妙法蓮華經文句

SCRIPTURE TEXT

“Furthermore, a great bodhisattva contemplates all dharmas as empty, clearly perceiving their suchness as it truly is: not inverted, not agitated, not regressing, not shifting; like empty space, without any inherent nature of possession; ^[1] beyond the expressive capacity of words; ^[2] unborn, not emerging, not arising, without name, without form, truly nonexistent, immeasurable, boundless, unobstructed, and unveiled. They exist only through causes and conditions; because they arise from inversion, they are said to exist. Constantly delighting in contemplating the characteristics of dharmas in this way—this is called the second sphere of close association for bodhisattvas.”

The third minor point sets forth the meaning of being neither distant nor near. The scripture passage contains three matters. First, it presents generally how wisdom illuminates its objects; second, it explains this specifically; third, it concludes with the attainment.

“To contemplate” means to contemplate with the wisdom of the Middle Way; “all dharmas” refers to the objects of the ten Dharma realms. If wisdom alone were discussed, wisdom itself would not be the object of contemplation. Therefore, “all dharmas” is stated to reveal clearly that all are empty.

“As it truly is” is the specific explanation. The two extremes ^[3] and the three truths ^[4] are neither identical nor different, and hence are called “suchness”; because this does not belong to the seven classes of expedient means, it is called “true.” Since truth itself is taken as their characteristic, it is called “the characteristic of suchness as it truly is.”

“Not inverted” means that the eight inversions are absent; ^[5] “not agitated” means that one is not agitated by the two kinds of birth and death—sectional birth and death and transformational birth and death; “not regressing” means that the mind is constantly quiescent and extinct, entering the ocean of the Buddha’s wisdom. ^[6]

“Not shifting” means that one is unlike ordinary beings who revolve through birth and death, and also unlike practitioners of the two vehicles who shift from the state of an ordinary being to that of a sage.

“Like empty space” means that [all dharmas] are merely names, and names cannot be apprehended; even the wisdom of the Middle Way that contemplates them is merely a name and cannot be found when sought.

“Without any inherent nature of possession” means that [all dharmas] cannot arise from themselves, cannot arise from something else, cannot arise from a combination of themselves and something else, and also do not arise without a cause. ^[7]

“Beyond the expressive capacity of words” means inconceivable; “unborn” means that all doubts, wisdom, and principle are unborn; “not emerging” means that what the Tathagata has subdued never arises again; ^[8]

“Not arising” means that all expedient means are quiescent and extinguished; “without name” means that it cannot be designated by any appellation; “without form” means that no form can manifest [the true characteristic].

“Truly nonexistent” means that it does not exist [according to either of the two kinds of attachment] with respect to existence or nonexistence; “immeasurable” means that it does not belong to numerical dharmas; “boundless” means that it has no direction or location; “unobstructed and unveiled” means that it pervades everywhere.

“They exist only through causes and conditions” is a summary conclusion of [the preceding meanings].

The contemplation by means of the wisdom of the Middle Way has been briefly presented above. Now the meaning of simultaneously contemplating and illuminating the two opposing sides will be clarified.

Furthermore, the nature and principle are ultimately pure, being neither liberation nor delusion; yet birth and death arise from the causes and conditions of delusion, while nirvana arises from the causes and conditions of liberation.

Furthermore, “they exist through causes and conditions” means existence in nirvana; “arise from inversion” means arising in birth and death. Thus, this clarifies the meaning of simultaneously illuminating [the two opposing sides].

“Constantly delighting in contemplating the characteristics of dharmas in this way” means contemplating dharmas according to the three true truths. ^[9] Furthermore, “they exist only through causes and conditions; because they arise from inversion” summarizes the inconceivable objects of the three true truths; “therefore they are said to be” refers to the inconceivable teaching of the Dharma. “Constantly delighting in contemplating” summarizes the three inconceivable contemplations [emptiness, provisional existence, and the Middle].

Furthermore, “contemplates all dharmas as empty, clearly perceiving their suchness as it truly is” presents the essence of contemplation; from the words “not inverted” onward, nine matters present the characteristics of contemplation.

Because one is not agitated by the eight inversions associated with the two opposing sides, it is called “not inverted, not agitated.” Because one does not fall into the stages of practitioners of the two vehicles or ordinary beings, it is said to be “not regressing, not shifting.” These are two matters that present the function of wisdom.

Because the principle does not belong to the future, it is “unborn”; because it does not belong to the past, it is “not emerging”; because it does not belong to the present, it is “not arising.”

The Treatise on the Great Perfection of Wisdom, fascicle 51, says: “Like empty space, it has none of the characteristics of entering, emerging, or abiding.” ^[11] The Mahayana Compendium also states: “There is no place of entry in the future, no place of emergence in the past, and no place of abiding in the present.” The Treatise on the Great Perfection of Wisdom, fascicle 43, says: “Because there is no arising on the side of the cause, it is called ‘not emerging’; because there is no arising on the side of conditions, it is called ‘unborn.’” ^[12]

This section presents nineteen matters in all. The first is a general presentation, and the following eighteen correspond to the eighteen kinds of emptiness in the Large Prajnaparamita Sutra.

“The characteristic of suchness as it truly is” is emptiness in the ultimate sense; ^[13] “not inverted” is internal emptiness, ^[14] because internally there are no six ayatanas and no self or possessions of a self, and hence there is no inversion; “not agitated” is external emptiness, ^[15] because externally one is not agitated by the six objects of the senses.

“Not regressing” is internal-and-external emptiness, ^[16] because all twelve ayatanas are empty, and therefore it is said to be not regressing; “not shifting” is the emptiness of emptiness, ^[17] because this emptiness destroys all dharmas: dharmas are what is destroyed, while this emptiness has the capacity to destroy. [Ultimately,] all dharmas cease to exist and only emptiness remains, yet this emptiness is itself also empty; therefore it is called the emptiness of emptiness. Since emptiness itself is empty, there is nothing further that can shift, and therefore it is said to be not shifting; “like empty space” is great emptiness, ^[18] because it destroys attachment to emptiness, and therefore it is said to be like empty space. ^[19]

“Without any inherent nature of possession” is ultimate emptiness; ^[20] in the end, nothing whatsoever remains of dharmas, and hence it is called ultimate emptiness. Because ultimately nothing remains, there is no inherent nature of possession; “beyond the expressive capacity of words” is the emptiness of all dharmas, ^[21] because all are empty and thus cannot be expressed in words; therefore it is beyond the expressive capacity of words; “unborn” is the emptiness of conditioned dharmas; ^[22] conditioned dharmas exist through the conjunction of causes and conditions, and if there is no conjunction, they are unborn.

“Not emerging” is the emptiness of the unconditioned; ^[23] “un-” means departing and becoming separated; because it departs and becomes separated from the dharma of emptiness, it is called not emerging; “not arising” is beginningless emptiness; ^[24] because the original beginning cannot be found, it is not arising; “without name” is the emptiness of intrinsic nature; ^[25] this meaning can be understood [without explanation].

“Without form” is the emptiness of characteristics; ^[26] “truly nonexistent” is the emptiness of non-apprehensibility; ^[27] “immeasurable” is the emptiness of existent dharmas; ^[28] if a dharma exists, it can be measured; since measurement itself is empty, it is said to be immeasurable.

“Without limit” means the emptiness of nonexistence; ^[29] nonexistence constitutes the outer limit, but since it is now empty, there is no limit. “Without obstruction” means the emptiness of neither existence nor nonexistence; ^[30] neither of these two dharmas [existence and nonexistence] can be apprehended, and therefore it is said to be without obstruction. “Without concealment” means the emptiness of dispersion; ^[31] since it cannot conceal or obstruct, it is said to be without concealment.

The eighteen kinds of emptiness are all the true and proper wisdom of the Middle Way, and all are called emptiness; yet because they accord with eighteen different circumstances, eighteen dharmas are spoken of.

The Mahaparinirvana Sutra says, “The Tathagata constantly cultivates the eighteen meanings of emptiness.” Therefore, the eighteen meanings of emptiness are used to explain the eighteen points [set forth in the sutra text].

