妙法蓮華經文句

SCRIPTURE TEXT

The second general section, beginning with the words “At first, seated at the place of enlightenment,” consists of seventeen and a half stanzas and describes the Blessed One’s revelation of skillful means to teach and transform sentient beings. This portion is further divided into two sections.

– The first section comprises the initial six and a half stanzas and explains that the Buddha, upon reflection, knew that sentient beings could not be taught and transformed by means of the Great Vehicle.

– The second section, beginning with the words “I then recalled that the Buddhas of the past,” presents the second meaning. It consists of eleven stanzas and explains that the Blessed One recalled how all the Buddhas of the past had likewise employed the Three Vehicles to teach and transform beings; because this was suited to sentient beings, it could succeed.

The first section, concerning the Buddha’s consideration of teaching and transforming through the Great Vehicle, may be further divided into three subsections.

– The first subsection consists of one and a half stanzas and describes the Buddha’s consideration of whether he should teach and transform through the Great Vehicle.

– The second subsection, beginning with the words “Sentient beings had inferior faculties,” consists of three stanzas and explains that sentient beings in this realm did not possess faculties suited to the Great Vehicle.

– The third subsection, beginning with the words “I then thought to myself,” consists of two stanzas and describes the Buddha’s consideration of abandoning the use of the Great Vehicle to teach and transform sentient beings.

In the first subsection, beginning with the words “At first, seated at the place of enlightenment,” if explained according to the ultimate principle, there is no such time; it is merely a provisional designation of time for the purpose of teaching and transforming sentient beings. Because it marked the beginning of his teaching and transformation, it is called “at first.”

Explained in terms of events, the Buddha initially cultivated and realized the path at this place, and it is therefore called the place of enlightenment. He sat beneath this tree and attained perfect enlightenment, and it is therefore called the tree of enlightenment.

Regarding the verse, “I gazed upon the tree and walked in meditation,” the Blessed One, in gratitude to the bodhi tree, sat there and gazed upon it; mindful of his indebtedness to the earth at that place, he walked in meditation around it. Having attained the path, he then wished, in requital of that beneficence, to employ the teachings of the Great Vehicle, and so he considered what would be suitable for sentient beings.

Explained according to contemplation of the mind, the tree represents the great tree of the twelve links of dependent origination. By deeply contemplating the principle of dependent origination, the Buddha personally perfected enlightenment. Wishing to shelter and benefit sentient beings beneath the shade of the forest of the undefiled Dharma, he therefore said, “I gazed upon the tree.”

The words “walked in meditation” are used because the thirty-seven factors of the path in the Great Vehicle constitute the practice of the Dharma path. The Blessed One himself employed these factors of the path to traverse all lands and realize the Buddha path. Wishing to employ this Dharma to teach, transform, and liberate sentient beings, he therefore began walking in meditation at this place.

Yet neither the bodhi tree nor the earth possesses discriminating awareness, so why would there be any need to repay their kindness? The Sutra of Unprecedented Events states: “Merely employing dissemination and instruction to propagate the true Dharma is called repaying kindness.”

The Sutra of Causes and Effects in the Past states that after the Buddha attained the path, during the first week he reflected: “My Dharma is subtle and wondrous; among sentient beings, no one is capable of receiving it.” During the second week, the Buddha reflected and knew that among sentient beings there were those of superior faculties, those of middling faculties, and those of inferior faculties. During the third week, the Buddha considered who would be suited to hear the Dharma first.

Having considered this, he immediately went to the city of Varanasi and taught the Dharma of the Four Truths to the five men. On the first occasion, Kaundinya attained the pure Dharma eye, while the other four—Ashvajit, Bhadrika, Dashabala Kashyapa, and Mahanama Kulika—had not yet realized the path. The Blessed One taught the Dharma of the Four Truths once more, and these four immediately attained the pure Dharma eye.

The Buddha further taught that the five skandhas are impermanent, suffering, empty, and without self, whereupon all five attained arhatship.

At that time, the Blessed One was the treasure of the Buddha; the teaching of the Four Truths was the treasure of the Dharma; and the five who had just attained fruition, together with the Buddha, constituted the six arhats and thus the treasure of the Sangha.

The Commentary of Xiao Yun states: “During the first three weeks, the Blessed One taught the Lotus Sutra.” Later in the scripture, it says that the Buddha Wisdom of the Constellation King Flower sat upon a seat made of the seven treasures beneath the bodhi tree and taught the Lotus Sutra. From this, it is known that the present Buddha Shakyamuni likewise taught the Lotus Sutra beneath the bodhi tree. However, sentient beings of dull faculties could not receive it, so the Buddha had to follow the example of the Buddhas of the past and provisionally reveal the Three Vehicles to teach and transform them, until later, in the city of Rajagriha, he taught the One Vehicle.

If considered according to the meaning intended by the wise, those Buddhas first taught the wisdom of the Buddha beneath the bodhi tree and subsequently taught the wisdom of the Buddha in other places as well. Accordingly, the present Buddha Shakyamuni first taught the Avatamsaka Sutra and later the Lotus Sutra. Therefore, the scripture states: “At first, those who beheld my body and heard the Dharma I taught immediately entered the wisdom of the Tathagata, except for those who had previously cultivated and studied the Lesser Vehicle; yet now I also cause those people to enter the wisdom of the Tathagata.” Thus, this accords with the same meaning.

[Concerning the causes and conditions of] the five bhiksus: [Long ago, King Evil-Born ^[1] went on an excursion with the palace women, but] those women [did not follow the king and instead gathered together to] listen to an ascetic expound the Dharma. King Evil-Born became enraged and [ordered] the ascetic’s arms severed and his ears and nose cut off. [At that time, the ascetic practiced patience and therefore harbored no resentment whatsoever.

Afterward, through the power of his great vow,] the blood that flowed from him suddenly turned into milk, [and his body was restored to its former wholeness]. King Evil-Born of that time [is now Kaundinya], ^[2] while the ascetic is now the Buddha. [When he was harmed at that time, the ascetic] made a vow [that, upon attaining Buddhahood in the future, he would enable King Evil-Born] to drink the ambrosial water of the true Dharma and to be the first person to hear the voice of the Dharma.

Question: Why did [the Buddha] first turn the Dharma wheel for these five people?

Answer: [The Dharma wheel was first turned among human beings] because humans were the first to perceive the truth; because [after the Buddha attained enlightenment] it was humans who beheld him; because humans attained [the fruits of realization]; because the Buddha’s deeds and activities resembled those of humans; because devas gain many excellent benefits through the human realm; and because among humans the fourfold assembly is complete. ^[3]

[Question:] When a wheel-turning king appears in the world, the sound reverberates as far as the Heaven of Mastery over the Transformations of Others. When Kaundinya attained the Way, the sound reverberated as far as the Brahma heavens. When the Buddha attained enlightenment, the sound reverberated as far as the Suddhavasa heavens. ^[4] Why is there [such a difference]?

Answer: This is because [the three kinds of] karma—virtuous karma, the karma of praising, and the karma of extolling one’s parents, teachers, and patriarchs—[belong respectively to three different grades:] superior, intermediate, and inferior. ^[5] If [the devas in] the Heaven of the Summit of Existence possessed auditory consciousness [and could perceive sound], the Buddha’s voice would also reverberate there. ^[6] A wheel-turning king practices [and encourages his people to practice] the ten virtuous karmas. [Those who practice] virtuous karma are born in the heavens of the Desire Realm, and therefore the devas of the Desire Realm all rejoice at the increase in their retinues.

Kaundinya [attained the fruit and] severed desire, [becoming pure]; therefore, [the reverberation] penetrated as far as the realm of Brahma. ^[7] The Buddha is supremely excellent; therefore, [his voice reverberated as far as] the Akanistha Heaven. ^[8] This is the general meaning.

According to the Mahayana explanation, when the Buddha attained enlightenment, the sound reverberated throughout the ten billion Akanistha heavens [of the worlds], and it also reverberated throughout the Akanistha heavens in the immeasurable, boundless worlds of the ten directions. This is the general meaning.

[Four places are fixed:] the place where the Buddha first turned the Dharma wheel; the place beneath the Bodhi tree [where the Buddha attained enlightenment]; the place [where the Buddha descended] upon returning from the Trayastrimsa Heaven [after expounding the Dharma to his sacred mother]; and the place where [the Buddha] manifested great supernatural transformations [to teach and transform beings]. These four places are fixed for all Buddhas; other places are not fixed. Furthermore, [some say that], apart from the place [where the Buddha] turned the Dharma wheel, the other three places are all fixed.

Concerning the verse that says, “throughout twenty-one days,” the earlier commentators held that [this was the period during which the Buddha] contemplated teaching, principle, practice, and unity; or they also said that [he contemplated how to employ] the various methods of exhortation and encouragement, admonition and restraint.

Master Fayao said that the work [of teaching and transforming sentient beings] is exceedingly profound; therefore, even one of ultimate sageliness [such as the Buddha] had first to deliberate and only afterward put it into practice. During the first week, he contemplated the exceedingly subtle and wondrous wisdom of the Buddha. During the second week, he contemplated how the capacities and dispositions of sentient beings differed from one another. During the third week, he contemplated how Dharma gates, like medicines [for treating illnesses], number in the tens of thousands. He then cited a verse as evidence:

It is now made clear that [the meaning is this]: the Buddha abides in the quiescence of the Dharma body, yet constantly illuminates; he perpetually uses the Buddha-eye to contemplate, perceive, and know all places without omission. How could he have needed to wait until he reached the place of enlightenment and remained there for twenty-one days before considering these matters?

[Therefore,] the statement “twenty-one [days]” is merely symbolic. It symbolizes [the meaning that] the Buddha wished to expound the Dharma in three cycles [for those of superior, intermediate, and inferior capacities], and thus provisionally speaks of three weeks. During the first week, he contemplated [the first cycle of] expounding the true Dharma.

During the second week, he contemplated [the second cycle of] expounding by means of analogies; and during the third week, he contemplated [the third cycle of] expounding causes and conditions. [In all three contemplations, he saw that] there were no [sentient beings with] suitable capacities; therefore, they could not be taught and transformed [by means of the Mahayana]. ^[9] Consequently, [the Buddha] set aside the exposition of the Mahayana and revealed the expedient means of the Hinayana.

This is an explanation primarily from the perspective of the Perfect Teaching of the Mahayana.

According to the general Mahayana explanation, during the first week [the Buddha] contemplated expounding the Perfect Teaching of the Mahayana; during the following week, he contemplated expounding the Separate Teaching of the Mahayana; and during the third week, he contemplated expounding the Shared Teaching of the Mahayana. [In all three contemplations, he saw that] there were no [sentient beings with] suitable capacities; therefore, they could not be taught and transformed [by means of the Mahayana]. Consequently, [the Buddha] set aside the exposition of the Mahayana and expounded the Tripitaka Teaching of the three vehicles as an expedient means of teaching and transforming [sentient beings].

According to the contemplation of the mind, during the first week [the Buddha] wished [to expound the practice of] contemplating the Middle Way. Yet the Middle Way is exceedingly subtle and wondrous and difficult to comprehend, and [the Buddha] saw that it could not be used [to teach and transform sentient beings of inferior capacity]. During the following week, [the Buddha] wished [to expound] the contemplation that all dharmas are provisional and unreal.

Yet in contemplating provisional existence, discriminating wisdom is difficult to produce, so this also could not be used [to teach and transform sentient beings of inferior capacity]. During the third week, [the Buddha] wished [to expound] the contemplation that all dharmas are empty. Yet although the contemplation of emptiness skillfully brings about transformation and deliverance, it likewise could not [teach and transform sentient beings of inferior capacity].

Only afterward did [the Buddha] [reveal] the expedient means of employing the Hinayana contemplation that analyzes and dissects phenomena.

The second minor section, beginning with the words “sentient beings possess inferior capacities,” consists of three stanzas and explains how [the Buddha contemplated and saw that] sentient beings lacked [the capacities suitable for the Mahayana]. It may be divided into three parts. The first part consists of half a stanza and explains how [sentient beings’] obstructions were severe.

The second part, beginning with the words “sentient beings such as these,” consists of half a stanza and explains how sentient beings were unable to hear [the Mahayana Dharma]. The third part, beginning with the words “at that time, those Brahma kings,” consists of two stanzas and explains that although the Brahma kings and others requested the exposition of the Mahayana Dharma, the Buddha clearly knew that [sentient beings at that time] lacked suitable capacities and therefore did not expound it.

The third subsection ^[10], beginning with the words “I then thought to myself,” consists of two stanzas and explains [the Buddha’s] consideration of ceasing to teach and transform. This passage is further divided into two parts. The first part, consisting of one and a half stanzas, explains that [sentient beings] lacked [suitable] capacities, and that if [the Buddha] were to forcefully teach the [Mahayana] Dharma, hearing it would certainly cause them harm [because they would be unable to accept it with faith]. The latter part, beginning with the words “I should not preach the Dharma,” consists of half a stanza and explains [the Buddha’s intention] to cease teaching and transforming.

The second passage, beginning with the words “I then recalled the Buddhas of the past,” consists of eleven stanzas and reiterates the meaning of the preceding prose passage: from the one Buddha Vehicle, [the Buddha] expediently taught three vehicles. This passage is divided into two subsections. The first subsection, consisting of ten stanzas, explains that the work of teaching and transforming [sentient beings] could be accomplished. The second subsection, consisting of one stanza, resolves the point of doubt.

The first subsection, consisting of ten stanzas, is further divided into four divisions. The first division consists of one stanza [beginning with “I then recalled the Buddhas of the past”] and explains that [the Buddha’s intended teaching of] the three vehicles was appropriate. The second division, beginning with the words “When I thought in this way,” consists of six and a half stanzas and explains that there were capacities [that could be taught and transformed through expedient means].

The third division, beginning with the words “Having reflected in this way,” consists of one and a half stanzas and explains the implementation of expedient means to teach and transform. The fourth division, beginning with the words “This is called turning the Dharma wheel,” consists of one stanza and explains [the result of sentient beings’] receiving and practicing [the teaching].

In the first division, the stanza says, “I then recalled the Buddhas of the past.” This means that [the Buddha reflected that] although sentient beings [at present] lacked Mahayana capacities, they still could not be abandoned forever; expedient means had to be used to guide and deliver them. [Buddha Shakyamuni] was not himself entirely unaware of the expedient means of revealing the three vehicles. Rather, he wished here to cite the Buddhas as evidence that [from ancient times] they had all acted in the same way. Therefore, the text says, “I then recalled the Buddhas of the past.” ^[11]

The second division, beginning with the words “When I thought in this way,” consists of six and a half stanzas and explains that [among sentient beings] there were still those of lesser capacities [who could be taught and transformed]. This division is further divided into two points.

The first point, consisting of four and a half stanzas, explains the Buddhas’ praise [of Buddha Shakyamuni’s resolve to employ expedient means in teaching and transforming].

The second point, consisting of two stanzas and beginning with the words “Shariputra, you should know,” explains how Buddha Shakyamuni followed [the example of the Buddhas of the past].

In the preceding part, [Buddha Shakyamuni] wished to teach and transform by means of the Mahayana, but [sentient beings] lacked suitable capacities; therefore, the Buddhas did not praise him. Now, in this part, [Buddha Shakyamuni conceived the resolve] to teach the Lesser Vehicle adaptively, in accordance with the inferior and limited capacities [of sentient beings]. In this way, sooner or later, all sentient beings would certainly be taught and delivered; therefore, the Buddhas praised him.

The first point, concerning the praise of the Buddhas, is further divided into five minor points.

The first minor point consists of three lines, in which Buddha Shakyamuni recounts the appearance of the Buddhas. Because Buddha Shakyamuni recollected the Buddhas, [the Buddhas] appeared through the power of expedient means. [Their] appearance was also due to two reasons: [Buddha Shakyamuni] intended to teach the [Lesser Vehicle] Dharma, and he encountered [sentient beings with] suitable capacities. Therefore, the Buddhas appeared.

The second minor point, beginning with the words “Excellent! Buddha Shakyamuni,” consists of one line and one stanza. It presents the principal meaning of the Buddhas’ praise of Buddha Shakyamuni: because he was able temporarily to conceal the ultimate true Dharma and establish the provisional vehicles of expedient means, [they praised him], saying, “Excellent!” [The stanza says, “Foremost among Guides.”] This means that the Buddha established the three vehicles for the sake of the One Vehicle, guiding sentient beings to enter the Buddha’s wisdom; he is thus the most exalted of all Guides.

“Having realized this unsurpassed Dharma” means that he realized the foremost, subtle, and true wisdom. The stanza’s words, “Following the example of all Buddhas, he employed the power of expedient means,” signify temporarily concealing the ultimate true Dharma and employing provisional, adaptive expedient teachings.

The third minor point, beginning with the words “The Buddhas have also realized,” consists of one stanza and explains that all Buddhas temporarily conceal the true Dharma and employ provisional, adaptive teachings; [the meaning can be clearly understood] from the scripture itself.

The fourth minor point, beginning with the words “of little wisdom, delighting in lesser teachings,” consists of one stanza and simultaneously explains two meanings. [First,] because sentient beings are “of little wisdom” and incapable of hearing and understanding the Mahayana teaching, the true Dharma must temporarily be concealed. [Second,] because sentient beings “delight in lesser teachings,” the provisional vehicles of expedient means must temporarily be presented.

The fifth minor point, beginning with the words “although three vehicles are taught,” consists of half a stanza and simultaneously summarizes the [two] meanings [above]: although the three vehicles are taught, ultimately the true Dharma is revealed.

The second point, beginning with the words “Shariputra, you should know,” consists of two stanzas and explains how Buddha Shakyamuni acted in accordance with [the Buddhas]. Upon hearing the voices of the Buddhas praising him, he responded by invoking “namo.” Namo means reverence and obedience. This part is further divided into two minor points.

The first minor point, consisting of one stanza, expresses in words his obedience to [the Buddhas].

The second minor point, consisting of one stanza, expresses his consideration of how to accord with the capacities of sentient beings [in the defiled age].

The third division, beginning with the words “Having reflected in this way,” consists of one and a half stanzas and principally explains [the Buddha’s] undertaking to expound the teaching. The words “the characteristics of all dharmas are quiescent and cannot be expressed in words” refer to what was previously stated concerning the principle of the Middle Way, which is devoid of intrinsic nature and is the seed of Buddha-nature.

This truth cannot be conceived or calculated, nor can it be expressed through words and teachings; nevertheless, expedient means are now used provisionally to present and teach the three vehicles. [This truth] is also neither arising nor ceasing, yet expedient means are used provisionally to speak of arising and ceasing. Furthermore, [even] the truth of the Lesser Vehicle ^[12] does not lie in verbal demonstration or exposition, yet [the Buddha], through expedient means, presented and taught the four gates. ^[13] First, for the five men [in Kaundinya’s group], he taught the Dharma of impermanence; this was the gate of existence...

