妙法蓮華經玄贊

CHAPTER THREE: PARABLE

Threefold analysis:

I. CLARIFYING THE INTENT.

II. EXPLAINING THE CHAPTER TITLE.

III. RESOLVING QUESTIONS.

I. CLARIFYING THE INTENT.

There are two points:

1. Śāriputra, being of superior faculties, awakened immediately upon hearing the Dharma. The other four, being of middling faculties, had to rely upon a parable in order to understand. Those of superior faculties have already been instructed above; below, those of middling faculties must be enabled to understand clearly. Therefore, this chapter is presented.

2. The Treatise states: from this point onward, Seven Parables are taught for seven kinds of sentient beings fully possessed of the nature of afflictions, in order to counteract seven kinds of overweening pride; and Three Equalities are taught for three classes of persons who, although free from afflictions, are tainted by pride—tainted pride concerning samādhi, liberation, insight, and so forth. Thus, the Three Equalities are taught to counteract this tainted pride.

It further states: the remaining sūtras elucidate the Ten Unsurpassed Meanings.

The general intent here is to indicate that the twenty-six chapters below will elucidate these three meanings.

– The Seven Parables occur in seven chapters:

1) The parable of the burning house, in this Chapter on the Parable.

2) The parable of the impoverished son, in the Chapter on Faith and Understanding.

3) The parable of clouds and rain, in the Chapter on Medicinal Herbs.

4) The parable of the conjured city, in the Chapter on the Conjured City.

5) The parable of the precious jewel fastened to the garment, in the Chapter on the Prediction of the Five Hundred Disciples.

6) The parable of removing the brilliant jewel from the topknot, in the Chapter on Peaceful Practices.

7) The parable of the physician, in the Chapter on the Tathāgata’s Lifespan.

In that order, each parable occurs in one chapter.

– The Three Equalities occur in nine chapters:

1) The Parable.

2) Prediction.

3) Prediction of the Five Hundred Disciples.

4) Predictions for Those in Training and Those Beyond Training.

5) Dharma Teacher.

6) Exhortation to Uphold.

7) Devadatta.

8) Never Disparaging.

9) Beholding the Precious Stūpa.

The first eight chapters all contain predictions and teach the initial equality of the vehicles. The final Chapter on Beholding the Precious Stūpa teaches the other two equalities together: the equality of saṃsāra and nirvana, and the equality of the Dharma and the body.

– The Ten Unsurpassed Meanings occur in twenty-one chapters:

– The first nine Unsurpassed Meanings occur in seven chapters:

1) The Parable of the Medicinal Herbs.

2) The Parable of the Conjured City: this contains the second and third Unsurpassed Meanings.

3) Prediction of the Five Hundred Disciples.

4) Beholding the Precious Stūpa.

5) Peaceful Practices.

6) Emerging from the Earth.

7) The Tathāgata’s Lifespan: this contains the eighth and ninth Unsurpassed Meanings.

Among the seven chapters above, apart from the second and seventh chapters, each of the other five chapters contains one Unsurpassed Meaning.

– The remaining sūtras constitute the tenth Unsurpassed Meaning. This means that all fourteen remaining chapters pertain to the tenth Unsurpassed Meaning.

Within these fourteen chapters are two powers: the power of the Dharma and the power of practice.

+ The power of the Dharma occurs in three chapters:

1) Distinctions in Merit.

2) The Merit of Rejoicing in Accord.

3) The Merits of the Dharma Teacher.

+ The power of practice comprises seven powers, collectively occurring in eleven chapters:

1. The power of upholding, occurring in three chapters:

1) Dharma Teacher.

2) Peaceful Practices.

3) Exhortation to Uphold.

2. The power of teaching, occurring in one chapter: namely, the Chapter on Transcendent Powers.

3. The power of practicing austerities, likewise occurring in one chapter: namely, the Chapter on the Medicine King.

4. The power of teaching sentient beings through the practice of austerities, likewise occurring in one chapter: the Chapter on Wondrous Voice.

5. The power of protecting sentient beings from various calamities, occurring in two chapters:

1) The Universal Gateway of Avalokiteśvara.

2) Dhāraṇī.

6. The supreme power of merit, occurring in one chapter: the Chapter on the Former Deeds of King Wondrous Adornment.

7. The power of protecting the Dharma, occurring in two chapters:

1) Samantabhadra.

2) Entrustment.

The ten Unsurpassed Meanings that follow correspond to the Seven Parables in the first part.

– The remainder of the Three Equalities is called the Upper Remainder. Therefore, after the Treatise explains the Seven Parables and the Three Equalities, it states: “The remaining sūtras elucidate the Unsurpassed Meaning.” The tenth Unsurpassed Meaning is the remainder of the preceding nine kinds of Unsurpassed Meaning and is called the Lower Remainder. Therefore, in explaining the tenth Unsurpassed Meaning, the Treatise states: “This tenth is the unsurpassed, supremely wondrous power taught in the remaining sūtras.”

– “Remainder” has two meanings:

+ First, a remainder in the text, because it has not previously been taught.

+ Second, a remainder in meaning, because although it was previously taught, its meaning was not exhausted, and further implications still remained to be given; therefore, it is taught again here and is called a remainder in meaning.

For fear of making the text overly lengthy, this is passed over without further discussion. It will be explained carefully, point by point, in the subsequent chapters, because in the seven chapters—Medicinal Herbs, Conjured City, Five Hundred Disciples, Precious Stūpa, Exhortation to Uphold, Peaceful Practices, and the Tathāgata’s Lifespan—either the wording or the meaning is stated again.

As for the Seven Parables: ordinary beings and those in training are called persons possessing afflictions. They have seven kinds of tainted overweening pride. The Seven Parables are taught to counteract these persons.

For example, they cling to the conjured city as though it were the true city, an actually existent city. That is, they believe the worldly samāpatti, or meditative contemplation, which they seek will be true cessation, actual extinction.

They cling to the state beyond training as complete perfection and therefore believe that nothing further remains to be sought.

Those beyond training in the two vehicles are called persons without afflictions.

They have three kinds of tainted pride arising from attachment to dharmas: samādhi, liberation, insight, and so forth. These are attachments to the dharmas of the two vehicles, although they are not designated “tainted.”

After such persons turn their minds toward the Great Vehicle, they are called bodhisattvas with tainted attachment to dharmas. These bodhisattvas are said to possess tainted pride without afflictions. The Treatise’s translation of this as “inversion” also conveys this meaning.

– The Unsurpassed Meaning may be said to exist within the Great Vehicle. It does not exist in the other vehicles. Therefore, the teaching of the three vehicles contains distinctions because their Teaching, Principle, Practice, and Fruition differ.

The Treatise cites the Buddha’s words: “Not separate from my body—this is the Unsurpassed Meaning.” The two vehicles do not teach this meaning because they cannot comprehend it. Thus, the unsurpassed refers to the Teaching, Principle, Practice, and Fruition of the One Vehicle, assigned to the various chapters as appropriate.

– The seven kinds of sentient beings fully possessed of afflictions:

The first are those who seek worldly power. They give rise to the foremost inversion and seek merit with overweening pride. Because they are scorched by worldly afflictions, they seek the wondrous objects and karmic rewards of gods and humans. For their sake, the parable of the burning house is taught.

Wealth, honor, and autonomy are called worldly power. Ordinary beings seek these wondrous external objects and internal karmic rewards of gods and humans, unaware that afflictions scorch and torment them. Therefore, the parable of the burning house is taught for them, because the afflictions arising from the worldly power of gods and humans burn them like a house on fire.

The Blessed One now speaks of two carts—that is, the wholesome roots and worldly samādhis—and of bodhi merely as provisional liberation, not true liberation, in order to lead them out of the burning house. Afterward, he gradually leads them into the Buddha’s great nirvana.

Therefore, the Treatise states: for the first class of persons, the various merits, wholesome roots, and worldly samādhis are used as skillful means to delight them, after which they are led into nirvana.

Here, the direct realization of the true wisdom of discriminative cessation through the emptiness of persons upon the path of liberation is not called worldly samādhi.

That provisional liberation is represented by the goat-cart and deer-cart; it is not the substance of the vehicle itself. From that contemplation, they enter worldly concentration and contemplate what they previously realized.

Because their minds are coarse, they do not perceive direct wisdom or suchness as the emptiness of persons, but instead see that afflictions, karma, and subsequent suffering no longer arise. Their minds then transform this into an image that they take to be the liberation of nirvana.

The nirvana realized by direct wisdom in fundamental contemplation is called the conjured city below.

It is not said that the city is transformed into being through provisional contemplation, because suffering has not been completely exhausted.

Now, speaking of the stage of subsequently attained wisdom: afterward, through the power of conceptual transformation, one forms an imagined understanding—“imagined” meaning an interpretation of liberation—called the worldly samadhi of wholesome roots. The various merits of pliancy, joy, and bliss are provisionally called the sheep-cart and deer-cart, and provisionally called wisdom of all modes, in order to delight them. Afterward, they are taught the One Vehicle, and only then are they caused to enter the Buddha’s great nirvana and attain the stage of Buddhahood. That which enables entry into the ox-cart—meaning the single Buddha Vehicle—is the Two Wisdoms, that is, bodhi. The nirvana into which one enters is the jeweled destination.

Later, in the parable of the phantom city, it is said that followers of the Two Vehicles cling to the non-arising of afflictions and suffering and regard it as nirvana. In truth, the nirvana on the path of liberation is realized by correct wisdom. Thus, when it is said that they enter the phantom city, it is so that all the merchants may be relieved of weariness. Because their preceding and subsequent wisdoms are unable to comprehend all dharmas fully, they are in fact not wisdom of all modes.

The sheep-cart and deer-cart are spoken of only by name, and no one is seen mounting them, because they are said to symbolize the worldly samadhi of wholesome roots, in order to delight them. Followers of the Two Vehicles cling to these as the two carts, but in fact they are not the substance of the carts, just as with the four inverted views that followers of the Two Vehicles give rise to.

Correct contemplation is not so.

Only afterward do they form an imagined understanding and, taking this as their object, give rise to attachment. The phantom city is likewise so.

Now, in order to counteract the inverted pride of seeking merit found among those who seek power and influence, this parable of the carts is taught.

This is the intent of this chapter. The other meanings herein will be explained later.

II. EXPLANATION OF THE CHAPTER’S TITLE.

“Comparison” means an analogy or a comparison by kind—comparing one thing with something similar.

The Yupian says: “Things are compared by kind to help one another become clearly understood.”

“Parable” means to open up understanding and to comprehend clearly.

The Yupian says: “It means to understand and to admonish.”

Here, familiar events of the ordinary world are cited as comparisons for the profound and wondrous principles of the supramundane path, thereby revealing them so that those who have not yet awakened may clearly understand their former delusion.

Because a comparison is used to bring about clear understanding, it is called the “Chapter on Parables.” Alternatively, because “comparison” itself means “parable,” it is named the “Chapter on Parables.”

III. RESOLUTION OF QUESTIONS.

– Question 1: This chapter is named the “Chapter on Parables” on the basis of the principle that a parable brings about understanding. Why, then, did the preceding chapter take the Dharma itself directly as the title of the chapter?

Answer: The earlier and later chapters establish conventions for one another, and in principle they should indeed be so. Yet their titles differ; how can the reason be clearly known? “Skillful Means” is a specific meaning within the Dharma, whereas “Parable” is a general term referring to figurative comparison. Since the specific and the general differ, their titles must also differ; they cannot simply be made uniform according to the same pattern.

– Question 2: Why, although the sutra contains as many as seven parables, is this chapter alone named the “Chapter on Parables,” while the other parables are incorporated into the particular titles of their respective chapters?

Answer: Although there are seven parables, this is the first. Although it bears the general designation, that designation itself serves as its particular title, whereas the other chapters are not called purely and simply “Parable.”

– Question 3: The understanding through faith of those of middling faculties is set apart as the “Chapter on Understanding Through Faith.” The reception of the prediction by those of superior faculties should likewise have been set apart. Why, then, is the account of Shariputra’s reception of the prediction included in the opening portion of this chapter?

Answer: The passage concerning those of middling faculties receiving and understanding the teaching is extensive and its meaning lengthy; therefore, it is set apart. This is not so in Shariputra’s case, and hence it is included here. Moreover, because Shariputra received and understood the teaching and then made a request, the Buddha presented the parable. Therefore, the account of Shariputra’s reception of the prediction is included in the opening portion of this chapter.

*

-Sutra text: “At that time, Shariputra” to “attained a Dharma never before experienced.”

Commentary: This chapter proper is divided into two major parts:

– The first part recounts how Shariputra, upon hearing the Dharma, received and understood it, rejoiced, related his realization, and received a prediction.

– The latter part explains how the Buddha extensively employed parables to teach and transform those of middling faculties.

The first part belongs to the first cycle discussed above: the teaching of the Dharma of the One Vehicle. The first cycle has four sections. Above, the Dharma had already been taught; what follows is the second point: upon hearing the Dharma, Shariputra received and understood it, reproached himself, and then gave rise to joy. This has two parts: first, the prose; afterward, the verses.

This is the first part.

According to the ordinary explanation, the character for “leaping up” has the sense of standing on tiptoe or raising one leg, while the character for “jumping” means to leap. “Raising the feet and leaping” depicts joy reaching its utmost degree. Having heard the true path and perceived the provisional Vehicle, he leapt with boundless exhilaration.

Because his aspirations had been fulfilled, he rejoiced. To show that he had generated the Mahayana resolve, he immediately rose. Because his mind accorded with what the Buddha had taught, he joined his palms single-mindedly and requested the Buddha to teach further. Gazing reverently upon the Honored One’s countenance, he disclosed his innermost thoughts to the Buddha; therefore, the text says, “He addressed the Buddha.”

Here, “the sound of the Dharma” refers to the verbal teachings of the Mahayana.

Because it was a Dharma he had never heard before, the text says that he “attained what had never before been experienced.”

Moreover, he rejoiced for three reasons:

1) Hearing the Buddha teach the Dharma, his mind became tranquil like the ocean. He knew that this was the Buddha and not Mara; therefore, he rejoiced.

2) Hearing that the One Vehicle taught today is the true Vehicle, he came to understand clearly that the Three Vehicles taught in the past were merely provisional and that the Three Vehicles are causes leading to the One Vehicle; therefore, he rejoiced.

3) Hearing the Buddha say that the 1,200 arhats would all attain Buddhahood, he rejoiced.

*

-Sutra text: “Why is this?” to “immeasurable knowledge and vision.”

Commentary: What follows explains the reasons for his joy. There are four:

1) He lamented because he had lost the great Dharma.

2) While dwelling at the stage of the Lesser Vehicle, he now heard the great Dharma and gave rise to joy.

3) He rejoiced because, having now heard the great Dharma, his afflictions came to an end.

4) Knowing that he was a child of the Buddha, he would attain the path.

This is the first part.

– The character Yu [豫] has meanings similar to “to enter” and “to take part.” The Yupian says that Yu means “to do beforehand,” “to prepare,” and “for a long time.” According to the Qieyun, this character is pronounced like Yi, but this text writes it as [豫], whereas it should properly be written [預]. The Erya writes it as [預] and explains it as “together” or “together with.” In the ancient script, it is written [與], as in the sentence, “The master will certainly take part [與] in it.”

The character Gan means “to be moved.” The character Shang here means “to lament.”

In the past, upon hearing that bodhisattvas received predictions in this manner, we were not included among those who formerly heard and received predictions, nor did we take part in the conferral of predictions. Therefore, we were deeply moved, regretful, and sorrowful because we had lost the five kinds of the Tathagata’s knowledge and vision, or had lost the Tathagata’s knowledge and vision of the nature and characteristics of wisdom.

*

-Sutra text: “World-Honored One! I have often dwelt alone” to “and thereby attained deliverance.”

Commentary: What follows is his lament over remaining at the stage of the Lesser Vehicle.

There are two points: first, he laments dwelling in the Lesser Vehicle; afterward, he reproaches himself.

This is the first part.

– “Often” means “constantly.” The word “repeatedly” means many times and is an expression denoting an indefinite frequency. “To enter” means to realize.

– Dharma-nature: this is the selflessness of persons, suchness, which everyone can realize.

Both the bodhisattvas and I could realize and enter the selfless suchness. Why, then, was it that only the Tathagata had attained deliverance from the Lesser Vehicle?

Alternatively, “nature” here refers to essence: together we entered the category of the essence of the Buddhadharma.

– In some editions, the character [常], meaning “often,” is written [嘗], meaning “formerly” or “once.”

*

-Sutra text: “This was our fault, not that of the World-Honored One.”

Commentary: What follows is his self-reproach.

There are three parts: first, the statement; next, the explanation; and finally, the conclusion.

This is the statement.

– The character Cữu means fault, one’s own fault. The character Cữu is pronounced according to the fanqie spelling Cự Cửu. This is an associative compound formed from the meanings of the two characters Nhân and Các. When people oppose and conflict with one another, faults arise.

*

-Sutra text: “Why is this so?” through “and thereby attain liberation.”

Commentary: This explains the reason.

Cause: This refers to the causal practices for attaining great bodhi, namely the four bodhisattva practices on the Seven Grounds:

1. Factors conducive to bodhi. 3. The various supernormal powers.

2. Paramitas. 4. Bringing sentient beings to maturity.

Kasyapa said: “Our minds took no delight in the bodhisattva practices of freely exercising supernormal powers, purifying Buddha lands, and bringing sentient beings to maturity.” Therefore, the causes of perfect enlightenment are precisely these four practices.

– The character Đãi (to await) means to expect, yearn for, or hope for.

Sariputra himself said: If we had expected, hoped for, and yearned for the cause of unsurpassed perfect enlightenment, the Buddha would certainly have delivered us by means of the Great Vehicle. Yet because we did not give rise to hope or expectation regarding the great cause—the cause of the Great Vehicle—the Blessed One did not deliver us by means of the Great Vehicle.

Alternatively, Cause refers to the bodhi-mind, which is of three kinds:

1. Aversion to and relinquishment of the conditioned.

2. Seeking bodhi.

3. A mind that profoundly bears sentient beings in remembrance.

That is, abiding in this way, practicing in this way, and subduing that mind in this way.

*

-Sutra text: “Nevertheless, we” through “reflected upon it and realized its attainment.”

Commentary: This is the concluding self-reproach.

Because we did not understand that the Buddha had employed skillful means to expound the various teachings according to what was appropriate, as soon as we heard them, we believed, accepted, practiced, reflected upon, and realized them. Therefore, the Buddha did not deliver us by means of the Great Vehicle. Thus, this was our fault.

*

-Sutra text: “Blessed One” through “joyful and greatly at ease.”

Commentary: This expresses their joy that, having now heard the teaching, their afflictions had come to an end.

– The character Khắc [剋] here means exclusively.

From the past until now, having cultivated the Lesser Vehicle, they exclusively reproached and regretted themselves for not seeking the Great Vehicle.

Doubt means doubting that they themselves had any share in bodhi and therefore not giving rise to delight in it. Alternatively, they thought that the liberation they had attained was no different from that of the Buddha. Now, hearing the Buddha declare that the Dharma realized by the Buddha was extremely profound and difficult to understand, and that those of the Two Vehicles did not understand it, they therefore suspected that the Buddha was Mara.

Now they had heard it taught that the One Vehicle was real and the Three Vehicles were provisional. They knew that their former cultivation of the Lesser Vehicle was a cause of the Great Vehicle; therefore, their regret was ended.

They knew that they had a share in bodhi and would attain Buddhahood. They knew that the liberation they had attained was a skillful means of the Buddha; therefore, their doubt was also ended. Their minds opened, their understanding unfolded, and body and mind became serene.

Serene means peaceful and joyful. Since they no longer had doubt or regret, they were joyful and at ease. If doubt and regret arose, they would constantly be uneasy; how could they be serene?

– The character Đoạn has the two pronunciations Đoạn and Đoán. Here the first pronunciation is used, meaning to cut off or sever.

Question: Discriminative doubt is eliminated immediately upon entering the Path of Seeing; regret is often accompanied by anxiety and is relinquished upon freedom from desire. Why did Sariputra only now eliminate these two?

Answer: Doubt arising from the afflictions is exhausted upon attaining the fruit of stream-entry. Regret associated with the afflictions is eliminated upon freedom from desire. Here, this kind of doubt, arising from karmic maturation and consisting in attachment to dharmas, is like an arhat’s doubt concerning black salt. It is doubt regarding a matter; the aversion it produces is called regret. In principle, there is no error in this.

