妙法蓮華經玄贊
Chinese title:妙法蓮華經玄贊
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CHAPTER THREE: THE PARABLE (continued).
—Sutra text: “The Buddha, wishing to restate this meaning” through “there was a great house.”
Commentary: What follows is the verse section, comprising 165 verses in all and divided into two parts:
– The first part consists of eighty-four and a half verses. First, it versifies the teaching and the parable; afterward comes:
“Śāriputra, I tell you!
All of you
Are my children,
And I am your benevolent father.”
– The latter part consists of eighty and a half verses. It is the third major section, exhorting them to believe in and understand this sutra and explaining that they will attain the Buddha’s wisdom.
The first part itself contains three points:
– Sixty-five and a half verses, versifying the preceding exposition through parable.
– Eighteen verses, versifying the preceding correlation with the teaching.
– One verse, versifying the preceding concluding statement: For this reason, those throughout the ten directions who truly seek will find only this Buddha Vehicle; there is no other vehicle, apart from the Buddha’s skillful means.
The first sixty-five and a half verses are further divided into two sections:
Fifty-three and a half verses versify the parable of “formerly being the provisional vehicle.”
Twelve verses versify the parable of “now being the true vehicle.”
The first passage is divided into four sections:
a) The first half-verse versifies the parable that “the three realms have a Buddha.”
b) Thirty-two and a half verses versify the parable of “the perils and destruction of the five destinies.”
c) Fourteen verses versify the parable that “seeing the suffering of sentient beings, he established provisional skillful means.”
d) Six and a half verses versify the parable that “by following the Buddha’s words, they escaped calamity.”
The prose account of the first parable had six elements, but here only two are versified:
1) The householder.
2) The characteristics of the house.
Previously, it was said that the elder possessed many fields, estates, and houses. Here it says only that he had one great house. The three interpretations are as previously explained.
*
—Sutra text: “That house was old and decayed” through “the walls and partitions were crumbling.”
Commentary: What follows is the second section, consisting of thirty-two and a half verses, versifying the perils and destruction of the five destinies.
The prose passage contained four points; here it is divided into three:
– The first three verses describe the house as decayed and dangerous.
– Half a verse describes the multitude of people.
– Twenty-nine verses describe calamities arising on every side.
It does not versify the fourth point, concerning the children wandering about. The section describing the house as decayed and dangerous is further divided into two:
+ Seven lines generally explain the impermanence of the five skandhas throughout the three realms.
+ Five lines separately explain that the material body is impermanent, without self, impure, and empty.
The following is the first section of seven lines:
1. “That house was old and decayed”: Viewed vertically through time, this signifies the beginningless consciousness skandha, arising and ceasing from thought to thought and resembling an illusion; hence it is called “old and decayed.”
2. “And was also greatly dilapidated”: Viewed horizontally, it becomes dilapidated—disintegrating all at once, rather than gradually perishing. “Dilapidated” means ruined or damaged; that is, disintegrated.
3. “Its halls were lofty and perilous”: This indicates the impermanence of the form skandha. As with a house, stairway, or tower, what is lofty is liable to lean, and what is perilous cannot be secure; it resembles a mass of foam and is neither firm nor solid.
4. “The bases of its pillars were rotten”: This symbolizes the impermanence of the formations skandha, which changes and deteriorates from thought to thought. When karma is exhausted, all perish; hence it is called “rotten,” that is, broken down and decayed. “Broken down” means fractured and fallen; “decayed” means destroyed. It is like a plantain tree.
5. “Its beams and pillars were leaning and collapsing”: This symbolizes the impermanence of the feeling skandha. Once right receptivity is lost, how could there be stability? It is like a floating bubble.
6. “Its foundations had collapsed and crumbled”: This also refers to the formations skandha. Karma itself is called the foundation, for it is where the pillar of the life faculty is set. “Collapsed” means subsided and fallen in; “crumbled” means disintegrated. The formations skandha encompasses many dharmas, and because karma and its result are two distinct things, two lines must be used.
7. “The walls and partitions were crumbling”: This symbolizes the impermanence of the perception skandha.
– The character [圮] (usually pronounced yǐ) has the fanqie pronunciation formed from the two sounds Fù and Měi (fěi), and means ruined or collapsed.
– The character [坼] is pronounced chè and means cracked. The Yupian explains it as “divided,” that is, split apart.
The seven lines above generally explain the impermanence of the five skandhas throughout the three realms.
*
—Sutra text: “The clay plaster fell away” through “everywhere filled with defilement and filth.”
Commentary: These five lines separately explain the meanings pertaining to the impermanence of the material body:
– Three lines concern impermanence.
– One line concerns non-self.
– One line concerns impurity.
Because of these three meanings, emptiness is established.
– “Clay plaster” (ní tú; mud coating or mortar) symbolizes flesh. The Qieyun says: “Tú” refers to a covering or coating applied above or outside something.
– “Zhì” [阤] means to subside or collapse. The character [阤] is pronounced zhì. The Shuowen contains the character zhì [褫], meaning to shed one’s garments. The Qieyun contains the character zhì [阝多], meaning a landslide. The Yupian says that splitting firewood along its grain is called zhì [阤]. Some editions write [褫], but it is not known on what authority.
Here the character [阤] should be used. The Guangya explains [阤] as meaning [脫], tuō, which is a regional expression meaning “to be ruined.” The Shuowen says that a landslide is called zhì [阤], sometimes written [阝多].
– “Thatched covering” (fù shān) symbolizes the skin, which had become disordered and was about to peel away. The Erya says that roofing with white cogon grass (bái gài) [白蓋] is called shān [苫]. Plaiting white cogon grass into panels for roofing a house is called shān [苫].
– “Rafters and eave-purlins” [椽木呂]: The character [木呂] is pronounced lǚ and denotes the timber placed at the ends of the roof trusses, now called “què lǚ” [雀木呂]. The character [差] has the two pronunciations chī and chāi. The character [脫] has the two pronunciations duó and tuō.
“Rafters and eave-purlins” [椽木呂] symbolize the bones, joints, sinews, and vessels, which are interconnected yet impermanent.
“The rafters were displaced and askew” symbolizes the impermanence of the bones.
“The eave-purlins also came loose [脫]” symbolizes the impermanence of the sinews and vessels.
The Yogācārabhūmi, fascicle 19, cites a verse from a sutra: “There is a city whose walls are made of bones. Sinews and flesh are its plaster. Within it, craving, anger, conceit, and concealment guard the city.” Maitreya explains: “That city refers to the eight consciousnesses; the bones are regarded as bricks and stones; the sinews as binding cords; and the flesh as lime and mortar plastered over the bodily form to make an enclosing city wall.”
Within this city are four kinds of unwholesome dharmas that guard it. Two arise among householders: craving and anger. Two arise among non-Buddhist practitioners: conceit and concealment.
Because householders are attached to desires and associated with unwholesome conduct, they still neither believe in nor accept the true Dharma, much less cultivate virtue. How, then, could they practice it? If they are admonished or instructed, they instead become angry and wrathful.
Non-Buddhist practitioners rely upon false teachings and thereby give rise to arrogance; they cannot of themselves approach the Three Jewels. When the Three Jewels come to teach and transform them, they remain obscured by the hindrance of concealment and neither repent nor disclose their wrongdoings. How much less could they believe in and understand the teaching and cultivate wholesome dharmas? One cannot even break into these two kinds of mental fortification, much less capture and possess them.
The Nirvana Sutra also says: “This body is like a city. Blood, flesh, sinews, and bones are covered by skin; the hands and feet are defensive towers; the eyes are embrasures; the head is the palace hall; and the mind-king dwells at the center.” Thus flesh is taken as plaster, skin as roofing panels, and sinews as rafters and eave-purlins. The foregoing shows that the material body is an impermanent dharma.
– “Surrounded by crooked partitions”: The character “partition” [障] has the fanqie pronunciation formed from Zhī and Shàng. The Shuowen says that zhàng means to separate or obstruct. To divide an area with a screen is called zhàng. According to the Yupian, the character [障] has the two pronunciations zhàng and zhāng. Some texts write it as [王章].
“Obstruction” means a boundary that separates and causes blockage. This is a simile for non-self: the house is surrounded by obstructions, and its winding passages are difficult to traverse; thus one clearly knows that there is no self. If there were a self, it would be uniformly one, without winding passages or obstructions.
“Filled everywhere with defilement and impurities”: this is a simile for impurity, for the body in the desire realm is filled with thirty-six substances.
Because of these three meanings—impermanence, non-self, and impurity—emptiness is also established.
*
-Scripture text: “As many as five hundred people
Were dwelling therein.”
Commentary: This verse describes the multitude of people dwelling there.
*
-Scripture text: “Vultures, hawks, kites, and falcons” through “also roamed about and rushed wildly.”
Commentary: Below is the third section, comprising twenty-nine verses that speak of the various calamities arising. It is divided into three parts:
The first seventeen and a half verses generally explain the strange and aberrant appearances of insects and ghosts.
The next ten and a half verses separately explain why the insects and ghosts arise in a confused and intermingled manner.
The final verse concludes the difficulty described above.
The general explanation of aberrant appearances is a general analysis of the ten characteristics of the afflictions. The separate explanation of their arising is a specific explanation of the characteristics of delusion in the three realms.
In the prose passage, the arising calamity was illustrated only by the burning fire. Here insects and ghosts are added, and the various evil appearances are described in order to cause sentient beings to feel profound aversion and fear. Since the three poisons and so forth must be reproved, many different names are set forth.
The first part is further divided into three:
– Six verses explain strange birds and poisonous creatures. Because they are somewhat dull, they serve as similes for the five qualities beginning with greed.
– Ten verses explain uncanny spirits and ghosts. Because they are more agile, they serve as similes for the five views.
– One and a half verses give a general conclusion to these two sections.
This first part has two divisions: five and a half verses give the separate explanation, and half a verse gives the conclusion.
The first passage is divided into five:
1) The first half-verse is a simile for greed.
2) One and a half verses are a simile for anger.
3) One verse is a simile for delusion.
4) One verse is a simile for doubt.
5) One and a half verses are a simile for pride.
These are the first and second parts. There is no separate scriptural text assigning these correspondences. They are paired according to their corresponding modes of activity, and this follows the ancient tradition. The Treatise itself does not explain them, because in principle such an explanation is unnecessary. Yet, since the meanings accord with one another, this interpretation is not necessarily incorrect.
– Craving has four kinds:
1) Craving for present existence. 3) Craving accompanied by greedy delight.
2) Craving for future existence. 4) Craving for delight and pleasure in this or that.
Each is based upon its particular mode of activity, as can be seen from its manifestation.
The falcon, hawk, vulture, and kite correspond, in that order, to the four superior forms of craving.
The crow, magpie, turtledove, and pigeon correspond, in that order, to the four inferior forms of craving.
Alternatively, dull-natured greed, manifestly aberrant greed, powerfully forceful greed, bodily active greed, unlawful greed, verbally expressed greed, lowly greed, and excessively lustful greed correspond, in that order, to the eight kinds of fierce birds above. Because those eight birds are generally rapacious, they are taken as similes.
– There are eleven kinds in the simile for anger:
1/ The yuan serpent. The character [蛇] is pronounced Yuan and may also be pronounced Wan. According to the Sutra of Bequeathed Teachings, it is a short black serpent. Regarding the expression “xuan yuan” in the Book of Han, Wei Zhao explains that “xuan” means black and “yuan” means a lizard (xiyi). Cui Bao explains that it is the sheyi, the larger specimens of which grow to three chi in length, are glossy black, and are skilled at seizing people. This creature has four different names: rongyuan, xiyi, yanyan, and shougong.
The Yupian says that it is the sheyi; in a house it is called shougong, and in a marsh it is called yanyan. On this basis, the Sutra of Bequeathed Teachings should have called it the “black yuan,” but the character she (“serpent”) was mistakenly written instead. The present explanation of yuan [螈] has two meanings: first, a lizard; and second, a short black serpent.
Therefore, the Sutra of Bequeathed Teachings says: “Only after the serpent has left its sleep can one sleep peacefully.” Thus, that sutra is not incorrectly written. Nevertheless, the “black yuan” is not the rongyuan. Some versions write yuan [黿], denoting a fierce aquatic creature (this character yuan means a giant soft-shelled turtle), but upon examination this is also incorrect, because that version uses the yuan [黿] belonging to the radical meng, rather than the yuan [螈] belonging to the insect radical as here.
2/ Serpents: this refers to ordinary kinds of snakes.
3/ The fu serpent. The Erya says: the fu serpent is a kind of yuan serpent, measuring as much as three cun across, with a head as large as a thumb. South of the Jiang and Huai regions, the yuan serpent is called the fu serpent. It has fangs and is extremely venomous. It has a proboscis upon its nose and is also called the “reversed-nose serpent.” Its coloring resembles black silken bands, with a crest amid the markings. Large specimens grow to seven or eight chi in length. If one strikes the hand, the hand is severed. There are many such snakes in the Lingnan region.
4/ Scorpions.
5/ Centipedes. The Zilin calls this creature the jishu. It is highly capable of overcoming snakes. Those with green bodies and red legs are excellent for medicinal use, while those with yellow legs cannot be used. People often roast them to make their legs turn red, but these are not genuine specimens.
6/ The youyan. Large specimens of this creature are called wugong in the Jiangnan region.
7/ The shougong. In the Shandong region it is called shumì; westward from Shan it is called bigong. Its blood is applied to a woman’s hand; if she engages in an illicit affair, it cannot be washed away. Thus, it can be used to guard the household and is therefore called shougong, “guardian of the palace.” It is also said that when dwelling among rocks it is called xiyi; in marshes it is called yanyan; and in houses it is called shougong. Its general name is rongyuan.
8/ The baizu.
9/ The you. The Qieyun says: the name of the insect resembling a rat is written [鼬] you, while the name of the beast resembling an ape is written [貁] you.
– The Yupian says that the you [貁] resembles a marten and is skilled at catching rats, which differs from the explanation in the Qieyun. The you resembles a shrew but eats rats. It is also called the shengshu. Some editions of this sutra write [鼬], while others write [貁]. According to the Zilin, it is written [犭穴], and in the ancient script it is written [虫隹]. It is pronounced not only you but also wei, and is the name of an ant.
The Pingshanhaijing says: “Mount Li has many wei.” Guo Pu explains: this creature resembles an orangutan, with a large face, glossy black coloring, and a tail four or five chi long. Its tail resembles an otter’s, but its tip is forked in two. When it rains, it hangs upside down from a tree and uses its tail to cover its nostrils. In the Jiangdong region, people raise this kind of animal to catch rats. It is swift and strong.
– The Erya says: the wei has an upturned nose and a long tail. Here we follow the Qieyun and write [貁]. This is a kind of ape, shaped like a dog. Since its nature is not vicious, it is not intended here. One should instead use the character you with the rat radical [鼬], which is homophonous with [貁]. This creature is of the same kind as the huangyao. Its nature is murderous and harmful, and its body is small. In the ancient script it is written [虫隹]; according to the Yupian it is written [豸虫]; and according to the Zilin it is written [貁]. Some editions write [犭虫], but the basis for this is unknown.
10/ The civet cat: it is also called the wild cat.
– It should be written [貍]; there is no character [狸] (li). The Shuowen says that this character belongs to the beast radical [豸], and its pronunciation is related to the character li [里].
11/ The xishu (small mouse).
– The Shuowen explains this as a xiaoshu (small mouse). The Yupian says that this creature is venomous and eats human beings, birds, and beasts; even when it is entirely devoured, the victim does not feel pain. The Spring and Autumn Annals calls it the creature that eats the glue from ox horns. It is now called the gankoushu.
These many kinds of poisonous and harmful creatures serve as similes for anger, because anger has distinct characteristics and arises in relation to ten matters:
1) Oneself.
2) Beloved sentient beings.
3) Unbeloved sentient beings.
4) Enemies and intimates of the past.
5) Enemies and intimates of the future.
6) Enemies and intimates of the present.
7) Disagreeable objects.
8) Jealousy.
9) Habits accumulated in the past.
10) The views of others.
Generally speaking, anger is one; when distinguished according to its particular modes of activity, it has ten forms, which, together with the foregoing, correspond to the eleven types above.
Indignation, resentment, and so forth among the subsidiary afflictions are called the various kinds of malignant insects. When they arise upon encountering conditions, this is called “rampaging and scurrying about.”
Furthermore, eleven kinds of anger are set forth below:
1. Fierce and acute anger.
2. Anger from being afflicted.
3. Vengeful anger.
4. Anger manifested in one’s appearance.
5. Malicious anger.
6. Unremitting anger.
7. Jealous anger.
8. Vexed and resentful anger.
9. Secretly contrived anger.
10. Injurious and murderous anger.
11. Covertly scheming anger.
In sequence, these are likened to the eleven kinds of malignant insects above.
“Rampaging and scurrying about” concludes the foregoing discussion of anger.
*
—Sutra text: “In foul places of excrement and urine” to “gathering together upon them.”
The Commentary says: This is an analogy for delusion. Because delusion predominates with regard to the thirty-six substances, such as urine and feces, one clings to and regards one’s body as precious, like dung beetles gathering in filthy places without knowing that they are impure. One is infatuated with birth and death and, being ignorant of all three times, gives rise to nine of the ten kinds; hence the phrase “the various insects,” for there are many kinds.
Volume 9 of the Yogacarabhumi says: A foul place cannot be delighted in and is utterly contemptible and loathsome.
– “Foul” (xú) means a vile odor. If the character [處] is read xử, it has the sense of “to cease.” Ác xử means “the ceasing of evil,” referring to a foul odor. The Qieyun says that this character is pronounced “Si thứ phản” (Xử). The Yupian explains it as Cư (to dwell, a dwelling place), with the same meaning as Chỉ (to stop, to remain). When read in the departing tone, it is Xứ and refers to “an unclean place of excrement and urine.”
*
—Sutra text: “Foxes, wolves, and jackals” to “bones and flesh strewn about in disorder.”
The Commentary says: This is an analogy for doubt.
– The character [狐] is read hồ. The Yupian explains that it is a demonic beast by which ghosts frequently possess people.
The hồ (fox) has three qualities:
1) Its color is balanced and harmonious.
2) It is small in front and large behind.
3) Even in death it keeps to its mound.
The “jackal” has yellowish-gray fur and resembles a dog. It usually travels in packs and howls at night like a wolf. It can climb trees and make its lair high in trees upon lofty rocky cliffs.
The hồ is somewhat large in body, while the “jackal” is smaller. These two kinds resemble each other in form and differ only in size. Therefore, the Meditation Sutra says: upon seeing a “wild fox” and then seeing a “jackal,” one can recognize the wolf. These represent doubt concerning the Three Jewels, the three times, and the three realms; therefore, the three beasts above are described.
– The character [咀] is read Thư and is also read Sử. The character [嚼] is read Tước. The Yupian explains that [咀], Thư, means to nibble and savor. In some places it is written [齟]. Tước [嚼] means to bite, chew, and eat. Holding something in the mouth and chewing it is called Thư [咀]. Biting and chewing it is called Tước [嚼].
Putting one’s feet into shoes is called Tiễn đạp [踐蹋], which also means to trample and tread upon. Severing sinews and bones is called Tệ [齒齎]. Injuring skin and flesh is called Khiết [齧]. The character [齒齎] is read Tệ. Biting until the teeth sink in is called Tệ [口齊], while the origin of the character [齒齎] is unknown. It is feared that the sutra text mistakenly transcribed [口齊] as [齒齎]. It should correctly be written [口齊齧], Tệ khiết. (1)
To bite and drag away is called Tệ [齒齎]. This character is also read Tiệt [截], though its source is unclear. The character [齧] is read Khiết. Its meaning is like Phệ and Giảo [噬, 齒交]. To chew repeatedly is called Khiết, meaning to gnaw voraciously; to bite so that the teeth sink in is called Tệ [口齊].
Thus the bones and flesh come to be scattered everywhere in disorder. When doubt issues from the mouth, it is like biting and chewing; when the mind doubts the principles of the truths, it is like trampling and treading upon them. Doubting the pliant dharmas of suffering and its origin is like biting until the teeth sink in; doubting the firm dharmas of cessation and the path is like biting and tearing, injuring skin and flesh. Thus the corpse of birth and death is scattered everywhere in disorder.
*
—Sutra text: “For this reason, the pack of dogs” to “such transformations as these.”
The Commentary says: The first one and a half verses are an analogy for pride, and the latter half-verse is the conclusion.
Because pride has many kinds, it is called a “pack of dogs.” Because it mostly arises from doubt, the text says, “for this reason.”