The fourth division, beginning with the words “This is called turning the Dharma wheel,” consists of one stanza and explains [the stages of] receiving, practicing, realizing, and entering [the Buddha’s knowledge and vision]. Transmitting the transformative Dharma from the Buddha’s mind into the minds of others is called turning the Dharma wheel. Kaundinya initially attained the vision of the truths, ^[14] that is, he eliminated the delusions of views and realized a portion of the Truth of Cessation; this also means that he attained a portion of nirvana with remainder.

The designation “nirvana” first appeared at that time, [and therefore the stanza says, “From that time, there was nirvana.”] Having thereby become one beyond learning, he was consequently given the designation arhat. The one who taught the Dharma of the three vehicles was the Buddha; the content taught was the Dharma; and those who [through cultivation] attained the vision of the truths and became arhats were collectively called the Sangha.

Thus, the Three Jewels appeared in the world.

The second subsection, beginning with the words “Since innumerable kalpas in the past,” consists of one stanza and resolves the points of doubt.

The doubt concerning the Teacher was the supposition that the Buddha [Shakyamuni] was initially unable to comprehend sentient beings’ capacities, and that only after recollecting the Buddhas [of the past] did he begin to understand their faculties and dispositions.

Now it is explained that it was not that [Śākyamuni Buddha] did not himself know how to employ skillful means. It was only because he especially wished to cite evidence that [all Buddhas] are alike that he recollected the Buddhas; it was not that he came to know only after recollecting [the Buddhas]. “Since innumerable kalpas in the past,” he had seen that [sentient beings] delighted in the Dharma of the Lesser Vehicle, and therefore praised [nirvana] for their sake, revealing to them how to bring all suffering to an end. Thus, when [sentient beings] heard the teachings of the Lesser Vehicle, they immediately attained liberation [from suffering].

The doubt concerning the disciples is this: How could sentient beings, within this very lifetime, attain the fruit of arhatship after hearing [the Dharma] for only a short while?

It is now explained that “since innumerable kalpas in the past,” [the Buddha] had praised [nirvana] and revealed the teachings for the sake of sentient beings. [Their present hearing of the Dharma] accorded with their past cultivation and permeation, and therefore they swiftly realized the Way.

Earlier commentators held that this verse implicitly indicated the meaning of [the Tathagata’s] lifespan. It is now clarified that, if discussed in terms of its hidden intent, this interpretation might also be possible; but when considered according to the plainly revealed meaning, it is incorrect. If the meaning of [the Tathagata’s] lifespan were intended here, why would even Maitreya have failed to understand it clearly? How could there be only a single verse in this entire section bearing such an implicit meaning? [Therefore,] the present explanation analyzes and understands the scripture solely by interpreting the points of doubt.

SCRIPTURE

The third main section, beginning with “Śāriputra, you should know! I see these children of the Buddha” ^[15], consists of six stanzas that reiterate the meaning of revealing the truth in the preceding prose passage. This section [is divided into four passages] and fully presents the four meanings of oneness.

The first passage, beginning with “Śāriputra, you should know...,” consists of two stanzas reiterating the oneness of persons, because those who practice according to the Three Vehicles are all children of the Buddha. The preceding prose passage also included this meaning.

The second passage, beginning with “I then reflected thus,” consists of one stanza reiterating the oneness of principle. Because it speaks of the wisdom of the Buddha, it reiterates the meaning of the Buddha’s knowledge and vision—the wisdom of all modes—in the prose passage.

The third passage, beginning with “Śāriputra, you should know! Those of inferior faculties and narrow wisdom,” presents the third meaning in two stanzas, reiterating the oneness of the teaching. “Teaches only the unsurpassed Way” signifies the oneness of the teaching.

The fourth passage, beginning with “When bodhisattvas hear this Dharma,” presents the fourth meaning in one stanza, reiterating the oneness of practice. “Will likewise all become Buddhas” signifies the oneness of practice.

This main section may also [be] divided into four meanings.

First, the opening two stanzas clarify the arousing of the faculties for the Great Vehicle, also described as seeking the fruit.

Second, two stanzas and one line clarify the Buddha’s joyful intent, because sentient beings receive the benefit of the Great Vehicle.

Third, three lines, together with their central meaning, clarify the revelation of the true reality.

Fourth, one stanza sets forth the meaning of receiving, practicing, comprehending, and entering [the Buddha’s knowledge and vision].

[This section] clarifies that seeking the fruit occurs because the faculties for the [Great Vehicle] have been aroused, and that seeking the fruit is due to the arousal of the faculties for the Great Vehicle. In this regard, there are four cases.

[The first is that] one has personally eliminated obscurations, yet the faculties for the [Great Vehicle] have not been aroused. This is exemplified by the arhats who have attained the various fruits of the Three Vehicles. Because they delight in the Lesser Vehicle, although they have eliminated the defiling obscurations, their faculties for the Great Vehicle remain dull, and their subtle functioning has not yet been activated.

[The second is that] one’s faculties for the Great Vehicle have been aroused, but one’s obscurations have not yet been eliminated. This is exemplified by ordinary beings in the Lotus Dharma assembly. Although they have not yet severed the afflictions and fetters, because their faculties for the Great Vehicle are keen, those faculties can be aroused.

[The third is that] as soon as one has eliminated the obscurations, one’s faculties for the Great Vehicle are immediately aroused. This is exemplified by the time when [the Buddha] taught the Sutra of Immeasurable Meanings: those who had attained the fruits of the Two Vehicles immediately aroused their faculties for the Great Vehicle right there upon their seats.

[The fourth is that] because one has obscurations that have not yet been eliminated, one’s faculties for the Great Vehicle cannot yet be aroused. This is exemplified by the five thousand people [who withdrew from the Lotus Dharma assembly].

In the first passage, the verse “Resolutely seeking the Buddha Way” means seeking the fruit of the Great Vehicle, not seeking the fruit of the Lesser Vehicle. [The word “seeking” in the scripture has three meanings.]

The first is the meaning that the faculties for the Great Vehicle bring about a response [from the fruit of the Great Vehicle]; that is, from the arousal of these faculties, the meaning of seeking [the fruit] is inferred.

The second is the meaning of secretly yearning and seeking within one’s heart. [Among such people,] some have attained the fruit and some have not; this is the meaning intended here.

The third is the meaning of voicing [one’s aspiration] in seeking; namely, the three earnest requests. In the previous teachings there had already been two requests, but they had not yet been spoken aloud. Only now, [in this Lotus Dharma assembly,] were all three requests fully expressed.

Question: Previously, after [the children of the wealthy elder] had escaped from the house, they asked their father to grant them the three kinds of carts. That was a request corresponding to [their] faculties and inclinations. The scripture says that [they requested them] in accordance with his previous promise. Thus, this exemplifies seeking [the fruits] of the Three [Vehicles]. What does it have to do with seeking [the fruit] of the One Vehicle?

Answer: Upon leaving the house and not seeing [what the father had described], they understood that [the father] had another intention. Although they repeated his previous promise to give them three kinds of carts, they did so only to request what accorded with that other intention. Therefore, this may also be regarded as seeking [the fruit] of the One Vehicle.

“All giving rise to reverent minds, together proceeding to the Buddha’s presence.” Some say that they were ashamed of the Lesser Vehicle and admired the Great Vehicle; because their faculties for the Great Vehicle elicited a response from the Buddha, the text says that they “proceeded to the Buddha’s presence.”

It is now clarified that this does not refer merely to their faculties eliciting a response from the Buddha, but also to their physically going to his presence, as stated in the Sutra of Immeasurable Meanings: “The fourfold assembly surrounded the Buddha, joined their palms with reverent minds, and wished to hear the complete Way.”

“Formerly, in the presence of the Buddhas, they heard the Dharma of skillful means.” These include those who had merely begun to taste the disciplining flavor of receiving and practicing: the bodhisattvas of the Tripitaka Teaching who cultivated the six pāramitās, the bodhisattvas of the Shared Teaching and the Distinct Teaching, and the skillful means of the Three Vehicles. Because such disciplining had matured, their obscurations were eliminated, their faculties for the [Great Vehicle] were aroused, and they sought to attain [the fruit] of the Great Vehicle.

The second passage, from the words “I then reflected thus” onward, consists of two stanzas and one line, explaining that because [the listeners] had removed their obstructions, the Buddha rejoiced. The Buddha appeared in the world in order to reveal the Buddha’s wisdom [to sentient beings]. Previously, [at the beginning, sentient beings’] obstructions were heavy and they lacked [suitable] capacities, so the Buddha could not immediately expound the Buddha’s wisdom.

Later, although [sentient beings’] obstructions had been removed, the Great Vehicle still could not yet be expounded. Now their capacities for the Great Vehicle had arisen, and it was precisely the time to expound it. Previously, sentient beings had dull faculties and narrow wisdom. [The Buddha] feared [that if they heard the Great Vehicle Dharma and could not accept it with faith, they would] slander the Dharma, incur offenses, and fall into the evil destinies; therefore, it was not yet the time to expound it.

Now their faculties had become keen and quick, and they were firmly resolved to advance toward the Great Vehicle. Upon hearing [the Dharma], they would certainly believe and understand it; therefore, it is said that “the Buddha rejoiced.”

The verse says “without apprehension” [that is, without concern]. There was no longer any concern that [sentient beings] would cling to the Lesser Vehicle, slander the Great Vehicle, commit offenses, and fall into the evil destinies. Therefore, it is said that [the Buddha was] without apprehension.

The third passage, from the words “Now, among this assembly of bodhisattvas” onward, consists of three lines. Its principal meaning is to reveal the true Dharma. [The teachings expounded for] the five vehicles ^[16] were still indirect and deficient and did not proceed directly into the truth. [The teachings of] the Shared Teaching and the Distinct Teaching were still partial and merely approached the truth; they were not the one true and upright path. Now [the Buddha] set aside all those indirect and partial teachings and expounded only the one straight and true path.

The fourth passage, from the words “When the bodhisattvas hear this Dharma” onward, consists of one stanza, explaining how [the listeners] accepted, practiced, realized, and entered [the Buddha’s knowledge and vision]. When the bodhisattvas ^[17] of the Tripitaka Teaching and the Shared Teaching [previously] first heard the brief exposition [of the Great Vehicle], their former attachments were shaken and new doubts arose.

Now all [those doubts] were completely eliminated. This was true not only of the bodhisattvas but also of the practitioners of the Two Vehicles [the shravakas and pratyekabuddhas]. Therefore, it is said that the shravakas “will all likewise become Buddhas.” The previous teachings did not say that practitioners of the Two Vehicles [could] become Buddhas, but now [the Buddha] proceeded to bestow predictions [of their future Buddhahood]. [Thus,] the bestowal of predictions was not solely for the Two Vehicles, nor was the elimination of doubt solely for the bodhisattvas.

These two matters complement each other and together are perfectly complete.

Question: What did the bodhisattvas doubt?

Answer: In [the Dharma of] the Tripitaka Teaching, it is said that even after [cultivating for] three asamkhya kalpas, one has still not eliminated delusion; once it is eliminated, one immediately enters the truth. [The Dharma of] the Shared Teaching says that even after bodhisattvas have eliminated all afflictions, residual habits still remain, and [when] those habits are entirely exhausted, they become Buddhas. [Now,] upon first hearing [the Buddha] briefly declare that all those teachings were expedient means, [they wondered:] where, ultimately, are the truth and the attainment of Buddhahood [previously taught] now to be found?

Furthermore, since the three vehicles all study and follow the same path, for what reason are there differences among them?

Now, after hearing [the exposition of] this Lotus Sutra, all those doubts were immediately eliminated without the slightest trace remaining.

SUTRA TEXT

The fourth main section, from the words “Just as the Dharma-teaching rite of the Buddhas of the three periods” onward, consists of five and a half stanzas. It reiterates the meaning expressed in the preceding prose passage, which praises the extreme rarity of the true Dharma. Its secondary purpose is to introduce the analogy of “not deceiving” [in the Parable chapter]. This main section is divided into two passages.

The first passage consists of one stanza and reiterates the meaning of the wondrous Dharma found in the preceding prose passage. The wondrous Dharma is the Dharma of the provisional and the true. The phrase “the Buddhas of the three periods” cites as evidence that all Buddhas alike have employed provisional teachings.

The provisional Dharma is the rite by which sentient beings are guided. “Expound the Dharma without distinction” cites as evidence that all Buddhas alike reveal the true Dharma. In the true, all language is necessarily extinguished; how, then, could there still be any rite?

Furthermore, the provisional and the true are fundamentally without distinction. It is only for those of inferior faculties and limited wisdom that [the Buddha provisionally establishes] a distinction between the provisional and the true. Now, when the time comes for awakening and entry, the One Vehicle and the three vehicles are no different.

Therefore, one should know that when the Buddha expounds the three vehicles and the One Vehicle, there is no distinction between them. All Buddhas are thus; this is not true only of Buddha Shakyamuni.

The second passage, from the words “Buddhas appear within the world” onward, consists of four and a half stanzas and reiterates the meaning of “expounding this Dharma only when the proper time had arrived” found in the preceding prose passage. The prose passage uses the udumbara flower [as a comparison for the rarity of a Buddha’s appearance in the world]. The verses likewise contain the two lines, “Buddhas appear within the world, only after long ages and are difficult to encounter.” This means that only after a very long time does a Buddha appear in the world. This describes the difficulty concerning the person, [for it is extremely difficult to encounter a person such as the Buddha].

Next, the two lines, “Even when they have appeared in the world, it is still more difficult for them to expound this Dharma,” describe the difficulty concerning the Dharma. For example, even after Buddha Shakyamuni appeared in the world, more than forty years had to pass before he [could] begin [to expound the Dharma that] revealed the truth. This is the general meaning.

Next come the two lines, “Throughout immeasurable, innumerable kalpas, it is difficult to hear this Dharma,” which describe the difficulty of hearing the Dharma. For example, although the Brahma voice [expounding the Dharma] filled the ears of that entire group of five thousand people, they nevertheless left their seats and departed [from the Dharma assembly]. Does this not show how difficult it is to hear the Dharma?

Next come the two lines, “Those capable of hearing this Dharma are even more difficult to encounter,” which describe the difficulty of accepting [the true Dharma] with faith. In the entire assembly [at that time], only Shariputra understood it first. Those of middling and inferior faculties heard it but had not yet understood.

[The following verse] presents the [rare] udumbara flower as an analogy comparing it to the four difficulties just mentioned. [The subsequent verses] mention only the rarity of one who hears [the Dharma], but the other difficulties may be understood by inference.

SUTRA TEXT

The fifth main section, from the words “You must harbor no doubts” onward, is the fifth part. It consists of two and a half stanzas and reiterates the meaning of “the Buddha’s words are not false” found in the preceding prose passage. This section is divided into two passages.

The first passage, consisting of one and a half stanzas, says that one should not give rise to doubts concerning a trustworthy person.

The second passage, from the words “Shariputra, all of you” onward, consists of one stanza and says that one should not give rise to doubts concerning a trustworthy Dharma.

The verse says, “The Buddha is the king of all dharmas.” Even a king among human beings does not speak with a double tongue; how much less could the Buddha, the Dharma King, the king of all dharmas, utter false words? Expedient teachings may be provisionally and adaptively established, but how could the true Dharma be false? [Therefore,] upon hearing the Dharma King teach the Dharma, do not give rise to doubt.

The earlier commentators held that from the line “You, Shariputra, and the others” onward, comprising seven stanzas, the verses do not reiterate [the meaning] of urging faith, but only [reiterate the meaning of] the section concerning Shakyamuni Buddha [in the prose passage], namely, the intent of encouraging faith and propagating the sutra.

This section is divided into two ideas. The first comprises five and a half stanzas, in which [the Buddha] exhorts them to propagate the sutra as a causal practice. The second comprises one and a half stanzas, briefly discussing the bestowal of predictions.

The first stanza exhorts [those who] aspire to the fruition and cultivate its causes that they must necessarily propagate [this] sutra. [The verse calls this Dharma “the secret and essential teaching of all Buddhas” because] for more than forty years it was concealed within the Buddha’s mind and known by no one else, and therefore is called “secret”; because the direct path of the One Vehicle encompasses the myriad Dharma gates, it is called “essential.”

From the line “Because this is an evil age of the five turbidities” onward is one stanza. [After] explaining the “secret and essential” [Dharma], it clarifies here that those with severe obscurations can ultimately never understand [this Mahayana Dharma]. Therefore, the Tathagata had to [temporarily] conceal it and could not proclaim it to unsuitable persons.

From the line “Evil people in ages to come” onward are two stanzas, clarifying the manner in which the sutra should be propagated. The first stanza makes clear that [this sutra] should not be taught to evil persons. The [stanza] that follows explains that it should be taught to virtuous people.

From the line “Shariputra, you should know” onward, comprising one and a half stanzas, the two meanings are summarized.

First, one stanza summarizes the meaning of “secret and essential,” explaining that for such a Dharma, [the Buddhas] must first employ myriads of millions of expedient means and only afterward [can they] reveal the place of truth.

Next, the latter half-stanza summarizes the manner of propagating the sutra, [explaining that] those who do not study and practice cannot understand this sutra. This concludes the meaning that the sutra should not be taught to evil persons. [From this one may also infer the] converse ^[18]: those who study will understand this sutra, and it may therefore be taught to such people.

From the line “You have already clearly understood” onward, comprising one and a half stanzas, the bestowal of predictions is briefly discussed. The first three lines state the meaning of clear understanding; the middle line expresses the absence of doubt; and the final two lines speak of receiving a prediction. Since they have clearly understood and no longer harbor doubts, they “should rejoice greatly, knowing that they will become Buddhas.”

The meaning of bestowing predictions in this section introduces the subsequent section in which Shariputra and the others receive their predictions. The meaning of propagating the sutra in this section introduces the subsequent passage in which the Buddha instructs Venerable Shariputra to disseminate [the scripture].

The foregoing presents the interpretation of the earlier commentators.

SUTRA TEXT

We shall now explain that from the line “Because this is an evil age of the five turbidities” onward is the sixth general section, comprising six stanzas, which reiterate the meanings of selecting the audience and exhorting everyone. Fortunately, this section is present in the prose passage and has the same meaning; how could this not be a reiteration?

© The sixth general section may be divided into two passages. The first comprises the initial three stanzas and reiterates the meaning of selecting the audience. The second comprises the latter three stanzas and reiterates the meaning of urging faith.

In the first passage, from the line “Because this is an evil age of the five turbidities” onward, one stanza reiterates the meaning of selecting and excluding those who are not disciples of the Buddha. Why is this so? If they “crave and cling to sensual desires,” they follow the deeds of Mara and therefore must be excluded.

The prose passage says that [those who] cling to nirvana are not even disciples of the Buddha; [how much less could] those spoken of here, [who] cling to samsara, be disciples of the Buddha? Thus, [the prose and verse] mutually support and supplement one another’s meaning [to clarify the meaning of] excluding all who are not disciples of the Buddha.