SUTRA TEXT

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

The verse section comprises twenty-eight stanzas and three lines, divided into three passages. The first passage consists of one stanza and presents the matter in general. The second passage consists of twenty-two stanzas and recites the cultivation of the [peaceful and joyful] practices. The third passage consists of five stanzas and three lines and sets forth the accomplishment of the [peaceful and joyful] practices.

In the prose sutra text, the sphere of practice and the sphere of association are explained separately; here in the verses, they are combined and recited together. This means that the import expressed is the same, but expansion and combination are employed to support one another in revealing it. The detailed and summarized explanations complement one another and may therefore be relied upon.

The preceding prose sutra text explains the sphere of practice and the sphere of association, each in three aspects. Here the verses combine them in their exposition and do not follow the previous order exactly.

SUTRA TEXT

[The second passage is divided into two points.] The first point begins with “They should enter the sphere of practice” and comprises fourteen stanzas, reciting what should be kept at a distance and what should be approached. The preceding sutra text sets forth ten things from which one should keep away. The verses omit some of them and do not follow the previous order exactly, as can be seen by comparing them with the sutra text.

This also recites how one who abides in the emptiness of the two dharmas carries out the practice. Understood according to its meaning, it also includes the three subsidiary points concerning the sphere of association. Therefore, the verses say, “The rules above are called the sphere of practice and the sphere of association,” thus fully expressing both the sphere of practice and the sphere of association.

“They should always keep far away from kings,” because a bhiksu who associates closely with kings [will be adversely affected by] ten things contrary to the true Dharma. First, someone plots to kill the king. Second, the king [wrongly] executes a great minister. Third, the keeper of the royal treasury loses precious objects. Fourth, a palace woman [through sexual misconduct] becomes pregnant. Fifth, the king is poisoned. Sixth, the great ministers become jealous and contend with one another. Seventh, war breaks out with another country. Eighth, the king is miserly and does not give aid to the people. Ninth, the king seizes the people’s possessions. Tenth, many epidemics occur.

The bhiksu ordinarily performs invocations and prayers. When any of the ten misfortunes above occurs, all the people believe that it was caused by the bhiksu [who remained near the king]. They will therefore reproach and slander the bhiksu, which amounts to slandering the True Dharma and slandering the Buddha. For this reason, the Buddha did not permit bhiksus to associate closely with kings.

“And brahmacarins of non-Buddhist paths.” The Matangi Sutra says: “At first there was a man named Brahma Heaven, who composed one collection of Vedic treatises. ^[32] Later, a man named Pure White transformed this one collection into four collections: first, the Veda of recitations and praises; second, the Veda of sacrificial offerings; third, the Veda of chants and hymns; and fourth, the Veda of prayers for averting calamities.

Each collection contained 320,000 verses, together making 1,280,000 verses, divided into 1,700 fascicles. Later, there was a man named Pusa who had twenty-five disciples, each of whom was capable of analyzing and extensively explaining this Veda; it thus became twenty-five collections of the Veda. Next, there was a man named Parrot, who transformed one collection of the Veda into eighteen collections.

Thereafter, there was a man named Good Path who had twenty-one disciples, and they further transformed it into twenty-one collections of the Veda. In this way, it gradually developed into 1,206 collections of the Veda.” ^[33]

[There is also] the Veda Treatise, translated into Chinese as the Treatise on Knowledge, composed by Bayasa, which contains four subjects. The first is the Veda of the Power of Faith, which teaches that worshiping fire eliminates offenses. The second is the Veda of Yasthu, which teaches that one gains merit by making offerings to brahmins. The third is the Veda of Sama, which teaches methods for bringing harmony between two countries. The fourth is the Veda of Atharva, which teaches various methods of warfare. Those who have read these four treatises claim to be wise people who know all things.

[There is also] the Vyakarana Treatise, translated into Chinese as the Treatise on Grammar, composed by Panini, which discusses various [worldly] scriptures and questions of language. ^[34]

[There is also] the Vaiseshika Treatise, ^[35] composed by Uluka, ^[36] translated into Chinese as the Treatise on the Supreme. It appeared eight hundred years ago and teaches the meanings of the six categories. ^[37]

[There is also] the Kapila Treatise, ^[38] translated into Chinese as Yellow Head and also called the Turtle Lineage. When composed, it was named the Samkhya Treatise, ^[39] translated into Chinese as Without a Crown. Because it was named after its author, Kapila, it is therefore called the Kapila Treatise. It teaches the twenty-five principles. ^[40]

“Those attached to the Lesser Vehicle, or those who study the Sutras, Vinaya, and Treatises superficially.” When the Buddha was in the city of Varanasi, he first taught the Sutras to five people; this was the Sutra-pitaka. When the Buddha was in the city of Rajagriha, he first taught the Vinaya-pitaka to Sunati. When the Buddha was at Monkey Pond in the city of Vaisali, he first taught the Abhidharma-pitaka to the son of Vriji. ^[41] During the first watch of the night, the five hundred arhats compiled the Abhidharma-pitaka, then proceeded to the Vinaya-pitaka, and afterward to the Sutra-pitaka. ^[42] These are the subjects studied according to the Tripitaka.

“Deeply attached to the five objects of desire.” Regarding the characteristics of sexual intercourse, people throughout the four continents, dragons, asuras, and even the Four Heavenly Kings [when males and females engage in intercourse] all bring their sexual organs together. In the Trayastrimsa Heaven, when the devas engage in intercourse, they emit a current of wind. ^[43] In the Yama Heaven, the devas engage in intercourse by approaching and embracing one another. ^[44] In the Tusita Heaven, the devas engage in intercourse by holding hands. ^[45] In the Heaven of Delight in Transformation, when the devas engage in intercourse, they look at one another and smile. ^[46] In the Heaven of Freely Enjoying the Transformations of Others,

the devas engage in intercourse merely by giving rise to the thought. ^[47] All the heavens above these have already become free from sexual desire. ^[48]

“Widowed or unmarried women.” Venerable Ananda asked the Buddha: “World-Honored One! After the Tathagata has entered extinction, how should [bhiksus] conduct themselves when they encounter women?” The Buddha taught: “They should not meet with them. If they must meet with them, they should not converse with them. If they must converse with them, they should single-mindedly recollect the Buddha at that time.”

“Males deficient in masculinity.” These people [are called paṇḍakāḥ in Sanskrit, transliterated] as ban-tra; the Chinese translation is “yellow gate.” Although they possess the form of male sexual organs, they are incapable of sexual relations as ordinary people are. ^[49]

“Entering villages to beg for alms.” The Samyukta Agama says: “A goat went to a heap of dung and ate its fill. It then returned to the flock of goats and haughtily declared, ‘I have obtained delicious food.’ A bhiksu [who does not cultivate skillfully] is just like this: [when begging for alms], after obtaining the four requisites ^[50], he gives rise to attachment and craving and does not know how to free himself from them. If he fails to obtain what he seeks, he harbors fantasies and longing; if he obtains it, he becomes conceited and arrogant toward the other bhiksus, disparaging and despising them, saying, ‘Only I have received [offerings]; they have received none.’ Such is a bhiksu who goes for alms like that goat.

“When the lion king [goes hunting and] encounters a large beast, he catches and eats it without first savoring it and without attachment. When he encounters a small beast, he likewise catches and eats it without disparaging or disdaining it. A bhiksu [who cultivates skillfully] is just like this: [when begging for alms], after receiving offerings of the four requisites, he does not give rise to attachment or craving and knows how to free himself from them. If he receives no offerings or material support, he does not give rise to distracted thoughts, and nothing in his mind increases or decreases. Such is a bhiksu who goes for alms like the lion king.” ^[51]

When going for alms, one must constantly bear four matters in mind. Divided into what comes before and after, these amount to eight instances, described as eight forms of diligence or eight forms of indolence.

