is the passage beginning, “Good men! During the interval”: it clearly reveals the transformation body and resolves their doubts.

The text of this first part is further divided into two parts:

1) The first part explains the number of kalpas since the attainment of the Way.

2) The latter part explains the dwelling place where the Buddha constantly abides.

This first part is further divided into two sections:

a) The first section: stating the intent to reveal this clearly.

b) The latter section: explaining that many kalpas have passed.

*

-Sutra text: “Since then” to “guiding and benefiting sentient beings.”

Commentary: This elucidates the dwelling place where the Buddha constantly abides.

The body of self-enjoyment actually pervades the Dharma realm, but its characteristics are difficult to perceive. Therefore, when explaining its essential nature according to particular circumstances, its function is stated in order to reveal that body.

It is said to have a particular location because wherever its function arises, that body is present. This is like empty space, which pervades everywhere: wherever there is no obstruction, the characteristics of empty space are clearly manifested. The true essence of the Reward body and the Dharma body is complete and perfect. Their function shows that these bodies manifest as appropriate. Therefore, the body of self-enjoyment is separately revealed by stating its function.

Furthermore, the body of enjoyment for others guides and benefits bodhisattvas of the Ten Bhumis. What others know is stated to explain that the attainment of the Way occurred long ago. This is not the body of self-enjoyment.

*

-Sutra text: “Good men” to “distinguished through skillful means.”

Commentary: Below, the transformation body is clearly revealed and their doubts are resolved. It has three parts:

1. General statement and explanation.

2. Separate explanation.

3. Concluding explanation, namely the passage beginning, “Good men! When the Tathagata sees sentient beings.”

This is the first part.

Other sentient beings had this doubt: if the Buddha attained the Way long ago and has constantly taught and transformed beings in this realm, then who were the Dipamkara Buddha, Vipasyin Buddha, and others who, during that interval, attained the Way, entered nirvana, taught the Dharma, and delivered sentient beings?

This doubt is now presented and resolved: when the sutra says, “During this interval, it was said that Dipamkara Buddha and others attained the Way and entered nirvana,” all such statements employ the wisdom of skillful means to distinguish and teach skillfully concerning the Buddha’s Reward body for others. It is not that those Buddhas existed apart from my body—the Buddha’s body.

*

-Sutra text: “Good men!” to “whether their faculties are sharp or dull.”

Commentary: Below, each doubt is explained separately. It has two parts:

– The first part: explaining the reason.

– The latter part, namely the passage beginning, “according to those who should be delivered”: explaining the distinctions.

This is the first part.

Because sentient beings arouse the aspiration to practice and vow to see the Buddha, this is called “coming to where I am.” The Buddha observes that their faculties differ in sharpness and dullness; therefore:

– For those of sharp faculties, I say that I attained the Way long ago; for those of dull faculties, I manifest that I only recently attained the Way.

– For those of sharp faculties, I say that I attained perfect enlightenment; for those of dull faculties, I manifest entry into nirvana.

– For those of sharp faculties, I manifest a great body; for those of dull faculties, I manifest a small body.