The essence of the aversion produced by this doubt is wholesome shame, since it arises from a wholesome mind and feels ashamed, despising and rejecting violent and evil acts. Alternatively, it is a portion of revulsion, wisdom, and non-greed, for it is also an examination of the mind and its mental factors. However, the characteristic nature of regret is necessarily coarse and agitated.

“Relinquished upon freedom from desire”: Upon freedom from desire, regret necessarily gives rise to aversion, and therefore it is called regret; this is naming the cause according to its effect. How could one be free from desire and yet not feel revulsion?

*

-Sutra text: “Only today do we know” through “have obtained a share in the Buddha-Dharma.”

Commentary: They know that they are children of the Buddha and that the path has been accomplished.

Volume 84 of the Yogacarabhumi contains six phrases:

A great lion,

Born from the Buddha’s womb,

Born from the Buddha’s mouth,

Born from the Buddha-Dharma,

Transformed by the Buddha-Dharma,

Obtaining an equal share of the Dharma.

The Srimaladevi Sutra says, “Obtaining the Buddha’s surplus wealth”; here, however, there are four phrases.

The Yogacarabhumi says: The first phrase is the general statement, and the following five are particular statements.

Born from the womb means that the inferior children who are ordinary beings have already been distinguished and excluded. The attainment of noble wisdom is to be personally born from the Buddha’s womb. This differs from ordinary beings, who are merely the Buddha’s adopted children, for although all sentient beings are children of the Buddha, they are not personally born from the Buddha because they are not born from his womb. Only those born from the Buddha-Dharma are truly born.

Furthermore, those of the Two Vehicles are also like the children of a servant woman, rather than children born of the principal wife. Therefore, the sutra below says, “Like my children.”

Bodhisattvas on the First Ground are born into the family of the Tathagata. Because they realize the dharmadhatu, they are children born of the wife. Before that, they are not children born of the wife and are therefore called “not born from the womb.” Now that they have aroused the great mind, they will become bodhisattvas born within the dharmadhatu; hence they are collectively said to be born from the womb.

Born from the Buddha’s mouth means being born from the compassionate voice that teaches the Dharma. Its essence is the wisdom arising from hearing, because it arises in dependence upon the Teaching.

Born from the Buddha-Dharma means being born through appropriate mental attention, following the Dharma, and practicing the Dharma. Its essence comprises the two kinds of wisdom arising from reflection and cultivation, because they arise, as appropriate, in dependence upon principle and Teaching.

Transformed by the Buddha-Dharma means that a similar dharma is established from the path of the Dharma-body.

The path of the Dharma-body refers to the two causes of merit and wisdom cultivated by bodhisattvas. I am likewise established from within these two causes.

The Dharma-body is of two kinds, because the Lesser Vehicle and Great Vehicle differ in their meanings.

Obtaining an equal share of the Dharma means obtaining the enjoyment and use of the Dharma treasure—the undefiled wealth of Dharma—because it is a similar dharma.

Dharma refers to the Dharma treasure or to the seven noble treasures: faith, moral discipline, learning, generosity, wisdom, moral shame, and moral dread.

Equal means similar.

Share means a remaining portion or a portion of the same class.

The Buddhas and bodhisattvas are able to use the wealth of Dharma. I am now likewise similar to them, because I too have obtained the enjoyment and use of a remaining portion of the undefiled Dharma treasure.

According to what is appropriate for sentient beings:

– If they occupy the position of the Two Vehicles but are regarded in relation to ordinary beings, then they have already been taught and transformed once again.

– If they truly are children of the Buddha, now becoming bodhisattvas but regarded in relation to the Two Vehicles, then they are again taught and transformed once more.

Being equal to true children of the Buddha may be explained correctly in accordance with principle.

That treatise further explains: “Such phrases reveal the perfection of superior birth and the perfection of birth through a dharma resembling the father—the latter being the Buddha-Dharma realized by Buddhist practitioners in a manner resembling the Buddha, who is the father of the Buddha’s children.” Among the latter five phrases, the first three reveal the perfection of superior birth, while the last two reveal the perfection of birth through a dharma resembling the father.

Superior birth means the superior arising of one’s own essence.

Birth through a dharma resembling the father means continuing the father’s body and using the father’s inheritance, all of which are similar.

Within superior birth:

– The first phrase eliminates the faults of the vessel-world, because the Dharma is born from the womb of the Buddha’s correct wisdom, thereby excluding all that is born from the evil womb of the vessel-world.

– The second phrase excludes what is born from impure semen and blood, because the Dharma born from the Buddha’s mouth does not take semen and blood as its own essence.

– The third statement excludes sensual craving; it is not produced by the true Dharma, for ordinary beings come into existence through the moistening influence of sensual craving and thought, rather than being born of the true Dharma.

– The fourth statement shows that the analogous self-nature of the Dharma is established through the lineage of the Dharma-body. Continuing the Dharma-body, its self-nature is supreme and is honored, just as one who continues the Brahmin lineage is honored.

– The fifth statement concerns the analogous enjoyment of the Dharma: one enjoys the Buddha’s uncontaminated wealth of Dharma, just as people in the world enjoy the property of their parents.

This scriptural passage contains four statements, with the second statement omitted because transformation and birth are combined into one statement:

Formerly abiding in the provisional vehicle,

We were not true children of the Buddha.

Now, seeking the fruit of reality,

We are at last born from his womb.

This is the general meaning of this scriptural passage.

The Mahayana-samgraha says: They are not like those of the Two Vehicles, who are the children of an ignorant maidservant.

Another interpretation is that the four passages above correspond in sequence to the four preceding meanings of Opening, Revealing, Awakening, and Entering, as understood at the stage of comprehension.

Yet if, in due sequence, one carefully investigates the essential nature of the Dharma, this may not necessarily be so in principle.

*

-Scriptural passage: “At that time, Sariputra” to “the net of doubt had all been removed.”

Commentary: The twenty-five and a half verses are divided into two parts:

– The first two and a half verses comprise the introductory statement.

– The following twenty-three verses comprise the explanation.

The first part has two sections:

– The first verse of the introductory statement means that he obtained a Dharma never before attained, rejoiced in his heart, and was freed from doubt.

– The following one and a half verses explain the attainment of a Dharma never before attained and show that sorrow and regret had ended.

This is the first verse of the first part.

Formerly, he doubted that he had any share in attaining Buddhahood. Now, having heard that he would attain Buddhahood, his doubt therefore ended.

Doubt harms sentient beings and makes it difficult for them to attain liberation; it is therefore compared to a net.

*

-Scriptural passage: “From the past until now, relying upon the Buddha’s teaching” to “upon hearing it, sorrow and regret were also removed.”

Commentary: This explains that, because he attained a Dharma never before attained, his sorrow and regret had ended.

The meaning is: From the past until now, I have relied upon the Buddha’s teaching. Formerly, because I abided in the Lesser Vehicle and could no longer attain the Great, I felt sorrow and regret. Having heard this sutra, only today do I understand that I have not lost the Great, because the practices I formerly cultivated are precisely causes of the Great Vehicle. Therefore, my regret has ended.

The Buddha’s voice is rare; its wondrous function can remove the sorrow and distress within sentient beings’ afflictive obstructions. Although my contaminations have been exhausted, now, on hearing the Buddha’s voice, I am also able to subdue and remove the sorrow and distress caused by attachment to dharmas.

“Sorrow” here refers to the sorrow of being unable to attain Buddhahood:

1) “Sorrow” is the sorrow arising from attachment to dharmas. Though one has abandoned sensual desire, it is not relinquished, just as Pilindavatsa retained the bad habit of speaking harshly because his attachment to dharmas had not been relinquished. The same applies, as appropriate, to the doubt and regret mentioned above.

2) It is sorrow in the literal sense—that is, unwholesome regret accompanied by aversion, disparagement, and neutral feeling.

Regarding the term “sorrow”:

– It may be wholesome sorrow—a concern directed toward the good—concerning attachment to dharmas of a morally indeterminate kind, which is not relinquished even after sensual desire has been abandoned.

– Or “sorrow” corresponds to “distress”; “distress” here means sorrow and regret, not an affliction.

*

-Scriptural passage: “I dwelt within mountain caves” to “Why did I disparage myself?”

Commentary: What follows consists of twenty-three verses explaining the foregoing passage. They are divided into four parts:

– The first two and a half verses express the meaning: “Because I remained upon the lesser steps—the stages of the Lesser Vehicle—I lamented.”

– Five and a half verses lament the loss of the Great Dharma—the Dharma of the Great Vehicle.

– Fourteen verses describe the joy of now hearing the Great Dharma and thereby exhausting distress.

– The final verse expresses the understanding that, as a child of the Buddha, he will attain the Way.

The sequence here differs from that of the preceding prose passage. Therefore, the first part has two sections:

– The first one and a half verses lament abiding in the Lesser Vehicle stage.

– The following verse describes the lamentation.

This is the first section.

“Alas” is an exclamation expressing lament: “Why did I disparage myself?”

“To disparage” means to belittle. He belittled himself for possessing little wisdom, abiding in and realizing the Lesser Vehicle without seeking the stage of the Great Vehicle, believing that he had no share in it. This is called self-disparagement.

*

-Scriptural passage: “We too are children of the Buddha” to “proclaim the unsurpassed Way.”

Commentary: This one verse describes the lamentation.

“Uncontaminated Dharma” is the Dharma-nature of true suchness.

“To enter” means to realize.

Although in principle they realized it together and were all called children of the Buddha, they lacked the wisdom by which they might later attain Buddhahood and proclaim to the assembly the true Way of the One Vehicle.

*

-Scriptural passage: “Golden-colored, with thirty-two marks” to “yet I did not attain these.”

Commentary: What follows consists of five and a half verses lamenting the loss of the Great Dharma.

These are divided into two parts:

– The first three and a half verses describe the Great Dharma that was lost.

– The following two and a half verses clarify why he himself had reason to lament.

The first part is further divided into two sections:

– The first two verses describe the virtues of inward and outward adornment.

– The following one and a half verses describe the virtue of lofty and far-reaching fame and benefit.

This first section is further divided into two:

+ The first verse describes the virtue of possessing the marks and subduing Mara.

+ The following verse describes the virtue of possessing the complete excellent characteristics unique to a Buddha.

This is the first verse of the first section.

“Golden-colored, with thirty-two marks”: the Buddha’s body is the color of pure gold and possesses the thirty-two excellent marks.

According to fascicle 381 of the Great Prajnaparamita Sutra: “The Buddha said to Subhuti: ‘Subhuti! What are the thirty-two marks of the Tathagata?

Subhuti!

First, the soles of the Blessed One’s feet bear the mark of being even and full, exquisitely and firmly set like the bottom of a jewel casket belonging to a lady. No matter how high, low, raised, or uneven the ground may be, wherever he places his feet, all is felt to be equally level.

Second, the soles of the Blessed One’s feet bear wheel-shaped patterns with a thousand spokes; the rims, hubs, and all other parts are perfectly complete.

Third, the Blessed One’s hands and feet are all soft, like the cotton of the dola tree, surpassing every other kind of softness.

Fourth, between all the Blessed One’s fingers and toes are connecting webs like the feet of the king of geese, golden in color, with interlacing patterns resembling a silk painting.

Fifth, all the Blessed One’s fingers and toes are rounded, full, slender, long, and exceedingly pleasing.

Sixth, the Blessed One’s heels are broad, long, rounded, and full, proportionate to the insteps and surpassing those of all other sentient beings.

Seventh, the Blessed One’s insteps are long, high, full, soft, and beautiful, proportionate to his heels.

Eighth, the Blessed One’s calves taper gradually like those of the king of the aineya antelopes.

Ninth, the Blessed One’s arms are long, straight, and rounded like the trunk of an elephant king; when fully extended, they reach his knees.

Tenth, the Blessed One’s male organ is firm and concealed, like that of a dragon-horse or an elephant king.

Eleventh, from each pore of the Blessed One grows a single soft, blue-black hair, curling clockwise.

Twelfth, all the hairs on the Blessed One’s body point upward and curl clockwise; they are supple, soft, and blue-black, adorning his golden-colored body and exceedingly pleasing.

Thirteenth, the Blessed One’s skin is fine, smooth, and lustrous; neither dust nor water nor anything else adheres to it.

Fourteenth, the skin of the Blessed One’s entire body is the color of pure gold, radiant and immaculate, shining like a beautiful golden pedestal adorned with various jewels and delightful for the assembly to behold.

Fifteenth, the soles of the Blessed One’s two feet, the palms of his two hands, his neck, and his two shoulders—these seven places are all full and rounded.

Sixteenth, the Blessed One’s shoulders and neck are rounded, full, and beautiful.

Seventeenth, the Blessed One’s armpits are full and firm.

Eighteenth, the Blessed One’s physical bearing is large, full, upright, and well proportioned.

Nineteenth, the Blessed One’s bodily form is tall, imposing, and dignified.

Twentieth, the height and breadth of the Blessed One’s bodily form are equal, and its circumference is full and rounded like a nyagrodha tree.”

Twenty-first, the Blessed One’s jaw, chest, and upper body possess a majestic and expansive bearing like that of the lion king.

Twenty-second, the Blessed One’s face constantly radiates a halo of light, extending one fathom around him.

Twenty-third, the Blessed One has forty teeth, all even and uniform, clean and closely set, with deep roots, whiter than snow or jade.

Twenty-fourth, the Blessed One’s canine teeth are immaculately white and sharp.

Twenty-fifth, the Blessed One always experiences the finest flavors because the vessels of his throat are straight and can convey all the finest flavors from the vessels throughout every part of his body. Wind, heat, and minor illnesses cannot disturb them. Because they are undisturbed, the vessels are free from floating or sinking pulses, rapidity or slowness, damage, congestion, and obstruction. He can immediately swallow his saliva, while all bodily fluids circulate freely, making body and mind joyful and at ease; thus he always experiences the finest flavors.

Twenty-sixth, the Blessed One’s tongue is thin, clean, broad, and long, capable of covering his entire face as far as the hairline beside his ears.

Twenty-seventh, the Blessed One’s voice is harmonious and gentle; regardless of whether the assembly is large or small, everyone hears him equally. His voice is loud and resonant like a celestial drum, and his speech is melodious like the song of the Kalavinka bird.

Twenty-eighth, the Blessed One’s eyelashes are exactly like those of the bull king: deep blue-green, orderly, and never intermingled.

Twenty-ninth, the Blessed One’s eyes have jet-black irises, pure-white sclera, and clearly distinguished, luminous, and immaculate reddish borders.

Thirtieth, the Blessed One’s face is round like the full moon, and his eyebrows are bright and pure like the bow of the Lord of the Devas.

Thirty-first, between the Blessed One’s eyebrows is the white urna mark, curling to the right, soft as cotton from the Tu-la tree, brilliantly white, luminous, and pure like snow or precious mother-of-pearl, and so forth.

Thirty-second, the ushnisha upon the crown of the Blessed One’s head rises prominently, perfectly rounded like a celestial canopy.

“Subhuti! These are the thirty-two marks of a great being.”

According to this scriptural passage, there is a general verse stating:

Level, wheel, soft, webbed, slender.

Heels, soles, calves, arms, concealed.

Upward-pointing hair, smooth and fine.

Skin, golden, seven, full shoulders.

Form and arms long, broad, and even.

Light, lion, complete teeth.

Canines, taste, tongue, voice, eyelashes.

Eyes, face, urna mark, canopy.

According to the Yogacarabhumi, however, the account differs from this one.

The Yogacarabhumi also explains their karmic causes, but these are omitted here for fear of prolixity. According to that treatise, it should be stated:

Level, wheel, slender, small heels.

Webbed digits, hands not bent.

Bearing, body, radiance, upward-pointing hair.

Naturally golden, smooth, seven places.

Lion, shoulders full and straight.

Complete teeth, without gaps, lustrous.

Broad jaw, taste, voice, blue-green.

Bull king, crown, urna mark.

This general verse takes as its essence the supporting bases of the four faculties of the eye, ear, body, and male organ, together with the faculty of the tongue.

“The ten powers and liberations”: these have already been explained above.

Sariputra lamented to himself:

“Though sharing in this one Dharma,

I have not attained these things.”

*

—Scriptural passage: From “the eighty kinds of excellent characteristics” to “all of which I have lost.”

Commentary: This concerns “the excellent characteristics perfecting the exclusive qualities.”

“The eighty kinds of excellent characteristics”: The Prajnaparamita Sutra says: “Subhuti asked: What are the eighty secondary characteristics of the Tathagata, the Worthy One, the Perfectly and Completely Enlightened One?

“Subhuti!

“First, the Blessed One’s fingernails and toenails are narrow, long, thin, smooth, lustrous, and bright, like red-copper flowers.

“Second, the Blessed One’s fingers and toes are rounded, slender, long, even, straight, and soft, and their joints do not protrude.

“Third, the Blessed One’s fingers and toes are all even and uniform, and the spaces between them are all completely filled.

“Fourth, the Blessed One’s hands and feet are perfectly rounded and well formed, soft, smooth, and lustrous, with the color of lotus blossoms.

“Fifth, the Blessed One’s sinews and vessels are intertwined and firm, lying deep and concealed without being visible.

“Sixth, both of the Blessed One’s ankles are concealed and do not protrude.

“Seventh, the Blessed One walks straight forward with the stately bearing of the king of dragon-elephants.

“Eighth, the Blessed One walks with the majestic and awe-inspiring bearing of the lion king.

“Ninth, the Blessed One walks with measured stateliness, neither exceeding nor falling short, like the bull king.

“Tenth, when the Blessed One walks, his advancing and stopping are graceful like those of the king of geese.

“Eleventh, whenever the Blessed One turns to look behind him, he always turns to the right like the king of dragon-elephants, rotating his entire body.

“Twelfth, every part of the Blessed One’s body is rounded, symmetrical, and gradually tapering, beautifully and skillfully proportioned.

“Thirteenth, the Blessed One’s joints are closely connected without gaps, like the coils of a dragon.

“Fourteenth, the Blessed One’s knees are beautifully and skillfully formed, firm, and rounded.

“Fifteenth, the Blessed One’s private organ has beautiful markings, possesses complete potency, and is perfect and pure.

“Sixteenth, the limbs of the Blessed One’s body are smooth, soft, lustrous, fresh, and pure, and dirt and grime do not adhere to them.

“Seventeenth, the Blessed One’s bodily bearing is dignified, majestic, and fearless; he is never timid or weak.

“Eighteenth, the limbs of the Blessed One’s body are firm, compact, and well joined together.

“Nineteenth, the limbs of the Blessed One’s body are steady, dignified, and never sway; they are rounded, complete, and unimpaired.

“Twentieth, the Blessed One’s bodily form resembles that of an immortal king, entirely upright and majestic, luminous and pure, free from shadow.

“Twenty-first, the Blessed One’s body is surrounded by a halo and always shines of itself while walking and at other times.

“Twenty-second, the Blessed One’s abdomen is square and upright, without defect, supple and unobtrusive, and adorned with every excellent feature.

“Twenty-third, the Blessed One’s navel is deep, spirals to the right, and is round, beautiful, pure, and lustrous.

“Twenty-fourth, the Blessed One’s navel is substantial, neither sunken nor protruding, and beautiful all around.

“Twenty-fifth, the Blessed One’s skin is entirely free from sores and also from blemishes such as age spots, tumors, and the like.

“Twenty-sixth, the palms of the Blessed One’s hands are full and soft, while the soles of his feet are level and firm.

“Twenty-seventh, the lines on the Blessed One’s hands are deep, long, luminous, straight, smooth, and unbroken.

“Twenty-eighth, the Blessed One’s lips are red like vermilion and shine lustrously like the bimba fruit; his upper and lower lips are proportionate to each other.

“Twenty-ninth, the Blessed One’s face is neither long nor short, neither large nor small, but dignified and perfectly proportioned.

“Thirtieth, the Blessed One’s tongue is soft, thin, broad, and long, and is the color of red copper.

“Thirty-first, the Blessed One produces a majestic, resonant, and profound voice like the roaring of the elephant king, clear and pure.

“Thirty-second, the Blessed One’s vocal tones are fully melodious, like an echo in a deep valley.

“Thirty-third, the Blessed One’s nose is high, long, and straight, and his nostrils are not exposed.

“Thirty-fourth, the Blessed One’s teeth are even and immaculately white.

“Thirty-fifth, the Blessed One’s canine teeth are all rounded, white, luminous, and pure, gradually tapering to sharp points.

“Thirty-sixth, the Blessed One’s eyes are pure, with the black and white clearly distinguished.