First, before going for alms, one should constantly reflect: “For the sake of cultivating the Way, [I must seek food] to help cure the illness of hunger.” While begging for alms, even before obtaining food, one does not abandon the resolve to cultivate. Second, after obtaining food through alms, one continues unceasingly to bear the Dharma of the Way in mind out of the wish to repay kindness. Both before and after [going for alms], one remains ever thus and grows increasingly diligent; [these are two forms of diligence].

With respect to the other three requisites—clothing, lodging, and medicine for treating illness—[one likewise constantly keeps this in mind both before and after obtaining them; these constitute the eight forms of diligence]. The opposites of these eight forms of diligence are called the eight forms of indolence.

The Ratnamegha Sutra states that alms food should be divided into four portions: one portion offered to fellow practitioners,1 one portion given to impoverished people who beg for food,2 one portion given to ghosts and spirits, and the remaining portion eaten by oneself.3

SUTRA TEXT

The second point, beginning with “Making no distinctions in practice,” consists of eight stanzas. It reiterates the principle of being neither distant nor intimate and sets forth what is distant and what is intimate.

SUTRA TEXT

The third section, beginning with “If there is any bhiksu,” consists of five stanzas and three lines of verse. It discusses the accomplishment of practice and is further divided into three points.

The first point consists of one and a half stanzas and sets forth the accomplishment of practice. Accomplishment in terms of phenomena means not losing one’s outward deportment; accomplishment in terms of principle means that the mind is unobstructed. Therefore, the text says, “He will never be timid or weak.”

The second point consists of three stanzas, beginning with “When a bodhisattva,” and explains that the accomplishment of practice brings peace and joy.

The third point consists of one stanza and one line of verse, reiterating the concluding meaning of the prose sutra text.

The passage beginning with “When a bodhisattva enters a secluded hermitage” explains the causes that produce peace and joy. Through cultivating meditative concentration, one stops all evil deeds, faults, and transgressions and realizes the selflessness of persons, ^[52] so that externally one inflicts no harm. Through cultivating wisdom, one relinquishes all attachment and grasping and realizes the selflessness of dharmas, ^[53] so that inwardly the mind is free from inversion. Thus, the mind will certainly be free from timidity; freedom from timidity is itself peace and joy.

The passage beginning with “Manjusri!” constitutes the second subsection. It consists of one stanza and one line of verse and reiterates the concluding meaning of the prose sutra text.

SUTRA TEXT

Furthermore, Mañjuśrī! After the Tathagata has entered nirvana, if, in the age of the Final Dharma, one wishes to expound this sutra, one should dwell securely in the practice of peace and joy. When speaking to expound it, or when reading this sutra, one should take no delight in speaking of the faults of others or of other scriptures.

Nor should one disparage other Dharma teachers or speak of the good and bad qualities, strengths or shortcomings of others. Regarding the śrāvakas, one should not mention them by name to criticize their faults, nor should one praise and extol their virtues. The bodhisattva should likewise harbor no resentment or hatred.

By skillfully cultivating such a peaceful and joyful mind, one accords with all who come to hear the Dharma and does not oppose their wishes. If anyone raises difficult questions, one does not answer using the teachings of the Lesser Vehicle, but explains solely through the teachings of the Great Vehicle, enabling them to attain the wisdom of the Buddha. ^[54]

The second section sets forth the peaceful and joyful practice of speech and likewise has two parts: prose and verse. The prose passage is further divided into two subsections. The first introduces the subject, and the second explains the method of practice.

The first subsection introduces the subject and can be understood from the sutra text itself.

The second subsection, beginning with the words “When speaking to expound it,” explains the method of practice and has two divisions. The first discusses the practice of cessation, and the second discusses the practice of contemplation.

The first division contains four points. The first is not speaking of the faults [of others]; the second is not behaving arrogantly or disparaging others; the third is neither praising nor criticizing; and the fourth is harboring neither resentment nor hatred.

Regarding the first point, one takes no delight in speaking of the faults of others or of other scriptures. People who hear teachings may have faults and errors, but what faults could the Dharma teachings themselves possess? All the teachings intended for the seven classes of beings taught through expedient means were expounded by the Buddha in accordance with the dispositions of his listeners and in ways appropriate to them; hence, they are called teachings of incomplete meaning. To speak of the faults and errors of these teachings would distress and harm those who hear the Dharma and would not constitute the characteristic of the practice of peace and joy.

The second point, not behaving arrogantly or disparaging others, means that practitioners do not rely upon the perfect teaching to disparage partial teachings, nor esteem the true teaching while disparaging the teachings of the provisional vehicles.

The third point concerns not speaking of the good or bad qualities, strengths or shortcomings of others. First, it states that one should not speak [of the good or bad qualities] of anyone at all. Next, it specifically discusses the śrāvakas.

Generally speaking, no one likes to hear their shortcomings discussed; therefore, one should not speak of the deficiencies and faults of others. When several people are present together, praising one person may cause the others to feel that they are being criticized; therefore, one should not praise the virtues and strengths of others. Nor should one tell one person to go and praise another, ^[55] for the latter may think: “Because I am inferior and that person is better, he has been told to say this in order to mock me.” Nor should one speak before one person of another’s faults and shortcomings, for if one maligns others behind their backs, others will also malign one behind one’s back.

For these reasons, whether qualities are wholesome or unwholesome, good or bad, one refrains from both praise and criticism.

Furthermore, concerning not speaking of the good or bad qualities of others, fascicle one of the Sūtra of the Sun Treasury states: “From the beginning of the night, through midnight, and until dawn approaches, one always sleeps little, remains awake and vigilant, diligently practices seated meditation, recites sutras, and cultivates the path; one turns away from birth and death and advances toward the path to nirvana. One does not speak of the shortcomings of others, nor does one speak of one’s own strengths.

One humbles oneself and remains modest, without arrogance or conceit. With respect to food and clothing, one always knows contentment [and does not seek excess]. One constantly maintains the ascetic practices, diligently and without laxity or indolence; with right mindfulness one reflects, and one’s mind is not distracted; one gives rise to loving-kindness and compassion toward all sentient beings.” ^[56]

Furthermore, as stated in the scriptures that teach the practice of emptiness: “[With respect to the scriptures, one should always] personally recite and read them and teach others to recite and read them; one should neither disparage and slander others nor speak of their faults, and one should not proclaim one’s own strengths.”

Because the capacities of the śrāvakas are not yet firm and stable, praising and extolling the Śrāvaka Vehicle and the Pratyekabuddha Vehicle might cause them to regress from their aspiration for the Great Vehicle and instead cultivate the Lesser Vehicle. Conversely, disparaging and slandering those two vehicles might cause them to abandon both the Great Vehicle and the Lesser Vehicle, ultimately attaining nothing at all.

The fourth point is not giving rise to resentment or hatred. Thinking that other people or other teachings obstruct and harm one’s own path is resentment. Thinking that others are base and wicked is suspicious hostility. As soon as the mind is stirred, words issue forth. By bringing this to an end at its very source, one does not speak of the faults of others and thus does not give rise to resentment or hatred.

The second division, beginning with the words “By skillfully cultivating such a peaceful and joyful mind,” discusses the cultivation of contemplation. One contemplates that all dharmas are empty, that there is nothing to grasp or retain, and that the mind is utterly free of attachment. “One accords with all who come to hear the Dharma and does not oppose their wishes” means not contradicting the characteristics of dharmas.

“One does not answer using the teachings of the Lesser Vehicle, but explains solely through the teachings of the Great Vehicle.” If one knows and perceives that a person lacks the capacity for the Great Vehicle and therefore teaches the Dharma of the Lesser Vehicle, one assists that person through expedient means and brings them benefit. If one does not clearly know that a person lacks the capacity for the Great Vehicle but nevertheless teaches them the Dharma of the Lesser Vehicle, one may obstruct and conceal their potential affinity with the Great Vehicle.

Therefore, in cases where one cannot clearly know, one should teach only the Great Vehicle; in this way, one will commit no fault.