– The word “Bác” means to strike or beat. “Toát” means to seize or hold. The character [搏] is read Bác and means to strike with the hand. The Yupian explains it as to slap ([拍]: Phách) or pat ([扌府]: Phủ). The character [撮] is read Toát and means to take with the hand. The Shiming says: “Toát” means “all,” indicating temporarily taking all of something. The Yupian and the Tứ Khuê say: “Toát đồng” means to strip something with three fingers. To hold something in the hand and strip it is read Toát, but that is not the meaning here.
Arrogantly oppressing others is called Bác [搏]. Seeking to make others follow oneself is called Toát [撮].
The habit of inferiority-pride—considering oneself unequal to others—is like a hungry person continually craning his neck in expectation. Although the mind is haughty, it is also fearful and trembling; this is called “flustered and alarmed.” Because it occurs everywhere, the text says “place after place,” meaning in every place. The mind is constantly dissatisfied, like someone seeking food; all these are characteristics of inferiority-pride. When a proud mind despises others, it is called “contention.” When the body displays the signs of pride, this is called Tra.
– The character [樝] is read Tra. The Shiming says that Tra means to scoop up, that is, to extend all five fingers and seize something. The Yupian explains Tra [樝] as using all five fingers to seize and strike. It also means to grasp. The Qieyun says that this character means playfully pressing with a finger.
The character [掣] is pronounced Xiết. The Zishu explains it as pulling, while the Yupian explains it as pulling and then releasing. It is also read Xích and means to drag: to seize with all five fingers and drag, or to grip with the fingers and pull back and forth. Pulling and then leaning forward is called Tra [樝], because one must bend low toward another person. Pulling backward is called Xiết [掣], likening self-pride to someone who pulls backward while lying down. In some places, Tra is written [齒樝]. The Shuowen explains it as uneven teeth, which is not the meaning here.
Speaking arrogant words is called “baring the teeth and loudly barking.” Exposing both lips and teeth is called “baring the teeth.” Roaring loudly is called “loudly barking,” like a dog barking boisterously.
– The character [口涯] is read Ngãi and refers to dogs biting one another. The character [齒此] is read Sãi and originally means uneven teeth. It is also written [齒此, 齒樝]. Opening the mouth and baring the teeth is called “sãi ngãi.” The origin of the character [口紫], Sãi, is likewise unknown.
“Cao” is the roar of bears and tigers. The Yupian explains “Cao” as Bào [咆], meaning to roar, like wailing while weeping. This concludes the description of the terrifying transformations of that house.
*
—Sutra text: “Everywhere there were” to “devouring even human flesh.”
The Commentary says: The following ten verses explain spirits and uncanny ghosts, as analogies for the five views. They are divided into five sections:
The first three and a half verses are an analogy for wrong views.
Two and a half verses are an analogy for attachment to precepts and observances.
One and a half verses are an analogy for the view of a self.
Half a verse is an analogy for attachment to views.
Two verses are an analogy for extreme views.
The first section is further divided into two:
One verse gives a general analogy for the intrinsic nature of wrong views.
Two and a half verses are an analogy for their distinct modes of activity.
This is the first part.
– [ 魑 ] is pronounced Chi, and [ 魅 ] is pronounced Mei. The Shuowen and Yupian explain them as spirits of ancient things. According to the Popular Expressions, apparitions in mountains and marshes are called chi and mei. Zhang Pingzi’s “Western Capital Rhapsody” states: a mountain spirit shaped like a tiger is called Chi. A marsh spirit with a human form, a pig’s head, and a tail is called Mei.
[ 魍 ] is pronounced Wang, and [ 魎 ] is pronounced Liang. According to the Popular Expressions, apparitions transformed from wood and stone are called wangliang. The Spring and Autumn Annals and the Yupian say that these are water spirits.
Adding yakshas and evil spirits, there are five kinds in all, serving as analogies for wrong views that take the five aggregates as their objects and for the fivefold categories of objects. Mind, mental factors, and so forth have five modes of activity: repudiating cause and effect, denying real function, and the four incorrect views. Other wrong views damage wholesome dharmas and destroy the fertile field of merit. Because they arise everywhere, it is said that “they are found everywhere.” Their extensive harm is like devouring human flesh.
*
—Scripture: “All the fierce and venomous creatures” to “each shelters and nurtures its own.”
Commentary: The following two and a half stanzas explain the distinct modes of activity of wrong views. They are divided into two parts:
The first stanza explains that wrong views give rise to dull afflictions, and that afflictions in turn give rise to wrong views.
The following one and a half stanzas explain that wrong views give rise to various evil views and unwholesome conduct.
This is the first part. The other afflictions are called insects and beasts.
– The character [ 孚 ] is pronounced Fu. The Yupian explains it as the female bird crouching over and incubating eggs, and as bringing forth. In the Popular Expressions it is pronounced Fu; when something hatches from an egg, it is called Fu. The Guangya says: Fu means giving birth. It is like the expression describing a hen brooding over eggs that have not yet hatched.
The character [ 乳 ] is pronounced Ru and is also called Rou. The Cangjie and Yupian say: Ru means nurturing offspring. Although the character Sheng [ 生 ] has two pronunciations, in the level and departing tones, it should be read in the level tone. The Yupian says: Sheng, to produce, means to cause something to advance and increase. To give birth and nurture means to create. When people or things are created and transformed, this is called Sheng. Chan [ 產 ] likewise means giving birth. When birds incubate eggs, it is called Fu [ 孚 ]; when beasts nurture their young, it is called Ru [ 乳 ]. Because of wrong views, the various afflictions arise, just as in incubation and nursing. The arising of afflictions is therefore also likened to “giving birth.”
When the various afflictions take the five kinds of wrong view as their objects and arise successively, this is called “each shelters and nurtures its own.” According to the Popular Expressions, “sheltering and nurturing” means “supporting and nourishing.” Alternatively, the afflictions are likened to the various insects and beasts; when they foster the growth of wrong views, this is called “sheltering and nurturing themselves.”
*
—Scripture: “The yaksha spirits swarm forth” to “truly most terrifying.”
Commentary: This explains that wrong views give rise to evil views and unwholesome conduct.
Evil views and so forth are likened to yakshas. Their daily increase is called “swarming forth.” Because afflictions arise and then produce evil conduct, it is called “fighting over and devouring it.” To devour means to nourish and increase; therefore, when evil bodily conduct is brought to completion, it is called “having eaten their fill.” When wrong views become more numerous, it is called “their evil minds grow fiercer”; when these are then expressed in speech, it is called “the sounds of contention.” As the three kinds of evil karmic conduct and wrong views increase, their harm becomes greater; thus it is called “most terrifying.” Therefore, wrong views give rise to the three kinds of evil conduct; it is not that wrong views themselves directly produce bodily and verbal acts.
Because these arise indirectly through causes, it is explained in this way.
*
—Scripture: “Those kumbhanda spirits” to “frolic and play wantonly.”
Commentary: The following two and a half stanzas present the analogy for attachment to precepts and observances. They are divided into two parts:
The first one and a half stanzas illustrate its general mode of activity.
The following stanza illustrates its particular modes of activity.
This is the first part.
The ancient masters initially lacked the correct text and mostly interpreted the characteristics of the precepts according to the Lesser Vehicle. We now rely upon the new text and explain it according to the meaning of the Great Vehicle. Students should understand this.
“Kumbhanda” refers to a terrifying kind of spirit, here serving as an analogy for attachment to precepts and observances. Because one obstinately adheres to precepts and observances that accord with various views, one does not take other dharmas as objects, like sitting flat upon a mound of earth.
– The Zilin says: “Zun” means to squat. [ 踞 ] is pronounced Ju and means to sit flat with the legs hanging loosely. [ 埵 ] is pronounced Duo and means a small clod of earth or hard ground. The Yupian pronounces it Tuo: a small mound of earth; it also means firm ground. It is also pronounced Dui, meaning an earthen mound. This is incorrect.
If one merely clings to precepts as supreme and attachment consequently arises, this is called “being one foot above the ground.”
If one clings to the observance of prohibitory precepts as supreme and attachment consequently arises, this is called “being two feet above the ground.”
Alternatively, clinging to precepts as supreme resembles “being one foot above the ground,” while clinging to precepts as the cause of rebirth in a higher realm resembles “being two feet above the ground.”
Attachment to precepts and observances must possess both these characteristics. Otherwise, it belongs to wrong view and need not be separately associated with the two attachments concerning higher realms. This is because it does not teach that other delusions extend to higher realms, but speaks only of attachment that eagerly seeks the supramundane fruit of cessation.
Being reborn in the human or heavenly realms is called “going forth.”
Returning to sink into the evil destinies is called “coming back.”
Constantly sinking within the cycle of birth and death and practicing austerities in vain is called “wandering about.”
Clinging to precepts as supremely excellent, contrary to the true path, is called “wantonness.”
Clinging to precepts as the true cause while remaining attached to birth and death is called “frolicking and playing.”
*
—Scripture: “Seizing both legs of a dog” to “frightening the dog to amuse themselves.”
Commentary: This separately explains the modes of activity of attachment to precepts and observances.
The nirvana and liberation sought by non-Buddhists are not truly supreme dharmas.
Loathsome samsara is likened to a dog. The prohibitory precepts they have adopted are like its two legs; because these are regarded as the cause of nirvana, they are likened to legs.
Because precepts and prohibitions are distinguished, they are said to be two. Alternatively, because they are clung to as both supreme and causal, they are said to be two.
Obstinate attachment to precepts and prohibitions is like seizing a dog’s legs. Becoming attached to precepts and prohibitions and then practicing in accordance with them is like seizing the dog’s legs and throwing it down.
– [ 撲 ] is pronounced Pu and means to throw down. The Popular Expressions says that falling while struggling with another is called Pu. Some editions write [ 扑 ] (Pu), meaning to strike. The Yupian explains it as hitting, meaning to strike with the hand. This is not the meaning here, nor is [ 扑 ] the correct character.
Exalting austerities and that kind of nirvana and displaying them to sentient beings is like making the dog cry out in anguish.
Clinging to the belief that such precepts and prohibitions can lead to nirvana is like placing the dog’s legs upon its neck.
Having firmly resolved upon this approach, they cultivate austerities in pursuit of nirvana, like teasing and frightening a dog. They continue without stopping; although it is painful, they still call it pleasure, gratifying their own inclinations. Therefore, it is called amusing themselves.
*
—Scripture: “There are also various spirits” to “shouting and crying out for food.”
Commentary: This is an analogy for the view of a self.
The view of a self that arises together with the embodied being is a mental activity that has always existed since beginningless time; therefore, it is called “tall and large.”
The discriminatively arisen form of this view is unwholesome in nature and knows neither shame nor remorse; therefore, it is called naked. “Naked” means exposed, because it knows no shame or remorse.
Being covered by ignorance is called black. Being deluded and not according with right principle is called emaciated.
Firmly clinging to the five skandhas without even a moment’s pause is called “constantly dwelling within.”
The various afflictions arise because of it.
When “attachment to assertions concerning a self” arises because of it, this is called “uttering evil sounds.”
Arising everywhere, the view of a self grows ever stronger, like spirits crying out and demanding food.
*
—Scripture: “There is yet another kind of spirit,
whose throat is as narrow as a needle.”
Commentary: This is an analogy for attachment to views.
There is a kind of spirit whose head is like a mountain, but whose throat is extremely narrow—as narrow as a needle—so that it cannot swallow food.
The attachment to views is likewise. One clings to one’s own view as the cause and as supreme, regarding it as vast as a mountain, while refusing to accept the views of others, regarding them as minuscule as a needle.
*
-Scripture text: “There are also kinds of ghosts” to “or even devour the flesh of dogs.”
Commentary: The following two verses concern extreme views. They are divided into two parts:
– The first verse illustrates their general characteristics.
– The latter verse illustrates their particular characteristics.
This is the first part.
The head is like an ox’s head, with two horns upon it. Each horn represents an extreme view; the two horns are the views of eternalism and annihilationism.
The views of eternalism and annihilationism necessarily depend upon the view of self and arise only afterward, just as the two horns grow upon an ox’s head.
“Or devour human flesh” is an analogy for the view of annihilationism, because the wholesome Dharma is very severely harmed by that view.
“Or even devour the flesh of dogs” is an analogy for the view of eternalism. Because it does not obstruct the arising of the wholesome Dharma and causes only slight harm, it is likened to devouring dogs.
*
-Scripture text: “Their hair disheveled and unkempt” to “rushing about frantically, crying out.”
Commentary: This illustrates the particular characteristics of extreme views.
From these extreme views arise forty-seven of the sixty-two views.
They are compared to “disheveled hair” because these views and the views of non-Buddhist paths mutually repudiate one another.
They are compared to being “cruel and perilous” because the deluded views of non-Buddhist paths are called cruel and perilous. “Cruel and perilous” means vicious and treacherous.
Because they lack the food of the true teaching and the water of right reasoning to nourish their growth, they are compared to those “driven by hunger and thirst.”
Their minds are likewise; thus they utter words expressing their conceptual attachments, which is compared to “crying out.”
Their bodies hastily act in accordance with them, which is compared to “rushing about frantically” (chí zǒu).
*
-Scripture text: “Yakshas and hungry ghosts” to “truly terrifying beyond measure.”
Commentary: This is the concluding summary.
Because those of non-Buddhist paths give rise to false and inverted afflictions, they are like yakshas and hungry ghosts.
Because householders give rise to afflictions, attachment, and ignorance, they are like various evil birds and beasts.
This reiterates what was explained above. Because they give rise to all these things, they do not comprehend right reasoning and are destitute of wisdom, as though excessively hungry. Among householders, throughout the four stages of birth, aging, illness, and death, they encounter adverse conditions everywhere and consequently produce delusions, like those who, desperate with hunger, frantically rush in all four directions (jī jí sì xiàng).
Those of non-Buddhist paths cannot correctly see the doorway that is the cause of nirvana. They merely cultivate misguided ascetic practices and contemplate right reasoning as though peering through a window, but they do not practice correctly. Therefore, this is compared to “peering in through the windows.”
“So numerous are calamities such as these,
Truly terrifying beyond measure.”
The suffering of delusion and its various calamities are already such as described; how much more innumerable, in both principle and analogy, are the various evil karmas!
*The character kuī [闚], also written [窺], means “to peer.” Throughout the Southern Chu region, secretly peering is called kuī (“to peer”).
*
-Scripture text: “This house, old and decayed” to “the flames all blazed fiercely.”
Commentary: The following ten and a half verses separately explain the cause that made the insects and ghosts arise in tumult. There are three parts:
– The first two verses clarify that when the master is in the house, no calamity occurs, but when the master is absent, calamity arises.
– The following verse clarifies that the house collapses because it is consumed by fire.
– The final seven and a half verses explain that, following this calamity, the insects and ghosts swarm out and create disturbances.
This is the first part.
*The character [屬] is pronounced zhǔ, with the meaning found in the phrase yóu zhǔ: “because it is connected with.”
The meaning is that while a bodhisattva at the causal stage dwells in the house, and after attaining Buddhahood remains in the world to benefit beings, the calamities of samsara and the afflictions consequently cease. When the Buddha enters nirvana and the bodhisattvas disappear, the benefit afforded to beings also disappears, and the calamities of samsara and the afflictions then arise. It is just as when the master is in the house: he repairs and manages it and supervises his children, so calamities do not arise. If the master leaves the house, no one repairs or manages it and no one supervises the children. Because the children become heedless, calamities arise and the house collapses.
Therefore, if the mansion of the three realms has a Buddha, calamities do not arise; if there is no Buddha, calamities occur. Hence it is said to be “connected with one person,” an analogy for the Buddha and bodhisattvas. It does not depend upon non-Buddhist paths but solely upon the Buddhadharma; therefore, the text says “one person.”
Furthermore, [屬] is also pronounced shǔ and means “to belong to.” The three realms all belong to the Buddha; therefore, the Buddha is called their master, and they all belong to him.
“That person had recently gone out”: entering nirvana and disappearing from the three realms of existence is called “recently gone out.”
Like a house without a master, it “suddenly burst into flames.” This is an analogy for the afflictions harming the vessel of the body, just as fire damages a house. Here the character shǔ [屬] should be used. When something arises without apparent cause, it is called “suddenly bursting into flames.”
Because they arise everywhere from birth until death, it is said that “all four sides caught fire at once.”
Because immeasurable evil karma consequently arises, it is said that “the flames all blazed fiercely.”
*
-Scripture text: “The rafters, beams, and pillars” to “the walls and partitions all collapsed.”
Commentary: Because the house is consumed by fire, it collapses.
“Rafters” indicates the skandha of feeling. “Beams,” like the joints of the bones, indicate the skandha of form. “Pillars” indicate the skandha of formations.
“The sound of explosions” is an analogy for the suffering of birth.
*[爆] is pronounced bào and indicates fire burning fiercely; it is also pronounced pào. The Shuowen explains it as “to roast” (zhuó [灼]). The meaning is like something bursting and scattering when roasted. According to the Yupian, this character has three pronunciations: bào, bó, and pào. It means to roast or expose something to heat. It is also written [曝], meaning “to flare up.” In ancient times [暴皮] and [曝] were written as two distinct forms, but their pronunciation and meaning were the same.
“Shaking and splitting apart” (zhèn liè) is an analogy for the suffering of aging. “Shaking” [震] means to startle or disturb. The suffering of aging in the body is as frightening as a startling peal of thunder. It may also be written [振].
“Breaking and collapsing” (cuī zhé) is an analogy for the suffering of illness, which ravages the body and life and weakens the healthy.
“Falling down” (duò luò) is an analogy for the suffering of death because it destroys the lifespan.
Birth, aging, illness, and death are all compared to pillars and together represent the impermanence of the skandha of formations, which comes at the end of the three skandhas and before the skandha of perception. The explanation of these four characteristics is intended to show that birth, aging, illness, and death pervade all five skandhas.
“The walls and partitions collapsed” is an analogy for the impermanence of the internal and external aspects of the skandha of perception.
The foregoing describes the impermanence of the four skandhas of feeling, form, formations, and perception within the house of consciousness, with the skandha of consciousness compared to the house.
The preceding passage already explained that fire was burning within the house, generally illustrating that the five skandhas undergo birth, aging, illness, death, impermanence, and decay, and are therefore deeply wearisome and distressing.
-Question: The calamities within the house are all afflictions. Why, then, are they sometimes described as fire and at other times as insects and ghosts?
Answer: Because they burn the body and mind, they are compared to fire; because they cause harm through ignorance, they are compared to insects and ghosts. To cause people genuinely to fear and become disenchanted with them, various analogies are employed.
Consciousness is the basis of dependence and is compared to the house. The afflictions depend upon it and arise from it, so they are compared to fire and insects. The other four skandhas are all that which depends upon it; therefore, they are said to be destroyed by fire and to fall, while insects and ghosts are not mentioned, because they too depend upon the fire and roam about.
*
-Scripture text: “All the ghosts and spirits” to “unable to escape by themselves.”
Commentary: The following seven and a half verses explain that immediately after this calamity, the insects and ghosts swarm out and create disturbances. There are three parts:
– One and a half verses illustrate the calamities of the desire realm.
– Three and a half verses illustrate the calamities of the form realm.
– Two and a half verses illustrate the calamities of the formless realm.
This is the first part.
“All the ghosts and spirits” is an analogy for ordained followers of non-Buddhist paths and householders who, oppressed by various sufferings, raise loud cries like insects and beasts.
Therefore, the Treatise on the Ten Stages says: non-Buddhists, clearly recognizing birth, aging, sickness, and death, become weary and disgusted and thus cry out loudly. Here, this also applies generally to householders.
Furthermore, householders contend and struggle because habits such as greed arise in them, while non-Buddhists contend and struggle because various views arise in them; thus they cry out loudly. This is the general statement.
Because dull afflictions such as greed arise, they are likened to kites and hawks. Because sharp afflictions—the various views—arise, they are likened to kumbhanda demons and the like. This is the particular statement.
Although oppressed by suffering to the point that they “cry out loudly,” worldly householders, being deluded and craving, thereby give rise to distress. Non-Buddhist renunciants, because they suffer, wish to relinquish suffering. All this is described as:
“Confused and terrified,
Unable to escape by themselves.”
– “Confused” means alarmed and afraid. The character Zhang [ 章 ] is written in some editions as [ 章 ], meaning to circulate everywhere. “To circulate everywhere” means to pervade all places. Because they run about in circles below, this is called Zhouzhang. The character Zhang here should be written [ 章 ], and its meaning is also alarm and terror. The character Bu [ 怖 ] means fear.
Thus, “confused and terrified” here is explained on the basis of the preceding phrase “cry out loudly.” If it is explained on the basis of the passage that follows, then worldly people and non-Buddhists give rise to sharp and dull delusions and constantly contend and quarrel. Consequently, they hurry through the cycle of birth and death, fearful and busily rushing about from morning to night. How could they know that the fire of delusion is burning and that poisonous insects and demons are causing harm, and thus seek liberation? Even if they wished to seek liberation, they would have no means of escaping by themselves.