“Will ultimately never seek the Buddha Way” reiterates the meaning in the prose passage of excluding those of overweening pride. Those of overweening pride have not attained the fruit of liberation ^[19], yet claim that they have attained it. Such people therefore do not seek the Buddha Way.

From the line “Evil people in ages to come” onward, one stanza reiterates the meaning of the prose passage: “After the Buddha’s parinirvana, persons capable of accepting, upholding, reciting, reading, and explaining sutras such as this will be extremely difficult to encounter.”

From the line “Those who are pure, possessed of shame and moral dread” onward, one stanza reiterates the meaning of the prose passage: “If they encounter a Buddha in another realm, they will immediately attain thorough and lucid comprehension of this teaching.”

The second passage comprises three stanzas and reiterates the meaning of urging faith in the prose passage. It would be utterly unreasonable to say that [disciples of the Buddha] do not believe in this [One Vehicle] Dharma.

[Within this meaning,] the first one and a half stanzas urge faith [in the Buddha’s application of] provisional teachings, while the latter one and a half stanzas urge faith in the true Dharma. Once they [firmly believe] in both the true and the provisional [teachings] and no longer harbor doubts, they naturally understand clearly that they will become Buddhas. Such is the general meaning. ^[20]

3. Explanation of the Parable Chapter

1. Explanation of the Chapter Title

SUTRA TEXT

Chapter Three: Parable

General Explanation

First comes the general explanation. “Comparison” means presenting a comparable situation, while “parable” means [using the comparable situation presented] to reveal and teach clearly. [It means] comparing this matter with that matter and borrowing an easily understood event to reveal and teach a profound meaning.

In the preceding section, the prose passage and verses clearly and extensively explained the five cycles concerning all Buddhas. Those of superior faculties, whose wisdom was bright and keen, attained awakening immediately upon hearing the complete teaching. Those of middling and inferior faculties still harbored confusion and thus could not yet be brought to awakening. Yet [the Buddha’s] great compassion never ceased, and his skillful wisdom was inexhaustible. He therefore taught them to see a tree moving and know that the wind was blowing, and held up the shape of a round fan as an analogy for the moon, ^[21] enabling [those who heard the Dharma] all to awaken and understand clearly. It is therefore called a parable.

Differentiated Explanation

Worldly dharmas are used as analogies for supramundane dharmas: through things that have occurred before, one comes to hear what has never been heard before and thus rejoices and is invigorated. This is like the analogy in this sutra that uses the worldly relationship between father and sons to illustrate the supramundane relationship between teacher and disciples. ^[22]

Again, the worldly dharma of arising is used as an analogy for the supramundane dharma of arising, ^[23] enabling them to receive the Buddha’s teaching and not lose the Great Vehicle. This is also like the passage in this sutra saying that the father clearly knew that his sons had formerly delighted in precious playthings.

Again, the worldly dharma of extinction is used as an analogy for the supramundane dharma of extinction. ^[24] Although [the shravakas] had already attained the unconditioned, upon hearing this Dharma they were also able to extinguish their anxiety and grief. This is like the passage in this sutra saying: I, as their father, can rescue [my sons] from suffering and peril, but I cannot save them from being burned [in the burning house].

Again, the worldly dharma of neither arising nor extinction is used as an analogy for the supramundane dharma of neither arising nor extinction, ^[25] enabling [those who hear the Dharma] to abide securely in true wisdom, [knowing for themselves] that they will certainly attain Buddhahood. This is like the passage in this sutra saying that [the elder’s sons] mounted the jeweled carts and proceeded directly to the place of enlightenment.

It should therefore be known that the Buddha, with a single voice, spoke these analogies and skillfully enabled those of middling and inferior faculties alike to receive the benefits of the Four Siddhantas. Hence this is called the Parable Chapter.

To explain it briefly according to the Tripitaka Teaching: the Buddha originally intended to extol the Buddha Vehicle, but because sentient beings lacked the capacity to receive it, he reflected upon and recalled the skillful means arising from the great compassion of the Buddhas of the past. He therefore went to Deer Park and praised [the expedient Dharma approach that compares the Three Vehicles to] three kinds of carts—goat carts, deer carts, and ox carts. Those of the Two Vehicles and below can save only themselves and are unable to care for others. Bodhisattvas ride the ox cart and [are able to] lead others out of the burning house; hence they are called great [bodhisattvas]. This is the explanation of the Parable Chapter according to the Tripitaka Teaching.

Furthermore, all three classes of persons [of the Three Vehicles] fear being burned by the fire [and flee]. Shravakas are [timid] like goats, turning their heads and running straight ahead without once looking back. Pratyekabuddhas are like mother deer who, [out of love for their young,] look back as they run. Bodhisattvas are like great elephants, [courageously] using their own bodies to withstand arrows and blades while helping others escape [the conflagration] together. The Nirvana Sutra says that [those of the Two Vehicles are] like rabbits and horses, [unable to cross the great river of the twelve links of dependent origination]. ^[26] This is the explanation of the Parable Chapter according to the Shared Teaching.

Furthermore, those of the Three Vehicles who have only recently brought forth the resolve rely upon shallow principles, possess weak wisdom, and eliminate the shared delusions, ^[27] yet have not reached the farthest shore or penetrated to the very bottom, and have not ultimately arrived at the shore of liberation. ^[28] Bodhisattvas who brought forth the resolve in the distant past rely upon profound principles, possess steadfast wisdom, and eliminate the distinct delusions; ^[29] they have reached the ultimate source and thoroughly penetrated the essential nature.

The Great Prajnaparamita Sutra says: “Those of the Two Vehicles are like the faint glow of fireflies, while bodhisattvas are like the radiance of the sun.” This is the explanation of the Parable Chapter according to the Distinct Teaching.

Furthermore, [if] upon first seeing the Buddha’s body and hearing the Buddha teach, one immediately accepts everything in faith and enters the wisdom of the Tathagata, such a person is truly easy to transform and does not cause the Tathagata any exertion. As the Avatamsaka Sutra says: “The phenomena themselves are already reality.” [Thus,] there is no need to wait for [the presentation of] a parable [in order to understand the truth].

Yet because there were those who had not entered it, for more than forty years [the Buddha had to] employ other skillful means to help reveal the ultimate meaning. Only today, in the city of Rajagriha, did he definitively teach the Great Vehicle, enabling all [sentient beings] to open, be shown, awaken to, and enter the Buddha’s wisdom, rather than allowing only a single person to attain extinction. [This is called] the present being like the past and the past being like the present—neither two nor different.

Those of superior faculties possess lucid wisdom; as soon as they hear the teaching, they can understand it clearly, so they do not cause the Tathagata any exertion, nor do they need to wait for a parable [in order to understand]. But because those of middling and inferior faculties [found the Buddha’s teaching] contrary to their long-standing attachments, they gave rise to doubt and uncertainty and hesitated at the crossroads [leading into the Great Vehicle].

They had to wait until today, when [the Buddha] presented the parable [of the elder giving his sons] great jeweled carts, before they could receive benefit. This is the explanation of the Parable Chapter according to the Perfect Teaching.

[The explanations of the Parable Chapter in terms of] the original and the manifest, or the contemplation of the mind, may be understood accordingly and need not be set forth. Such is the general outline.

The section in which the true Dharma is taught ^[30] contains five divisions of sutra text. The meaning of the first division has been completed, while that of the remaining four divisions has not yet been completed. [Therefore,] this [Parable] Chapter should properly begin immediately after the devas’ verses and before the presentation of the parable of the burning house. [Perhaps] the recorder of this sutra altered and rearranged the order, placing the account of [Shariputra’s] understanding at the beginning of this chapter. ^[31]

Others also maintain: “The introductory section [of the teaching for] those of middling faculties, placed at the beginning [of the Parable Chapter] in this second fascicle, is analogous to the six auspicious signs and the ensuing questions and answers that introduce the section in which the true Dharma is taught. [Therefore,] the account of his understanding followed by the Buddha’s prediction introduces the section in which the parable is taught.” This merely accords with human sentiment. [If] this [account of understanding] were placed after the teaching of the true Dharma, [would that somehow cause] those of middling faculties not to awaken?

2. Shariputra Presents His Understanding

SUTRA TEXT

At that time, Śāriputra, overjoyed and elated, immediately rose, joined his palms, gazed reverently upon the Buddha’s countenance, and addressed him, saying: “Now, having followed the Blessed One and heard this voice of the Dharma, my heart is overjoyed and elated, for I have attained what I never had before. Why is this? Formerly, when I followed the Buddha, I heard teachings such as this and saw bodhisattvas receive predictions that they would become Buddhas, yet we [śrāvakas] had no share [in those predictions].

We therefore felt deeply grieved, thinking that we had lost the Tathagata’s immeasurable knowledge and vision. Blessed One! When dwelling alone beneath trees in mountain forests, whenever I sat in meditation or practiced walking meditation, I would always think: ‘We too have entered the same nature of the Dharma.

Why, then, does the Tathagata deliver us through the teaching of the Lesser Vehicle? This is our fault, not the Blessed One’s. Why is this?

Had we waited until [the Blessed One] taught the cause for attaining unsurpassed, complete, perfect enlightenment, we certainly could have gained liberation through the teaching of the Great Vehicle. But we did not understand [the Tathagata’s] teaching through skillful means suited to circumstances. Thus, when we first heard the [Lesser Vehicle] teaching and gained some realization, we immediately accepted it in faith, reflected upon it [accordingly], and regarded it as our attainment.’ Blessed One!

From long ago until now, day and night, I have constantly reproached myself. But today, having followed the Buddha and heard a Dharma never before heard, something entirely unprecedented, I have eliminated all doubt and regret. My body and mind are at ease and serene, and I have gained peace and joy.

Only today do I know that I am truly a child of the Buddha, born from the Buddha’s mouth, born through transformation from the Buddha’s Dharma, and that I too have a share in the Buddha’s Dharma.”

This is the second section, setting forth [Śāriputra’s] understanding, comprising his reception of the teachings he heard and his presentation of what he understood. In the prose passage these two meanings are discussed together, whereas in the verses they are presented separately. Therefore, this section is called the presentation of his understanding. The scriptural text is further divided into two parts. The first is the introductory account by the compiler of the sutra, and the second is Śāriputra’s own presentation.

The introductory account is likewise divided into two parts: the understanding within his mind and the demeanor and actions through which it was outwardly expressed. His inward understanding is called “overjoyed.” His joy, outwardly expressed through conduct and demeanor, is called “elated.” From an inconceivably wondrous [enlightened teacher], he heard an inconceivably wondrous teaching and gained inconceivably wondrous understanding. [Of these three wondrous things], merely being fortunate enough to encounter one would be sufficient cause to clap one’s hands in delight; how much more so when encountering all three at once! How could he not be “overjoyed and elated”?

The scriptural text says: “Now, having followed the Blessed One and heard this voice of the Dharma, my heart is overjoyed and elated.” [This means that] his inner mind and outward body were in harmony, thereby causing such joy. This is an explanation according to the worldly siddhanta.

Furthermore, changing from the study of the Lesser Vehicle to that of the Great Vehicle is to abandon the poverty of a thatched hut and [return home to] inherit the family’s rich estate. The scriptural text says: “Only today do I know that I am truly a child of the Buddha.” Therefore, he rejoiced. This is an explanation according to the individual siddhanta.

Furthermore, [after hearing the wondrous Dharma,] all sorrow and regret dissolved; all difficulties and doubts were eliminated; and every obstruction, inward and outward, opened and cleared away, leaving him spacious and lucid.

[The verses in] a later passage of the sutra say: “My outflows have been exhausted; upon hearing this, my afflictions also ceased.” Therefore, he rejoiced. This is an explanation according to the counteractive siddhanta.

Furthermore, everything that a child of the Buddha ought to attain had now been attained. [The verses in] a later passage of the sutra say: “Securely abiding in true wisdom, I shall certainly become a Buddha.” This is an explanation according to the siddhanta of the ultimate truth.

Briefly explained in terms of the teachings, to be joyful and elated means the joy of realizing a spiritual fruition. Yet an arhat has already escaped the bonds of the afflictions within the three realms, destroyed the four grounds, ^[32] and completely eliminated the results of afflictive karma. ^[33] When encountering danger, he does not grieve, and when receiving benefit, he does not rejoice. Thus, the scriptural statement that he was “overjoyed and elated” certainly does not refer to worldly joy. If the illumination arising from the acceptance of the truth of suffering had been developed, or if the ultimate stage beyond further training had been reached, then [these were things] he had already attained before, and he could not now rejoice in attaining them again.

If practitioners of all three vehicles alike expound the Way through silent nonverbal teaching, then although their essential natures are distinguished from one another, their realization of the principle of emptiness is nevertheless identical. [The arhat] had long ago attained the joy of that identical realization, and so he likewise could not rejoice in attaining it again today.

If the two contemplations of emptiness ^[34] are employed as skillful means for cultivating the Way, then contemplation of the provisional eliminates the constricted crudeness of practitioners of the Two Vehicles, while contemplation of emptiness removes the restless distractions of ordinary beings. Transcending both flawed extremes, one attains great joy and elation.

According to the Perfect Teaching, realization of the Stage of First Arousal of Resolve is called the Abode of Joy. The first practice [among the Ten Practices] is also called the Practice of Joy. The first ground [among the Ten Grounds] is likewise called the Ground of Joy. Śāriputra was a person of superior faculties, whose wisdom was swift, keen, and lucid; thus, this was necessarily the joy and elation of transcending and entering. Yet even if there were no transcending and entering, it would still be called joy and elation. All the explanations above are given in terms of the teachings.

Explained in terms of the original and the manifest, the original is that Śāriputra had already attained Buddhahood in the distant past under the name Buddha Golden Nāga, [whereas his manifest trace was] that, in order to assist Śākyamuni Buddha [in teaching and transforming beings,] he appeared as the disciple foremost in wisdom [standing to the Buddha’s right]. At first, [he manifested as] following non-Buddhist teachers, [and afterward] destroyed wrong views and turned toward the true Way.

This was the flavor of fresh milk, the joy and elation that benefited ordinary beings. Next came the flavor of thickened milk, the joy and elation that benefited sages and noble ones. After that came the flavors of raw cream and clarified cream, the joy and elation that benefited bodhisattvas.

Today he reached the flavor of ghee, the joy and elation of entering the Buddha’s knowledge and vision, thereby benefiting students of the Buddha’s teaching. All such joy and elation arose through [his manifestation as] a trace.

The explanation according to contemplation of the mind [may be understood in the same manner as above] and need not be recorded here. Such is the general outline.

In the introductory account describing his outward demeanor and actions, the words “immediately rose and joined his palms” are called understanding through the body. Previously, the two teachings of the provisional and the real were divided, like two palms not joined together. Now he understood that the provisional is precisely the real, like two palms joined [as one].

“To face the Buddha” means that previously [he believed] the provisional teaching was not the cause of Buddhahood, while the real teaching was likewise not the fruition of Buddhahood. Now he understood that the provisional is identical to the real and constitutes the perfect cause that accomplishes the great attainment. The cause must advance toward the fruition; therefore, the text says that he “joined his palms and faced the Buddha.” ^[35]

“Gazing reverently upon the Buddha’s countenance” signifies Śāriputra’s understanding of the true principle. That truth is precisely the Buddha realm, not the provisional Dharma. To [wholeheartedly] “gaze reverently upon the Buddha’s countenance,” without giving rise to any other thought, signifies the opening of the Buddha’s knowledge and vision. The mind that clearly understands the true Dharma also clearly understands the provisional Dharma; the body that understands the provisional Dharma also understands the true Dharma. [Mind and body are] mentioned so that each may help clarify the meaning of the other.

From the words “and said” onward is the verbal expression of understanding, that is, Śāriputra’s own account. This passage of scripture is divided into two parts. The first is the prose passage, and the second is the verses.

The prose passage is further divided into three sections. The first presents the matter of three kinds of joy, the second explains them, and the third provides a complete concluding summary.

In the first section, the words “now I follow the World-Honored One” indicate that his body encountered the Buddha’s body; therefore, this is called the joy arising from the [Buddha’s] body. It further says, “I have heard this sound of the Dharma”; this means that he heard it from the Buddha’s golden mouth, and therefore it is called the joy [obtained] from the [Buddha’s] mouth. It further says, “I have obtained what I never had before”; this indicates that his mind understood the Buddha’s mind, and therefore it is called the joy arising from the [Buddha’s] mind. This presents the matter of the three kinds of joy [experienced by Śāriputra upon encountering the Buddha].

The second section, from the words “Why is this?” onward, is the explanation, setting forth what had previously been lost and clarifying what has now just been attained.

From the words “Why is this?” through “having lost the Tathagata’s immeasurable knowledge and vision,” the passage explains that not encountering the Buddha in the past was a loss. Formerly, the Buddha bestowed predictions [of future Buddhahood] upon the bodhisattvas, but “we śrāvakas had no part in receiving those predictions.” The meaning of “encountering the Buddha” is extremely profound. Because they did not encounter the Buddha, they did not obtain the joy arising from the [Buddha’s] body.

[The scripture says,] “having heard such a Dharma.” This refers to the time [when the Buddha taught the Avataṃsaka and Vaipulya scriptures], like the sun [just risen] shining upon the lofty mountains. ^[36] [Although the śrāvakas heard the Dharma at that time and] inwardly and silently knew that they had heard it, outwardly they appeared as though mute and deaf. Although they heard such a Dharma, they were unable to realize the path. Yet in the Vaipulya teaching they also heard of the true wisdom of the Mahayana, which was no different from the teaching [heard] today; therefore, it is said that they “heard such a Dharma.”

The scripture speaks of “bestowing predictions,” meaning that during the Vaipulya period [the Buddha] bestowed predictions [of Buddhahood] upon the bodhisattvas, while those of the Two Vehicles had no part in receiving those predictions.

The scripture says, “we deeply grieved by ourselves.” Both the Sūtra of Brahmā’s Questions and the Vimalakīrti Sūtra ^[37] state that [those of the Two Vehicles], upon hearing the Mahayana praised and the Lesser Vehicle refuted, harbored doubt in their minds and outwardly [regarded themselves as] inferior; therefore, this is called grief. The phrase “having lost the Tathagata’s immeasurable knowledge and vision” means that they had lost the vision of the Buddha-eye and the knowledge of the Buddha’s wisdom.

From “World-Honored One” through “the fault was ours, not the World-Honored One’s,” the passage clarifies that the loss in the past was their failure to hear the Dharma. Because their bodies dwelt amid mountains and forests and their minds clung to the path of the Lesser Vehicle, they did not hear the Dharma and therefore lacked the joy arising from the [Buddha’s] mouth.

The scripture says, “I often dwelt alone beneath trees...” This describes the time when he reflected upon his own error. “Together entering the Dharma-nature” explicitly identifies that error. Because they clung to the single principle into which all enter, they doubted the efficacy of the Dharma-gates of the Three Vehicles [and thus fell into error]: if all entered the same principle, why did [the śrāvakas] lose the [Buddha’s] knowledge and vision?