SUTRA TEXT

The following verse section consists of sixteen and a half stanzas and is divided into three subsections. The first subsection consists of two stanzas introducing the subject in verse. The second consists of nine and a half stanzas reiterating the preceding meaning of the method of practice. The third consists of five stanzas describing the accomplishment of the practice.

The first subsection consists of two stanzas reiterating the meaning expressed in the preceding prose passage concerning dwelling securely in the practice of peace and joy. The prose passage states only in general that one “should dwell securely in the practice of peace and joy,” whereas the verse section describes the characteristics of the practice in detail and is divided into three divisions.

The first division states, “The bodhisattva always delights, with peaceful mind, in teaching Dharma.” This means that one wishes to enable those hearing the Dharma1 to understand the peaceful path and attain the fruit of peace and joy; this is the meaning of “entering the Tathagata’s room.”

The second division states, “In a pure and clean place, he establishes a Dharma seat.” This is the meaning of “sitting upon the Tathagata’s seat.”

The third division, beginning with the words “He bathes and washes away all grime,” consists of one stanza and expresses the meaning of “wearing the Tathagata’s robe.”

These three dharmas guide the karma of speech and are called the practice of peace and joy.

SUTRA TEXT

The second subsection, beginning with “Sitting calmly upon the Dharma seat,” consists of nine and a half stanzas and has two divisions, which recite the two methods of practice. The first division consists of five and a half stanzas reciting the practice of calm abiding. The second division consists of four stanzas reciting the practice of contemplation.

The first division recites the practice of calm abiding. The prose passage has four points, and the verses also repeat all four in full.

The first point, “Sitting calmly upon the Dharma seat, he teaches in response to what is asked,” reiterates the meaning of not disparaging or looking down upon others. If one looked down upon them, one would not respond in accordance with them.

The second point, from “If there are bhikshus…” through “He answers according to its meaning,” consists of two and a half stanzas and reiterates the meaning of not speaking about [others’] merits or faults, virtues or shortcomings. That is, one speaks only according to the meaning [of the true Dharma] and does not discuss the merits or faults of others.

“If someone raises a challenging question, he answers according to its meaning.” There are two cases: first, a question that can be answered; and second, one that cannot be answered.

When two parties question and respond to one another and challenge each other, each may at times be superior and at times inferior; [in the end,] both clearly know for themselves who has prevailed and who has been defeated. This is the manner of debate among the wise. [This is the case that can be answered.] If [the questioner] acts wantonly and unrestrainedly [according to his own wishes] and punishes anyone who dares speak contrary to his wishes, this is the manner of debate among kings and rulers. ^[57] Or if one has no concern whether an argument is good or bad, right or wrong, but merely wishes to seize victory, this is the manner of debate among fools. [Both of these cases cannot be answered.] ^[58]

The third point, from “Setting forth causes and conditions and parables” through “And enter the Buddha Way,” consists of one and a half stanzas and reiterates the first point in the prose passage: not delighting in exposing the faults and errors of people or scriptures. If one speaks of the faults and errors of others, one causes malicious thoughts to arise in them. Now, by not speaking of them, one causes others to arouse the aspiration and enter the Buddha Way. This entry into the Buddha Way arises from a joyful mind.

The fourth point, beginning with “Casting aside thoughts of indolence,” consists of one stanza and reiterates the meaning of being free from resentment and enmity. When resentment and enmity arise in the mind, aversion and indolence, distress and anxiety immediately follow. Now one teaches the Dharma with loving-kindness and compassion, free from resentment and enmity, diligent and without distress. The preceding prose passage explained only the beneficial meaning of calm abiding, whereas the verses explain the actual practice of calm abiding.

The second division recites contemplation. It begins with “Day and night he constantly expounds the teaching of the unsurpassed Way” and consists of four stanzas. The preceding prose passage says that one “answers solely by means of the Mahayana teaching,” whereas the verses say that one “expounds the teaching of the unsurpassed Way.” The prose passage says that one “causes them to attain the wisdom of the Buddha,” whereas the verses say, “May I fully accomplish the Buddha Way.”

SCRIPTURE TEXT

The third subsection, ^[59] beginning with “After the Buddha’s nirvana,” consists of five stanzas and sets forth the accomplishment of the peaceful and joyful practice of speech. This subsection has four divisions.

The first division consists of one stanza and presents a general statement concerning the accomplishment of the practice.

The second division, ^[60] beginning with “He will harbor no jealousy or anger,” consists of two stanzas and explains that when there are no faults or errors within, external calamities and suffering do not arise, just as flies do not gather when there is nothing foul-smelling.

The third division, beginning with “Such a wise person,” consists of one stanza and explains that because wholesome qualities are complete within, the practice is accomplished.

“Just as I have explained above.” If this refers to the meaning that there are no faults or errors within, it is as stated in the prose passage; if it refers to the meaning that wholesome qualities are complete within, it is as stated in the verses.

The fourth division, beginning with “As for that person’s merit,” consists of one stanza and presents a comparative estimation of the merit. This can be understood from the scripture text [and requires no explanation].

SCRIPTURE TEXT

Furthermore, O Great Bodhisattva Manjushri! In the latter age, when the true Dharma is about to perish, one who accepts, upholds, recites, and reads this scripture must not harbor jealousy, flattery, or deceit. Nor should one disparage students of the Buddha or scrutinize their strengths and shortcomings.

With regard to practitioners such as bhikshus, bhikshunis, laymen, and laywomen who seek the path of the shravaka or pratyekabuddha, or who seek the bodhisattva path, one must not trouble them or cause them to doubt and regret by saying: “You are still far removed from the Way and will never be able to attain the wisdom of the Buddha. Why is this? Because you are wanton and unrestrained people, indolent upon the path.” Nor should one engage in fruitless discussions about the dharmas or argue over right and wrong.

One should give rise to great compassion for all sentient beings, regard the Tathagatas as loving fathers, and regard the bodhisattvas as great teachers. Toward the Great Bodhisattvas throughout the ten directions, one should always give rise to profound reverence and bow in homage. One should expound the Dharma equally to all sentient beings.

Because one accords solely with the Dharma, one should neither say too much nor too little; even to those who earnestly delight in and desire the true Dharma, one should not, for their sake, speak at greater length.

The third section sets forth the peaceful and joyful practice of mind. It likewise contains a prose passage and verses. The prose passage further has three subsections: setting forth the practice, explaining the practice, and concluding the accomplishment of the practice.

The second subsection, which explains the practice, further has two divisions. The first division discusses the practice of calm abiding, and the second discusses the practice of contemplation.

The first section discusses the practice of cessation and contains four points. The first concerns freedom from jealousy and flattery; the second concerns refraining from disparagement and abuse; the third concerns not disturbing [the cultivation of] others; and the fourth concerns avoiding disputes.

Those of the Two Vehicles who wish to escape quickly from birth and death must first eliminate sensual desire. Bodhisattvas, however, first eliminate anger and attachment to views. Jealousy is a defilement of anger; flattery is a defilement of attachment to views.

Jealousy runs counter to loving-kindness and compassion and is not a Dharma for teaching and transforming sentient beings. Flattery and deceit run counter to the path of wisdom and are not practices for one's own cultivation. If wisdom is obscured, on what can one rely to seek [the Buddha path] above?

If loving-kindness and compassion are obstructed, with what can one teach and transform [sentient beings below]? Therefore, for bodhisattvas cultivating the practice of peace and joy, the most important thing is to relinquish [anger and attachment to views].

From the words “Nor should one disparage” onward, the text explains that one should not rely on the practices of the Perfect Teaching to disparage and rebuke the practices of the Distinct Teaching. One who clearly understands the capacities of others may rebuke them when appropriate; but if one does not clearly understand them, one should not rebuke or abuse them. This means that one should be tolerant toward those whose roots of goodness have regressed.