*
-Scripture text: “The evil beasts and poisonous insects” to “also dwell therein.”
Commentary: The following three and a half stanzas illustrate the calamities of the Form Realm. There are three parts:
– One stanza illustrates that worldly people and non-Buddhists are both born in that realm.
– One stanza illustrates that although pure concentration subdues the afflictions, the afflictions still arise.
– One and a half stanzas illustrate that although they seek freedom from desire, they cling to that state as supreme, and the afflictions arise again.
This is the first part.
The profound concentrations of the Form Realm resemble caves and holes. Worldly people born there are like insects crawling into them, while non-Buddhist demons are born there; hence the text says that they “also dwell” there.
– [ 竄 ] is pronounced Cuan and means to flee and hide. The Yupian explains it as concealment.
*
-Scripture text: “Because their merit and virtue are meager” to “drink one another’s blood and eat one another’s flesh.”
Commentary: This illustrates that although pure concentration subdues the afflictions, the afflictions still arise.
Noble ones possess pure concentration, and their afflictions do not arise. Although those beings possess pure concentration, they lack genuine merit and wisdom and are therefore said to have “meager merit and virtue.” Moreover, they are scorched by the afflictions of greed, delusion, pride, doubt, the view of a self, and extreme views; hence they are said to be “oppressed by fire.”
Unable to eradicate these afflictions, they still give rise to attachment to views and reject one another; this is called “mutually maiming and harming one another.”
Clinging to their own path as superior is likened to “drinking blood,” because its objects are subtle views. Giving rise to rigid attachment to rules and observances is likened to “eating flesh,” because its objects are coarse matters.
– The character [ 噉 ] is pronounced Dan and means to eat, just like the character [ 啖 ], also pronounced Dan. It also has the pronunciation Dan.
*
-Scripture text: “The jackals and other beasts” to “filled every direction.”
Commentary: Although they seek freedom from desire, because they cling to that state as supreme, the afflictions arise again.
“Jackals” illustrate afflictions such as doubt in the Desire Realm. Together with the other afflictions, these have already died because they were previously subdued and eliminated.
Because they grasp concentration as supreme, all kinds of afflictions—such as craving, views, pride, and doubt—in the Form Realm arise; these are called great evil beasts. These afflictions gradually increase and flourish, just as the great evil beasts “race together to devour them.” Once the fire of delusion has ignited, it burns ever more fiercely. The delusions born from concentration are repugnant and are likened to foul smoke: “foul smoke rose thickly,” which is termed pengbo.
– The character [ 篷 ] is pronounced Peng. There are only the two characters [ 篷 , 菶 ] (both pronounced Peng). When vapor is as tangled and disordered as peng grass, it should be written [ 篷 ]. Some editions write it as [ 篷 ]. According to the Yupian, it is the character Feng in the expression fenghuo (signal fire); this character does not have the pronunciation peng.
The character [ ] is pronounced Bo and means great or flourishing. If it refers to dust rising, it is written [ 垿 ]. If it refers to a strong, pervasive odor, it is written [ ] (pervasive, pungent). Here, the foul odor is dense and tangled like peng grass; the stench of delusion rises greatly like peng grass. Some editions write [ ] (bo), but its source is unknown.
These delusions arise throughout the four concentrations; there is nowhere they are absent. Thus they are likened to something filling every direction.
*
-Scripture text: “The centipedes and youyan insects” to “upon catching them, they ate them at once.”
Commentary: The following two and a half stanzas illustrate the calamities of the Formless Realm.
– The first one and a half stanzas illustrate the delusions in the three lower planes.
– The final stanza illustrates the delusions arising in the Plane of the Summit of Existence.
This is the first part.
Centipedes and the like illustrate ordinary beings who, scorched by the delusions of the Form Realm below, seek birth in the Formless Realm; this is likened to “fleeing from their holes.”
When they are born in the three lower planes, the kumbhanda demons illustrate non-Buddhists. Non-Buddhists mostly cling to the two higher planes and regard them as nirvana. Other ordinary beings do not cling to them in this way, but regard them as superior causes of nirvana. Whenever delusion arises, it is like demons seeing insects: “upon catching them, they ate them at once.” Eating means assisting their growth, for pursuing those things causes the delusions to increase further.
*
-Scripture text: “Furthermore, the hungry ghosts” to “hurriedly ran about in circles.”
Commentary: This illustrates the afflictions arising in the Plane of the Summit of Existence.
Those non-Buddhists are called hungry ghosts. Because it is the summit of the three realms, the text says “upon their heads.” The further arising of afflictions is called “fire burning.”
Because they have no food of the true Dharma or water of the true Dharma to eat and drink and thereby be delivered, they are called “hungry and thirsty.” Being oppressed by afflictions is like being “tormented by heat.”
Never being at peace is called “confused.” “Confused” has the sense of “circulating everywhere,” meaning to go round and round in circles. Rebirth through the five destinies is called “running about in circles,” meaning to run around without end.
– In some editions, the character Zhang is written Zhang [ 障 ], meaning frightened and flustered.
The intention behind presenting the foregoing illustrations is to inspire revulsion and fear. Thus many variant terms are used, which the wise should clearly understand.
*
-Scripture text: “Such was that house” to “its many perils were not of one kind alone.”
Commentary: This passage is the third section, concluding the foregoing calamities. The calamities were so numerous that they could not all be recounted.
– The character [ 眾 ] has two pronunciations: Zhong and Zhong.
*
-Scripture text: “At that time, the owner of the house
Was standing outside the gate.”
Commentary: Below is the third major section, consisting of fourteen stanzas: seeing the suffering of sentient beings, the Buddha then devises an illustration as an expedient means.
The prose passage has four parts. The same is true here:
– The first three stanzas recount the illustration of seeing sentient beings suffering and feeling compassion for them.
– The following five stanzas illustrate the revelation of the Mahayana, though sentient beings do not desire it.
– Three stanzas illustrate considering expedient means by which to rescue them.
– The final three stanzas properly expound the illustration of the Three Vehicles.
The first part has two points:
– The first two stanzas recount seeing suffering.
– The final stanza recounts having compassion for sentient beings.
Within the section on seeing suffering:
+ The first two lines illustrate the Buddha’s emergence from the three realms.
+ The next one and a half stanzas illustrate his then hearing and seeing the pitiable circumstances of sentient beings amid calamity.
This is the first part.
“Master” means the head of the household, a superior, one who upholds the rules, a leader, and a guardian.
“Gate” is of two kinds:
1) The gate of teaching.
2) The gate of practice.
The Buddha abides in the fruit and has gone beyond the gate of causes. That is, his station is in the wondrous principle, which is also the principle that transcends the gate of teaching. This is the gate of the One Vehicle. Therefore, it is said that he is “outside the gate.”
The preceding prose passage states: “Although I was able to emerge safely from this burning gateway,” while here it says “standing outside the gate.” This has four meanings:
1/ It is the posture of standing and waiting, as he waits for his children to leave the house.
2/ It is the posture of one about to depart; because he is about to enter and rescue them, it is called standing.
3/ Standing is the sign of not yet going. He waits until the conditions have matured before going to rescue them; therefore, he does not go immediately.
4/ Standing means to rise and attain completion.
Sentient beings are still within the cycle of birth and death; they have not yet risen and have not yet attained Buddhahood, so they are like those who sit. The Buddha has already risen and attained completion; therefore, he stands.
*
-Scripture: “He heard someone say” through “merely delighting and indulging in play.”
Commentary: This is the parable of hearing that sentient beings are in peril.
The preceding prose passage states: “The elder saw this great fire.” The Skillful Means chapter says: “I contemplate with the Buddha-eye.” Here it says “heard,” and this has two meanings:
1) The images of self and others are both clearly manifested. Not only does he himself see sentient beings submerged in suffering, but he also hears the accounts handed down by the Buddhas of the three times other than himself. The immediate and the remote illuminate one another.
2) Seeing the suffering of sentient beings with his own eyes is immediate; therefore, it is called “seeing.” Abiding and waiting until conditions are ripe before being able to rescue them is remote; therefore, it is called “hearing.”
Since beginningless time, they have behaved wantonly and drifted along, giving rise to discriminative afflictions. This is “formerly, while roaming in play.”
Undergoing the fruits of suffering in the three realms is called “they came and entered this house.”
Since beginningless time, because delusions and karma have conditioned consciousness and the other factors, they have turned away from the principle and gone contrary to the true meaning. This is called “coming and entering.” To enter means to dwell there; it does not mean that they had previously left and are only now said to enter. If they had cultivated the aids to liberation, they would be called those who had left. In truth, because they have not cultivated them, they are called those who have entered.
The dispositions for the Three Vehicles have not yet manifested in actual practice. Even if they give rise to the aspiration for the Great Vehicle but then regress and seek the fruit of the Lesser Vehicle, they are called “young and immature.”
– The character 稚 is pronounced trĩ and means youthful, weak, and immature.
Being obscured by ignorance is called “without understanding.” While undergoing this fruit of suffering, they still give free rein to the six sense faculties; this is called “delighting in play.” Being defiled through attachment to sense objects is called “indulging.”
*
-Scripture: “As soon as the elder heard this” through “so that his children would not be harmed.”
Commentary: This is the parable of compassion for sentient beings.
He entered the house to rescue them. Because he felt pity for sentient beings, this is called being “alarmed.” Conforming to birth and death is called “entering the burning house.” Only after entering in this manner would he later be able to emerge from the burning house together with sentient beings. Going back and forth to render aid without regard for danger is called “rescuing them by suitable means,” because he rescues them at the proper time.
*
-Scripture: “He admonished and instructed his children” through “continuously, without ever ceasing.”
Commentary: Below are five stanzas presenting the parable of the Buddha revealing the Great Vehicle while sentient beings do not seek it. There are two parts:
– Four stanzas secretly disclose the various sufferings in order to impart the Great Vehicle.
– One stanza explains that sentient beings do not seek the Dharma of the Great Vehicle.
The first part is divided into two:
– One and a half stanzas give a general warning that the sufferings caused by delusions continue to arise.
– Two and a half stanzas give specific warnings about each evil place in order to inspire revulsion.
This is the first part.
It describes various perils, such as the dilapidated house, the calamity of fire, and the infestations of vermin and ghosts.
“Evil ghosts” symbolize the views and attachments of non-Buddhist paths.
“Venomous vermin” symbolize the other delusions of white-robed laypeople in the mundane world.
These two are the conditions that produce all afflictions, like a conflagration continuing without end.
– “Man diên” [蔓筵] indicates a continuous condition. Some explain its pronunciation as “Mạn diên.” It is like grass spreading outward and also like a mat (diên tịch [筵蓆]) being unrolled at length. In some places, diên is written [延], meaning “to extend,” like grass growing and stretching continuously without cease. Some pronounce the two characters above as “vạn diến.” The Western Capital Rhapsody contains the phrase: “kỳ hình vạn diến” (“its form extends at length”).
The Guangya says: “Mạn” means the same as “trường” (“long”), and “diến” means the same as “biến” [遍] (“throughout” or “everywhere”). Both characters are pronounced in the departing tone. It is like a wildfire continuing without interruption, its flames burning on without end.
Because the burning house arises, it is said:
“The house catches fire; the flames spread on and on.”
Because the burning house is destroyed, it is said:
“The various sufferings follow one after another,
Continuing without ever ceasing.”
This meaning reveals that “suffering arises because of delusions.”
According to the principle of dependent origination, after ignorance and formations come the five factors beginning with consciousness; after craving, grasping, and existence come birth, aging, and death. “Because of suffering, delusions arise,” and birth and death continue without ever ceasing. After contact and feeling come craving and grasping. After aging and death, ignorance arises again. Therefore, birth and death are called the revolving wheel.
*
-Scripture: “Venomous snakes—nguyên, phúc (names of venomous snakes)” through “and still further, the great fire.”
Commentary: This specifically warns of each evil place in order to inspire revulsion.
“Venomous snakes and the like” symbolize anger.
“Yakshas” symbolize evil karma.
“Kumbhandas” symbolize attachment to precepts and observances.
“Jackals” symbolize doubt.
“Dogs” symbolize pride.
“Kites and hawks” symbolize craving and attachment.
“The various hundred-legged creatures” symbolize the various afflictions.
Because they lack the nourishment of the Dharma and suffer hunger and thirst, vexation arises. Vexations and afflictions abound, pressing upon them fiercely and inspiring great dread. Observing the characteristics of these delusions, one sees that this is a place of extreme evil and suffering in which there can be no joy. How much less could one crave the resultant house, which is consumed by the great blaze of its causes, burning day and night?
Alternatively, the afflictions are like this: the vermin and ghosts harass them with so many evil manifestations that their suffering already makes the place difficult to inhabit. How much more so when they are further injured and burned there? From this point onward, the calamity of the great worldly fire is no longer explained as it is here. Vermin and ghosts are the fire—what difference is there between them?
– “Difficult to inhabit” and “place of suffering” [難, 處] have two meanings:
1) It is difficult to dwell there in peace. The Book of Odes says: “Mạc ngã hoàng xử” (“There is no place where I can dwell in peace”). The character Xử means to reside, that is, to dwell.
2) A place of suffering and danger.
*
-Scripture: “The young children did not understand” through
“They continued playing without stopping.”
Commentary: This single stanza explains that sentient beings do not wish to choose and accept the Dharma of the Great Vehicle.
*
-Scripture: “At that time, the elder” through
“Causing my sorrow and distress to increase.”
Commentary: Below is the third section, consisting of three stanzas, which presents the parable of devising a means of rescue.
It has two parts:
– One stanza explains the intention by which his compassion for sentient beings increases still further.
– Two stanzas explain his intention as he devises a means of rescue.
This is the first part.
It explains that when sentient beings undergo suffering and their afflictions increase, the bodhisattva’s compassionate mind increases all the more.
*
-Scripture: “Now, within this house” through
“I should devise skillful means.”
Commentary: This is the devising of a means of rescue.
“Đam” means to delight in or be fond of.
“Miến” means to be infatuated, addicted, and given to wanton play. The other meanings can be readily understood.
– Both characters [] are pronounced Đam and mean to delight in. When it means being fond of play, it is written []. All three characters may be used.
The character [] is pronounced Miến. It also means fondness or addiction, and signifies disorder. In ancient script it was written []; in some places it is written [, 愐], though the source is unknown. The Shuowen explains the character [] as indulgence in wine and revelry.
*
– Scripture:
“Then he told his children” up to
“These fine and precious carts.”
Commentary: Below is the fourth section, consisting of three verses, presenting the parable of the direct teaching of the Three Vehicles. It is divided into three parts:
– One verse gives a general announcement and promises the carts.
– One verse displays the carts outside.
– One verse explains where the carts came from.
This is the first part.
*
– Scripture:
“Goat carts and deer carts” up to
“You should quickly come out.”
Commentary: This displays the carts outside.
The fruit emerges through the gate of the cause, and the principle transcends the teaching; therefore, it is said to be “outside the gate.” The essence of the carts is untainted and unbound, and thus it is called “outside,” just as one has departed from the Three Realms and reached a place where the work of instruction and transformation need no longer be carried out. It also means being outside the gateway of the Three Vehicles. The Buddha was outside the burning house and therefore called the children to come out; this meaning is also explained as above.
*
– Scripture:
“For your sake, I have” up to
“With which you may roam and play.”
Commentary: This explains where the carts came from.
The unconditioned precious abode of nirvana has existed from the beginning, so it is not said, “I made it.” The carts represent bodhi and are conditioned in essence; therefore, they are said to be made.
“To make” means to cause to arise. The ox cart symbolizes the wisdom that knows all modes; because it arises through teaching and practice, it is said to be made, and so forth. The two carts, the goat cart and the deer cart, are merely designations established through names and teachings, yet they too are said to have been “made by me.”
Although all are spoken of as made, in the case of the ox cart it is the essence that is made, whereas in the cases of the goat cart and deer cart it is the designation that is made. Thus, all are called “made.”
To rescue beings according to their capacities is called “according to what they delight in.”
*
– Scripture:
“When the children heard what their father said” up to
“And escaped all sufferings and perils.”
Commentary: Below is the fourth major section, consisting of six and a half verses, presenting the parable of heeding the instruction and escaping danger. It is divided into two parts:
– One and a half verses explain how the children escaped danger.
– Five verses explain how the father’s mind was set at ease.
This is the first part.
“At once they raced together” means that they encouraged one another.
“They rushed swiftly out of the house” indicates courageous vigor.
“They reached an open place” means that, according to what was appropriate, they had freed themselves from the three obstructions and abided on the stage of the twofold emptiness—that is, the stage of the two-vehicle practitioners beyond learning and entry into the First Ground. It means that they had escaped the suffering and peril of birth and death in divided stages, for they would be born no more.
Evil effects are called “sufferings,” and evil causes are called “perils.”
*
– Scripture:
“When the elder saw that his children” up to
“I am now exceedingly joyful.”
Commentary: Below are five verses explaining how the father’s mind was finally set at ease. They are divided into two parts:
– One and a half verses explain how, upon seeing this, he secretly rejoiced within himself.
– Three and a half verses explain how, in the fullness of his joy, he then spoke to others.
This is the first part.
“The crossroads,” or “the intersection of four roads,” symbolizes the principle of the Four Noble Truths. After the children had come out and were dwelling at the crossroads, the father sat upon the lion throne, because he had attained fearlessness and to signify that his mind was at ease. This is because the passage below says:
“At that time, all the children,
Knowing that their father was seated at ease.”
Thus, the “lion throne” is the father’s seat.
Because this accorded perfectly with the father’s heart, it is called “joy.”
Those of old had already attained bodhi. Those born later were still at the stage of cultivating the cause and therefore had to rely upon timely teaching of the Dharma to make known to them his compassionate intention to rescue them. Because he was waiting for his children, he was said to be “standing.”
Now that the children’s fruition was complete and they had left the burning house, the father no longer needed to wait and his mind was at ease; therefore, he was said to be “seated.”
*
– Scripture:
“These children of mine” up to
“Blazed up on every side.”
Commentary: Below are three and a half verses explaining how, in the fullness of his joy, he spoke to others. They are divided into two parts:
– Two verses explain how the children had formerly been amid danger.
– One and a half verses clarify that he had now rescued them and his heart was satisfied.
This is the first part.
Because wholesome roots are difficult to arouse, it is said, “It was exceedingly difficult to raise them.” “Raise” means to nurture them until they have grown.
Because ignorance had long obscured them, their wholesome roots did not grow; therefore, they are called “young, foolish, and ignorant.”
Being submerged in the Three Realms is called “entering the dangerous house.” Alternatively, because they had formerly received instruction but had now forgotten it all, it is said that “because they were young, they entered the burning house.”
Their roaming through the mundane world is likened to “many venomous creatures.”
The erroneous doctrines of non-Buddhist paths are likened to “fearsome demons and spirits.”
The great abundance of afflictions is likened to “a great and fiercely burning fire,” while their arising as soon as conditions are encountered is likened to “blazing up on every side.”
*
– Scripture:
“Yet these young children” up to
“I am now exceedingly joyful.”
Commentary: This clarifies that he had now rescued the children and therefore his heart was satisfied. Seeing this, he rejoiced and also told others of his joyful state of mind.
The preceding fifty-three and a half verses explain the former teaching of expedient means provisionally established according to circumstances.
*
– Scripture:
“At that time, all the children” up to
“The three kinds of rare and precious carts.”
Commentary: Below is the second section, consisting of twelve verses, concerning the present teaching of the True Vehicle. The prose passage was divided into four parts, and so it is here as well:
– The first three verses: the children ask for the three kinds of carts.
– One and a half verses explain that the father’s intention had been fulfilled.
– Six verses explain the father’s intention in giving only one kind of cart.
– One and a half verses: the gift surpassed what the children had hoped for, for what came afterward differed from what had been promised before.
The first part is divided into two:
+ The first one and a half verses clarify that the children asked for the three carts.
+ The latter one and a half verses reiterate what the father had previously promised.
This is the first part: because they understood that their father’s mind was no longer troubled, it is said that they “knew their father was seated at ease.”
*
– Scripture:
“As our father previously promised” up to
“We pray that you compassionately bestow them upon us.”
Commentary: This reiterates what the father had previously promised; therefore, they now dared to hope that, at the appropriate time and in accordance with the capacities of the practitioners, he would compassionately bestow the carts upon them.
The word “pray” signifies a reverent request. It means that they reverently entreated their father, implying their hope that the Three Vehicles would be put into use.
*
– Scripture:
“The elder was exceedingly wealthy” up to
“And had great carts made.”