“Thirty-seventh, the Blessed One’s eyes are long and broad, like blue lotus blossoms, and exceedingly pleasing.

“Thirty-eighth, the Blessed One’s upper and lower eyelashes are orderly, dense, and not white.

“Thirty-ninth, the Blessed One has long eyebrows that are not white, dense yet fine and smooth.

“Fortieth, the Blessed One has beautiful, smooth eyebrows, deep blue-green like the color of vaidurya.

“Forty-first, the Blessed One’s eyebrows are raised, lustrous, and smooth, shaped like the crescent moon at the beginning of the month.

“Forty-second, the Blessed One’s ears are thick, broad, large, and long, with fully formed rims and lobes.

“Forty-third, the Blessed One’s two ears are beautiful and symmetrical, without the slightest defect.

“Forty-fourth, the Blessed One’s dignified bearing causes all who behold him to remain unharmed and undefiled and to give rise to loving reverence.

“Forty-fifth, the Blessed One’s forehead is broad, full, and even, and its form is exceedingly beautiful.

“Forty-sixth, the upper half of the Blessed One’s body is full like that of the lion king, majestic and unsurpassed.”

Forty-seven: the Blessed One’s hair is long, deep blue, thick, and never turns white.

Forty-eight: the Blessed One’s hair is fragrant and pure, soft, smooth, and tightly curled.

Forty-nine: the Blessed One’s hair is orderly, neither disheveled nor intermingled.

Fifty: the Blessed One’s hair is strong, does not break, and never falls out.

Fifty-one: the Blessed One’s hair is lustrous and exceedingly beautiful, and no dust adheres to it.

Fifty-two: the parts of the Blessed One’s body are firm and full, surpassing even Narayana.

Fifty-three: the Blessed One’s body is tall, majestic, upright, and well-proportioned.

Fifty-four: all the Blessed One’s orifices—his ears, nostrils, and so forth—are pure, rounded, and beautiful.

Fifty-five: the strength of the Blessed One’s limbs is supreme and unequaled.

Fifty-six: the Blessed One’s bodily form delights all who behold it, and they never tire of gazing upon him.

Fifty-seven: the proportions of the Blessed One’s face are perfectly balanced, and it is luminous and pure like the full moon.

Fifty-eight: the Blessed One’s countenance and features are serene, radiant, and distinguished; he smiles before speaking, faces directly forward, and does not turn to look behind him.

Fifty-nine: the Blessed One’s countenance is bright and joyful, never pallid, flushed, or frowning.

Sixty: the Blessed One’s limbs are pure and free of grime, and there is never any foul odor.

Sixty-one: from every pore of the Blessed One’s body there continually issues a subtle and wondrous fragrance pleasing to the senses.

Sixty-two: the Blessed One’s face continually emits an excellent fragrance.

Sixty-three: the Blessed One’s head is rounded and beautiful like a matulunga fruit, and also resembles a celestial parasol.

Sixty-four: the hair on the Blessed One’s body is deep blue, radiant and pure like a peacock’s neck, adorned with a reddish sheen like red copper.

Sixty-five: the Blessed One’s voice of Dharma accords with assemblies large and small, neither increasing nor diminishing, and never deviates from principle.

Sixty-six: no one can behold the ushnisha atop the Blessed One’s head.

Sixty-seven: the joints of the Blessed One’s fingers and toes are clearly defined, wondrously fine and dignified, like the color of red copper.

Sixty-eight: when the Blessed One walks, while his feet are still about four finger-widths above the ground, his footprints already appear.

Sixty-nine: the Blessed One guards himself and requires no protection from others; his body neither leans crookedly nor sways affectedly.

Seventy: the Blessed One’s majestic virtue resounds afar; even those of evil intent rejoice upon seeing him, and all who are afraid become peaceful upon seeing him.

Seventy-one: the Blessed One’s voice is neither too high nor too low; in accordance with the minds of sentient beings, he speaks to them joyfully and gently.

Seventy-two: the Blessed One can teach the Dharma to sentient beings in accordance with the languages and sounds they use and the inclinations and desires of their minds.

Seventy-three: the Blessed One expounds the true Dharma in a single voice, yet all sentient beings are able to understand it.

Seventy-four: the Blessed One always teaches the Dharma in due sequence, necessarily with causes and conditions, and whatever he says is excellent.

Seventy-five: the Blessed One regards all sentient beings with complete equality, praising good and censuring evil without attachment or aversion.

Seventy-six: before the Blessed One acts, he first examines what is to be done and then carries it out; his conduct is wholly exemplary and brings consciousness to perfection and purity.

Seventy-seven: no sentient being can behold all the Blessed One’s marks and excellent characteristics in their entirety.

Seventy-eight: the bone at the crown of the Blessed One’s head is firm, rounded, and full.

Seventy-nine: the Blessed One’s countenance remains forever youthful and never grows old; he delights in visiting places he formerly frequented.

Eighty: upon the Blessed One’s hands, feet, and breast are auspicious cloud-whorl marks of virtue.

Subhuti! Because the Tathagata, the Arhat, the Perfectly Enlightened One, has accomplished such marks and excellent characteristics, the light of his body, when freely manifested, can illuminate the entire trichiliocosm, pervading it everywhere. If he deliberately wills it, it can illuminate immeasurable, boundless, and innumerable worlds. Yet, out of compassion for sentient beings, he draws in his radiance so that the light ordinarily shining from his face extends only one fathom in every direction.

If he were to release the full light of his body, all the light of the moon, the sun, and so forth would cease to appear. Sentient beings would then no longer be able to distinguish the count of days, nights, fortnights, months, seasons, and years, and their undertakings could not be accomplished.

The Buddha’s voice, when freely manifested, can resound throughout the entire trichiliocosm. If he deliberately wills it, it can resound throughout immeasurable, boundless, and innumerable worlds. Yet, to bring benefit and happiness to sentient beings, his voice accords with their capacities, neither diminishing nor increasing.

Subhuti! Formerly, when I occupied the stage of a bodhisattva and cultivated prajnaparamita, I was already able to accomplish fully such excellent and beneficial qualities. Therefore, today my marks and excellent characteristics are perfect and dignified. If any sentient beings behold them and respond with praise, joy, and delight, they all attain supreme benefit, peace, and happiness!

Thus, Subhuti, when a bodhisattva-mahasattva practices the profound prajnaparamita, he can gather and guide sentient beings through two kinds of giving: the giving of material wealth and the giving of Dharma. This is a most wondrous and rare Dharma.”

The thirty-two marks are attained through the practice of five kinds of cultivation:

1. Generating the aspiration.

2. Sustaining it over a long period.

3. Practicing without interruption.

4. Practicing with earnestness and profound reverence.

5. Allowing nothing else to influence it.

This is stated in fascicle 37 of the Yogacarabhumi Treatise.

The Eighteen Distinctive Qualities:

They are analyzed through five approaches:

1. Names. 2. Essence.

3. Modes of activity. 4. Distinctions.

5. Various aspects.

1. Concerning their names:

1) The body is free from error.

2) There are no careless or harsh utterances.

3) There are no various discriminative perceptions.

4) There is no unconcentrated mind.

5) There is no loss of mindfulness.

6) There is no equanimity lacking discernment.

7) Aspiration does not diminish.

8) Mindfulness does not diminish.

9) Diligence does not diminish.

10) Samadhi does not diminish.

11) Wisdom does not diminish.

12) Liberation does not diminish.

13) Bodily actions accord with wisdom.

14) Verbal actions accord with wisdom.

15) Mental actions accord with wisdom.

16) Knowledge of the past is unattached and unobstructed.

17) Knowledge of the future is unattached and unobstructed.

18) Knowledge of the present is unattached and unobstructed.

2. Concerning their essence:

Their essence collectively consists of eight dharmas: volition, perception, aspiration, resolute conviction, mindfulness, samadhi, wisdom, and diligence.

A detailed explanation is given in the second fascicle of the Commentary on Vimalakirti: “Those qualities not possessed by the two vehicles are called the Distinctive Qualities.”

3. Modes of activity.

4. Distinctions.

5. Various aspects.

The remaining three approaches above are omitted here and will not be discussed.

“Such qualities as these,

I have lost them all.”

The Treatise says: What meaning do these two lines of verse reveal?

Sariputra reproached himself: “I did not behold the Buddhas; I did not go into the Buddhas’ presence to hear the Dharma; I did not make offerings to or reverently honor the Buddhas; I was unable to do anything beneficial for sentient beings; and I retreated from the Dharma before attaining it.”

Therefore, Sariputra reproached himself. The preceding passage explains the meaning of his self-reproach, while the following passage is the Treatise’s own restatement of that meaning and its discussion of the verses in the sutra. These two are interwoven in the explanation, comprising eight statements. Of these, five explain his words of self-reproach, while the other three explain the meaning of the sutra verses.

“Did not behold” means that, because he did not behold the marks of a great person possessed by the Buddha-Tathagatas and thereby give rise to a mind of reverence and make offerings, he reproached himself for not cultivating the causes of a great person—that is, the causes of the Mahayana—and hence for being unable to behold the marks of the Buddhas and reverently make offerings to them.

Not going: this manifests the power to teach and transform sentient beings, showing that the Buddha is capable of teaching and transforming sentient beings, yet I did not go to the Buddha’s dwelling place.

The two sentences above explain the words of self-reproach.

Golden radiance: this means that, upon seeing the Buddha, both oneself and others obtain immeasurable merit. Here it explains the term “golden-hued” in the sutra. Through seeing the Buddha, I myself obtain immeasurable meritorious fruits, and so do others.

Hearing the Dharma: one can thereby benefit all sentient beings. This explains the self-reproach for not having listened. For if one had listened, one would have been able to perform deeds that benefit sentient beings.

Powers: this means that if sentient beings have doubts or perplexities, they rely upon the ten powers to dispel their doubts. This explains the ten powers mentioned in the sutra.

Making offerings: this manifests the ability to teach and transform sentient beings. This explains the self-reproach for not making offerings to the Buddha. The Buddha is capable of teaching and transforming sentient beings, so I ought to have made offerings to him; why, in the past, did I fail to do so?

The eighteen unique qualities: freedom from all obstacles. This explains the meaning of the eighteen unique qualities in the verse.

Reverence: it gives rise to immeasurable merit, for by relying upon the Tathagata’s teachings one attains liberation, realizes the selflessness of persons and dharmas, and realizes the equality of all dharmas.

This explains the self-reproach for not having shown reverence. Had I shown reverence, I would have generated immeasurable merit and realized equality.

Therefore, he reproached himself, saying: until now I had not obtained this Dharma, and with regard to this very Dharma I gave rise to a regressive mind. This is called losing the great Dharma, and therefore he had to lament.

Without interpreting it in this way, the treatise would be extremely difficult to understand.

*

-Sutra text: “When I walked alone in meditation” to “I myself belittled myself.”

Commentary: This concerns the virtue called Lofty and Vast Fame and Benefit.

Because he despised and belittled himself, he constantly reflected that he had lost this virtue of the Buddha and therefore dared not seek the Great Vehicle. Because he deceived himself, after attaining the Lesser Vehicle he regarded it as sufficient.

*

-Sutra text: “Constantly, each day and night” to “pondering over such a matter.”

Commentary: This clarifies the meaning of his lamentation.

The first verse asks the Buddha whether the Great Vehicle should indeed have been lost. The following verse explains the doubt: because he constantly saw the Buddha praise only the bodhisattvas and not praise him, he therefore became doubtful and pondered this matter.

*

-Sutra text: “Now, hearing the Buddha’s voice” to “causing the assembly to reach the place of enlightenment.”

Commentary: The following fourteen verses recount the joy that, because he has now heard the teaching, all his distress has ended.

This is divided into two parts:

– The first twelve and a half verses recount the elimination of doubt and regret.

– The final one and a half verses recount the joy of attaining peace and security.

The first part is further divided into two:

– The first five verses describe how his former regret was eliminated.

– The following seven and a half verses describe how his present doubt was extinguished.

This first section is again divided into two:

+ The first verse states the reason his regret was eliminated.

+ The following four verses formally explain the elimination of regret.

This is the first section.

Because he heard the Buddha’s voice teaching the Dharma in accordance with what was appropriate—its intent difficult to discern, its undefiled nature difficult to fathom, and what it enables one to attain difficult to comprehend—the followers of the Two Vehicles were led to leave behind the provisional teachings suited to their capacities and come to the Buddha’s presence, so that they might obtain the profound Dharma at the place of enlightenment.

Because it caused regret to be eliminated, it is called “undefiled.”

*

-Sutra text: “I originally held wrong views” to “attained realization in the Dharma of emptiness.”

Commentary: The following four verses concern the elimination of regret. They are divided into two parts:

– The first one and a half verses recount how, in the past, he abandoned what was wrong and followed what was right.

– The following two and a half verses recount how he now understands that the Lesser Vehicle is intended to lead toward the Great Vehicle.

This is the first section.

The original account states: the non-Buddhist teacher named San-tu-da had one hundred disciples. Later, he took refuge in the Buddha, left the household life, realized the principle of the emptiness of persons, and attained the fruit of arhatship. He was called the Teacher of Brahmins, and this was termed “removing error and attaining realization in the Dharma of emptiness.”

*

-Sutra text: “At that time I thought to myself” to “it was not true extinction.”

Commentary: The following two and a half verses recount how he now understands that the Lesser Vehicle is intended to lead toward the Great Vehicle. They are divided into two parts:

– The first verse: clearly understanding the Lesser Vehicle.

– The following one and a half verses: understanding the true Great Vehicle.

This is the first section: in the past, he did not understand and believed that it was true extinction.

*

-Sutra text: “If, when one attains Buddhahood” to “completely extinguished, without remainder.”

Commentary: This explains that the Great Vehicle is true extinction.

When one attains Buddhahood, inwardly one is endowed with all the marks and excellent characteristics, while outwardly one receives the reverence of sentient beings. Only then are the two kinds of birth and death completely ended, with no further defilement. Therefore, one knows that the Great Vehicle is true extinction.

*

-Sutra text: “The Buddha, amid the great assembly” to “all doubt and regret have been removed.”

Commentary: The following seven and a half verses explain how his present doubt was extinguished. They are divided into two parts:

– The first verse concludes that his former regret had ended; this is the reason his subsequent doubt could be removed.

– The final six and a half verses formally explain how his doubt was removed.

This is the first section.

*

-Sutra text: “When I first heard what the Buddha taught” to “was he disturbing and confusing my mind?”

Commentary: The following six and a half verses formally explain how his doubt was removed.

They are divided into two parts:

– The first verse recounts the cause for the arising of doubt.

– The following five and a half verses formally explain the extinction of doubt.

This is the first section.

Formerly, the Buddha taught the Three Vehicles, and I had already attained the whole of my vehicle. Now he teaches the One Vehicle, contradicting his former teaching and declaring that what I had attained was not the true fruit of extinction. Therefore, I was frightened at heart and thought the Buddha was a mara who was disturbing and confusing my mind.

This is doubt concerning a matter, called resultant birth; it is not doubt concerning principle and therefore is not an affliction.

Alternatively, the anxiety and doubt above were all manifestations and did not mean that Shariputra still actually possessed anxiety and doubt.

*

-Sutra text: “The Buddha, using various causes and conditions” to “when I heard this, the net of doubt was severed.”

Commentary: The following five and a half verses explain how doubt was extinguished. They comprise four parts:

– One verse explains that the Buddha’s words were skillful, bringing peace to the mind and thereby severing doubt.

– Two verses explain that the Buddhas of the three periods alike teach skillful means, thereby severing doubt.

– One verse explains that the Buddhas’ teachings are alike, thereby severing doubt.

– One and a half verses explain that, because he knew the Buddha and mara have different paths and traces, his doubt was thereby severed.

This is the first section.

The Buddha’s teaching has two modes: 1) teaching through Dharma.

2) teaching through parables.

Various causes and conditions: teachings expressed through principles.

Various parables: teachings expressed through analogies.

Outwardly, these two modes of teaching were manifested through skillful language; inwardly, his mind became peaceful and firm, unmoving like the ocean, because his doubt had been severed.

If the language is not skillful, the principle and the parable will conflict with the central purport. If the mind is agitated, wisdom will be confused regarding the true object. When both inwardly and outwardly obstructed, doubt is difficult to extinguish.

Now this was no longer so, and therefore his doubt ended.

*

-Sutra text: “The Buddha spoke of the past ages” to “expounded the Dharma in this way.”

Commentary: Here it is explained that the Buddhas of the three periods alike teach skillful means, and therefore doubt was severed.

The first verse concerns the past, while the following verse concerns the two periods of the future and the present. In each case, the beginning consists of skillful means, while only afterward is the truth revealed. This expresses the meaning, stated in the previous chapter, that the Buddhas of the three periods are all alike. Hearing teachings that appeared mutually contradictory, he gave rise to doubt. Now, hearing that all the sages follow the same model, his doubt was extinguished.

*

-Sutra text: “Just as the World-Honored One today” to “also teaches by means of skillful means.”

The Commentary says: This explains that the Buddha’s teaching is the same, and therefore doubt is eliminated.

– From birth until renunciation: this is expedient means of body.

– Attaining the Way: this is expedient means of mind.

– Turning the Dharma wheel: this is expedient means of speech.

At first, he taught the Three Vehicles in the same manner as the Buddhas of the three times taught and transformed beings; hence it is said that he also employed expedient means to teach the Dharma.

If the three kinds of karma were contrary to one another, they could cause doubt to arise. Because form and mind accord with each other, doubt is therefore eliminated.

Furthermore, only when the teachings at the beginning and the end contradict each other does doubt arise. When the words spoken earlier and later accord with principle, doubt is extinguished.

*

-Scripture: “The World-Honored One teaches the true path” to “this is called the work of Māra.”

The Commentary says: Knowing that the Buddha and Māra differ in their paths and traces, doubt is therefore eliminated.

Māra’s teaching contradicts the truth, and therefore doubt arises.

The Buddha’s words accord with the wondrous Dharma, and therefore doubt is extinguished.

*

-Scripture: “Hearing the Buddha’s gentle voice” to “abiding securely in true wisdom.”

The Commentary says: These fourteen verses speak of rejoicing because the Dharma has now been heard, and thus all affliction has ended.

This is divided into two parts:

– The preceding twelve and a half verses speak of doubt and regret having already been eliminated.

– These one and a half verses speak of soon attaining peace and security.

Because he compassionately receives and guides beings, he emits a soft and gentle voice. Like reverberating thunder, it expounds the profound and wondrous principle, and therefore is called deep and far-reaching. Clear and pure like the exceedingly lovely song of the kalaviṅka bird, it is therefore called the proclamation of the pure Dharma.

“Proclamation” means far-reaching and manifest.

Once the mind was filled with great joy, doubt and regret were completely removed. He relinquished the mind that formerly abided in the provisional vehicle and adopted the wisdom that now abides in the true vehicle.

“True” here refers to the One Vehicle whose realization is now sought.

“Provisional” refers to the Two Vehicles, the expedient means of former times.

*

-Scripture: “I shall certainly become a Buddha” to “teach and transform the bodhisattvas.”

The Commentary says: This verse concerns the fourth topic: knowing that a child of the Buddha will attain the Way.

I am now a child of the Buddha and shall become a bodhisattva, born from the Buddha’s verbal teaching of the Mahayana. Having cultivated the cause of the Great Vehicle, I shall certainly become a Buddha. Outwardly, I shall be revered by devas and humans, be capable of turning the unsurpassed Dharma wheel, and ultimately teach only the One Vehicle; thus I shall be able to teach and transform bodhisattvas.

*

-Scripture: “At that time, the Buddha said to Śāriputra” to “followed me and received instruction.”

The Commentary says: From here onward is the third topic in the first cycle: the Tathagata’s confirmation of what has been accomplished. This is also like the Parable of the Medicinal Herbs, which recounts the Buddha’s accomplishment.

This is divided into three parts:

– The first recounts their encounter in the past.

– The next recounts their encounter in the present.

– The last clarifies that he still returns to the true teaching, just as before.

This is the first part: “Formerly, in the presence of two hundred thousand koṭis of Buddhas, I cultivated the unsurpassed Way and constantly taught and transformed all of you.”

The Sutra of the Upāsaka Precepts says that Śāriputra once practiced the bodhisattva path for sixty kalpas. A brahmin asked him for an eye, and Śāriputra gave it to him. After receiving the eye, the man threw it on the ground, trampled it beneath both feet, reviled Śāriputra, and departed. Śāriputra regretted his deed and consequently retreated from the great resolve, the resolve of the Mahayana.