From the words “If there are bhikshus, bhikshunis…” onward, the text explains that one should not rely on the practices of the Perfect Teaching to disparage and rebuke the practices of the Shared Teaching. [The bodhisattvas of the Shared Teaching] originally lack the capacity for the Mahayana. If one rigidly relies on the practices of the Perfect Teaching to rebuke them, one goes against their inclinations and thereby “disturbs those who cultivate.” Once [their cultivation according to] the Shared Teaching has been rebuked, while they have not yet been able to understand the Perfect Teaching, then, if they advance [toward the Perfect Teaching], they give rise to “doubt” [because they do not understand it];

and if they return to the Shared Teaching, they feel “regret” [because they were rebuked].

Thus they attain neither the Mahayana nor the Hinayana. [To criticize those] who follow a winding path of advance and retreat by saying that they are “very far from the path” is to disturb the cultivation of those who practice according to the Distinct Teaching. [To criticize those] who are attached to emptiness and cling to their realization by saying that they “will never be able to attain it” is to disturb the cultivation of those who practice according to the Shared Teaching.

Weariness with birth and death is called “indolence on the path.” The Compassionate Flower Sutra says that cultivation according to the Hinayana is called “indolence.”

The second section, beginning with the words “One should give rise to great compassion…,” sets forth the practice of contemplation and likewise contains four points. In order to subdue the four unwholesome faults just discussed in the preceding section, one gives rise to the resolve to practice wholesome qualities.

The first point, “give rise to great compassion for all sentient beings,” subdues “jealousy and flattery.”

The second point, “regard the Tathagatas as loving fathers,” subdues “disparagement.” Those who seek the Buddha path are students of the Buddha; one must respect such practitioners as one would the Buddha and must not disparage them. This is because, when viewed comprehensively throughout the three periods of time, all who study the Buddha's teaching are future Buddhas.

The third point, “regard the bodhisattvas as great teachers,” subdues “disturbing those who cultivate.” When discussed in accordance with principle, people of all Three Vehicles are bodhisattvas; those who possess the virtue of teaching, transforming, exhorting, and guiding others are all teachers of sentient beings. One should therefore give rise to the thought of “regarding them as great teachers” and should not speak of their deficiencies or shortcomings.

The fourth point, “preach the Dharma impartially to all sentient beings,” subdues “disputes over right and wrong.” Impartiality eliminates disputes arising from one-sided attachments. “Neither speaking too much nor too little” means properly adjusting one's exposition according to whether the listeners' capacities are keen or dull.

SUTRA TEXT

Mañjuśrī! In the latter age, when the true Dharma is about to perish, if this Great Bodhisattva succeeds in accomplishing this third practice of peace and joy, then while expounding this Lotus Sutra no one will be able to disturb or confuse him. He will have good fellow practitioners who study with him and recite and read this sutra together. Moreover, a great assembly will come to hear the sutra. After hearing it, they will constantly remember it; after remembering it, they will constantly recite and read it; after reciting and reading it, they will constantly expound it; after expounding it, they will constantly transcribe it or have others transcribe it, make offerings to the sutra scroll, and revere, honor, praise, and extol it.

The third subsection, beginning with the words “Mañjuśrī!” summarizes the accomplishment of the practice and is divided into two sections.

The first section explains that, because [through the practice of cessation] one puts an end to unwholesome acts, such unwholesomeness cannot increase. Therefore, the text says, “no one will be able to disturb or confuse him.”

The second section explains that, because one practices contemplation, good and noble people will come to one. Therefore, the text says, “he will have good fellow practitioners.”

SUTRA TEXT

At that time, the Blessed One, wishing to restate this meaning, spoke in verse:

The verse section contains six stanzas and is divided into two subsections. The first subsection consists of five stanzas, restating the preceding prose passage on the practice of the two Dharmas of cessation and contemplation, each of which contains four points. The second subsection consists of one stanza restating the meaning of accomplishing the practice.

SUTRA TEXT

Furthermore, Mañjuśrī! In the latter age, when the true Dharma is about to perish, if a Great Bodhisattva upholds and practices this Lotus Sutra, he should give rise to great loving-kindness toward laypeople and monastics, and give rise to great compassion toward those who are not bodhisattvas. He should think: “These people have truly suffered a great loss.

Although the Tathagata employs skillful means to expound the Dharma in accordance with what is appropriate, they neither hear it, know of it, nor understand it; they neither inquire about it, believe in it, nor comprehend it. Although these people do not inquire about, believe in, or comprehend this sutra, when I attain unsurpassed, complete, perfect enlightenment, wherever they may be, I shall use the power of spiritual faculties and the power of wisdom to guide them and cause them to dwell securely within this teaching.”

The fourth section sets forth the practice of peace and joy based on vows and is divided into prose and verse. The prose contains two subsections. The first subsection discusses the practice to be undertaken. The second praises and extols this sutra.

The first subsection, which discusses the practice to be undertaken, is further divided into three sections. The first section introduces the subject, the second discusses the practice to be undertaken, and the third summarizes the accomplishment [of the practice].

The first section introduces the subject and can be understood from the sutra text itself.

The second section, concerning the Dharma of practice, is further divided into three points. First, the passage beginning, “toward householders and those who have left the household…” sets forth the conditions that give rise to the vow. Second, from “he should think in this way…” onward, it sets forth the reasons for giving rise to the vow. Third, from “when I attain the fruit of unsurpassed enlightenment” onward, it sets forth the making of the vow.

The first point sets forth the conditions that give rise to the vow of loving-kindness. Generally speaking, all those who have previously generated the resolve [in accordance with teachings] of skillful means but have not yet escaped the three realms are called “householders”; those who have completely eliminated the shared afflictions ^[61] are called “those who have left the household.” Thus, this includes the two groups [of shravakas and pratyekabuddhas] belonging to the Two Vehicles and the three groups of bodhisattvas [of the Tripitaka, Shared, and Distinct Teachings].

All these still possess ignorance and therefore should also constitute conditions for giving rise to great compassion. Yet because they have previously generated a resolve corresponding to the vow of loving-kindness, one should help them obtain the joy of the perfect path and the perfect fruit. Therefore, it is said, “give rise to a mind of great loving-kindness.”

The conditions that give rise to compassion are those who are not bodhisattvas. Generally speaking, all those who have never generated the resolve [in accordance with teachings] of skillful means are collectively called non-bodhisattvas. None of these people have yet taken refuge even in the Dharma of skillful means [the Lesser Vehicle], much less in the true Dharma [the Great Vehicle]. Thus, the conditions that give rise to compassion encompass all sentient beings throughout the three realms. These sentient beings should likewise be granted joy, but their wandering [through birth and death] is boundless and corresponds to the vow of compassion. Therefore, one must rescue them from the causes and effects of their offenses. Hence it is said, “give rise to a mind of great compassion.”

The second point, from “he should think in this way” through “teach the Dharma appropriately,” explains the reason for giving rise to loving-kindness. Those who delight in the Lesser Vehicle cling to the Buddha’s teachings of skillful means and regard them as true. Because they do not comprehend the perfect path, they are said to “suffer a great loss.” This great loss is the reason for the vow of loving-kindness.

From “they have not heard, do not understand, and do not know” onward, the text sets forth the reason for the vow of compassion. Because they have generated the resolve for neither the Lesser Vehicle nor the Great Vehicle ^[62], they have not heard either the path of the Lesser Vehicle or that of the Great Vehicle. Because they have not heard the path of the Lesser Vehicle, they lack the wisdom arising from hearing; “do not know” means that they lack the wisdom arising from reflection; and “do not understand” means that they lack the wisdom arising from cultivation.

They likewise lack the three kinds of wisdom [hearing, reflection, and cultivation] of the Great Vehicle. Why is this so? Because they do not inquire, they do not hear; because they do not believe, they do not know; and because they do not understand, they do not cultivate.

They lack the three kinds of wisdom of both the Lesser Vehicle and the Great Vehicle, and are devoid of both the provisional and the true Dharma. They are therefore exceedingly worthy of compassion. This is the reason for giving rise to the mind of great compassion.

The third point sets forth the making of the vow. From “although these people do not inquire about, believe in, or understand this sutra” onward, the text describes the generation of the vow. Although these people neither inquire about nor believe in either the Lesser Vehicle or the Great Vehicle, the bodhisattva does not make the vow on the basis of the Lesser Vehicle, but seeks only to help them attain the three perfect kinds of wisdom of the Great Vehicle.