Commentary: This is the second part, explaining that the father’s intention had been fulfilled.
“The elder was exceedingly wealthy” symbolizes his abundant treasury of conditioned and unconditioned qualities. It could supply an entire country without being exhausted, much less his children. Therefore, he used genuine precious materials to make great carts, meaning that he wished to instruct beings and cause them to practice so that they might attain the perfect fruit.
In brief, the wisdom that knows all modes and the five untainted skandhas constitute the characteristics of this cart. One relinquishes impermanent form and attains permanent form. The same applies to feeling, perception, formations, and consciousness.
If suchness were said to be the essence of this cart, then it would be the precious abode. Why, then, would it be said to have been made? The conjured city was provisionally established for the sake of instruction and transformation, and it may therefore be said to have been “conjured by me.” How could one say that the precious abode was also something made? Therefore, the ox cart is established to elucidate the essence of bodhi.
*
– Scripture:
“Adorned most beautifully” up to
“Hanging down everywhere.”
Commentary: Below is the third section, consisting of six verses, explaining the father’s intention in giving only one kind of cart—that is, the One Buddha Vehicle.
This is divided into four parts:
– Four verses describe the adornments of the cart.
– One verse describes the appearance of the ox.
– Half a verse describes the attendants.
– Half a verse gives a general statement concerning the bestowal of the carts.
The first part contains nine kinds of adornments. Six are given here:
1) A general statement concerning the adornments.
2) The railings of the cart.
3) The bells suspended from the cart.
4) The cords and ropes crisscrossing one another.
5) Canopies with pendant tassels, all made of nets of pearls.
– The character [ 施 ] is pronounced “shī.”
6) The garlands are adorned with golden flowers. Thus, they are called garlands of golden flowers; there is no other meaning.
*
– Scripture:
“Variegated with many colors” up to
“Spread over the cushions.”
Commentary: These are the three kinds of adornments:
7) Adorned with colored silks.
8) The carriage cushions clarify that two layers of mats are spread inside the carriage. These are what the prose passage calls mats and cushions.
– The Qieyun explains that both Nhân [茵] and Nhục [褥] mean a cushion. “Nhục” refers to a grass-patterned cushion. It is a cushion decorated with designs of flowers and grasses; according to one explanation, a cushion made of grass is called Nhân Nhục.
The character Nhân [茵] is sometimes written [裀]. According to the Yupian, this means the body of a garment. If written [革因], it refers to tiger hide with decorative markings, used as an underlay in a carriage beneath the three layers of carriage cushions; therefore, it should be written [茵褥].
The character Tăng [繒] is a general designation for various kinds of damask and five-colored brocade. The character nhục [縟] refers to a cushion made of soft cotton. Since various kinds of damask, brocade, and soft cotton were used to make the carriage cushions, we know that these were cushions embroidered with patterns of flowers and grasses.
9) “Cửu phú ba”: this is the Thế Đan pillow. The prose passage calls it “the foremost attainment of meditative concentration.” This was used to lean against and relieve fatigue. Here it is an analogy for skillful wisdom functioning everywhere upon the cushion of pure livelihood. Thus, it is compared to the wisdom that serves as a covering. Since another intended meaning is involved, the two interpretations do not contradict each other.
It possesses six qualities:
1/- Its wondrous functioning has no fixed mode; this is called “supremely marvelous.”
2/- It is subtle, secret, and difficult to know; this is called “fine.”
3/- Its accumulated practices produce their effect through the flowers of their causes; it is accomplished through cultivation. This is called “layered.”
– The character Điệp [疊毛] is pronounced Điệp. The Qieyun explains it as fine woolen cloth (tế mao bố), though it is not called that today. There is also a kind of woven floral cloth called Bạch Điệp. Cloth woven from animal hair is called Hạt [褐].
4/- It surpasses all things, and its wondrous virtue is difficult to fathom; this is called “worth a thousand koṭis.”
5/- Its intrinsic nature is pure white; this is called “pure white” (thiên bạch).
6/- Its essence is free from the two hindrances; this is called “pure and immaculate.”
These six qualities are the marvelous functions of subsequently attained wisdom. They pervade pure livelihood and are likened to being “spread over the cushions.”
*
-Scripture text: “There was a great white ox” through
“Yoked to the jeweled carriage.”
Commentary: This describes the characteristics of the ox. It possesses four qualities:
1) It is a white ox.
2) It is plump and strong, meaning that its hide is taut.
3) It has strength in its sinews and bones.
4) It is handsome and well formed.
*
Scripture text: “There were many attendants” through
“And he bestowed them upon his children.”
Commentary: The first half-stanza concerns the attendants; the latter half-stanza presents the bestowal of the carriages.
– The character [儐] is pronounced Tấn and has a meaning similar to the character Tướng [相]: an assistant. The Yupian explains it as a guide (Đạo [導]). One who goes outside to receive guests is called Tấn, while one who enters within to assist at a ceremony is called Tướng. Moreover, Tấn means one who leads the way and makes reports. Some editions write the character Tân [檳]. Here, one who goes ahead to guide the way is called Tấn [儐], while one who follows behind is called Tòng [從].
The appearance of the carriage described above is similar to that in the prose passage; only the numbers differ from those given earlier and should be understood according to the context. Readers should compare each point in turn with the prose passage and interpret it accordingly. For fear of prolixity, we shall stop here.
*
-Scripture text: “At that time, the children” through
“Unhindered and free.”
Commentary: This is the fourth point: surpassing what the children had hoped for.
“Roaming throughout the four directions” is an analogy for teaching and transforming the four kinds of sentient beings. Because they attained awakened wisdom, they “played.” Because they attained the principle of cessation, they were “joyful.” Because they attained supernormal powers, they were “free.” Because they had left all hindrances behind, they were “unobstructed.”
There are ten kinds of mastery:
1. Wealth. 2. Mind.
3. Lifespan. 4. Karma.
5. Birth. 6. Resolute understanding.
7. Vow. 8. Supernormal power.
9. Dharma. 10. Wisdom.
These have been explained elsewhere.
There are also four kinds of mastery:
1) Characteristics. 2) Lands.
3) Wisdom. 4) Karma.
All of these are now attained.
The preceding sixty-five and a half stanzas set forth the Teaching through Parable.
*
-Scripture text: “Śāriputra, know this!” through
“The compassionate father of the world.”
Commentary: Below are eighteen stanzas setting forth the Corresponding Teaching. As above, these are divided into two parts:
– Eleven stanzas correspondingly explain that the earlier teaching was the provisional vehicle.
– Seven stanzas correspondingly explain that the present teaching is the true vehicle.
Within the section explaining that the earlier teaching was provisional, there are four points:
+ One stanza correspondingly explains that the Buddha is present throughout the three realms.
+ Three stanzas correspondingly explain the peril and destruction of the five destinies.
+ Five and a half stanzas correspondingly explain that, upon seeing sentient beings suffering, the Buddha established provisional expedient means.
+ One and a half stanzas correspondingly explain that, by following the teaching, they escaped calamity.
This is the first section, whose meaning is the same as that explained earlier in the prose passage.
*
-Scripture text: “All sentient beings” through
“Lacking even the slightest wisdom.”
Commentary: Below is the second point: three stanzas correspondingly explaining the peril and destruction of the five destinies. It is divided into three parts:
– One stanza correspondingly explains the multitude of people and the children dwelling and wandering in the world. Those without a spiritual lineage, though not like natural-born children, are nevertheless adopted children.
– One stanza correspondingly explains the decayed and dangerous house.
– One stanza correspondingly explains the calamities arising in every direction.
This is the first part.
Because they are deeply attached to worldly pleasures, they give rise to extremely grave evils.
Some editions instead read, “deeply attached to the five desires.” The former reading is regarded as authoritative because it applies throughout the three realms.
“Lacking even the slightest wisdom” means lacking any wholesome intention.
*
-Scripture text: “The three realms are all without peace” through
“Blazing fiercely without ceasing.”
Commentary:
– First, one stanza describes the decayed and dangerous house: the five skandhas are oppressed by the four sufferings and undergo deterioration and ruin.
– Next, one stanza describes calamities arising in all directions: throughout the four stages of Birth, Old Age, Sickness, and Death, beings are scorched by the raging fire of afflictions.
– The character [熾] is pronounced Xí and means “blazing” or “intense.”
*
-Scripture text: “The Tathagata has already departed from” through
“Dwelling peacefully amid forests and fields.”
Commentary: Below is the third point, comprising five and a half stanzas, which correspondingly explains that, upon seeing sentient beings suffering, the Buddha established provisional expedient means. It has three parts:
– The first three stanzas correspondingly explain that he sees sentient beings suffering and has compassion for them.
– One stanza correspondingly explains that the Buddha revealed and taught the Great Vehicle, but sentient beings did not desire it.
– The final one and a half stanzas correspondingly explain that the Buddha properly taught the Three Vehicles, rescuing beings impartially and by every means.
The first part is further divided into three:
+ The first stanza explains that he himself had left the house.
+ One stanza explains that the house belongs to him.
+ One stanza explains that his own power is capable of saving them.
This is the first part.
Because he realized nirvana, he is “serene and quiescent.” Because he escaped the round of birth and death, he “dwells at ease in seclusion.”
Because he constantly abides in meditative concentration, he is utterly unrestrained and at ease. “Dwelling peacefully amid forests and fields”: this concentration is a forest of virtues. As a stanza says:
The king of elephants dwells upon the open plain,
Unrestrained at heart and free from care.
The wise dwell amid mountains and forests,
Roaming at ease, rejoicing in serene quiescence.
*
-Scripture text: “Now these three realms” through
“All are my children.”
Commentary: The house belongs to me, and all sentient beings are my children.
*
-Scripture text: “Yet now these three realms” through
“Who is able to rescue and protect them.”
Commentary: This states that his own power is capable of doing so; no one else is able.
*
-Scripture text: “Though he again instructed them” through
“Because their attachment was profound.”
Commentary: This single stanza correspondingly explains that he revealed and taught the Great Vehicle, but they did not desire it.
“Giáo” means instruction. “Chiếu” means illumination (clarity).
Although he instructed them clearly, sentient beings did not believe in the Great Vehicle because their attachment to sensual pleasures was too deep.
– Some say that the expression Giáo chiếu [教詔] was originally Giáo chiêu [教招], and that Chiêu means dụ [誘], “to entice” or “to coax,” because he clearly guided, induced, and instructed them.
*
– Scripture text: “Therefore, by means of skillful expedients” to
“The supramundane Dharma path.”
The Commentary says: This corresponds to the teaching concerning the Buddha’s actual exposition of the Three Vehicles.
*
– Scripture text: “These children” to
“Or non-retrogressing bodhisattvas.”
This is the fourth meaning: It corresponds to the teaching that sentient beings, by following the instruction, escape from calamity.
“Resolute in mind” means that they have no doubts about the Four Noble Truths and have realized the ultimate truth.
“Endowed with the six superknowledges”: This refers to attaining the fruit of arhatship; the other two fruits may be understood accordingly.
The Treatise says: “Non-retrogressing” refers to those abiding on the First Bhumi or above, who have transcended segmented birth and death.
The Three Knowledges comprise:
– Knowledge of former lives.
– Knowledge of the divine eye.
– Knowledge of the exhaustion of the outflows.
In their respective order, through them one can know the three times—past, future, and present—and eliminate ignorance concerning the three times. Because the knowledge they provide is especially excellent, these three alone are called the Three Knowledges.
*
– Scripture text: “O Sariputra” to
“Fully accomplish the path to Buddhahood.”
The Commentary says: Below are seven stanzas corresponding to the teaching that the Buddha now expounds the True Vehicle. They are divided into two parts:
– Two stanzas corresponding to the teaching that there is only one father.
– Five stanzas praising the merits of the supreme Vehicle.
This is the first part.
*
– Scripture text: “This Buddha Vehicle is subtle and wondrous” to
“There is nothing higher.”
The Commentary says: Below are five stanzas praising the virtues of the Vehicle. They are divided into four parts:
– One stanza praising the four virtues of the Vehicle.
– One stanza concerning that which is praised by the sages.
– One stanza explaining all forms of joy.
– Two stanzas explaining the foremost joy.
This is the first part, setting forth the four virtues:
1) Subtle and wondrous, because it is supremely excellent.
2) Pure, because it is free from obstructions.
3) Foremost, because it is the most excellent.
4) Unsurpassed, because nothing can exceed it.
*
– Scripture text: “It is that which the Buddhas cherish” to
“And make offerings and pay homage.”
The Commentary says: This is that which the sages praise. Not only do the Buddhas cherish and praise it, but it can also cause sentient beings of the three karmic categories—that is, sentient beings within the three realms—to turn toward it and take refuge.
– Three karmic categories: those pertaining to the three realms.
1. Meritorious karma: karma that brings about wholesome results in the Desire Realm.
2. Demeritorious karma: karma that brings about unwholesome results in the Desire Realm.
3. Imperturbable karma: karma that brings about wholesome results in the Form Realm and the Formless Realm.
*
– Scripture text: “For immeasurable hundreds of millions of thousands” to
“Together with the other Dharma of the Buddha.”
The Commentary says: This stanza concerns all forms of joy.
*
– Scripture text: “Having attained such a Vehicle” to
“And proceed directly to the place of enlightenment.”
The Commentary says: This stanza concerns the foremost joy.
Throughout days, nights, and kalpas, they constantly sport in joy. Those of all Three Vehicles ascend to the First Bhumi or above, and through the seed-wisdom of this One Vehicle, after passing through two asamkhyeya kalpas, they reach the stage of Buddhahood. If those of the Two Vehicles rely upon the uncontaminated teachings together with the contaminated Vehicle, it takes them one great asamkhyeya kalpa to enter the First Bhumi. All this is collectively called “days, nights, and kalpas.”
Through reliance upon this precious, uncontaminated One Vehicle, the three kinds of mind-made bodies proceed directly to the place of enlightenment—the stage of the Buddha, bodhi, and nirvana. The place where the skandhas arise upon the path is called the place of enlightenment.
Alternatively, by relying upon the causal Vehicle of seed-wisdom, they reach the place of enlightenment of great parinirvana at the stage of Buddhahood. Or they reach the place of enlightenment of suchness, the fruit of Buddhahood. This is precisely the passage from the causal Vehicle to the resultant Vehicle.
Therefore, all that was generally taught above concerning Teaching, Principle, Practice, and Fruit constitutes the essence of the Vehicle.
*
– Scripture text: “For this cause and condition” to
“Except when the Buddha employs skillful expedients.”
The Commentary says: This stanza is the concluding reply in the third major section of the prose passage.
One should know that, through the power of skillful expedients, the Buddhas distinguish and teach three Vehicles within the single Buddha Vehicle.
For the reason explained above, even if one were to search most carefully throughout the realms of the ten directions, one would not find the essential reality of the Two Vehicles. Apart from the Buddha’s expedient teaching that there are three Vehicles, there is likewise no essential reality of three distinct ultimate fruits; only in teachings concerning their causes are three Vehicles provisionally established.
*
– Scripture text: “He said to Sariputra” to
“Cause them to escape from the three realms.”
The Commentary says: This is the major passage within the principal parable of instruction and transformation. It has three parts.
Above, the reason for the Buddha’s reply was briefly revealed: He promised to give the teaching and then actually expounded the Dharma and the parable so that they might clearly understand.
Below is the third section, consisting of eighty and a half stanzas, setting forth the intention of exhorting them to accept and understand this scripture and to delight in the future wisdom of the Buddha. It has two parts:
– Fourteen and a half stanzas clarify that the Dharma contains both the provisional and the true, causing them to relinquish the provisional and adopt the true.
– Sixty-six stanzas reveal what is wrong and what is right in people, causing them to learn what is right and eliminate what is wrong.
The first part is further divided into two:
+ Two stanzas explain the profound affection between father and children, and how, seeing his children suffer, the father is able to rescue them.
+ Twelve and a half stanzas formally clarify the provisional and the true, causing them to adopt the true and relinquish the provisional.
This is the first part.
– The character [累] is pronounced Lũy and means accumulation.
*
– Scripture text: “Although in the past I said” to
“There is only the wisdom of the Buddha.”
The Commentary says: Below are twelve and a half stanzas formally clarifying the provisional and the true, causing them to relinquish the provisional and adopt the true. They have two parts:
– One and a half stanzas generally set forth that the former teaching was provisional and the present teaching is true.
– Eleven stanzas separately explain that the present teaching is true and the former teaching was provisional.
This is the first part.
Although I previously said that you would attain cessation, this meant only that you could bring segmented birth and death to an end and attain nirvana, so that subsequent existence would no longer continue. Transformational birth and death, however, is not brought about by distinct karma, for it does not obstruct those beyond training from entering nirvana without remainder. Here it is concealed and not stated that: “Your cessation is in fact not great parinirvana and is not true cessation.”
What you must cultivate further is solely the wisdom of the Buddha, whose nature is the Dharma-body and whose characteristic is great wisdom. Because wisdom realizes principle, the two obstructions no longer arise, and liberation is thereby attained. It is called great nirvana because the three matters are complete.
*
– Scripture text: “If there are any bodhisattvas” to
“All are bodhisattvas.”
The Commentary says: Below are eleven stanzas concerning how the present teaching is true and the former teaching was provisional. They have two parts:
– Nine and a half stanzas explain that the present teaching is true and the former teaching was provisional.
– One and a half stanzas form the conclusion.
The first part is further divided into two meanings:
– The first two stanzas explain that the present teaching is the True Vehicle.
– The following seven and a half stanzas explain that the former teaching was the Provisional Vehicle.
This is the first meaning.
*
– Scripture text: “If there are people of little wisdom” to
“True and without difference.”
The Commentary says: Below are seven and a half stanzas explaining that the former teaching was provisional. They have two parts:
– The first six stanzas explain the provisional teaching of the Four Noble Truths.
– The following one and a half stanzas explain the attainment of the provisional state.
The first part has four meanings:
+ Two stanzas concerning the truth of suffering.
+ One and a half stanzas concerning the truth of origination.
+ One and a half stanzas concerning the truth of cessation.
+ One stanza concerning the truth of the path.
This is the first part.
For those deeply attached to craving and desire, the object of craving is the inner body, while the object of desire is the external sphere; both belong to the truth of suffering.
The first stanza concerns the truth of suffering, meaning that one enters the ultimate truth without abandoning conventional truth.
The following stanza speaks of “sentient beings rejoicing,” because they have entered the noble state and attained the Dharma never before attained.
“The Buddha teaches the truth of suffering,
True and without difference.”
This explains that suffering is a truth, and “truth” means reality.
The Sutra of the Bequeathed Teaching says: The truth of suffering taught by the Buddha cannot be made pleasurable, because it truly is suffering.
*
– Scripture text: “If there are sentient beings” to
“And expediently teaches the path.”
The Commentary says: This is the truth of origination.
“The cause of suffering” is the truth of origination, namely karma and the afflictions.
“Path” here means cause, namely the essence of the truth of origination, because it is the cause of the truth of suffering. The path by which origination is eliminated is called the truth of the path.
*
– Scripture text: “The cause of all suffering” to
“Is called the third truth.”
The Commentary says: this is the truth of cessation.
“Craving” is the root of suffering. While the root remains, suffering arises. If the root of craving is extinguished, the fruit of suffering will cease. That upon which it relies is the body, the fruit of suffering. In order to extinguish the accumulation of suffering, the truth of cessation is taught.
*
-Sutra text: “In order to realize the truth of cessation” to
“This is called attaining liberation.”
The Commentary says: this is the truth of the path.
Because cessation is realized through the path, and because one “departs from the bonds of suffering,” it is called realizing nirvana and “attaining liberation.”
*
-Sutra text: “Where does that person dwell?” to
“Completely liberated from all things.”
The Commentary says: this explains the provisional state attained.
The first two lines are the question. The following four lines are the answer.
Merely departing from delusive afflictions, karma, suffering, and the sectioned birth and death of samsara is called attaining liberation, because one has realized the Four Noble Truths involving activity. One has not yet reached the point where the two hindrances, the two kinds of karma, and the two kinds of birth and death have all been utterly extinguished.
“Completely liberated from all things” means realizing and entering the wisdom of the emptiness of dharmas—that is, the truth of the path—within the Four Noble Truths involving no activity.
“The Four Truths involving activity” comprise: a
– Sectioned birth and death is the truth of suffering.
– Karma and afflictions are the truth of accumulation.
– Nirvana with remainder and nirvana without remainder are the truth of cessation.
– The category of wisdom realizing the emptiness of persons is the truth of the path.
“The Four Truths involving no activity” comprise: a
– Transformational birth and death is the truth of suffering.
– The cognitive hindrance is the truth of accumulation.
– Non-abiding nirvana is the truth of cessation.