This passage says that at that time, in the presence of two hundred thousand Buddhas, I had originally taught and transformed you. As your spiritual friend, I constantly taught and transformed you through the Mahayana. Śāriputra also followed and received this teaching at that time.

*

-Scripture: “I employed expedient means” to “born within my Dharma.”

The Commentary says: This recounts their encounter in the present.

The Buddha knew that, after people had retreated from and lost the great resolve, they feared the Mahayana. Therefore, the Buddha limited his teaching and transformation to the lesser fruits, meaning that he gradually taught and transformed them by means of the Śrāvaka Vehicle until they realized the state beyond learning. This is called expedient means.

Realizing the principle of the emptiness of persons, they gave rise to uncontaminated wisdom and abided within the Buddhadharma. This is called being “within my Dharma.”

Only those born from within the Buddhadharma are called truly born.

Moreover, Śāriputra retreated from the great resolve because his capacity for the Great Vehicle was near to its arising but far from maturity. Thus, after first giving rise to the great resolve, he retreated midway. His capacity for the Lesser Vehicle was near to maturity but far from its arising; thus, midway, he gave rise to the lesser resolve and realized its fruit.

At first, he was taught to give rise to the aspiration for the Mahayana so that he might realize the cause of the true vehicle. Midway, he sought the Lesser Vehicle and attained its fruit so that he might eventually relinquish the gradual teaching of the provisional vehicle.

*

-Scripture: “Śāriputra” to “had attained extinction.”

The Commentary says: The passage below clarifies once again the return to the true teaching, just as before. It is divided into two parts:

– The first discusses giving rise to the intention toward the true teaching: because he cultivated the provisional vehicle, he forgot the true vehicle.

– The latter clarifies how he was caused to recall his original resolve. Through the teaching of the Lotus Sutra, he returned to his original resolve.

This is the first part.

Formerly, I taught you to aspire to the Buddha Way; this was the arousing of the intention toward the true vehicle. You have now forgotten it entirely and believe that you have already attained extinction; this is because, through cultivating the provisional vehicle, you forgot the true vehicle.

Previously, before realizing the fruit of a śrāvaka, you had not yet attained uncontaminated knowledge of past lives. Although you trained your faculties for sixty kalpas and attained the śrāvaka’s uncontaminated knowledge of past lives, the range of what you knew remained limited. Formerly, you cultivated the Mahayana, but now you have forgotten it entirely. You consequently believed that what you had attained was genuine extinction and were unwilling to advance further in cultivation. In the plea made in the preceding fascicle, it was said that, life after life, you had followed the Buddha and received his teaching and transformation. Yet it is now said that you forgot. There are four explanations for this:

1) You yourself recalled that you had followed the Buddha in cultivating the Lesser Vehicle, but entirely forgot the Buddha’s teaching concerning the Great Vehicle.

2) You have now forgotten the Buddha’s initial teaching of the Mahayana. You yourself recalled that midway you studied the Lesser Vehicle in accordance with that teaching and transformation.

3) Śāriputra himself remembered, but the others did not. The others are now spoken of through Śāriputra, and therefore it is said that they “entirely forgot.”

4) Previously, it was said that they remembered because of the Buddha’s sustaining power. Here it is explained that, relying on their own minds, they forgot. Thus, these accounts do not contradict each other.

*

-Scripture: “I now still wish” to “protected and kept in mind by the Buddhas.”

The Commentary says: He caused them to recall their original resolve, teaching the Lotus Sutra so that they might recover their original resolve.

At first, the faculties suited to the Lesser Vehicle were taught and only afterward directed toward the Mahayana. This is called teaching the “Mahayana Sutra of the Lotus Flower of the Wondrous Dharma” for the sake of the śrāvakas. After they had turned their minds toward the Mahayana, it was called teaching the sutra of the “Dharma for Instructing Bodhisattvas, Protected and Kept in Mind by the Buddhas.”

It should therefore be known that the Sutra of the Lotus Flower of the Wondrous Dharma also has other names, such as Immeasurable Meanings. There are distinctions in its essence, nature, and function, and differences in how it addresses particular faculties and reveals the principle. Hence it is divided into two sutras, as explained in the first fascicle.

*

-Scripture: “Śāriputra” to “the path that was practiced.”

The Commentary says: This is the fourth section in the first cycle, concerning the Buddha’s bestowal of a prediction. It has two parts:

– First, it explains the bestowal of the prediction.

– Next, devas and humans make offerings, offer praise, and dedicate the merit.

The first part is further divided into two:

– First, it clarifies the bestowal of the prediction.

– Next, one verse concludes the assembly and causes them to rejoice.

The first passage has two parts:

+ First, the prediction of the cause is bestowed.

+ Last, the prediction of the fruit is bestowed.

This first passage contains four points:

1) The time extends beyond boundless kalpas.

2) Outwardly, he encounters wholesome conditions by meeting many Buddhas.

3) He reverently upholds the true Dharma.

4) He perfects the practices that benefit sentient beings, for the fruit can be attained only when the causal practices have been fulfilled.

Before entering the stage of the Ten Faiths, another twenty thousand kalpas are still required. How much more distant, then, must the period after first giving rise to the resolve be? Therefore, the foremost point is first to state that, only after many kalpas, one encounters the Buddhas, enters the Great Kalpa, upholds the true Dharma, and so forth.

*

-Scripture: “He shall attain Buddhahood” to “Buddha, the World-Honored One.”

The Commentary says: The passage below explains the prediction of the fruit.

It has two parts: first, the prose; last, the verses. The prose has six sections:

1. The inner virtues are brought to fulfillment.

2. The external land is adorned.

3. The teaching of the Dharma resembles that of the present.

4. The names of the kalpas differ.

5. The assistance rendered is superior or inferior.

6. The Dharma abides for a shorter or longer time.

This is the first part.

The eyes behold the rain of flowers and the emission of light; the ears hear the Lotus Dharma and the light of wisdom. Furthermore, externally he partakes of the secret Dharma, while internally he brings forth the light of wisdom. Because of these two meanings, he is called Flower Light.

Upon examining the conferral of predictions concerning the names of Buddhas, in principle there is no single fixed rule. Śākyamuni and Maitreya, for example, took their names from seeing those Buddhas. Śāriputra was originally named on the basis of what was seen and heard.

The Treatise on the Perfection of Wisdom says: “Three hundred bhikṣus removed their robes and offered them to the Buddha. Because they made a gesture with their hands, they received predictions that their name would be Tathagata Great Mark. Moreover, one thousand devas, seeing the adornments of the Buddha-land, brought forth pure resolve and received predictions that their name would be Buddha King of Adornments.”

Furthermore, the Chapter on the Mark of Reality in that treatise says: “A hundred thousand koṭis of people saw bodhisattvas from the ten directions bringing flowers as offerings. They immediately brought forth the aspiration and received predictions that their Buddha-name would be Awakened Flower and their kalpa would be named Accumulation of Flowers.” For such cases, there can be no single fixed rule. Alternatively, these may all have been Buddhas whom they encountered at the outset. Later, upon encountering these conditions, the causes accorded with their former vows.

Prediction may generally be distinguished through six approaches:

1. The reasons for conferring predictions.

2. Those capable of conferring predictions.

3. Those who receive predictions.

4. Differences among predictions.

5. Resolution of doubts.

6. The various distinctions among the śrāvakas.

1. The reasons for conferring predictions.

There are generally five meanings:

1/ The treatise states: It is primarily to enable the śrāvakas to give rise to a mind of certainty, resolutely turning toward the Mahayana, that predictions are conferred upon them. It is not because they have already perfected the nature of dharmas or realized the nature of the twofold emptiness that predictions are conferred upon them.

2/ The treatise states: It is to reveal the equality of the nature of the Buddha’s Dharma-body. It is only because conditioned dharmas differ that the three vehicles are taught. Yet since true principle is the same, the Dharma-body likewise does not differ.

3/ It is to eliminate the bodhisattvas’ long-standing doubt. For a long time, they had doubted that śrāvakas could attain Buddhahood. Now, upon hearing the predictions, their long-standing doubt is eliminated.

4/ It is so that those who delight in Buddhahood, upon witnessing these predictions, will themselves delight in cultivating the causes of Buddhahood.

5/ The ten meanings explaining why there is one vehicle—that is, its ten reasons—are precisely the reasons for conferring predictions here.

2. Those capable of conferring predictions.

This has three aspects:

1) The basis.

2) The essence of prediction.

3) The function of prediction.

1) The basis: this refers to the person capable of conferring a prediction.

Of the six instances manifested, five are predictions by the Tathagata and one is a prediction by a bodhisattva.

Predictions by the Tathagata comprise: 1. Individual prediction; 2. Collective prediction; 3. Subsequent prediction; 4. Prediction concerning an enemy; 5. Prediction of universal practice.

The prediction by a bodhisattva is called the Prediction of Possessing the Cause, as manifested in the Chapter on Never Disparaging: he paid homage, praised them, and said, “I do not disparage you. You will all become Buddhas.” This reveals that all sentient beings possess Buddha-nature.

As for predicting who will become a Buddha in the future and what that Buddha’s name will be, only a Buddha can do this; other noble beings cannot. They do not know what name each individual will bear upon attaining Buddhahood in the future or what that Buddha-land will be, for those below cannot know the affairs of those above.

If the prediction is conferred in a comprehensive sense, bodhisattvas can also confer it, because those receiving the prediction possess the cause of Buddha-nature.

This is so in this sutra. Throughout all the sutras, those capable of conferring predictions are none other than these two kinds: Buddhas and bodhisattvas.

2) The essence of prediction: it is solely subsequently attained conventional wisdom.

3) The function of prediction: it consists solely of verbal teaching and pertains only to the body of enjoyment for others, the transformation body, and so forth.

Among the five skandhas, whichever are appropriate constitute its essence, because there are distinctions among bodhisattvas of the Ten Bhūmis and the three vehicles.

3. Those who receive predictions.

This has two aspects:

A. The basis. B. The essential nature.

A. The basis:

This refers to the persons who receive predictions. The treatise says that six instances are manifested:

1) Individual prediction: the four śrāvakas, Śāriputra, Mahākāśyapa, and the others. Since these were all well known and bore different names, each received an individual prediction.

2) Collective prediction: Pūrṇa and the others, comprising five hundred people and twelve hundred people, received predictions simultaneously under the same name.

3) Subsequent prediction: those in training and those beyond training shared a common epithet. Although they too received predictions, they were of inferior faculties and were not known to everyone; therefore, predictions were conferred upon them afterward.

4) Prediction of freedom from enmity: this is the conferral of a prediction upon Devadatta, manifesting that the Tathagata bears no hatred.

5) Prediction of universal practice: the conferral of predictions upon bhikṣuṇīs and heavenly maidens, manifesting that women, whether householders or renunciants, all attain the fruit of Buddhahood if they cultivate bodhisattva practice.

6) Prediction of possessing the cause: this reveals that all sentient beings possess Buddha-nature.

These six kinds of prediction are found as follows:

– Individual prediction is in the Chapter on the Parable and the Chapter on Conferring Predictions.

– Collective prediction is in the Chapter on Conferring Predictions upon Five Hundred Disciples.

– Subsequent prediction is in the Chapter on Conferring Predictions upon Those in Training and Those Beyond Training.

– Prediction of freedom from enmity is in the Chapter on Devadatta.

– Prediction of universal practice is in the Chapter on Dharma Teachers and the Chapter on Upholding.

– Prediction of possessing the cause is in the Chapter on Never Disparaging.

Reasoning from the principle, there are four kinds of persons called those who receive predictions: those in other lifetimes who have not yet brought forth the aspiration, those who have already brought forth the aspiration, those of indeterminate nature in the two vehicles, and bodhisattvas.

The Lotus Dharma assembly is primarily intended to teach the great multitude to relinquish the provisional and adopt the real. Thus, the predictions conferred upon the unconditioned bodhisattvas of the Ten Bhūmis recount events of the past. Those who have not yet brought forth the aspiration receive the Prediction of Possessing the Cause. As for individual predictions, these are confined to those in other lifetimes who have already brought forth the aspiration. Merely by hearing the Lotus Dharma, there is no one who will not attain Buddhahood. Thus, predictions are conferred even upon those of indeterminate nature in the two vehicles. No one is left out.

B. The essential nature:

The essence of the cause is the uncontaminated roots of goodness extending into the present, together with the seed-cause. The essence of the attained fruit extends throughout the five skandhas and is, for the most part, a transformation body or a provisional body of enjoyment for others. This is to manifest compassion and lofty virtue. It is because distinctions exist and because sentient beings are to be taught.

The various distinctions among predictions will be specifically explained below.

4. Differences among predictions.

In the Śūraṅgama Sutra, the Buddha told Bodhisattva Firm Resolve: “There are altogether four kinds of prediction:

– There are those who have not yet brought forth the aspiration but nevertheless receive predictions.

– There are those who receive predictions as soon as they bring forth the aspiration.

– There are those who receive predictions in secret.

– There are those who, having attained the patience regarding the non-arising of dharmas, receive predictions in their presence.

These are called the four kinds. Only the Tathagata can know this matter.”

The Precious Cloud Sutra also teaches the same doctrine.

Volume 46 of the Yogācārabhūmi states: In general, the Tathagatas confer distinct predictions of unsurpassed, complete, perfect enlightenment by means of six characteristics. What are these six characteristics?

1) Abiding at the stage of the lineage-nature before bringing forth the aspiration.

2) Abiding at the stage after bringing forth the aspiration.

3) Abiding at the stage of being present.

4) Abiding at the stage of not being present.

These first four kinds correspond to those in the Śūraṅgama Sutra. Secret prediction is the kind conferred when one is not present, because it takes place in a secret location. Alternatively, attainment of the patience regarding the non-arising of dharmas is called “being present,” while not yet attaining it is called “not being present.” Or, being bodily present at the assembly is called “being present,” while not being bodily present at the assembly is called “not being present.”

In the fourth volume below, among those receiving collective predictions, some were not present at the assembly, and the Buddha had the prediction conveyed to them. This is precisely this kind.

5) With a fixed time. This means that it is stated that at a certain time one will realize unsurpassed, complete, perfect enlightenment.

6) Without a fixed time. This means that a definite time is not expressly stated when the prediction is conferred.

Śāriputra here accords with the second, third, and sixth characteristics, because he had already brought forth the great aspiration, was then abiding in the Buddha’s presence, and no fixed time was specified.

The Nirvana Sutra says: A stream-enterer will take eighty thousand kalpas to arrive; an arhat will take twenty thousand kalpas to arrive; a pratyekabuddha will take ten thousand kalpas to arrive.

“To arrive” means to attain the mind of anuttara-samyak-sambodhi. Thus it is known that only after passing through that number of kalpas do they reach the initial mind of the Ten Faiths and begin to enter the first kalpa.

The Bodhisattva Bhumi says: One who practices by a circuitous path does not equal a bodhisattva who has newly set forth and first begun the work of cultivation, because attachment to the state of quiescent cessation is too deep and heavy.

Therefore, it is now said that only after passing through immeasurable kalpas do they begin to make offerings to countless thousands, myriads, and kotis of Buddhas, practice the bodhisattva path, and so forth.

There are three kinds of certainty:

1/ Certainty of lineage: upon encountering the appropriate conditions, one immediately realizes perfect enlightenment.

2/ Certainty through generating the aspiration: after generating the great aspiration, one never again retreats.

3/ Certainty of unfailing practice: after attaining mastery, one benefits sentient beings and never lives in vain.

The first occurs before the bhumis and, among the five kinds of bodhi, is the bodhi of generating the aspiration. The next occurs on the First Bhumi, being the realization that follows generating the aspiration. The last occurs on the Eighth Bhumi.

Here the prediction is bestowed according to the first certainty.

5. Resolving doubts.

The Treatise says: Are those shravakas and others given predictions because they will truly become Buddhas, or will they not become Buddhas, yet predictions are nevertheless bestowed upon them?

If they truly become Buddhas, why must bodhisattvas pass through immeasurable kalpas cultivating immeasurable merit?

If they will not become Buddhas, why are predictions bestowed upon them falsely and indiscriminately?

The difficulty intended here is this: If shravakas and others need only abide for one hundred kalpas, refining their faculties and cultivating the practices of shravakas, and thereby truly become Buddhas, for which reason predictions are bestowed upon them, then why must bodhisattvas pass through immeasurable kalpas cultivating immeasurable merit before they can become Buddhas? For then one could truly become a Buddha with only a few causes of bodhi. If shravakas cannot become Buddhas even though they cultivate a few causes, why are false predictions now bestowed upon them?

The Treatise itself answers: When those shravakas receive predictions, they obtain a mind of certainty; it is not that they have already accomplished the Dharma-nature.

This means:

Predictions are bestowed upon those shravakas so that they may acquire certainty of becoming Buddhas and proceed to cultivate wondrous practices; they are not bestowed because those shravakas have already realized the Dharma-nature of the twofold emptiness and accomplished the truth.

The Treatise further explains: The Tathagata teaches the One Vehicle on the basis of the equality of the Three Vehicles, because the Dharma-body of the Tathagata and the Dharma-bodies of those shravakas are not different.

The bestowal of predictions does not mean that they have cultivated the complete merit and are therefore given predictions.

Bodhisattvas of the Ten Bhumis have accomplished the Dharma, and therefore their merit is complete. The merit of the shravakas, however, is not yet complete.

Therefore, bodhisattvas cultivate immeasurable practices before attaining bodhi. Shravakas have not yet cultivated immeasurable merit; predictions are bestowed upon them solely to enable them to acquire certainty of becoming Buddhas.

Question: Shravakas beyond training have completely exhausted future existence. Why, then, are predictions bestowed upon them that after three great kalpas they will attain bodhi?

Answer: The Treatise on the Elucidation of the Profound says: This is based on transformation bodies, not on bodies resulting from karma, and therefore does not contradict the principle.

The Treatise on the Establishment of Consciousness-Only says: This is another name for transformational birth and death. This means that before generating the aspiration, their present bodies have a finite duration. After receiving predictions, however, they make great vows, seek great bodhi, and liberate sentient beings.

They then enter the supreme undefiled concentration extending to the utmost limit. Relying upon their former deeds, which produced the karma of their present bodies, they cause that karma to continue for a long time without becoming severed from its fruit. This karma produced by volition is transformed by undefiled volition and gradually becomes subtle and wondrous.

When the former coarse qualities have changed and ripened, they are transformed into something subtle, vast, and supremely wondrous, entirely unlike their original state. It resembles a transformation. Because this transformation differs from their former state, it is called transformational birth and death, which continuously assists their development until they become Buddhas.

Although their segmented birth and death has been completely exhausted, the Buddha says that after traveling three hundred yojanas, a conjured city is created. Yet because their transformational birth and death has not ended, the Buddha says that another two hundred yojanas remain before they reach the Place of Jewels.

Although segmented birth and death has been completely exhausted, they still undergo transformational birth until they become Buddhas.

Shravakas who proceed toward quiescence do not have this.

The Srimala Sutra says: “With the ground of abiding ignorance as the condition and undefiled karma as the cause, the three kinds of mind-made bodies are produced: those of arhats, pratyekabuddhas, and powerful bodhisattvas.”

For a fuller explanation, see the Buddha Bhumi section of the Yogacara Bhumi, the separate chapter in the Consciousness-Only teachings, and so forth.

6. The different kinds of shravakas.

The Treatise says that there are four kinds of shravakas:

1) Those of fixed determination. 3) Those who have retreated from the aspiration for bodhi.

2) Those of overweening pride. 4) Those who are manifested through responsive transformation.

—Predictions bestowed by the Tathagata:

There are two kinds: those manifested through responsive transformation and those who have retreated from the aspiration for bodhi. Those of fixed determination and those of overweening pride are excluded, because their faculties are not yet mature; hence the Tathagata does not bestow predictions upon them.

—Predictions bestowed by bodhisattvas:

Bodhisattvas bestow predictions as an expedient means to cause them to generate the aspiration, as when the bodhisattva Never Disparaging bestowed predictions. It is possible to say this of those whose faculties are not yet mature and of those with overweening pride. But those who proceed toward quiescence will ultimately never mature, so why are they said to be “not yet mature”?

“Not yet” may also mean “not.”

In principle, it should be said that those who proceed toward quiescence are not ignorant of the Dharma, but their faculty of faith has not matured; therefore, the Buddha does not bestow predictions upon them, since he does not explicitly predict in which future lifetime they will become Buddhas.