Therefore, it is said that although they do not inquire about or believe in this sutra, “when I attain the fruit of unsurpassed enlightenment… I shall use the powers of spiritual penetration and wisdom to guide them and cause them to abide securely within this teaching.” The fulfillment of the vow—the fruit of bodhi, wisdom, and spiritual powers—is attained through the practice of peaceful conduct. Why is this so?

Through deeply contemplating [the meaning of] “sitting upon the Tathagata’s seat,” one obtains the power of wisdom and the adornment of the four kinds of eloquence, and can use wisdom to rescue beings [from suffering]. Through deeply contemplating [the meaning of] “entering the Tathagata’s room” and “wearing the Tathagata’s robe,” one obtains the great power of skillfully abiding in quiescence and, without departing from the state of the samadhi of cessation, manifests all forms of dignified conduct. ^[63] Spiritual powers and the adornment of merit must all first depend upon calming the agitated and distracted mind.

SCRIPTURE TEXT

“O Manjushri! After the Tathagata’s parinirvana, if a great bodhisattva perfects these four dharmas, he will be free of faults when teaching the Dharma. He will constantly receive the reverent offerings, honor, praise, and acclaim of bhikshus, bhikshunis, upasakas, upasikas, kings, princes, great ministers, common people, brahmans, and householders.

Celestial beings in the midst of empty space, wishing to hear the Dharma, will also constantly follow that bodhisattva. When that bodhisattva is in a village, city, or secluded forest, if someone comes to pose difficult questions, throughout day and night celestial beings will constantly follow, assist, and protect him, causing all who come to hear the Dharma to rejoice with delight. Why is this?

Because this sutra is constantly protected and sustained by the spiritual power of all Buddhas of the past, present, and future.

The third section, beginning with “O Manjushri!” summarizes the meaning of perfecting the practice and is divided into three points.

The first point is a general conclusion concerning the meaning of being free from faults and errors [when expounding the sutra], namely, the perfection of the practice. How is the practice perfected? Through the practitioner’s generation of the great vow, one “enters the Tathagata’s room”; this is the perfection of the practice. Through the practitioner’s clear understanding that the fourfold assembly has lost the path of the Great Vehicle, one “sits upon the Tathagata’s seat”; this is the perfection of the practice. Through the practitioner’s vow, which subdues the mind so that it is no longer indolent or negligent, one “wears the Tathagata’s robe”; this is the perfection of the practice. Because all three practices are fully complete, this is called the perfection of the practice.

“To be free of faults” means that, because the practice of loving-kindness and compassion is perfected [as in “entering the Tathagata’s room”], one is free from the faults of defilement and anger; because [the practice of patience] is perfected, as in “wearing the Tathagata’s robe,” one is free from indolence and negligence; and because [the practice of contemplating that all dharmas are empty] is perfected, as in “sitting upon the Tathagata’s seat,” one is free from flattery and deceit.

The second point, from “he will constantly receive the reverence of bhikshus” onward, specifically summarizes the perfection of the practice of loving-kindness and compassion. Through perfecting the mind of loving-kindness, one gathers in and transforms the fourfold assembly, and celestial and human beings all come to make offerings and hear the Dharma. Through fulfilling the vow, one invokes the Buddha’s spiritual power and receives the protection of celestial beings. Through perfecting the contemplation that the myriad dharmas are all empty, as in “sitting upon the Tathagata’s seat,” one can cause all who hear the Dharma to rejoice.

The third point, from “Why is this?” onward, explains the perfection of the practice of making vows. Since the Buddhas of the three periods even preserve and protect [that person], how much more will the celestial beings do so?

SCRIPTURE TEXT

“Mañjuśrī! In innumerable world-realms, even the name of this Lotus Sutra has not yet been heard, much less has anyone been able to see, receive and uphold, or recite it. Mañjuśrī!

Suppose a mighty wheel-turning sage king wishes to use his awesome power to subdue the various kingdoms, but the kings of the smaller kingdoms refuse to submit. The wheel-turning sage king then mobilizes all branches of his army to launch a campaign against them. When the king sees that his soldiers have distinguished themselves in battle, he is exceedingly delighted and rewards them according to their merits, perhaps bestowing fields, houses, villages, towns, or cities; perhaps bestowing garments and ornaments for adorning the body;

or perhaps bestowing all manner of precious things, such as gold, silver, lapis lazuli, giant clamshell, agate, coral, amber, elephants, horses, carriages, attendants, and subjects. ^[64] Only the radiant jewel in his topknot does the king refrain from giving away as a reward.

Why is this? Only upon the crown of the king’s head is there this one jewel. If he were to give it away, the king’s kindred would be exceedingly alarmed and astonished.

“Mañjuśrī! The Tathagata is also like this. Through the power of wisdom and meditative concentration, he has attained the realm of the Dharma and become king of the three realms, yet the māra kings refuse to submit. The Tathagata’s sages and saints then do battle with the māra kings and distinguish themselves. The Tathagata is therefore delighted and, amid the fourfold assembly, expounds the sutras so that their minds may find peace and joy. He rewards them with the precious riches of the Dharma—meditative concentration, liberation, and the undefiled faculties and powers. He also rewards them with the conjured city of nirvana, telling them that they have attained cessation, thereby guiding their minds and causing them all to rejoice; yet he does not expound this Lotus Sutra to them.

The second subsection, beginning with the words, “Mañjuśrī! In innumerable world-realms, even the name of this Lotus Sutra has not yet been heard...,” praises this sutra as exceedingly difficult to hear. This subsection has two divisions: an exposition of the teaching and the presentation of an analogy. The division expounding the Dharma likewise contains two points. First, in the past it had never been expounded universally to everyone, and thus in the past [the assembly] had not heard it; second, only today does [the assembly] hear it.

The division presenting the analogy likewise contains two points. First is the analogy of [the wheel-turning king] not bestowing the radiant jewel, corresponding to [the Buddha’s] never having expounded this sutra [universally to everyone] in the past; second is the analogy of [the wheel-turning king] taking out the radiant jewel and bestowing it, corresponding to [the assembly’s] hearing today [the Buddha expound this Lotus Sutra]. Each of these two points is further divided into a first subpoint presenting the analogy and a second subpoint explaining the meaning corresponding to the analogy.

[The first point concerns the king not bestowing the radiant jewel concealed in his topknot.] The first subpoint, which presents this analogy, contains six matters. The first states that [the wheel-turning king] “wishes to use his awesome power to subdue the various kingdoms”; the second states that “the kings of the smaller kingdoms submit”; the third states that [the wheel-turning king] “mobilizes his army to launch a campaign”; the fourth states that [the soldiers distinguish themselves in battle and the wheel-turning king] is joyful and delighted; the fifth states that [the wheel-turning king] rewards them according to their merits; and the sixth states that he does not bestow the radiant jewel as a reward.

The first uses the “wheel-turning sage king” as an analogy for the Tathagata teaching and transforming the people of the world. Subduing the various kingdoms is analogous to [bringing under control] the domains of the skandhas, ayatanas, and dhatus.

The second uses “the kings of the smaller kingdoms” as an analogy for the afflictions. Because [practitioners] have not yet attained the undefiled discipline [of body and mind], this is called “refusing to submit.”

The third states that he “mobilizes all branches of his army,” which is analogous to the Dharma methods practiced at the seven stages of the worthy, ^[65] namely, the vanguard; the Dharma methods practiced by stream-enterers and once-returners, namely, the central army; and the Dharma methods practiced by non-returners and arhats, namely, the rear guard. The enemy that is defeated is analogous to the three poisons [greed, anger, and delusion], differentiated into 84,000 afflictions, which are the [bandits]; the army that defeats the bandits is analogous to the 84,000 Dharma methods, which are the generals, officers, and soldiers.

The fourth, beginning with the words, “When the king sees that his soldiers...,” describes how the soldiers distinguish themselves in battle and the king is therefore joyful and delighted.

