妙法蓮華經玄贊
Chinese title:妙法蓮華經玄贊
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CHAPTER ON THE MERIT OF REJOICING ACCORDINGLY
Three aspects are distinguished:
I. CLARIFYING THE INTENT.
II. EXPLAINING THE TITLE OF THE CHAPTER.
III. RESOLVING QUESTIONS.
I. CLARIFYING THE INTENT.
There are three points:
1. Of the seven chapters concerning practice and transmission, the final six elucidate the persons capable of practicing. They are divided into four sections. From the third section onward, two chapters elucidate the comparative amounts of merit arising from auxiliary practice and primary practice in accordance with the teaching. This chapter elucidates the merit of auxiliary practice. Therefore, this chapter is presented.
2. With regard to the fruit of the One Vehicle, the preceding two chapters elucidate the fruit that has reached fulfillment. The following three chapters elucidate the fruit that has not yet reached fulfillment, and are divided into two sections. This chapter elucidates the comparative amounts of meritorious fruit arising from the auxiliary practice of rejoicing accordingly. The following two chapters elucidate the comparative amounts of meritorious fruit arising from primary practice in accordance with the teaching. Therefore, this chapter is presented.
3. The Treatise states that the power of the Dharma has five gates, of which three have already been elucidated. This is the fourth gate: hearing the Dharma, whose meaning is as explained in the Chapter on the Merit of Rejoicing Accordingly. Because, upon hearing another person expound the Dharma, one is able to give rise to rejoicing accordingly, it is called hearing the Dharma. This chapter elucidates that meaning; therefore, this chapter is presented.
II. EXPLAINING THE TITLE OF THE CHAPTER.
“Accordingly” means to follow in accord.
“Rejoicing” means to delight joyfully.
When body and mind follow in accord and are filled with delight, this becomes the cause that produces the fruit of “Merit.”
This chapter extensively elucidates that meaning; therefore, it bears this title. It means giving rise to a mind of rejoicing in accordance with what one has heard, contemplated, and cultivated.
Because the Treatise follows the scripture, at the beginning it speaks only of hearing the Dharma.
III. RESOLVING QUESTIONS.
—Question: This chapter speaks not only of personally giving rise to rejoicing, but also of instructing and encouraging others to rejoice. Why, then, is it not called the Chapter on Encouraging Others?
Answer: This is because the title is established according to the root: one first rejoices oneself and only afterward encourages others. Moreover, both personally rejoicing and encouraging others are included within rejoicing accordingly; hence they are combined under the title Rejoicing Accordingly.
*
—Scriptural passage: “At that time Maitreya” to “how much merit would that person acquire?”
The Commentary says: The text of the chapter is divided into two sections:
– The first section is Maitreya’s request.
– The latter section is the World-Honored One’s reply.
This is the first section, comprising two parts: prose and verse.
*
—Scriptural passage: “At that time the Buddha told” to “listen attentively.”
The Commentary says: What follows is the World-Honored One’s reply. It is divided into three sections:
1. The first section: He poses a question by means of comparison.
2. The second section: Maitreya replies.
3. The final section: The Buddha instructs him in order to establish the matter.
The text of the first section is further divided into three parts:
1) The first part elucidates the person capable of rejoicing accordingly.
2) The second part elucidates the object used in the comparison.
3) The third part, from “What do you think?” onward, formally poses the question.
The text of this first part has two sections:
– The first section elucidates the first person to rejoice accordingly.
– The second section identifies the person who rejoices accordingly after the successive comparison has been made.
The text of the first section is further divided into three parts:
a) The first part elucidates the initial occasion.
b) The second part elucidates the place to which that person goes.
c) The final part elucidates the successive passage into lanes and secluded corners.
– The character [陌], mo, according to the Yupian, refers to a field road running from east to west. Thus, mo has the same meaning as a way, namely, a road.
*
—Scriptural passage: “If four million kotis” to “having reached the full age of eighty years.”
The Commentary says: What follows is the object used in the comparison. It contains four sections:
1. The kinds and number of sentient beings.
2. The articles bestowed in giving.
3. Their ages.
4. Their attainment of the path.
These are the first three sections.
The section concerning the kinds of sentient beings has two parts:
– Part 1: When separately enumerated, there are five categories:
a) The six destinies.
b) The four modes of birth.
c) Differences in bodily form.
d) Differences in perception.
e) Differences in the number of feet.
The meanings of these categories have been explained in another chapter.
“Gold of Jambudvipa”: Jambudvipa is the name of a tree in Jambudvipa. Beneath the water near this tree, along the northern shore of the continent, there is a kind of purple-gold whose brilliance outshines the sun and moon. Therefore, the gold is named after that tree.
– Part 2: The passage from “Sentient beings of all these kinds” onward is the conclusion.
*
—Scriptural passage: “And he thought thus” to “complete in the eight liberations.”
The Commentary says: This concerns enabling them to attain the path. It contains two parts:
1) Giving rise to the thought.
2) Teaching and guiding them.
*
—Scriptural passage: “What do you think?” to “would it not be abundant?”
The Commentary says: This formally poses the question.
*
—Scriptural passage: “Maitreya said to the Buddha” to “the fruit of arhatship.”
The Commentary says: This is Maitreya’s reply. Since even the worldly fruit is already so abundant, how much more so when they are enabled to attain the noble fruit!
*
—Scriptural passage: “The Buddha told Maitreya” to “that which cannot be known.”
The Commentary says: What follows is the Buddha’s instruction establishing the matter. It has two sections:
1) First: the accomplishment of the fiftieth person.
2) Afterward: the accomplishment of the first person.
This is the first section.
A single thought of rejoicing accordingly will enable one eventually to realize bodhi. The number of sentient beings taught and transformed will be many times greater than the number above. Therefore, the merit acquired will be abundant.
If one merely enables them to attain the fruit of arhatship, they will be unable to attain Buddhahood and extensively deliver sentient beings; therefore, the merit will be inferior.
This is also like comparing the Buddha’s characteristic of the Brahma voice with the voices of ordinary beings.
*
—Scriptural passage: “Ajita” to “cannot be compared.”
The Commentary says: What follows concerns the accomplishment of the first person. The text is divided into five sections:
– The first section generally elucidates how the merit of the first person who rejoices accordingly is incomparably superior to that of the fiftieth person mentioned in the preceding section.
– The second section concerns the fruit of rejoicing accordingly acquired by the person who goes to hear the Dharma.
– The third section concerns the fruit of rejoicing accordingly acquired by the person who encourages another to hear the Dharma or shares a seat so that another may sit and hear the Dharma.
– The fourth section concerns the fruit of rejoicing accordingly acquired by the person who follows the instruction and goes to hear the Dharma.
– The fifth section demonstrates the superior by setting forth the inferior.
This is the first section.
*
—Scriptural passage: “Furthermore, Ajita” to “a place on the seat.”
The Commentary says: These are the second and third sections: the fruit of rejoicing accordingly by hearing the Dharma and the fruit of rejoicing accordingly by encouraging another to hear the Dharma. One will also attain the six superknowledges and the vajra seat.
This is stated with reference to worldly fruit, not supramundane fruit. If one is ill, one is permitted to lie down while listening. This passage refers to a time when one is not ill. In a spacious place, one should merely encourage another to sit and listen; in a confined place, one should share one’s seat and encourage the other to sit and listen.
*
—Scriptural passage: “Ajita” to “be born together in the same place.”
The Commentary says: What follows is the fourth section: the fruit of rejoicing accordingly acquired by one who receives the instruction and goes to hear the Dharma. It contains three parts:
– The first part explains the acquisition of an excellent spiritual friend.
– The second part elucidates the adornments of merit and wisdom.
– The final part concerns seeing the Buddha and hearing the Dharma.
This is the first part: one acquires as a spiritual friend a companion who understands the Dharma.
*
—Scriptural passage: “With keen faculties and wisdom” to “without any loathsome features.”
The Commentary says: What follows concerns the adornments of merit and wisdom; keen faculties and wisdom constitute the adornment of wisdom. All the other qualities are included within merit. Within merit there are five kinds:
1) The characteristic of the voice.
2) The characteristic of the mouth.
3) The characteristic of the nose.
4) The characteristic of the face.
5) The characteristics of the general appearance.
The passage from “for hundreds of thousands of myriads of lifetimes” onward concerns the other fruits.
The characteristics of the mouth are of five kinds:
1/- Breath.
2/- Tongue.
3/- The gums, palate, and so forth are free from disease.
4/- The teeth are free from six unsightly defects.
5/- The lips are free from ten unsightly characteristics.
“Neither protruding nor short”:
– The character Khiên [褰] here means uneven or protruding (referring to the teeth). The character Súc [縮] here means short (this character originally means to shorten).
“Not coarse”: means fine and delicate.
“No sores (on the mouth)”:
– The character [ ] is pronounced Chẩn and refers to sores on the lips.
Some editions read: “the lips are closed and free of sores.”
“Not crooked”: means that the mouth is not crooked.
– The character [ ] is pronounced Khỏa (commonly pronounced Oa): a crooked mouth.
*
-Sutra text: “The nose is not flat and sunken” to “an unattractive appearance.”
The Commentary says: These are the characteristics of the nose and face.
“Biển thê”: originally means thin (flat); here it refers to a flat, sunken nose.
– The character [ ] is pronounced Biển and should originally be written [遍]. The character [睇] is pronounced Thê and should originally be written [ ].
“Khúc lệ”: means bent or broken.
– The two characters [窊曲] are pronounced Oa Khúc. [窊] Oa means sunken or concave. The character [曲] Khúc means “crooked or curved,” with the same meaning as [枉] Uổng. The character [細] Tế has the same meaning as Tiểu [小], meaning small.
*
-Sutra text: “Lips, tongue, teeth, and gums” to “the complete characteristics of a person.”
The Commentary says: These are the other characteristics, of which there are six.
*
-Sutra text: “Life after life, wherever one is born” to “faithfully accepting the teaching (of the Buddha).”
The Commentary says: This concerns seeing the Buddha and hearing the Dharma.
*
-Sutra text: “Ajita” to “practicing exactly as (the Buddha) taught.”
The Commentary says: This is the fifth section: citing the inferior to establish the superior.
*
-Sutra text: “At that time, the Blessed One” to “cannot be expressed by analogy.”
The Commentary says: These are eighteen verses, divided into two parts:
– The first eight verses: indirect rejoicing.
– The following ten verses: direct rejoicing.
This is the first part. It has three sections:
+ The first two verses: introducing the act of rejoicing.
+ The following five verses: making a comparison.
+ The final verse: establishing the conclusion.
*
-Sutra text: “Having heard it successively in this way” to “a fragrance will constantly issue from that mouth.”
The Commentary says: Below are ten verses concerning direct rejoicing. There are five sections, of which two are given here:
– One verse: a general explanation of the first person who rejoices.
– Five verses: concerning the person who rejoices, follows the instruction, and goes to hear the Dharma.
*
-Sutra text: “If one deliberately goes to the Sangha dwelling” to “that merit cannot be measured.”
The Commentary says: This has three parts:
– The first two verses: rejoicing in hearing the Dharma.
– The following verse: rejoicingly sharing one’s seat and encouraging another to listen.
– The final verse: citing the inferior to establish the superior.
***
THE MERITS OF THE DHARMA TEACHER CHAPTER
Three aspects are distinguished:
I. CLARIFYING THE INTENT.
II. EXPLAINING THE CHAPTER’S TITLE.
III. RESOLVING QUESTIONS.
I. CLARIFYING THE INTENT.
There are three points:
1. In the preceding six chapters concerning those capable of practice, the merit of those indirectly capable of practice has already been explained, but the merit of the Dharma teacher directly capable of practice has not yet been explained. This is now formally elucidated. Therefore, this chapter appears.
2. The following two chapters clarify the correct practice in accordance with the teaching and the extent of its meritorious results. Of these, the first chapter gives a general explanation of the extent of the fruits attained, while the latter cites those who have attained realization as confirmation. Therefore, this chapter appears.
3. The Treatise explains that the power of the Dharma is of five kinds, the fifth being reading, reciting, preserving, and expounding. The Constantly Diligent Chapter has already revealed this clearly. In this chapter, the Buddha tells Constantly Diligent of the merits of preserving, expounding, and so forth. Therefore, this chapter appears.
II. EXPLAINING THE CHAPTER’S TITLE.
One who practices in accordance with the Dharma can serve as a model and is therefore called a “Dharma teacher.”
This designation refers only to the person capable of practice, not to the Dharma that is practiced.
This chapter explains the merits of the Dharma teacher and is therefore called “The Merits of the Dharma Teacher Chapter.”
III. RESOLVING QUESTIONS.
-Question: Why, in the earlier Dharma Teacher Chapter, did the Buddha address Medicine King; in the Treasure Stupa and Devadatta chapters, did the Buddha address the bodhisattvas and the four assemblies of devas and humans; in the Peaceful Practices Chapter, did the Buddha address Manjusri alone; and in the chapters on the Tathagata’s Lifespan, Distinctions in Merits, and Merits of Rejoicing, did the Buddha address Maitreya alone—whereas in this Merits of the Dharma Teacher Chapter the Buddha addresses Constantly Diligent rather than the others?
Answer: The Dharma Teacher Chapter explains two kinds of teacher: the person and the Dharma. Medicine King formerly did not spare body or life in propagating the sutra’s Dharma, taking the Dharma as teacher and employing his own body as a Dharma teacher. Therefore, the Buddha addressed Medicine King alone.
The Treasure Stupa Chapter speaks of confirmation through the Dharma, while the Devadatta Chapter speaks of confirmation through a person. Their purpose is to encourage everyone; therefore, the Buddha addressed the assembly collectively.
The Peaceful Practices Chapter explains the wholesome practice of the three karmic activities in order to avoid harm and injury. Manjusri constantly encourages sentient beings to practice, always serves as their spiritual friend, and himself takes the lead in practice. Therefore, the Buddha addressed Manjusri alone.
The Lifespan Chapter explains the bodhi of the three Buddha-bodies. The Distinctions in Merits Chapter explains the stages of realization of the path. The Merits of Rejoicing Chapter makes comparisons to encourage everyone to seek the fruit of Buddhahood. Unless one personally occupies a rank equal to Perfect Awakening and possesses the wisdom of a great sage, how could one know the profundity of the true and transformation bodies or discern the perfect realization of the path and its virtues? Therefore, in these three chapters, the Buddha addressed Maitreya alone.
In this chapter, the Buddha could also have addressed Maitreya collectively with the others, but because Constantly Diligent’s name and practice are both fitting, the Buddha addressed Constantly Diligent alone.
By practicing the wondrous practices of the five kinds of teachers, one obtains the supreme merits numbering six thousand. Unless one had truly practiced and attained accomplishment in previous kalpas, one could not realize them; nor could one realize them without constant diligence. How could they possibly be accomplished through indolence and idle amusement? Therefore, the Buddha addressed Constantly Diligent alone.
*
-Sutra text: “At that time, the Buddha said” to “or copies it.”
The Commentary says: The text of the entire chapter is divided into three parts:
1. The first part: clearly stating the various kinds of practice performed by Dharma teachers.
2. The second part: explaining the extent of the merits that will be attained.
3. The final part: explaining the supreme functions of the fruits of the six sense faculties.
This is the first part.
In fact, there are ten kinds of Dharma teachers in all. Here only five are briefly discussed:
1) Preserving. 4) Expounding.
2) Reading. 5) Copying (the sutra).
3) Reciting.
By analogy, the other five kinds are: making offerings, giving to others, listening to the sutra, contemplating, and cultivating; all are also Dharma teachers. The first three of these are easy and therefore are not discussed; the last two are difficult and yet are not explained. The five intermediate kinds are presented to serve by analogy as examples of what is difficult and what is easy.
*
-Sutra text: “That person will obtain” to “will all be purified.”
The Commentary says: This explains the extent of the merits attained: first comes the analysis, followed by the conclusion.
Formerly there were two interpretations; now there are four:
I. The two earlier interpretations:
I.1. The first interpretation:
The ten wholesome actions are the foundation, and each wholesome action is brought to fulfillment with the assistance of the other nine. Each wholesome action thus comprises ten practices, and each practice has four modes:
– Performing it oneself.
– Teaching others.
– Praising the supreme Dharma.
– Praising the practice of the ten wholesome actions.
Taken together, these make four hundred. Each of these four is cultivated at three levels—superior, intermediate, and inferior—and thus, when multiplied, they make twelve hundred.
The three faculties of Ear, Tongue, and Mind—hearing the scripture, expounding the scriptural Dharma, mentally apprehending the meaning of the Dharma, and possessing superior powers of cultivation—fully comprise all three grades, and therefore each has 1,200 merits. The other three faculties are inferior and lack the highest grade; therefore, each faculty has only 800 merits. If one relies upon the ten wholesome actions and takes them as the foundation, one cultivates and perfects these virtues. The merits of the six faculties should be understood in this way. The same is true of other scriptures; it is not unique to this scripture.
I.2. The second explanation:
Each of the six faculties has 100 blessings, and every blessing is adorned by the ten wholesome actions; multiplied together, they make 1,000. Multiplying this number by the six faculties gives a total of 6,000. For each of the three superior faculties, 200 are added. From each of the three inferior faculties, 200 are subtracted.
The ancient explanation cites the Scripture of the Lotus of the True Dharma and the Treatise on Adornment, according to which each of the six divisions has 1,000. Why, then, are 200 added to each of the three faculties of Eye, Nose, and Body? Moreover, the 100 blessings are the fruit experienced in response to the cause of the ten wholesome actions, multiplied tenfold.
Now, because no basis for the assisting causes has yet been found, this is explained anew here in the correct manner. The root treatise states only that each of three faculties has 1,200 merits, while each of the other faculties has only 800. The Treatise on Adornment must not be equated with this scripture. Furthermore, the texts of those two works have not yet been compared.
II. Four present explanations:
II.1. The first explanation:
In this scripture, ten Dharma practices are cultivated:
1) Writing out the scripture.
2) Making offerings.
3) Giving it to others.
4) Hearing this scripture expounded.
5) Opening and reading this scripture.
6) Receiving and upholding it.
7) Explaining it.
8) Reciting it from memory.
9) Contemplating it.
10) Cultivating it.
Within these ten, each mutually assists the others, producing 100 practices. Each of the hundred practices has four aspects:
a) Practicing it oneself.
b) Teaching others.
c) Praising and encouraging it—that is, praising the excellence of the Dharma.
d) Rejoicing and giving encouragement—that is, praising the practice of the ten wholesome actions.
Multiplying them together produces a total of 400 kinds. Each kind has three grades of cultivation, making 1,200. Each of the three superior faculties therefore has 1,200 merits. The three inferior faculties lack the highest grade, and therefore each has only 800.
II.2. The second explanation:
Each of the ten Dharma practices in this scripture takes the ten wholesome actions as assistance. Thus, ten multiplied by ten makes a full 100. Multiplying this by the four aspects—practicing oneself, teaching others, praising and encouraging, and rejoicing and giving encouragement—makes 400.
Multiplying this by the three grades of cultivation makes 1,200. The increase and decrease for the three superior and three inferior faculties are as explained above. This scripture is supremely wondrous and uniquely perfects these virtues.
Other scriptures are not so; therefore, they do not possess these virtues. This passage is abbreviated and therefore speaks of only five kinds of Dharma masters, but in fact there are ten kinds. Each kind serves as the principal practice, while the other practices assist in bringing it to perfection; all thereby obtain those virtues.
Moreover, according to this scripture, the six faculties are discussed only in relation to the five kinds of Dharma masters, not ten kinds.
III.3. The third explanation:
When each of these five kinds of Dharma masters also cultivates the ten wholesome actions, they make 50. Practicing oneself, teaching others, praising and encouraging, and rejoicing and giving encouragement constitute four approaches; multiplying these by 50 makes 200. Although each faculty has 200 in each approach, the three faculties of Eye, Nose, and Body are inferior and are therefore each assisted by the three faculties of Ear, Tongue, and Mind. Faculties that are equally inferior cannot assist one another. Combining the assisting faculties with the original faculty makes 800. Because Ear, Tongue, and Mind are superior, each can draw upon three assisting faculties—namely, Ear, Tongue, and Mind—making 1,200.
II.4. The fourth explanation:
Since no textual statement supporting it has been found, one must not speculate. The scripture says: “With these merits, they adorn the six faculties, causing them all to become pure.”
The treatise states: Ordinary people, through the power of this scripture, attain the extraordinary functioning of the faculties. Although they have not yet entered the stage of the First Ground, it is as the scripture states: “Merely with the fleshly eyes received at birth from their parents, they can already see the trichiliocosm, and so forth.”
Regarding this, some explain that this occurs at the stages of the Ten Abodes, Ten Practices, and Ten Dedications of Merit, but not at the stage of the Ten Faiths, because the power there is still weak.
The present explanation is that this occurs only at the stage of the Four Wholesome Roots, because one sees the great trichiliocosm with the fleshly eye. This is not yet possible at the stage of the aids to liberation. At the stage of the aids to liberation, one can see only a single continent within the realm of one transformation Buddha, whereas at the stage of the aids to ascertainment one can see the great trichiliocosm within the realm of one transformation Buddha. Thus, the scripture states: “A trichiliocosm is the realm of one transformation Buddha.” Therefore, it is known that only at the stage of the aids to ascertainment can one see the great trichiliocosm. If this were not so, whose field of vision would be intended by the expression “the realm of one transformation Buddha”?