—Distinct predictions by bodhisattvas:

The distinct predictions made by bodhisattvas are general predictions. Because the principle of Buddha-nature exists—that is, all sentient beings possess Buddha-nature—they bestow predictions as an expedient means to cause the recipients to generate faith in and aspiration toward the Mahayana. Since the faculty of faith and aspiration of those with overweening pride has not matured, the Buddha likewise does not bestow upon them explicit predictions of their future attainment of Buddhahood.

Bodhisattvas also give only general predictions as an expedient means to cause them to generate faith and aspiration. Here these cases are combined in the text and described as having “faculties not yet mature”; this does not mean that those who proceed toward quiescence will also be able to become Buddhas.

The Mahayana-sutralamkara says: When others enter nirvana, their roots of virtue come to an end. A bodhisattva’s roots of virtue are not like this.

The Nirvana Sutra says: “To say that stream-enterers and the others will all become Buddhas is called failing to understand my intent.” Hence it is known that those who proceed toward quiescence definitely cannot become Buddhas.

Regarding shravakas manifested through responsive transformation, some say that Shariputra was one such person. The four great shravakas were those of superior faculties, the five hundred disciples were those of medium faculties, and the trainees and those beyond training were those of inferior faculties.

The present explanation is not so.

At the beginning, the Avatamsaka Sutra says that Shariputra was manifested through responsive transformation. Later, in the Entry into the Dharma Realm chapter, Shariputra led six thousand disciples out of his dwelling. Only after Manjushri taught them ten Dharmas did they generate the aspiration for bodhi. This is precisely the event for which predictions are bestowed here. Therefore, they were not of the type manifested through responsive transformation.

Shariputra alone was a shravaka of superior faculties. The four great shravakas were those of medium faculties. The five hundred disciples were those of inferior faculties. According to the later portion of this sutra, Purna and the others were of the type manifested through responsive transformation in the Lotus Dharma assembly.

According to the explanation of “Transformation” in the Mahāyānasaṃgraha, the ten meanings of the One Vehicle, and likewise in the Laṅkāvatāra Sūtra and so forth, śrāvakas enter nirvana for many kalpas, drink the wine of samādhi, and lie there deeply intoxicated. Afterward, emerging from concentration, they arouse the aspiration toward the Great Vehicle, and so forth. These are manifestations created by the Buddhas and bodhisattvas to guide beings of other kinds.

*

—Sūtra text: “The name of the land shall be Free from Defilement” to “humans and devas shall all flourish.”

Commentary: What follows is the second section: the external adornment of the realm, namely, a purified transformation land.

The passage contains ten points. Five are given here:

1) Name of the land: It is Free from Defilement because it is wholly good and has none of the six defilements.

2) Character of the land: Its ground is level and even because the mind is free from pride and arrogance; amid the two conditions of superiority and inferiority, there is neither fear nor contempt, because flattery and conceit have been abandoned.

3) Purity and impurity: It is pure and magnificently adorned. Because the minds of beings are pure, the Buddha-land is pure.

4) Peace and ease: It is peaceful, abundant, and joyful because there are no acts of killing, theft, fighting, abuse, warfare, or hunger, and none of the three causes of evil.

5) Good and evil: Devas and humans shall flourish exceedingly because there are no other evil acquaintances from outside. When discriminations and afflictions are entirely absent, there are no evil destinies; therefore humans and devas flourish.

*

—Sūtra text: “Its ground shall be made of lapis lazuli” to “there shall always be flowers and fruits.”

Commentary: This passage contains five points:

6/ Adornment: Its ground is made of lapis lazuli because the mind is without blemish.

7/ Thoroughfares: It has roads intersecting in eight directions because the eight fasting precepts and the Noble Eightfold Path are cultivated:

Four run east to west and four north to south; these are called roads intersecting in eight directions. Alternatively, there are eight running east to west and likewise eight running north to south, the name being assigned from one direction. Or they are roads extending toward the eight directions and thus are called roads intersecting in eight directions. A crossing that branches in nine directions is called a kui.

8/ Roads: They are adorned with cords of pure gold stretched out to mark their boundaries. This is the response brought about by the four dhāraṇīs.

9/ Groves: They consist of rows of trees made of the seven treasures because the seven noble riches are cultivated and the seven branches of moral discipline are upheld.

10/ Flowers and fruits: Flowers and fruits are always present because growth is attained through the causes of constantly cultivating the seven factors of awakening and the eight liberations.

*

—Sūtra text: “Flower Radiance Tathagata” to “teach and transform sentient beings.”

Commentary: What follows is the third section: His teaching of the Dharma resembles that of the present Buddha. It has two parts:

– The first explains the resemblance to the present Buddha.

– The second explains the reason.

This is the first part.

Because it resembles the present Buddha’s teaching, the text says, “likewise.” Although it is neither an evil age nor an impure land, since it has been described as pure, it is thereby made clear that it is a purified transformation land.

*

—Sūtra text: “Śāriputra” to “teach the Dharma of the Three Vehicles.”

Commentary: This explains the reason.

In truth, Śākyamuni Buddha also acted in accordance with his original vow.

Here, relying upon the power of his vow, he deliberately appeared in an evil age to demonstrate that the ways in which the Buddhas confer benefit are not all alike.

I appeared in an evil age to teach and transform sentient beings, employing skillful means at first and the truth afterward; hence I taught by means of the Three Vehicles.

Flower Radiance Tathagata’s aspiration is to provide universal aid. The reason only his original vow is mentioned is to enable beings to understand that, during that Buddha’s time, there will be no evil beings wishing to be born there. Therefore, in accordance with their established dispositions, he will tame those of the Two Vehicles and teach the Dharma of the Three Vehicles. It is not the case that he will teach evil beings first through the provisional vehicles and afterward through the true vehicle.

*

—Sūtra text: “The name of that kalpa” to “is Great Treasure.”

Commentary: What follows is the fourth section: the distinctive name of the kalpa. First it is stated, and afterward it is explained.

*

—Sūtra text: “Those bodhisattvas” to “no one could know their number.”

Commentary: What follows is the fifth section: superior assistance. It has two parts:

– The first separately explains their virtues.

– The second gives a general conclusion.

The passage contains ten virtues. One is given here:

1) The noble ones are difficult to fathom, like a sandalwood forest surrounded by sandalwood trees.

*

—Sūtra text: “Whenever they wish to walk” to “all have long planted roots of virtue.”

Commentary: Two virtues are given here:

2) Auspicious flowers respond to their footsteps because their minds constantly transcend the flowers of the nine purities.

Volume Three of the Prakaranāryavāca Śāstra states:

The nine purities are:

1/ Purity of moral discipline.

2/ Purity of mind.

3/ Purity of view.

4/ Purity through overcoming doubt.

5/ Purity of knowledge and vision concerning the path and what is not the path.

6/ Purity of knowledge and vision of practice.

7/ Purity of knowledge and vision of the abandonment accomplished through practice.

8/ Purity of unconditioned quiescent cessation.

9/ Purity of the land.

The first seven are the flowers of the seven purities, as extensively explained in that treatise.

3) They have long cultivated sublime causes, for they are not merely those who have first aroused the aspiration, and their roots of goodness have already matured.

*

—Sūtra text: “In the presence of immeasurable hundreds of thousands” to “have been praised and extolled.”

Commentary: Two virtues are given here:

4) They encountered wholesome conditions in the past because they aroused great vows.

5) Their renown is lofty and far-reaching because everyone knows them.

*

—Sūtra text: “They constantly cultivate Buddha-wisdom” to “the various Dharma gates.”

Commentary: Three virtues are given here:

6) They constantly seek the Buddha’s wisdom because they delight in great awakening.

7) Their work of teaching and transforming others was accomplished long ago because they possess the virtues of loving-kindness and compassion.

8) Their inward contemplation has now become complete because they are free from delusion.

The gates pertaining to the Dharma and its meaning are the Teaching. The gates pertaining to the Dharma and its teaching are the Meaning. Both interpretations are acceptable.

*

—Sūtra text: “They are simple and upright, without deceit, and firm in resolve and mindfulness.”

Commentary: Two virtues are given here:

9) Their nature is pure and free from arrogance because they do not deceive, flatter, or dissemble.

10) Their diligent minds never retreat because their stage of practice is lofty; because the upright mind is the place of awakening; and because, when one is simple and upright, the afflictions cannot disturb one. Therefore, their resolve and mindfulness are firm.

*

—Sūtra text: “Such bodhisattvas shall fill that land.”

Commentary: This is the general conclusion to the explanation.

*

—Sūtra text: “Śāriputra” to “his lifespan shall be eight minor kalpas.”

Commentary: What follows is the sixth section: the duration for which the Dharma abides. It has four topics:

1. The Buddha’s lifespan.

2. The lifespan of sentient beings.

3. The prediction of future Buddhahood.

4. The prediction concerning the True Dharma and the Semblance Dharma.

These are the first and second parts:

Śākyamuni Buddha’s sentient beings have little merit and scant wisdom; therefore, the Buddha’s lifespan is short, while the lifespans of sentient beings are long. One-fifth of his lifespan was retained to be bestowed upon disciples in the future age.

The sentient beings transformed by Flower Radiance Tathagata cultivate merit and wisdom themselves and do not depend upon the Buddha to bestow them; therefore, the Buddha’s lifespan is long, while the lifespans of sentient beings are short.

Furthermore, Śākyamuni Buddha’s sentient beings have meager merit and lack the capacity to evoke a response; therefore, the Buddha’s lifespan is short, because they do not evoke the Buddha’s presence. Flower Radiance Buddha’s sentient beings possess abundant merit and the capacity to evoke a response; therefore, the Buddha’s lifespan is long, because they evoke the Buddha’s transformative activity.

*

—Sūtra text: “Flower Radiance Tathagata” to “a prediction of anuttarā-samyak-saṃbodhi.”

Commentary: What follows is the third topic: the prediction of future Buddhahood.

It has three topics: first, the time of the prediction; second, the prediction itself; and third, the land.

This is the first part.

After twelve kalpas: when the Buddha’s allotted lifespan is complete, he shall then confer the prediction.

Accomplished in diligence: this is called firm completeness.

*

—Sūtra text: “He shall tell the bhikṣus” to “samyaksaṃbuddha.”

Commentary: This is the actual explanation of the prediction.

Flower Feet means that jeweled flowers support his feet. Because hearing the Lotus Sūtra serves as the cause through which the fruit of Buddhahood is brought to perfection, he shall be named Flower Feet.

Peaceful Conduct: Because he reveals the Lotus Dharma and cultivates the Practice of Peace and Ease, he shall be named Peaceful Conduct.

Some say that walking calmly, slowly, and steadily is called peaceful conduct. This is not a good interpretation, for what Buddha would ever walk or stand in a hurried and flustered manner?

Tathāgata means Thus-Come One.

A La Ha: means “Worthy One.”

Tam Miệu Tam Phật Đà: means Perfectly and Equally Enlightened One.

The new translation renders this as “Tathagata, Worthy One, Perfectly and Equally Enlightened One.” The old translation rendered it as “Tathagata, Worthy of Offerings, Rightly and Universally Knowing One.”

*

-Sutra text: “That Buddha-land will likewise be such.”

Commentary: This explains that the land will resemble the land of the Buddha Flower Light; this is the result of the cause cultivated through the Lotus Dharma.

*

-Sutra text: “Shariputra” to “thirty-two minor kalpas.”

Commentary: This is the fourth section: the prediction concerning the True Dharma and the Semblance Dharma.

During a Buddha’s True Dharma, all three—Teaching, Practice, and Realization—are fully present. During a Buddha’s Semblance Dharma, only Teaching and Practice remain, without realization of the fruit.

During a Buddha’s Final Dharma, only the Teaching remains, while both Practice and Realization are absent. Because the realization of the fruit through Teaching and Practice differs, the True Dharma of Shakyamuni Buddha is brief, while the Semblance Dharma is long. If women had not been admitted to ordination, the True Dharma and Semblance Dharma would each have lasted one thousand years. Because women were admitted, the True Dharma was reduced by half.

Now the True Dharma and Semblance Dharma of the Buddha Flower Light are equal in duration. Although the three vehicles exist, bodhisattvas are numerous, and thus it is called Great Treasure. Although the four assemblies are present, the women uphold the precepts, and therefore the True Dharma is not diminished.

*

-Sutra text: “At that time, the Blessed One” to “will liberate immeasurable beings.”

Commentary: Below are eleven and a half verses, divided into two parts:

– The first ten and a half verses recount the preceding prediction.

– The final verse recounts the second section of the prediction: concluding the assembly and causing them to rejoice.

Previously, the prediction concerning the causes had four aspects, and the prediction concerning the fruit had six.

Now, in summary, it is divided into three parts:

– 1 verse speaks of the adornment of inner virtues in the prediction concerning the fruit.

– 1 verse speaks of the prediction concerning the causes.

– 8 and a half verses speak of four meanings within the prediction concerning the fruit.

This is the first part.

Universal wisdom refers to all-wisdom and wisdom of all modes, because both are universal in nature.

*

-Sutra text: “Having made offerings to countless Buddhas” to “realize the unsurpassed path.”

Commentary: This verse concerns the prediction of the causes. It has two meanings:

1) Encountering wholesome conditions.

2) Fully possessing the bodhisattva path.

Strictly speaking, time is also included: “after immeasurable kalpas have passed” belongs to the following verse, so here there are only these two.

*

-Sutra text: “After immeasurable kalpas have passed” to “there will always be flowers and fruit.”

Commentary: Below are eight verses recounting the prediction concerning the fruit. They contain four meanings and are divided into four parts:

– Half a verse recounts whether the names of the kalpas differ or are the same.

– One and a half verses speak of the adornment of the external land.

– Two verses speak of whether the assistance is superior or inferior.

– Four verses speak of whether the Buddha’s lifespan is long or short.

They do not recount whether his teaching of the Dharma will resemble that of the present day.

This passage contains the first two meanings.

The adornment of the external land has six meanings:

1) Name. 4) Realm.

2) Purity. 5) Trees.

3) Ground. 6) Flowers and fruit.

The other four meanings are not recounted in verse.

*

-Sutra text: “The bodhisattvas in that land” to “liberated by the Buddha Flower Light.”

Commentary: This is the section concerning whether the assistance is superior or inferior.

It has four meanings:

1. Non-retrogression. 2. Teaching others externally.

3. Encountering spiritual friends. 4. Planting wholesome causes.

The other four meanings are not recounted in verse.

*

-Sutra text: “When the Buddha was a prince” to “his lifespan will be eight minor kalpas.”

Commentary: Below are four and a half verses speaking of whether the Buddha’s lifespan is long or short. They have four parts:

– One and a half verses speak of the Buddha’s lifespan.

– Half a verse speaks of the people’s lifespan.

– One and a half verses speak of the duration of the True Dharma and the Semblance Dharma.

– One verse speaks of the circulation of the relics.

The prediction is not recounted in verse. The section concerning offerings to the relics is added. This is the first and second parts.

Here it should properly say: in his final existence, when he was a prince, the Buddha renounced his kingdom and its splendor, left home, and attained the path. Because the text presents the matter in reverse order, it first speaks of the prince renouncing his kingdom and its splendor, and only afterward speaks of his final existence in which he attained Buddhahood. Alternatively, this passage may mean that throughout immeasurable bodily births as a prince he renounced his kingdoms and their splendor, and only in his final existence did he attain Buddhahood.

*

-Sutra text: “After the Buddha enters extinction” to “the Semblance Dharma for thirty-two.”

Commentary: This verse concerns the duration of the True Dharma and the Semblance Dharma.

Days, nights, months, seasons, and years constitute kalpas.

*

-Sutra text: “The relics will circulate widely” to “all these matters will likewise be so.”

Commentary: This verse concerns the circulation of the relics together with the conclusion.

*

-Sutra text: “That Honored One, Perfect in the Twofold Virtue” to “you should therefore rejoice yourselves.”

Commentary: This is the second section, concerning the conclusion of the assembly and causing them to rejoice. It teaches them to make their minds steadfast and causes them to seek the fruit of Buddhahood.

The word “Luân” means “kind” and also has the same meaning as “Thất” in the expression “Thất phối” (to be paired with or compared to). It means that the Honored One, Perfect in the Twofold Virtue, is one whom no one can equal.

*

-Sutra text: “At that time, the fourfold assembly” to “as offerings to the Buddha.”

Commentary: Below is the second section within the prediction, speaking of the devas making offerings, praising, and dedicating the merit.

This has two parts:

– First, the fourfold assembly and eight classes of beings make offerings.

– Afterward, the devas make offerings and offer praise.

This is the passage concerning the first part: it signifies that receiving the Buddha’s kindness is like being covered by the Buddha’s robe. It also expresses the meaning stated above: when they attain the fruit of Buddhahood, they will teach this Dharma to others, as though providing shelter for sentient beings; therefore, they offer robes.

Thus, the passage below says: “Whoever upholds this sutra will be covered by the Buddha’s robe.”

*

-Sutra text: “Shakra Devendra” to “made offerings to the Buddha.”

Commentary: Below, the devas praise and make offerings.

There are two parts: first the offerings, and afterward the praise.

The offerings are again of two kinds: first, offerings of robes and flowers; afterward, offerings of music.

The first part, concerning offerings of robes and flowers, has two meanings: first the offering, and afterward the auspicious sign.

This is the first meaning: offering flowers signifies that those who hear the Lotus Dharma will attain the fruit of Buddhahood.

*

-Sutra text: “The celestial robes spread out” to “revolved by themselves.”

Commentary: This is the auspicious sign.

Remaining suspended in empty space reveals that those who hear the Lotus Sutra transcend the four modes of birth, their minds resting in the wondrous principle.

Revolving means looking down universally upon the three realms with compassionate concern for foolish beings.

*

-Sutra text: “The music of the devas” to “rained down various celestial flowers.”

Commentary: This concerns the offering of music.

Because they awakened to the path through hearing the sound of the Dharma, they played music. This signifies that through cultivating the causes, the fruit is perfected; therefore, celestial flowers rained down.

*

-Sutra text: “And they spoke these words” to “the supremely great Dharma wheel.”

Commentary: Below is the praise, which has two parts: first prose, and afterward verses.

This is the first part.

Here only the Dharma wheels of two periods are reiterated, because the Great Vehicle and the Lesser Vehicle are being compared, and, for those of indeterminate nature, the provisional and the true are compared with each other. In fact, it is also compared with the Prajnaparamita teaching of emptiness. This is the Middle Way and is called the supremely great Dharma wheel.

*

-Sutra text: “At that time, the sons of devas” to “few are able to believe it.”

Commentary: Below are six and a half verses, divided into four parts:

– The first two verses clarify that formerly the Lesser Vehicle was taught, while now the Great Vehicle is taught.

– One and a half verses praise the Dharma as supreme and wondrous, and then express sympathetic joy.

– Two verses cite another person to show that they themselves will rejoice upon attaining Buddhahood.

– One verse: dedication of merit.

This is the first part.

The five aggregates: in Sanskrit, Bát Già Tắc Kiến Đà. Here they are called the five skandhas. Because they fully possess eleven kinds of meaning associated with accumulation, they are called skandhas. They are now called “groups,” for a group means an accumulation. They are also called the five obscuring aggregates, but both renderings depart from the proper designation, that is, the correct translation.

On the basis of the teaching of the five skandhas within the three categories, the Four Noble Truths are analyzed; therefore, it is clearly known that the teaching at the beginning was provisional. Now, in this assembly, a Dharma difficult to understand is taught, abandoning the provisional and following the true. It is said that “few are able to believe it” because this Dharma is profound and abstruse, and the provisional and the true are contrary to one another.

According to the Great Prajnaparamita, at the first turning of the Dharma wheel, the three vehicles entered the Way.

Now, on the basis of the manifest characteristics, only the sravakas were delivered; therefore, the five assemblies are mentioned to elucidate the provisional Dharma.

Profound and abstruse means the secret treasury, because the Mahayana is subtle and wondrous.

*

-Scripture text: “From the past until now, we” to “we all rejoice accordingly.”

Commentary: This praises the supreme and wondrous Dharma and gives rise to profound rejoicing accordingly.

Accordingly means in conformity with, because one practices in conformity with the Buddha’s teaching.

*

-Scripture text: “The greatly wise Sariputra” to “expediently teaches according to what is appropriate.”

Commentary: Another person is cited to make clear that one rejoices at becoming a Buddha oneself. The Buddha’s bestowal of a prediction upon another shows that I too shall become a Buddha. Thus, it is known that the Buddha Way is inconceivable. Expedient means suited to what is appropriate, enabling me to understand clearly.