The fifth, beginning with the words, “according to their merits...,” describes how the king rewards [each person] according to his merits.

[The king’s bestowal of] “fields” means right concentration; ^[66] his bestowal of “houses” means wisdom; his bestowal of “villages” means the first and second fruits; “towns” means the third fruit; “cities” means [the Hinayana] nirvana; ^[67] his bestowal of “garments” means such wholesome qualities as a sense of shame and patient endurance; his bestowal of “ornaments for adorning the body” means the wholesome qualities that support the path; his bestowal of “all manner of precious things, such as gold, silver, lapis lazuli, giant clamshell, agate, coral, and amber” means the seven factors of enlightenment; his bestowal of “elephants, horses, and carriages” means the knowledge of exhaustion and knowledge of non-arising attained by practitioners of the two vehicles;

his bestowal of “attendants” means supernatural powers; and his bestowal of “subjects” means enabling them to attain wholesome conditioned qualities.

The sixth, beginning with the words, “Only the radiant jewel in his topknot,” explains that the king does not take out the precious radiant jewel and bestow it as a reward. [Among the practicing assembly], some transcend birth and death in its segmented form, which is analogous to a minor achievement; others transcend transformational birth and death, which is analogous to a great achievement. They are “alarmed and astonished” because, if someone had not yet achieved great merit and the radiant jewel concealed in the topknot were suddenly bestowed upon him, all the ministers would find it astonishing.

This is analogous to sentient beings who have not yet developed the capacity for the Mahayana: if this Lotus Sutra were suddenly expounded, practitioners of the two vehicles would become doubtful and bodhisattvas would find it astonishing.

The second subpoint explains the meanings corresponding to the six analogies above. These can be understood from the sutra text and need not be explained.

SUTRA TEXT

“Mañjuśrī! Just as the wheel-turning sage king, upon seeing soldiers who have achieved great merit, becomes exceedingly joyful at heart and takes out the precious, inconceivably rare jewel that he has long kept in his topknot and has never carelessly given to another, and now bestows it upon them, so too is the Tathagata. He is the Great Dharma King within the three realms, teaching and transforming all sentient beings through the true Dharma.

When he sees the sages and saints battling the māra of the five skandhas, the māra of the afflictions, and the māra of death, achieving very great merit, eliminating the three poisons, escaping the three realms, and breaking through Māra’s net, the Tathagata is also exceedingly delighted. He then expounds for them this Lotus Sutra, which can enable sentient beings to attain the wisdom of a Buddha, a scripture that people of the world resent and find difficult to believe and accept, and which he has never expounded before but now brings forth and expounds for them to hear.

“Mañjuśrī! This Lotus Sutra is the foremost teaching of the Tathagatas and the most profound of all teachings. It is bestowed only at the very end, just as that mighty king long guarded the radiant jewel carefully and only now takes it out and bestows it.”

“Mañjuśrī! This Lotus Sutra is the secret treasury of all Buddha-Tathagatas. It occupies the highest place among the scriptures. The Buddhas guard and preserve it day and night and do not expound it casually. Only today do they bring it forth to explain and expound it to you.”

The second point, beginning with the passage “Mañjuśrī! It is also like a wheel-turning sage king…,” presents the analogy of a wheel-turning king taking the radiant jewel concealed in his topknot and bestowing it as a reward. This point also has two subpoints: first, presenting the analogy; and second, explaining the meaning corresponding to the analogy.

The first subpoint, presenting the analogy, has two aspects. The first concerns those who have rendered great service; the second concerns the bestowal of the precious jewel as a reward.

The radiant jewel symbolizes the wisdom of the Middle Way; the roundness of the jewel symbolizes the eternal Dharma; its position atop the head symbolizes the essential principle of the highest fruition; its concealment within the topknot symbolizes the true Dharma being concealed for the sake of the provisional vehicles; opening the topknot symbolizes revealing and removing the provisional Dharma; and bestowing the precious jewel symbolizes manifesting the true Dharma.

The second subpoint, explaining the corresponding meaning, also has two aspects [corresponding to the analogy], beginning with the passage “can enable sentient beings to attain the wisdom of the Buddha.” “The wisdom of the Buddha” is the name of the fruition, namely the one practice; “the foremost teaching of the Tathagatas” is the one teaching; “the secret treasury of the Buddha-Tathagatas” is the one principle and also includes the meaning of the one cause.

SUTRA TEXT

At that time, the Blessed One, wishing to restate this meaning, spoke in verse:

This verse section consists of fourteen and a half stanzas and is divided into two subsections. The first subsection contains four stanzas, restating the meaning of the preceding prose passage concerning the method of practice. The second subsection contains ten and a half stanzas, restating the preceding passage that praises and extols the sutra.

The first subsection, which restates the Dharma of practice, is further divided into two parts.

The first part consists of one stanza, restating the preceding ^[68] meaning of the accomplishment of the practice. The preceding sutra text only gave a general account of the accomplishment of the practice, whereas the verse now presents it in greater detail. “Always practicing patience” restates the accomplishment of the practice of “wearing the Tathagata’s robe”; “with compassion for all sentient beings” restates the accomplishment of the practice of “entering the Tathagata’s room”; and “only then can one expound” restates the accomplishment of the practice of “sitting upon the Tathagata’s seat.”

The second part, beginning with “Even in the final age,” consists of three stanzas and restates the method of practice. The preceding sutra text presented three circumstances as the causes for giving rise to the vow, and the verses include all three as well.

SUTRA TEXT

The second subsection, beginning with “It is like a wheel-turning king, possessed of awesome power and might,” consists of ten and a half stanzas, restating the meaning of the preceding prose passage that extols this teaching as exceedingly difficult to hear. The sutra text explains the meaning of expounding the Dharma, presents an analogy, and correlates the meaning with the analogy; but here the verses contain only two parts: presenting the analogy and correlating the meaning with the analogy.

The first part, presenting the analogy, further has two points.

The first point consists of three stanzas, restating the meaning of not bestowing the radiant jewel as a reward.

The second point, beginning with “But if there is a valiant person,” consists of one stanza, restating the bestowal of the radiant jewel.

The second part, beginning with “The Tathagata is also thus,” explains the meaning corresponding to the analogy. It consists of six and a half stanzas divided into two points.

The first point consists of three and a half stanzas, restating the meaning corresponding to the analogy of not bestowing the precious jewel as a reward.

The second point, beginning with “When he clearly knows that sentient beings,” consists of three stanzas, restating the meaning corresponding to the analogy of bestowing the radiant jewel as a reward. Within this point, further details are set forth. Such is the general outline.

SUTRA TEXT

The third major section, beginning with “After I enter extinction,” consists of twenty-three stanzas that present a concluding account of the accomplishment of the practices and the resultant auspicious signs they evoke, thereby providing confirmation and encouraging practice.

This major section is divided into three sections. The first section consists of one and a half stanzas, summarizing the exhortation to practice the four [peaceful] practices. The second section consists of twenty and a half stanzas, presenting three kinds of blessed recompense as encouragement; this is also called the purification of the three obstructions. The third section consists of one stanza and serves as the general conclusion.

[The second section sets forth three blessings and rewards and contains three subsections.] The three obstructions are transformed into purity: in both the present life and future lives, all evil karma is completely extinguished. Thus, one obtains supreme rewards both now and hereafter. The first subsection consists of one stanza and speaks of being free from anxiety and affliction.

This describes the transformation of the obstruction of retribution, changing the retribution experienced in the present life (present-life retribution). The second subsection consists of half a stanza: “He will not be born into poverty, nor be lowly or ugly.” This describes the transformation of karmic obstruction, changing the retribution in the next life (birth retribution). The third subsection, beginning with “Living beings delight in seeing him,” consists of nineteen stanzas.

This describes the transformation of the obstruction of afflictions, changing the retribution in future lives (subsequent retribution).