The treatise states: “Furthermore, the purity of the six faculties” means that every faculty is fully capable of seeing forms, hearing sounds, knowing odors, tastes, tangible objects, and so forth, because the faculties function interchangeably.
Through “seeing with the eye,” one can discern fragrances and know them. As the scripture states: “By smelling a fragrance, one knows that Shakra is in his splendid palace, delighting in the five desires and seated within the palace.” Form corresponds to what is seen by the eye, yet the nose can know it. This extends even to knowing through fragrance that the Dharma is being expounded. This is the object known by the cognition of the Nose faculty.
The expounding of the Dharma corresponds to what cognition knows, yet it is known through the Nose faculty. This meaning has two interpretations:
1) Only on the Ten Grounds do the faculties function interchangeably. The Treatise on Consciousness-Only and other works state: “Upon attaining the stage of mastery, the faculties function interchangeably, and the cognition arising through any one faculty engages every kind of object.” Therefore, those before the Grounds cannot be said to possess the mastery whereby the faculties function interchangeably. The preceding statement about “seeing and hearing the great trichiliocosm” applies generally to the stages before the Grounds.
Those on and above the First Ground see 100 worlds; hence it is not limited to a single trichiliocosm. Furthermore, one on the First Ground actually sees 100 great trichiliocosms. With reference to the realm of one transformation Buddha, it is provisionally said that one sees a single great trichiliocosm.
In principle, there is no error.
2) The interchangeable functioning of the faculties and the attainment of great mastery occur only on the Ten Grounds. This is how the Treatise on Consciousness-Only and other works explain it. If it can also be attained in part through the power of the preparatory practices, then it may also occur before the Grounds.
Therefore, the root treatise says that when it is attained before the Grounds, it is attained at the stage of ordinary people, because the passage below also allows for interchangeable functioning. Ordinary people before the Grounds attain the merits belonging to the stages before the Grounds. Here, however, the faculties function interchangeably on and above the First Ground; therefore, interchangeable functioning does not occur before the Grounds.
*
—Scriptural text: From “This good man” to “sees and knows them all.”
The Commendation says: This is the third section, separately elucidating the extraordinary functions of the six faculties.
This is the prose section concerning the Eye faculty, and it has three meanings:
1) Although the fleshly eye is not a supernormal faculty, it knows everything.
2) The near and far extent of its vision.
3) Seeing karmic retribution.
*
—Scriptural text: From “At that time, the Blessed One” to “such is the power of his fleshly eyes.”
The Commendation says: These are five verses, divided into four sections:
1) One verse: an injunction to listen attentively.
2) One verse concerning the number.
3) Two verses concerning what is near and far.
4) One verse concerning sentient beings and the conclusion.
The Lesser Teaching—that is, the Hinayana teaching—states that the divine eye of those of the two vehicles can see a great trichiliocosm. Here it is said that the eyes of an ordinary person, through the power of upholding this scripture, can see a great trichiliocosm. A bodhisattva on the First Ground sees 100 great trichiliocosms. Although the merits of the six faculties differ in number, the realm attained—a great trichiliocosm—is the same.
Because the cultivation of causes may be superior or inferior, the resultant virtues are not identical. Yet there is no difference in the functions of consciousness: in each case, the great trichiliocosm is the same. Furthermore, virtue is an inward accomplishment and therefore increases or decreases according to its causes, whereas the objective realm is the externally existing realm of one transformation Buddha; therefore, its extent is the same.
It is only because the practitioners of the Two Vehicles cling to one-sided views that there are the distinctions of two thousand and three thousand. What is known of the past and future through the heavenly eye and knowledge of past lives extends in both cases to eighty thousand kalpas. Again, the heavenly eye at the First Ground sees one hundred great-thousandfold worlds, far surpassing that of the Two Vehicles; yet, regarding past lives and transmigration through birth and death, it knows only one hundred kalpas, far inferior to the Two Vehicles. They cannot be treated as uniformly the same.
*
-Scripture text: “Furthermore, Ever-Diligent” to “without impairing his faculty of hearing.”
Commentary: This concerns the faculty of hearing. The prose passage has four parts:
1) Its measure.
2) Its range of objects.
3) The distinctions in what is heard.
4) The conclusion concerning its superiority.
There are seven kinds of distinctions:
1/ Twelve kinds of miscellaneous sounds.
2/ Twelve sounds arranged in six pairs.
3/ Eight sounds of the eight classes of beings.
4/ Three sounds of the three calamities.
5/ Sounds of the three evil destinies.
6/ Two kinds of sounds of those who have gone forth.
7/ Four kinds of sounds of noble beings.
The Treatise on the Bodhisattva Grounds says: Bodhisattvas who have long cultivated at the stage of practice through resolute understanding, though they have not yet attained direct realization, find that the spells and ritual formulas they employ are all efficacious; therefore, their six faculties are purified. This must occur at the highest stage of ordinary beings prior to the Grounds, not at the lower or middle stages.
*
-Scripture text: “At that time, the World-Honored One” to “the sounds of the three-thousandfold world.”
Commentary: Here there are eighteen stanzas, divided into three parts:
– The first stanza introduces the subject.
– The following fourteen stanzas versify the preceding prose passage.
– The final three stanzas conclude by declaring its superiority.
This is the first part.
*
-Scripture text: “The sounds of elephants, horses, carts, and oxen” to “he will be able to hear them all.”
Commentary: This is the second part, versifying the preceding passage. It consists of fourteen stanzas divided into four sections:
– First, eight stanzas versify the sounds of the Desire Realm.
– Next, one and a half stanzas versify the sounds of the Form Realm.
– Next, one and a half stanzas versify the sounds of those who have gone forth.
– Finally, three stanzas versify the sounds of sages and noble ones.
“Within the worlds of the ten directions,
The sounds of birds and beasts calling to one another.”
“The worlds of the ten directions” here means the worlds in the ten directions within the four continents of a single three-thousandfold world-system, not a number of great-thousandfold worlds throughout the ten directions.
Moreover, attaining perception throughout a three-thousandfold world-system pertains to the faculty of hearing of an ordinary being. Here the reference is to the Ten Grounds up to the stage of Buddhahood; therefore, attaining perception throughout the ten directions is not contradictory.
*
-Scripture text: “Throughout the three-thousandfold great-thousandfold world” to “his merit will be such as this.”
Commentary: This is the conclusion concerning its superiority.
*
-Scripture text: “Furthermore, Ever-Diligent” to “all the various fragrances.”
Commentary: This concerns the faculty of smell. The prose passage has four parts:
1) The measure of its virtue. 3) The distinctions.
2) The range of its objects. 4) The concluding establishment.
These are the first two parts.
Since what is above and below is so distant, how can it be known? If the faculty is remote from its object, then cognition does not reach the object in order to know it. This would impair the faculty without impairing the object. If cognition reaches the object in order to know it, would this not mean that every fragrance reaches the faculty?
The explanation is that it is known through the object-cognizing wisdom associated with the faculty of smell. Meditative wisdom knows it from afar. Because this knowledge relies upon the faculty of smell, it is called smelling a fragrance; it is not that the nose actually encounters the object and thereby knows it. Furthermore, when the faculties function interchangeably, the nose can even see forms; how much more, then, when relying upon the wisdom of the eye and ear, could it know the fragrances throughout the great-thousandfold world? What is apprehended is a representation resembling fragrance, not the actual substance itself. For if the substance could be known apart from the object, the nature of the object would be compromised.
*
-Scripture text: “The fragrance of sumanā flowers” to “he remembers without error.”
Commentary: This comprises two parts:
– The third part: Distinctions.
– The fourth part: Concluding establishment, beginning with the passage “although he smells these fragrances” and continuing below.
The distinctions are of two kinds:
1. Ordinary. 2. Noble.
The ordinary are further of two kinds:
a) The Desire Realm. b) The Form Realm.
The Desire Realm is further divided into two:
1) Noncelestial. 2) Celestial.
The noncelestial is divided into two:
– Objects in the environment. - Bodies of living beings.
The celestial is also divided into two:
+ Objects in the environment. + Celestial bodies.
Why are there fragrances in the Form Realm? These are fragrances resulting from supernormal powers, not from karma.
The Flower Ornament Sutra says: “The bodhisattva's faculty of smell perceives the fragrance of palaces in the Formless Realm.”
The present passage is based on forms produced through supernormal power, whereas that passage is based on forms resembling those produced through the power of meditative concentration. Therefore, there is no contradiction.
However, the Yogācārabhūmi says: “It should be understood that the matter produced as the fruit of superior concentration possesses only the characteristics of visible form and so forth.” Because the generative causes of fragrance are lacking and fragrance serves no purpose there, this statement is made with reference to the Form Realm. By the intrinsic nature of concentration, if an object of concentration is manifested, it has neither fragrance nor flavor; these can exist only when based upon an object of the Desire Realm.
Furthermore, if the mind of preparatory practice is weak and the generative causes are lacking, they do not exist. If the mind of preparatory practice is strong and the generative causes are present, they do exist. Bodhisattvas possess them, but practitioners of the Two Vehicles do not. Noble beings possess them, but ordinary beings do not. Disciples of the Buddha possess them, but non-Buddhists do not, because the latter are inferior.
Yet the Yogācārabhūmi also says: “Matter produced as the fruit of superior concentration has mastery over every kind of form.” Therefore, it is known that the fruits of concentration can universally transform everything.
*
-Scripture text: “At that time, the World-Honored One” to “first acquires this characteristic of the nose.”
Commentary: Below are thirty stanzas, divided into three parts:
– One stanza introduces the subject.
– Twenty-eight stanzas versify the preceding prose passage.
– One stanza concludes.
The twenty-eight stanzas versifying the preceding passage are further divided into two:
a) The first twenty-three stanzas versify the fragrances of ordinary beings.
b) The final five stanzas versify the fragrances of noble beings.
The fragrances of ordinary beings are further divided into two:
+ Twenty-one stanzas versify the fragrances of the Desire Realm.
+ Two stanzas versify the fragrances of the Form Realm.
The Desire Realm is divided into two parts:
– The first part consists of seven stanzas, briefly explaining the fragrances of humans and devas.
– The latter part consists of fourteen stanzas, explaining in detail the fragrances of humans and devas.
This first part is further divided into two:
a/- Five stanzas briefly versify the fragrances of objects in the environment and the fragrances of living beings in the human realm.
b/- Two stanzas briefly versify the fragrances of living beings and the fragrances of objects in the environment in the celestial realm.
The fourteen stanzas extensively explaining fragrances are divided into two parts:
The first nine stanzas versify the fragrances in the human realm.
The final five stanzas versify the fragrances in the celestial realm.
The fragrances in the human realm are of three kinds:
a. The first two stanzas: fragrances of objects in the environment.
b. The following five stanzas: fragrances of living beings.
c. The final two stanzas: fragrances of hidden treasures.
Among the five stanzas on the fragrances of living beings:
– The first two stanzas speak of the fragrances of beings presently visible.
– The following three stanzas versify the fragrances of hidden beings.
The five stanzas versifying fragrances in the celestial realm are divided into four:
1/- One stanza on flowers.
2/- Two stanzas on palaces.
3/- One stanza on devas.
4/- One stanza on amusements.
The five stanzas on the fragrances of noble beings are divided into four parts:
a) Two stanzas on bhikshus.
b) One stanza on bodhisattvas.
c) One stanza on Buddhas.
d) One stanza on living beings.
*
-Scripture text: “Furthermore, Ever-Diligent” to “nothing will fail to taste delicious.”
Commentary: This concerns the faculty of taste. The prose passage has three parts:
1) The measure of its virtue.
2) The function of the faculty.
3) The specific function of the tongue.
These are the first two parts.
Here there is no measure given for the range of its objects. Why is it not like the faculty of smell, which can know throughout a three-thousandfold world-system? Since it cannot know this, how can its merit amount to twelve hundred? The faculty of taste should also be able to taste the flavors throughout the three-thousandfold world-system, for the verse passage speaks of the specific function of the tongue:
“The person who expounds this sutra-Dharma,
If he wishes to use his wondrous voice,
Throughout the entire three-thousandfold world,
It can reach everywhere at will.”
Therefore, it does not speak of tasting flavors. Fragrance can exist apart from substance, but flavor apart from substance would be nonexistent. Therefore, it does not speak of tasting the flavors of the three-thousandfold world. The sutra also says that the Buddha possesses the supernatural powers of the nose and tongue, which are even superior to those of the eye and ear.
*
-Sutra text: “If he uses his tongue faculty” to “the profound and wondrous sound of the Dharma.”
Commentary: Below is the functioning of the faculty associated with the tongue, divided into five sections:
1) Skillfully expounding the Dharma.
2) Many assemblies coming to listen.
3) Receiving offerings.
4) Drawing near to sages and saints.
5) Being protected while expounding the Dharma.
The section on the many assemblies coming to listen has three parts:
a) Devas.
b) Dragons and so forth.
c) The fourfold assembly coming to listen.
*
-Sutra text: “At that time, the Blessed One” to “or at times manifests a body.”
Commentary: Below are eight and a half verses, divided into two:
– The first verse describes the functioning of the tongue faculty.
– The remaining verses describe the functioning of the faculty associated with the tongue.
The functioning of the faculty associated with the tongue is divided into four sections:
a) One and a half verses: skillfully expounding the Dharma.
b) Three verses: assemblies coming to listen.
c) One verse: offerings.
d) Two verses: protection by sages and saints.
*
-Sutra text: “Furthermore, Ever Diligent” to “manifest their own forms and appearances.”
Commentary: This concerns the body faculty. The prose passage has four sections:
1) Measure of its virtue.
2) Delight in beholding it.
3) Scope of its objects.
4) Distinctions.
The distinctions are threefold:
a) The material world. b) Above and below. c) Sages and saints.
*
-Sutra text: “At that time, the Blessed One” to “all are manifested within it.”
Commentary: These are seven and a half verses, divided into five parts:
1) One verse: delight in beholding it.
2) One and a half verses: beholding alone.
3) One and a half verses: scope of its objects.
4) Two and a half verses: distinctions.
5) One verse: concluding its excellence.
The distinctions are twofold:
a) One and a half verses: objects.
b) One verse: sages and saints.
*
-Sutra text: “Furthermore, Ever Diligent” to “that which has been taught in the sutra.”
Commentary: This concerns the mind faculty. The prose passage has seven sections:
1) Measure of its virtue. 5) Scope of its objects.
2) Far-reaching vastness. 6) Revealing its excellence.
3) Limitlessness. 7) Truthfulness.
4) Accordance with principle.
Within limitlessness, “one month, four months, and so forth” provisionally indicates equal divisions of periods such as years and months.
Within the distinctions:
– “The activities of the mind” are the objects apprehended.
– “The movements of the mental factors” are the modes of activity of the three natures.
– “The conceptual proliferations of the mental factors” are the verbal expressions that discriminate the natures of dharmas.
Alternatively, these may be correlated in sequence with body, speech, and mind.
*
-Sutra text: “At that time, the Blessed One” to “knows them all simultaneously.”
Commentary: Below are eleven verses, divided into five parts. Here there are three parts:
– The first one and a half verses describe far-reaching vastness.
– Half a verse describes limitlessness.
– Two verses describe distinctions.
*
-Sutra text: “Innumerable Buddhas throughout the ten directions” to “fearless before the multitude.”
Commentary: This is the fourth part, consisting of four verses describing truthfulness and divided into four:
1) One verse: the ability to retain.
2) One verse: not forgetting.
3) One verse: speaking in accordance with the teaching.
4) One verse: fearlessness.
*
-Sutra text: “The person who upholds the Lotus Sutra” to “because he upholds the Lotus Sutra.”
Commentary: This is the fifth part, consisting of three verses that describe the revelation of excellence and divided into three:
1) One verse: revealing excellence.
2) One verse: delight in beholding him.
3) One verse: skillfully expounding the Dharma.
For fear that the text would become cumbersome, only the major points that differ from the prose passage have been analyzed. If these are correlated with the prose passage while reading, everything will be understood.
***
CHAPTER ON BODHISATTVA NEVER DISPARAGING
Three aspects of analysis:
I. CLARIFYING THE INTENTION.
II. EXPLAINING THE CHAPTER’S TITLE.
III. RESOLVING QUESTIONS.
I. CLARIFYING THE INTENTION.
There are four intentions:
1. Although there are six chapters concerning those capable of studying and practicing, they are divided into four sections. This is the fourth section, explaining how the Buddha himself, long ago when he was in the stage of cultivating the causes, practiced the conduct that brings peace and joy, cultivated patience, and so forth, and propagated this sutra, thereby attaining peace and joy. He now teaches this sutra to encourage the present Dharma assembly; therefore, this chapter appears.
2. Among the three chapters explaining the fruit that is not yet perfected, the practice of the conduct that purifies the six faculties has already been explained, but it was not yet known who truly attained realization. Now the Buddha teaches that he himself practiced this conduct in the past and attained purification of the six faculties, in order to encourage the present Dharma assembly; therefore, this chapter appears.
3. It is intended to show that when one practices the conduct that brings peace and joy, one’s awe-inspiring power will be incomparable. I was Never Disparaging and practiced the conduct that brings peace and joy. At that time, sentient beings performed deeds that harmed me. Although they initially suffered, through my power they all subsequently realized the Buddha Way. How much more, then, would those who personally practice themselves not attain Buddhahood? This causal occasion is now taught to benefit the present Dharma assembly; therefore, this chapter appears.
4. Among the six kinds of prediction discussed in the treatise, this chapter explains the prediction bestowed upon a bodhisattva who has fully cultivated the causes; therefore, this chapter appears.
II. EXPLAINING THE CHAPTER’S TITLE.
“Ever” means constant.
“Never Disparaging” means reverence.
Observing that the fourfold assembly all inherently possessed the causal Buddha-nature, he encouraged them to practice, for they would certainly attain Buddhahood. Because his three modes of action were always steadfast in reverence and esteem, he was called “Ever Never Disparaging.”
III. RESOLVING QUESTIONS.
-Question: Why, in this chapter, does the Buddha address only Bodhisattva Mahasthamaprapta?
Answer: It is to clarify that the awe-inspiring power of this sutra can enable all those who follow it in practice swiftly to attain Buddhahood, while those who act wickedly in opposition to this sutra can also swiftly eliminate their suffering. Therefore, he specifically addresses that bodhisattva and no one else.
-Question: This chapter also explains Buddha King of Majestic Voice, so why is the chapter named only after Never Disparaging?
Answer: The Buddha speaks of that Buddha incidentally; he is not the principal subject being explained.
*
-Sutra text: “At that time, the Buddha addressed” to “body and mind purified.”
Commentary: The entire text of this chapter is divided into four parts:
– The first part reiterates the offenses and merits produced by contrary conduct and accordant conduct, as previously explained, in order to instruct everyone.
– The second part specifically reveals the causal characteristics of opposing or following those who uphold and expound the sutra.
– The third part connects the past with the present in order to show everyone the characteristics of accord and opposition.
– The fourth part concludes by exhorting everyone to eliminate contrary conduct and cultivate accordant conduct.
This is the first part.
The offenses are as described previously in the Chapter on Parables. The merits are likewise as described in the preceding chapters.
*
-Sutra text: “Mahasthamaprapta” to “all bore the same name.”
Commentary: Below is the second part, which specifically reveals the causal characteristics of opposing or following those who expound the sutra. It has three sections:
1. First, clarifying the time.
2. Next, the Buddha whom he encountered.
3. Finally, clarifying the causal characteristics of accord and opposition in relation to the practitioner.
These are the first two sections.
There are two categories of Buddhas whom he encountered:
a) The first Buddha. b) The later Buddhas.
The first Buddha is treated under six headings:
1) Name. 2) Kalpa.
3) Land. 5) Lifespan and abiding.
4) Teaching the Dharma. 6) Nirvana.
“All the Buddhas bore the same name, King of Majestic Voice”: this reveals that the voice expounding the Lotus Sutra is honored and preeminent like a king, possessing great awe-inspiring power that can bring immense benefit and joy to sentient beings. This is precisely what Never Disparaging attained as he approached the end of his life. Thus, this Lotus Sutra brings immense benefit.
*
-Sutra text: “The first Tathagata King of Majestic Voice” to “possessed great power.”
Commentary: Below is the clarification of the causal characteristics of accord and opposition in relation to the practitioner.
It has eight parts:
1) Evil persons increased in power.
2) The good man became still more diligent.
3) When subjected to verbal abuse, he was able to endure it patiently.
4) When physically assaulted, he was able to bear it.
5) His good repute had already arisen.
6) The supreme fruit then arose.
7) Evil persons followed his teaching and transformation.
8) The good man advanced on the path.
This is the first part.
*
-Scripture text: “At that time there was one” to “because you will become Buddhas.”
Commentary: This is the second part: the good man became still more diligent. It has three sections:
1) Stating the name.
2) Explaining the name.
3) Clarifying the practice.
This is the passage beginning with “This bhikshu” below.