If the [Dharma-gates of the] Three Vehicles differed in efficacy, why did the bodhisattvas alone receive [predictions]? [They therefore thought that] if predictions were bestowed separately, the Tathagata must surely have been partial. [Thinking in this way] constituted their error. Now, recounting these faults themselves, they speak of repentance.

[The scripture says,] “the fault was ours.” This means that they themselves were deludedly attached to the provisional Dharma, which had nothing to do with the principle of the teaching, and that they themselves doubted the truth, which had nothing to do with any partiality on the Buddha’s part. In recounting their former faults, they not only respectfully apologized to the Tathagata but also set them forth as an acknowledgment of their own error.

u [The third section], from “Why is this?” through “we constantly reproached ourselves,” presents the fault of the mind’s failure to understand. Because they did not wait for the Buddha to teach the cause [for attaining unsurpassed, complete and perfect enlightenment], they had no true understanding; moreover, because they did not clearly understand skillful means, they failed to understand the provisional Dharma. Because they lacked understanding, they did not obtain the joy arising from the [Buddha’s] mind. Their former fault has now become clear, and therefore they can now explain it themselves.

The statement that they did not “wait until the World-Honored One taught the cause for attaining unsurpassed, complete and perfect enlightenment” is a self-reproach for failing to understand the truth. The statement that they “did not understand the Tathagata’s teachings given in accordance with appropriate skillful means” is a self-reproach for failing to understand the provisional vehicle.

[The Buddha’s] teaching of the cause [for attaining enlightenment] has two meanings. [The first is that] previously, [when the Buddha taught in the Vaipulya scriptures,] they did not accept it, but instead waited. [The second is that] later, [when the Buddha taught the Lesser Vehicle,] they did not remain and wait [for the Buddha to teach the Mahayana].

[When the Buddha taught the Vaipulya scriptures, it was like] the sun at dawn [just risen] shining upon the lofty mountains, illuminating the wisdom that comprehends the three truths. ^[38] This was the attainment of the cause [leading to the fruition] of Buddhahood. [The Buddha taught] in this way to guide the śrāvakas, “but [we śrāvakas] were unwilling to accept it”; this was their previous loss. The Dharma of the Buddhas, after a long time, would necessarily teach the ultimate truth, “but [we śrāvakas] did not remain and wait [until that time];

instead, during the intervening period, we hastily grasped the Dharma of the Lesser Vehicle,” and failed to understand the provisional Dharma and the true Dharma. [This part concerning attachment to the Dharma of the Lesser Vehicle may be understood] according to the scripture’s explicit words.

From the words “Today, following the Buddha, we have heard a Dharma never heard before” onward is the concluding summary of the attainment of the three kinds of joy. First comes the summary, followed by the attainment. “Following the Buddha” means encountering the Buddha and summarizes the joy arising from the Buddha’s body.

“Having heard the Dharma” summarizes the joy arising from the Buddha’s mouth. “All doubts and regrets have been completely eliminated” summarizes the joy arising from the Buddha’s mind. “Only now do we know that we truly are children of the Buddha” establishes the meaning of drawing near to the Buddha, [the attainment of the body].

“Born from the Buddha’s mouth” concludes [the meaning of] the attainment of speech. “Born by transformation from the Buddha’s Dharma” concludes the attainment of mind.

The [explanation] above fully penetrates the import of the scriptural passage and clearly elucidates its implicit meaning.

Now, again employing the meaning of the four siddhantas to explain the scripture: from the words “I followed the World-Honored One” onward is the joy belonging to the worldly siddhanta. From the words “Why is this?” onward, what was lost previously is set forth and what has been attained today is clarified; this is the joy belonging to the siddhanta for each person. From the words “World-Honored One! From long ago until now, I...” onward is the joy belonging to the counteractive siddhanta. From the words “Only today have I come to know...” onward is the joy belonging to the siddhanta of the ultimate meaning.

Again, briefly describing the various joys serves to illuminate the four siddhantas. The joyful mind arouses a joy never experienced before. Joy stirs the thoughts of the mind,1 and manifests outwardly in conduct and gestures.2 Such is the general meaning.

SCRIPTURE

At that time, Śāriputra, wishing to restate the meaning above, spoke these verses:

The verse section consists of twenty-five and a half stanzas and has three main divisions.

The first main division consists of one stanza, setting forth three kinds of joy3 arising from [Śāriputra’s] hearing [the Buddha teach] that he too [could] attain Buddhahood.

The second main division, beginning with “From the past until now, through the Buddha’s grace,” consists of twenty-two stanzas explaining the three kinds of joy and is divided into three sections.

The first section consists of one and a half stanzas, praising in verse the joy of encountering the Buddha. The prose passage says, “losing the Tathagata’s immeasurable knowledge and vision,” while the verse says, “has not deprived me of the Great Vehicle.” The earlier prose speaks of “loss” from the perspective of the distant meaning, whereas the verse speaks of “not losing” from the perspective of the immediate meaning. The two passages mutually clarify the meaning.

SCRIPTURE

The second section, beginning with “I dwelt within mountain caves,” consists of eleven stanzas, restating in verse the content concerning “not hearing the Dharma” in the prose passage. This section is divided into two subsections.

The first subsection consists of nine stanzas, restating in verse the meaning expressed in the prose passage above: because he was physically far away, he could not hear [the Buddha’s Dharma].

SCRIPTURE

The second subsection, beginning with “In the past, I followed wrong views,” consists of two stanzas, restating the content of the prose passage above that says one “entered the Dharma-nature together” yet did not hear [the Great Vehicle Dharma]. “Wrong views” refers to the attachments of ordinary beings, while “entering the Dharma-nature” refers to the attachments of those of the Two Vehicles. Neither can hear the [Great Vehicle] Dharma.

[The preceding passage says,] “Therefore, throughout both day and night,” [implying that] nirvana is day, while existence within birth and death is night.

[Again, the doubt arises:] Is there nirvana within birth and death? Or is there nirvana apart from birth and death? When realization is attained, both doubts disappear.

It is also said that birth and death and nirvana are both called night, while eliminating these doubts is called day. When day has dawned, both [aforementioned] doubts vanish.

Furthermore, ordinary beings are of two kinds. The first are beginners [who have chosen] to study the Great Vehicle; the second are those who first studied the Lesser Vehicle and afterward entered the Great Vehicle. Entering [the Great Vehicle] directly from phenomenal appearances is inferior; entering by way of [studying the treatises of] Abhidharma is better. Bodhisattvas are likewise: entering the Great Vehicle [directly] from the [Dharma assembly of the] Avataṃsaka results in weak transformative guidance, while being thoroughly refined through all five stages [of the Lesser Vehicle]1 before entering [the Great Vehicle] is better.

SCRIPTURE

The third section, beginning with “Only today have I come to know,” consists of nine and a half stanzas, restating the content of the prose passage above concerning the wondrous understanding attained within the mind. The prose passage above clarifies that, because he did not await the Buddha’s teaching of the cause for attaining perfect enlightenment, he did not understand the [Buddha’s appropriate employment of] skillful means.

This verse passage, however, states that he had attained the cause for perfect enlightenment and had also understood the [Buddha’s] skillful means. Hearing [the Buddha teach], “I shall certainly attain Buddhahood,” means [having attained] the cause for perfect enlightenment. Hearing that the Buddhas of the five periods all taught alike ^[39], he could clearly discern whether it was Māra or not Māra; this is understanding skillful means. [These two meanings] mutually clarify one aspect of the passage concerning the Buddhas of the five periods; that is, they convey the meaning of the scripture.

SCRIPTURE

The third general section, beginning with the line, “Hearing the Buddha’s gentle voice,” consists of two and a half stanzas, reiterating the summary and accomplishment stated in the prose passage above; [its meaning may be clearly understood] according to the scriptural text.

3. Recounting Shariputra’s Former Accomplishment

SCRIPTURAL TEXT

At that time, the Buddha said to Shariputra: “Today, before this great assembly of devas, humans, shramanas, brahmins, and others, I shall speak clearly. In the past, in the presence of twenty thousand kotis of Buddhas, ^[40] for the sake of teaching the path to unsurpassed enlightenment, I constantly instructed and transformed you. Throughout the long night [of ignorance and delusion], you also followed me and studied the path.

Through skillful means, I guided you to be born within my True Dharma. Shariputra! Formerly, I taught you to resolve and aspire toward the Buddha-path, but now you have forgotten it entirely and therefore [upon attaining the fruit of the Lesser Vehicle] consider yourself to have attained cessation.

Now, wishing to cause you to recollect your former aspiration and practice, I teach for the shravakas this Great Vehicle sutra called the Lotus Sutra of the Wondrous Dharma, the Dharma for Instructing Bodhisattvas, Which the Buddhas Protect and Keep in Mind.”

In the third prose passage, beginning with, “At that time, the Buddha said to Shariputra,” the Buddha recounts [Shariputra’s] former accomplishment. Above, Shariputra himself presented what he had awakened to and understood; here, the Tathagata recounts [past events in order to] explain that [Shariputra’s understanding] was not false.

This passage is divided into three sections. The first [recounts how], in the past, the Buddha had taught the Great Vehicle. The second [indicates how the shravakas] forgot [the Great Vehicle] midway and accepted instruction in the Lesser Vehicle. The third concerns how [the Buddha] once again expounded the Great Vehicle [for the shravakas].

[The Buddha’s] recollection of having instructed and transformed [the shravakas] in the past explains the causes and conditions through which they encountered the Buddha. [His indication that] midway they forgot [the Great Vehicle] and accepted instruction in the Lesser Vehicle reveals the causes and conditions of their sorrow and regret upon hearing the [Great Vehicle] teaching. His return to expounding the Great Vehicle confirms that [Shariputra’s] understanding and awakening were never false. Such are the three principal meanings of this account of accomplishment.

The Treatise on the Ten Stages, the Vibhasha, ^[41] states: unsurpassed body refers to [a body fully endowed with] the excellent marks and embellishments; ^[42] unsurpassed upholding refers to [upholding that] benefits oneself and others; unsurpassed completeness refers to [being fully endowed with] lifespan, knowledge and vision, and moral conduct; unsurpassed wisdom refers to [being fully endowed with] the four unobstructed knowledges; ^[43] unsurpassed inconceivability refers to the six paramitas; unsurpassed liberation refers to the capacity to destroy the two kinds of obstructions; ^[44] and unsurpassed practice refers to the practice of a noble one, a pure and undefiled practice.

Furthermore, unsurpassed body is called a Great Man; unsurpassed upholding is called great loving-kindness and compassion; unsurpassed completeness is called reaching the shore of liberation; unsurpassed wisdom is called omniscience; unsurpassed inconceivability is called arhat; unsurpassed liberation is called great nirvana; and unsurpassed practice is called Perfect Enlightenment. ^[45]

Fascicle thirteen of the Bodhisattva Garland Sutra ^[46] states: The path must be pure; defilement is not the path. The path requires single-minded concentration; giving rise to many thoughts is not the path. The path requires contentment; having many desires is not the path.

The path requires reverence; arrogance and conceit are not the path. The path requires restraint of mind and intention; laxity and indulgence are not the path. The path must be manifest and clear; concealing oneself is not the path.

The path requires mutual connection and mutual dependence; failure to practice is not the path. The path requires awakening; ignorance and delusion are not the path. The path requires teaching and transforming others; greedily withholding [the Dharma] is not the path.

The path requires drawing near to good spiritual friends; gathering with evil people is not the path. ^[47]

All the foregoing employ various different methods to elucidate the unsurpassed path. This [Lotus] Sutra now takes perfect integration and complete penetration as the unsurpassed path. If there is partiality or a division into successive stages, these are all modes of exposition found in other sutras.

The first section, beginning with, “Throughout the long night, you followed me and studied the path,” states that in the past, although [Shariputra was] instructed and transformed by the Buddha through the Great Vehicle, he had not yet destroyed ignorance. Though he followed the Buddha and received instruction in the path, doubt, delusion, and darkness remained in his mind. Although the causes of awakening [from that time] lay far in the past, they had never perished; how, then, could his true awakening today be false? Therefore, the Buddha speaks of having instructed and transformed him [in the past] to show that his encounter with the Buddha was not mistaken.

“Through skillful means, I guided you to be born within my True Dharma.” This sentence contains two meanings of guidance. Because [the Buddha] instructed and transformed him through the Great Vehicle in the past, today the understanding of the Great Vehicle arose in him. This is the first meaning [of guidance]. Because [the Buddha] wished to prevent him from falling into evil destinies, he provisionally employed the Dharma of the Lesser Vehicle to guide him, [so that he still had the opportunity to encounter the Buddha today]. This is the second meaning [of guidance].

The second section, beginning with, “Formerly, I taught you to resolve and aspire toward the Buddha-path, but now you have forgotten it entirely,” means that midway [through his cultivation] he abandoned the Great Vehicle on his own and followed the teachings of the Lesser Vehicle. Therefore, it is said that midway he “forgot it entirely.” If today, [upon attaining the fruit of the Lesser Vehicle,] he immediately considered himself to have attained cessation, this itself was to have “forgotten it entirely.” Because he forgot his Great Vehicle aspiration and studied the Lesser Vehicle, sorrow and regret arose; nevertheless, the Dharma he had heard was not false.

The first section, beginning with, “Now, wishing to cause you to recollect your former aspiration and practice,” states that [Shariputra’s] understanding was not false. [The Buddha] first taught the provisional-vehicle teaching, enabling him to accomplish a lesser good midway through his cultivation; afterward, he revealed the true Dharma, enabling him to bring to complete fulfillment the aspiration he had formerly made when he aroused the resolve for the Great Vehicle.

4. Shariputra Receives the Prediction of Buddhahood

SCRIPTURAL TEXT

“Shariputra! In a future age, after an immeasurable, boundless, and inconceivable number of kalpas, you shall make offerings to countless thousands, myriads, and kotis of Buddhas, reverently uphold the True Dharma, and fully practice all the deeds of the bodhisattva path. You shall then attain Buddhahood and be called Flower Light Tathagata, Worthy of Offerings, Perfectly and Completely Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, Blessed One. ^[48]

“That Buddha-land shall be called Free from Defilement. Its ground shall be level and even, pure and magnificently adorned, peaceful, secure, joyful, harmonious, rich, and abundant. Devas and humans shall be numerous and flourishing. Its ground shall be made entirely of lapis lazuli. Roads shall extend freely in the eight directions, with cords of pure gold stretched along their borders. On both sides of the roads, trees made of the seven treasures shall stand in rows, always bearing flowers and fruit.”

The fourth major section, beginning with the words, “Sariputra! In a future age...,” concerns the prediction [bestowed upon the Venerable Sariputra]. In the preceding section, Sariputra himself presented his understanding, which the Buddha confirmed to be correct; therefore, the Buddha bestowed upon him the prediction [that he would attain Buddhahood in the future].

If he had already understood the Great Vehicle, he would naturally know that he would become a Buddha; why, then, would he need to await [the Buddha’s] prediction? [Nevertheless,] the bestowal of the prediction has four meanings. First, in the past, [the Buddha] had never bestowed predictions upon those of the Two Vehicles, so now it was fitting to do so. Second, those of middling and lesser faculties had not yet awakened, so the prediction was bestowed to inspire and encourage them to strive diligently.

Third, it enabled those who heard of [this prediction] to form an affinity. Fourth, it helped [Sariputra] completely fulfill the aspiration he had made in the distant past; therefore, the prediction was bestowed.

This major section consists of a prose passage and verses. The prose passage is divided into ten sections.

First, [beginning with the words, “In a future age, after passing through...”] concerns the element of time.

Second, [beginning with the words, “you will make offerings...”] concerns the causal practices he will cultivate.

Third, [“you will then attain Buddhahood”] concerns the attainment of the fruit of Buddhahood. There are many ways to explain the ten epithets of a Buddha, but only one is presented here. Because he is free from falsehood, he is called the Tathagata; because he is an excellent field of merit [for sentient beings], he is called Worthy of Offerings; because he clearly knows the Dharma realm, he is called Perfectly and Universally Enlightened; because he is endowed with the Three Clarities, he is called Perfect in Knowledge and Conduct; because he will never again return [to samsara], he is called Well-Gone; because he clearly knows all the realms of sentient beings, he is called Knower of the World; because no one is his equal, he is called Unsurpassed One;

because he can discipline the minds of others, he is called Tamer of Men; because he is the eye of sentient beings, he is called Teacher of Devas and Humans; because he clearly knows and distinguishes the three groups ^[49], he is called Buddha; and because he has vanquished Mara Papiyan, he is called the World-Honored One. ^[50]

Fourth, [beginning with the words, “That Buddha-land will be named...”] concerns the Buddha-land, describing what that realm will be like at that time.

SCRIPTURE TEXT

“The Tathagata Flower Radiance will also teach and transform sentient beings by means of the Three Vehicles. Sariputra! Although the age in which that Buddha appears will not be an evil age, because of a vow made in the past, he will nevertheless teach the Dharma of the Three Vehicles.

“That age will be called Adorned with Great Treasures. Why will it be called Adorned with Great Treasures? Because in that Buddha-land the bodhisattvas will be regarded as great treasures—that is, as precious treasures of great worth.

Those bodhisattvas will be immeasurable and boundless in number, inconceivable and beyond the limits of all calculation or analogy; only the wisdom of a Buddha will know their number. Whenever [the bodhisattvas] wish to walk, jeweled flowers will naturally rise beneath their feet. These bodhisattvas will not be newly resolved upon enlightenment, but will all have long planted roots of merit, cultivated pure conduct in the presence of immeasurable hundreds of thousands of myriads of kotis of Buddhas, and always been praised and extolled by the Buddhas.

They will constantly cultivate the wisdom of a Buddha, possess all the great powers of spiritual penetration, skillfully understand the gateways into all dharmas, be truthful and free from falsehood, and constantly remain mindful of their firm aspirations. Bodhisattvas such as these will abundantly fill that Buddha-land.

Fifth, [beginning with the words, “The Tathagata Flower Radiance will also teach by means of the Three Vehicles...”] concerns [that Buddha’s] teaching of the Dharma.

Sixth, beginning with the words, “That age will be called...,” concerns the name of the age, [that is, the time in which these events will occur].

Seventh, [beginning with the words, “Those bodhisattvas will be immeasurable and boundless in number...”] concerns the number of the great assembly [of bodhisattvas in that Buddha-land].

SCRIPTURE TEXT

“Sariputra! The lifespan of the Buddha Flower Radiance will be twelve minor kalpas, not including the time when he is still a prince and has not yet attained Buddhahood. The people of that Buddha-land will have lifespans of eight minor kalpas.

“After twelve minor kalpas have passed, the Tathagata Flower Radiance will bestow upon the Bodhisattva Firm Fullness the prediction that he will attain unsurpassed, complete and perfect enlightenment. He will tell the bhiksus: ‘This Bodhisattva Firm Fullness will be the next to attain Buddhahood [after me]. He will be called the Tathagata Flower-Foot Peaceful Conduct, Worthy of Offerings, Perfectly and Universally Enlightened... His Buddha-land will also be like this one.’