– The category of wisdom realizing the emptiness of dharmas is the truth of the path.
Therefore, the Srimala Sutra says: “These eight noble truths are not comprehensible to sravakas or pratyekabuddhas.”
*
-Sutra text: “The Buddha says that this person” to
“cause them to attain cessation.”
The Commentary says: this is the second conclusion in the section explaining that the present teaching is real while the former teaching was provisional.
This has two meanings:
1) The Buddha says that those of the Two Vehicles abide in the provisional and have not truly attained cessation, because such persons have not yet attained the unsurpassed path.
2) Nor is it my intention to cause those of the Two Vehicles who abide in the provisional immediately to attain cessation without remainder.
This means that I wish to cause them to seek the unsurpassed path of great parinirvana. I do not cause those who abide in the provisional immediately to attain ultimate cessation.
The preceding fourteen and a half stanzas explain the provisional and the real aspects of the Dharma, causing people to abandon the provisional and adopt the real.
*
-Sutra text: “I am the Dharma King” to
“Therefore I appear in the world.”
The Commentary says: below are sixty-six stanzas revealing what is right and wrong in people, causing them to learn what is right and eliminate what is wrong. They are divided into four sections:
– The first two and a half stanzas explain that I know their faculties and capacities and therefore am able to teach. You do not know them, so do not transmit the teaching recklessly.
– The following eight stanzas explain that those who believe occupy a lofty stage, for all have long cultivated roots of virtue.
– Thirty-six and a half stanzas discuss the marks of wrongdoing of ignorant people who do not believe.
– Nineteen stanzas state that the teaching should be expounded to those who possess wisdom.
The first section is further divided into two:
– One stanza: I know their faculties and capacities and therefore am able to teach.
– One and a half stanzas explain that you do not know them, so do not transmit the teaching recklessly.
This is the first part.
Because he “is the Dharma King,” he thoroughly understands and clearly knows medicines, illnesses, and so forth.
“Masterful in all dharmas” means that he clearly distinguishes the medicines of the Dharma. “Causing sentient beings to be peaceful and secure” means that he clearly distinguishes and knows their faculties and capacities and is able to teach the Dharma in accordance with their faculties; “therefore he appears in the world.”
*
-Sutra text: “O Sariputra” to
“Do not transmit it recklessly.”
The Commentary says: this explains the meaning that you do not know, so do not transmit it recklessly.
– “Dharma seal” means that the wondrous principle of the One Vehicle seals the Mahayana teachings, causing certainty.
For the sake of benefiting beings, I teach this seal. Since you do not know either the medicine or the illness, do not transmit it recklessly, lest calamity arise.
*
-Sutra text: “If anyone should hear” to
“Is an avaivartika.”
The Commentary says: below is the second point, consisting of eight stanzas: those who believe occupy a lofty stage, for they have long planted roots of virtue. It contains six meanings:
1) One stanza: the lofty stage of those capable of faith.
2) One and a half stanzas: the conditions of having encountered Buddhas; because they heard this teaching before, they are now able to believe.
3) One and a half stanzas: if anyone can believe what you teach, it is as though that person has seen me.
4) One stanza: those of profound wisdom can believe, while those of shallow consciousness cannot.
5) One stanza: those of the Two Vehicles whose nature is fixed cannot believe.
6) The final two stanzas explain that only those of the Two Vehicles whose nature is indeterminate can accord with the teaching and give rise to faith.
This is the first part.
If anyone hears this sutra and joy arises in their mind, and with both body and mind they bow their heads in reverence, pay homage, and believe, one should know that this person already abides in the stage of non-retrogression.
“Avaivartika” is translated here as “non-retrogression.” Some versions also write it as A-duy-viet-tri or A-ti-bat-tri. Avaivartika should be regarded as correct; the other pronunciations are all erroneous.
The four kinds of non-retrogression—faith, position, realization, and practice—are all irreversible, because the faculties have matured.
*
-Sutra text: “If anyone faithfully accepts” to
“Also came to hear this Dharma.”
The Commentary says: this is the second meaning: because of past conditions of encountering Buddhas and having heard this teaching before, one is now able to believe, for there are causes from previous lives.
*
Sutra text: “If anyone can believe what you say” to “and the assemblies of bodhisattvas.”
The Commentary says: this is the third meaning: if people believe what you say, it is as though they see my body, because bhiksus, bodhisattvas, and the Three Jewels are not different, since the Three Jewels share the same essence.
If considered distinct in essence, then seeing directly means seeing you.
We all wish to cause them all to hear this Dharma, because the principle is no different.
*
-Sutra text: “To teach this Lotus Sutra” to “are confused and cannot understand it.”
The Commentary says: this is the fourth meaning: those of profound wisdom can believe because the principle is deep and wondrous.
Those of shallow understanding cannot believe. This refers to foolish ordinary beings.
*
-Sutra text: “All the sravakas” to
“Their powers cannot comprehend it.”
The Commentary says: this is the fifth meaning: this cannot be understood by those of the Two Vehicles whose nature is fixed, because it runs contrary to their original aspiration.
Those who are not ignorant concerning the Dharma can believe its meaning, but they do not accord with it in practice.
*
-Sutra text: “Even you, Sariputra” to
“Not by your own wisdom.”
The Commentary says: this is the sixth meaning: only those of the Two Vehicles whose nature is indeterminate can accord with the teaching and give rise to faith.
You are one of the highest faculties, yet even you relied upon faith, believing my words, before gradually realizing and entering. How much more is this so for sravakas whose nature is indeterminate? Bodhisattvas who hear this Dharma can contemplate, discern, and enter it.
– The character [尚] is spelled by the fanqie Thường-lưỡng. The Yupian reads it as Thượng, meaning “still” or “moreover.”
*
-Sutra text: “Furthermore, Sariputra” to
“Then do not teach this sutra.”
The Commentary says: this is the third section, consisting of thirty-six and a half stanzas, discussing the marks of wrongdoing of ignorant people who do not believe. It has two parts:
– The first two stanzas discuss ordinary beings and non-Buddhists who possess seven evils; the sutra should not be taught to them.
– The following thirty-four and a half stanzas discuss the marks of evil causes and evil fruits that arise if the sutra is taught to them and they do not believe.
The first part has two meanings:
– One stanza means that if people possess all four evils, the sutra should not be taught to them.
– One stanza means that if they possess all three evils, the sutra should likewise not be taught to them.
This is the first part. The four evils are:
1/ Arrogance: relying upon lineage, physical beauty and strength, intelligence, or wealth, they become intoxicated and heedless.
2/ Conceit: possessing the seven kinds of conceit, they oppress others and, though having little virtue, claim to possess much virtue. Such were the five thousand people who withdrew from the assembly.
3/ Indolence: heedless and unrestrained, they continually roam about in dissipation without ever growing weary of it.
4/ The view of self: non-Buddhists.
If someone deeply abhors samsara, earnestly seeks liberation from the world, humbles himself and respects others, is modest, cherishes the Dharma, diligently refrains from negligence, eliminates delusions, contemplates non-self, and has faith in this sutra, only then should it be taught to him.
If someone possesses the four evils, it should not be taught to him. The passages below follow this same principle and may be understood accordingly.
*
-Sutra text: “Ordinary people of shallow understanding” to
“Nor should you teach it to them.”
Commentary: Here there are three evils:
1) Their knowledge is shallow, yet they pretend to be clever; their understanding does not reach far.
2) They are deeply attached to the five desires. This refers to householders who are infatuated with the five desires and whose bodies and minds are heavily afflicted.
3) Though they hear it, they are incapable of understanding it. These are dull-witted ordinary people without the lineage, and those of the two vehicles whose dispositions are fixed and who are ignorant of the Dharma.
It should not be taught to people such as these.
*
-Sutra text: “If there is someone who does not believe” to
“The Buddha-seed of the world.”
Commentary: The following thirty-four and a half verses describe the characteristics of the evil causes and evil results that arise if it is taught to people who do not believe it in their hearts. There are two parts:
– Four and a half verses explain that, because of disbelief, they create evil causes.
– Thirty verses explain that, because of disbelief, they must undergo evil results.
The first part is divided into two sections:
– One verse explains that, because of disbelief, goodness is extinguished;
– Three and a half verses explain that, because of disbelief, evil arises.
This is the first section.
To extinguish the conditioned causes with outflows is called severing the seeds of the world. To extinguish the unconditioned causes without outflows is called severing the Buddha-seed. Through faith in this principle, one initially perfumes the wholesome seeds with outflows and is therefore born in the human and heavenly realms, where one enjoys supreme and wondrous happiness and nurtures the two kinds of seeds of the undefiled Dharma. Afterward, one gradually enters the ranks of the noble ones.
The undefiled qualities newly arise and gradually develop until Buddhahood is attained. Therefore, if one believes in this sutra:
+ In the near term, it becomes the cause for birth in both the human and heavenly realms. This belongs to the world.
+ In the distant future, it becomes the cause of Buddhahood. Later, one attains Buddhahood and brings boundless benefit and happiness.
If one personally disbelieves and slanders this sutra, obstructs it and prevents its circulation, and causes others not to believe in it, is this not the severing of those two kinds of seeds? (The two kinds of seeds refer to the seeds of the world and the Buddha-seed.) This is precisely to blind the eyes of humans and devas, or to sever all the Buddha-seeds in the world and damage the seeds of the undefiled Dharma.
Therefore, the sutra says that if someone encourages others to arouse the bodhi-mind, the Buddha-seed will not be severed. Thus, slandering this sutra severs the bodhi-mind and is called severing the Buddha-seed. Because the Dharma is not practiced, it is called severing the Dharma-seed. Since one neither arouses the aspiration nor realizes the noble path, it is also called severing the Sangha-seed. Here the teaching follows what is supreme, and therefore speaks only of severing the Buddha-seed.
*
-Sutra text: “Or there may be those who scowl” to
“A scripture such as this.”
Commentary: The following three and a half verses explain that, because of disbelief, evil arises. There are two points:
– The first two verses explain that, because of disbelief in the Dharma, they have generated the three evil karmas.
– The latter verse and a half explain that, because of disbelief in people, they have generated the four evil practices.
This is the first section.
– “Scowl” (Tần xúc): This is an expression showing that one does not believe. If it means knitting the brows, Tần is written [顰]. Here it is written [頻], meaning to knit the brows repeatedly. It also has the sense of Tính [併] (joining together or combining), meaning that the eyebrows draw together in one place.
The character [蹙] is pronounced Xúc and means to draw close together. It is also written [ ], being an expression revealing the unbelieving state of mind of one who harbors doubts and an expression revealing the unbelieving words of one who slanders.
This sutra passage should read:
“Whether while the Buddha remains in the world,
Or after his parinirvana,
If there is one who slanders
A scripture such as this,
Or there is one who scowls
And harbors doubts,
You should listen as I speak
Of that person’s karmic retribution.”
The order of the sentences in the text has been transposed.
*
-Sutra text: “Seeing someone read or recite” to
“You should now listen attentively.”
Commentary: This section explains that disbelief in people gives rise to the four evil practices.
Upon seeing four kinds of people:
1. Those who read; 2. Those who recite;
3. Those who copy; 4. Those who uphold
this sutra, they disbelieve and then engage in evil practices.
If all are enumerated together, there are as many as ten kinds of people who practice the ten kinds of Dharma practice. Upon seeing these people, they disbelieve and then engage in ten evil practices. This passage is abbreviated and therefore mentions only the four evil practices directed toward the four kinds of people who “read, recite, copy, and uphold this sutra.”
The “four evil practices” are:
1. Contempt. 2. Hatred.
3. Jealousy. 4. Resentment and enmity.
Only these four kinds of causes of the lightest offenses are mentioned briefly. In reality, beating and reviling, slashing and killing, binding, plundering, slandering, maligning, raging, harming, and so forth are all causes of grave offenses, but they are omitted and not mentioned.
Listen now to the retribution for these kinds of offenses.
*
-Sutra text: “When that person’s life ends” to
“Throughout innumerable kalpas.”
Commentary: The following thirty verses describe the characteristics of undergoing painful results because of disbelief. They are divided into two parts:
– Twenty-eight verses describe the results of disbelief.
– Two verses form the conclusion.
The first part is further divided into two sections:
– First, twenty-two verses describe the characteristics of successively passing through the three destinies and undergoing ripened results;
– Then, six verses describe the characteristics of passing generally through the four destinies and undergoing the two results of predominance and corresponding effect.
The first section is further divided into three parts:
+ One and a half verses: The characteristics of undergoing the results of hell.
+ Ten and a half verses: The characteristics of undergoing the results of animal birth.
+ Ten verses: The characteristics of undergoing results among human beings.
Hungry ghosts are not discussed because hungry ghosts are mostly born from craving. Those who disbelieve this sutra give rise to comparatively little craving, and therefore this is omitted and not taught. In reality, it is not that such cases do not exist; the text below also mentions them.
The first fascicle previously distinguished the five destinies through six approaches. Three approaches have already been explained above:
1) Names.
2) Essence.
3) Differentiation and combination.
The remaining three approaches will now be analyzed:
4) Locations.
5) Characteristics of the results.
6) Lifespans.
LOCATIONS
THE LOCATIONS OF THE HELL DESTINY
The location of the hell destiny is hell itself, called Naraka in Sanskrit. There are three kinds:
A. Fundamental; B. Peripheral. C. Isolated.
A. The Fundamental Hells:
These are the Eight Hot Hells and the Eight Cold Hells.
I. The Eight Hot Hells:
1) Reviving. 5) Great Wailing.
2) Black Rope. 6) Burning.
3) Crushing. 7) Great Burning.
4) Wailing. 8) Uninterrupted.
II. The Eight Cold Hells:
1) Blisters. 5) Huhuva.
2) Burst Blisters. 6) Blue Lotus.
3) Atata. 7) Red Lotus.
4) Hahava. 8) Great Red Lotus.
III. The locations of the Eight Hot and Eight Cold Hells:
Thirty-two thousand yojanas below here lies the Reviving Hell. Four thousand yojanas below the Reviving Hell lies the Black Rope Hell, and so forth, making seven hells in all. In this manner, each of the six Narakas below is separated from the next by two thousand yojanas.
The Eight Cold Hells are all smaller than the Eight Hot Hells.
The hells described above are all fundamental hells. This means that there are still many other kinds of hells, because the various hells overlap one another above and below.
According to a rough calculation, the bottom of the Uninterrupted Hell is altogether 128,000 yojanas below the earth’s surface. The explanation here, however, is not like this. Mount Sumeru extends only eighty thousand yojanas beneath the water, reaching the golden wheel, so it certainly cannot be so.
One explanation states: thirty-two thousand yojanas below here lies the Reviving Hell. Four thousand yojanas beneath the Reviving Hell lie the other seven hells. The other seven hells are not arranged above and below but are all on the same level.
The first cold hell is level with the Reviving Hell. Two thousand yojanas beneath the first cold hell lie the other seven cold hells. These seven cold hells are likewise on the same level, without distinction of above and below. Those eight hells are ten thousand yojanas wide; their vertical dimensions are not stated.
The Yogacarabhumi merely says: “Thirty-two thousand yojanas below here lies the Reviving Hell. Four thousand yojanas beneath the Reviving Hell lie the other narakas. The first cold hell is beside the Reviving Hell. Two thousand yojanas below here lie the other cold narakas. The region of the narakas is ten thousand yojanas wide.” It does not separately state that they are vertically separated by as much as four thousand yojanas, nor that each hell is ten thousand yojanas wide.
Thus, the Vibhasa Treatise contains two explanations. The Abhidharmakosa, however, says that after descending twenty thousand yojanas, one reaches the bottom of the Avici Hell, making it exceedingly shallow and near.
B. The neighboring hells:
Outside each of the four gates of every one of the Eight Hot Hells are four adjacent hells. The Abhidharmakosa calls these the Sixteen Additional Hells: the Ember Road, the Putrid Excrement, the Razor-Blade Path, the Burning River, and so forth.
C. The isolated hells:
These are single or multiple places of punishment located in mountains, in open fields, beneath trees, or in the air. Animals originally dwelt in the great ocean and later drifted away to live elsewhere.
The Sutra of Mindfulness of the True Dharma says: five hundred yojanas below lies the realm of King Yama, which later drifted elsewhere.
Human beings dwell on the four great continents and the four intermediate continents, each of which has five hundred minor islands as its retinue.
The devas dwell in the Six Heavens of the Desire Realm, the Form Realm, and the Formless Realm. The hosts of the Four Great Heavenly Kings dwell on the fourth terrace, midway up Mount Sumeru. The Abhidharmakosa says that they dwell at the summit of Mount Sumeru. The devas of the Heaven of the Thirty-Three dwell on the summit of Mount Sumeru. The other devas dwell successively in the sky above.
The summit of Mount Sumeru is eighty thousand yojanas above the ground. Each of the heavens above is twice as far from the earth as the preceding one. The Yama Heaven is one hundred sixty thousand yojanas above the earth. The Tusita Heaven is three hundred twenty thousand yojanas above the earth. Except for the Cloudless Heaven, the distances up to the heavens above may all be calculated in this manner.
Devas of the Formless Realm experience their resultant existence according to the place in the Desire Realm or Form Realm where they previously entered meditative concentration.
The asuras originally dwell beneath the waters of the northern sea, to the north of Mount Sumeru.
The other subsidiary and lesser classes dwell, according to their kind, throughout the four continents as explained above.
CHARACTERISTICS OF THE RESULTS
CHARACTERISTICS OF THE RESULTS EXPERIENCED BY THE FIVE DESTINIES OF THE DESIRE REALM
The characteristics of experiencing results: sentient beings in the hells chiefly undergo the suffering of various extreme punishments.
– Sentient beings in the animal realm chiefly undergo the suffering of devouring one another.
– Sentient beings in the realm of hungry ghosts chiefly undergo the intense suffering of hunger and thirst.
– Sentient beings in the human destiny chiefly undergo every kind of suffering caused by deprivation and by ceaselessly pursuing and seeking what they need.
– Sentient beings in the heavenly destiny chiefly undergo the suffering of decline, affliction, and falling from their state.
A. CHARACTERISTICS OF THE RESULTS IN THE HELLS
I. Characteristics of the suffering experienced in the Eight Hot Hells:
1) Characteristics of suffering in the Reviving Hell: The sentient beings there usually gather together. Various instruments of suffering produced by the dominant force of karma arise one after another, and they maim and destroy one another until they lose consciousness and collapse upon the ground. Then a loud voice resounds through empty space: “These sentient beings may return to life; they may return to life.” Thereupon the sentient beings there suddenly rise again, only to undergo the instruments of suffering and be maimed as before. Because of these causes and conditions, they experience suffering for a long time; so long as the evil and unwholesome karma committed in previous lives has not been exhausted, they cannot leave this hell.
2) Characteristics of suffering in the Black-Rope Hell: The sentient beings there are usually bound and marked by the hell wardens with black cords, either into four-sided patterns, eight-sided patterns, or various ornamental designs. After they have been marked, they are, according to the location of the lines, chiseled, hewn, split, or gouged apart. Because of such causes and conditions, they suffer for a long time and may leave only when their karma is exhausted.
3) Characteristics of suffering in the Crushing Hell: At times, the sentient beings there are gathered and brought together. The hell wardens then drive them between two great iron mountains shaped like rams’ heads. When they have all entered, the two mountains close together and crush them.
Once they have been crushed, blood oozes from every bodily opening and flows between the two iron mountains shaped like rams’ heads. The same occurs with iron mountains shaped like the heads of horses, elephants, lions, and tigers. They are then brought together again, placed inside a great iron trough, and pressed as sugarcane is pressed.
Once they have been crushed, their blood immediately gushes forth. They are brought together yet again, whereupon a great iron mountain falls upon them from above, causing the sentient beings there to collapse upon the iron ground. Some are hewn apart, some are pierced, some are pounded, and some are torn asunder.
After being hewn, pierced, pounded, and torn apart, their blood immediately gushes forth. They suffer for a long time and may leave only when their karma is exhausted.
The sufferings of this hell are threefold:
1/ Being crushed between two mountains.
2/ Being pressed in an iron trough.
3/ Being crushed beneath an iron mountain.
4) Characteristics of suffering in the Wailing Hell: The sentient beings here search for shelter and consequently enter a great iron chamber. As soon as they have entered, flames burst forth. They are burned by this fire, thoroughly burned, and burned all over. While being burned, they experience terrible agony and cry out in anguish. They suffer for a very long time and may leave only when their karma is exhausted.
5) Characteristics of suffering in the Great Wailing Hell: Unlike the preceding hell, the chambers here resemble wombs. The suffering is greater than in the preceding hell, and thus the cries are louder.