“Bodhisattva-bhikshu”: this clarifies that he was a bodhisattva, not merely a bhikshu. If he were a bhikshu but not a bodhisattva, this would not be such a practice, because although at first it would not be blameworthy, in the end it would violate the precepts.
“I deeply revere you all and dare not slight or despise you”: because you all possess the original Buddha-nature, the abiding lineage-nature. Thus, this is reverence for the Tathagata-garbha of the reward body.
“You all practice the bodhisattva path and will become Buddhas”: this means that those who possess the lineage-nature, if they arouse the acquired nature, bring forth the aspiration, and cultivate the practice, will certainly become Buddhas. Furthermore, because all possess the dharmakaya Tathagata-garbha, I deeply revere you all. If you practice the bodhisattva path, and I cultivate the reward-body Tathagata-garbha, then Buddhahood will be attained.
The Sutra of the Fearless Virtuous Woman says: In order to liberate arrogant, angry, and afflicted sentient beings and cause them to arouse a mind of dedication, and moreover to further develop the roots of their wholesome qualities, the bodhisattva bowed to sentient beings.
-Question: Whenever this bodhisattva-bhikshu encountered the four assemblies, his first act was to bow. He bowed even to bhikshunis and white-robed laypeople. Did this not violate the monastic discipline?
Answer: A bodhisattva-bhikshu ordinarily does not perform such bows; if he does, there is a transgression. Yet although he performed these bows, he did not transgress, because a bodhisattva must observe the discipline regarding inherently wrongful offenses, but may transgress prohibitive offenses in order to encourage conduct beneficial to the assembly. If one were merely a bhikshu and not a bodhisattva, bowing would constitute a transgression, while not bowing would not. Furthermore, bowing to all four assemblies does not constitute a transgression; bowing exclusively to only one assembly would be deficient.
Moreover, he revered Buddha-nature rather than bowing to the physical body. Therefore, he neither devoted himself exclusively to reading and recitation nor exclusively to bowing, but always practiced both.
A newly ordained bhikshu bowed at Vimalakirti’s feet because he did not yet understand, being not one of long-standing training. Some, however, explain that this bhikshu did not practice reading and recitation but only bowed. If so, the text should have said that he did not read or recite sutras; why would it need to use the word “exclusively”? Therefore, one should understand the meaning here to be: “He did not devote himself exclusively to reading and recitation, nor did he practice only bowing.”
*
-Scripture text: “Among the four assemblies” to “you will become a Buddha.”
Commentary: This is the third part: when subjected to verbal abuse, he was able to endure it patiently. It has two sections:
1) Being subjected to verbal abuse.
2) Being able to endure it patiently.
*
-Scripture text: “When he spoke these words” to “was called Never Disparaging.”
Commentary: This is the fourth part, “when physically assaulted, he was able to bear it,” and the fifth part, “his good repute had already arisen.”
The foregoing constitutes the stage of the Forty Minds.
*
-Scripture text: “This bhikshu” to “this Lotus Sutra.”
Commentary: This is the sixth part, “the supreme fruit then arose.” It contains three points:
1) Hearing the Dharma and being able to receive and retain it.
2) Purification of the six faculties.
3) Extension of his lifespan and teaching of the Dharma.
If Never Disparaging had not previously opened and read the Lotus Sutra during the Age of the Semblance Dharma, how could he, on hearing it at the time of death, immediately receive and retain it? If he had not previously cultivated the cause, how could the fruit have arisen? His earlier bowing belonged to the stage of the Forty Minds. Hearing the Dharma and purifying the faculties belonged to the stage of the Four Wholesome Roots. Because his lifespan was extended, he acquired the “power of great wholesome quiescence” and gradually perfected contemplation of principle through contemplating ultimate truth.
*
-Scripture text: “At that time, those of overweening pride” to “anuttara-samyak-sambodhi.”
Commentary: This is the seventh part, “evil persons followed his teaching and transformation.” It has two sections:
1) Evil persons followed his teaching and transformation.
2) Those taught and transformed became numerous.
“Power of great spiritual penetration”: extending his lifespan and purifying his faculties.
“Power of joyful eloquence”: remembering the verses and teaching the Dharma.
“Power of great wholesome quiescence”: gradually perfecting contemplation of the truths, hearing the Dharma, and understanding its principle.
*
-Scripture text: “After the end of his life” to “his mind was utterly fearless.”
Commentary: This is the eighth part, concerning the good man’s advancement on the path. It has five parts, four of which appear in this passage:
1) Encountering Buddhas and hearing them teach the Dharma.
2) Encountering Buddhas and retaining and reciting the teachings.
These two occur at the ordinary stage of the Forty Minds.
Consequently:
3) He constantly attained purification of the six faculties and immediately entered the First Bhumi.
4) He eliminated the five fears and attained the four fearlessnesses.
Thus, one knows that he constantly attained purification of the six faculties and entered the First Bhumi.
A bodhisattva should dwell within samsara to teach and liberate sentient beings. Those who continually encounter Buddhas have not yet entered the Ten Bhumis. If they do not encounter the Buddhas, they are like a leaking, broken boat: unable to carry even themselves across, how could they carry others across? They are also like someone pouring a little hot water into a great frozen pond: although it melts a little ice at first, the water subsequently freezes again. Those who have not yet freed themselves from afflictions, do not encounter a Buddha, and nevertheless undertake to benefit sentient beings are likewise.
In its teaching on the Ten Bhumis, the Avatamsaka Sutra says: “When a bodhisattva attains the Ground of Joy, he immediately leaves all fears far behind. These are the fear of being unable to sustain life, fear of ill repute, fear of death, fear of falling into the evil destinies, and fear of the imposing majesty of the great assembly. Why is this?
Because that bodhisattva has relinquished the mark of self, he does not cling even to his body, much less to material possessions. Therefore, the bodhisattva has no fear of being unable to sustain life.
His mind does not hope to receive reverence or offerings; rather, he thinks, ‘I should make offerings to all sentient beings and provide whatever they require.’ Therefore, the bodhisattva has no fear of ill repute.
Because he has left the view of self far behind and possesses no mark of self, he has no fear of death.
He further reflects: ‘If I die, then upon being reborn I shall certainly behold Buddhas and bodhisattvas.’ Therefore, he has no fear of falling into the evil destinies.
No one can equal my aspiration, much less surpass it! Therefore, he has no fear of the imposing majesty of the great assembly.”
According to the treatise’s explanation, fearlessness is of two kinds:
1) The fearlessnesses of a bodhisattva.
2) The fearlessnesses of a Buddha.
The fearlessnesses of a Buddha pertain to perfect enlightenment. Those discussed here are the bodhisattva’s fearlessnesses, of which there are four:
1/- Fearlessness in teaching the Dharma for sentient beings: because he can receive and retain everything he has heard, and because he has attained the dharanis, he always remembers and never forgets.
The following three are called fearlessness in teaching the Dharma amid the great assembly:
2/- Because he knows the inclinations, understandings, causes and conditions, and sharp or dull faculties of all sentient beings, he teaches them the Dharma in accordance with their capacities.
3/- He does not perceive anyone in the ten directions who might come to challenge him and render him unable to answer in accordance with the Dharma, for he perceives not the slightest indication of such a thing.
4/- Whenever sentient beings listen, receive the teaching, or pose difficult questions, he can, as he wishes and in accordance with the Dharma, skillfully know how to dispel all their doubts.
Upon leaving behind the five fears described above and attaining these four fearlessnesses, one enters the First Bhumi. Only later, after entering the Eighth Bhumi, does one relinquish the causes of fear.
*
-Scripture text: “Great Strength Attained” to “will attain Buddhahood.”
Commentary: This is the fifth part: when the conditions for cultivating the path were fulfilled and he had entered the various bhumis, he subsequently encountered still more Buddhas and continued to expound this scripture.
*
-Sūtra text: “Mahāsthāmaprāpta” to “samyaksaṃbodhi.”
Commentary: Below is the third major section: correlating past and present to show everyone the characteristics of accordance and opposition. It is divided into two parts:
The first part: identifying Never Disparaging.
The latter part: identifying the fourfold assembly.
This is the first part, with two subsections:
– First, identifying the person.
– Next, identifying the Dharma.
*
-Sūtra text: “Mahāsthāmaprāpta” to “these are persons who do not regress.”
Commentary: This identifies the fourfold assembly and has three parts:
First is the identification of the karmic result endured because of evil conduct in the past.
Second is the identification of the result attained by those who followed the Buddha’s teaching only midway.
Last is the identification of the assemblies of the past with those of the present.
-Question: The śrāvaka Subhūti still abided in the practice of freedom from contention. He was inherently supposed to assist sentient beings and benefit them. Why, then, did the bodhisattva insist on bestowing predictions upon the fourfold assembly, causing them to strike and revile him and thereby incur this karmic retribution?
Answer: The Bodhisattva-bhūmi says: A bodhisattva always teaches and transforms sentient beings by means of secure well-being. If something does not bring secure well-being, he also knows it just as it truly is and, according to his ability, teaches them through skillful means so that they may eliminate it. If they suffer at first but later attain secure well-being, although they experience sorrow and distress, they ultimately receive benefit. This is the bodhisattva’s reliance upon skillful means.
-Question: If at first they experience happiness but afterward are not secure, and although they undergo sorrow and suffering they are unwilling to comply, one must employ the power of skillful means to help them eliminate the cause. Why is this?
Answer: Because later they will certainly attain happiness. Never Disparaging now observed that although they suffered at first, when he returned later to guide and transform them, he would cause them to enter the path. It is like a great and excellent physician who, upon examining a gravely ill person, must first cause that person’s illness to manifest and only afterward administer medicine to cure it.
It is also like a skilled fisherman who deftly causes fish beneath the stream to appear, or like a skilled hunter who deftly causes bears and leopards to emerge. If he knows that anger will serve as a beneficial cause, he causes that person’s anger to arise and then delivers him. If he knows that craving will serve as a beneficial cause, he causes craving to arise and then delivers him.
It is also like converting a lustful woman: he allows her to act wantonly to her heart’s content and only afterward delivers her.
Those of the Two Vehicles are incapable of doing this; therefore, they abide in freedom from contention. Although they presently eliminate contention, they cannot help others ultimately eliminate every form of contention. A bodhisattva personally realizes the suchness of freedom from contention and then helps others eliminate the root of every contention, ultimately causing them also to realize this truth of freedom from contention. Thus, although contention initially arises, he later causes it to cease. This is the “great practice of freedom from contention,” unlike the “manifest lesser freedom from contention” of the Two Vehicles. Therefore, there is no fault.
*
-Sūtra text: “Mahāsthāmaprāpta” to “copy this sūtra.”
Commentary: This is the fourth major section: the concluding exhortation that everyone eliminate contrary conduct and cultivate accordant conduct.
It has two parts:
– The first part: the benefits of this sūtra are great.
– The latter part: the exhortation to circulate this sūtra.
*
-Sūtra text: “At that time the World-Honored One” to “swiftly attain the Buddha Way.”
Commentary: These nineteen and a half verses recount the final three sections and are divided into three parts:
1. The first part consists of ten verses recounting the characteristics of accordant and contrary conduct toward the preacher of the sūtra.
2. The second part consists of three and a half verses correlating past and present to show everyone the characteristics of accordance and opposition.
3. The final part consists of six verses concluding with an exhortation that everyone eliminate contrary conduct and practice accordant conduct.
This is the first part and has two subsections:
+ The first one and a half verses: encountering a Buddha.
+ The following eight and a half verses: accordant and contrary conduct.
Accordant and contrary conduct is further divided into five parts:
– The first three verses: evil persons grow in power, while the virtuous man becomes more diligent.
– The following verse: though verbally insulted, he remains patient; though physically assaulted, he endures it.
– The following two verses: the supreme result then arises.
– The following verse: evil persons comply with the teaching and transformation.
– The final one and a half verses: the virtuous man advances on the path.
The subsection “his good reputation had already arisen” is not recounted in verse.
“After his offenses had been exhausted” means that the hardships of vicious abuse and physical harm were transformed from grave to light, since they resulted from karmic offenses committed in previous lives.
*
-Sūtra text: “At that time, Never Disparaging” to “these are the persons who heard the Dharma.”
Commentary: This is the correlation of past and present.
It is divided into two subsections:
– The first half-verse: identifying the person.
– The following three verses: identifying the assembly.
*
-Sūtra text: “In my former lives” to “swiftly attain the Buddha Way.”
Commentary: This is the conclusion, exhorting everyone to abandon contrary conduct and cultivate accordant conduct.
It has four subsections:
– The first two verses: those who had previously been taught and transformed.
– The following verse: this sūtra is difficult to hear.
– The following verse: this sūtra is rarely preached.
– The final two verses: the exhortation not to give rise to doubt.
***
THE CHAPTER ON THE TATHAGATA’S SUPERNATURAL POWERS
Three aspects are distinguished:
I. CLARIFYING THE INTENTION.
II. EXPLAINING THE CHAPTER’S TITLE.
III. RESOLVING QUESTIONS.
I. CLARIFYING THE INTENTION.
There are three points:
1. Among the three divisions concerning transmission, the following eight chapters constitute the transmission by entrustment and acceptance: they reveal the signs of entrustment and enjoin others to accept the charge of circulating this sūtra. The two chapters Supernatural Powers and Entrustment entrust the circulation of this sūtra. The other six chapters concern accepting the charge to transmit it. Entrustment has two parts:
1) Manifesting supernatural transformations to inspire faith in the charge entrusted.
2) Placing his hand upon the crowns of their heads to cause them to carry out the entrusted charge.
This chapter is the first part. When the Buddha entrusted the charge to them, he feared that they might not believe it. He therefore manifested supernatural transformations, such as emitting light, to make them understand that the World-Honored One had long possessed great supernatural powers, had never spoken falsely, and spoke words of truth. He caused them to give rise to faith and understanding, and only afterward spoke the words of entrustment. Therefore, this chapter appears.
2. According to the second division, the first chapter above is called the Introductory Section; the following nineteen chapters constitute the Main Teaching; and the following eight chapters constitute the Transmission Section. The two chapters Supernatural Powers and Entrustment exhort them to believe in the entrustment and accept it, while the final six chapters concern respectfully accepting the charge to transmit the teaching. The structure is the same as explained previously and will not be discussed again here.
3. The Treatise states that the power of cultivation has seven kinds. The second is the power of preaching, and three kinds of Dharma gateways are revealed in the Chapter on Supernatural Powers. This chapter explains that the Buddha, the World-Honored One, possesses these supernatural powers and therefore can preach teachings that are all true and not false, thereby exhorting sentient beings. Hence this chapter appears.
II. EXPLAINING THE CHAPTER’S TITLE.
Both the emanated bodies and the Able Quiescent One are called “Tathagata.”
Wondrous functioning free of fixed methods is called “supernatural.”
The awesome might capable of overcoming and eliminating is called “power.”
This chapter extensively explains the Tathagata’s supernatural powers. All the emanated Buddhas display incomparable wondrous functions and possess awesome might capable of destroying false views and disbelief, thereby encouraging sentient beings to give rise to faith. It is therefore called the “Chapter on the Tathagata’s Supernatural Powers.”
III. RESOLVING QUESTIONS.
-Question: The bodhisattvas who emerged from the earth were those whom the Buddha had previously taught and transformed. Why did the Buddha still need to display supernatural powers to cause them to give rise to faith?
Answer: The bodhisattvas who emerged from the earth had long possessed faith and did not need the Buddha to display supernatural powers. But to inspire those of initial capacity, he had to manifest supernatural powers. Furthermore, faith may be shallow or deep, and an entrustment may be weighty or slight. If he had entrusted the charge without manifesting supernatural powers, it was feared that the entrustment would still seem slight. If he did not cause them to believe deeply, their faith would remain shallow, and they would expect the Dharma to be easy to practice. Therefore, he had to manifest supernatural powers.
-Question: Why, when entrusting this sutra, did the Buddha have to manifest supernormal powers, whereas the entrustment of other sutras involved no such event?
Answer: Because this sutra secretly brings the two vehicles together and returns them to the fundamental teaching, whereas the other sutras do not; therefore, supernormal powers had to be manifested.
*
-Sutra text: “At that time, in the thousand worlds” to “and thereby make offerings to him.”
Commentary: The entire text of this chapter is divided into two parts:
1) The first part: The Bodhisattvas Who Emerged from the Earth make their request.
2) The latter part: The Tathagata gives his entrustment.
This is the first part. It has two sections: first, they rise; afterward, the explanation is given.
They wished not only to liberate others but also to cultivate the practice themselves; therefore, they requested the Buddha to teach it. Otherwise, even if it were taught, it would be of no use.
“True” means genuine and real.
“Pure” means free from defilement.
“Great Dharma” refers to the One Vehicle.
“They bowed with their bodies, spoke with their voices, and expressed what was in their hearts”: they employed all three pure karmas in making their request of the Buddha.
*
-Sutra text: “At that time, the World-Honored One” to “manifested great supernormal powers.”
Commentary: This is the latter part: “The Tathagata gives his entrustment.”
It has two parts: first, the prose section; afterward, the verses. The prose section has two parts:
The first part: Manifesting supernormal powers.
The second part: Speaking the words of entrustment.
The text of the first part has seven passages:
1) Introducing the manifestation of supernormal powers.
2) Extending the tongue and emitting light.
3) Clearing the throat and snapping the fingers.
4) Causing the earth everywhere to quake.
5) They see this and take refuge.
6) Joining the canopies together into a covering.
7) Unifying the worlds into a single realm.
This is the first passage.
In brief, the Buddha manifested supernormal powers for three reasons:
+ First, to reveal the supreme virtue of this sutra and thereby encourage its propagation. This is the prose passage beginning with “The Buddha addressed Bodhisattva Superior Practice and the others...” and continuing below.
+ Second, to gladden sentient beings and cause them to give rise to faith. This is the first verse.
+ Third, because he saw the bodhisattvas vow to propagate the sutra, thereby according with the minds of all Buddhas, the Buddha manifested supernormal powers. This is the fourth verse.
*
-Sutra text: “He extended his broad, long tongue” to “emitted immeasurable rays of light.”
Commentary: Below is the second passage: “Extending the tongue and emitting light.” It has three sections:
1. Sakyamuni extends his tongue and emits light.
2. The manifestation-body Buddhas extend their tongues and emit light.
3. An explanation of the duration.
The ancient masters traditionally transmitted that the Buddha displayed seven supernormal powers:
1) Extending the tongue.
2) Emitting light.
3) Clearing the throat.
4) Snapping the fingers.
5) Causing an earthquake.
6) Joining the canopies.
7) Transforming the lands.
Here an eighth is added: manifestation—that is, causing distant beings in other directions still to be visible from here. This is the supernormal power of miraculous displays, the first of the six supernormal powers.
The supernormal power of miraculous displays is of two kinds:
a) The ability to transform. b) The ability to create.
The ability to create means that something originally nonexistent suddenly comes into being; namely, the creation of bodies, speech, and sensory objects.
The ability to transform means altering an existing substance. This consists specifically of eighteen transformations:
1) Quaking: the earth quakes in six ways, and so forth.
2) Blazing: flames issue from the upper and lower parts of the body, and so forth.
3) Diffusion: emitting light that gradually illuminates every place, here and there.
4) Manifestation: manifesting all kinds of things from the various destinies, realms, and so forth in other directions, enabling those in the assembly to see them all clearly from afar.
5) Transformation: turning earth into gold, water into milk, and so forth.
6) Coming and going: moving the body freely to and fro throughout all places without encountering any obstruction.
7) Contraction: being able to contract something large so that it fits within something small.
8) Expansion: being able to expand something small until it becomes large. A single mustard seed can contain Mount Sumeru, and a single hair can be expanded until it fills the Dharma realm, and so forth.
9) Drawing many objects into one’s own body: for example, being able to draw worlds into one’s pores, body, and so forth.
10) Assuming the same form as a particular kind of being: appearing in the form of each kind of sentient being in order to teach them the wondrous Dharma; when the task is complete, the manifestation disappears without their knowing it.
11) Appearing.
12) Disappearing: vanishing from amid the great assembly and then causing one’s own body to appear again.
13) Mastery over actions: transforming sentient beings and causing them to come and go, while one remains still and all things are accomplished with complete mastery.
14) Controlling the supernormal powers of others: the Buddha can, successively and progressively, subdue the supernormal powers displayed by those at lower stages—bodhisattvas, sages, ordinary beings, and those of the two vehicles.
15) The ability to bestow eloquence: bestowing the Seven Kinds of Eloquence and the Four Kinds of Eloquence.
16) The ability to bestow recollection: if someone forgets the Dharma, the Buddha can bestow the power of recollection upon that person.
17) The ability to bestow peace and happiness: teaching the Dharma and so forth, helping to eliminate dangers, fears, epidemics, and calamities, thereby enabling beings to attain peace and happiness.
18) Emitting great radiance: being able to emit merely a single ray of light that instantly illuminates immeasurable lands and brings about great benefit and happiness.
The “eight supernormal powers” here are:
– The first supernormal power, “Extending the tongue,” is the eighth of the eighteen transformations, “Expansion.”
– The second supernormal power, “Emitting light,” is the eighteenth of the eighteen transformations, “Emitting great radiance.”
– The third supernormal power, “Clearing the throat,” is here the ability to create, whereby “something nonexistent suddenly comes into being”; therefore, it is not one of the eighteen transformations.