“Sariputra! After the Buddha Flower Radiance enters extinction, the True Dharma will continue to be transmitted for thirty-two minor kalpas, and the Semblance Dharma will likewise continue to be transmitted for thirty-two minor kalpas.”

Eighth, [beginning with the words, “Sariputra! The lifespan of the Buddha Flower Radiance...”] concerns the lifespans [of the Buddha and the people of that Buddha-land].

Ninth, [beginning with the words, “After twelve minor kalpas have passed...”] concerns the succeeding bodhisattva [who will attain Buddhahood after the Buddha Flower Radiance].

Tenth, [beginning with the words, “Sariputra! After the Buddha Flower Radiance enters extinction...”] concerns the length of time the Buddha-Dharma will continue to be transmitted in the world. All these matters may be clearly understood from the scripture text.

Fascicle 48 of the Great Treatise [on the Perfection of Wisdom] states that when Sariputra [attains Buddhahood], the True Dharma [will remain in the world for] thirty-two minor kalpas. [In this usage,] whenever the three calamities of famine, epidemic disease, and warfare cause all sentient beings to perish, this is called one minor kalpa. However, a specifically measured period of time may also be called one minor kalpa.

For example, [when the Buddha] expounded the Lotus Sutra for sixty minor kalpas [at the Dharma assembly], these were merely measured periods of time; they were not called minor kalpas because the three calamities had destroyed all sentient beings outside [the Dharma assembly].

SCRIPTURE TEXT

At that time, the World-Honored One, wishing to restate the meanings above, spoke these verses:

The verse section contains eleven and a half stanzas and is divided into two major sections.

The first major section consists of ten stanzas [divided into nine sections], reiterating nine meanings from the prose passage above. It omits the meaning concerning the succeeding bodhisattva [who will attain Buddhahood next], but adds the making of offerings to the Buddha’s relics.

The second major section consists of one and a half stanzas, providing a concluding summary and praise.

The first section of the first major section consists of one stanza, reiterating [Sariputra’s future] attainment of the fruit of Buddhahood.

SCRIPTURE TEXT

The second section consists of one stanza, beginning with the words, “Having made offerings to countless Buddhas...,” and reiterates the causal practices [leading to Buddhahood].

The third section, beginning with the words, “After passing through countless kalpas...,” consists of half a stanza and reiterates the name of the future kalpa.

The fourth section, beginning with the words, “The land will be named Free from Defilement...,” consists of one and a half stanzas and reiterates [the name and] purity of that Buddha-land.

The fifth section, beginning with the words, “The bodhisattvas of that land...,” consists of one and a half stanzas and reiterates the number of the great assembly of bodhisattvas [in that Buddha-land].

SCRIPTURE TEXT

The sixth passage, beginning with “Buddha Flower Light teaches and transforms...,” consists of half a stanza recounting [Buddha Flower Light’s] teaching of the Dharma.

The seventh passage, beginning with “The Buddha was once a prince...,” consists of two stanzas recounting the lifespans [of Buddha Flower Light and the people in that Buddha-land].

The eighth passage, beginning with “After the Buddha enters extinction...,” consists of one and a half stanzas recounting the period during which the True Dharma [and the Semblance Dharma] will continue to be transmitted in the world.

The ninth passage, “The Buddha’s relics will be widely distributed...,” consists of half a stanza recounting the making of offerings to the Buddha’s relics.

SUTRA TEXT

The second general passage, beginning with “Concerning Buddha Flower Light...,” consists of one and a half stanzas that summarize and offer praise. “Rejoice within yourself” refers to the initial attainment of entry into the stage of the Ground of Joy [among the Ten Grounds]. A bodhisattva at the stage of the First Abode can manifest bodies as a Buddha in one hundred Buddha-lands, while [bodhisattvas at the stages of the Ten] Practices [and the Ten] Grounds surpass this by many times.

5. The fourfold assembly states its understanding

SUTRA TEXT

At that time, the fourfold assembly of bhiksus, bhiksunis, upasakas, and upasikas, together with devas, dragons, yaksas, gandharvas, asuras, garudas, kimnaras, mahoragas, and others—such a great assembly—saw Sariputra receive before the Buddha the prediction of unsurpassed, complete, perfect enlightenment. Their hearts were filled with great joy, and they were exceedingly elated. Each removed the precious robe worn upon the body and presented it as an offering to the Buddha.

Sakra, Lord of the Devas, Brahma kings, and others, together with countless devas, likewise scattered exquisitely beautiful celestial robes, celestial mandarava flowers, great mandarava flowers, and the like as offerings to the Buddha. When the precious celestial robes descended, they remained suspended in the air and revolved of themselves in the sky. Hundreds of thousands of kinds of celestial music sounded simultaneously in midair, while various celestial flowers rained down from above.

Then [the devas] proclaimed: “In former times, the Buddha first turned the Dharma wheel in the city of Varanasi; today he turns once more the supreme and greatest wheel of Dharma.”

The fifth section of the sutra text describes how the fourfold assembly received [the Buddha’s teaching] and stated its understanding. It has two parts: the prose and the verses.

[In the prose,] the first portion is the sutra compiler’s introduction, describing the great assembly’s joyful delight. Next is the account of making offerings [to the Buddha].

The passage following the words “Then [the devas] proclaimed” formally begins the statement of their understanding. “First turned the Dharma wheel...” means that they had previously received [the Buddha’s] opening and revealing of the provisional teaching. “Today he turns once more the wheel of Dharma...” means that they received [the Buddha’s teaching] revealing the true Dharma.

SUTRA TEXT

At that time, wishing to restate this meaning, the devas spoke these verses:

The verse section consists of six and a half stanzas, divided into two passages.

The first passage consists of two stanzas that recount the meaning expressed in the prose concerning the opening of the provisional teaching and the revelation of the true teaching.

SUTRA TEXT

The second passage consists of four and a half stanzas in which [the devas] themselves state the understanding they have attained, rejoice accordingly [in Sariputra’s receipt of the prediction], and dedicate all merit to the Buddha Way.

“We too shall be the same” means that they, like Sariputra, received and understood the Buddha’s words; it also means that, like Sariputra, they were reminded of their attainments in former times, and thus, like Sariputra, they too would receive predictions [of future Buddhahood].

Question: Even such great sravakas as Kasyapa and Subhuti ^[51] had not yet attained understanding, so how could anyone in the fourfold assembly have awakened before them?

Answer: Among the fourfold assembly of devas and humans, there were also those of superior, intermediate, and inferior faculties. Those of superior faculties were equal to Sariputra. Those of intermediate and inferior faculties were capable of knowing and likewise attained understanding. Both Sariputra and Kasyapa followed the practices of the provisional vehicle. Those of intermediate and inferior faculties [in the Dharma assembly] had not yet attained understanding; therefore, Kasyapa, following the course of his vows, manifested himself as likewise not yet having attained understanding. The Vimalakirti Sutra says: “As long as sentient beings have not recovered from illness, the bodhisattva has not recovered from illness either.” ^[52] Such is the general meaning.

SUTRA TEXT

At that time, Sariputra addressed the Buddha: “World-Honored One! I now have no further doubts or regrets, for I myself, in the presence of the Buddha, have received the Buddha’s prediction that I shall attain unsurpassed, complete, perfect enlightenment. Among these twelve hundred whose minds have attained mastery, ^[53] when they were formerly at the stage of those with more to learn, the Buddha constantly instructed them, saying: ‘My teaching can enable you to transcend birth, aging, illness, and death and ultimately attain nirvana.’ Those here who have more to learn and those who have nothing more to learn ^[54] have each already abandoned attachment to the view of a self, as well as views of existence, nonexistence, and the like.

They all believed that they had attained nirvana, but now, in the presence of the World-Honored One, having heard what they had never heard before, they have all fallen into doubt and confusion. Excellent, World-Honored One! I pray that the Buddha will clearly teach the causes and conditions for the sake of the fourfold assembly, enabling them to abandon their doubts and regrets.”

Beginning with the words “At that time, Sariputra addressed the Buddha” is the second cycle of teaching, in which [the Buddha] teaches by means of parables for those of intermediate faculties. ^[55] This portion of the sutra text consists of four chapters. The present Chapter on the Parable is the first; its content opens and reveals the abolition of the three vehicles and manifests the One Vehicle. The Chapter on Faith and Understanding explains how those of intermediate faculties attained understanding.

In the Chapter on the Parable of the Medicinal Herbs, the Tathagata recounts the attainments [of those who have awakened]. The Chapter on Bestowal of Predictions grants [those of intermediate faculties] certainty [through predictions that they will become Buddhas in the future]. All four chapters belong to the section on teaching by means of parables.

The next four chapters of the sutra all belong to the section on the exposition of causes and conditions. For example, [in the chapter “The Bestowal of Predictions upon the Five Hundred Disciples,”] Kaundinya cites the cause and condition of “the jewel sewn into the robe” to make clear [his own] understanding; [in the chapter “The Bestowal of Predictions upon Those Still in Training and Those Beyond Training,” the Buddha] cites the cause and condition of Ananda [having once been together with the Buddha in the presence of] the Buddha King of Emptiness, because of which he now receives a prediction... Such is the general outline.

Furthermore, if the precedent of the exposition of the True Dharma were followed, [this exposition through parable] should include an account of the four assemblies among those of middling faculties rejoicing, but no such account appears here. ^[56] [This may be due to two reasons.] First, the transcriber of the sutra abbreviated it. Second, because it can be understood from the customary [comparison] of what comes before and after, [it did not need to be recorded]; or the subsequent passage may be found in the chapter “The Dharma Teacher”... Such is the general outline.

The exposition through parable has two main sections: first, the request; and second, [the Buddha’s] reply.

The first main section, containing the request, is divided into three passages.

The first passage, [beginning with “At that time, Sariputra addressed the Buddha...”], is [Sariputra’s] own declaration that he no longer has any doubts.

The second passage, [beginning with “Among the one thousand two hundred...”], is [Sariputra’s] statement that those in the assembly [still in training and beyond training] all harbor doubts.

The third passage, [beginning with “Excellent, O World-Honored One...”], is [Sariputra’s] extensive request on behalf of the four assemblies.

The portion containing [Sariputra’s] own declaration [can be clearly understood] from the sutra text itself [and therefore requires no explanation].

The expression “those in the assembly” means those at the same level of practice. Because he recalls how they [practiced together] in the past, he makes the request on [their] behalf.

The four assemblies constitute the setting for the teaching and transformation. [Sariputra], having only just [turned toward the Mahayana], aroused the mind of great compassion and therefore made an extensive request on behalf of [all four assemblies].

From the words “The Buddha has always taught you...” onward, the text describes attachment to the previously taught Dharma of the Three Vehicles.

From the words “Now, in the presence of the World-Honored One, we have heard...” onward, the text describes attachment to a teaching previously given by the Buddha. Formerly, the Buddha taught that the Dharma of the Three Vehicles was the ultimate culmination, yet today he says that the One Vehicle alone is true. Because this discrepancy and contradiction caused [the listeners] to give rise to doubt and confusion, the sutra says: “They have all fallen into doubt and perplexity.”

Some say that Sariputra had two doubts, one concerning the past and one concerning the present, whereas the 1,200 arhats [in this Dharma assembly] had only the present doubt. It is now held, however, that those of superior faculties [should] have fewer doubts, while those of middling and inferior faculties should have more. How could the opposite be asserted?

From the words “Excellent! O World-Honored One...” onward is the extensive request on behalf of the four assemblies. [Sariputra asks the Buddha to “clearly explain] the causes and conditions,” meaning the causes and conditions for previously teaching the Three Vehicles while now speaking only of the One Vehicle.

SUTRA TEXT

At that time, the Buddha told Sariputra: “Have I not previously said that ‘All Buddhas, World-Honored Ones, employ all manner of causes and conditions, parables, expressions, and skillful means to teach the Dharma, and all of these are for the sake of [leading beings to] unsurpassed, complete, perfect enlightenment’? Therefore, all those teachings are for the sake of teaching and transforming bodhisattvas.

“Nevertheless, Sariputra, I shall now employ a parable to clarify this meaning further. Those who possess wisdom will understand through this parable.”

From the words “At that time, the Buddha told Sariputra...” onward is the second main section, presenting the content of the Buddha’s reply.

This main section is divided into three passages. The first states the intention that gives rise to the exposition; the second presents the parable; and the third exhorts the listeners to believe and accept it.

The first passage, which states the intention that gives rise to the exposition, is divided into two subsections. The first is restraint, and the second is encouragement. Restraint causes one to rouse oneself vigorously, while encouragement causes one to advance swiftly.

From the words “Have I not previously said...” onward, the text recalls the preceding section, which elucidated the provisional Dharma. From the words “all of these are for the sake of [leading beings to] unsurpassed, complete, perfect enlightenment...” onward, it recalls the preceding section, which revealed the true Dharma. The words “all those teachings are for the sake of teaching and transforming bodhisattvas” mean that whether provisional or true, all enter the non-abiding nirvana of the Buddha Way. The preceding section stated this so clearly; why, then, do they still cling to doctrinal meanings and remain deluded, benighted, and unable to understand? The Buddha’s reproach in this manner is precisely the meaning of restraint.

From the words “Nevertheless, Sariputra, I shall now...” onward, the Buddha gives further support and encouragement to put them at ease. Having sternly reproached them in the preceding passage, he feared that [the listeners] might become sorrowful and sink into despondency, so he promised to offer a parable to help clarify the meaning. Whoever can understand [through this parable] will still be praised as a person of wisdom.

SUTRA TEXT

“Sariputra! Suppose that in a certain country, city, or village there was a great elder ^[57], advanced in years and feeble in strength, immeasurably wealthy, and possessing many fields, gardens, houses, and servants. His house was exceedingly vast, but it had only a single entrance. Many people dwelt within it—one hundred, two hundred, even as many as five hundred. The house, including its main halls and upper stories, was decayed; its walls and partitions were leaning and collapsing; its pillars were rotten; and its beams and roof were on the verge of falling in. Then, suddenly, fierce fires broke out simultaneously on all four sides and engulfed the entire house. This elder had children—perhaps ten, perhaps twenty, even as many as thirty—and all of them were inside the house.

The second passage, in which the Buddha presents the parable, consists of prose and verses. [Within] the prose [presentation of the parable], there are also the opening of the parable and its correlation with the Dharma. The distinctions within the opening were explained above; here it is divided into two aspects. The first is the general exposition, and the second is the specific exposition.

The general [presentation of the parable] corresponds to the two stanzas in the section concerning Buddha Sakyamuni, beginning with the words “I too am now like this...” ^[58], which briefly state the meaning of eliminating the provisional vehicles and revealing the truth. The specific [presentation of the parable] corresponds to the forty-one and a half stanzas in the section concerning Buddha Sakyamuni, beginning with the words “Sariputra, you should know, I contemplate with the Buddha-eye...,” which extensively state the meaning of eliminating the provisional vehicles and revealing the truth.

A. GENERAL PARABLE

The general parable contains six [images]. The first is the elder; the second is [the elder’s] house; the third is [the house’s] single entrance; the fourth is the 500 people [inside the house]; the fifth is the fire that breaks out and burns the house; and the sixth is the [elder’s] 30 children.

[The image of] the elder here is an analogy for “I” [in the verse], namely Śākyamuni Buddha, who presides over the work of teaching and transforming beings. [The image of] the house engulfed in flames is an analogy corresponding to the preceding passage, which spoke of the place [where the Buddhadharma is practiced] as peaceful and secure, in contrast to the three realms,

which are not peaceful and secure. [The house having] only one entrance is an analogy corresponding to the preceding passage [in which the Buddha] proclaimed and revealed the Dharma-gate of the Buddha Way alone. [The image of] the 500 people is an analogy corresponding to the preceding passage concerning [all] sentient beings. [The image of] the flames blazing [within the house] is an analogy corresponding to the preceding passage concerning insecure phenomena such as the five defilements and the eight kinds of suffering. ^[59] [The image of] the 30 children [of the elder] is an analogy corresponding to the preceding passage stating that [the Buddha] clearly knows the capacities, dispositions, and desires of sentient beings who practice according to the three vehicles.

1. The Analogy of “the Elder”

The analogy of the elder has three meanings: first, reputation and conduct; second, status and title; and third, virtue and accomplishment.

[First is the discussion of reputation and conduct.] Reputation [is external and may be compared] to a guest, while conduct [arises from oneself and may be compared] to the host. Conduct may be intimate or superficial, and reputation may extend near or far; therefore, different places are mentioned to clarify reputation and conduct. In terms of territorial extent, an entire country is the farthest range, a city is intermediate, and a village or neighborhood is the nearest.

This elder’s reputation and conduct resounded throughout all three such ranges [near and far]. Those nearby, [in his neighborhood], saw not even the slightest fault or error in him, while those far away [throughout the country] all revered and admired his lofty and noble bearing. All [his] words were truthful and harmonious, all his actions were appropriate, and all his thoughts were correct. ^[60] His reputation and conduct corresponded perfectly; he was indeed a great man.

These qualities correspond to the three [pure] karmas of the Tathagata: [the Buddha’s] conduct accords with wisdom, and he carries out teaching and transformation in accordance with [sentient beings’] capacities; [the Buddha’s] name is known everywhere; and [the Buddha’s] virtue pervades the Dharma realm.

The former commentators held that compassion extending throughout empty space in the ten directions is called “the entire country,” the great trichiliocosm is called “the city,” and each world of four continents is called “the village.” ^[61] Others held that the great trichiliocosm is called “the entire country,” the middle chiliocosm is called “the city,” and the small chiliocosm is called “the village.” ^[62] None of these interpretations is adopted here.

The Great [Perfection of Wisdom] Treatise, fascicle 60, states: The [stage of] acquiescent patience is the “village,” while the perfect enlightenment of the patience of non-arising is the “city.” [This] uses both cause and effect as analogies.

In the present [Lotus] Sutra, both fruition and virtue are used as analogies: the land of true recompense [and adornment] is called “the entire country”; the land of expedient means with remainder is called “the city”; and the land where ordinary beings and sages dwell together is called “the village.” Out of compassion for sentient beings, [the Buddhas] manifest traces from the original gate and then gather those manifested traces back into the original gate. Reputation and conduct correspond and accord with one another, without any distinction such as that between host and guest, and their luminous clarity completely pervades the three lands.

Second is the discussion of status and title, in which three meanings are presented. The first concerns the status and title of an elder according to the worldly sense; the second concerns the supramundane meaning; and the third concerns the meaning according to contemplation of the mind.

A worldly elder possesses ten virtuous qualities. First is noble lineage; second, exalted status; third, immense wealth; fourth, mighty authority; fifth, profound wisdom; sixth, advanced age and experience; seventh, pure conduct; eighth, complete propriety; ninth, praise and commendation from those above ^[63]; and tenth, submission and emulation by those below.