– The character Phả means “cannot.” The reverse of the character Chính is Phạp, and the reverse of the character Khả is Phả; these are all meanings of the character.

*

-Scripture text: “All my merits and virtues” to “are all dedicated to the Buddha Way.”

Commentary: This is the dedication to the fruit of Buddhahood that perfects the paramitas and constitutes an offering of Dharma.

This is precisely the wisdom of skillful means.

-Scripture text: “At that time, Sariputra” to “bestow a prediction of attaining unsurpassed, complete, perfect enlightenment.”

Commentary: The preceding was the first cycle, in which the provisional and the true were explained through the Dharma to teach those of superior faculties. What follows is the second cycle, in which the provisional and the true are explained by means of a parable to deliver those of middling faculties.

The entire major passage is divided into four parts:

– The first is the Parable chapter, in which the Buddha uses a parable to teach.

– The second is the Faith and Understanding chapter, which describes the comprehension attained by those of middling faculties.

– The third is the Parable of the Medicinal Herbs chapter, which describes the Buddha’s completed restatement of the teaching.

– The fourth is the Bestowal of Predictions chapter, which describes the Buddha’s bestowal of predictions upon them.

Those of superior faculties are intelligent and do not need an extensive presentation. Those of inferior faculties do not need an extensive explanation after hearing the teaching three times. Therefore, in teaching those of middling faculties, both the text and its meaning are extensive.

The first passage has two parts: first, the request of the Son of Sari; afterward, the Buddha’s teaching for the benefit of the great assembly. Although the Son of Sari had understood, he nevertheless made this request. This was broadly for three reasons:

1. To benefit those of his own kind.

2. To cultivate the practice of benefiting others.

3. To accord with the Buddha’s work of teaching and transformation.

Previously, he had earnestly requested the Buddha three times to teach the Dharma. Now that he had attained understanding, this explanation was therefore given.

The initial passage contains three points:

– First, he presents his own certainty.

– Next, he recounts the doubts of others.

– Finally, he formally makes the request.

This is the first part.

*

-Scripture text: “These one thousand two hundred” to “have all fallen into doubt and perplexity.”

Commentary: This recounts the doubts into which others had fallen.

The view of existence and the view of nonexistence—attachment to being and attachment to nonbeing—are both extreme views. In dependence upon the view of self, various forms of grasping and wrong views arise.

These extreme and wrong views comprise the sixty-two views produced by non-Buddhist practitioners.

It is now made clear that one must rely upon the verbal teachings of the Buddha, abandon what is wrong, and follow what is right; therefore, this is taught here in particular.

Furthermore, when the other attachments apart from these three kinds of views combine with the afflictions, karma is set in motion.

The Buddha formerly said: “My Dharma can free one from the presently visible fruits of suffering, such as birth, aging, sickness, and death, and enable one to attain ultimate nirvana.”

Because one wishes to eliminate the fruit, one must first cut off the cause. After these people applied the Buddha’s teachings and freed themselves from causes of suffering such as the view of self, they knew with certainty that suffering would no longer arise and that their attainment of nirvana was assured.

Now, however, upon hearing the Buddha teach that they must abandon the provisional and follow the true, they all fell into doubt and perplexity, and various uncertainties arose. None of them knew that they themselves would attain Buddhahood, nor did they know what Dharma they had previously realized. Was it the ultimate Dharma, or was it merely a path to be practiced? Furthermore, since they had applied the Buddha’s teachings and cut off the causes of suffering, the fruits of suffering would no longer arise.

*

-Scripture text: “Excellent, World-Honored One!” to “cause them to be freed from doubt and regret.”

Commentary: This is the formal request that the Buddha explain the causes and conditions.

There are two meanings: 1) the reason; 2) the principle.

He now requests the World-Honored One to present the reason.

*

-Scripture text: “At that time, the Buddha said” to “in order to teach the bodhisattvas.”

Commentary: What follows is the Buddha’s teaching for their benefit. The major passage is divided into three parts:

– The first, beginning with “At that time, the Buddha said,” is the general and concise indication and reply, explaining why the Buddha consented to teach the Dharma to them.

– Next, the portion beginning with “Sariputra! Suppose in a country, city, or settlement” formally teaches the parable to enable them to understand.

– Finally, beginning with the verse:

“Now I tell you, Sariputra,

All of you

Are my children,

And I am indeed your loving father.”

he exhorts them to believe this sutra and causes them to rejoice because they will attain the wisdom of the Buddha.

The first part is further divided into two:

– First, the Buddha states his own teaching, giving a general reply.

– Afterward, he further tells them why he consented to teach the Dharma.

This is the first part.

First, he speaks of expedient means: this is the method of gradually cultivating toward the true. He first teaches the sravakas, taking this as the cause for their becoming bodhisattvas. Thus, the Expedient Means chapter says: “Knowing the many kinds of desires possessed by sentient beings, he taught the Dharma to them by various expedient means in accordance with their innate dispositions. All of this was so that they might attain the wisdom of all modes of the One Buddha Vehicle!”

That is, formerly he taught the provisional vehicle, while now he teaches the true vehicle. The reason for this is to teach the bodhisattvas.

Therefore, this is called an explanation of the cause. Hence, it is called a general and concise indication and reply.

*

-Scripture text: “Very well, Sariputra” to “gain understanding through a parable.”

Commentary: This further states why he consented to teach them.

The word “Very well” means that it must be so and is indeed so. It is truly appropriate to teach them.

*

-Scripture text: “Sariputra” to “advanced in years and aged.”

Commentary: What follows is the second passage, which formally teaches the parable to enable them to understand. First comes the prose, followed by the verses.

The prose has three parts:

– The first part presents the parable.

– Next comes the general explanation.

– Finally, there is the concluding reply. This is the passage beginning with “For these causes and conditions, you should know that the power of the expedient means of all Buddhas.”

The parable has two parts:

+ The first part is the parable of the former provisional vehicle.

+ The latter part is the parable of the present true vehicle. This is the passage beginning with “At that time, each of the children said to his father: The things you promised us before...”

The parable of the former provisional teaching has four parts:

1. Beginning with “Sariputra! Suppose in a country, city, or settlement,” it is the parable of the Buddha’s presence in the three realms.

2. Beginning with “There was a large group of people,” it is the parable of the dangers of the five destinies.

3. Beginning with “The elder saw that great conflagration,” it is the parable of perceiving the danger and establishing provisional expedient means.

4. Beginning with “At that time, the children heard what their father said,” it is the parable of following his words and escaping the calamity.

The initial passage contains six points:

1. The place. 4. The property.

2. The head of the household. 5. The characteristics of the residence.

3. Age. 6. Gateway.

Here there are three: country, town, and settlement; these refer to places.

Since the Three Vehicles are taught, it is clear that this refers to a transformation Buddha. A transformation Buddha rules only over a country comprising three thousand worlds. A country, being great and vast, is analogous to a great-thousand world-system; next, a town is of medium size, analogous to a medium-thousand world-system; and the smallest is a settlement, analogous to a small-thousand world-system. Thus, the analogies follow the order of great, medium, and small.

– The Guangya says: “Settlement” means a dwelling place, a place where people gather and reside. “Gathering” means assembling together. “Settlement” also carries the meaning of courtyards, pleasure grounds, and gardens.

“There was a great elder”: this refers to the head of a household.

In the exposition of the parable below, excluding the questions and answers, there are eight elders:

– The first five are analogous to the transformation body, because the children are still inside the house.

– The latter three are analogous to the reward body and the enjoyment body, because the children of the “Three Vehicles” have all left the house.

Following this is the parable in question-and-answer form, in which all five elders are analogous to both the transformation body and the enjoyment body.

Just as there are three kinds of elders in the world:

1/ An elder worthy of being consulted and obeyed: he is impartial, discerning, and skilled in deciding right and wrong. This is analogous to the Buddha, who possesses the virtue of compassion that universally delivers beings, possesses perfect wisdom, and skillfully resolves the net of doubts.

2/ A venerable senior elder: he is advanced in years within the village or town, and none can equal his majestic authority and dignity. This is analogous to the loftiness of the Buddha’s path and to the spiritual powers of the sages, which few can equal.

3/ An elder worthy of being approached: his fine wealth is abundant, and everything one might need is fully and excellently provided. This is analogous to the Buddha’s perfection in both merit and wisdom and the completeness of all benefits.

The virtues of wisdom, cessation, and beneficence are illustrated respectively in this order.

“Advanced in years and decrepit” describes his age.

“Decrepit” means aged and fully mature in years.

“Advanced” carries the meaning of returning from afar.

This is analogous to the Buddha having long cultivated wisdom and insight, his noble fruit having reached perfect maturity, and his having long since attained the Way in the profound realm of nirvana. This does not refer only to the present lifetime but generally includes his former stages as well.

*

– Scripture: From “His wealth was immeasurable” to “there was only one door.”

Commentary: This passage has three sections: the fourth, fifth, and sixth topics.

– The fourth topic explains his estate, which consists of four things:

1. Abundant wealth, analogous to complete possession of the seven noble treasures.

2. Fields, analogous to wisdom and cessation, the two bases from which virtues arise.

3. Houses, analogous to the fundamental consciousness of karmic maturation belonging to sentient beings.

The fundamental consciousness is also the household consciousness. Just as a worldly king regards the four seas as his family and the whole realm under heaven as his dwelling, so too does the Buddha regard all sentient beings as his family, because their essence is precisely the fundamental consciousness.

The Vimalakirti Sutra says: “The realm of sentient beings is the bodhisattva’s purified Buddha-land.”

Because sentient beings are innumerable, it is said that there are many houses. In the verse, only one person is indicated, so it speaks of one great house. Alternatively, just as one says, “regarding the whole expanse of the six directions as one’s dwelling,” it is here said to be many.

To say “there is one” is also like saying, “regarding all sentient beings equally as one’s only child.”

Alternatively, because sentient beings are individually distinct, it is said that there are many houses. Because the Buddha is the master, it is said that “there is one.”

In reality, whether this house is one or many makes no difference, because the consciousness of karmic maturation is taken as the household. Therefore, within the house, the chambers and upper stories are decayed, and calamities break out everywhere.

If meditative concentration were called the house, how could there be calamity, and how could it be described as decayed and ruined? Therefore, there is a distinction between “household,” in the sense of a family, and “house,” in the sense of a dwelling.

4. Servants: in the corresponding doctrinal explanation below, they are analogous to the Buddha’s spiritual powers, because they function freely and without constraint. They are also analogous to the Buddha’s manifestation of the afflictions.

The Chapter on the Factors of Awakening in the Vimalakirti Sutra says: “The afflictions are lowly slaves, servants who may be directed at will. The Tathagata is able to regard the afflictions as lowly slaves, utterly despising them, driving them away, striking them down, and extinguishing them; he also regards them as servants who may be directed at will. He spoke gentle words to Rahula and sternly rebuked Devadatta, all for the benefit of sentient beings.”

Wisdom and spiritual powers, as explained in a later section, are the strength of the Buddha’s body and limbs. Therefore, the servants here do not refer to the spiritual powers arising from concentration.

– The Shuowen says: A male criminal made into a slave is called a tong. Boys and girls who accompany a bride to her husband’s home are called pu. Tong and pu also mean persons employed for service and attendance.

The character “pu” means “attached,” that is, dependent upon another person.

“Tong” means “alone.” The present character for tong is written with the standing-person radical.

– The fifth topic: “That house was vast and great.” This describes the characteristics of the house. The fundamental consciousness is the house because, according to the corresponding doctrinal explanation below, it pervades all three realms, has existed since beginningless time, and also contains all seeds that transform into the three realms. Its essence extends through the two kinds of death, and it is therefore said to be vast and great. The household itself is the house; the names differ, but their essence is the same.

– The sixth topic: “There was only one door.” A door is that by which one leaves the house. In the parable and its corresponding doctrinal explanation in this prose passage, there are five doors:

1. The door referred to here by the words “there was only one door.”

2. The burning door.

3. The narrow door.

4. “Now outside the door.”

5. Leaving the suffering of the three realms through the gateway of the Buddha’s teaching.

The first four doors occur in the parable, while the last occurs in the corresponding doctrinal explanation. There are two kinds of doors:

1) The great central door, which indicates the teaching and practice of the One Vehicle.

2) The narrow side door, which indicates the teaching and practice of the Two Vehicles.

Among these five doors, the first three are great central doors, because their essence is the teaching and practice of the One Vehicle. As for the final two, whether central or lateral, great or small, main or secondary, they are all called doors, because their essence is the teaching and practice of the Three Vehicles.

– Because one can leave the house of the three realms and transformational existence through it, the first door is called one and is not called three.

– The second door is the burning door through which the Buddha emerged safely, meaning that he did not leave by way of the teaching and practice of the Two Vehicles.

– The third door is narrow and cannot accommodate the Two Vehicles.

Thus, it is known that the first three doors teach only the teaching and practice of the One Vehicle.

– Regarding the fourth door, “all three carts were outside the door,” did those of the Two Vehicles also go outside the teaching and practice of the One Vehicle?

– Regarding the fifth door, sentient beings are seen leaving the suffering of the three realms through the gateway of the Buddha’s teaching and realizing the bliss of nirvana. Afterward, they are all equally given the great cart. This means that those of the Two Vehicles have all gone out through the door.

Therefore, it is known that the final two doors refer collectively to both the central and side doors, the great and small doors, and the main and secondary doors, all of which are called doors. They differ from the preceding kinds of doors because what is sought in relation to each door differs; hence, there is no contradiction. As for the other meanings of “door,” each will be explained when the relevant passage is reached.

The present passage teaches the place where the practice of benefiting oneself and others is perfected, a place spacious and all-embracing, through which one leaves the two kinds of death. Therefore, only one door is mentioned, and no second door is spoken of.

This refers to the door for leaving the three realms, not a door for entering a pure land. For entering the pure land, great emptiness, signlessness, wishlessness, and liberation are regarded as the gates, because what is sought differs.

Here, the Teaching is called a door in relation to Principle, and the Cause is called a door in relation to the Fruit. That is, Wisdom is called a door in relation to its Object.

Furthermore, here, with respect to the three realms, it is called Exit (liberation); with respect to the pure land, it is called Entry (realization and entry), because their essence is one.

This explains the gate for exiting the three realms; it does not explain the gate for entering the three realms.

The gate for entering the three realms consists of afflictions and karma. Because the objects sought differ, these teachings do not contradict each other.

*

-Scripture text: “There were many groups of people” to “dwelling inside.”

Commentary: What follows is the Parable of the Peril of the Five Destinies. It has four points:

1. The multitude of people.

2. The decay of the house.

3. Fire breaking out in various places.

4. The children playing idly.

This is the first part.

The seeds of the five destinies are the perfuming of names and concepts. Because the karma that brings about their experience differs, they are divided into distinct categories and are therefore called five. According to the corresponding karma, each destiny is further divided into branches and subdivisions based on the various kinds of wholesome and unwholesome karma. The fruits brought about by the ten kinds of karmic paths are called five hundred.

This means that each of the ten karmic paths is further divided into such categories as doing it oneself, directing another to do it, approving it, rejoicing in it, performing it to a small degree, to a great degree, or completely, performing it rarely, frequently, or throughout one’s entire life. Each is divided into ten categories; the ten kinds of volitional cultivation and the results they bring about establish the designation “five hundred.” Alternatively, each of the ten karmic paths is moistened and activated by ten afflictions, and thus they are called five hundred. All these abide in the fundamental consciousness and are therefore said to be “dwelling inside the house.” Because these seeds are the causes, beings revolve through the five destinies and their sufferings never cease.

*

-Scripture text: “The upper chambers and lofts were decayed” to “the pillars and crossbeams leaned crookedly and stood in peril.”

Commentary: The perilous and decayed house has four points:

1. The upper chambers and lofts symbolize form.

2. The walls and partitions symbolize perception.

3. The bases of the pillars symbolize formations.

4. The roof and crossbeams symbolize feeling.

The dwelling symbolizes consciousness, because consciousness is capable of sustaining these four.

It is said to have long been old and, moreover, damaged and decayed. Thus, in that order, only those four kinds of skandhas are discussed; these are the four abidings of consciousness.

“The upper chambers and lofts were decayed”:

The upper chambers symbolize the bodily faculty, because it is the largest and serves as the principal support.

The lofts symbolize the other faculties, because they can exist only by relying upon and being attached to the body.

They take in various impure things to help sustain themselves for a long time, yet they themselves arise and perish; hence they are called decayed. Because they are decayed, they are bad.

“The walls and partitions were crumbling”:

– The character [隤] is pronounced Đồi and means that a wall has collapsed. The Thiết Vận writes it as [ ]. An ancient text says: “Mount Tai will collapse.” The Ngọc Thiên writes [隤], meaning to crumble and collapse.

The Thiết Vận writes [穨], meaning a great wind or tempest; it is also written [頹 ], with a meaning like the character [禿 ] (thốc), meaning baldness (a bald head).

As for the two characters [ , ] (thôi đồi), they mean that a house has been ruined.

The Thuyết Văn also writes it as [穨]; in meaning it follows the character [禿 ], while [貴] merely indicates its pronunciation. It is also written [ ]. These two characters are both ancient forms.

What protects the outside is called a wall, while what encloses and safeguards the inside is called a partition. When the perception skandha has outwardly manifested transformations, it is like a wall; when it has inwardly manifested transformations, it is like a partition. Being empty and unreal, and itself rapidly changing and shifting, it is called crumbling and collapsing (đồi lạc).

“The bases of the pillars were rotten and ruined”: The dharmas within the formations skandha are very numerous, but foremost among them is the life faculty. Because it is the principal support of the body, it is compared to the pillars of a house; the others are their bases. Their nature is rotten and damaged, and hence they are called rotten and ruined.

– The characters Phủ and Hủ both mean rotten and damaged. The character Phủ [] is pronounced like Phụ [父], so it should be read as Phủ bại. In some places it is written [撫, 敗]. Just as there was a village named Thắng Mẫu, which Master Zeng would not enter.

“The roof and crossbeams leaned and were in danger”:

– The character [棟], Đống, means the longitudinal roof beam or ridgepole. Lương means a horizontal crossbeam.

Internally experienced resultant feeling is the root, like the roof and longitudinal ridgepole (đống: the roof ridge). Externally dominant resultant feeling is the branch, like a horizontal crossbeam (lương). The horizontal and longitudinal beams depend upon the pillars in order to exist. Resultant feeling depends upon the karma of the life faculty in order to exist.

Because they were about to collapse, they are said to be leaning and dangerous.

– Khuynh nguy means leaning toward collapse and being dangerous. Furthermore, the Nhĩ Nhã says that the ridgepole is called Lương, referring to the great beam of the roof.

The Thuyết Văn explains that Đống is the highest point of the roof and is also the place between the two slopes of the roof. It symbolizes feeling as a dharma that is sustained.

Therefore, fascicle sixteen of the Yogacarabhumi cites a scriptural verse that says:

Forms are like masses of foam,

Feelings like floating bubbles,

Perceptions resemble a mirage,

Formations are like plantain trees,

Consciousness resembles an illusionist’s trick.

This is as Venerable Nhật Thân said: “All formations arise in one moment, and in one moment abide and perish.”

The Vimalakirti-nirdesa Sutra also says: “Form is like a mass of foam that cannot be grasped or gathered. Feeling is like a floating bubble that cannot endure for long. Perception is like a mirage born from craving. Formations are like a plantain tree, entirely without substance. Consciousness is like an illusionist’s trick, arising through delusion.” This accords precisely with the explanation in the Section on Compendia of Different Terms in the Yogacarabhumi.

If the gradual changes of skin, flesh, sinews, and bones are correlated with these four phrases, why, though all three realms exist, are such things absent from the two higher realms? Why is the flame of affliction capable of burning and the house upon which it depends used as a complete analogy for all three realms, while the analogy of the ripened fruit that is burned is confined only to the human destiny within the desire realm? Even among the six heavens of desire, it is said that there is no such condition of the deterioration of skin and flesh. Therefore, it should be explained only as it is here.

Furthermore, in the explanation of the Combined Parable below, birth, aging, sickness, and death are assigned here in connection with liberating sentient beings. This seems consistent with reality, because these four characteristics pervade all five skandhas.

Below it is said that a great fire arose from four sides. According to the scripture, the four sides are the four characteristics. Thus, here they refer only to the four skandhas, or to sickness and so forth.