– Alternatively, this power and the fourth supernormal power, “Snapping the fingers,” constitute the thirteenth transformation, “Mastery over actions.”
– The fifth supernormal power, “Causing an earthquake,” is the first transformation, “Quaking.”
– The sixth supernormal power, “Causing those in other directions to see,” is the fourth transformation, “Manifestation.”
– The seventh supernormal power, “Joining the canopies,” is the seventh transformation, “Contraction.”
– The eighth supernormal power, “Unifying them into one realm,” is the fifth transformation, “Transformation”: transforming many into one and transforming impurity into purity.
Here, the treatise states:
“The Buddha extended his tongue” in order to cause sentient beings to remember and believe what the Buddha had taught. For example, when the Buddha entered the city of Varanasi to seek alms, he received nothing. After leaving the city, he encountered a girl who offered him stale rice and leftover soup, and the Buddha gave her a prediction concerning her future karmic recompense. At that time, a brahmin strongly disbelieved it. The Buddha then extended his tongue for the brahmin to see, causing him to believe that the Buddha’s prediction could not be false. If a tongue that could be extended to touch the nose was already proof that one did not speak falsely, how much more so one that could cover the entire face. The detailed explanation is as stated in the sutra.
“Reaching the Brahma Heaven”: this is because verbal expression is employed there. At levels higher than this, words are not used for expression; therefore, it did not reach beyond it.
“Emitting light” was intended to awaken those with affinities and dispel the darkness of ignorance.
“From every pore” indicates that this sutra is fully endowed with compassion and with the equality of the One Vehicle.
“Innumerable rays of light” signifies that it is endowed with myriad virtues.
“Throughout the ten directions” means that it protects all beings.
Because the Buddha Many Treasures had already borne witness to the sutra, he did not manifest supernormal powers; only the manifestation Buddhas manifested them.
*
-Sutra text: “Sakyamuni” to “withdrew the sign of his tongue.”
Commentary: This explains the duration of time.
Because their minds are deluded, foolish people believe the period to have been brief. The wise, clearly understanding the true circumstances, perceive that fully hundreds of thousands of years passed. The Buddha transformed their minds so that they did not perceive it. Moreover, there are differences between the benefits bestowed by the reward-body Buddha and those bestowed by the manifestation-body Buddha, just as the understandings of sages and ordinary beings also differ.
Furthermore, the Buddha’s manifestation of supernormal powers actually lasted for hundreds of thousands of years, but the Buddha’s supernormal powers caused sentient beings not to perceive it. Yet it was the duration that was shortened, rather than time being extended. This is the definitive explanation; therefore, it is said only that the World-Honored One entered nirvana at the age of eighty.
Furthermore, although what sages and ordinary beings heard was the same, the time at which they attained awakening and realized the path was entirely different; thus, these accounts are not contradictory.
*
-Sutra text: “At that time, he cleared his throat” to “the earth quaked in six ways.”
The Commentary says: This is the third passage, “Clearing the throat and snapping the fingers,” and the fourth passage, “The earth quakes.”
“Clearing the throat” means calling their attention so that verses may be expounded for them to hear. Having heard the sound, they should practice in accordance with reality and no longer be heedless.
The Treatise says: “Snapping the fingers” is intended to bring about awakening and inspire practice. Once awakened, they diligently cultivate.
“The earth quakes” is intended to admonish and urge those throughout the ten directions who have not yet aroused the aspiration to arouse it.
– The character [謦] is pronounced khánh. The Yupian says that the meaning of khánh is similar to that of khái [咳], meaning “to make a sound” so as to attract another’s attention. The character [欬] is pronounced khái and is also written [咳]. The Yupian explains it as “reversed breath” (counterflowing qi). The two characters “khánh khái” mean to clear one’s throat.
*
-Sutra text: “The sentient beings therein” to “Muni Buddha.”
The Commentary says: This is the fifth passage, “Having seen this, they take refuge,” which has three points:
1) Having seen it, they give rise to joyful aspiration.
2) A voice in empty space instructs them.
3) Following those words, they reverently pay homage.
*
-Sutra text: “With all kinds of incense and flowers” to “like a single Buddha-land.”
The Commentary says: This is the sixth passage, concerning “joining the canopies into a curtain,” and the seventh passage, concerning “the worlds becoming universally one.” First the flowers are scattered; afterward they form a curtain.
“Scattering flowers” signifies hearing the Lotus Sutra.
“Joining together to form a canopy” means that although the three vehicles are initially distinct, ultimately they become one, sheltering all sentient beings in this world.
“The worlds becoming universally one” means that the wisdom-mind is entirely unobstructed and the pure lands are not distinct, for there is only the One Vehicle and no other vehicle.
Above, eight different kinds of spiritual power are manifested, but the Treatise explains the meanings of only three: extending the tongue, snapping the fingers, and clearing the throat. The other sutras contain five kinds that do not represent the ultimate meaning, and thus they are not explained. Moreover, in the other sutras these three kinds are generally not explained according to the ultimate meaning either. Furthermore, because these three are specifically employed to entrust the teaching, they are explained separately. The other spiritual powers are not central and therefore are not discussed.
*
-Sutra text: “At that time the Buddha addressed” to “practice as taught.”
The Commentary says: What follows is the entrustment. It has five parts. Four occur here:
1) The conclusion that the spiritual powers described above are immeasurable and inconceivable.
2) In order to admonish and entrust them, the boundlessness of the merits is taught.
3) It reveals that all four kinds are taught by this sutra:
a. The provisional and true paths.
b. The power of spiritual penetrations.
c. The principles still kept within the Buddha’s treasury.
d. Profound matters of wisdom.
4) The concluding exhortation to accept and uphold it.
*
-Sutra text: “In whatever land or place” to “entered parinirvana.”
The Commentary says: This is the fifth part, “the exhortation to rejoice in and make offerings.” First it is stated, and then it is explained.
The explanation gives four reasons why offerings should be made, because the wondrous principle of the Dharma-body is fully present herein. A place where the path is contained is called a place of enlightenment; the place where the path is realized, the place where bodhi is attained, the place where the Dharma is taught, and the place of nirvana are all collectively called places of enlightenment. The latter three meanings will be explained separately below.
*
-Sutra text: “At that time the World-Honored One” to “manifested immeasurable spiritual powers.”
The Commentary says: These sixteen verses are divided into two parts:
– The first four verses: verses on spiritual powers.
– The following twelve verses: verses on the entrustment.
This is the first part, which has three sections:
+ One verse: stating the purpose of manifesting spiritual powers.
+ Two verses: the five spiritual powers.
+ One verse: accord with the Buddha’s mind.
*
-Sutra text: “In order to entrust this sutra” to “its bounds cannot be reached.”
The Commentary says: The following twelve verses concern the entrustment and are divided into three parts:
a) Two verses: revealing the boundlessness of the merits.
b) Eight and a half verses: separate praises.
c) The final one and a half verses: the concluding exhortation to practice.
This is the first part: praising the meritorious fruits of those who uphold the sutra in order to encourage everyone.
*
-Sutra text: “Those who can uphold this sutra” to “ultimately abide in the One Vehicle.”
The Commentary says: These are separate praises, comprising five sections:
1) One and a half verses: seeing the Buddha.
2) Two verses: rejoicing.
3) One verse: attaining the Dharma.
4) One and a half verses: being able to teach.
5) Two and a half verses: being able to benefit others.
In the section on being able to teach, “the meanings of the various dharmas” refers to:
– Unobstructed understanding of meanings.
– Unobstructed understanding of dharmas (names and terms).
– Unobstructed command of expressions (words and phrases).
– Unobstructed eloquence in delighting to teach.
When these four unobstructed understandings are complete, one is “unobstructed like the wind.”
*
-Sutra text: “Therefore, those who possess wisdom” to “will assuredly have no doubts.”
The Commentary says: What follows is the concluding exhortation to practice.
***
CHAPTER ON ENTRUSTMENT
Three aspects are distinguished:
I. CLARIFYING THE INTENTION.
II. EXPLAINING THE CHAPTER’S TITLE.
III. RESOLVING QUESTIONS.
I. CLARIFYING THE INTENTION.
There are three points:
1. According to the sequence of the sutra’s chapters, the entrustment here has two aspects:
– Previously, the spiritual powers caused them to trust the words of entrustment.
– Here, the crowns of their heads are stroked, causing them to carry out the words of entrustment.
Therefore, this chapter appears.
2. According to the source Treatise, this chapter was taught after the Chapter on Samantabhadra. Thus, the Treatise says: The power of protecting the Dharma refers to what is revealed in the Chapter on Samantabhadra and the chapter following it. Here, the Buddha strokes the crowns of their heads with his hand and personally protects the Dharma, causing them to circulate it. Therefore, this chapter appears.
II. EXPLAINING THE CHAPTER’S TITLE.
“Entrust” means to place something in another’s care.
“Repeatedly” means again and again: entrusting it two or three times so that they will protect and uphold it. Therefore, it is called the “Chapter on Entrustment.”
“To commit to another’s care” has the same meaning as “entrust.” “To confer” also has the same meaning as “entrust.”
III. RESOLVING QUESTIONS.
-Question: Did one hand stroke the heads of all the bodhisattvas, or did each bodhisattva have one hand stroke his head?
Answer: One hand stroked them all simultaneously because the Buddha’s spiritual power is great. Each person had one hand stroke his head because its wondrous function is universally pervasive. Yet each bodhisattva saw only himself being stroked and therefore, with a profound mind, heeded the words and accepted them.
*
-Sutra text: “At that time Shakyamuni” to “cause everyone to gain extensive additional benefit.”
The Commentary says: The entire text of this chapter is divided into four parts:
1. The Tathagata’s entrustment.
2. The bodhisattvas’ reverent acceptance.
3. Causing the stupa to return.
4. The entire assembly rejoices.
The first part is further divided into three sections:
a) First, empowerment and entrustment through the three modes of action, causing this sutra to circulate.
b) Second, the passage beginning with “If there are sentient beings who do not believe and accept it”: if they do not believe and accept this sutra, they are to be caused to circulate other sutras.
c) Third, the passage beginning with “If you are able to do this”: the concluding exhortation “to repay the Buddha’s kindness.”
The text of this first part has three passages:
1) The Buddha strokes the crowns of their heads with his hand and entrusts the sutra to them, causing them to circulate and propagate it for extensive benefit.
2) He again strokes their heads and entrusts it to them, causing them to accept and uphold it and causing it to be heard and known everywhere.
3) He explains why he exhorts them to expound this sutra.
The first two passages empower them through bodily and verbal action; the final passage empowers them through mental action.
This is the first passage.
“He stroked them with his right hand” signifies great auspiciousness.
Nagarjuna explains that the other sutras are not secret; only the Lotus Sutra secretly declares that those of the Two Vehicles will become Buddhas. Only great bodhisattvas can undertake the circulation of this sutra, just as only a great physician can employ poisonous medicine.
*
-Sutra text: “Having stroked them three times in this manner” to “cause it to be heard and known everywhere.”
The Commentary says: Here he again strokes their heads and once more entrusts it to them, causing them to accept and uphold it and causing it to be heard and known everywhere.
“Stroking three times”: this expresses the earnestness of the entrustment and causes them to receive and uphold the Dharma; therefore, he did so three times in each case, for in transmitting the lamp of the Dharma, the act of entrustment must necessarily be regarded as important.
*
-Sutra text: “Why is this so?” through “natural wisdom.”
Commentary: This explains why they were exhorted to expound this sutra.
The empowering act of intention has three aspects:
1) To make clear that the three unwholesome roots within himself had been completely extinguished, so that he was able to bestow wisdom.
2) To make clear that the Buddha could be a great donor, exhorting them to follow his example and not be miserly.
3) To instruct them to transform beings through the gift of Dharma, enabling them to attain the wisdom of the Buddha.
This is the first part.
Because of “loving-kindness and compassion,” there is no anger; because he bestows happiness, he relieves suffering. Because he is “not miserly,” there is no greed. Because he is “fearless,” he never withholds the Dharma. Because he is “not deluded,” he teaches the Dharma with certainty.
He can enable sentient beings to attain “Buddha-wisdom,” that is, the Wisdom of All Modes, and “Tathagata-wisdom,” that is, Omniscient Wisdom.
Because these two kinds of wisdom are realized spontaneously, through the natural course of things and without a teacher—the Wisdom Acquired Without a Teacher—they are called “Natural Wisdom.”
Alternatively:
– The first two kinds are conditioned wisdom.
– The last kind is unconditioned wisdom, called “Natural Wisdom.”
*
-Sutra text: “The Tathagata is” through “do not give rise to miserliness.”
Commentary: This makes clear that the Buddha can be a great donor, exhorting them to follow his example and not be miserly.
The Satyasiddhi Shastra says that there are five kinds of miserliness:
1. Miserliness concerning dwelling places. 4. Miserliness concerning praise.
2. Miserliness concerning families. 5. Miserliness concerning the Dharma.
3. Miserliness concerning gifts.
1. Miserliness concerning dwelling places.
Regarding one’s own residence, one gives rise to miserly thoughts, thinking: “I alone should dwell here; there is no need for anyone else, so that I may remain at ease.” This has five forms:
1) When good bhikshus have not yet arrived, one does not wish them to come.
2) When good bhikshus have already arrived, one becomes angry and displeased.
3) One wishes to urge them to depart quickly.
4) One conceals gifts belonging to the Sangha and does not wish to give them anything.
5) Regarding gifts belonging to the Sangha, one gives rise to the notion that they are one’s own and claims merit for bestowing them.
Such a person will not relinquish even communal possessions, much less personal possessions. Therefore, in the end, that person has no share in liberation.
2. Miserliness concerning families.
Regarding the families with whom one associates, one gives rise to miserly thoughts, saying: “This is a household that I alone regularly enter and leave; there is no need for anyone else. If others do come, I must be the most eminent among them.” This also has five forms:
1) If the laypeople suffer some misfortune, one shares their distress.
2) If they gain some benefit, one rejoices together with them.
3) One delights when the laypeople attain surpassing wealth and honor.
4) One obstructs the path of those who would receive gifts, preventing them from receiving donations.
5) One will be reborn in that household as a ghost dwelling in the latrine or in other foul places.
3. Miserliness concerning gifts.
Regarding gifts made by others, one gives rise to miserly thoughts, thinking: “Let me alone remain here and receive the gifts, while others receive nothing. Even if they are given something, they must not be given more than my share.” This also has five forms:
1) One is frequently deprived of the necessities of life.
2) One prevents the donor from cultivating merit.
3) One prevents the recipient from obtaining material benefit.
4) One disparages and slanders good people.
5) One’s mind is constantly afflicted by anxiety and vexation; therefore, one will be reborn in hell.
Even if one is reborn in the human or heavenly realm, one will still suffer poverty.
4. Miserliness concerning praise.
One gives rise to a miserly mind regarding the praise of others, wishing that oneself alone be praised and that no one else be praised. Even if others are praised, one does not wish them to be praised more highly than oneself. This also has five forms:
1) On hearing others praised, one’s mind is constantly anxious and disturbed.
2) One disparages and slanders good people.
3) One exalts oneself and despises others.
4) One frequently acquires a bad reputation.
5) For hundreds of thousands of future lifetimes, one will have no pure mind.
5. Miserliness concerning the Dharma.
Within the true Dharma, one gives rise to miserly thoughts, wishing that oneself alone know the twelve divisions of the scriptures and that no one else know them. Even if others are allowed to know them, one does not wish them to surpass oneself. Furthermore, one may oneself understand a hidden meaning but refuse to explain it. This fault has seven consequences:
1) One is often born blind.
2) One is often deluded and ignorant.
3) One is born amid much resentment and is not free or at ease.
4) One loses the holy embryo.
5) One becomes an enemy and robber of the Buddhas.
6) Good people keep their distance.
7) There is no evil one will not commit.
Because miserliness entails all these faults and losses, the Buddha exhorts them not to be miserly.
Because the Blessed One had accomplished the three kinds of relinquishment, he was “the great donor to all sentient beings.” Therefore, they should “follow my Dharma and not give rise to miserliness.”
*
-Sutra text: “In future ages” through “so that they may attain Buddha-wisdom.”
Commentary: This instructs them to transform beings through the gift of Dharma, enabling them to attain Buddha-wisdom.
*
-Sutra text: “If there are sentient beings” through “instruct and guide them so that they may obtain benefit and joy.”
Commentary: If they do not believe in this sutra, cause them to believe in other sutras.
This means that when one encounters those of the Two Vehicles, one should teach and transform them with this Wondrous Dharma. If they do not believe it, one should expound the profound Mahayana teaching of prajnaparamita to tame their minds, and afterward teach and transform them with this Dharma.
*
-Sutra text: “If you can do this, you will thereby have repaid the kindness of all Buddhas.”
Commentary: This concludes and establishes the intent of the exhortation.
Because the Buddha wished to cause everyone to attain Buddhahood, he established all manner of Dharma-gates.
*
-Sutra text: “At that time, the bodhisattvas” through “We pray that the Blessed One will not be concerned.”
Commentary: This is the second major section, in which the bodhisattvas respectfully receive the entrustment. It is divided into two passages, wherein they respectfully accept it through the three kinds of karma.
*
-Sutra text: “At that time” through “may return to their former places.”
Commentary: This is the third major section, in which the stupa and the others are caused to return.
After this point, there is no further place to which they return. Thus, it is known that this chapter ought to have been placed at the end of the sutra.
*
-Sutra text: “When these words were spoken” through “all were filled with great joy.”
Commentary: This is the fourth major section, in which the entire assembly rejoices, having heard and praised the supreme and wondrous Dharma.
They had received the earnest entrustment and repeated injunctions, and therefore rejoiced. They did not rejoice merely because they saw the emanation Buddhas and others being sent back.
For this reason, once the matter was concluded, the assembly dispersed. Bodhisattva Vasubandhu, in his explanation of the Gaya-shirsha Sutra, says that joyful acceptance and practice have three meanings:
1) The teacher of the Dharma is pure because he has attained mastery over all dharmas.
2) The Dharma being taught is pure because the pure essence of the Dharma is realized and known exactly as it truly is.
3) The fruit attained through reliance upon the teaching of the Dharma is pure because one attains a pure and wondrous realm.
As the sutra states, “all were filled with great joy”; that is, they faithfully accepted it and practiced accordingly.
***
CHAPTER ON THE FORMER DEEDS OF BODHISATTVA MEDICINE KING
This is distinguished through three approaches:
I. CLARIFYING THE INTENT.
II. EXPLAINING THE TITLE OF THE CHAPTER.
III. RESOLVING QUESTIONS.
I. CLARIFYING THE INTENT.
The preceding two chapters explained the transmission and entrustment; the following six chapters concern receiving the commission to propagate the teaching. According to the wording of the treatise, they are divided into five parts:
1) Medicine King propagates the teaching through the power of personally practicing ascetic disciplines.
2) Wondrous Voice propagates the teaching through the power of teaching sentient beings to practice ascetic disciplines.
3) Avalokiteshvara and the Dharani chapter propagate the teaching through the power of rescuing sentient beings from calamities.
4) King Wondrous Adornment propagates the teaching through the supreme power of merit.
5) Samantabhadra and the Entrustment chapter propagate the teaching through the power of protecting the Dharma.
The entrustment has been explained above, while the protection of the Dharma consists of only one section.
At that time, Medicine King was present in the Dharma assembly. He heard the Buddha recount how, in a former life, he had burned his body and his arms, personally practicing austerities in order to perpetuate and propagate the true Dharma and benefit the assembly of that time. Therefore, this chapter follows.
II. EXPLANATION OF THE CHAPTER’S TITLE.
“Medicine”: its wondrous efficacy can cure illnesses.
“King”: possessing sovereign, unimpeded power.
“Former”: the causal origin.
“Deeds”: the substance of his actions.
This bodhisattva vowed to become a medicinal tree to cure the chronic illnesses caused by the Eight Defilements and eliminate the grave diseases of the Seven Outflows. His power was unequaled and his awe-inspiring spiritual might rarely matched; therefore, he is called Medicine King Bodhisattva.
This chapter recounts his former causes—that is, the practices he cultivated in order to benefit the assembly of that time. Therefore, it is called the Chapter on the Former Deeds of Medicine King Bodhisattva.
III. RESOLUTION OF DOUBTS.
—Question: Bodhisattvas are equal in the power of their vows and their spiritual accomplishments. Why, then, is this bodhisattva alone named Medicine King?
Answer: With regard to merit and virtue, and from the standpoint of practices and their fruits, there is no difference among them. Yet their vows to benefit others and the causes they cultivated in former times differ slightly. For example, all bodhisattvas are alike in their practices and vows to save beings and relieve suffering, yet Avalokitesvara alone bears the name Savior—Avalokitesvara, Savior from suffering and calamity. Medicine King likewise possesses his own distinctive excellence; why should he not be named according to his practice?
*
—Scripture: “At that time, Constellation King Flower” to “all who heard it rejoiced.”
Commentary: The text of this chapter is divided into six major sections:
1. First, Constellation King Flower asks a question.
2. The Tathagata answers.
3. From “If, moreover, a person were to fill the trichiliocosm with the seven precious substances” onward: praise of the sutra’s wondrous virtue.