Noble lineage means being a descendant of [sovereigns] such as the Three August Ones and Five Emperors, or being born into a powerful and distinguished official family. Exalted status means assisting in affairs of state as a prime minister or one of the worthy and talented upon whom the sovereign relies. ^[64] Immense wealth means possessing so much wealth that gold fills the treasuries and silver lies in heaps, with complete abundance surpassing all measure.

Mighty authority means possessing a solemn and venerable bearing and being able to command others without harshness or punishment. ^[65] Profound wisdom means [possessing talent and intelligence whose function is like] having an entire arsenal within one’s breast, with an extraordinary and unsurpassed capacity to adapt expediently to circumstances. Advanced age and experience means having reached the years of a venerable elder and being respected by everyone.

Pure conduct means possessing virtue like a pure white jade tablet without the slightest blemish and always acting in accordance with one’s words. Complete propriety means conducting every [action] with measure and decorum, serving as a model for all people in the world. Praise from those above means being treated with reverence by the [ruler of the country].

Submission by those below means that people throughout the realm ^[66] all submit to him and follow his example.

One who possesses all ten virtues described above is called a great elder.

[Second is] the supramundane elder. The Buddha is born from the true suchness and ultimate reality of the three times; his cultivated merits have been perfected, and his accomplishment of the Way shines brilliantly. He possesses the ten supremely noble epithets, beyond all comparison.

His treasure of the true Dharma—all the myriad merits—is entirely complete. With the majestic power of the ten powers, he subdues demons and restrains non-Buddhist practitioners. Through the three wisdoms in a single mind, ^[67] he comprehends everything.

Having attained perfect enlightenment in the immensely distant past, he has inherently always been so. His three karmas [of body, speech, and mind] all function in reliance upon wisdom, without error. He possesses the complete deportment of an awakened one, and his mind is like the great ocean.

Awakened ones throughout the ten directions all praise and extol him, while [sentient beings] among the seven classes of expedient means ^[68] all approach him, take refuge in him, and rely upon him. Such a one is called the supramundane great elder—the Buddha.

Third is [the elder] according to the meaning of contemplation of the mind. The wisdom that contemplates the mind emerges from the true aspect and is truly born into the lineage of the Buddha. Although true wisdom has not yet arisen, the three delusions ^[69] no longer arise.

This is to don the Tathagata’s robe and is called the patience of quiescence. The three truths ^[70] contain all merits. The wisdom of right contemplation subdues craving and views, while contemplation of the Middle Way simultaneously illuminates [the two wisdoms of] the provisional and the real, both becoming radiant and perfectly clear.

Only through accumulating roots of goodness over many lifetimes can one cultivate this contemplation. This contemplation surpasses all seven classes of expedient means. ^[71] This method contemplates the essential nature of the mind and is called supreme concentration; [its practitioner’s] three karmas [of body, speech, and mind] will certainly be free from error. When encountering sense objects and passing through various conditions, the practitioner maintains dignified conduct without ever losing it.

One who can contemplate in this way possesses deep and steadfast faith and thoroughly understands all characteristics. All Buddhas rejoice and praise such a person as one who skillfully practices in accordance with the Dharma, while the devas, nāgas, and the fourfold assembly ^[72] all respectfully make offerings.

The scripture later states: “A Buddha-child who abides in this stage thereby attains the same enjoyment as the Buddha, [constantly dwelling within that realm,] walking in meditation, lying down, or sitting.” ^[73] Since one who cultivates in this way is called a Buddha, how could such a one not also be called an elder [in the sense of] contemplation of the mind?

Now, when the ten virtuous qualities [listed above] are compared with the scriptural passage, their meanings are complete, lacking only one point. [The scripture says,] “In a certain country, city, or village, there was a great elder.” Thus, throughout all three kinds of places he was praised and acclaimed as “great”; how could this not mean that he was of noble lineage? Being honored as an elder, how could this not mean that his status was exalted?

Being advanced in years and physically frail, how could this not mean that he was elderly and experienced? Possessing immeasurable wealth, how could this not mean that he was prosperous and affluent? Possessing many houses, fields, and gardens, [and thus being capable of] distributing and managing them thoroughly, how could this not mean that he possessed profound wisdom?

Having many servants, how could this not mean that he possessed mighty authority? His house was vast; how could this not mean that he was a teacher of virtue? The house had only a single gate; how could this not mean that there was only one way by which he taught others proper rites and conduct?

There were very many people in the house, meaning that those below submitted to him.

Only one point is lacking: that he was praised and revered by those above him. Here, the word “great” [in “great elder”] is also used to encompass this meaning. Because he was known to great persons, he was called “great.”

From the words “advanced in years and physically frail” onward, there are three points praising his virtuous qualities and accomplishments. Virtuous qualities are both internal and external. Internally, they consist of wisdom and skillful strategy; externally, they consist of property and wealth.

“Advanced in years” means that he was learned and thoroughly versed in matters past and present; this is an analogy for the Buddha’s virtue of wisdom. “Physically frail” means that his faculties and resolve had become mature; this is an analogy for the Buddha’s virtue of cessation.

Being wealthy is an analogy for the Buddha’s external virtues. Immeasurable wealth is a general analogy for the Buddha’s myriad virtues. Fields, gardens, and houses are specific analogies: fields and gardens can sustain life and therefore represent meditative concentration supported by prajna wisdom; houses are places in which the body dwells and therefore represent the realm of ultimate reality upon which wisdom relies.

In brief, there are the eighteen kinds of emptiness; ^[74] explained extensively, there are innumerable kinds of emptiness. In terms of the Buddha’s merit, there is no practice that he has not cultivated; in terms of the Buddha’s wisdom, there is no realm that it does not illuminate. Therefore, [the analogy here] says that he “possessed many fields, gardens, and houses.”

Servants are attendants who may be sent on errands. They represent the skillful means and knowledge and vision [that the Buddha] possesses in full. In harmonious integration, they illuminate all six paths [of samsara]; adapting flexibly, they accord with the myriad differing capacities [of sentient beings]. That is to say, true wisdom is like a servant who may be dispatched.

2. The Analogy of the “Vast House”

The second [image in the analogy] is that the elder’s house was exceedingly vast. The house here corresponds to the meaning discussed above of security in contrast to insecurity. Insecurity represents the three realms. Sentient beings of every level take the three realms as their home. The Tathagata manifests responsively, teaches, transforms, and gathers all beings [as though into a single] house; therefore it is said that the house was vast.

3. The Analogy of “Only One Gate of Entrance and Exit”

The statement that there was “only one gate” corresponds to the earlier explanation that all the various Dharma gates proclaim and reveal the Buddha Way. Guanchang Guan said: “The principle of ultimate reality is undifferentiated, and wisdom likewise is only one. There is no other path by which to escape [the three realms]; therefore it is said that there was only one gate.”

Master Fayun of Guangzhai ^[75] said: “Although the three realms are vast and the ninety-six classes of non-Buddhist practitioners ^[76] are numerous, when it comes to escaping [the three realms], only the Buddha’s teaching provides the way. Therefore it is said that there was [only] one gate.”

Now, to clarify: if the principle alone is taken as the gate of escape, that principle [in itself] admits neither passage nor obstruction, so what gate could there be to speak of? If the teaching alone is taken as the gate of escape, many people study the scriptures, so why do they not escape [the three realms]? Here we hold that the principle is what the teaching elucidates.

The scriptural passage states that, by following the Dharma gates taught by the Buddha, one escapes the suffering of the three realms and realizes nirvana. The Dharma gate [taught by the Buddha here] has two [symbolic meanings]: the gate of the house and the gate of the carts. [Regarding the symbolism of the gate of the house,] the house [which is on fire] is the realm of birth and death, while the gate [of entrance and exit] is the path that must be followed to escape; this elucidates the teaching of skillful means. [Regarding the symbolism of the gate of the carts,] the carts [used as inducements] represent the Mahayana Dharma, while the gate [of exit] elucidates the teaching of the Perfect Teaching.

[Further, according to the foregoing explanation,] if the gate of the house were considered the same as the gate of the carts, then when [the elder] first used the three kinds of carts [as inducements] to rescue his children, he should also have bestowed upon them equally the one great cart. But [the gate of the house] is the Dharma gate by which one escapes [the three realms], unlike [the gate of the carts, which is] the Dharma gate [used to induce sentient beings] to enter and follow. Thus, the gate of the carts and the gate of the house are seen to be distinct.

4. The Analogy of “Five Hundred People”

[The scripture says, “Within the house were very many people—one hundred, two hundred, even as many as five hundred people.”] The five hundred people correspond to the meaning of sentient beings discussed above, namely, the five paths [of rebirth in samsara]. ^[77]

5. The Analogy of “Flames Arising and Burning the House”

The scriptural passage beginning with the words, “That house, including its main halls and upper stories...” represents the meaning of “security in contrast to insecurity” discussed above, namely, [the world with] the five turbidities. First, it presents the image of a house being consumed by fire; this represents the karmic retributions of the six paths [of samsara]. ^[78] Next, it clearly reveals the fire that was burning it; this represents the eight sufferings and the five turbidities.

The “main halls” represent the Desire Realm; the “upper stories” represent the Form Realm and the Formless Realm; the “walls and partitions” represent the four great elements; being “decayed and ruined” represents deterioration and destruction; being “tilted and collapsing” represents transition and change; the “pillars” represent the lives [of sentient beings]; the “beams” represent consciousness; and being “rotten” represents a critical condition that cannot endure for long.

For an easier explanation, this may be interpreted in terms of contemplation [of the body]. The “main halls” represent the lower part of the body; the “upper stories” represent the upper parts, such as the head, neck, and so forth; the “walls and partitions” represent the skin and flesh; being “decayed and ruined” represents the debility and decline of old age; the “pillars” represent the two legs; being “rotten” represents impermanence; the “beams” represent the skeleton; being “tilted and collapsing” represents the appointed end of a person’s life; and the winding obstructions [along the way out] represent the small and large intestines, though some say they represent the mind-consciousness. Such is the explanation in brief.

From the words “suddenly, on all four sides...” onward, the passage explains how the fire could burn [the house]. The eight sufferings pervade the four great elements in all sentient beings; ^[79] therefore it says “on all four sides.” All are impermanent; therefore it says “at the same time.” “Suddenly” ^[80] represents the meaning that what formerly did not exist has now abruptly arisen, [suddenly coming into existence]. Those sufferings did not originally exist; they came into being solely because of ignorance.

6. The Analogy of “Thirty Children”

From the passage, “That elder had children...” onward, the statement that “he had thirty children” is an analogy for what was stated in the preceding [verse] section: “knowing the desires in the minds of sentient beings.” [These sentient beings] had formerly cultivated the Buddha Dharma, and the inclinations of their minds and natures ^[81] corresponded with one another; this is the meaning of their being called children. [Yet among that number,] their dispositions and desires differed; therefore, “perhaps ten persons” is an analogy for bodhisattvas, while “perhaps twenty persons, or even as many as thirty persons” is an analogy for those of the Two Vehicles.

Sentient beings possessing such capacities were all able to escape from the burning house and were therefore called [the elder’s] children. Sentient beings who lacked the capacity [to be delivered] were the five hundred persons [in that house]. Alternatively, it may be said that pratyekabuddhas differ in sometimes appearing and sometimes remaining hidden; whether belonging to the Lesser Vehicle or the Middle Vehicle, they are all included among the ten children and all fully possess the nature of the ten knowledges. ^[82] Therefore, it is said that they inherently possess the nature of knowledge within, lacking only the nature of knowledge that accords with reality.

Of the three verse sections above, the meaning of the real was first recited, followed by the meaning of the expedient. Now, in the general parable as well, the meaning of the real is stated first, followed by the meaning of the expedient. This is the general outline. ^[83]

B. THE SPECIFIC PARABLES

SUTRA TEXT

When the elder saw fierce flames erupting on all four sides of the house, he was greatly alarmed and immediately thought: ‘Although I can now pass safely through the burning doorway and escape outside, my children are all still inside the house, joyfully playing and amusing themselves, unaware and unknowing, without the least fear. The fire burns their bodies, causing terrifying pain, yet their minds feel no aversion or fear, nor do they have any intention of escaping.’

From the words, “When the elder saw fierce flames erupting...” begins the second section, which sets forth the specific parables. This section contains four parables.

The first parable is “the elder sees the fire.” This analogy is introduced from ^[84] the preceding [verse section in the Skillful Means chapter], which speaks of the Buddha seeing [sentient beings in the six realms of the mundane world] amid the five turbidities; it comprises four stanzas. ^[85]

The second parable concerns the elder setting aside his strength and employing skillful means, enticing the children with various beautiful carts. ^[86] This analogy is introduced from the preceding verse section, which explains that, because the world possessed the five turbidities, Buddha Shakyamuni temporarily set aside the Great Vehicle teaching and employed the Lesser Vehicle teaching. This section comprises seventeen and a half stanzas, beginning with the words, “At first, seated at the place of enlightenment.” ^[87]

The third parable is that “he gave all his children an equally great cart.” This parable is introduced from the preceding verse section, which explains that Buddha Shakyamuni revealed the mark of reality. It comprises six stanzas, beginning with the words, “Shariputra, you should know, I see these children of the Buddha.” ^[88]

The fourth parable is that “the elder did not speak falsely.” This parable is introduced from the verse section beginning with the words, “You should harbor no doubts; the Buddha is the king of all Dharmas,” and comprises two and a half stanzas. ^[89]

1. The Parable of “the Elder Seeing the Fire”

The first parable, which states that “the elder saw the fire,” is divided in the sutra text into four passages expressing three meanings. [The four passages of the sutra text are:] the first speaks of the one who sees; the second, of what is seen; the third describes his alarm; and the fourth extensively explains what had previously been seen. [These four passages] express only three meanings.

The first passage, “the elder saw,” clarifies the one who sees. This corresponds to the preceding statement, “I contemplate with the Buddha-eye.”

The second passage, which says that he saw “fierce flames erupting on all four sides of the house,” sets forth what was seen. This corresponds to the preceding statement that the Buddha saw sentient beings within the six realms of samsara.

The third passage, “he was greatly alarmed,” corresponds to the preceding statement that, upon seeing sentient beings [suffering in the six realms], he immediately aroused great compassion. The passage beginning specifically with “my children are all still inside the house... ...the fire burns” is a second extensive explanation of seeing the [fierce] fire [erupting], and is still interpreted as belonging to the meaning of being “greatly alarmed.”

[The four factors of] body, feeling, mind, and dharmas [are analogous to] the four sides surrounding the house. From these four factors arise the four inversions, such as regarding [the impure as] pure and [suffering as] happiness, and so forth. ^[90] These produce the eight sufferings, like fire [that burns], and all sufferings thereby gather together. If one clearly understands that this body is impure, suffering, impermanent, [and without self], the fire of afflictions will immediately be extinguished.

[Concerning the meaning of “the four sides surrounding the house,”] according to earlier commentators, there are three interpretations. The first holds that the four sides represent the four great elements, ^[91] within which the six consciousnesses all dwell. The second holds that [the four sides represent] the four kinds of sentient beings. ^[92] The third holds that [the four sides represent] the four inversions.

Now, based on the sutra text that follows, the four sides surrounding the house [represent] birth, old age, illness, and death, which is the meaning of being “greatly alarmed.” Thinking that [sentient beings] were losing their great wholesome qualities, he was “alarmed”; worrying that sentient beings were about to give rise to grave evil deeds, he was “frightened.” Because he was thus “alarmed,” he immediately aroused loving-kindness, thinking that sentient beings had no happiness; because he was thus “frightened,” he immediately aroused compassion, worrying that sentient beings would undergo suffering and distress.

[The sutra text says:] “I can now pass through the doorway of this burning house and escape safely outside.” This sentence may be explained in terms of alarm [giving rise to] loving-kindness and compassion [as above]. Although its wording is not definitive, it nevertheless clarifies that the Buddha, through the power of wisdom, could discover the correct means of teaching and perceive how to expound the truth. Because neither the five turbidities nor the eight sufferings could harm [the Buddha], he is said to be safe; because the violent wind of the four inversions could not shake him, he is said to be secure.

Dwelling serenely and freely beyond all bonds is called “escaping outside.” Sentient beings, however, could not do likewise and had to be scorched by the fierce flames. In his loving-kindness and compassion, the Tathagata was concerned that the fierce flames [erupting] would scorch [sentient beings, and therefore did not escape by himself]; hence the text says, “although I can.”

The sutra text further says, “pass through the burning doorway.” It may now be asked: If the teaching is likened to a doorway of escape, is that “doorway of the teaching” burning or not burning? In reply: The doorway of the teaching is not burning. Therefore, the Buddha teaches that the Dharma is a doorway [of escape] capable of helping those who are being burned to escape. Because those who are being burned escape through it, the doorway of escape is called a “burning doorway.” Similarly, when a person inside a doorway dies, it is called a “doorway of death,” although the doorway itself does not actually die.

It is further asked: If this is so, then the teaching is permanent and is not a conditioned dharma. But if it is not so, then why is it said not to burn? We shall now clarify that this is not the case.

Speaking of a doorway, there are the doorframe and the open space. Without the doorframe, there would be nothing by which to recognize it as a doorway; without the open space, one could not pass through it to go outside. The doorframe can burn to ashes and charcoal, but the open space cannot be burned away.

The teaching is likewise: there are the discourse that expounds and the truth that is expounded. Without the discourse that expounds, there would be nothing that could serve as the teaching. Without the truth that is expounded, upon what could one rely to escape from the three realms?

The discourse that expounds may be impermanent, but the truth that is expounded is not impermanent. To understand the discourse that expounds is to realize that truth; therefore, this is called “escaping safely outside.” The discourse that expounds is something that can perish and is therefore called the “burning doorway.” Yet if one did not pass through that “burning doorway,” by what means could one “escape safely outside”?

In the same way, it is only by relying upon the words of the teaching that one awakens in accord with the truth.

The Mahaparinirvana Sutra says: “The cause is impermanent, but the result is permanent.” According to this explanation, this is also like passing through the “burning doorway.” To rely upon the impermanent teaching of the Lesser Vehicle is to escape through the “burning doorway.” According to the eternally abiding teaching of the Great Vehicle, however, written words themselves are liberation, and the teaching itself is the truth.

By fully penetrating that what burns is non-burning, one “escapes safely outside.” If one attains the Tathagata’s expedient wisdom, one thereby escapes through the “burning doorway.” If one attains true wisdom, one directly realizes, at the very place of burning, that one has “escaped safely outside.” Therefore, at first the idea was raised of placing the children upon a bench and carrying them out, but this was seen to be impossible.

Only afterward were the expedient means of impermanence employed to entice and lead them out. This is precisely the meaning here.