6) Characteristics of suffering in the Burning Hell: The hell wardens place the sentient beings upon immense iron cauldrons, immeasurable yojanas in extent and blazing hot. They turn them from side to side, frying and burning them inside and out. Again, as fish are roasted, the wardens impale them with great iron skewers that pass from below through the crowns of their heads, then turn them back and forth over the fire, causing flames to issue from all their sense faculties, pores, and mouths.
They also place these sentient beings, either face upward or face downward, upon the great iron ground described above, then use great, blazing-hot iron pestles to thrash, strike, and pound them—thrashing and pounding them everywhere—until they are pulverized like meat pounded into paste. They suffer for a long time and may leave only when their karma is exhausted.
The sufferings here are threefold:
1/ Being burned and fried all over.
2/ Being impaled and roasted on iron skewers.
3/ Being pounded with iron clubs.
7) Characteristics of suffering in the Extremely Burning Hell: Unlike the preceding hell, the sentient beings here are impaled from below upon blazing-hot iron tridents, which pierce through both arms and emerge from the crowns of their heads. Consequently, fierce flames issue from their eyes, ears, mouths, and pores. The wardens also wrap their bodies in great, blazing-hot sheets of copper and iron, then cast them into great iron cauldrons filled to the brim with blazing-hot ashen water, as described above, where they are boiled and stewed.
When the liquid in the cauldrons boils, the sentient beings within tumble, roll, sink, and rise together with the boiling water, until their flesh, blood, skin, sinews, and vessels all dissolve and putrefy, leaving only bare bones and fetters. After a while, they are strained out and placed upon the hot iron ground, whereupon their skin, flesh, blood, and vessels regenerate as before. They are then placed back into the cauldrons, and the same is done to them as in the Great Burning Naraka.
They suffer for a long time and may leave only when their karma is exhausted.
The sufferings of this hell are threefold:
1/ Being impaled upon tridents.
2/ Being wrapped in iron sheets.
3/ Being boiled in seething water.
8) The suffering endured in the Great Avici Naraka: On the great, thrice-heated iron ground, many hundreds of yojanas across, fierce flaming spikes arise in the east. Blazing, they pierce the beings there through skin and flesh, severing sinews and shattering bones, penetrating even to the marrow. They burn like fat-soaked torches, so that their entire bodies become engulfed in fierce flames.
In the same way, flames pierce them from every other direction as well. Thus, the beings there merge with the fierce flames and appear as nothing but a single mass of fire. Flames rush in from the four directions and mingle together, leaving no opening anywhere.
Nor is there ever a moment's respite from the suffering they endure. Only when their agonized screams are heard does one know that living beings are present.
Again, they fill iron winnowing baskets with red-hot iron coals and winnow those beings with them. They then place them upon the scorching iron ground and force them to climb an exceedingly hot iron mountain, ascending and descending, descending and ascending. They pull the beings' tongues out of their mouths and stretch them out with a hundred iron nails so that they cannot contract, as one stretches an oxhide.
Again, they lay them face upward upon the scorching iron ground, seize their mouths with red-hot iron tongs, and force them open. They then thrust red-hot iron balls into their mouths, instantly burning their mouths and throats, penetrating through their internal organs, and emerging from below. Again, molten copper is poured into their mouths, burning their throats and mouths, penetrating through their internal organs, and flowing out from below.
The other torments are like those in the Extremely Blazing Naraka. They suffer for a long time and are released only when their karma is exhausted.
The sufferings in this naraka are six:
1/ Flames piercing from the four directions.
2/ Being winnowed with iron coals.
3/ Ascending and descending the iron mountain.
4/ Having the tongue nailed with iron nails.
5/ Being forced to swallow iron balls.
6/ Having molten copper poured into the mouth.
Here only the coarse and manifest instruments of suffering—the clearly apparent, severe punishments—have been briefly described. This does not mean that other instruments of suffering are absent from the great narakas.
The foregoing describes the forms of suffering in the eight fundamental Hot Narakas.
II. Forms of suffering in the neighboring narakas
Each great naraka has four gates on its four sides, facing the four directions, and is surrounded by iron walls. Outside each gate are four gardens:
1/ The Garden of Burning Embers: Hot ashes reach up to the knees. When the beings there emerge seeking shelter and arrive at this place, the moment they set down a foot, their skin, flesh, sinews, and bones are burned away; when they lift the foot, they grow back again.
2/ The Garden of Excrement: The excrement forms a mire. After leaving the preceding garden, these beings continue seeking shelter and gradually arrive here, where they fall into this garden and sink completely, from head to foot. Within the mire are worms a foot long, with white beaks and black heads. They bore into the beings' skin and flesh, sever their sinews, break their bones, and feed upon their marrow.
3/ The Garden of Bladed Winds: This garden is divided into three:
a) The Road of Razor Blades: Sharp swords are placed with their edges facing upward to form a road. When those beings leave the preceding garden and arrive here, the moment they set down a foot, their skin, flesh, sinews, and bones are all destroyed; when they lift the foot, it is restored as before.
b) The Forest of Sword Leaves: As soon as those beings leave the road above and reach the shade of this forest, they sit down beneath the trees. A gentle wind then blows, causing sword-like leaves to fall and sever every part of their bodies. They immediately collapse upon the ground, where jet-black dogs leap upon them, bite into their backs and bellies, and devour their flesh.
c) The Forest of Iron Thorns: There is a forest thick with iron spikes resembling the thorns of the honey-locust tree. After leaving the preceding forest, those beings immediately enter this one. Being bitten by dogs, they climb the trees. As they climb, the sharp spikes point downward and pierce them. When they wish to descend, the spikes turn upward and pierce completely through their bodies and every limb. At that time, great birds with iron beaks alight upon their heads and arms, peck out their eyes, and eat them.
4/ The Garden of the Boiling River: There is a vast river filled with boiling ash-water. After leaving the preceding garden, those beings arrive here and fall into the river. They are like beans placed in a great cauldron and cooked over a fierce fire, made to whirl, sink, and rise with the boiling current.
On both banks of the river stand wardens of naraka holding clubs, ropes, and great nets, preventing those beings from escaping the river. Sometimes they scoop them out with nets, place them upon a vast, scorching iron ground, turn them face upward, and ask: “What do you want today?” They answer: “I no longer know anything at all. I am only tormented by every kind of hunger and suffering.” The wardens of naraka then pry open their mouths with iron tongs and thrust blazing red-hot iron balls into them.
The remaining details are as previously described. If they answer, “I now suffer from thirst,” the wardens pour molten copper into their mouths. They suffer for a long time and are released only when their karma is exhausted.
III. Forms of suffering in the isolated narakas
Although these places are small, all the instruments of suffering are fully present. These characteristics are explained in detail in the Scripture of Auspicious One's Questions concerning the Great Minister Luc Dou Tu.
IV. Forms of suffering in the Eight Cold Narakas
1) The Blister Naraka: The beings born here are
penetrated by cold, and every part of their bodies contracts
as though covered with blisters.
2) The Bursting-Blister Naraka: Their bodies resemble burst blisters; blood
and pus flow out, and their wounds contract.
3) Yết Triết Cô.
4) Hách Hách Phàm.
5) Hổ Hổ Phàm: The beings undergoing punishment in these three narakas
utter different cries of suffering; therefore, the narakas are named after those cries.
6) The Blue Lotus Naraka: Because of the suffering caused by
extreme cold, every part of their bodies turns blue-purple,
and their skin splits open in five or six places.
7) The Red Lotus Naraka: After passing through the Blue Lotus Naraka,
their skin turns purplish-red and splits apart
in ten or more places.
8) The Great Red Lotus Naraka: Their bodies become exceedingly
purplish-red, and their skin splits open in hundreds of places,
or even more.
B. THE CHARACTER OF THE FRUIT EXPERIENCED AMONG ANIMALS
Animals harm one another, just as the weak are killed by the strong. They endure every kind of suffering because they have no freedom: they are driven about by others, constantly beaten, and made into instruments for the livelihood of humans and devas. Through these causes and conditions, they must endure every kind of grave suffering and affliction.
C. THE CHARACTER OF THE FRUIT EXPERIENCED AMONG HUNGRY GHOSTS
Hungry ghosts are generally of three kinds:
I. Those whose food and drink are obstructed externally.
II. Those whose food and drink are obstructed internally.
III. Those whose food and drink are unobstructed.
I. Hungry ghosts whose food and drink are obstructed externally
Because of extreme miserliness, they are born among ghosts and constantly suffer hunger and thirst. Their skin, flesh, blood, and veins are all shriveled and dry like charcoal ash. Their hair is disheveled, their faces dark, and their mouths parched and cracked. They constantly lick their faces with their tongues. Maddened by hunger and thirst, they rush about everywhere. Whenever they reach a spring or pond, they find other beings standing in ordered ranks and keeping guard, holding knives, clubs, ropes, and nets, and refusing to let them descend to drink. If they persist in trying to drink, they immediately see the spring or pond turn into blood and pus, so that they themselves no longer wish to drink. This is called external obstruction of food and drink.
II. Hungry ghosts whose food and drink are obstructed internally
Such beings may have throats as narrow as needles, mouths like flaming torches, or slender necks and enormous bellies. Because of these causes and conditions, even when they obtain food and drink without any other obstruction, they are naturally unable to consume them. Therefore, they are called those whose food and drink are obstructed internally.
The needle-thin-throated type mentioned above also belongs to this category.
III. PRETAS WHOSE FOOD AND DRINK ARE UNOBSTRUCTED
There is a type of preta called the Fierce-Flame-Garland preta. Whatever this type eats or drinks is immediately set ablaze. Consequently, they constantly endure the extreme torment of hunger and thirst.
There is also a type of preta called the Eater of Filth; some eat feces and drink urine, while others can consume only extremely foul and filthy things, whether raw or cooked, and cannot eat even when they obtain fragrant and delicious food. Still others cut flesh from their own bodies and eat it, being unable to eat even when they obtain other food. Such types are called those whose food and drink are unobstructed.
D. CHARACTERISTICS OF THE FRUITION AMONG HUMAN BEINGS
Among human beings, too, many undergo this suffering. This means the suffering of hunger, thirst, and deprivation: having been impoverished from childhood, they cannot obtain what they desire. They suffer from want and meager food and drink. The suffering of deprivation compels them to beg favors, abase themselves before others, and endure oppression by their masters. As the weather changes, they suffer cold and heat. Amid dark circumstances, the suffering caused by obstructive deprivation brings all their undertakings to ruin. The suffering of deprivation also subjects them to deterioration, aging, sickness, and death. Such are the sufferings inflicted by the narakas, where beings regard death as bliss; therefore, that type of hell is not given the name “Suffering.”
E. CHARACTERISTICS OF THE FRUITION AMONG HEAVENLY BEINGS
In the heavenly realms there is no suffering from having one’s limbs severed, but there is suffering from death and falling into a lower realm. As stated in the sutra, when heavenly beings are about to die, five signs first appear:
1) Their garments become soiled.
2) Their flower garlands wither.
3) Their armpits perspire.
4) Their excrement and urine become foul-smelling.
5) The gods and heavenly beings no longer delight in their seats.
At that time, those heavenly beings lie face down in the grove. All the celestial maidens and the other heavenly beings continue amusing themselves together. Upon seeing this, those about to die experience great suffering from anxiety.
There is also the suffering of being scorned and intimidated. When heavenly beings possessing vast stores of merit and abundant objects of the five desires are born, the older heavenly beings of lesser merit see them and undergo great suffering from anxiety.
The foregoing applies to all six heavens of the Desire Realm.
The two lower heavens also endure the suffering of being cut, injured, driven away, and harmed when they fight and contend with the non-heavenly beings. When the heavenly and non-heavenly beings oppose one another, they wage battle with four kinds of weapons: those made of gold, silver, crystal, and lapis lazuli. At that time, heavenly and non-heavenly beings may have their limbs severed, their bodies torn open, or may even be killed.
If their bodies are wounded or their limbs severed, they heal and become as before. If their heads are severed, they die immediately. In battles between the heavenly and non-heavenly beings, sometimes one side prevails and sometimes the other.
The heavenly beings, however, prevail more often because they are stronger. If either of these two groups is defeated by the other, the defeated ones immediately retreat into their own palaces, yet none of their own kind offers them comfort. Because of this, sorrow and grief arise in their hearts.
If the heavenly beings prevail, they immediately enter the palaces of the non-heavenly beings and seize their daughters, thereby provoking warfare. If the non-heavenly beings prevail, they enter the heavenly palaces to demand the four kinds of sudha flavors, and fighting then breaks out.
There are also powerful heavenly beings who, whenever anger arises in them, drive weaker heavenly beings out of their palaces.
Therefore, the gods undergo three kinds of suffering:
1/ The suffering of death and falling into a lower realm.
2/ The suffering of being overpowered and scorned.
3/ The suffering of being cut, injured, harmed, and driven away.
CHARACTERISTICS OF THE FRUITION IN THE FORM REALM AND FORMLESS REALM
The foregoing describes the suffering of the Desire Realm.
In the Form Realm and Formless Realm, sentient beings do not undergo those sufferings, because they are not vessels for painful feeling. Nevertheless, because of the suffering of grossness, they are said to suffer: they possess afflictions, encounter obstructions to meditative concentration, and have no freedom regarding death or continued abiding. Because suffering exists throughout all three realms, none of them can be regarded with delight.
Only in the uncontaminated realm are all sufferings of grossness permanently eliminated. Therefore, this realm alone is supremely excellent and blissful.
The foregoing concerns the characteristics of fruition.
LIFESPANS
I. Lifespans of the five classes of beings in the Desire Realm
The lifespan of the people of Jambudvipa is not fixed. There, thirty days and nights constitute one month, and twelve months constitute one year. At times they live for immeasurable years; this is called the Formation-and-Destruction Kalpa.
At another time, they live for eighty thousand years; this is called the Abiding Kalpa.
During the initial period of decline, their lifespan at one time gradually decreases at an accelerated rate until it reaches as little as ten years, when the three calamities arise. The lifespan of the people of Eastern Videha extends to 250 years. The lifespan of the people of Western Godaniya extends to 500 years. The lifespan of the people of Northern Kuru extends to 1,000 years.
Furthermore, fifty human years equal one day and night for the gods of the Heaven of the Four Great Kings. Using this measure to constitute their months and these months to constitute their years, their lifespan is 500 years.
One hundred human years equal one day and night in the Heaven of the Thirty-Three. Using this measure to constitute their months and years, their lifespan is 1,000 years.
In this manner, up to the Heaven of Those Who Exercise Power over Others’ Creations, both the length of a day and night and the lifespan are twice those of the immediately preceding heaven.
Furthermore, the complete lifespan of 500 years among the gods of the Heaven of the Four Great Kings equals one day and night in the great Reviving Naraka. Using this measure to constitute its months and years, the lifespan there is 500 years.
In the same way, the lifespan in the Heaven of the Thirty-Three determines the lifespan in the Black-Rope Hell.
The lifespan in the Heaven of the Yamas determines the lifespan in the Crushing Hell.
The lifespan in the Tusita Heaven determines the lifespan in the Wailing Hell.
The lifespan in the Heaven of Delight in Creation determines the lifespan in the Great Wailing Hell.
The lifespan in the Heaven of Those Who Exercise Power over Others’ Creations determines the lifespan in the Burning Hell.
The lifespan in the Extremely Burning Hell is half an intermediate kalpa.
The lifespan in the Avici Hell is one intermediate kalpa. That is, the period during which the human lifespan decreases from eighty thousand years to ten years and then increases from ten years back to eighty thousand years is called one intermediate kalpa. This is the kalpa-length of Avici. The lifespan of the non-heavenly beings equals that of the gods of the Heaven of the Thirty-Three. The lifespans of animals and pretas are not fixed.
Furthermore, the lifespans in the Eight Cold Hells correspond in sequence to the respective hells among the Eight Hot Hells and are nearly half as long. In the two types of hells—the Adjacent Hells and the Isolated Hells—lifespans are not fixed.
The foregoing concerns the lifespans of the five classes of beings in the Desire Realm.
II. Lifespans in the Form Realm
In the Heaven of the Assembly of Brahma, twenty intermediate kalpas constitute one kalpa of lifespan.
In the Heaven of the Ministers of Brahma, forty intermediate kalpas constitute one kalpa of lifespan.
In the Heaven of Great Brahma, sixty intermediate kalpas constitute one kalpa of lifespan.
In the Heaven of Lesser Light, eighty intermediate kalpas constitute two kalpas of lifespan.
From this heaven upward, the lifespans of the heavens progressively double. The only exception is the Cloudless Heaven, whose lifespan, it should be understood, is three kalpas shorter.
III. Lifespans in the Formless Realm
The lifespan in the Sphere of Infinite Space is twenty thousand kalpas. The lifespan in the Sphere of Infinite Consciousness is forty thousand kalpas.
The lifespan in the Sphere of Nothingness is sixty thousand kalpas. The lifespan in the Sphere of Neither Perception nor Non-Perception is eighty thousand kalpas.
Among all the realms described above, with the exception of Northern Kuru, premature death may occur everywhere.
Although the bodies of all spontaneously born beings leave no putrid remains after death, in the present age humans, pretas, and animals all leave putrid, impure bodily remains. Heavenly beings and hell beings vanish together with their consciousness, leaving no putrid, impure bodily remains.
The Sutra of the Contemplation of the True Dharma and other texts state that there are 136 hells. Each of the eight great hells has sixteen peripheral hells situated around its four gates, making 128 places in all (8 × 16 = 128); together with the eight fundamental hells, there are 136 places. This does not include the Eight Cold Hells or the Isolated Hells. If these are also counted, the hells are exceedingly numerous.
The Yogacara Treatise states: Thirty-two thousand yojanas below lies the Reviving Hell. Thus it is clearly known that hells exist beneath this continent. The Hinayana teachings give a different account. According to the Sutra of the Contemplation of the True Dharma, the great hells lie beneath Mount Sumeru.
The foregoing concerns lifespans.
BODY SIZE
I. Body size in the Desire Realm.
The body size of the people of Jambudvipa is not fixed. At times they are tall and large; at other times they are short and small.
If the length of each person’s forearm is taken as the unit of measurement, the height of the people of this continent is three and a half forearms.
The people of the other three continents are likewise three and a half of their own forearms in height, though their bodies may sometimes be tall and large.
The bodies of the gods of the Heaven of the Four Heavenly Kings measure one-quarter of a krosha.
The body size of the gods of the Heaven of the Thirty-Three is greater by one Foot. A Foot means that a krosha is divided into four parts, and half of one such part is called one Foot (one Foot equals one-eighth of a krosha).
The body of Sakra measures half a krosha. The bodies of the gods of the Heaven of the Divisions of Time also measure half a krosha. The foregoing concerns the body sizes of the gods of the Desire Realm. It should be understood that, successively, each increases by one Foot.
II. Body size in the Form Realm.
The gods of the Brahma Assembly are half a yojana in height. The Brahma Ministers are one yojana. The Great Brahmas are one and a half yojanas. The gods of Lesser Light are two yojanas.
From these heavens upward, their sizes successively double, with the sole exception of the Cloudless Heaven. It should be understood that the bodies of the gods there are three yojanas less.
III. Body size in the Formless Realm.
Because the formless has no physical form, no body size is discussed. Nevertheless, the treatise also states: The gods of the Form and Formless Realms can manifest bodies by the hundreds of thousands of millions and stand together upon the tip of a hair throughout immeasurable world-realms.
The Sutra of the Humane King mentions assemblies from the Formless Realm. The Agama Sutras state: The tears of the gods of the Formless Realm fell like spring drizzle as they stood beside the Buddha. These were all manifested forms, their size varying according to the occasion; they were not bodies produced as karmic fruit.
In the great hells, body size is likewise not fixed. Those who have created or intensified extremely grave unwholesome karma have enormous bodies; others do not. In the Cold Hells, there is only one body size. The same applies to the peripheral hells, animals, and hungry ghosts.
The bodies of the non-heavenly beings are equal in size to those of the gods of the Heaven of the Thirty-Three. This refers to the fundamental non-heavenly beings. If they are on this continent, their bodies are smaller and their size is not fixed.
Relying upon the essential meanings, the various classes of beings have now been provisionally distinguished in brief. As for all other meanings, they may be understood by reasoning in accordance with principle.
Explanation of the sutra text:
The Sanskrit Avici is translated here as “Uninterrupted.”
The Yogacara Treatise states: There, suffering must be endured without interruption, and the fires burn without interruption. Because one has slandered the sutra, one must undergo suffering for a full kalpa, a medium kalpa. When one’s life reaches the end of that kalpa, one is born there again. In this way, one revolves through such rebirths for innumerable kalpas.
The Prajnaparamita Sutra states: Because of slandering the Mahayana, when the hells in this region come to an end, one is born in those of the eastern region, revolving in this manner throughout all the hells of the ten directions. When the hells of the ten directions come to an end, one is born again in the hells of this region.