4. From “Constellation King Flower, if a person hears this Chapter on the Former Deeds of Medicine King Bodhisattva” onward: praise of the supremely wondrous entrustment.
5. The assembly present at that time receives benefit.
6. Many Treasures Buddha offers praise.
These last two sections occur at the end of the chapter.
This is the first section, which has three parts:
1) The question.
2) The request.
3) An explanation of the intent behind the request.
“Constellation King Flower asks”: From ancient lives, he has always upheld the Dharma “Flower” Sutra and has been sovereign and unimpeded like a “king”; therefore, he is called Constellation King Flower.
The Precious Cloud Sutra states that a bodhisattva possesses ten dharmas by which he is called a “great medicinal tree.” It is like the medicinal tree called Beautiful to Behold: if any sentient being obtains its root, tuber, branch, leaf, flower, or fruit, or sees its color, smells its fragrance, tastes its flavor, or touches it, then, through experiencing these ten things, every illness is cured.
A bodhisattva is likewise so. From the moment he first gives rise to the aspiration, for the sake of sentient beings afflicted by the many kinds of illnesses of the afflictions, he relies upon generosity, morality, patience, diligence, concentration, and wisdom to restore their lives. Some are restored to life by seeing the Dharma, some by hearing its sounds, some by discerning its flavor, and some through his working alongside them. The bodhisattva guides them according to what is appropriate, enabling them to gain benefit. Therefore, the bodhisattva is called a medicinal tree, for he can eliminate the illnesses of the afflictions and restore the life of wisdom.
“Journeying”: the methods of journeying forth to teach and benefit beings, saving and bringing joy and benefit to sentient beings.
“How many, and so forth”: this asks about the different austerities, namely, burning his body and his arms as offerings to the true Dharma.
*
—Scripture: “At that time, the Buddha told” to “preached the Lotus Sutra.”
Commentary: Below is the second major section: the Tathagata’s answer. It has four parts:
1. An account of the time.
2. An explanation concerning the Buddha.
3. A clarification of the practices cultivated.
4. The identification of past and present.
These are the first two parts.
The explanation concerning the Buddha contains seven matters:
1) His name.
2) His retinue.
3) His lifespan.
4) The absence of evil.
5) The characteristics of his Buddha-land.
6) The adornments of towers and trees.
7) The Dharma teachings he preached.
*
—Scripture: “The bodhisattva Gladly Seen by All Sentient Beings” to “the samadhi of manifesting all physical forms.”
—Commentary: This is the third part: the practices he cultivated. It has three sections:
1) Diligent progress and attainment of samadhi.
2) Offerings to the Buddha and the Dharma.
3) Offerings to the relics.
This is the first section.
After attaining this samadhi, one can manifest bodies at will. It is attained on the first bhumi, mastery over it is gained on the eighth bhumi, and on the tenth bhumi, while abiding in equality, one can manifest in accordance with the inclinations of sentient beings, because this samadhi has already been attained on the first bhumi.
This bodhisattva also appears in the Vimalakirti Sutra.
*
—Scripture: “After attaining this samadhi” to “and the Lotus Sutra.”
Commentary: This is the second section: offerings to the Buddha and the Dharma. It has seven parts:
1) Joyfully contemplating the making of offerings.
2) Entering samadhi and manifesting spiritual powers.
3) Reflecting again that the offerings were still insufficient.
4) Burning his body as an offering.
5) Light shining afar.
6) All the Buddhas offering praise together.
7) The duration of the burning of his body.
This is the first part.
*
—Scripture: “He immediately entered this samadhi” to “as offerings to the Buddha.”
Commentary: This is entering samadhi and manifesting spiritual powers. It has three aspects:
1) When he first entered samadhi, flowers rained down.
2) Sandalwood rained down.
3) sandalwood incense from the shore of this ocean rained down.
*
—Scripture: “After making such offerings” to “offer his body.”
Commentary: This is the third part: reflecting again that the offerings were still insufficient.
*
—Scripture: “He then anointed himself with various fragrant substances” to “and set fire to his own body.”
Commentary: This is the fourth part: burning his body as an offering. It has three points:
1) Anointing himself with fragrant oils.
2) Stating the number of years.
3) Actually burning his body.
*
—Scripture: “The light shone everywhere” to “all the Tathagatas.”
Commentary: This passage contains two parts: the fifth, “the light shone everywhere,” and the sixth, “all the Buddhas praised him together.” Their collective praise has three points:
1) Praise by declaring the truth of the matter.
2) Praise through comparison.
3) The conclusion of the praise.
*
—Scripture: “After speaking these words” to “only then was his body consumed.”
Commentary: This is the seventh part, concerning the duration. It has two sections: first, silence; afterward, the duration.
*
—Scripture: “The bodhisattva Gladly Seen by All Sentient Beings” to “was suddenly born by transformation.”
Commentary: This is the third section, “offerings to the relics,” within the part concerning his practices. It has fourteen subsections:
1) The place of birth.
2) Teaching the Dharma.
3) Making a report.
4) Going to the Buddha.
5) The entrustment.
6) Entering nirvana.
7) Erecting stupas.
8) Reflecting and making a declaration.
9) Burning his arms.
10) The benefits.
11) The sorrow of sentient beings.
12) Making a personal vow.
13) Fulfillment of the vow.
14) Auspicious signs appearing in response.
This is the first subsection.
*
—Scripture: “He then spoke to his father” to “relinquished his cherished body.”
Commentary: This is the second subsection: teaching the Dharma.
*
—Scripture: “After speaking this verse” to “make offerings to this Buddha.”
Commentary: This is the third subsection: making a report.
First, he reported what had occurred previously; afterward, he requested permission to go. The first portion of the text has three points:
1) A discussion of the Buddha’s presence in the world.
2) Attainment of comprehensive retention.
3) Hearing the supreme Dharma.
“Jinkara, and so forth”: Volume Twelve of the Abhidharmakosa states that there are sixty numerical units; eight other units have been forgotten. Beginning with ten, each is successively multiplied by ten. The sixteenth is called Kinkara, also known as Jinkara; the seventeenth is called Great Kinkara; the eighteenth is called Bimbara; the nineteenth is called Great Bimbara; the twentieth is called Aksobhya; and the twenty-first is called Great Aksobhya. Here, in summary, three units are given: the sixteenth, eighteenth, and twentieth.
*
—Scripture: “After making this report, he sat down” to “is he still in the world?”
Commentary: This is the fourth subsection: going to the Buddha. It has three parts:
1) First: going there.
2) Next: offering praise.
3) Finally: making a report.
*
-Sutra text: “At that time, the Buddha Sun-Moon-Pure-Bright-Virtue” to “however many thousands of stupas.”
Commentary: This is the fifth section, concerning the entrustment.
It contains four points:
1) Announcing his entry into cessation.
2) Entrusting the Dharma.
3) Entrusting the realm.
4) Entrusting the substance.
According to the Mahasanghika Vinaya, if it contains relics, it is called a stupa; if it contains no relics, it is called a chaitya.
In the Yogacara texts and so forth, if it contains relics, it is called only a stupa; if it contains no relics, it is called only a chaitya.
There is no term “thapa”; that is an incorrect transcription.
*
-Sutra text: “The Buddha Sun-Moon-Pure-Bright-Virtue” to “entered nirvana.”
Commentary: This is the sixth section: entry into cessation.
The Avatamsaka Sutra says that, after the work of a Buddha has been brought to completion, the Buddha manifests entry into great nirvana for ten reasons:
1) To demonstrate that all practices are impermanent.
2) To demonstrate that all conditioned things are not secure.
3) To demonstrate that the path of nirvana is the most secure.
4) To demonstrate that parinirvana is far removed from all fear.
5) Because humans and devas delight in attachment to the physical body, he demonstrates that the physical body is impermanent and subject to decay and extinction, thereby causing them to seek abiding in the pure Dharma body.
6) To demonstrate that the power of impermanence is mighty and cannot be altered.
7) To demonstrate that conditioned dharmas possess no sovereignty.
8) To demonstrate that all dharmas of the three realms resemble implements that become ruined because they lack solidity.
9) To demonstrate that parinirvana is supremely true because it cannot be destroyed.
10) To demonstrate that parinirvana is far removed from birth and death and is neither arising nor cessation.
For these ten reasons, the Buddha manifests nirvana.
*
-Sutra text: “At that time, the bodhisattva Gladly-Seen-by-All-Beings” to “hung precious bells.”
Commentary: This is the seventh section: erecting stupas. It contains three points:
1) Grieving and lingering in sorrow.
2) Cremating the body.
3) Erecting stupas.
This is the enjoyment body for others, and therefore its dimensions are exceedingly great.
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-Sutra text: “At that time, the bodhisattva Gladly-Seen-by-All-Beings” to “of the Buddha Sun-Moon-Pure-Bright-Virtue.”
Commentary: This is the eighth section: reflecting and declaring.
It has two parts: first the reflection, then the declaration.
*
-Sutra text: “Having spoken these words” to “were naturally restored.”
Commentary: This passage contains five sections:
– The ninth section: burning the arms.
– The tenth section: benefits.
– The eleventh section: the sorrow and suffering of sentient beings.
– The twelfth section: making a personal vow.
– The thirteenth section: fulfillment of the vow.
*
-Sutra text: “Through this bodhisattva’s abundant merit and wisdom” to “attained what they had never experienced before.”
Commentary: This is the fourteenth section: eliciting auspicious signs.
It contains three points:
1) The cause.
2) The auspicious signs.
3) Attaining what had never been experienced before.
*
-Sutra text: “The Buddha said to Star-King-Flower” to “make offerings.”
Commentary: What follows is the fourth section, identifying the correspondences between past and present, within the second major passage concerning the Tathagata’s answer.
It has three parts:
1) First, the identification.
2) Next, the praise.
3) Finally, the exhortation to practice.
*
-Sutra text: “If, furthermore, there is a person” to “that merit is the greatest.”
Commentary: What follows is the third major passage of the chapter, praising the wondrous virtues of this sutra. It contains four sections:
1) Supreme by comparison.
2) Supreme by analogy. This is the passage beginning with “It is like...”
3) Supreme in function. This is the passage beginning with “This sutra can save...”
4) Supreme without limit. This is the passage beginning with “If a person is able to hear this Lotus Sutra and personally copies it...”
This is the first section.
*
-Sutra text: “Star-King-Flower! It is like” to “king of all sutras.”
Commentary: This passage explains the second section: supreme by analogy. It contains ten points:
1) Supreme in profundity and vastness.
2) Supreme in loftiness and prominence.
3) Supreme in complete understanding.
4) Supreme in eliminating delusions.
5) Supreme in awe-inspiring power.
6) Supreme in sovereignty.
7) Supreme in giving rise to all things.
8) Supreme in accordance with principle, also called supreme in persons and Dharma.
9) Supreme in benefiting self and others.
10) Supreme in the perfection of virtues.
Within “supreme in accordance with principle,” there are both the Dharma and persons. Strictly speaking, the passage concerning persons should have been placed last, but it is presented here for the convenience of the textual sequence.
“Srotapanna” is translated as “stream-enterer,” because one enters the stream of the noble ones.
“Sakridagamin” is translated as “once-returner.” Having only one more passage through birth and death before attaining the fruit of arhatship, one is called a once-returner.
“Anagamin” is translated as “non-returner.” When karma pertaining to the desire realm has been exhausted, one will certainly never again return to take birth within the desire realm; hence one is called a non-returner.
*
-Sutra text: “Star-King-Flower” to “fulfill those wishes.”
Commentary: What follows is the third section: supreme in function. It has three parts:
1. Dharma.
2. Analogy.
3. Application.
This is the first part, containing three statements:
1) The first statement: it can eliminate delusions and karma.
2) The next statement: it can eliminate the fruits of suffering.
3) The final statement: it can fulfill wholesome wishes.
Moreover, the three are arousing the aspiration, cultivating practice, and attaining the fruit.
Again, the three are the general and the particular, separation from evil, and gathering in the good.
*
-Sutra text: “Like a cool pond” to “like a torch that dispels darkness.”
Commentary: This is the explanation by analogies. It contains twelve points:
1) Fulfilling wishes.
2) Accomplishing the path.
3) Possessing the virtues of moral shame and moral dread.
4) Obtaining a spiritual guide.
5) Finding a place of refuge.
6) Transcending the cycle of birth and death.
7) Eliminating afflictions.
8) Attaining wisdom.
9) Attaining the riches of the noble ones.
10) Having a transmission to inherit and receive.
11) Knowing the place of treasure.
12) Dispelling the darkness of ignorance.
According to their correspondence, these are to be matched with the three statements above.
*
-Sutra text: “This Lotus Sutra” to “the bonds of birth and death.”
Commentary: This is the explanation by application.
– Being freed from pain and eliminating sufferings corresponds to the first statement.
– Being released from the bonds of birth and death means eliminating delusions and karma; this corresponds to the second statement.
It does not apply the final statement above, “fulfilling wishes.”
Alternatively, these eliminate future suffering, present suffering, and the causes of suffering. They should be matched in that order.
*
-Sutra text: “If a person is able to hear” to “are likewise immeasurable.”
Commentary: This is the fourth section, concerning supremacy without limit. It contains two points:
1) The merit of hearing the Dharma and copying the sutra is limitless.
2) The merit of making offerings is limitless.
One attains the limit of the limitless, but does not attain any finite limit; therefore it is said that even a Buddha cannot reach it.
*
-Sutra text: “Star-King-Flower” to “will not receive it again in a subsequent life.”
Commentary: This is the fourth major passage of the chapter: praising the wonder of entrusting and transmitting the teaching. It contains seven sections:
1) Clarifying the supremacy of hearing the Dharma—hearing this chapter.
2) Transforming the female body.
3) Being born in a pure land.
4) Gaining merit through sympathetic joy.
5) Formally clarifying the entrustment.
6) Enjoining protection.
7) Exhorting the making of offerings and the upholding of the teaching.
These are the first two sections.
*
-Sutra text: “If, after the Tathagata’s entry into cessation” to “equal to you.”
Commentary: This is the third section: being born in a pure land.
It contains five principal points:
1) Being born in a pure land.
2) Being free from afflictions.
3) Attaining supernatural powers.
4) Seeing many Buddhas.
5) Being praised by Buddhas from afar.
– “Being praised by Buddhas from afar” contains five points:
1/- Praising limitless merit.
2/- Praising limitless virtue.
3/- Being able to destroy afflictions.
4/- Protecting together.
5/- Clarifying the supreme skillful means for attracting and guiding beings, namely: “Bodhisattva, none in wisdom is your equal.”
*
-Sutra text: “Star-King-Flower” to “as stated above.”
Commentary: This is the fourth section: gaining merit through sympathetic joy.
*
-Sutra text: “Therefore, Star-King-Flower” to “neither aging nor dying.”
Commentary: This passage contains two sections: the fifth section, “Formally clarifying the entrustment,” and the sixth section, “Enjoining protection.”
In the section on “Protection,” it is first presented and then explained.
“Five hundred years afterward”: the Mahasamnipata Sutra says that after the Buddha’s parinirvana:
– The first 500 years are the period of steadfast liberation.
– The second 500 years are the period of steadfast meditative concentration.
– The third 500 years are the period of steadfast extensive learning.
– The fourth 500 years are the period of steadfast merit and virtue.
– The fifth 500 years are the period of steadfast contention.
Each period is recorded in units of 500 years.
Therefore, the phrase “five hundred years afterward, after the Buddha’s parinirvana” may refer to the 500 years of the True Dharma, the 1,000 years of the Semblance Dharma, and the first 500 years of the Final Dharma following the Semblance Dharma.
*
-Sutra text: “Constellation-King-Flower” to “a reverent mind.”
Commentary: This is the seventh section: exhorting offerings and upholding. It has three parts:
1) Scattering flowers.
2) Contemplation in the mind.
3) Conclusion.
*
-Sutra text: “When the Buddha expounded the chapter on Medicine King” to “all sentient beings.”
Commentary: This is the fifth major section, explaining “the benefit gained by the assembly at that time,” and the sixth, explaining “the praise bestowed by the Buddha Many Treasures.”
CHAPTER ON BODHISATTVA WONDERFUL SOUND
Distinguished under three headings
I. THE PURPOSE OF THIS CHAPTER.
II. EXPLANATION OF THE CHAPTER’S TITLE.
III. RESOLUTION OF QUESTIONS.
I. THE PURPOSE OF THIS CHAPTER.
The Treatise says that the chapter on Wonderful Sound demonstrates the teaching and transformation of sentient beings through diligent cultivation of ascetic practices. Wonderful Sound appeared in an eastern land and remained hidden in this region, originally propagating the teaching of the Lotus Sutra and practicing ascetic disciplines.
The Buddha now emits light to summon Wonderful Sound, thereby instructing everyone, inspiring the supreme resolve, and propagating the teachings of the sutra. Therefore, this chapter appears.
II. EXPLANATION OF THE CHAPTER’S TITLE.
“Sound” means audible sound.
“Wonderful” means exquisitely sublime.
Formerly, while cultivating on the causal stage, he often performed music as an offering to the Buddha. Now, on the stage of fruition, he skillfully expounds the Dharma for the benefit of sentient beings. Both his deeds and virtues are revealed to establish his name. Therefore, he is called Bodhisattva Wonderful Sound. This chapter explains his deeds; hence it is called the Chapter on Bodhisattva Wonderful Sound.
III. RESOLUTION OF QUESTIONS.
-Question: Why was it necessary to summon Wonderful Sound to form this chapter?
Answer: Medicine King practiced ascetic disciplines in this region and personally exhorted and transformed sentient beings. There had not yet been a superior being from another region exhorting and transforming beings or expounding the Dharma in other regions. Therefore, Wonderful Sound was summoned to travel afar and practice the Dharma, encouraging others to cultivate ascetic disciplines. Thus it was necessary to summon him.
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-Sutra text: “At that time, Sakyamuni” to “the light from the mark of the white hair.”
Commentary: This entire chapter is divided into four major sections:
1. The divine light goes forth to summon him.
2. Wonderful Sound arrives.
3. When his work is finished, he returns to his land.
4. The assembly at that time attains the Way.
The first major section has two parts:
1) Emitting light.
2) The place it reaches.
This is the first part.
Light is emitted from the ushnisha, revealing the sign of summoning a great being.
Light is emitted from between the eyebrows, signifying that the command is issued for the sake of this sutra.
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-Sutra text: “It universally illuminated the eastern direction” to “universally illuminated that land.”
Commentary: This is the second part: the place it reaches.
There are three points:
1) The direction in which the place lies.
2) The Buddha-land.
3) The concluding illumination.
Regarding the Buddha-land, there are three points:
a) The name of the land.
b) The Buddha’s name.
c) The benefits of his teaching and transformation.
*
-Sutra text: “At that time, all” to “wisdom exceedingly profound.”
Commentary: What follows is the second major section of the chapter, explaining the arrival of Wonderful Sound. It has three parts:
1) He comes.
2) The passage from “At that time, Wonderful Sound did not rise from his seat” onward: his arrival at this place.
3) The passage from “At that time, Bodhisattva Flower Virtue addressed the Buddha” onward: an explanation of his transforming practices.
The first part is further divided into four sections:
a) An account of his virtues.
b) His request to go.
c) The Buddha’s admonition.
d) His acceptance of the instruction.
The account of his virtues is further divided into four points:
1/- The good causes he planted long ago.
2/- The spiritual friend he encountered long ago.
3/- The prajna he perfected long ago.
4/- The samadhis he has completely fulfilled.
This passage comprises the first three points.
*
-Sutra text: “He attained the samadhi called the Mark of the Wonderful Banner” to “the great samadhis.”
Commentary: This is the fourth point: the samadhis he has completely fulfilled.
It has two parts:
. The first part: listing sixteen samadhis.
. The latter part: concluding that they are immeasurable.
The sixteen samadhis are:
1) Mark of the Wonderful Banner: like a lofty and conspicuous banner, adorned with every virtue.
2) Lotus of the Dharma: penetrating the principle of the One Vehicle.
3) Pure Virtue: severing defiled obstructions and attaining supreme virtues.
4) Play of the Constellation King: “Constellation” refers to the stars; “King” means sovereignty; and “Play” means sportive play. It means attaining sovereignty, being able to manifest all kinds of forms resembling the constellations, and constantly entering sportive play to benefit sentient beings.
5) Without Conditions: this refers to the concentration of cessation or the concentration without an object, free from all conditioned objects of attention.
6) Seal of Wisdom: taking the true suchness of the principle of emptiness as the seal of wisdom; or using wisdom to seal and determine right and wrong, truth and falsity.
7) Understanding the Languages of Sentient Beings: this is the concentration of unobstructed eloquence in expression.
8) Accumulation of All Merits: this refers to the concentration called King of Accumulated Merit.
9) Purity: capable of producing the seven purities, nine purities, four purities, and so forth. The four purities comprise purity of the basis, purity of the object, purity of mind, and purity of wisdom.
10) Sportive Play of Spiritual Powers: capable of manifesting great spiritual powers.
11) Torch of Wisdom: illuminating the realms of ultimate and conventional truth.
12) King of Adornment: capable of possessing both inner and outer adornments.
13) Pure Radiance: because it emits divine light.