The sutra says, “engrossed in the pleasures of play.” Clinging to views is called “play,” while clinging to craving is called “sport.” Furthermore, becoming engrossed in the four views ^[93] is called play, while wasting one’s efforts is called sport. The same is true of clinging to craving. Becoming engrossed in the five sensory objects is called play, while gaining nothing from them is called sport. Living and dying, they waste an entire lifetime without ever becoming weary, just like those children absorbed in play inside the burning house.

The sutra says, “unaware, unknowing, and utterly unafraid.” None of the elder’s children spoke of the fire burning; this is called being unaware. They did not understand that fire is something scorching and consuming; this is called being unknowing. Since they did not know that the fire was hot, they did not fear injury to their bodies; this is called “unafraid.” Since they did not worry about losing their lives, this is called “without alarm.”

Sentient beings are likewise wholly unaware of the eight sufferings of the body of the five skandhas, and they know nothing of the four inversions or the three poisons of greed, anger, and delusion. Since they do not recognize their own delusion, they feel no concern. That delusion obscures the Dharma-body and harms the life of wisdom. Thus, they are unaware of suffering, do not know that accumulation is the cause of suffering, do not fear harm to the Path, and are not alarmed at losing the quiescence of nirvana.

Because they have not heard the teaching of the Four Noble Truths, they lack the wisdom born of hearing; this is called being unaware. Because they have not attained the wisdom born of reflection, this is called being unknowing. Failing to gain understanding through direct knowledge and vision is called being unaware; failing to gain understanding through reflection is called being unknowing.

Upon seeing the truth, one becomes alarmed and awakens to understanding; upon reflecting, one becomes disenchanted and fearful. Moreover, they are unaware of suffering in the present and do not know of suffering in the future. Therefore, a later passage of the sutra says, “Because of greedy attachment and seeking, they presently undergo every kind of suffering and affliction, and in future lives they will further suffer by falling into the realms of hell beings, hungry ghosts...” ^[94] This is precisely the meaning.

The sutra says, “The flames scorch their bodies, causing excruciating pain, yet their minds feel no aversion or fear, nor do they have any thought of seeking escape.” The body is an analogy for the five consciousnesses; the mind is the mental consciousness, the sovereign mind. Although the bodies of sentient beings are oppressed by the eight sufferings, their minds feel no aversion toward or fear of the afflictions. It is also said that the Buddhas had previously planted the merit and virtue of the Great Vehicle, and that the Dharma-body takes wisdom as its essence.

The essence of sentient beings is oppressed by the four inversions, yet because of delusion they are unaware and unknowing, and their minds feel neither aversion nor concern. Having no aversion toward suffering means failing to recognize impermanence; having no concern about accumulation means failing to recognize the afflictions as its cause. “Nor do they have any thought of seeking escape” means that they do not cultivate the Path or seek the quiescence of nirvana.

We now hold that the burning house is an analogy for the five defilements. The children’s play within the burning house is an analogy for the defilement of views; their sport is an analogy for the defilement of afflictions; “unaware, unknowing, and utterly unafraid” is an analogy for the defilement of sentient beings; “the flames scorch their bodies, causing excruciating pain” is an analogy for the defilement of lifespan; and “their minds feel no aversion or fear, nor do they have any thought of seeking escape” is an analogy for the defilement of the kalpa. These meanings correspond to the five defilements. Such is the general outline.

SUTRA TEXT

“Shariputra! That elder further thought: ‘My body is strong and my arms are powerful. I could wrap the children in the ample folds of my robe, or place them upon a chair or a large table, and then carry them out of the house.’ But then he thought again: ‘This house has only one door, and it is narrow and confined. My children are young and immature and do not yet understand. Engrossed in their place of play, if I were to do this, I fear they might struggle, fall down, and surely be burned by the fire.’”

2. The Parable of “Abandoning the Intention to Use Strength and Turning to Expedient Means”

Beginning with the words “That elder further thought” is the second part of the parable: the elder abandons his intention to use strength—wrapping the children in the folds of his robe or placing them upon a large table to carry them out—and turns instead to using fine carts to entice them. This illustrates the meaning stated earlier: provisionally setting aside the teaching of the Great Vehicle and applying the teaching of the Lesser Vehicle.

The preceding verse section contains six and a half stanzas explaining the Buddha’s consideration that employing the teaching of the Great Vehicle might not succeed; the following eleven stanzas consider that employing the teaching of the Lesser Vehicle would enable him to teach and transform them successfully.

The section concerning the consideration that employing the teaching of the Great Vehicle would not succeed contains three points. First, the Buddha considered that employing the teaching of the Great Vehicle would be appropriate. Second, he observed that sentient beings at that time lacked the requisite capacities. Third, he ceased the work of teaching and transformation.

This parable is now further divided into two points. The first concerns using teachings of exhortation and encouragement, which he considered appropriate. The second concerns using teachings of admonition and restraint, which he also considered appropriate. ^[95] These two points—exhortation and encouragement, and admonition and restraint—are each further divided into three subsidiary points. First, the consideration that such a method would be appropriate is presented. Second, it is observed that sentient beings’ capacities are insufficient to receive it. Third, there is the intention to relinquish the attempt.

a. Using Teachings of Exhortation and Encouragement

[The section setting forth the matter of] employing the Dharma to exhort and encourage has three meanings. The first meaning, beginning with the passage, “The elder then thought: ‘My body is strong and my arms are powerful...’” and continuing thereafter, corresponds to the preceding passage of the sutra, which says that the Buddha wished to employ the Great Vehicle to teach and transform beings and therefore contemplated this matter for twenty-one days [after attaining enlightenment].

The second meaning, beginning with the passage, “But then he thought again...” and continuing thereafter, sets forth how his children would not heed his words; it corresponds to the preceding passage of the sutra, which says that the Buddha perceived that sentient beings lacked the necessary conditions, that their faculties were dull, and that they could not be transformed. The third meaning, beginning with the passage, “Fearing that they might struggle, fall back inside, and inevitably be burned by the fire,” and continuing thereafter, concerns abandoning [the previous intention and instead] skillfully enticing and guiding them; it corresponds to the preceding passage of the sutra, which says that the Buddha thought: Sentient beings lack the necessary conditions;

I should cease teaching and transforming them and quickly enter nirvana.

[Regarding the first meaning,] the passage beginning, “The elder then thought...” corresponds to the preceding passage of the sutra, which says that the Buddha contemplated the matter for twenty-one days; [we shall now explain the words] “My body is strong and my arms are powerful.” When correlated with the later passage of the sutra, this refers to [the Buddha’s] employing only the power of supernatural abilities and the power of wisdom.

In this analogy, the [strong] body represents the power of supernatural abilities, which can bear burdens, while the [powerful] arms represent the power of wisdom, which can lift things. By relying upon samadhi, one realizes the intrinsic virtue of severance—the elimination of outflows and afflictions—and thereby acquires supernatural abilities. By relying upon wisdom, one realizes the intrinsic virtue of wisdom and thereby acquires [the ability] to expound the Dharma.

The intrinsic virtue of wisdom (the virtue of wisdom) and the intrinsic virtue of severing outflows and afflictions (the virtue of severance) can bring the Dharma body to fulfillment. These two intrinsic virtues are entered through the Buddha’s two methods of exhortation and encouragement, and admonition and restraint. Exhortation and encouragement constitute the individual siddhanta; admonition and restraint constitute the therapeutic siddhanta.

These two siddhantas are skillful means leading to the siddhanta of ultimate truth.

At first, the Tathagata wished to employ the method of exhortation, anticipating [that it would] accord with sentient beings, [exhorting them] to respectfully practice all wholesome deeds and fulfill the Dharma of the Ten Powers, the Fearlessnesses, omniscience of all aspects, and so forth; yet sentient beings lacked the capacity to receive it.

Next, [the Buddha] wished to employ the method of admonition, anticipating [that it would] be suitable [for restraining sentient beings] from committing evil deeds, [thereby enabling them] to realize great nirvana; yet sentient beings likewise lacked the capacity to receive it. Because [sentient beings] lacked the necessary conditions, he ceased teaching and transforming them. Thus, one should understand that when [the Buddha considered] employing the Great Vehicle, the two siddhantas of exhortation and encouragement, and admonition, were precisely the supernatural abilities together with the virtue of wisdom and the virtue of severance.

Therefore, [the verse section of] the preceding sutra passage says, “Adorned with the powers of samadhi and wisdom, in order to liberate sentient beings.” This is precisely its meaning.

An earlier sutra passage praises the elder, saying that he was “advanced in years yet vigorous”; this represents the virtue of wisdom and the virtue of severance. These virtues of wisdom and severance are precisely the “strong body and powerful arms.” [The sutra says that the elder intended to use] the skirt of his robe, a bench, and a large table [to rescue his children]. The Tripitaka Dharma Master [Kumarajiva] said that in India the skirt of a robe was used to hold various beautiful flowers.

When one wished to carry flowers as an offering to a noble person, one used the skirt of one’s robe to contain them. According to the earlier commentators, the “skirt of the robe” represents the cause [cultivated] in the Great Vehicle, while the “bench and table” represent the fruit [attained] through the Great Vehicle. At first, [immediately after attaining enlightenment, the Buddha] intended [to employ] the cause and fruit of the Great Vehicle, but sentient beings lacked the necessary conditions for this.

The earlier commentators also held that these objects [in the analogy] represent the precepts, samadhi, and wisdom of the Great Vehicle. During the first seven days [after attaining enlightenment, the Buddha] contemplated the Dharma he had realized. This was analogous to using the “skirt of the robe.” During the second seven days, [the Buddha] contemplated the faculties and conditions of sentient beings, analogous to using the “bench.” During the third seven days, [the Buddha] contemplated his gratitude toward the bodhi tree and the earth [which had assisted him in attaining enlightenment], analogous to using the “table.” [The commentators explained that] this meaning was drawn from the Agama sutras.

We shall now correlate the meaning of this analogy with the [later] sutra passage, which says: “If I were merely to employ the power of supernatural abilities and the power of wisdom, without employing skillful means, and were to praise and extol for sentient beings the Tathagata’s knowledge and vision, powers, and fearlessnesses, sentient beings could not thereby attain liberation.” [Thus,] the power of supernatural abilities [or the Buddha’s supernatural power] is precisely the “strong body,” while the power of wisdom is the “powerful arms,” as explained above.

The [Buddha’s] knowledge and vision are represented by the “skirt of the robe,” the fearlessnesses by the “bench,” and the Ten Powers by the “table.” The Tathagata employed supernatural abilities to bring forth these three Dharmas—knowledge and vision, fearlessnesses, and the Ten Powers—and further employed wisdom to expound these three Dharmas extensively. [Perceiving that sentient beings] lacked the necessary conditions [to receive them], he then intended to cease teaching and transforming them.

[The analogies of] the skirt of the robe, the bench, the table, and so forth differ [in meaning] according to whether they are explained briefly, moderately, or extensively.

When the designation “the Tathagata’s knowledge and vision” is explained briefly, “knowledge” means omniscience of all aspects, while “vision” means the Buddha-eye. Such a designation is concise, yet its meaning is exceedingly profound, just as a single skirt of a robe can hold many flowers.

When explained moderately—neither briefly nor extensively—the designation “the Four Fearlessnesses” is applied in correspondence with the Four Noble Truths. It is analogous to the bench: in terms of the Dharma, it is not very extensive, and in terms of practical function, it provides stability but not very great benefit.

Or, when explained extensively, as with the designation “the Ten Powers,” its scope is broad and all-embracing. It is like a table with many legs that cannot be tilted or overturned: in terms of the Dharma, it is more extensive, and in terms of practical function, it provides stability and very great benefit.

During the twenty-one days [after attaining enlightenment, the Buddha] contemplated transmitting and teaching the [Great Vehicle] Buddhadharma through such extensive or brief explanations, but sentient beings could not bear to receive it. Therefore, the analogy speaks of the skirt of the robe, the bench, and the table, [the things the elder initially intended to employ, together with his “strong body and powerful arms,” to rescue his children].

Regarding the second meaning, the passage beginning, “But then he thought again...” concerns the children’s refusal to heed his words [telling them to leave the burning house]. This corresponds to the meaning of the preceding sutra passage, which says that sentient beings lacked the necessary conditions. [The sutra says:] “This house has only one door, and it is narrow and confined...” The meaning of “one door” has already been explained above; we shall now further clarify [the distinction between] its general and specific meanings.

According to the specific meaning, “only one door” means that there is only one truth, one pure Dharma gateway, called the true teaching, which penetrates through to that which is to be penetrated. The door’s being narrow means that [the true teaching] does not accommodate [such doctrines as] annihilationism, eternalism, the seven expedient teachings, and so forth. The teaching is inherently vast and all-encompassing, so it certainly contains no narrowness or confinement. It is only because sentient beings are unable to employ this [Great Vehicle] teaching to attain penetration for themselves that, in order to refer to [sentient beings] who thus lack the necessary conditions, it is called “narrow and confined.”

According to the general meaning, principle is originally pure and undivided, without admixture; therefore it is said that there is “only one.” It is through this very principle that one can pass freely; therefore it is called a “gate.” [This principle] is subtle and wondrous and extremely difficult to understand; therefore it is said to be “narrow.” [In terms of] the teaching, when one carefully examines all throughout the ten directions, ultimately there is no other vehicle, but only the single Buddha Vehicle; therefore it is said that there is “only one.” This teaching enables [people] to pass through freely; therefore it is called a “gate.” This teaching is subtle and wondrous.

Ordinary beings cannot understand the point of emergence; this means that they do not understand the provisional Dharma. Nor do they know the point of entry; this means that they do not understand the true Dharma. ^[96] Those of the Two Vehicles, through hearing [the teachings of the Lesser Vehicle], gain a small measure of understanding by which they escape suffering, but they never know how to enter [the ultimate]. Although bodhisattvas themselves know how to emerge, they too do not know how to enter.

When [practitioners belonging to] the seven classes of expedient means go astray, none of them knows the point of emergence or entry.

The preceding passage of [the sutra’s] verse says: “If I praise only the Buddha Vehicle, sentient beings will sink into suffering.” [This is because sentient beings] are unable to apply the teaching so as to pass through freely by themselves. To indicate that [sentient beings] lack the appropriate conditions, it is said to be “narrow.”

In terms of practice, personally cultivating the causal [practices] to perfect and complete fulfillment is like traveling upon a broad, straight road without difficulty or obstruction; therefore it is called “one.” Skillfully traveling the path of the bodhisattva leads directly to the place of enlightenment; therefore it is called a “gate.” The wondrous practice is extremely difficult to carry out, and there are no suitable conditions for employing expedient means; therefore it is called “narrow.”

[The sutra says, “My children are young and ignorant.”] Earlier commentators held that, because beings in the two realms of gods and humans practice the good of the Lesser Vehicle, they are said to be “young,” and because they do not possess the good of the Great Vehicle, they are said to be “ignorant.” The present explanation makes clear that [the sutra says] the twenty thousand Buddhas all taught [beings] the unsurpassed Buddha Way; because [those beings’] wholesome roots were still feeble, they were called “young,” and because hearing the teaching of the Great Vehicle might cause them to give rise to slander, they were called “ignorant.”

[The sutra says, “They are attached to the pleasures of their games.”] The preceding sentence states that the good deeds [of sentient beings] are weak, while this sentence states that their evil deeds are strong. That is to say, when creating causes, they cling deeply to views and craving; when receiving their fruits, they cling deeply to their dependent and direct recompenses. [Sentient beings] in the Desire Realm cling to the six sense objects; those in the Form Realm cling to the savor of dhyana; and those in the Formless Realm cling to meditative concentration.

Regarding the third point, a verse in the preceding section says: “Sentient beings have inferior faculties; they are covetous, attached, and deeply deluded...” This means that they are unable to bear hearing the Great Vehicle Dharma. [The sutra here says:] “I fear that they may struggle, fall down, and surely be burned by the fire.” These two sentences specifically describe abandoning [the intention to use force] and turning instead to enticing them with skillful means.

“Fall down” has two meanings. First, because they are still young and think longingly of the games they previously enjoyed, they might “fall down” [while being carried out]. Second, because they are ignorant and cannot maintain a firm hold, they “fall down.” [The first] is an analogy for [sentient beings] clinging to the five sensual pleasures and consequently falling into the three evil destinies.

The second is an analogy for [sentient beings] whose wholesome minds are weak and who, being ignorant, slander the Great Vehicle and consequently fall into the three evil destinies.

b. Admonishing Them with the Dharma

SUTRA TEXT

I should now tell them of the frightening things, saying that this house is already ablaze and that they must quickly escape, lest they be burned by the fire.’ Having thought this, he then addressed his children accordingly: ‘Quickly, quickly, get out of this house!’

Although the father pitied his children and enticed them with skillful words, his children were absorbed in their games and amusements. They refused to listen, felt no fear whatsoever, and had no intention of escaping from the house. Nor did they know what fire was, what the house was, or what it meant for the house to be consumed by fire... They merely played together, running back and forth here and there, and simply stared at their father.

Beginning with the words “tell them of the frightening things” is the second section, [admonishing them with the Dharma] as a countermeasure. This also contains three points. First, it states that [the elder’s initial] plan for a countermeasure was appropriate; second, [he admonished them by] describing the frightening situation; and third, [he urged his children] to leave the [burning] house quickly.

Concerning the characteristics of this countermeasure, the Larger [Prajnaparamita Sutra] says: “The four foundations of mindfulness ^[97] belong to the Great Vehicle; because they have the meaning of being unattainable, they differ from [the four foundations of mindfulness of] the Lesser Vehicle.” Because [sentient beings] cling to the pleasures of their games, [the Buddha] teaches them of frightening things so that the fire of the five defilements will not burn down the house of the five skandhas, and so that they will relinquish and distance themselves from it. If they remain long in a state of attachment, their wholesome roots will certainly be destroyed; therefore it is said, “lest they be burned by the fire.”

Beginning with the words “Although the father pitied his children...” is the passage explaining that the children did not heed his admonitions and warnings. “Felt no fear whatsoever” means that they did not give rise to the wisdom born of hearing or the wisdom born of reflection, as explained above; they did not recognize that the eight sufferings amid the five defilements could utterly consume their wholesome roots. “Nor did they know what fire was” means that they did not know that the dharmas of the skandhas, dhatus, and ayatanas are where all suffering and affliction accumulate. “Nor did they know what the house was” means that they did not know the cause through which the Dharma body is lost.

They did not know “what it meant for the house to be consumed by fire... They merely played together, running back and forth here and there, and simply stared at their father.” These two sentences state that [the children] paid no attention to their father’s earnest admonitions. [Sentient beings] all turn their backs on the light and head toward darkness, like [the children] milling about “here and there”; the rapid cycle of birth and death is like their “running back and forth.” Within [birth and death] they give rise to views and craving, like [the children] playing games. Although [the Buddha] employed the Great Vehicle, he saw upon consideration that [sentient beings] would not heed the teachings of the Great Vehicle; therefore it is said that they “simply stared at their father.”