Therefore, the text here says: “Revolving in this way for innumerable kalpas.” This does not mean remaining exclusively in the Avici Hell, for one also falls into other places; only the gravest place is cited here. This is a single karma named according to the place where its retribution is first experienced, and it is therefore called only the retribution experienced in the next birth.
The transgressions of immediate retribution common to all three vehicles comprise: killing one’s father, harming one’s mother, killing an arhat, causing the Buddha’s body to bleed, and disrupting the harmony of the Sangha. The Sutra of Satyaka Nirgrantha states that the five Mahayana transgressions of immediate retribution are:
1) Destroying monasteries and stupas, burning sutras and images, and stealing the property of the Three Jewels.
2) Slandering the Dharma of the Three Vehicles, saying that it is not the sacred Dharma; creating difficulties and obstructions; and concealing and suppressing it.
3) Beating and reviling monastics, whether they possess the precepts or not, and whether they uphold or violate them; recounting their faults; imprisoning them; stripping away their kasayas; compelling them to return to lay life; forcing them into corvee labor; sending them away elsewhere; or severing their life faculty.
4) Killing one’s father, harming one’s mother, causing the Buddha’s body to bleed, killing an arhat, and disrupting the harmony of the Sangha.
5) Giving rise to grave wrong views and slanderously declaring that cause and effect do not exist.
Because throughout the long night one has constantly committed the ten unwholesome karmas, one now disbelieves this sutra. After entering the Avici Hell, one continues revolving in this way for innumerable kalpas.
The Abhidharmakosa Treatise states: Among the five transgressions of immediate retribution, disrupting the Sangha is the gravest; one must certainly undergo suffering for one kalpa in the Avici Hell. Here, the duration exceeds even that number; therefore, it says, “When a kalpa is completed and exhausted, one is born there again.”
*
—Sutra text: From “After emerging from the hells” to
“And thus must undergo this retribution for his offenses.”
Commentary: The following is the second passage, consisting of ten and a half stanzas, which explains the retribution of becoming an animal. It has four parts:
– The first three and a half stanzas explain the retribution of becoming a dog or a jackal.
– Two stanzas explain the retribution of becoming a camel or a donkey.
– Two stanzas explain the retribution of becoming a jackal.
– Three stanzas explain the retribution of taking the body of a python.
This is the first part.
– The character [畜] is pronounced Chu and refers to the six kinds of domestic animals. It is also pronounced Xu, meaning “to rear or nurture.” When it means “to accumulate or gather,” it has the two pronunciations Xu and Chu. Here, the pronunciation Chu is followed.
According to the Mahayana, a single karma can bring about many fruits. Here, the category is named after the first fruit and called “animal,” because all these results belong to that fruit. This sutra states: “After emerging from the hells, one will fall into the animal realm.” The passages below should be understood accordingly.
– The character [ ] is pronounced Qi. The San Cang explains it as: “a bald head without hair.” The Tong Su Wen and Qie Yun explain it as completely bald and say that its pronunciation is the same as the character Qu [窟]. Furthermore, qi shou [ 瘦] means that the skin and flesh are withered and emaciated. Since the words “dried and exhausted” occur below, it is better to follow the former explanation, namely, “bald.”
The character [ ] is now sometimes pronounced Yi. It should properly be written [ ], but its pronunciation is unclear. The character [梨] is pronounced Li. A regional expression says: “The face resembles a frostbitten pear.” It is sometimes written [黧]. The Yupian says it is pronounced Li and means black or aged; it also denotes a mottled color. Jet-black is represented by the character [ ], which has two pronunciations:
1/. Tan, pronounced the same as the character [ ], denoting the color of a black horse.
2/. It is also pronounced Shen, meaning a blackish-purple color like that of a ripe mulberry, as in sang zhi shen [桑 之 葚].
A blue-black color is represented by the character [ ], pronounced Yan. The character [嬈] is pronounced Rao and has a meaning similar to Nao, “to vex.” When it means teasing and making sport of one another, the character is [ ], Niao. When it means disturbing or causing disorder, the character is [ ], Nao. The Yupian states that the character [ ] is sometimes written and pronounced like the character [擾], Rao, yet it still carries the meaning of teasing and jesting.
The dog undergoes ten karmic retributions:
1) Baldness. 5) Being teased and tormented.
2) Emaciation. 6) Being hated, despised, and scorned by people.
3) A dark and ugly complexion. 7) Constant hunger and thirst.
4) Sores and scabies. 8) Bones and flesh dried and wasted away.
9) While alive, being beaten and made to suffer.
10) At death, being crushed beneath tiles and stones.
The causes that bring about each of these evil fruits ought properly to be explained clearly, but for fear of prolixity, they are omitted.
*
—Sutra text: From “If born as a camel” to
“And thus undergoes such punishment.”
Commentary: These two stanzas explain the retribution of becoming a camel or a donkey. There are four fruits:
1) Carrying heavy loads. 3) Craving food.
2) Being beaten. 4) Ignorance.
– The character [ ] is pronounced Luo. Both terms refer to the camel. In some places this animal is called Luo, and in others Tuo. The character Luo [駱] originally denotes the color of a horse, but that is not its meaning here. The character Tuo may be written either [駝] or [ ].
*
-Sutra text: “At times becoming a jackal” through
“Or sometimes being killed.”
Commentary: This speaks of the retribution of becoming a jackal. There are four consequences:
1) Sores and scabies.
2) Having neither one eye nor two eyes, like those who believe only in the Lesser Vehicle. Because they do not believe in the Great Vehicle, they do not even have one eye.
3) Being beaten and pelted.
4) Even being killed.
*
-Sutra text: “Upon dying here” through
“And undergoes such punishment.”
Commentary: This is the retribution of taking the body of a python. There are five consequences:
1) A huge body.
2) Deafness.
3) Stupidity.
– The character [騃] is pronounced Ai and means foolish.
4) Having no legs.
5) Being eaten by insects.
Some editions say, “the body is curled and coiled.”
– The character [ ] is pronounced Wan. Here it indicates that the body is curled and coiled, so it should be the character [ ] (Wan). Some editions record [宛], also pronounced Wan. According to the Yupian, [宛] (Wan) means a small hollow; when the four sides are high and the center is low, it is called Wan [宛].
The Qieyun explains it as pulling down grass to conceal oneself, which is not the character [宛] used in the expression meaning to wind and turn. Therefore, it should be the character [ ] (Wan).
According to the Yupian, the character [ ] is pronounced Sha. When wild ducks and geese feed with their beaks, it is called sha. Here, since something has already entered the mouth, the character Za [咂] should be used. In ancient times it was written [ ], referring to birds eating. It is the character Sha in the expression sha-za [ ] (pecking or probing for food). The character [ ] is pronounced Sha. The character [ ] is pronounced Za. According to the Zilin, the character Sha in the expression sha-xue—holding blood in the mouth or smearing blood on the lips when swearing an oath—is also written
[ ].
*
-Sutra text: “If they are able to be born as human beings” through
“They will have nowhere to rely upon.”
Commentary: The following ten stanzas speak of the retributions suffered by evil persons. There are two parts:
– The first seven stanzas: evil retributions.
– The last three stanzas: absence of good fruits.
The first part contains four points:
+ The first three stanzas speak of an ugly physical appearance.
+ One stanza: having no one upon whom to rely.
+ Two stanzas: meager merit and virtue.
+ One stanza: suffering unforeseen calamities.
This is the first point, comprising seventeen consequences:
1) Dull-wittedness.
2) Dwarfism.
– The character [ ] is pronounced Zuo and means short in stature.
3) Ugliness.
– The character [ ] is pronounced Lou and has the same meaning as [醜] (ugly); both signify ugliness.
4) Contracted hands.
– The character [ ] is pronounced Luan and refers to a disease in which the hands are contracted. It should properly be written with this character, but in some places it is instead written [ ], which does not accord with the meaning. The character [ ] originally means tethering a hawk so that it may perch on the hunter’s arm during a hunt. Since this passage concerns a disease, it should be written [ ].
5) Crippled legs.
– The character [躄] is pronounced Bi. A withered hand is called Luan, while a crippled leg is called Bi. Some editions record [癖], but that denotes an ailment within the abdomen caused by undigested food, not crippled legs.
6) Blindness.
7) Deafness.
8) A hunched back.
– The character [傴] is pronounced Yu. It indicates a hunched back that cannot be straightened.
9) Being disbelieved by others.
10) Foul breath.
11) Possession by demons.
12) Poverty and destitution.
13) Low and base status.
14) Being ordered about by others.
15) Many illnesses.
16) Wasting away.
– The character [ ] is pronounced Xiao, the name of a disease of thirst, namely wasting-thirst disease.
17) Having nowhere to rely upon.
18) Emaciation. “Emaciation” may also be established as a separate item. Because emaciation differs from wasting-thirst disease, this would make eighteen.
Above, one stanza concerns the karmic fruit of mental action, one stanza the karmic fruit of verbal action, and one stanza the karmic fruit of bodily action. Because the first, mental intention, leads the way, the resulting retributions include dwarfism, ugliness, and so forth.
*
-Sutra text: “Although drawing near to and relying upon others” through
“Later they forget again.”
Commentary: This speaks of having no one upon whom to rely.
– The character [附] is pronounced Fu and means near or close.
There are two consequences, which may readily be understood.
*
-Sutra text: “If they study the physician’s art” through
“But the illness becomes even more severe.”
Commentary: Their merit is meager and they receive little assistance.
There are two consequences, which may readily be understood.
*
-Sutra text: “Or when another person rebels” through
“They unexpectedly suffer calamity.”
Commentary: This speaks of the retribution of suffering unforeseen calamities.
– The character [抄] is pronounced Chao. In some places it is written [炒] or
[鈔]. According to the Yupian, the meaning of [抄] Chao is similar to that of [掠] Lue (to seize by force): it means forcibly taking possessions, stealing, or coming to occupy something in a violent and unreasonable manner.
*
-Sutra text: “Such offenders” through
“Will never hear the Dharma.”
Commentary: The following three stanzas speak of the eight difficulties, because of which there are no good fruits. They contain three points:
– One stanza speaks of the difficulty of being born before or after a Buddha, and therefore not seeing a Buddha.
– One stanza speaks of six difficulties: being born in obstructive and perilous states—hell, hungry ghosts, animals, the Northern Continent, or the heaven of long-lived gods—or relying upon one’s worldly intelligence and eloquence, or being insane, blind, or deaf, and thus never hearing the Dharma.
– One stanza speaks of the difficulty of having the faculties perpetually impaired.
Taken together, these are the eight difficulties, and therefore there are no good fruits.
These are the first and second points.
*
-Sutra text: “Throughout countless kalpas” through
“The faculties are incomplete.”
Commentary: This speaks of impaired faculties, one of the eight difficulties.
*
-Sutra text: “They constantly dwell in hell” through
“They undergo such punishment.”
Commentary: The following six stanzas explain generally how beings pass through the four destinies and undergo augmentative and homogeneous-result retributions. They are divided into four sections:
1) Half a stanza concerning hell.
2) Half a stanza concerning hungry ghosts.
3) One stanza concerning animals.
4) Four stanzas concerning evil persons.
These are the first three sections.
– Yuan-guan: garden pavilions. The character [觀] here is pronounced guan, as in the expression “towering pavilion.” The guan in “guest lodging” is written [ ].
The other evil destinies refer to hungry ghosts and so forth. Because they slander the true Dharma, are greedy and miserly, and refuse to cultivate the Path, they are born among hungry ghosts. Since the basis for discussion here is slight, this is not explained separately.
*
-Sutra text: “If they are able to be born as human beings” through
“Used to make their clothing.”
Commentary: The following four stanzas speak of the retributions of evil persons. They comprise four sections:
1) One stanza concerning evil adornment (ugly ornamentation).
2) One stanza concerning evil garments (ugly clothing).
3) Half a stanza concerning evil appearance (an ugly form).
4) One and a half stanzas concerning evil conduct (ugly behavior).
These are the first two consequences.
– The character Yin has the same meaning as Ya; both mean mute and unable to speak. The character Yin [ ] is sometimes written [ ]. According to the Zilin, the character [ ] has the same meaning as [ ]. The character [ ] is pronounced Xie.
The character [ ] is sometimes written [啞]. According to the Zilin, it is pronounced E and denotes the sound of laughter.
According to the Qieyun, E [ ] means mute and unable to speak. The character [疽] is pronounced Ju and has the same meaning as [ ], denoting an ulcer or abscess.
*
-Sutra text: “Their bodies are always foul-smelling” through
“They undergo such punishment.”
Commentary: These are evil appearance and evil conduct. Because of their excessive attachment to the view of self and their intensified delusion, the extent of their greed and anger may readily be understood.
*
-Sutra text: “I tell you, Shariputra” through
“You should not expound this sutra.”
Commentary: The preceding twenty-eight stanzas explain the fruits of disbelief.
These two stanzas form the conclusion.
*
-Sutra text: “If there are persons of keen faculties” through
“Only then should you expound it to them.”
Commentary: These sixty-six stanzas reveal what is right and wrong in people, causing them to learn what is right and eliminate what is wrong.
They contain four sections; the preceding material comprises three sections. The fourth section below contains nineteen stanzas, whose meaning is that the teaching should be expounded to wise persons. It has two parts:
– The first section consists of 17 verses describing the characteristics of those to whom it should be taught.
– The latter section consists of 2 verses that form the conclusion.
The first section is further divided into three smaller passages:
1) The first passage, one and a half verses, states that, as for those who have never previously aroused the aspiration, one must discern that they possess the Buddha-nature before they are worthy of being taught.
2) The next ten and a half verses state that, although some have already aroused the aspiration, they must have cultivated the Six Paramitas before the Dharma can be taught to them.
3) The final five verses state that, although some possess the Buddha-nature and have cultivated the Six Paramitas, they must also have a mind that reveres and seeks the Dharma before they are worthy of being taught.
This first passage states that one must discern the presence of six virtues:
1/ Keen faculties, because upon hearing, they immediately understand.
2/ Wisdom capable of distinguishing right from wrong.
3/ Clarity, because they are not deluded or obscured.
4/ Great learning, because they have previously studied and cultivated themselves.
5/ Powerful recollection, having an excellent memory and being astute and quick-witted.
6/ The wish to have the Lotus Sutra taught to them, because they seek and esteem the Buddha’s path rather than other paths, delight in transcending the mundane and escaping worldly defilements, or by nature seek the path to awakening and do not delight in delusion and ignorance. Only such persons are worthy of being taught.
*
-Sutra text: “If, moreover, they have formerly seen” to
“Only then should it be taught to them.”
Commentary: This section explains that, although they have aroused the aspiration, they must also have cultivated the Six Paramitas. It contains six points:
a) One and a half verses: they have formerly cultivated the practice of giving.
b) One verse on the practice of diligence.
c) One and a half verses on the practice of meditative concentration.
d) Three verses on the practice of moral discipline.
e) One and a half verses on the practice of patience.
f) Two verses on the practice of wisdom.
This is the first point: because they have formerly seen Buddhas, they have long cultivated the practice of giving. Only then can the Dharma be taught to them. The characteristics set forth below should be examined in each individual case, in the same manner as taught in the Bodhisattva-bhumi, and then the Dharma should be taught to them.
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-Sutra text: “If a person is diligent” to
“Only then should it be taught to them.”
Commentary: The first verse concerns diligence.
The following one and a half verses concern meditative concentration.
*
-Sutra text: “Furthermore, Sariputra” to
“Only then should it be taught to them.”
Commentary: These three verses concern the practice of moral discipline.
The first one and a half verses concern abandoning evil and drawing near to wholesome conditions. The chapter on the Practice of Peace and Ease will explain these characteristics.
The following one and a half verses concern steadfastly maintaining pure precepts.
– The character [潔] is pronounced Khiết and means purity.
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-Sutra text: “If a person is free from anger” to
“Only then should it be taught to them.”
Commentary: The first one and a half verses concern the practice of patience, and the following two verses concern the practice of wisdom.
Being straightforward and peacefully accepting is patience under suffering. Constantly showing compassion and enduring resentment is patience under harm. Revering the Buddha and carefully examining the truth is patience in regard to the Dharma.
*
-Sutra text: “If there is a bhiksu” to
“Only then should it be taught to them.”
Commentary: The following five verses concern the intention to continue seeking and revering the Dharma. They are divided into two sections:
– The first two and a half verses concern the intention to seek the Mahayana single-mindedly.
– The latter two and a half verses concern the intention to seek the Mahayana with utmost sincerity.
The first section has two parts:
– The first verse concerns the intention to seek the Dharma and receive it upon the crown of one’s head.
– The following one and a half verses concern the intention not to seek other sutras. “Other sutras” here refers only to Hinayana sutras.
The Sutra of Good Precepts states: If one’s study of the Mahayana is not yet complete, one must not study another vehicle or the treatises on the other four branches of knowledge. If one’s study is already complete, then each day one should devote two parts to studying the Mahayana and the inner science, and one part to studying other sutras. Here, however, it is entirely forbidden to study other sutras, even so much as a single verse. This is so that beginners may concentrate on seeking, studying, and cultivating the Mahayana over a long period.
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-Sutra text: “If a person with utmost sincerity” to
“Only then should it be taught to them.”
Commentary: This explains those who seek the Mahayana with utmost sincerity. It contains two points:
– The first verse concerns the intention to seek the Mahayana with utmost sincerity.
– The following one and a half verses concern the intention not to seek non-Buddhist texts and, with utmost sincerity, not to disparage the Mahayana.
Only such persons should be taught, for utmost sincerity can evoke a response from spiritual beings, and in a single thought one may become a sage.
*
-Sutra text: “He said to Sariputra” to
“The Sutra of the Lotus Flower of the Wonderful Dharma.”
Commentary: This is the section stating that the Dharma should be taught to those possessing wisdom.
This passage has two parts: the preceding portion described the characteristics of those to whom it should be taught; this portion is the conclusion.
CHAPTER FOUR: FAITH AND UNDERSTANDING
It is distinguished according to three approaches:
I. CLARIFYING THE PURPOSE.
II. EXPLAINING THE CHAPTER’S TITLE.
III. RESOLVING DOUBTS.
I. CLARIFYING THE PURPOSE.
This chapter has two purposes:
1. Sariputra, a person of superior faculties, heard the Dharma, rejoiced, and comprehended it. The other four, being persons of middling faculties, understood by means of the parable and joyfully awakened. Therefore, the Chapter on Faith and Understanding follows the Chapter on the Parable.
2. The Treatise explains seven kinds of completeness. Because the afflictive nature of sentient beings gives rise to seven kinds of overweening pride, seven parables are taught to counteract them. Of these, the preceding Chapter on the Parable presents the first parable: the Burning House.
For those who seek power, give rise to inverted views, and develop overweening pride in seeking merit and the rewards of the wondrous realms of humans and devas, the parable of the Burning House is taught. This Chapter on Faith and Understanding presents the second parable.
Those who seek liberation through the Sravaka Vehicle single-mindedly give rise to overweening pride, saying: “My vehicle is no different from the Tathagata’s vehicle,” that is, the Buddha Vehicle. Because they hold this inverted view, the parable of the impoverished son is taught to counteract those who exclusively seek the liberation of the Sravaka Vehicle. Previously, because the unconditioned vehicle and the ultimate vehicle are no different, it was said that there is only one vehicle, in order to encourage them to enter the Mahayana.
They then became confused and attached to this notion. Now it is said that they resemble the impoverished son of the elder, and that the conditioned vehicle and the initial vehicle differ, in order to encourage them to relinquish their deluded attachment. Therefore, this chapter follows the preceding one.
II. EXPLAINING THE CHAPTER’S TITLE.
There are generally four approaches:
1. Removing doubt is called Faith.
Destroying delusion is called Understanding.
– The character [解] is pronounced Giải.
The four men formerly doubted that they would become Buddhas. Therefore, they felt neither joy nor delight in the bodhi-mind and believed themselves unable to realize perfect awakening. Consequently, while sitting and listening, they were inattentive and weary. Later, upon hearing the teaching through parables, they understood that they were like Sariputra before them, and all their doubts and regrets were eliminated. Therefore, it is called Faith and Understanding.
Faith is the receptivity and aspiration of a purified mind.
Understanding is the wondrous wisdom that confirms the rare Dharma.
They believe that they will become Buddhas and understand the Buddha’s intent in teaching.
2. Faith means eliminating disbelief.
Understanding means destroying incomprehension.
Formerly, they understood the Three Vehicles but did not believe in the One Vehicle. Alternatively, they believed in the Three Vehicles but did not understand the One Vehicle. Now they understand the One Vehicle and also believe in the Three Vehicles; they understand the Three Vehicles and also believe in the One Vehicle. Their minds are purified and, moreover, they comprehend. Therefore, it is called Faith and Understanding.