14) Pure Treasury: because it contains all virtues.
15) Unshared Samadhi: because it is not attained in common with the Two Vehicles.
16) Sun’s Revolution: because, like sunlight revolving around, it illuminates sentient beings. This is readily employed by bodhisattvas of the Ten Grounds and is for the most part the fourth dhyana, because this concentration is supremely sublime.
*
Sutra text: “The light of Sakyamuni Buddha” to “Bodhisattva Superior Medicine.”
Commentary: This is the second part: his request to go.
*
-Sutra text: “At that time, the Buddha Wisdom of the King of the Pure Flower Constellation” to “give rise to thoughts of inferiority.”
Commentary: This is the third part: the Buddha’s admonition and instruction.
There are four points:
1. The admonition and instruction.
2. An account of the inferiority of the people and the other land.
3. A clarification of his own superiority.
4. The conclusion and admonition.
Here, his own superiority and the inferiority of others are discussed only in order to admonish him.
As in the Sutra of Brahma’s Questions, when Bodhisattva Brahma Special Thought wished to go to the Saha world, the Buddha Light of the Sun and Moon told Special Thought: “You should travel through that land by means of ten dharmas:
1) Whether disparaged or praised, let your mind neither increase nor diminish.
2) On hearing of good or evil, let your mind make no discrimination.
3) Toward the foolish and the wise, let your compassionate mind be the same.
4) Toward sentient beings of high or low station, always maintain an impartial mind.
5) Regarding offerings or contempt and disparagement, do not distinguish them as two.
6) Regarding the faults of others, do not regard them as that person’s faults.
7) Regard all the various vehicles as the One Vehicle.
8) On hearing of the three evil paths, do not become afraid.
9) Give rise to thoughts of reverence toward the bodhisattvas.
10) When a Buddha appears amid the five turbidities, give rise to the thought that this is rare.”
In the Vimalakirti Sutra, the admonition given by the Buddha Fragrant Terrace to the bodhisattva Manifesting the World is generally similar.
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-Sutra text: “Bodhisattva Wonderful Sound” to “adorned with wisdom.”
Commentary: This is the fourth part: accepting the admonition and instruction. There are three points:
– The first point speaks generally of the Tathagata’s power.
– The latter two points speak of it specifically.
*
-Sutra text: “Thereupon, Wonderful Sound” to “to serve as his terrace.”
Commentary: This is the second part of the second major section: “his arrival here.”
The text contains eleven points. This is the first: as he is about to arrive, flowers appear.
*
-Sutra text: “At that time, Manjusri” to “to serve as his own terrace.”
The Commentary says: this is the second section: Manjusri asks the reason.
*
-Sutra text: “At that time, Sakyamuni” through “hear the Lotus Sutra.”
The Commentary says: this is the third section: the Buddha explains the reason.
*
-Sutra text: “Manjusri” through “enable me to see.”
The Commentary says: this is the fourth section: Manjusri asks about his practice. There are three points:
1) He asks about merit and wisdom.
2) What samadhi did he enter?
3) Only by relying upon that samadhi could he be seen.
He requests the empowering aid of the Buddha’s spiritual power to enable him to see. He manifests the appearance of not knowing, though in truth he had long known that samadhi.
*
-Sutra text: “At that time, Sakyamuni” through “and therefore manifested this sign.”
The Commentary says: this is the fifth section: Sakyamuni answers.
*
-Sutra text: “At that time, the Buddha Prabhutaratna” through “wishes to see your body.”
The Commentary says: this is the sixth section: Prabhutaratna summons him to come.
*
-Sutra text: “At that time, Gadgadasvara” through “sounded forth of themselves without being played.”
The Commentary says: below is the seventh section: Gadgadasvara arrives here. It has four subsections:
1) The number of bodhisattvas who came.
2) The places through which they passed.
3) Their bodily characteristics.
4) Their arrival at the place.
This passage comprises the first two subsections.
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-Sutra text: “The eyes of this bodhisattva” through “his body was firm.”
The Commentary says: this is the third subsection: bodily characteristics.
There are eight virtues:
1) Pure eyes.
The Vimalakirti Sutra says: His pure eyes, long and broad, wondrous and dignified, were beautiful like the petals of a reddish-purple lotus.
2) A round and radiant face. 6) Radiance.
3) Bodily complexion. 7) Complete marks.
4) Adornment. 8) Firmness.
5) Majestic virtue.
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-Sutra text: “He entered a terrace of the seven treasures” through “Mount Gridhrakuta.”
The Commentary says: this is the fourth subsection: his arrival here.
*
-Sutra text: “Having arrived, he descended from the terrace” through “Are you able to endure and abide for a long time?”
The Commentary says: this is the eighth section (of eleven): descending from the terrace, paying homage, and then making inquiries. It has two parts:
– The first part is the offering of homage.
– The latter part is the inquiry.
The inquiry has four points:
1) He asks about the Buddha’s body, in five sentences.
2) He asks about sentient beings, in seven sentences.
3) He asks about teaching, transforming, and subduing Mara, in four sentences.
4) He asks about Prabhutaratna, in two sentences:
a. He asks about his coming here.
b. He asks whether he is able to endure and remain for a long time.
*
-Sutra text: “World-Honored One! I now…” through “instruct me so that I may see him.”
The Commentary says: this is the ninth section (of eleven): requesting to see the Buddha Prabhutaratna.
Although Prabhutaratna and Sakyamuni were seated together within the same stupa, spiritual power concealed him so that he could not be seen. Therefore, Gadgadasvara requested to see him.
*
-Sutra text: “At that time, Sakyamuni” through “and therefore he came here.”
The Commentary says: this is the tenth section, “Sakyamuni makes the request on his behalf,” and the eleventh section (of eleven), “Prabhutaratna praises him.”
*
-Sutra text: “At that time, Padmasri” through “possess such spiritual power?”
The Commentary says: this is the third part of the second major division, explaining the practice of transformation. It has five sections:
1) Padmasri asks about the cause.
2) The Tathagata explains it clearly.
3) He praises him and asks about his cultivation of samadhi.
4) The Buddha then answers.
5) The assembly at that time receives benefit.
This is the first section.
*
-Sutra text: “The Buddha told Padmasri” through “possess such spiritual power.”
The Commentary says: below is the second section: the Tathagata explains it clearly.
There are five points:
1) Revealing the former cause.
2) Identifying it with the present result.
3) Having encountered the Buddhas for a long time.
4) Extensively practicing conduct that benefits others.
5) Concluding the answer concerning the reason.
This is the first point, comprising three aspects:
a) The Buddha. b) The practice. c) The conclusion.
*
-Sutra text: “Padmasri! What do you think?” through “Bodhisattva-mahasattva Gadgadasvara.”
The Commentary says: this is the second point: identifying it with the present result.
*
-Sutra text: “Padmasri! This Bodhisattva Gadgadasvara” through “nayutas of Buddhas.”
The Commentary says: this is the third point: having encountered the Buddhas for a long time.
*
-Sutra text: “Padmasri! You see only” through “without any diminution.”
The Commentary says: below is the fourth point: extensively practicing conduct that benefits others. It has two parts:
– The first part: in this region.
– The latter part: throughout the ten directions.
This is the first part. It has four sections:
1) A general statement about manifesting bodies and teaching the Dharma.
2) A specific explanation of manifesting bodies and teaching the Dharma.
3) A conclusion concerning the transformational manifestations.
4) Wisdom suffers no diminution.
Within the section specifically explaining the manifestation of bodies and teaching of the Dharma, there are two points:
a) In accordance with what is appropriate, he manifests eighteen kinds of bodies to teach the Dharma.
b) In order to eliminate suffering and calamities, he manifests bodies and teaches the Dharma.
*
-Sutra text: “That bodhisattva, by means of so many” through “manifests passage into nirvana.”
The Commentary says: this concerns his manifestation of bodies and teaching of the Dharma throughout the ten directions. It has three parts:
. First, examples are given of his work of benefiting beings throughout the ten directions.
. Next, in accordance with what is appropriate to the capacities of sentient beings, he manifests bodies and teaches the Dharma.
. Finally, there is the conclusion concerning the manifestation of bodies and the teaching of the Dharma.
*
-Sutra text: “Padmasri! Gadgadasvara…” through “his past deeds were such as these.”
The Commentary says: this is the fifth point (of five): concluding the answer concerning the reason.
*
-Sutra text: “At that time, Padmasri” through “immeasurable sentient beings.”
The Commentary says: this is the third section, “praising him and asking about his cultivation of samadhi,” and the fourth section (of five), “the Buddha answers him.”
*
-Sutra text: “When the Buddha taught this chapter on Bodhisattva Gadgadasvara” through “and dharanis.”
The Commentary says: this is the fifth section (of five) within the explanation of the practice of transformation, describing how the assembly at that time received benefit.
By hearing about the practice of transformation, they attained supreme benefit.
*
-Sutra text: “At that time, Gadgadasvara” through “the samadhi of manifesting all physical forms.”
The Commentary says: this is the third major division of the chapter, explaining that, his task completed, he returned to his land. It has three points:
1) Stating his return to his land.
2) The signs along the places through which he passed.
3) Upon arriving there, he made his report.
*
-Sutra text: “When this account of Gadgadasvara was taught” through “the Lotus Dharma Samadhi.”
The Commentary says: this is the fourth major division of the chapter, describing how the assembly at that time attained the Way; all heard this single chapter and received supreme benefit.
***
THE CHAPTER ON THE UNIVERSAL GATE OF AVALOKITESVARA
Threefold analysis:
I. EXPLAINING THE INTENT.
II. EXPLAINING THE TITLE OF THE CHAPTER.
III. RESOLVING DOUBTS.
I. EXPLAINING THE INTENT.
The Treatise says that the power to rescue sentient beings from calamities is demonstrated by the two chapters on Avalokitesvara and the Dharani:
– Avalokitesvara rescues from calamities those sentient beings who have not yet aroused the aspiration, enabling them to leave all suffering behind, arouse the aspiration, and uphold this sutra.
– The Dharani rescues from calamities those who have already aroused the aspiration to uphold the sutra, enabling them to leave suffering behind and uphold the sutra.
Furthermore:
– Avalokitesvara employs the three superknowledges of the divine eye, the divine ear, and knowledge of others’ minds to protect those upholding the sutra when they encounter adversity.
– In the Dharani Chapter, two sages, two heavenly beings, and ten spirits employ vidya-mantras to protect those upholding the sutra when they encounter adversity.
Furthermore:
– Avalokitesvara rescues from calamities through recollection of him as the cause.
– The Dharani rescues from calamities through recitation of the Dharma.
Although the power of upholding the sutra enables one to leave all calamities behind, without the addition of an easily practiced means of rescue, cultivating the practice of upholding the sutra would be difficult. Therefore, the easier practice is used to aid the accomplishment of the difficult undertaking and to encourage the upholding of the sutra. Thus, this chapter appears.
II. EXPLAINING THE TITLE OF THE CHAPTER.
– The character [觀] may be pronounced Quan and may also be pronounced Quán. Here we follow the first pronunciation, “Quan.”
“Quan” means to observe and then, with compassionate wisdom, condescend to grant rescue.
“World” signifies that which is subject to destruction, namely the world of sentient beings undergoing birth and death.
“Sound” refers to the sounds—the verbal activity—of sentient beings.
Sentient beings in the world utter sounds as they take refuge in and recollect the bodhisattva. With the wisdom of great compassion, the bodhisattva mercifully observes them and responds with rescue according to their capacities. He is therefore called “Avalokitesvara.”
Properly speaking, he should be called Avalokiteshvara, the One Who Contemplates with Sovereign Freedom. If beings take refuge through all three karmas, the bodhisattva, endowed with the six superknowledges, will surely condescend to teach and transform them; he does not wait until they are suffering and in imminent danger before hastening to their rescue. He is a friend who comes unbidden and a physician who responds to illness; his skillful powers of response are wondrous and immeasurable. Therefore, as explained above, he is called the Bodhisattva Avalokiteshvara.
“Universal” means universally equal and all-pervasive.
“Gateway” is a place through which one enters and exits.
Once beings take refuge through the three karmas, the bodhisattva, endowed with the six superknowledges, will surely condescend to rescue them impartially, showing them the place through which they may leave the realm of suffering and enter the realm of happiness. Therefore, it is called the “Universal Gateway.”
The three—supernatural powers, declarations concerning thoughts, and instruction—are the means by which suffering is abandoned and the causes through which quiescence is entered; these are the forms of the Universal Gateway. Yet those who suffer most often utter sounds as they recollect and take refuge, and the greatly compassionate one will surely respond to their recollection and come to their rescue. Therefore, he is called the “Perceiver of Sounds.” This chapter extensively explains this matter and is therefore called the Chapter on the Universal Gateway of the Bodhisattva Perceiver of the World’s Sounds.
III. RESOLVING DOUBTS.
—Question: A bodhisattva of great compassion sees suffering and brings rescue. Why must he wait until beings recollect him before condescending, out of loving-kindness, to save them?
Answer: If beings had no intention of their own and yet the Buddha rescued them, this would be something even a great sage could not accomplish. If beings themselves give rise to the resolve and seek the appropriate conditions, all the noble ones will together assist them. First there is the cause of one’s own karma, and only afterward can supporting conditions be employed. If one does not cultivate for oneself, how could those conditions arise? Therefore, the bodhisattva must wait until they recollect him and take refuge before rescuing them. Even if they cultivate for themselves but do not yet understand skillful means, they must rely upon a good spiritual friend for guidance; only then can their suffering be extinguished.
—Question: All bodhisattvas possess this power. Why, then, does Avalokiteshvara alone bear a name that encompasses all the others?
Answer: Because their original vows are not the same, and the ways in which they benefit beings differ. Avalokiteshvara will succeed the Buddha Amitayus and become the Buddha King of the Mountain of Jeweled Light and Merit. Therefore, this bodhisattva is mentioned separately.
*
—Scriptural text: From “At that time, Inexhaustible Intention” to “is called Perceiver of the World’s Sounds.”
Commentary: The entire text of this chapter is divided into four major sections:
1. Questions and answers concerning the cause of the name—the reason this name was established.
2. Questions and answers concerning his transformative practices.
3. Dharanimdhara’s praise.
4. The concluding establishment of the benefits gained at that time.
The first two major sections contain verses. The first major section has three parts:
a) The question concerning the cause of the name.
b) The answer concerning the meaning of the words.
c) A comparison of the relative merits of upholding the names.
This is the first part.
“Inexhaustible Intention”: The Akshayamati Sutra says that he fully cultivates the various practices, such as the six paramitas and the four means of attraction, and vows to liberate beings. Only when the realm of beings is exhausted will the bodhisattva’s intention be exhausted. As long as beings are not exhausted, the bodhisattva’s intention is not exhausted. Therefore, he is called Inexhaustible Intention.
In the Sutra of the Ten Stages, the ten statements concerning the “exhaustion of realms” are used to establish the great vows:
1) The exhaustion of the realm of all beings.
2) The exhaustion of worlds.
3) The exhaustion of the realm of empty space.
4) The exhaustion of the Dharma realm.
5) The exhaustion of the realm of nirvana.
6) The exhaustion of the realm of the Buddhas’ appearances in the world.
7) The exhaustion of the realm of the Tathagata’s wisdom.
8) The exhaustion of the realm of objects apprehended by the mind.
9) The exhaustion of the realm entered by the wisdom that penetrates the Buddha’s sphere.
10) The exhaustion of the realm transformed by the wisdom that turns the Dharma wheel throughout the worlds.
The first statement establishes the great vow: “Only if the realm of beings is exhausted will my vow be exhausted.” Thus, if the realm of beings is inexhaustible, my vow is likewise inexhaustible.
Up to the ninth statement, “Even if all the spheres realized and entered by the Buddha’s wisdom are exhausted,” and the tenth statement, “Even if, when the wisdom that turns the Dharma wheel is set in motion, all dharmas are exhausted, my vow will still remain inexhaustible.”
The Vimalakirti Sutra says: “Although one attains the Buddha Way and turns the Dharma wheel, one does not abandon the bodhisattva path; this is called the bodhisattva practice.” Therefore, this bodhisattva is named “Inexhaustible Intention.”
Although the practices and vows of all bodhisattvas are alike, their names differ because their original vows differ. This is intended to show that this sutra can cause their practices and vows likewise to become inexhaustible.
The “question concerning the name” is intended to cause beings to rely upon upholding and recollecting the names of Buddhas and bodhisattvas in order to end suffering.
The “question concerning the practice” is intended to cause beings to cultivate in order to seek happiness.
*
—Scriptural text: From “The Buddha told Inexhaustible Intention” to “all attain liberation.”
Commentary: What follows is the answer concerning the meaning of the words. It has three parts:
. The first part concerns taking refuge through verbal karma: with the divine ear, he examines and seeks out their voices and rescues them from suffering.
. The second part, beginning with “If there are beings with much lust,” concerns taking refuge through mental karma: with the knowledge of others’ minds, he contemplates their minds and rescues them from suffering.
. The final part, beginning with “If there is a woman who wishes to seek the birth of a son,” concerns taking refuge through bodily karma: with the divine eye, he contemplates forms and rescues them from suffering.
This first part further contains three points:
1) The first point is a general statement: if those who suffer recollect the Bodhisattva Avalokiteshvara, they immediately attain liberation.
2) The second point is a specific statement: if those who encounter calamities recollect the Bodhisattva Avalokiteshvara, they all attain liberation.
3) The third point concludes by clearly declaring that his awe-inspiring spiritual power is thus exceedingly lofty.
This is the first point.
This refers to the three evil destinies, the eight difficulties, and all forms of suffering and calamity. One need only act as Falin did when he devoted himself and escaped a seven-day punishment, or as Jihuan did when he took refuge and escaped the calamity of the three knives.
Volume 9 of the Yogacarabhumi says: Karma is of two kinds:
a) Karma with a determinate maturation, meaning intentional karma that is either performed or increased.
b) Karma with an indeterminate maturation, meaning intentional karma that has been performed but not increased.
Volume 89 of the same treatise says: Even if performed karma has not been increased, if one does not regret it and does not cultivate an antidote, and must still experience its fruit, it is called increased karma. If one regrets it, and so forth, it is called non-increased karma.
Or it may formerly have been increased karma but, because one now regrets it and so forth, it is called non-increased karma. For example, before Weishengyuan—that is, Ajatashatru—felt remorse, his karma was called increased karma; after he had felt remorse, it was called non-increased karma.
Volume 60 of the same treatise says that karma to be experienced with certainty is established on the basis of the condition of not yet having attained liberation.
“Liberation” means suppressing and severing defilements through the mundane path, up to attaining noble realization and becoming one beyond training, and so forth. Thus, as stated in the Nirvana Sutra, if one has not yet entered the Buddha-Dharma, it is called determinate karma; if one enters the Buddha-Dharma, it is called indeterminate karma.
Volume 7 of the Abhidharmasamuccaya says: There are five kinds of intentional action:
1) That which is commanded or compelled by another.
2) That which is encouraged or requested by another.
3) That which is done without any understanding.
4) Fundamental attachment, referring to karma that arises through vigorous attachment when the three poisons obscure the fundamental mind.
5) Inverted discrimination, meaning evil karma performed because one considers it excellent and blameless.
Among these five kinds, the last two are either performed or increased, and it is not the case that their maturation will not be experienced, because the volition is weighty. The first three are merely performed but not increased, and their maturation is not necessarily experienced, because the volition is weak.
Here, “performed” means initiating karmic acts and causing them to become manifest. “Increased” means causing their habitual tendencies gradually to increase. Since this discussion concerns only intentional karma, there are only these five kinds.
However, volume 9 of the Yogacarabhumi says: Apart from ten kinds, all the remainder are called intentional. Those ten kinds are:
1) Dreams.
2) Ignorance.
3) Without deliberate intention (not intentionally thinking of it).
4) Neither regarding it as beneficial nor repeatedly attending to it (not considering it beneficial and paying it no heed).
5) Insanity.
6) Loss of mindfulness.
7) Not done out of desire or delight.
8) By nature indeterminate.
9) Weakened by remorse.
10) Weakened by counteraction.
Apart from these ten kinds, all the rest increase and develop. This is precisely what Volume 9 of the Yogācārabhūmi states: “There are six kinds of karma that increase and develop.”
The ten kinds that do not increase and the six kinds that increase mentioned there do not go beyond the three kinds of non-increasing karma and the two kinds of increasing karma in the Abhidharmasamuccaya. Their division or combination depends on whether the stages are treated in greater or lesser detail.
The Abhidharmasamuccaya further says: Determinate karma is of three kinds:
1) Determinate karma of action. Through the force of past karma, one experiences a particular body and, during that lifetime, will certainly perform this action. Its appointed time is fixed and will never be exceeded; even the Buddha’s spiritual power and so forth cannot save one from it.
2) Determinate reception of the ripened result, namely karma whose fruition is certain. Its result will certainly be experienced, but the time is not fixed. Were this not so, when a Buddha appeared in the world there ought to be no beings in the evil destinies committing evil deeds.
3) Determinate stage, namely determinate karma conforming to the stages of the three times. If it is included within a course of karma, it is called karma whose fruition is certain. Preparatory and subsequent actions may be either determinate or indeterminate karma.