SUTRA TEXT

“At that time, the elder thought: ‘This house is being consumed by a raging fire. If my children and I do not escape outside in time, we will surely be burned. I must now employ expedient means to enable my children to escape this calamity.’

“The father knew that his children had always delighted in rare and precious playthings and would certainly desire them greatly. He therefore said to them: ‘There are playthings that you dearly love, rare and difficult to obtain. If you do not quickly take them now, you will regret it later. All kinds of goat carts, deer carts, and ox carts are presently outside the gate for you to play with. You should quickly run outside from this burning house. I will give all of them to you; take whichever you please.’

“At that time, when the children heard their father speak of precious playthings that accorded with their desires, they all rushed out with the utmost speed, pushing and jostling one another, vying to run swiftly out of the burning house.”

From the passage, “The elder then thought: ‘This house is being consumed by a raging fire,’” onward is the second part, employing the parable of the “fine carts.” This parable arises from the preceding [verse section of the scripture], which says, “He then recalled the Buddhas of the past, who had once employed the power of skillful means...” comprising 11 stanzas. ^[98] In the preceding scriptural passage, this section has four points, and this parable likewise has four points.

First, [the elder] plans to employ three kinds of carts [to entice the children], which is appropriate and corresponds to the meaning of the preceding scriptural passage, “He then recalled the Buddhas of the past,” who likewise employed the Three Vehicles to teach and transform beings.

Second, the father clearly knows his children’s previous desires for the things they favored. This corresponds to the meaning of the preceding scriptural passage, “As I thought in this way, the Buddhas of the ten directions appeared.”

Third, [the elder] praises the three kinds of fine carts. This corresponds to the meaning of the preceding scriptural passage in which the Buddha formally employs the Three Vehicles to teach and transform beings: “Having thought in this way, he immediately went to Varanasi.”

Fourth, it states that [the skillful enticement] accords with the children’s wishes. This corresponds to the meaning of the preceding scriptural passage in which [the bhiksus] receive [the teaching], practice it, awaken to it, and enter it: “This is called turning the Dharma wheel.”

Explanation of the First Point

The work of teaching and transforming beings through the Mahayana is likened to the father’s life, while the beings’ great benefit and well-being are likened to the children’s lives. If that great benefit is lost, the children’s lives are also lost. If the children’s lives are lost, the work of teaching and transformation must also be abandoned, and thus the father’s life is lost as well.

The preceding scriptural passage spoke of “terrifying pain,” yet this still did not amount to death. Now, the words “they will surely be burned” imply that they must die. The preceding scriptural passage says, “They could pass through the burning doorway and escape safely outside,” whereas here it says, “If they do not escape in time, they will surely be burned.” What is the meaning of this?

The previous statement about “escaping” refers to the Dharma-body escaping. This section’s statement, “If they do not escape in time,” means that the response [and transformation] bodies must also escape quickly at the same time. Sentient beings who possess wholesome roots will escape in time together with the response and transformation bodies.

Sentient beings whose wholesome roots have been severed cannot escape in time together with the response and transformation bodies and therefore must be burned along with them. The present deliberation concerning teaching and enticement is intended to enable the response and transformation bodies also to escape in time.

Explanation of the Second Point

From the words, “I must now employ skillful means...” onward, it is said that [the Buddha intends] to establish the provisional vehicles. From the words, “Knowing the children’s former inclinations,” onward is the second point, indicating that [among sentient beings there are still] capacities and conditions that make them amenable to transformation. [Knowing that] there are those who formerly practiced the Lesser Vehicle is “knowing the children’s former inclinations.” [Knowing that] the desires [of individual sentient beings] differ is “each delighted in rare and precious playthings.” He also knows that [some] sentient beings formerly practiced the Mahayana.

Because their cultivation of the Mahayana was not yet fully mature, their Mahayana resolve was weak. Furthermore, because they became weary of and fearful of [the sufferings of] aging, illness, death, and so forth, they chose to follow the Lesser Vehicle; thus their Lesser Vehicle resolve was strong. For example, the venerable Sariputra reached the sixth stage [among the Ten Abodes] and yet still regressed in resolve. ^[99] [Knowing that sentient beings] had originally practiced the Mahayana is called “knowing the children’s former inclinations”; [knowing that some sentient beings] midway became weary of and fearful of [the sufferings of] aging, death, and so forth is called “each delighted in rare and precious playthings.”

Explanation of the Third Point

From the words, “He then told them,” onward is the third point: [the elder] praises the three kinds of carts as “rare and difficult to obtain.” This corresponds to the meaning of formally turning the Dharma wheel in the preceding scriptural passage. [The turning of the Dharma wheel] likewise has three parts: the exhortative [turning], the demonstrative [turning], and the confirmatory [turning]. The words, “There are playthings that you greatly enjoy, rare and difficult to obtain,” constitute the exhortative turning, [teaching by exhortation].

From the words, “There are various kinds of carts...” onward is the demonstrative turning, [teaching by indication]. The words, “You should quickly run out of this burning house; take whichever you desire, and your father will give them all to you,” constitute the confirmatory turning, [teaching by verification].

Explanation of the Fourth Point

From the words, “At that time, when the children heard their father say...” onward is the fourth point, explaining that [the enticement] accords with the children’s wishes. This corresponds to the meaning of the preceding scriptural passage concerning [the assembly’s] receiving [the teaching], practicing it, awakening to it, and entering it. The verses in the preceding scriptural passage speak only briefly, whereas the parable here speaks extensively, expanding from the cultivation of causes to the attainment of the fruit. This will now be explained in six phrases.

First is the meaning of “accords with their wishes.” The teaching corresponds appropriately to their capacities. “When they heard their father say...” signifies wisdom derived from hearing. [Their becoming] “extremely swift” signifies wisdom derived from reflection, for the arising of thought in the mind brings about consideration and discernment; this is the skillful means of reflective wisdom.

Second, “urging and jostling one another” is a metaphor in which “urging” signifies developing the Four Truths, while “jostling” signifies trampling down and subduing views and delusions. [At this stage] the erroneous and the correct have not yet been clearly distinguished, so it is said that they act “with one another.” This is entry into wisdom derived from cultivation and pertains to the stage of the Dharma of Warmth and the stage of the Dharma of the Summit. ^[100]

Third, “vying” means striving to obtain the supreme principle. This is the stage of the Dharma of Patience, wherein one strives to attain the supreme principle. At first, one contemplates the 32 truths ^[101], vying to advance toward the true path; afterward, one contemplates directly toward patience with regard to the Dharma of suffering.

Fourth, “together” is a metaphor for the stage of the Foremost Worldly Dharma. The shared contemplation of each individual truth is no different from the four contemplations of patience with regard to the Dharma of suffering.

Fifth, “running swiftly” is a metaphor for the 15 mental moments of entering the stage of the Path of Seeing, ^[102] in which one swiftly perceives the true principle. This corresponds to the meaning of the preceding verse, “From this there is nirvana,” which means that at the stage of the Path of Seeing, one has attained a portion of nirvana.

Sixth, “getting out” means cultivating contemplation of the path, striving to escape the Three Realms, and realizing the fruit of the stage Beyond Learning. Only when all deluded thinking has been eliminated can one escape the burning house. This corresponds to the verse in the preceding scriptural passage: “There are also arhats, the treasure of the Dharma, and the treasure of the Sangha.”

Explained in terms of contemplation of the mind, the correct contemplation of the Middle Way directly contemplates true reality. Because mind and dharmas correspond, it is called “accords with their wishes.” Because the object is boundless, contemplation is also boundless; this is called “extremely.” Because the object enters the mind, the mind becomes keen; this is called “swift.” Because mind and object enter one another, this is called “urging and jostling one another.” ^[103] [The dharmas of] the mind-king and its mental factors swiftly take the object as their condition;

this is called “vying together and running swiftly.” To clearly know and thoroughly comprehend that all skandhas, ayatanas, dhatus, and so forth are devoid of any real characteristics is called escaping from the burning house.

Such is the explanation in brief.

3. The Parable of “Giving the Children the Same Kind of Cart”

SCRIPTURAL TEXT

“At that time, when the elder saw that his children had safely escaped and had all come to sit in the open ground at the crossroads, with nothing further obstructing them, his mind became entirely peaceful, and he rejoiced with great elation. Then the children all said to their father: ‘Father, you previously promised to give us all kinds of beautiful playthings, such as goat carts, deer carts, and ox carts. Please give them to us now.’

“Śāriputra! At that time, the elder immediately gave all his children equally, each one a great cart. These carts were lofty and spacious, adorned with precious objects, surrounded by railings, and hung on all four sides with small bells. Above each was a canopy, likewise decorated with various rare and precious jewels. Jeweled cords encircled the canopy, from which garlands hung down. [The cart] was spread with many layers of carpets and furnished with a red [headrest] cushion. It was drawn by a great white ox whose hide was pure in color, whose form was plump and handsome, and whose sinews, bones, and muscles were well developed and powerful. Its gait was steady and upright, and it sped along as swiftly as the wind. Many attendants also followed, serving and guarding it.

“Why was this? This elder possessed immeasurable wealth and had every kind of storehouse, all filled to overflowing. He therefore thought: ‘My money and riches are beyond reckoning.

I should not give my children inferior, small carts. These children are all my children, and I love them equally, without partiality. I possess countless such great carts made of the seven treasures; I should distribute them equally among all my children with an impartial mind, making no distinction among them.

Why is this? Even if I were to give such carts to all the people throughout an entire country, there would still be no shortage; how much less so when giving them only to my own children?’ At that time, each of the elder’s children rode in a great cart. They attained something unprecedented, surpassing all that they had hoped for.

From the words “At that time, when the elder saw that his children…” onward is the third analogy in the section presenting the specific analogies: the elder gives all his children equally, each one a great cart. This corresponds to the meaning of the preceding scripture passage in which [the Buddha] revealed the true characteristic. This section is further divided into four points.

The first point is that the father sees that his children have escaped danger and therefore rejoices. It is introduced by the preceding verse section of the scripture, beginning with: “I then reflected: The Tathagata’s appearance in the world…” and continuing through “The Buddha rejoices, free from apprehension,” comprising two stanzas and one line.

The second point is that the children ask [their father] to give them the carts [as promised]. This corresponds to the meaning that the conditions for the Great Vehicle had matured. It is introduced by two stanzas, beginning with “Śāriputra, you should know, I see these children of the Buddha…” and continuing through the lines “together they approach the Buddha… …and hear the Dharma of skillful means.”

The third point is that all the children are given the same kind of great cart. This corresponds to the meaning of the preceding verse section of the scripture, in which [the Buddha], amid the bodhisattvas, formally relinquishes the skillful means [of the provisional vehicles] and teaches only the unsurpassed path [of the One Vehicle]. It is introduced by three lines of verse, from “Now, amid this assembly of bodhisattvas…” through “I teach only the unsurpassed path.”

The fourth point is that all the children rejoice upon receiving the great carts. This corresponds to the meaning of the preceding verse section of the scripture, which states that when the bodhisattvas hear [the Buddha teach] this Dharma, all their nets of doubt are severed. It is introduced by one stanza, from “When the bodhisattvas hear this Dharma…” through “all will likewise become Buddhas.”

Explanation of the First Point: The Children Escape Danger and the Elder Rejoices

In the preceding exposition of the Dharma, it first stated that the appropriate conditions had matured and only afterward spoke of [the assembly] eliminating every obstruction, whereupon the Buddha rejoiced and was no longer apprehensive. Here, in this analogy, it first describes [the children] escaping danger and only afterward speaks of [the children] asking to be given the carts. If discussed fully, there are four cases.

[The first case is that] all obstructions are first eliminated, and only afterward do the conditions [for teaching the Great Vehicle] mature. [This case is exemplified by] the four great śrāvakas, ^[104] who had already eliminated all obstructions [when the Buddha taught the Dharma] during the Tripiṭaka period, yet it was not until the end of the Prajñā period ^[105] and the beginning of the Lotus assembly that the conditions for the Great Vehicle were revealed.

The second case is that the obstructions have not yet been eliminated, but the conditions for the Great Vehicle have already arisen. This is like the ordinary beings in the assemblies of the Avataṃsaka and Lotus Dharma assemblies, who also entered the Buddha’s wisdom.

The remaining two cases are those just described above. If the conditions for the Great Vehicle mature first and the obstructions are eliminated afterward, it is as taught in the Skillful Means chapter. If the obstructions are first eliminated and the conditions for the Great Vehicle mature afterward, it is as taught here in the Parable chapter. The conditions for the Great Vehicle and the elimination of obstructions [are presented in differing sequences] so that they mutually reveal one another and express the same meaning.

Furthermore, [the verse section] of the Skillful Means chapter clearly states, “The Buddha rejoices, free from apprehension,” whereas this Parable chapter says, “the children rejoiced.” Because the children rejoice, the father also rejoices. These statements likewise mutually reveal one another and express the same meaning.

The expression “rejoicing upon escaping danger” has two particular meanings. It means that one rejoices because one has escaped calamity. If the children had not yet escaped danger, the father would naturally have been anxious; when [the children] emerged from the burning place, [the father’s] mind became peaceful and at ease. Therefore, this “rejoicing upon escaping danger” is regarded as the [first] meaning of the analogy. Because the children rejoice, the father also rejoices; [this is] an analogy for the Buddha’s joy.

[The scripture says,] “in the open ground at the crossroads.” Earlier commentators held that [this was an analogy for] the elimination of the four defiled obstructions, ^[106] like roads open in all four directions. The final elimination of the fifth defilement was said to resemble the open ground at the center, where one could sit down. Now, [we maintain that] this is not so.

The five defilements directly denote contaminated and obstructive dharmas; they do not refer at all to the paths of Dharma that counteract them, and therefore should not be compared to a crossroads. The crossroads [here] are precisely an analogy for the Four Noble Truths. Viewed from another perspective, the Four Noble Truths are called a crossroads because all four converge in seeing the truths, [that is,] in perceiving reality, just as [four roads] meet at a junction.

Although [a practitioner] may eliminate the delusions of views, if discursive thoughts and delusions of thought still remain, this cannot be compared to reaching and sitting in the open ground. Abiding in the attained fruition without advancing further is called “coming to sit.” Being neither bound nor confined by the delusions of views and the delusions of thought is described as being peaceful and at ease. Having transcended birth and death, with one’s thoughts at peace, is called rejoicing.

Explanation of the Second Point: The Children Ask to Be Given the Carts

From the words “Then the children all said to their father…” onward is the second analogy: the children all ask their father to give them the carts [as promised]. The scripture says: “Father, you previously promised to give us all kinds of beautiful playthings, such as goat carts, deer carts, and ox carts. Please give them to us now.” In fact, this sentence contains no word signifying a demand; it is described as a demand only in accordance with the sense of entreaty and desire. Some say that those of the Two Vehicles asked to be given the carts, whereas the bodhisattvas did not. [Based further on this interpretation,] they raise ten objections.

First, the practitioners of the Two Vehicles have already gone beyond the three realms and reached the place where [the Buddha] promised them the carts; only then did they ask that the carts be given to them—that is, they sought the fruition. The bodhisattvas have not yet reached that place, so how could they ask that the cart [of fruition] be given to them?

Second, nowhere in the Mahayana sutras is it said that bodhisattvas seek the fruition of the Lesser Vehicle. Therefore, it is known that [the bodhisattvas] did not ask for the cart [of fruition].

Third, among the bodhisattvas who receive instruction, all—from those who have first aroused the aspiration to those at the final stage of [a single lifetime before] succession—are ordinary beings who have not gone beyond the three realms. According to this principle, they certainly would not ask for it. As for the bodhisattvas who teach and transform others, while they remain within the first thirty-three mental states, their delusions of views have only just been brought down, while their delusions of thought have not yet been eliminated. Upon reaching the thirty-fourth mental state, they themselves become Buddhas. Since they are already Buddhas, from whom could they still ask for the cart [of fruition]?

Fourth, the fruition of the Two Vehicles transcends the fetters of affliction, ^[107] whereas the Buddha-fruition of bodhisattvas transcends habitual tendencies. Practitioners of the Two Vehicles completely eliminate the afflictions but do not see the cart, [namely, Buddha-fruition], and therefore they ask for it. Bodhisattvas, however, have not yet completely eliminated habitual tendencies and ignorance; ^[108] how could they ask for the cart [of fruition]?

Fifth, [the scripture] clearly states that the Two [Vehicles] are expedient means, and therefore it may be said that they ask for it. The sutra says: “There is only the one truth; all else is unreal.” From this it may be inferred that only practitioners of the Two Vehicles ask for it, whereas [bodhisattvas cultivating] the One Vehicle do not ask for the cart [of fruition].

Sixth, from the Prajnaparamita period onward until before the Lotus assembly, [the Buddha’s exposition of] the causes leading to Buddhahood and the fruition of Buddhahood were all merely expedient means. [This Lotus Sutra speaks of] entrusting the precious family wealth to the destitute and impoverished wandering son; ^[109] this, too, should therefore be only an expedient means. If entrusting the wealth were genuine, then the Prajnaparamita sutras and the other [earlier scriptures] would all have clearly revealed the Buddha Vehicle. Since it was genuine, how could there ultimately still be any asking for the cart [of fruition]?

Seventh, the verses in the Skillful Means chapter, in the preceding introductory section, state that the Lesser Vehicle is an expedient means but do not say that the Great Vehicle is an expedient means. Therefore, it is known that the Buddha’s children [who cultivate] the Great Vehicle are not expedient means. How, then, could they ask for the cart [of fruition]?

Eighth, if practitioners of all three vehicles asked for the cart [of fruition], why is there no [account of the bodhisattvas] presenting their understanding? Since they did not present their understanding, it is known that they did not ask for the cart [of fruition].

Ninth, [considering the principle] corresponding to the giving of the carts, the scripture says: “Seeing that sentient beings had escaped the sufferings and afflictions of the three realms and attained the peace and joy of nirvana, he then gave them the Great Vehicle.” Bodhisattvas do not realize nirvana, so how could they ask for the cart [of fruition]?

Tenth, the sons [in the parable] sat down peacefully before asking their father [for the carts]. [Likewise,] practitioners of the Two Vehicles had already attained the complete fruition [of the Lesser Vehicle] and no longer needed to cultivate; therefore, they are said to have “sat down peacefully,” and they could ask for the cart [of fruition]. Bodhisattvas never cease their cultivation and practice, [and so] they do not “sit down peacefully.” According to this principle, how could they ask for the cart [of fruition]?

I shall now, according to my own understanding, use both general and specific principles to refute [the arguments above]. Asking is another way of speaking of making a request. [When desire] remains within the mind, it is called an aspiration; when expressed in words, it is called a request; when manifested in action, it is called asking. One who does not yet understand seeks instruction; one who is hungry asks for food; one who has lost the way must ask in order to learn the path. In general, before one has attained what one desires, how could there be any reason not to ask or request it? Because there is a request, there is a promise that it will be given. Because it is promised, there is rejoicing. The scripture here speaks fully of both the request and the joyful rejoicing.