Faith is the purified mind capable of awakening and comprehension.
Understanding is the principle apprehended with clarity. Understanding is profound, while Faith is shallow; both the beginning and the end are taught. Through Faith, they deeply enter the foundation of the Mahayana. Through Understanding, they realize the root of the true teaching. Because both capacities are indicated, it is called Faith and Understanding.
Faith means affirming and accepting the names and words one has heard.
Understanding means comprehending the meaning of the provisional and the real. With regard to both the provisional and the real, they possess faith and understanding.
3. Faith is manifested through another, while understanding shows one’s own awakening. Previously it was said that the other shravakas believed the Buddha’s words and therefore followed this sutra. That did not arise from their own wisdom. Thus, it was manifested through the Buddha that these four persons first came to believe. Once faith had arisen, they themselves examined and compared, thereby giving rise to understanding and awakening. Hence it is called Faith and Understanding.
Faith is following another with a purified mind.
Understanding means clearly manifesting that one is personally capable of comprehension: with regard to both persons and dharmas, there is faith and understanding.
4. The two terms Faith and Understanding each admit of different distinctions.
1) Those of dull faculties and right views have faith but no understanding.
2) Those of keen faculties and wrong views have understanding but no faith.
3) Those of keen faculties and right views have both faith and understanding.
4) Those of dull faculties and wrong views have neither faith nor understanding.
5) Ordinary beings who have newly aroused the aspiration believe but do not yet understand.
6) Bodhisattvas believe after attaining realization and understanding. Before entering the bhumis, they attain understanding through faith.
7) Icchantikas have neither faith nor understanding. Here both meanings are included. This is Faith and Understanding: it is neither faith without understanding nor understanding without faith. Because there are both faith and understanding, it is called Faith and Understanding. In every case, the third statement is adopted.
Faith is the purified mind’s definite orientation. Understanding is the profound wisdom that awakens to and comprehends the truth. With regard to both the Teaching and the Principle, there is both faith and understanding. Because this is understanding through inference, according to whichever meaning is predominant, one comprehends the purpose of the provisional and the real. Faith is taking refuge in and submitting to the essential purport of the One Vehicle; but because the Principle has not yet been realized, it is not spoken of as Understanding. Since, in the general discussion of their meanings, both take the Teaching and the Principle as their objects, there are both Faith and Understanding. This explains the title of the Chapter on Faith and Understanding as a karmadharaya compound.
III. ANSWERS TO QUESTIONS.
-Question 1: According to the Vibhasha Treatise, shravakas are said to be of three classes:
– Of those with superior faculties, there is only one, Shariputra, who formerly cultivated his faculties alone for sixty kalpas.
– Of those with middling faculties, there is likewise only one, Mahamaudgalyayana.
– Those with inferior faculties include all the other shravakas, who belong to the lowest order of faculties.
Why, then, are the four persons who now attained comprehension all of the middling class, that is, of middling faculties?
Answer: Shariputra attained comprehension first, which does not conflict with the tenets of this school. How could these four of middling faculties contradict this principle? When compared within the ranks of the shravakas, only Maudgalyayana belongs to the middling class. But when arousing the aspiration and turning toward the Mahayana, the other four are also included; what error could there be in this?
Furthermore, Subhuti excelled in realizing emptiness, Purna in eloquent exposition, Upali in maintaining the Vinaya, and Kashyapa in the dhutanga practices. Each had his own particular excellence; why must their abilities necessarily be equal? Therefore, that all four belong to the middling class likewise does not contradict reason.
-Question 2: Why, among the Seven Parables, does the Treatise call this the parable of the impoverished son, while the title of the chapter in the sutra calls it Faith and Understanding?
Answer: Only when Faith and Understanding serve as the basis can the parable be related. The Treatise names it the impoverished son according to the meaning of “dispelling the ailment.” The sutra follows the fundamental Dharma and therefore calls it Faith and Understanding. Names are established according to what is preeminent in principle or circumstance; they need not conform to a fixed rule.
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-Sutra text: “At that time, those endowed with wisdom-life” to “rejoiced and exulted.”
Commentary: This chapter has three major sections:
– The first recounts the joy of the four persons.
– The second speaks of the comprehension of the four persons.
– The last speaks of the four persons’ gratitude. In the verses below, the words “the great kindness of the World-Honored One” refer precisely to this section.
The first section has two parts:
The first clearly explains their joy.
The latter clearly explains their reverence and admiration.
This is the first part.
“Wisdom-life”: it should properly say “Endowed with Longevity,” meaning endowed with a full lifespan. Worldly people all delight in the longevity of the physical body, while sages all esteem the life of wisdom. As a term of praise expressing the wish that both be perfected, they are called “Endowed with Longevity.” If only “Wisdom-life” is said, the meaning is incomplete.
Furthermore, Paramartha and Prajna said: the designation “Pure-life” is based on the virtue of cessation, while “Wisdom-life” is based on the virtue of wisdom. The present designation “Endowed with Longevity” manifests both the virtue of cessation and the virtue of wisdom. If only “Wisdom-life” is said, the meaning is incomplete.
The other three names are established according to their inherent qualities, setting aside the lesser and presenting the greater as the name. The designation “Subhuti” was established because his virtue was especially manifest; in this case, only Wisdom-life is taken as the virtue.
Proximately, they heard the exposition through parables and attained the unprecedented Dharma; remotely, upon hearing the prediction of buddhahood, joy arose in them once again.
“Rejoiced and exulted”: this meaning applies to both—that is, to hearing both the proximate and the remote Dharma—or else the unprecedented Dharma itself refers to the prediction of buddhahood.
*
-Sutra text: “They immediately rose from their seats” to “and addressed the Buddha, saying.”
Commentary: This explains their reverence and admiration, manifesting nine meanings:
1) “Rose from their seats” indicates that they had turned from the Two Vehicles and aroused the aspiration for the Mahayana.
2) “Adjusted their robes” indicates that they would fully uphold the bodhisattva precepts.
3) “Bared their right shoulders” symbolizes the auspiciousness of the One Vehicle.
4) “Placed their right knees upon the ground” indicates that they had subdued their former minds of attachment to the Two Vehicles.
5) “Single-mindedly” indicates that they sought the Mahayana exclusively and would not accept even a single verse from other sutras.
6) “Joined their palms” indicates that inwardly they had awakened to what the Buddha taught and clearly discerned the provisional and the real.
7) “Bowed respectfully” indicates that both body and mind were compliant and submissive.
8) “Gazed reverently upon his honored countenance” indicates that their minds contemplated the Teaching and the Principle and beheld both bodies of the Buddha: the Dharma-body and the Transformation-body.
9) “And addressed the Buddha, saying” reveals their faith and understanding.
*
-Sutra text: “We are foremost among the Sangha” to “anuttara-samyak-sambodhi.”
Commentary: What follows is the second section, which clearly explains the four persons’ account of their comprehension. First comes the prose, followed by the verses.
The prose has three parts: first, comprehension through the Dharma; next, comprehension through the parable; and last, comprehension through correlation.
Comprehension through the Dharma has two aspects:
– First, it makes clear that in the past they did not seek it.
– Then it makes clear that they have now attained realization. This begins with the passage, “We now, in the presence of the Buddha,” and continues below. It explains that formerly they did not seek it because the Buddha had previously taught the provisional vehicles. They had already attained the provisional vehicles, and therefore, before the Lotus Dharma assembly, they did not seek to realize the real Dharma of the One Vehicle or to attain buddhahood in the future. That they have now attained realization means that now, upon hearing that those of the One Vehicle will attain buddhahood, they comprehend that the Buddha’s teaching and transformation was initially provisional and subsequently real.
The first part has two divisions: first, the brief explanation; then, the extensive explanation.
This is the brief explanation. It contains four points:
1) They were foremost among the Sangha, of great renown and lofty status.
2) They were advanced in years, with declining strength.
3) They believed that they had already realized nirvana, their suffering exhausted and their minds joyful.
4) They were no longer capable of anything further because their dispositions were dull and inept.
Because of these four meanings, they no longer had the resolve to seek further advancement. Therefore, in the past they did not seek it.
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-Sutra text: “In the past, the World-Honored One” to “our minds did not delight in it.”
Commentary: What follows is the extensive explanation of why they did not seek it. First it describes the former circumstances; then it explains the reason. This is the first part.
The first part is itself divided into two:
– First, it speaks of their cultivation solely for their own benefit. When the Buddha taught the Prajnaparamita, they contemplated only the principles of emptiness, signlessness, and wishlessness.
– Then it speaks of their lack of delight in the Mahayana and in the bodhisattva Dharma.
Formerly, when the Buddha expounded the prajnaparamita to the bodhisattvas for a long time, I neither delighted in it nor awakened to it. Being weary in body, I then practiced three contemplations:
1) The contemplation of emptiness: comprising the two practices of emptiness and non-self, contemplating sentient beings as empty.
2) The contemplation of signlessness: comprising the four practices pertaining to the Truth of Cessation among the Four Noble Truths, contemplating nirvana as signless.
3) The contemplation of non-activity: that is, wishlessness, comprising the other ten practices: two pertaining to the Truth of Suffering, and four each pertaining to the Truth of Origination and the Truth of the Path, contemplating all forms of existence as entirely wishless.
These are common to both the contaminated and uncontaminated and are included within the three kinds of wisdom, since samadhi is not discussed. The other meanings are all as briefly explained in fascicle 12 of the Yogacarabhumi.
This is explained according to the three kinds of contemplation practiced by sravakas; it does not discuss the contemplations of bodhisattvas.
The bodhisattva dharmas comprise four categories:
1. The factors of awakening.
2. The play of supernormal powers.
3. Purifying Buddha lands.
4. Bringing sentient beings to maturity.
The factors of awakening: 1. They comprise thirty-seven dharmas, summarized under seven groups:
1) The Four Foundations of Mindfulness: body, feeling, mind, and dharmas. Their essence is wisdom, meaning that through the power of mindfulness, wisdom remains established when encountering objects.
2) The Four Right Abandonments: the abandonment through restraint, the abandonment of what is to be abandoned, the abandonment through guarding, and the abandonment through cultivation. Their essence is diligence, because when diligence becomes active, it enables cultivation and abandonment.
3) The Four Bases of Supernormal Power: aspiration, diligence, mind, and contemplation. Their essence is concentration, because concentration is cultivated by means of these four.
4) The Five Faculties: faith, diligence, mindfulness, concentration, and wisdom. Their essence consists of the five bearing those names, because they produce wholesome qualities.
5) The Five Powers: their essence is the Five Faculties. Because they are difficult to subdue, they are distinguished from the faculties and established as a separate category.
6) The Seven Factors of Awakening: discernment of dharmas, diligence, joy, mindfulness, concentration, equanimity, and pliancy. Among these:
– The three—discernment of dharmas, mindfulness, and concentration—are specific-object mental factors.
– The three—diligence, equanimity, and pliancy—are wholesome mental factors.
– The one, joy, is an omnipresent mental factor.
7) The Eight Factors of the Noble Path: right view, right thought, right speech, right action, right livelihood, right mindfulness, right concentration, and right diligence.
Right thought has wisdom as its nature, because it can give rise to speech that reaches the Buddha’s existence.
Right speech and right action have as their essence non-hatred and non-delusion as manifested through body and speech. When non-greed is manifested, it is called right livelihood, because one has abandoned the five kinds of wrong livelihood. All take non-manifest form produced by volition as their essence. The remaining factors are as indicated by their respective names.
Taken together, the thirty-seven factors above have nine kinds of essence:
1) Wisdom. 4) Faith. 7) Equanimity.
2) Diligence. 5) Mindfulness. 8) Pliancy.
3) Concentration. 6) Joy. 9) Non-manifest form.
There is one omnipresent mental factor, namely joy. There are three specific-object mental factors, namely mindfulness, concentration, and wisdom.
There are four wholesome mental factors, namely faith, diligence, equanimity, and pliancy. There is one form-dharma, namely non-manifest form.
According to the Commentary on the Vimalakirti Sutra, the bodhisattvas’ manner of cultivation differs from that of the sravakas; therefore, the factors of awakening are called bodhisattva dharmas.
2. The play of supernormal powers.
The Avatamsaka Sutra states that bodhisattvas possess ten dharmas called the play of supernormal powers:
1) Manifesting the relinquishment of their heavenly lifespan.
2) Manifesting taking birth.
3) Manifesting the various playful amusements of children.
4) Manifesting renunciation of the household life.
5) Manifesting ascetic practices.
6) Manifesting proceeding toward the bodhi tree.
7) Manifesting the subjugation of Mara.
8) Manifesting delight in tranquil seclusion and attaining unsurpassed awakening.
9) Manifesting the turning of the Dharma wheel.
10) Manifesting entry into nirvana.
These differ from the eight characteristics described in the treatise.
3. Purifying Buddha lands.
Fascicle 1 of the Vimalakirti Sutra states that there are eighteen kinds of causes, which may be combined into eight categories:
1/ Arousing the mind of unsurpassed bodhi.
2/ Pure aspiration.
3/ Wholesome preparatory practice.
4/ Superior aspiration.
These four are each as indicated by their names.
5/ Cessation: the Six Paramitas are combined as six kinds.
6/ Arousal: the Four Immeasurables, the Four Means of Embracing, skillful means, and the factors of awakening.
7/ Dedication: whenever one cultivates wholesome qualities, one dedicates them.
8/ Tranquility: cessation, freedom from unfortunate circumstances, personally maintaining the precepts, and practicing the ten wholesome courses of karma.
The Fragrant Pavilion Chapter of that sutra speaks of eight dharmas:
1) Being mindful of sentient beings, performing wholesome deeds without hoping for wholesome rewards.
2) Wishing to undergo suffering in their place and dedicating and giving all one’s roots of goodness to them.
3) Being mindful of sentient beings with an impartial and unobstructed mind.
4) Being mindful of sentient beings, breaking down and subduing the arrogant mind, and revering and loving them as Buddhas.
5) Increasing in faithful understanding, neither doubting nor disparaging sutras one has not yet heard.
6) Harboring no jealousy regarding the gains and provisions of others and giving rise to no arrogance regarding one’s own gains and provisions.
7) Subduing one’s own mind, constantly reflecting upon one’s own faults, and not criticizing the transgressions of others.
8) Always remaining heedful and constantly cultivating wholesome qualities.
These are the “eight dharmas free from injury and harm.”
Those who practice these dharmas will, at the end of their lives, be born in another pure land. A fuller explanation is given in the chapter on the Pure Land.
4. Bringing sentient beings to maturity.
These are practices that benefit others, teaching and transforming external beings—that is, sentient beings—for their benefit.
Here are the bodhisattva practices of the Fourfold Seventh Ground, meaning the practice of the factors of awakening. These are called the bodhisattva dharmas, the practice of all supernormal powers, and the practice of the paramitas. These are called the practice of purifying Buddha lands and bringing sentient beings to maturity.
Toward these four kinds of Mahayana dharmas, they did not give rise to even a single thought of delight, because they felt incapable of undertaking them.
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-Sutra text: “Why was this?” through “a mind of delight.”
Commentary: This explains the reasons, of which there are two:
1) Their path was already complete; they were free from suffering, and their minds were at peace.
2) Their years were already advanced and their strength had declined. Therefore, they regarded the Mahayana Dharma as something they themselves did not aspire to, and so their minds felt no delight in it whatsoever.
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-Sutra text: “We now, in the presence of the Buddha,” through “what we had not sought has come to us of itself.”
Commentary: This clarifies what was attained on this day: they attained the Mahayana Dharma and would become Buddhas. There are three points:
1) Receiving the prediction and understanding it in their hearts: a general comprehension of the first cycle.
2) Hearing the Dharma and giving rise to joy: a particular comprehension of the teaching through parables.
These two concern comprehension.
3) Rejoicing in attaining wholesome benefit and immeasurable precious treasures, namely the Mahayana.
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-Sutra text: “World-Honored One! Today we” through “to illuminate this meaning.”
Commentary: What follows presents the parable separately.
It has two parts:
– First is a general discussion of teaching by parable.
– Afterward, the words of the parable are formally presented.
This is the first part.
Because the Buddha had previously said that wise people would gain understanding through parables, they now also comprehended the Buddha’s intent by means of a parable.
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-Sutra text: “It is as though there were a man who, while still young and immature...”
Commentary: What follows presents the words of the parable. There are two parables:
– The first concerns how they formerly did not seek it.
– The second concerns how they obtained it today. This is the passage beginning, “After some time, the father knew his son’s intention and gradually allowed him to come and go freely,” and continuing below.
Thus, the first parable explains how they formerly abided in the provisional vehicle and did not seek the Mahayana, while the latter explains how today they heard the exposition of the true vehicle and comprehended it.
The text of the first parable has six sections:
1) “It is as though there were... young and immature”: the parable of the time when they first aroused the aspiration.
2) From “He abandoned his father and fled” onward: the parable of regressing and remaining in samsara.
3) From “When he had grown older” onward: the parable of encountering the Buddha again midway.
4) From “The father constantly remembered his son” onward: the parable of being unwilling to cultivate the Mahayana.
5) From “The father saw his son from afar and told his messenger” onward: the parable of teaching and transforming through the Two Vehicles.
6) From “World-Honored One! At that time, the elder fell ill” onward: this is the parable illustrating the revelation of the Great Vehicle, for which the hearers had no expectation.
This is the text of the first part.
– The first four passages are as explained previously: under twenty thousand Buddhas, they were taught and transformed by means of the Great Vehicle.
– The fifth passage: through expedient means, they were guided and born within my Dharma.
– The sixth passage: before the Lotus Dharma assembly, prajnaparamita was taught to them, but they thought only of the principle of emptiness and the like and did not give rise to joyful aspiration. Now, only after they have attained the True Vehicle are they caused to recollect the path they formerly cultivated, and the Lotus Sutra is taught to them.
“You” means weak. “Zhi” means small. At the beginning, when they were the sixteen princes, they were taught to arouse the mind of the Great Vehicle; because the teaching was still given in secret and they had not yet cultivated extensively, they are called young and immature.
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-Sutra text: From “He abandoned his father and fled” to “fifty years.”
Commentary: This is the second parable, illustrating regression and wandering in samsara.
The Abhidharmasamuccaya cites a sutra that says: “If anyone accomplishes the highest grade of mundane right view, then even though he may pass through a thousand lifetimes, ultimately he will not fall into the evil destinies.” That treatise is referring to the highest grade at the initial arousing of the aspiration.
The present teaching concerns the lower grade of arousing the aspiration. Therefore, one regresses and wanders in samsara.
Because his mind was not yet firm and he did not single-mindedly delight in the Buddha, this is called “abandoning his father.” Acting contrary to the teachings and constantly committing evil deeds is likened to “fleeing.”
“Tao” has the same meaning as “bi,” meaning to flee.
“Shi” has the same meaning as “wang.” “Xing” and “qu” mean to go, depart, or go away.
“Another country” is a metaphor for samsara, for dwelling there a long time makes it impossible to find joy.
“One’s own country” is a metaphor for the Buddhadharma, for dwelling there a long time brings peace and happiness.
In the Nirvana Sutra, the Buddhadharma is likened to “another country,” because it is not one’s own allotted domain; samsara is likened to “one’s own country,” because it belongs to one’s own allotted domain.
The metaphors in this sutra and that sutra differ:
This sutra regards possessing the nature and the state after arousing the aspiration respectively as one’s own and another’s.
That sutra regards lacking the nature and the state before arousing the aspiration respectively as another’s and one’s own.
Thus, they do not contradict one another.
Although previously the three realms were generally regarded as the Buddha’s great house, they are now regarded as another country because defilement and purity differ in essence; hence the countries are distinguished as another’s and one’s own.
Furthermore, if understood according to the ordinary exposition, there is likewise no contradiction.
Again, from the standpoint of great compassion, samsara is the house; from the standpoint of great wisdom, samsara is called another country.
In the parable taught below, there are five kinds of countries:
1) Dwelling for a long time in another country.
2) Happening to turn toward his native country.
3) Traveling throughout other countries.
4) Passing through countries and towns.
5) Associating with kings and great ministers.
The first and third regard samsara as another country.
The second regards the Buddhadharma as one’s native country.
The fourth generally describes the vast benefits and happiness of the Buddhadharma, likening them to a country.
The fifth is a country ruled by kings among humankind. Alternatively, it is a metaphor for the four assemblies within the country of the Buddhadharma.
Alternatively, wandering through the five destinies from the ages of ten through fifty is called the seed, because everyone at present relies upon the ten courses of karma.
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-Sutra text: From “When he had grown to maturity” to “he happened upon the road leading toward his native country.”
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