Moreover, before one has felt remorse, applied counteraction, and so forth, it is called determinate karma. After one has felt remorse, applied counteraction, and so forth, it is called indeterminate karma.
Volume 10 of the Yogācārabhūmi speaks of three kinds of karma:
a) Karma to be experienced in the present life.
b) Karma to be experienced in the next life.
c) Karma to be experienced in a later life.
Volume 60 of the Yogācārabhūmi speaks of four kinds of karma:
1) Ripened result determinate. 3) Both determinate.
2) Time determinate. 4) Both indeterminate.
The Consciousness-Only teaching also speaks of four kinds: the three temporal kinds and the indeterminate kind.
Volume 9 of the Prakaranāryavācāśāstra speaks of five kinds, namely:
– The three kinds corresponding to the three times.
– Determinate reception of retribution.
– Determinate karma of action.
These are all the same as those stated in the summary of Volume 9 of the Yogācārabhūmi. To avoid prolixity, we shall stop here.
Therefore, mindfulness of Avalokiteśvara brings additional wholesome conditions; when one inwardly repents and knows shame, one escapes all suffering and distress.
Another explanation says that non-increasing karma and indeterminate karma can be transformed and extinguished. As for determinate karma of the three times and karma whose retribution is determinate though its time is indeterminate, these can only be lightened, not completely extinguished.
The Diamond Prajnaparamita Sutra says that although a person ought to fall into an evil destiny because of karmic offenses from former lives, if, through upholding the sutra, that person is despised by others, those karmic offenses from former lives will immediately be extinguished and that person will attain bodhi. It does not say that they are completely extinguished.
Furthermore, in the Sutra of the Wise and the Foolish, although Aṅgulimāla attained arhatship, because his present karma had a result, he was burned by fire.
It is also said: In the city of Kapilavastu, apart from one little child, all the men and women were noble ones who had attained the first fruit. They ought not to have been killed by King Virūḍhaka, yet because they had certainly created that karma, even the Buddha could not eliminate it, much less prevent them from experiencing its result.
If karma remains at the stage of liberation, it is called indeterminate; this is stated with reference to indeterminate karma. But this case is not so. If one attains arhatship, all unwholesome qualities are exhausted. What karma, then, would remain for one to experience its result?
At the first two stages of fruition, unwholesome qualities have not yet been completely exhausted and cannot obstruct that retribution; why, then, should it be impossible to experience it?
The Prajnaparamita Sutra does not say that karma is utterly extinguished; it merely reveals the wondrous subtlety of the mind. This means that if one receives and upholds that sutra with utmost sincerity and earnestness, one will certainly not experience the retribution. If this were not so, all five heinous offenses would be determinate karma; how, then, could King Ajātaśatru, after repenting, entirely avoid experiencing their results?
The Treatise on the Ten Stages says: The first is determinate retribution; the second is determinate action. Even the awesome spiritual power of all Buddhas cannot transform them.
It means that if one does not personally give rise to remorse and shame and does not enter the noble path, the karmic result is determinate. Does it mean that even after one has repented and felt shame, it is still called determinate karma?
The Dharmapada Sutra says: “There is nowhere—whether in the sky, beneath the sea, or within a rocky mountain—where one can escape one’s karma and avoid calamity.”
On this basis, if one has committed an offense but does not encounter a Buddha, a bodhisattva, and so forth, thereby giving rise to remorse and shame and entering the path, one will inevitably undergo karmic retribution.
Therefore, the Sutra on the Differences in Karmic Retribution says: If karma is initiated and performed by an intensely dominant mind, one no longer knows shame; after initiating and performing it, one performs it again, without any thought of repentance. Such karma is determinate. If karma is not initiated and performed by an intensely dominant mind, then although one commits evil karma, one constantly feels shame within; such karma is indeterminate. One should understand only that when karma is weakened and subdued, though not through repentance or confession, its capacity to produce a result is diminished, meaning that its result will no longer have to be experienced.
However, the sutra says that when Finger-Garland was approaching the stage of arhatship, he still had to experience karmic retribution. This was because at that time he still remained at the ordinary stage and at the stages of the first two fruits. Since his present body was certain to attain arhatship, he was spoken of by the title he would later obtain; he was not called an arhat at the time he experienced that result.
Furthermore, even if one encounters wholesome conditions, one must personally give rise to remorse and shame and enter the noble path before one’s karmic offenses can be extinguished. If one encounters wholesome conditions but has no remorse or shame and does not enter the noble path, then even all the Buddhas cannot transform that karma.
The Śākyas in the city of Kapilavastu were killed because, although they had attained the first fruit, the karma of their individual retribution was still not eliminated at the stage of the first fruit. Moreover, they had not heard the Mahayana Dharma and earnestly repented with profound sincerity and shame; therefore, they had to undergo the retribution of their former karma. Had they heard the Mahayana and earnestly repented with profound sincerity, they would not have been killed.
One who attains arhatship certainly does not experience retribution. If such a person is killed, it is not due to a karmic result. Otherwise, since Finger-Garland had killed people and lacked only one more victim to complete a thousand, how could he have attained the noble fruit? If beings did not repent and feel shame, and did not subdue, sever, and extinguish their karmic offenses, they would never attain the noble fruit.
Therefore, one should understand that the initial teaching on performing wholesome deeds must accord primarily with the Nirvana Sutra and the Yogācārabhūmi cited above.
*
-Sutra text: “If there is anyone who retains” to “invoke the name Avalokiteśvara.”
Commentary: Below is the second point: it separately identifies those who encounter dangers and calamities. If they invoke and praise the name Avalokiteśvara, they will all be delivered.
There are seven passages, divided into two parts:
. The first three passages discuss three kinds of calamity: fire, water, and wind.
. The following four passages discuss miscellaneous calamities.
This is the first part.
As for “the calamity of fire,” whether great or small, fire causes harm; but if one is mindful of the name, none of it will burn one.
As for “the calamity of water,” only deep water can cause harm; therefore, through mindfulness of the name, one will find oneself in a shallow place.
As for “the calamity of wind,” a gentle wind causes no harm; only a strong wind causes damage.
“Black wind (a violent wind)” will certainly cause harm to people; therefore, encountering this kind of wind is discussed separately. If the wind were not a black wind, what harm could it cause? The passage concerning the calamity of wind has four points:
1) Going in search of jewels and encountering a wind calamity.
2) A good person tells them to invoke the name.
3) Escape from the calamity.
4) The reason for that name.
– “Ship” means the same as Zhou [舟]. The character [舫] has two pronunciations: Phảng and Phang. The Jade Chapters explains that it is also a kind of vessel; when two boats are joined together, they form a Phảng [舫] (a double boat).
*
—Sutra text: “If, furthermore, there is a person” to “will immediately attain liberation.”
Commentary: These are four miscellaneous calamities:
1) Punishment does not injure them.
2) Nonhuman beings cannot harm them.
3) Those imprisoned and tortured are all released.
4) Hostile bandits cannot harm them.
– “Nữu” [杻] means handcuffs. “Giới” [械] means fetters for the feet, that is, shackles. A wooden cangue placed around the neck is called Già [枷]. Iron chains around the neck or back are called Tỏa [鎖]. The character [獫], Kiểm, means to arrest, torture, and interrogate. The character [狡], Giảo, originally means to compare or measure against; here it means to examine under interrogation. The character [繫], Hệ, means to bind; here it means confinement in prison.
The Treatise on the Great Perfection of Wisdom says: “Just as wind cannot penetrate a solid place, just as water does not flow upward to a high place, and just as space cannot be harmed, so too is it when there is no karma.” If one were innocent, how could one suddenly suffer the calamity of imprisonment? Here, “innocent” means that one has committed no offense in the present, not that one committed none in the past.
The verse concerning the Burning House says:
“Those who slander the sutra,
Or commit other offenses,
Rebel and plunder,
Steal and rob—
For offenses such as these,
They will certainly meet with calamity.”
Because they slandered the sutra in the past, it is therefore known that they are guilty.
The section “hostile bandits cannot harm them” contains four ideas:
1) Passing through a dangerous place. 3) Complying with the instruction.
2) Being urged to invoke the revered name. 4) Liberation.
In the Shurangama Sutra, the Buddha told Firm Resolve: “There is a medicinal tree called the Tree of Eradication. When a great army was engaged in battle, countless people were struck by poisoned arrows. At that time, a skilled physician took that Medicine-King tree, applied it to the face of a drum, and had the drum beaten loudly among the people. In that very instant, countless poisoned arrows extracted themselves.” Because all Buddhas and bodhisattvas abide in the power of the Shurangama samadhi, if anyone recites their names and keeps them in mind, immeasurable defilements of wrongdoing will naturally be eradicated, just as one kind of ghee can bring release from every affliction.”
*
—Sutra text: “Inexhaustible Intention” to “so majestic as this.”
Commentary: This is the concluding declaration of the majestic spiritual power.
– “Nguy nguy” [巍巍]: imposing, magnificent, majestic.
*
—Sutra text: “If there are sentient beings” to “they should constantly keep him in mind.”
Commentary: This is taking refuge through mental karma: observing minds through the superknowledge of others’ thoughts in order to save them. It has two parts:
. First, observing their thoughts and intentions.
. Then, concluding with the majestic spiritual power.
The three poisons are provisionally cited, but they are not the only ones, for all afflictions and thoughts are extinguished.
*
—Sutra text: “If there is a woman” to “the bodhisattva’s name.”
Commentary: This is taking refuge through bodily karma: contemplating forms through the superknowledge of the divine eye in order to save beings. It has two points:
. First, observing the two kinds of bodily karma.
. Then, concluding with the merit and encouraging cultivation and observance.
These are not the only kinds of karma, but they are provisionally cited in accordance with common human concerns.
*
—Sutra text: “Inexhaustible Intention” to “such meritorious benefit.”
Commentary: This is the third section: comparing the relative merit of upholding names. It has four points:
1. Question. 3. Confirmation.
2. Answer. 4. Conclusion.
The treatise compares him with Buddhas as numerous as the sands of sixty-two kotis of Ganges Rivers. This sutra, however, speaks of bodhisattvas as numerous as the sands of sixty-two kotis of Ganges Rivers. There are two explanations of this point:
1) The first explanation says that the sutra is correct and the treatise is mistaken. A bodhisattva should be compared with bodhisattvas; how could a Buddha be compared with a bodhisattva? It can only be as in the Sutra of the Ten Wheels, where Kshitigarbha is compared with Maitreya, Manjushri, Avalokiteshvara, and others, but is not compared with the Buddhas. Otherwise, would the merit of a Buddha necessarily be less than that of a bodhisattva?
2) The second explanation says that the treatise is also not mistaken. Avalokiteshvara attained Buddhahood long ago, but because he does not relinquish the bodhisattva practice, he manifests as a bodhisattva. Why could he not be compared with a Tathagata? When Avalokiteshvara attains Buddhahood, his merit and buddha-land will be as excellent as those of Amitayus Buddha. Could there be any superiority or inferiority among the bodies of all Buddhas?
Therefore, one should understand that these are merely words encouraging faith. Although the sutra compares him with bodhisattvas, there is likewise no fault whatsoever in the treatise’s explanation comparing him with the Buddhas. Neither is mistaken.
The treatise explains that accomplishment is of two kinds:
1. The power of faith.
2. Ultimate wisdom.
1. The power of faith. This has two aspects:
1/- One aspires for one’s own body to attain ultimate faith like that of Avalokiteshvara. This means aspiring that the bodies of Buddhas as numerous as the sands of sixty-two kotis of Ganges Rivers be like Avalokiteshvara, with no difference in their minds of faith. Although the number of sages who are the objects of aspiration differs in being many or few, the merit does not differ, because its cause is the mind of equality.
2) Giving rise to a mind of reverence. One aspires ultimately to attain merit like that of this being. This means aspiring to attain the wisdom and merit possessed by Avalokiteshvara himself, who attained Buddhahood long ago. The bodies of Buddhas as numerous as the sands of sixty-two kotis of Ganges Rivers will also ultimately attain merit like that of these Buddhas, because one believes that the merit of Buddhas and bodhisattvas is no different.
These two constitute the power of faith. At first, one does not contemplate whether the objects are many or few, superior or inferior, but simply possesses an equally impartial mind of faith. Subsequently, one contemplates that although the objects differ in number, their merit does not differ at all, and the mind of faithful reverence is likewise nondual. Therefore, the merit does not differ.
2. Ultimate wisdom.
This means decisively knowing and understanding the dharma-dhatu. Because Avalokiteshvara has attained ultimate wisdom of the dharma-dhatu, he is no different from a Buddha and can realize the equal and nondual dharma-dhatu; therefore, his merit is equal to that of a Buddha.
The dharma-dhatu is the Dharma-nature. A bodhisattva who enters the first bhumi can realize the “body of equality,” just like all Buddhas and bodhisattvas; how much more so one who has perfected the ten bhumis.
The “body of equality” means the Dharma-body of true suchness. Therefore, the merit of receiving and upholding the name of Avalokiteshvara is no different from the merit of receiving and upholding the names of Buddhas as numerous as the sands of sixty-two kotis of Ganges Rivers. Otherwise, could a bodhisattva be superior to a Buddha?
This comparison is provisionally employed for praise and to encourage beings to arouse the resolve. The first fascicle of the Sutra of the Ten Wheels says: “Suppose that, for a hundred kalpas, one were wholeheartedly to take refuge in, invoke the names of, recollect, recite, bow to, and make offerings to great bodhisattvas as numerous as the sands of the Ganges—foremost beings such as Maitreya, Manjushri, Avalokiteshvara, Samantabhadra, and others—seeking the fulfillment of one’s wishes. This would still not equal someone who, for only the instant of a single thought, wholeheartedly takes refuge in, invokes the name of, recollects, recites, bows to, and makes offerings to Kshitigarbha Bodhisattva, seeking the swift fulfillment of every wish.”
Furthermore, among sentient beings in such an age of the decline of the Dharma, there are those with the appropriate affinities who ought to hear this; therefore, Avalokiteshvara is praised separately. Otherwise, would this mean that a bodhisattva surpasses even the Buddha, and that bodhisattvas of equal rank differ in superiority and inferiority?
*
—Sutra text: “Inexhaustible Intention” to “how is this matter?”
The Commentary says: Below is the second major section: questions and answers concerning the practices of transformation. It has four divisions:
1) The question. 3) The offering.
2) The answer. 4) The conclusion: a clear declaration.
This is the first division.
“Wandering” means transforming and benefiting beings, that is, spiritual powers.
“Preaching the Dharma to sentient beings” means teaching and transforming others for their benefit.
“The power of skillful means” refers to the two kinds above, namely, skillfully applying wisdom in accordance with the minds of sentient beings in order to save them.
*
-Sutra text: “The Buddha said” to “and preach the Dharma to them.”
The Commentary says: Below is the second division: the answer. It has three parts:
– The first part: manifesting bodies and preaching the Dharma.
– The second part: concluding the preceding section and offering exhortation and instruction.
– The final part: being able to rescue beings from calamities and urgent dangers.
This is the first part.
There are nineteen kinds in all, divided into eight classes:
1) Manifesting the bodies of sages, of which there are three kinds.
2) Manifesting celestial bodies, of which there are six kinds.
3) Manifesting as rulers and ministers, of which there are five kinds.
One whose mind is impartial and nature upright, whose speech is truthful, whose conduct is generous, and who enjoys longevity and abundant wealth is called an “elder.” One who calmly upholds the Way, has few desires, and accumulates virtue is called a “householder.”
One who holds office and governs people is called an “official.”
4) Manifesting as members of the fourfold assembly, of which there is one kind.
5) Manifesting in female bodies, of which there is one kind.
6) Manifesting as boys and girls, of which there is one kind.
7) Manifesting as members of the eight classes of beings, of which there is one kind.
8) Manifesting as a vajra-bearing deity, of which there is one kind.
Holding a vajra club in his hand, this is another form of Avalokitesvara.
*
-Sutra text: “Aksayamati” to “Bestower of Fearlessness.”
The Commentary says: This has two parts:
1) Concluding the preceding section and then offering exhortation and instruction.
2) Being able to rescue beings from calamities and urgent dangers.
Dana-paramita, that is, giving, is of three kinds:
a) The gift of material wealth.
b) The gift of fearlessness.
c) The gift of Dharma.
Preaching the Dharma is the gift of Dharma. Providing rescue in times of calamity is the gift of fearlessness. Enabling others to obtain jewels and the like is the gift of material wealth.
*
-Sutra text: “Aksayamati” to “the stupa of the Buddha Prabhutaratna.”
The Commentary says: This is the third division: the offering.
It contains seven points:
1) Addressing the Buddha.
2) Presenting the offering.
3) Avalokitesvara does not accept it.
4) He is respectfully entreated to accept it.
5) The Buddha instructs him to accept it.
6) Avalokitesvara accepts it.
7) He transfers it as an offering.
Because a field of merit is difficult to encounter, because giving accords with the principle of the Way, and because it is the genuine practice for seeking bodhi, it is therefore called “the gift of Dharma.”
Avalokitesvara did not accept it for three reasons:
a) Few desires.
b) The natural order of the Dharma, for it should be so.
c) Transferring the gift to others.
Fearing that he might go against that intention, he therefore did not accept it. A verse in the Mahavyutpatti Treatise says:
“If one opens one’s hand in giving,
That hand is called supremely adorned.
When the recipient draws back his hand,
Its supreme adornment is greater still.
If one says, ‘I give this to you,’
Those words are beyond all measure.
When the recipient says, ‘I have enough,’
That is more immeasurable still.”
In the Deva’s Questions Sutra, the Buddha also said: The giver is called one who gains benefit. The recipient of the gift is called one who loses benefit. Therefore, the bodhisattva was unwilling to accept it, but out of compassion for the fourfold assembly he had to accept it: first, to enable them to rejoice in accord; and second, to enable them to learn and practice so as to be freed from suffering and affliction. Therefore, it is said that he “had compassion for them.”
*
-Sutra text: “Aksayamati” to “the saha world.”
The Commentary says: This is the fourth division: the concluding clarification.
*
-Sutra text: “At that time” to “he is called Avalokitesvara.”
The Commentary says: Below are verses restating the two meanings discussed above: the Name and the Practice. They are divided into two parts:
– The first verse: the question.
– The following twenty-five verses: the answer.
This is the first part: it asks only about the reason for the name, but the answer also concerns the practices of transformation.
*
-Sutra text: “The One Replete with Auspicious Marks” to “can extinguish the sufferings of all realms.”
The Commentary says: Below are twenty-five verses restating the Buddha’s declaration.
They are divided into four parts:
1. The first part consists of three verses: a general introduction and a promise to explain.
2. The second part consists of twelve verses: the formal explanation of the reason for the name.
3. The third part consists of three verses: the explanation of the practices of transformation.
4. The final part consists of seven verses: praising his merits and exhorting beings to take refuge.
This first part is divided into three:
– The first verse recounts the Buddha’s answer, explaining both the Name and the Practice in accordance with the various places concerned.
– The next verse discusses his former causal practices: making vows upon encountering conditions and cultivating inconceivable practices throughout many kalpas.
– The final verse promises to set forth the Name and the Practice. What has been experienced through the eyes and ears and retained in the mind is not mistaken and can assuredly extinguish suffering.
*
-Sutra text: “Suppose one harbors an intention to harm” to “it is immediately dispersed.”
The Commentary says: These are the twelve verses formally explaining the reason for the name, divided into nine parts:
1) One verse on eliminating the calamity of fire.
2) One verse on eliminating the calamity of water.
3) Two verses on eliminating dangers from mountains.
4) Two verses on eliminating dangers from blades.
5) One verse on eliminating the danger of arrest and imprisonment.
6) One verse on eliminating the danger of curses.
– The character zhou [咒], “incantation,” has a meaning similar to the character zhu [囑], “to enjoin.” To enjoin one another with wholesome or unwholesome words is called zhou [咒].
The character zu [詛], “curse,” has a meaning similar to the character zu [阻], “to obstruct,” as in the term “obstruction”: it means causing a person’s actions to be obstructed and constrained by words. Some versions write ju [咀], which has a meaning similar to jue [嚼], “to chew.” That is not the meaning here.
Just as a skilled physician must first cause an illness to manifest and only afterward cure it, so at first there must be an effect upon that person himself, and only afterward can he be caused to bring forth a wholesome intention.
7) One verse on eliminating dangers from nonhuman beings.
8) Two verses on eliminating dangers from vicious beasts.
9) One verse on eliminating the danger of natural calamities: clouds gathering and thunder sounding.
“Thunder sounding”: In the Western Regions, it is called “the sound of clouds spreading forth lightning.” In this land, it is explained as yin and yang agitating one another and emitting flashes of light.
– The Shiming explains that the character che [掣] means “to draw forth.” “Lightning” has a meaning similar to the character tian [殄], “to vanish,” indicating that as soon as it flashes, it immediately disappears. The people of Guanzhong call it jian dian [ 電]. The people of Wu call it thunder pellets [ ]. The upper character, referring to [ ], is pronounced jian. The lower character, referring to [ ], is pronounced dian. Regarding the character bao [雹], “hail,” Zheng Xuan, in his explanation of the Book of Rites, says: Yang energy produces rain; yin energy constrains it, causing it to congeal and form hail [雹].