Dharmas of the desire realm are used to symbolize the distinctive characteristics of the painful fruits in all three realms, causing beings to become weary of and reject the afflictions that are the causes of suffering. To take the analogy as applying generally to all three realms also does not contradict reason.

This will be explained broadly and fully in the verses below.

*

-Scripture text: “Everywhere, all at once” to “burning the house.”

Commentary: This describes the calamity arising in every direction.

– Because it pervades the five skandhas, it is called “everywhere.”

– Because it occurs simultaneously, it is called “all at once” (at the same time).

– Because it arises without warning, it is called “suddenly.”

– The afflictions that arise in accompaniment are called “the blazing fire,” causing those five skandhas of sentient existence to become defiled, impure and painful in nature, impermanent, and without self.

– Because the five skandhas are universally destroyed, it is called “burning the house.”

– The character [ ] is pronounced Hốt and denotes something arising unexpectedly. The Ngọc Thiên says that the character [ ] is also the character [忽], with the same pronunciation and meaning. The Thương Hiệt chapter explains “Hốt” as arising unexpectedly.

The meaning here is that the afflictions arise in this manner by taking the five skandhas universally as their objects and continuing without any discernible beginning. Because they are intensified and bound by afflictions, the body of five skandhas becomes impure, painful, impermanent, and without self.

The burning affects both the whole and the individual parts; therefore, it is said that the houses and dwellings are ablaze. The word “dwelling” here encompasses all the houses mentioned above, including towers and the like. Just as a fire arises because there are houses and dwellings, and the houses and dwellings are in turn destroyed by the fire, the two serve as causes for one another, intertwining and growing ever more intense. This means that afflictions arise because of the five skandhas, while the five skandhas in turn increase because of the afflictions. The way in which these two arise as causes for one another is likewise so.

Alternatively, afflictions are present throughout birth, aging, sickness, and death; therefore, these are used as the analogy.

*

-Scripture passage: “The elder’s children” to “within this house.”

Commentary: This describes the children playing within the house.

Although all sentient beings in the five destinies are children of the Buddha, because the Buddha regards all sentient beings equally and loves them without partiality, ordinary beings are nevertheless like adopted or supposititious children. Those who possess the uncontaminated seeds of the Three Vehicles can inherit the status of their father. Only those born directly or collaterally are called true children. Therefore, only three are mentioned, rather than four or five.

According to the Chapter on Bhadramukha in the Avatamsaka Sutra, ten represent bodhisattvas, twenty represent pratyekabuddhas, and thirty represent sravakas. Each class cultivates ten kinds of Dharma practices. Only when these are embraced by the three wisdoms of its own vehicle and the ten courses of karma assist the uncontaminated seeds can the fruit be perfected. Therefore, it says “perhaps ten, twenty, or even thirty.” Because there are distinctions among those of one nature, that is, the nature of the One Vehicle; two natures, that is, the natures of the Two Vehicles; and three natures, that is, the natures of the Three Vehicles, they are called ten, twenty, and thirty.

Because this sutra concerns those whose dispositions have regressed, each class relies upon its own vehicle to cultivate the ten Dharma practices that assist its own lineage; hence the number ten is established.

– The lineage-natures of the five destinies accord with the fundamental consciousness and are therefore said to “dwell within.”

– The three uncontaminated seeds depend upon the fundamental consciousness and are therefore said to be “in this house.”

*

-Scripture passage: “When the elder saw this” to “he was greatly alarmed and afraid.”

Commentary: What follows is the third section, the analogy describing how, upon seeing the suffering circumstances of sentient beings, the Buddha established provisional skillful means.

This contains four points:

1. The analogy of the Buddha seeing the suffering of sentient beings and therefore having compassion for them.

2. The analogy of sentient beings’ profound disinclination toward the Great Vehicle. This is the passage beginning with “Sariputra! That elder...” and continuing below.

3. The analogy of the Buddha devising skillful means to rescue them. This is the passage beginning with “At that time, the elder thought...” and continuing below.

4. The analogy of the Buddha actually teaching the Three Vehicles. This is the passage beginning with “The father knew that the minds of his children still each had...” and continuing below.

Having compassion for sentient beings refers to the Buddha in the past, when he was at the bodhisattva stage and so forth, during the time of the sixteen princes. Thus, it was said earlier: “I continually taught and transformed you in the presence of twenty thousand kotis of Buddhas.” This is also what the preceding chapter expressed in saying: “For the sake of these sentient beings, I aroused the mind of great compassion,” and so forth.

Indicating their profound disinclination toward the Great Vehicle means that although the sixteen princes taught and transformed them through the Great Vehicle, they regressed midway. The preceding chapter also says: “The wisdom I have attained” through “How could beings such as these be saved?” Earlier in this text it also says: “In the past, I taught and transformed you, inspiring you to aspire to the Buddha Way, but now you have entirely forgotten.”

Devising a means of rescue means that, upon seeing that they had regressed, he devised skillful means to rescue them. The preceding chapter also says: “I recalled the Buddhas of the past” through “I too should teach the Three Vehicles.”

Actually teaching the Three Vehicles means teaching and transforming those close to him in order to repay their kindness, causing them to abide in the Two Vehicles. The preceding chapter also says: “I then went to Varanasi” through “Hence there are the distinct designations of the Dharma and the Sangha.” Earlier in this text it also says: “I guided you by skillful means, and thus you were born within my Dharma.” This corresponds precisely to that passage; it is not merely similar to the analogy here concerning the impoverished son. This will become clear below.

The first passage contains two points:

+ First, it describes the compassionate heart that pities sentient beings.

+ Then, it sets forth the circumstances that make them worthy of compassion.

This is the first part.

The great fire: an analogy for the afflictions and subsidiary afflictions.

The four sides: an analogy for the four states undergone by each of the five skandhas—arising, abiding, changing, and ceasing—in their successive order.

The Agama Sutras say: Arising is the east, abiding is the south, changing is the west, and ceasing is the north. This is because the rising and setting of the sun are correlated with the four directions, and because afflictions arise on account of these four states. Alternatively, Body, Feelings, Mind, and Dharmas condition the arising of the four inverted views. Because these four conditions give rise to inverted views, all afflictions and subsidiary afflictions—comprising the fundamental afflictions, their intrinsic natures, and their outflows—arise.

Greatly alarmed and afraid: When the father sees the fire burning, he fears that it will consume his children and is terrified. This is an analogy for the Buddha seeing delusions arise and fearing that they will harm sentient beings, thereby giving rise to compassion.

*

-Scripture passage: “And he thought thus” to “the thought of escaping.”

Commentary: This sets forth the circumstances worthy of compassion. Although I have already escaped, the children are truly worthy of pity.

The burning door refers to the teaching and practice of the One Vehicle. It is frequently hated and slandered, obstructed and damaged by disbelief, and impeded by afflictions; hence it is called “the burning door.”

Therefore, the sutra below says that this Lotus Sutra has many who hate it. In the past, when I was still at the stage of cultivating the causes of Buddhahood, I relied upon the teaching of the One Vehicle to contemplate the principle of the two kinds of emptiness, cultivated the practices of benefiting both self and others, realized the two true wisdoms, escaped samsara in its delimited form, and entered the stage of non-retrogression. This is called escaping safely through the burning door. I then rode the jeweled vehicle to the place of enlightenment. Yet sentient beings everywhere produce attachments: attachment to precepts, attachment to stages, attachment to portions, and attachment to vehicles.

Because of such covetous attachment, they recklessly amuse themselves without ever reflecting or considering. They use inferential cognition to recognize what is known through direct perception. They are neither startled nor doubtful, nor do they become weary of or afraid of the cause of samsara—the fire of afflictions that harms the body. Even when the painful fruit of samsara is manifestly tormenting them, they still have no thought of becoming disenchanted with samsara, do not seek transcendence from the world, and have no resolve to realize cessation.

Therefore, the preceding chapter says: “They do not seek the Buddha, the Great Powerful One, or the Dharma that ends suffering. Sentient beings such as these are greatly worthy of compassion.”

Thus, the Avatamsaka Sutra says: “Suppose a man had only one child, whom he loved exceedingly. Suddenly, someone came and cut apart the child’s limbs and body. Seeing this, the compassionate father would feel boundless pity.”

If Buddhas and bodhisattvas see sentient beings creating the conditions of evil karma, becoming bound by the conditions of affliction, and consequently falling into the three evil destinies, where they undergo immeasurable suffering, then, upon seeing this, they immediately feel grief and compassion in precisely the same way.

Furthermore, the Vimalakirti-nirdesa Sutra says: “Suppose an elder had only one child. If that child fell ill, the parents would also become ill.” The present case is likewise so.

*The character Xi: Its pronunciation is given by the fanqie spelling using the two characters Xu and Yi. It means beautiful and also to play. Here, the meaning “to play” is followed. It also has the pronunciation Xi, with a meaning like that of the character Le: joy and delight.

Cangjie and Yupian explain: “Xi means to laugh.” In the Shuowen it is written as [ ] Xi, meaning joy and delight.

“Qie ji” (harming oneself, oppressing oneself): The character qie means to cut, to oppress, and to press urgently.

-Question: This sutra says: “Although I was able to escape safely through this burning door...,” meaning that the elder emerged before his children. Why, then, does it say below: “If my children and I do not escape in time...,” meaning that the elder emerged together with his children?

Answer: The passage below itself says: “After the elder heard this, he was alarmed and entered the burning house.” In the corresponding doctrinal explanation, it itself says that, to benefit sentient beings, the Buddha was born within the old and decaying burning house of the three realms.

The Nirvana Sutra says: “It is like a wealthy elder whose house caught fire. Having seen this, the elder had already come out of the house, but his children behind him had not yet escaped the danger of the fire. At that time, the elder certainly knew the harm caused by the flames. Yet, for the sake of his children, he turned back again to rescue them, heedless of the danger.”

The Buddhas and bodhisattvas are likewise. Although they know that the cycle of birth and death contains many calamities, for the sake of sentient beings they remain within it without weariness. Therefore, this is called inconceivable. Thus, it is further manifested that the Buddha leaves together with his children at the same time, whereas in truth the Buddha had already emerged before them.

*

-Sutra text: “Sariputra” to “bring them out of the house.”

Commentary: This is the second section: the parable of not expecting them to be transformed through the Great Vehicle.

This parable has four meanings:

1. This passage: contemplating transformation through the fruit of the Great Vehicle.

2. The passage from “He further reflected” onward: contemplating transformation through the cause of the Great Vehicle.

3. The passage from “Having reflected thus” onward: revealing transformation through the practice of the Great Vehicle.

4. The passage from “Although the father felt compassion” onward: not expecting them to be transformed through the Great Vehicle.

This is the first part.

Wisdom such as the Buddha’s is called the fruit of the Great Vehicle, because it is what the teaching expounds and because it is the meritorious quality of the Buddha-fruit.

– According to the Shuowen, the character [ ] is related in meaning to clothing, while its pronunciation is related to the sound Giới: in the ancestral temple, admonitory music is performed. According to the Yupian, this character is pronounced Cải and means to admonish or caution.

Books nowadays explain that this character is pronounced Cắc and means the lapel of a robe. It is not known upon what basis this explanation rests. Yet women’s clothing nowadays has a front part called the Tiền giới [前], which may serve as a lapel; the robes of celestial maidens are of this kind.

The Quý Tiết also explains this character as meaning the lapel of a robe and states that it is pronounced Giới.

A stand: that is, a small table.

Strength of the body: this refers to the two kinds of true wisdom, because the Buddha takes wisdom as his essence.

Strength of the hands: this refers to the six superknowledges, because they are outward functions.

The Buddha thought thus: “I possess both of these supreme qualities in full. Sentient beings of the Two Vehicle dispositions have no wish to cultivate the Great Vehicle in order to escape the burning house. Therefore, I must:

– Employ wisdom as one would employ a stand, immediately providing it to sentient beings of middling faculties so that they may attain complete awakening.

– Employ superknowledges as one would use the lapel of a robe, rescuing sentient beings of inferior faculties from all suffering, compelling them to leave the house of the three realms, and delivering them.”

Since bodhisattvas of superior faculties are able to cultivate the cause of the One Vehicle and escape the three realms, just as the eldest son can leave the house through the doorway by himself, they are not discussed here. Here, only the transformation of those of indeterminate nature within the Two Vehicles is discussed.

Pratyekabuddhas of middling faculties are unable to cultivate the cause of the One Vehicle. Without relying on the Buddha’s spiritual power, they should simply be allowed to depend upon the functioning of the Buddha’s wisdom. This is like the middle child who does not know how to leave through the doorway and, without relying upon another’s hands, is merely given a stool or stand and told to climb upon it by himself to escape the burning house.

Sravakas of inferior faculties can neither cultivate the cause of the Great Vehicle nor make use of the power of the Buddha’s wisdom; therefore, they should be granted superknowledges. This is like the youngest child, who can neither leave through the doorway nor climb upon a stool or stand, and so must be wrapped in the lapel of a robe and carried outside.

Therefore, the corresponding explanation here says: “The Tathagata is likewise, even to the point of possessing great spiritual power and the power of wisdom, and being fully endowed with skillful means and the prajnaparamita of wisdom.”

Thus, it should be understood that superknowledges are likened to the strength of the hands because they are distinct outward functions, while wisdom is likened to the strength of the body because it is the common inward function. Hands exist in dependence upon the body, just as superknowledges can arise only in dependence upon wisdom.

Therefore, the later text should be correlated according to this principle and need not follow the sequence. The skillful means spoken of here are the functions of the two powers represented by the robe’s lapel and the stool or stand. Since they are unable to cultivate the practices of the Great Vehicle, should I not use these two powers to provide them directly with the teachings of the Two Vehicles, enabling them to escape the realm of suffering and attain Great Awakening? Since they are unable to cultivate the practices of the Great Vehicle, need I not simply employ these two skillful means to rescue them?

This concerns both the Buddha’s deeds in a former life and his deeds in the present life. After attaining the Way, during the third seven-day period, the Buddha contemplated a tree while walking in meditation and reflected upon this matter.

*

-Sutra text: “He further reflected” to “yet it is narrow and small.”

Commentary: What follows is the second meaning, contemplating transformation through the cause of the Great Vehicle.

Since transformation through the fruit, contemplated above, could not be accomplished, transformation through the cause had to be employed. Transformation through the cause has three meanings:

1. Reflecting that, at the outset, they could not rely upon the teaching and practice of the Great Vehicle.

2. If slander should arise, they would sink and become entangled in the evil destinies.

3. Considering how to reveal the various sufferings while implicitly teaching the Great Vehicle.

This is the first meaning.

The house of the three realms, containing these two kinds of birth and death, has only the single main doorway of the Great Vehicle situated in its midst as the place of exit.

– Bodhisattvas possess the great disposition and therefore can all pass through it.

– As for those of the Two Vehicles, their dispositions have already manifested as being unable to rely upon the Great Vehicle teaching to attain liberation. Even if it were taught to them, they would be unable to practice it.

Because they cannot pass through, it is called narrow and small.

Because pratyekabuddhas cannot pass through, it is called narrow.

Because sravakas cannot pass through, it is called small.

It is also like the great ocean: although immeasurably vast, it does not retain a corpse for long and is therefore also called narrow. Although the causal practices of the One Vehicle are boundlessly vast, they do not admit the practices of the Two Vehicles and are therefore called narrow and small.

*

-Sutra text: “The children are young and immature” to “burned by the fire.”

Commentary: This explains the meaning: “If slander should arise, they would sink and become entangled in the evil destinies.”

Although sentient beings possess supramundane seeds, they have not yet brought manifest practice into being and are therefore still called young.

Immature means small.

Having no understanding means that they have not yet brought forth manifest wisdom by which to comprehend the profound and wondrous Great Vehicle Buddhadharma.

They still cling fondly to the three realms. If the Great Vehicle were taught to them immediately, then because they still cling fondly to the three realms, they would give rise to slander, further produce deluded karma, perhaps fall, and remain forever submerged in a place of calamity. If they practice in accord with the teaching, they will be able to escape the condition of remaining forever submerged because of slander.

Because their nature is indeterminate, the text says, “perhaps they will.”

Being harmed by the afflictions is called “being burned by the fire.”

This means that if the One Vehicle were taught to them immediately, then because of their craving and attachment to birth and death, they would disparage the Dharma, refuse to believe, and again fall into the evil destinies.

This pertains to the former life. It was likewise in the present life.

Therefore, the Skillful Means chapter says:

“If I merely praised the Buddha Vehicle,

Sentient beings, submerged in suffering,

Would be unable to believe this Dharma.

Because they disparage the Dharma and disbelieve,

They fall into the three evil destinies.”

*

-Sutra text: “I shall explain to them” to “harmed by the flames.”

Commentary: This is the consideration of how to reveal the various sufferings while implicitly teaching the Great Vehicle.

– The character [為] is pronounced Vi when it means to display or to carry out. It is pronounced Vị when it means for the sake of or to assist. People in the south commonly pronounce it in the level tone. Here, “to display” means to lay bare the dangers. People in this region commonly pronounce it in the departing tone.

Previously, only the danger of fire was described. Now, on that basis, the text speaks of “the fearsome things,” referring to the perils posed by insects, the various kinds of ghosts, the burning house, and so forth.

Implicitly teaching the Mahayana: it was determined that this would enable them swiftly to attain liberation. Although he knew that those of this kind could not believe in and study the Principle and Practice of the Mahayana, nevertheless, in order that they might now realize the cause of the Mahayana, he decided to teach it to them implicitly.

*

-Scripture text: “Having thought thus” to “Children, come out quickly.”

Commentary: This is the third intent: to reveal the practice and transformative teaching of the Mahayana.

It is precisely what was stated above: “Life after life, they had followed the Buddha and received his instruction.”

It is also the earlier statement: “In the past, I taught you to aspire to the Buddha Way, but now you have forgotten it entirely.”

It is also the statement below: “The sixteen princes first formed the causal connection.”

Now he explains that samsara is exceedingly fearsome and that the Mahayana is worthy of delight; therefore, this is called detailed instruction.

*

-Scripture text: “Although the father pitied them” to “they would not believe or accept it.”

Commentary: What follows is the fourth intent: there was no hope of teaching and transforming them by means of the Mahayana.

There are two subsidiary points:

– First, there was no hope that they would believe.

– Second, they were neither alarmed nor weary.

This is the first point.

Because they were attached to samsara, they were unwilling to believe in and study the Principle of the Mahayana. This means that when they first heard the verbal teachings of the Mahayana, they could not cultivate and study in accordance with its Principle and Practice, but instead retreated into the cycle of birth and death; therefore, it is said that they did not believe or accept it.

Acceptance means receiving and embracing.

Faith means realizing and entering.

Being unable to realize and enter the principle of the Mahayana through practice is called not believing or accepting. It was not that they were wholly ignorant of the Dharma, but that at the outset they were still following their habitual tendencies.

*

-Scripture text: “They were neither alarmed nor afraid” to “but merely ran about playing and looked at their father.”

Commentary: This explains that they were neither alarmed nor weary.

Alarm here means astonishment and amazement.

Fear means fright.

They were not alarmed that the house was being destroyed, or that the five skandhas were endangered and afflicted. They did not fear the blazing fire, the burning of the afflictions. They had no wish whatsoever to escape the realm of suffering or any hope of attaining Buddhahood. Nor did they know that the afflictions were the fire burning their bodies, or that the five skandhas were precisely the house of samsara. They did not understand that the pressure of various sufferings and so forth would perpetually impair the noble path; this was the loss they themselves sustained.

Loss means being tormented and harmed by the afflictions and oppressed by suffering, thereby impairing the functioning of the noble path. Just as fire burns and destroys a house, after which the loss of property brings the distress of affliction, this is therefore called “loss.”

Running and shouting east and west: east symbolizes the wholesome destinies, while west symbolizes the unwholesome destinies. Because they differ as superior and inferior, they are called east and west.

Cycling through the five destinies and sinking into the four modes of birth, although they saw the Buddha and heard the Dharma, they had no intention of seeking Buddhahood; therefore, it is said that they “merely ran about playing and looked at their father.”

*

-Scripture text: “At that time, the elder” to “escape this suffering.”

Commentary: From here onward is the third section: the parable of rescue and deliverance through skillful means.

“If my children and I do not get out in time”: some explain that because sentient beings are ill, bodhisattvas are also ill; because sentient beings emerge, bodhisattvas also emerge. In truth, however, the bodhisattvas emerged long ago; it is not that they only now emerge together with the children.