*
-Sutra text: “Sentient beings are beset by distress” to “causing them gradually to be completely extinguished.”
The Commentary says: This explains the practices of transformation.
– One verse generally sets forth the elimination of suffering.
– One verse concerns his ability to manifest various bodies.
– One verse specifically sets forth the elimination of suffering.
*
-Sutra text: “True contemplation, pure contemplation” to “therefore one should bow in homage.”
The Commentary says: These are the final seven verses: praising his merits and exhorting beings to take refuge.
They are divided into six parts:
1) One verse sets forth the five contemplations and exhorts beings to vow to behold him constantly.
– Some versions mistakenly write the character dang [當], “shall,” in place of chang [常], “constantly.” This is incorrect, because one presently vows to do so “constantly”; it does not mean that one “shall” only begin to make the vow.
2) One verse explains that great wisdom can extinguish calamities.
3) One verse explains that the gift of Dharma can eliminate afflictions.
“The prohibitions of great compassion”: they resemble the sound of thunder, meaning an upheaval that serves as a warning.
– In regional speech, jie means preparedness or precaution. In ancient script, the character jie [戒] was written jie [誡], meaning “to admonish.”
“The compassionate mind”: it universally overspreads like a great wondrous cloud. Some versions read “the sound of compassion,” but this is a scribal error, for the Sanskrit is Maitri-manas.
4) One verse concerns the gift of fearlessness, which can eliminate fear.
5) One verse explains that the gift of material wealth can eliminate poverty and suffering.
Like the tides of the sea, which unfailingly can extinguish sufferings at the appropriate time, this is accomplished through constantly contemplating and arousing mindfulness. Here there are five Sounds: the Wondrous Sound bestows joy; the Contemplator of Sounds rescues from suffering; the Brahma Sound is profound and pure; the Tide Sound comes at the proper time; and the Supreme Sound transcends the world.
6) The final two verses: exhortation to mindfulness and exhortation to pay homage, because homage can eliminate suffering and distress.
*
-Scripture text: “At that time, Dharanimdhara” to “the merit is not slight.”
Commentary: This is the third section of the chapter, concerning Dharanimdhara’s praise.
Here the treatise sets forth two approaches:
1. The ten dharmas of the Earth-Bearing Samadhi.
2. The ten kinds of mastery.
1. The ten dharmas of the Earth-Bearing Samadhi.
According to the Precious Cloud Sutra, a bodhisattva possesses ten dharmas called the Earth-Bearing Samadhi:
1) Just as the earth is vast, immeasurable, and boundless, so too is a bodhisattva adorned with merit and wisdom, whose vows and practices are immeasurable and boundless.
2) Just as the earth is that upon which sentient beings rely, and each, according to their wishes, receives aid and provision, obtaining satisfaction without obstruction, so too does a bodhisattva practice the Six Paramitas, giving all things to sentient beings with an unhindered mind.
3) Just as the earth never shows love or hatred—whatever sentient beings pour upon it in return, the earth neither rejoices nor becomes angry—so too does a bodhisattva nurture sentient beings without expecting recompense.
4) Just as, when the heavens gather clouds and pour down rain, the earth receives and sustains it all, so too, when all Buddhas raise the clouds of great compassion and pour down the rain of Dharma, a bodhisattva can receive and retain it all exactly as taught by the Buddhas.
5) Just as the earth is that upon which all grasses, trees, forests, and sentient beings, whether walking, standing, sitting, or lying down, all rely, so too all sentient beings’ inclinations toward cultivation and goodness, the Dharma studied by the Two Vehicles, and nirvana all come about through the bodhisattva.
6) Just as all seeds must depend upon the earth to grow, so too all seeds of the wholesome karma of devas and humans depend upon the bodhisattva in order to grow.
7) Just as the earth can produce every kind of treasure, so too the precious merit of goodness and all means of happiness for sentient beings arise from the bodhisattva.
8) Just as the earth produces wondrous medicines capable of curing illnesses, so too a bodhisattva can produce every kind of Dharma medicine capable of eliminating all illnesses of affliction.
9) Just as the earth cannot be moved by the wind or harmed by flies, insects, bees, or scorpions, so too a bodhisattva cannot be disturbed or disordered by any oppressive conditions, whether internal or external.
10) Just as the earth cannot be frightened by the roars of lions or the thunderous sounds of dragons and elephants, so too a bodhisattva cannot be shaken by any of the ninety-five kinds of non-Buddhist teachings.
When these ten matters are complete, the bodhisattva is said to possess the Earth-Bearing Samadhi. Because one attains the Earth-Bearing Samadhi, one is called Dharanimdhara, “Earth-Bearer”; alternatively, because one cultivates and maintains the Ten Grounds, one is called Earth-Bearer.
2. The ten kinds of mastery.
Regarding mastery, both the Mahayana Compendium and the Flower Ornament Sutra teach ten kinds. The Flower Ornament Sutra states:
1) Mastery over lifespan, by abiding for boundless kalpas.
2) Mastery over mind, by emerging from innumerable concentrations and entering profound wisdom.
3) Mastery over adornment, by being able to adorn every land. The Mahayana Compendium calls this “mastery over requisites.”
4) Mastery over karma, by receiving karmic recompense at any chosen time.
5) Mastery over birth, by manifesting birth in every land.
6) Mastery over liberation, by seeing Buddhas filling every land. The Mahayana Compendium calls this “mastery of resolute understanding.”
7) Mastery over aspiration, by attaining bodhi at any time and in any land.
8) Mastery over spiritual powers, by manifesting every kind of miraculous transformation.
9) Mastery over Dharma, by revealing immeasurable and boundless Dharma gates.
10) Mastery over wisdom, by manifesting in every thought-moment the enlightenment of the Tathagata, the Ten Powers, and the fearlessnesses.
However, the explanation differs slightly from that in the Mahayana Compendium. The practice of the Six Paramitas is also explained extensively, as in the Mahayana Compendium.
Here it is specifically “mastery over spiritual powers,” because all the gates are universally manifested.
*
-Scripture text: “When the Buddha had spoken... this” to “the mind set upon Complete and Perfect Enlightenment.”
Commentary: This is the fourth section: the conclusion, establishing the benefits obtained at that time.
***
THE DHARANI CHAPTER
Three approaches of analysis:
I. CLARIFYING THE INTENT.
II. EXPLAINING THE CHAPTER’S TITLE.
III. RESOLVING QUESTIONS.
I. CLARIFYING THE INTENT.
The treatise states that the purpose of this chapter is to elucidate the power by which sentient beings are rescued and protected from calamities, as explained above.
II. EXPLAINING THE CHAPTER’S TITLE.
The Sanskrit term dharani is rendered here in China as “complete retention.” Mindfulness and wisdom constitute its essence. Through the spiritual power of a small number of esoteric, semantically indeterminate written characters, it bestows empowerment; its awe-inspiring efficacy is incomparable. It breaks through the heterodox and destroys evil, establishes the true and reveals the good; therefore, it is called dharani. This chapter elucidates this matter and is therefore called the Dharani Chapter.
III. RESOLVING QUESTIONS.
-Question: Complete retention is of four kinds, through which one attains unobstructed understanding of Dharma, meaning, eloquence, and expression; accordingly, four kinds are taught. What, then, is taught here?
Answer: Previously, in the prose section, retention of Dharma and retention of meaning were taught. Now, here, mantra retention is taught. It is taught in order to assist the preceding two kinds.
The patience of non-attainment and non-arising: this is complete retention.
*
-Scripture text: “At that time, Medicine King” to “the merit is exceedingly great.”
Commentary: The entire chapter is divided into three sections:
1. The first section elucidates the merit of upholding the sutra.
2. The second section elucidates the method of incantations.
3. The final section elucidates the benefits obtained by the assembly at that time.
This first section has two parts:
– First is the question.
– Then comes the answer.
The answer contains three points:
1) A question in return. 2) A direct answer. 3) The Buddha’s teaching.
*
-Scripture text: “At that time, Medicine King” to “there are many benefits.”
Commentary: The following elucidates the method of incantations. There are five, which together form three categories:
– The first category consists of two sages.
– The following category consists of two devas.
– The last category consists of ten spirits.
This is the first sage. It contains four points:
1) Introduction.
2) Teaching.
3) Conclusion concerning its excellence.
4) The Buddha’s praise.
*
-Scripture text: “At that time, Courageous Bestower” to “those Buddhas.”
Commentary: This is the second sage. It contains four points:
1) Introduction. 3) The actual teaching.
2) Function. 4) Conclusion concerning its excellence.
*
-Scripture text: “At that time, Vaishravana” to “there shall be no decline or calamity.”
Commentary: The following concerns the two devas. This is the first deva and contains three points:
1) Introduction. 2) Teaching. 3) Conclusion concerning its excellence.
“Vaishravana” is translated here as “Much-Hearing.” He is the heavenly king of the northern quarter among the Four Heavenly Kings and constantly supports the Buddha-Dharma.
*
-Scripture text: “At that time, Dhritarashtra” to “those Buddhas.”
Commentary: This is the second heavenly king. It contains three points:
1) Introduction. 2) Teaching. 3) Conclusion concerning its excellence.
This is the heavenly king of the eastern quarter.
*
-Scripture text: “At that time, there were rakshasa women” to “such Dharma teachers.”
Commentary: These are the ten spirits. There are seven parts:
1) Stating their names.
2) Requesting permission to speak.
3) The actual teaching.
4) Exhorting them not to afflict or harm Dharma teachers.
5) Further reciting verses that illustrate the offense.
6) Vowing personally to protect and uphold them.
7) The Buddha’s praise.
The Buddha’s praise has three parts:
1/- First is the general praise.
2/- Then comes the particular praise.
3/- Finally, he exhorts them to safeguard Dharma teachers.
*
-Scripture text: “When this Dharani Chapter was taught” to “the patience concerning the non-arising of dharmas.”
Commentary: This is the third section of the chapter, concerning the benefits obtained by the assembly at that time.
***
THE CHAPTER ON THE FORMER DEEDS OF KING WONDERFUL ADORNMENT
Three approaches of analysis:
I. CLARIFYING THE INTENT.
II. EXPLAINING THE TITLE OF THE CHAPTER.
III. RESOLVING QUESTIONS.
I. CLARIFYING THE INTENT.
There are two points:
1. The Treatise states that the supreme power of merit is manifested through the chapter “The Former Deeds of King Wondrous Adornment.” This chapter explains how Pure Store and Pure Eye upheld the Lotus Sutra and realized the Way. Relying upon the supreme power of merit, they caused their father, the king, who had formerly held wrong views, to turn his mind around, and he received a prediction that he would become a Buddha in the future. All this came about through the power of the merit of the Lotus Sutra. His former causes and conditions are related in order to benefit the Dharma assembly at that time. Therefore, this chapter appears.
2. The preceding chapter, “Bodhisattva Wondrous Voice,” explains how the bodhisattva Flower Virtue inquired about the samadhi attained by Wondrous Voice and thereby personally realized the Lotus Flower Samadhi. King Wondrous Adornment here is none other than Flower Virtue. Before attaining samadhi, King Wondrous Adornment had originally been attached to wrong views. The present chapter explains how his two sons admonished and persuaded their father, the king. In acting as spiritual benefactors, they did not discriminate between enemy and kin, but instructed everyone and caused them to propagate this sutra. Therefore, this chapter appears.
II. EXPLAINING THE TITLE OF THE CHAPTER.
While he was a noble king in the secular world, he adorned himself with jewels and silks; but after abandoning wrong views and entering the right path, he used the supremely wondrous treasure of the Dharma to make his original mind as bright and pure as a jewel. Therefore, he is called King Wondrous Adornment. Since these are causes and conditions from a former life, the chapter is called “Former Deeds.”
III. RESOLVING QUESTIONS.
—Question: This chapter chiefly explains that Pure Store and Pure Eye were spiritual benefactors. Why, then, is the chapter not named after them?
Answer: It was through supreme and wondrous merit that King Wondrous Adornment himself abandoned the wrong and entered the right, not his two sons. Although his two sons were virtuous friends, it was by virtue of merit that their father himself entered the right path.
Furthermore, the former Flower Virtue was none other than King Wondrous Adornment. Since the intention is to identify them as the same person, this is taken as the title of the chapter. Moreover, Pure Store and Pure Eye are Medicine King and Superior Medicine. Since Medicine King has already been discussed, there was concern that the chapter title might be confused with the earlier one; therefore, their names were not used as the title of this chapter.
*
—Sutra text: “At that time the Buddha declared” to “the kalpa was named Joyful Vision.”
Commentary: The text of the entire chapter is divided into four sections:
1. Relating the former causes and conditions.
2. Identifying the persons of the present with those of the past.
3. Exhorting everyone to take refuge and pay homage.
4. Concluding with the benefit attained by the assembly.
The first section is further divided into four parts:
1) Relating the time.
2) Identifying the Buddha.
3) Explaining the bodhisattva father and sons.
4) Extensively explaining the causes.
These are the first two parts.
*
—Sutra text: “Within the Dharma of that Buddha” to “the second was named Pure Eye.”
Commentary: This is the third part: explaining the bodhisattva father and sons.
*
—Sutra text: “These two sons” to “had also thoroughly mastered them all.”
Commentary: What follows is the fourth part: extensively explaining the causes. It is divided into four sections:
1. Praising the virtues of the two sons.
2. Explaining how the Buddha of that time taught the Dharma.
3. From “At that time Pure Store and Pure Eye” onward: explaining how the two sons converted their father.
4. From “The king then entrusted his kingdom to his younger brother” onward: explaining how Wondrous Adornment left the household life and attained benefit.
This is the first section. It has three subsections:
A. The first subsection: jointly presenting merit and wisdom.
B. The second subsection: separately enumerating four virtues.
C. The final subsection: enumerating seven concentrations.
B. The four virtues:
1) The six paramitas.
2) Skillful means, of which there are twelve kinds:
(1) Compassionate solicitude.
(2) Thorough knowledge of all conditioned activities.
(3) Constantly remaining in the realm of birth and death.
(4) Delighting in attaining the Buddha’s wondrous wisdom.
(5) Passing through samsara without defilement.
(6) Courageous and vigorous diligence.
These six are internal.
(7) Causing beings, through only a little goodness, to experience immeasurable fruits.
(8) Causing beings, through only a little effort, to acquire great roots of goodness.
(9) Causing those who hate the sacred teaching to eliminate anger and affliction.
(10) Causing those who stop midway to enter the path.
(11) Causing those who have already entered the path to reach maturity.
(12) Causing those who have already reached maturity to attain liberation.
These six are external.
3) The four immeasurable states of mind.
4) The thirty-seven factors conducive to enlightenment.
C. The seven concentrations:
These are the “samadhis”:
1. “Pure Samadhi”: because one has eliminated the hindrances and realized suchness.
2. “Sun and Constellations”: because, like the sun that mightily dispels darkness and the countless stars that disperse all obscurity, it dispels the darknesses.
3. “Pure Light”: because it emits great light.
4. “Pure Form”: because it manifests all wondrous forms.
5. “Pure Illumination”: because it illuminates and reveals the Buddha-Dharma.
6. “Long Adornment”: because one realizes merit that never diminishes.
7. “Great Awesome Virtue”: because it gives rise to supernatural powers.
*
—Sutra text: “At that time that Buddha” to “this Lotus Sutra.”
Commentary: This is the second section: explaining how the Buddha of that time taught the Dharma.
*
—Sutra text: “At that time Pure Store and Pure Eye” to “we should listen to and obey him.”
Commentary: This is the third part: the two sons convert their father. It has five subsections:
1. The sons address their mother and ask to go to the Buddha.
2. The mother directs her sons to convert their father.
3. Obeying her instruction, they undertake his conversion.
4. From “At that time the eighty-four thousand people in the inner palace of King Wondrous Adornment” onward: having faith in and following the Buddha.
5. From “At that time that Buddha taught the Dharma to the king” onward: the Buddha responds, guides them, and brings them benefit and joy.
This is the first subsection. It has two parts: first, the statement; then, the explanation.
– The character [爪] (claw) is pronounced Trảo. Another version has the character [抓] (Trảo: to scratch, claw, or pinch with the nails). The Jade Chapters explains [抓], Trảo, as meaning to claw, pinch, or scratch with the nails.
To scratch or claw an object with the nails is called [抓], Trảo. Although it is pronounced the same as [爪], Trảo, here it does not mean a claw.
*
—Sutra text: “Their mother said to her sons” to “let us go together.”
Commentary: This is the second of the five parts: the mother directs her sons to convert their father.
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—Sutra text: “Pure Store and Pure Eye” to “this household of wrong views.”
Commentary: This is the third of the five parts: obeying her instruction, they undertake his conversion. It has nine subsections:
1) The two sons feel regret.
2) Their mother causes them to think of their father.
3) Complying with her words, they immediately convert him.
4) The father sees them, rejoices, and questions them.
5) The two sons answer him in detail.
6) The father says that he wishes to go.
7) They report to their mother and ask to leave the household life.
8) Their mother then gives them permission.
9) They address their father and mother and ask to go to the Buddha.
This is the first subsection.
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—Sutra text: “Their mother said to her sons” to “go to the Buddha.”
Commentary: This is the second subsection: their mother causes them to think of their father.
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—Sutra text: “Thereupon the two sons” to “his mind became pure, faithful, and understanding.”
Commentary: This is the third subsection: complying with their mother’s words, they undertake the conversion of their father. First it is stated, then explained, and finally concluded.
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—Sutra text: “At that time, when their father saw his sons” to “we are his disciples.”
Commentary: These are the fourth subsection, “the father sees them, rejoices, and questions them,” and the fifth subsection, “the two sons answer him in detail.”
*
—Sutra text: “The father said to his sons” to “please allow us to leave the household life.”
Commentary: These are the sixth subsection, “the father says that he wishes to go,” and the seventh subsection, “they report to their mother and ask to leave the household life.”
The subsection “they report to their mother and ask to leave the household life” has two parts:
– The first part: reporting that their father had gained faith and understanding and had aroused the resolve for enlightenment.
– The latter part: asking their mother to allow them to leave the household life.
“Leaving the household life”: expansive and unconfined, like empty space. As a sutra says: “Although the peacock has colors that adorn its body, it cannot compare with the wild goose and the crane, which can fly far. Although those in white robes—that is, laypeople—may possess power, wealth, and honor, they cannot compare with monastics, whose merit is supreme and wondrous.”
The Sutra of the Ten Wheels says: “Although the champaka flower has withered, it still surpasses other flowers in full bloom. Bhiksus who break the precepts and engage in evil conduct still far surpass diligent followers of non-Buddhist paths.”
For this reason, the two sons asked their mother for permission to leave the household life.
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-Sutra text: “The mother then told them” to “such an opportunity is also difficult to encounter.”
Commentary: This is the eighth section, “the benevolent mother grants permission,” and the ninth section, “they address their parents and ask to go to the Buddha.” The ninth section has three parts:
– First, the request is stated.
– Next, the request is explained.
– Finally, the request is concluded.
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-Sutra text: “At that time, the eighty-four thousand people in King Wondrous Adornment’s inner palace” to “delighted in the Buddha-Dharma.”
-Commentary: Of the five parts concerning the two sons’ conversion of their father, this is the fourth, concerning faith and taking refuge in the Buddha. It has three sections:
– The first section explains their capacity to become vessels of the Way.
– The second concerns the two sons’ skillful conversion.
– The final section concerns everyone’s journey to the Buddha.
These are the first two sections.
In the section on their capacity to become vessels of the Way, there are four categories:
1) The inner palace. 3) Pure Treasury.
2) Pure Eye. 4) The queen.
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-Sutra text: “Thereupon King Wondrous Adornment” to “withdrew and stood to one side.”
Commentary: This concerns everyone’s journey to the Buddha.
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-Sutra text: “At that time, that Buddha” to “emitted a great radiance.”
Commentary: Of the five parts concerning the two sons’ conversion of their father, this is the fifth, in which the Buddha responds, guides them, and brings them benefit and joy. It has four points:
1) The Buddha skillfully teaches the Dharma.
2) The king removes his pearl necklace and offers it.
3) The king contemplates the Buddha’s physical form.
4) The Buddha asks a question and completes the prediction.
These are the first two points.
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-Sutra text: “At that time, Wondrous Adornment” to “such merit.”
Commentary: This is the third point, “the king contemplates the Buddha’s physical form,” and the fourth point, “the Buddha asks a question and completes the prediction.”
In the section “the Buddha asks a question and completes the prediction,” the question comes first and the prediction follows. The prediction has six aspects:
1) Cause. 4) Kalpa.
2) Essence. 5) Assembly.
3) Land. 6) Realm.
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-Sutra text: “The king immediately” to “the Samadhi of Adornment.”
Commentary: Of the four parts of the opening passage, this is the fourth, which extensively explains the underlying reason; this part concerns the benefits obtained by leaving the household life. It has six points:
1) Leaving the household life.
2) Cultivating the path and attaining samadhi.
3) Ascending into the air and addressing the Buddha.
4) Offering praise and receiving confirmation, followed by an extensive exposition.
5) Descending from the air, offering praise, and making vows.
6) Withdrawing after speaking.
These are the first two points.
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-Sutra text: “He immediately rose into empty space” to “came to be born in my household.”
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