To explain the true meaning of this statement, it should be said that Shakyamuni's transformation body renounced the household life, attained the Way, and entered nirvana; thus it is only now that this body manifests emerging from the burning house. The shravakas and others, having now encountered the Buddha, also only now escape samsara in the age of Shakyamuni; therefore, it is said that they “get out in time.” In truth, the Buddha had already emerged earlier; hence the preceding statement: “Although I was inside, I was able to escape safely.”

*

-Scripture text: “The father knew his children” to “they would certainly delight in and become attached to them.”

Commentary: The text below is the fourth section: the parable of the actual teaching of the Three Vehicles.

There are two points: first, knowing their capacities; second, the actual teaching.

This is the first point: he clearly knew that each child had his own former preferences. Because the dispositions of the Three Vehicles differ according to each person's capacity, the Dharma each should hear is the Siddhanta of Adaptation to Each Individual.

Knowing their former inclinations pertains to the Power of Knowledge of Superior and Inferior Faculties and the Power of Knowledge of Aspirations.

Knowing the various precious playthings that each one liked pertains to the Dharmas of Merit corresponding to each one's own fruit, and thus to the Power of Knowledge of the Practices Leading Everywhere.

– The character “precious” has the same meaning as “treasure”; both refer to precious jewels.

The character ngoạn [玩] means to frolic or play. Some editions write ngoạn [翫], meaning to be accustomed to or fond of something, but this is a scribal error.

What wholly transcends the contaminated is called a rare and extraordinary thing. Whatever they obtained, they would certainly treasure; therefore, it is said that they delighted in and became attached to them.

-Question: Why, when the conjured city is offered, does the text not mention their former preferences, whereas here, when the carts are offered, it does mention their former preferences?

Answer: The carts represent the capacities and practices leading everywhere of those still in training, whose mental activities range through various paths according to their capacities; therefore, these can be called preferences. The city is merely the cessation of suffering and non-arising, so it is not called a preference. The carts are produced through cultivation. The city is revealed through cultivation. Therefore, preferences are mentioned in relation to the carts but not in relation to the city.

Furthermore, their manifest appearances clearly show that all alike are pleased. Knowing that they wished to retreat means that they preferred the conjured city.

-Question: Why are rare jewels mentioned in connection with the carts but not with the city?

Answer: The characteristics of conditioned virtues can be distinguished and known, just as the carts are described as having various extraordinary features for amusement. Unconditioned virtue, however, has only a single universal characteristic; therefore, only the conjured city is mentioned.

Furthermore, the two meanings are no different, because the city is said to have gates, towers, and houses, which are themselves various precious playthings.

*

-Scripture text: “And he said to his children” to “I will give them all to you.”

Commentary: This is the actual teaching. It has three points:

– First, he generally tells the children to take the carts.

– Next, he separately indicates each of the three kinds of carts.

– Finally, he directly urges the children to leave the burning house, after which he will give the carts to them.

If they did not follow the instruction to leave the burning house and choose the three fruits—the fruits of the Three Vehicles—they would afterward certainly sink in the cycle of birth and death, life after life and kalpa after kalpa; therefore, this is called sorrow and regret.

This passage indicates the first point.

The three carts outside the gate, which they could take and ride about for amusement, indicate the second point.

Because their physical forms differ in size, when eating rice some consume more and others less. When crossing a river, some places are shallow and others deep. When exerting strength, there must be differences in power and weakness. In this sequence, these analogies clarify the three kinds of disposition with respect to receiving the teaching, realizing the Principle, and capacity for Practice.

Capacity for Practice means the functioning of the power of wisdom in severing delusions and so forth.

Furthermore, goats generally remain close to people. Deer generally dwell in secluded places. Oxen possess both functions: bearing burdens and transporting loads. Each is used as a metaphor according to its particular strength. This is the third point.

Among their places of reliance, some are bustling and others secluded. The two carts of goats and deer exist only as provisional names, because they are neither seen nor mounted.

Thus, it is precisely the wisdom of the respective classes belonging to the two lesser and middle Vehicles that constitutes their essence. If nirvana constituted their essence, then they would have to reach the conjured city. Here it is said: once they had entered, all sufferings were removed. Why, then, when they did not see the carts, did the children not demand them from their father?

If the undefiled wisdom realizing the emptiness of persons attained by the two vehicles were taken as the substance of the vehicles, then they would already have mounted them; why, then, is it said that they did not obtain them? Therefore, we know that this merely provisionally indicates the defiled subsequently attained wisdom and worldly samadhis realized by the two vehicles, calling them “knowledge of the varieties” and designating them as the substance of the two vehicles—the goat-cart and the deer-cart. Yet although they had the name, they did not see them; nor did they mount them and roam about, for they were unable to discern and realize the various dharmas.

Moreover, to show that they possessed a provisional nirvana, the text says that they “had entered.” The implicit meaning is that they possessed the bodhi-wisdom realizing the emptiness of persons, but because they could not discern dharmas, it was not given the designation “vehicle,” nor were they said to have “mounted” the vehicles. This is because the afflictions and suffering had been extinguished, but the cognitive obstructions had not yet been severed.

The worldly meditative concentrations they realized were provisionally indicated as the vehicles, and they were said to have passed beyond the gate, so that they might gradually enter the causal practices of the Great Vehicle and realize the stage of great nirvana.

Therefore, this treatise says that, for the first type of persons—that is, the shravakas—the various wholesome roots, merits, and worldly samadhis are used as skillful means to enable them to roam about; afterward, they are led into nirvana. Hence, the teachings of the three vehicles are collectively called the “Gate.”

Principle lies beyond the Teaching and is therefore called “outside the gate.” Moreover, this gate is the Practice of the causes of the three vehicles, while the Fruit emerges from within the cause; hence it is called “outside the gate.”

Here, the knowledge discerning all varieties is definitely taken as the substance of the vehicle, because the sutra repeatedly says: “Ultimately, they are caused to attain knowledge of all varieties.”

Because it is both a vehicle and great, it is called the Great Vehicle.

-Question: Why does the Skillful Means chapter elucidate both sides together—provisional and real, principle and wisdom, cause and effect—whereas here, in the two cycles, principle and wisdom, cause and effect, are each taught separately?

Answer: It is because vehicles may be provisional or real. The real includes cause and effect. The effect includes principle and wisdom. These three categories differ. If one does not understand the provisional and the real, the choice of what to adopt and what to relinquish cannot be established. If one does not understand effect and cause, the dharmas that lead toward and that to which they lead cannot be established. If one does not comprehend principle and wisdom, how could one attain bodhi and nirvana? If Wisdom and Severance are not perfected, how could the perfect path be accomplished?

Therefore, in the first cycle of beneficial instruction, both sides are explained together to exhaustively reveal the profound purport.

Those of middling faculties, upon first hearing, gradually understood the provisional and the real. Although the choice of what to adopt and relinquish had been clearly distinguished, they did not yet understand the cause of adoption. Therefore, the three vehicles were taught to enable them to understand the Practice of the One Vehicle.

Quiescent awakening was concealed within the effect, while the vehicle of wisdom was taught within the cause. The vehicle of principle at the causal stage was hidden, causing them to cultivate and produce knowledge of the varieties; for they gradually awakened to principle, but had not yet thoroughly comprehended wisdom.

Although those of inferior faculties heard once again about the provisional and the real, together with causal wisdom and the principle of the effect, they still remained deluded. It was therefore necessary to explain further that principle may be provisional or true, teaching them the basis by which to select what should be adopted and relinquished. The aspect of wisdom was concealed within the effect, while the twofold adornment was hidden at the causal stage. Since the capacities being addressed were not the same, the three cycles differed slightly.

Regarding the cause and effect of the One Vehicle, one part may be taught, or they may be taught in full. Regarding awakening and quiescence within the effect, it is shown which is perfect and which remains incomplete. Regarding great wisdom and the Dharma-body, it is explained which is complete and which remains incomplete.

The Treatise on the Stages says that there are four vehicles: the three vehicles mentioned here, with an elephant-cart added, to serve as an analogy for the four kinds of nirvana.

It is the vehicle within greatness and is therefore called the Great Vehicle. It is not an analogy for the three kinds of wisdom.

The Nirvana Sutra teaches two vehicles. It is like a king riding in a cart drawn by four horses: if one wished to make a donkey-cart keep pace with it, that could never be accomplished. This compares the partial and the complete with each other; it does not distinguish the functioning of three types of faculties. Thus, there is no contradiction.

The Upasaka Sutra speaks of three kinds of animals crossing a river, as an analogy for the principle that the Principle is the same while realization differs.

The Treatise on the Perfection of Wisdom speaks of three animals surrounded by an enclosure, as an analogy for beings of the three vehicles within the enclosure of birth and death, using their strength to escape the enclosure, some possessing great strength and others little strength. It also speaks of three persons attaining the Path, as an analogy for the fruits realized by the three vehicles, which differ in breadth and narrowness. Each vehicle is explained from the standpoint of one meaning, so there is likewise no contradiction.

“Children, come out quickly, and I shall give you whatever you desire”: this is the third passage.

Here, five questions and answers are briefly presented as follows:

1- Question: Within wisdom, there are the provisional and the real, yet all three kinds of carts are called vehicles. Within principle, there are the provisional and the true, and the designation “city” applies throughout all three kinds. Why, then, is great nirvana not called a city, but instead called the place of jewels?

Answer: It is because a resting place differs from a place replete with every virtue. Only true cessation is called the place of jewels. A vehicle is fundamentally that which transports one to the fruit, and everything capable of transportation is called a vehicle. Moreover, after resting, one will seek something further. That which will be sought further is not called a city. Everything used for transportation is collectively called a vehicle; whether it travels far or near, it is still a vehicle.

2- Question: Wisdom, the fruit of the cultivation and study of the two vehicles, is divided into the two kinds represented by the goat and the deer. Should Cessation, the fruit of the cultivation and study of the two vehicles, likewise be divided into two conjured cities?

Answer: Since two resting places are spoken of, there are two cities. But when the provisional is taught in relation to the real, they are collectively called one.

The Nirvana Sutra says: practitioners of the shravaka path regard lesser nirvana as parinirvana. Practitioners of the pratyekabuddha path regard intermediate nirvana as parinirvana.

Therefore, we know that the resting places are also spoken of as two cities. Here, because the obstructions to be severed are the same, the principle of the emptiness of persons is the same, and the provisional analytical cessation is the same, these three points of sameness cause the conjured city to be called only one.

As for the vehicles of bodhi: faculties differ as sharp or dull; emergence in reliance upon a Buddha or by oneself differs; reliance upon the Teaching or contemplation of principle differs; contemplation of the truths or dependent origination differs; attainment of the four fruits or the single fruit differs; the refinement of faculties and the time required differ; and teaching the Dharma and exercising supernormal powers differ. Because of these seven meanings, they are distinctly taught as the goat-cart and the deer-cart.

Moreover, because the unconditioned is without distinctions, one city is taught. Because the conditioned admits distinctions, the goat and deer are taught. When the unconditioned alone is taught, only one city is mentioned. When Cessation is elucidated through wisdom, two cities may be taught. There is likewise no contradiction.

3- Question: Why is the conjured city placed upon the perilous road, while the enticing vehicles are said to be outside the gate?

Answer: Resting free from suffering is called a City; since the City is created after half the road has been traversed, it lies midway. The substance of the undefiled vehicles is free from bondage, so they are said to be outside the gate.

Moreover, when fragmentary birth and death is no more, transformational birth and death is brought to an end at the initial stage of the conjured city; thus, the conjured city lies midway. Principle is posited as emerging from the Teaching, and the fruit as emerging from the cause; these are the two vehicles, and hence they are outside the gate.

Moreover, the two kinds of birth and death serve to clarify why the conjured city is placed midway; the one kind of birth and death serves to identify the two vehicles outside the gate. The actual principle is the same.

4- Question: Why, when the vehicles are given, is it said that they are for roaming about, whereas, when the City is given, it is said that one rests there securely seated?

Answer: Nirvana can be realized, so the City is said to be a place where one rests securely seated. Bodhi can be produced, so it is said to be for roaming about. This is because the two fruits—the unconditioned and the conditioned—differ. Moreover, the characteristic of a City necessarily entails abiding, so it is said that one rests securely seated. The characteristic of a vehicle is movement, so it is said to be for roaming about.

5- Question: Why, in the case of the conjured city, are they first urged to enter, whereas now, when the vehicles are taught as an analogy, they are told that they must come out quickly?

Answer: This is the third point: “He directly urges the children to leave the burning house, saying that he will give the carts to them; if they remain inside, they will suffer calamity.”

– The transformation Buddha is within samsara, and therefore first urges them to enter. The True Buddha is at the stage of fruition, and therefore tells them to come out quickly.

– Furthermore, because practitioners are urged onward so that they may realize the fruit, they are first urged to enter. Since he abides beforehand in the fruit and summons them, he tells them that they must come out.

– Furthermore, he urges the children to abide in the city, and therefore speaks of entering first. He tells the children to obtain their father’s fruit, and therefore speaks of coming out quickly.

– Furthermore, because he urges them to realize nirvana, he speaks of entering. Because he causes wisdom of awakening to arise, he speaks of coming out.

Likewise, he is called the Tathagata and is also called the Sugata.

Abiding in the cause and abiding in the fruit differ according to what is sought.

*

-Scripture text: “At that time, the children” to “vied with one another to escape from the burning house.”

Commentary: Below is the fourth point: the parable of escaping calamity by heeding his words.

There are two subsidiary points:

– The first is that the children escape calamity.

– The second is that the father then feels at ease.

This is the first point.

– “Delighted”: joyful. They rejoice because the Three Vehicles cause their minds to delight; therefore, this is called joyful aspiration. Each one’s mind is eager, courageous, and keen; this is mental diligence.

– “Courageous” means advancing. “Keen” means sharp and has the sense of being skilled in diligence.

– “Urging one another onward”: this is bodily diligence and also verbal diligence.

– The character “Bài” means to push or to yield. In this region, the character [推] is pronounced Suy, not Thôi.

When bodily actions impel one another and verbal actions encourage and inspire one another, this is called “urging one another onward.”

Competing with one another in cultivating practices is called “vied with one another in running swiftly.” Their common wish to escape suffering is called “vied with one another to leave the burning house.”

*

-Scripture text: “At that time, the elder” to “rejoiced jubilantly.”

Commentary: This is the point that “the father’s mind was put at ease.”

Leaving danger and escaping calamity is called emerging safely.

– “The crossroads where four roads meet” signifies the principle of the Four Noble Truths, because all Three Vehicles alike contemplate the principle of the Four Noble Truths, and because the Great Prajnaparamita states that the crossroads where four roads meet are the Four Noble Truths.

– Leaving behind the afflictive obstruction and emerging from delimited birth and death, without obstruction or blockage, is called a Road.

– Each class has a stage upon which it relies where its fruit is perfected; this is called Ground.

– Peacefully realizing it through wisdom is called Sitting.

– Within delimited birth and death, the suffering, afflictions, and karma of the five skandhas must all be exhausted, either severed or subdued.

– Because they have left the three obstructions, this is called being unobstructed.

– Because this accords with the father’s original intention, he feels relieved.

– Because he sees his children escape danger, he rejoices.

– Those of the Two Vehicles attain arhatship, sever the afflictions, and abide in nirvana with remainder. Those of the Great Vehicle who have entered the First Ground attain non-abiding nirvana, subdue the afflictions, and leave delimited death behind. This is called sitting on open ground, free from further obstruction.

*

-Scripture text: “At that time, the children…” to “we ask that you grant them to us at once.”

Commentary: Above was the parable of the former provisional teaching; below is the parable of the present true teaching.

There are two points:

– First is the analogy for conferring the True Vehicle.

– Afterward, doubtful matters are explained. Below is the section of questions and answers.

The first part has four points:

1. The children ask for three kinds of carts,

2. The father gives them only one,

3. The fulfillment of the father’s intention is explained,

4. It surpasses the children’s original expectations.

This is the first part.

– “Playthings” means things used for play and amusement. The character [好] here may be pronounced Hiếu, meaning to love, delight in, or favor, or it may be pronounced Hảo, meaning good or beautiful.

According to the capacities of the Three Vehicles, those of each vehicle single-mindedly seek from the Buddha the wondrous wisdom of the vehicle they follow. The meaning resembles each child asking his father to give him one kind of cart.

Those of the Two Vehicles leave delimited death behind, attain liberation, realize the Four Noble Truths, and enter the conjured city. This is called leaving the burning house. They single-mindedly attend upon the Buddha, and through hearing, reflection, and cultivation seek omniscient wisdom, comprehension, and the realization of all dharmas. This is called asking for the goat cart and the deer cart.

According to this treatise, bodhisattva practitioners from the First Ground upward have left delimited death behind but have not yet realized liberation, and therefore are not said to have entered the city. Because they are not weary, they do not enter nirvana with remainder. Therefore, it is not said that bodhisattvas enter the conjured city.

Entering non-abiding nirvana also brings delimited death to cessation. Even if this is called entering the city, it does not conflict with the general principle. If so, they should likewise be permitted to mount the goat cart and the deer cart.

Therefore, one should know that only the first explanation is satisfactory. Having subdued the afflictions, escaped delimited death, and also realized the Four Noble Truths, they are said to have left the burning house and to be sitting at the crossroads.

Seeking the Buddha’s wondrous wisdom is also called asking their father for the ox cart.

1- Question: All three children have left delimited death behind. Why, then, are only those of the Two Vehicles said to “enter the city,” while the eldest child—signifying both the eldest son and a practitioner of the Great Vehicle—is also said to have “escaped suffering”? Should he not also be said to have “entered the city”?

Answer: Because he is neither weary nor disgusted with suffering, the eldest child does not enter the city. Severing afflictions and leaving delimited death behind may also be called “leaving the house.” If one wishes to call this entering the city, there is no difficulty in doing so.

2- Question: If the eldest child does not enter the city, why does the eldest child mount a cart without entering the city, while the two middle and younger children—signifying a pratyekabuddha and a sravaka—enter the city but do not mount

the carts?

Answer: Because they are weary of suffering and seek rest, the middle and younger children enter the city. The eldest child is not weary of suffering, and therefore is not said to “enter the resting place.” The statement that two kinds of children enter the city serves to show that the eldest child does not enter the city.

3- Question: Outside the gate there are carts, and the carts are of three kinds; midway along the road a conjured city is established. For what reason is it said that there are only two cities?

Answer: The two carts are set in relation to the cause and conditions of the Great Vehicle, and thus three carts are established outside the gate. The provisional city is set in relation to the true fruit, and thus the conjured city is established midway along the road. The principle is the same, but that to which each corresponds is different. Though the provisional establishments are not the same, in reality they are one.

Furthermore, because they lack omniscient wisdom, they are urged to study the Great Vehicle; hence three carts are established outside the gate.

Those of the Great Vehicle do not seek nirvana with remainder; hence two cities are established midway along the road. If they enter non-abiding nirvana, it is not called provisional, because it is not a conjured city.

4- Question: All ask for the three carts, thereby expressing the wish to learn and attain perfect wisdom. If they do not aspire to the two cessations, surely they do not seek the cessation of suffering?

Answer: Upon attaining the fruit, they naturally realize cessation; although they enter the city, they do not delight in or seek it. Wondrous wisdom necessarily depends upon further cultivation after “leaving the house.” Therefore, they must ask for the carts.

Furthermore, at the stage of the Lesser Vehicle, they have already reached the conjured city and therefore need not ask for it. Since they have not yet attained omniscient wisdom, they must ask for the carts. If explained in this way, those of the Two Vehicles enter the conjured city but have not yet obtained the carts, and therefore must ask for them; bodhisattvas who do not enter the city must likewise ask for the Place of Jewels. This meaning may be correct. Since the Great Vehicle reaches the Place of Jewels, it should likewise be necessary to ask for it. In contrast to the conjured city, however, it is not requested, and therefore it is not discussed. Since each class has its own particular request, that itself constitutes the asking.

The scripture says only that the father exhorts and instructs them to leave, which is sufficient to show that sentient beings did not invite companions.

An ancient tradition says that the city is the actual transformation bringing suffering to cessation and therefore is not requested, whereas the carts are merely a provisional display and therefore must be requested.

If explained this way, the carts exist separately from the city. The distinction between requesting and not requesting differs from the substance of the carts. If the ancient explanation is meaningful, the city—the conjured city—must also, like the carts, be requested and sought.

Another explanation says that the carts are used to inspire those of initial capacity and therefore are merely a provisional display, while the city is used to guard against retreat midway along the path and therefore is an actual transformation.

This, however, is not so.