The first subsection, beginning with “One who recites this sutra,” consists of one stanza and speaks of eliminating present anxiety and affliction—that is, eliminating the retribution of experiencing suffering and distress. This changes the present retribution of the mind. “Nor will he suffer painful illness; his countenance will be radiant” refers to changing the retribution of the body, namely, its physical form.

The second subsection consists of the two lines, “He will not be born into poverty, nor be lowly or ugly,” and concerns the transformation of evil karma. Causes created through evil karma should ordinarily bring about evil retribution, but through the power of this sutra, evil causes [created previously] can be transformed into favorable retribution. This is the transformation of retribution in the next life (birth retribution). “Will not be born” means not creating karma that gives rise to evil circumstances. By upholding and reciting this sutra in the present, one does not create karma that would cause one to endure poverty and deprivation; therefore, in the next life one will not be born “lowly or ugly.”

The third subsection, beginning with “Living beings delight in seeing him,” consists of nineteen stanzas and sets forth the transformation of retribution in future lives (subsequent retribution), namely, the transformation of the three kinds of afflictive obstruction [desire, anger, and delusion]. This subsection is divided into two divisions. The first division consists of three stanzas and separately sets forth the transformation of the three afflictive obstructions. The second division consists of sixteen stanzas and broadly sets forth the transformation of all obstructions.

The first division further contains three points.

The first point, beginning with “Living beings delight in seeing him,” consists of one stanza and separately sets forth the transformation of the obstruction of desire. Those with much desire naturally become arrogant and disdainful of others, and they are also obstructed from being born in the Brahma heavens. Once the obstruction of desire has been transformed, others delight in seeing them, and “the young devas always follow and assist them.”

The second point, beginning with “Knives and staves cannot touch him,” consists of one and a half stanzas and separately sets forth the transformation of the obstruction of anger. To relinquish anger is to remove the swords, bows, and arrows within the heart. If one enters battle, one will certainly not be harmed by external swords and blades.

The third point consists of the two lines, “His wisdom always shines, like the sun high above,” and separately sets forth the transformation of the obstruction of delusion.

SUTRA TEXT

The second division, beginning with “When that person dreams, he sees only wondrous things,” consists of sixteen stanzas and broadly sets forth how all afflictive obstructions are transformed. It also concerns the transformation of retribution in future lives. Upholding the sutra in the present brings forth these signs; therefore, one should know that such cultivation was accomplished long ago in the distant past and that these [dream signs] now arise in dependence upon favorable conditions.

Moreover, the signs of creating the causes of Buddhahood and attaining the fruit of Buddhahood are likewise all future rewards. Since one sees in dreams the signs of future rewards, the events of hundreds of thousands of myriads of kalpas are all contained within a single thought in a dream. [This analogy] symbolizes the inconceivability of the wondrous Dharma: the one is within the immeasurable, and the immeasurable is within the one.

Since such signs have appeared beforehand, the fruit will certainly be attained afterward. This division further contains six points, setting forth the course from the initial arising of faith through the fruition of Wondrous Enlightenment and revealing the eight signs of attaining Buddhahood. ^[69] All of these mean adorning oneself with the adornments of the Tathagata; this is the blessing and reward of patience.

The first point consists of three stanzas and explains how the dreamer enters the ten stages of faith. It further contains two minor points.

The first minor point consists of two and a half stanzas and concerns the blessing and reward of loving-kindness and compassion.

The second minor point consists of half a stanza and concerns the blessing and reward of right view, free from delusion.

The second point, beginning with “Again, he sees all the Buddhas,” consists of six and a half stanzas and concerns the dreamer’s entry into the ten abodes.

The third point, beginning with “Again, he also sees himself,” consists of three lines of verse and concerns dreaming of cultivating the ten practices.

The fourth point is the line “Realizing and knowing the true character of all things,” and concerns the dreamer’s awakening to the ten dedications of merit.

The fifth point consists of the two lines, “Entering deeply into meditative concentrations, and seeing the Buddhas of the ten directions,” and concerns the dreamer’s entry into the ten bhumis.

The sixth point, beginning with “The bodies of the Buddhas are golden,” consists of five stanzas and concerns the dreamer’s entry into the stage of Wondrous Enlightenment.

Since the text says, “realizes irreversible wisdom,” this means that one receives a prediction. Therefore, one knows that the practitioner has entered the first abode, attained the stage of non-arising, and received a prediction.

Because it says, “Again, he also sees himself amid mountains and forests,” one should know that this is the stage of the ten practices; therefore, the text says, “cultivating all wholesome dharmas.”

“Realizing and knowing the true characteristics of all phenomena” should be understood as the stage of the ten dedications of merit, attaining the position of right contemplation of the Middle Way. “Entering deeply into the meditative concentrations” means attaining the Stainless Samadhi at the stage of the Ten Grounds; when one enters the Vajra Samadhi, the Buddhas appear and stroke one’s head with their hands, conferring the prediction of one’s office. [The verses that follow speak of] dreaming of manifesting the eight aspects of attaining Buddhahood; this should be understood as the stage of Wondrous Awakening.

Here it may also be said that, beginning from the first abode, one begins to manifest the eight aspects of attaining Buddhahood. Nevertheless, the successive stages leading upward have already been set forth above precisely so that the highest stage may be discussed here.

SCRIPTURE TEXT

The third passage, beginning with “In the evil age to come,” consists of one stanza and concludes the account of the accomplishment of these practices.

Explanation of the five faculties and the Noble Eightfold Path:

The faculty of faith is firm faith in the Three Jewels, which nothing can obstruct or destroy. The faculty of diligence is the attainment of the four right efforts. The faculty of mindfulness is the attainment of the contemplation of the four foundations of mindfulness; through skillful and diligent means, one subdues craving, sorrow, and distress. The faculty of concentration is the attainment of the four levels of dhyana. ^[70] The faculty of wisdom is penetrating the Four Noble Truths and knowing them correctly, just as they truly are.

Furthermore, the faculty of faith is the attainment of pure faith upon arousing the bodhicitta in the presence of the Tathagata. The faculty of diligence is the arising of earnest diligence upon arousing the resolve in the presence of the Tathagata. The faculty of mindfulness is the arising of mindfulness upon arousing the resolve in the presence of the Tathagata, constantly recollecting without forgetting. The faculty of concentration is the arising of the samadhi of right concentration in the presence of the Tathagata. The faculty of wisdom is the arising of wisdom in the presence of the Tathagata.

The Noble Eightfold Path is the path cultivated by a shramana and is also the method of practice of a shramana. When its cultivation is accomplished, greed, anger, and all other afflictions are entirely extinguished. This is the meaning of [renouncing the household life to become] a shramana; attaining the four fruits of sanctity is the result of a shramana’s practice.

Explanation of dreams:

Those who have realized the noble fruits, from stream-enterers up to pratyekabuddhas, all experience dreams. Only the Buddha does not dream. Because he has no doubts and no residual habitual tendencies, he has no dreams. [The Abhidharma-Vibhasha Treatise] says that dreams arise from five causes, as stated in the verse:

Furthermore, things heard, things seen, and concerns harbored in the mind and so forth comprise altogether seven causes from which dreams arise.

Question: Even while awake, consciousness itself cannot perceive visible form [but must rely upon the eye]; how then can the mind perceive visible forms in a dream?

Answer: They are all things previously seen or heard, and thus the mind merely recollects and imagines them [and sees them in a dream]. Visible forms may also appear because of auspicious or inauspicious signs.

Question: In a dream, one possesses neither supernatural powers nor knowledge of former lives. How, then, can one see events in future lives?

Answer: Such things are not objects perceived by the mind through deliberate intent; they are known by analogy. Some people have previously had such dreams and afterward experienced corresponding results; now one knows by drawing an analogy from them.

Question: [With regard to sleep,] who sleeps?

Answer: Sentient beings in the five destinies ^[72], as well as those in the intermediate state, all sleep. Sentient beings still in the womb also sleep once their faculties have fully developed. Even the Buddha sleeps.

Question: Sleep is a state of dullness [and therefore one of the five] hindrances. ^[73] How can it occur in both sentient beings and the Buddha?

Answer: The Buddha is always fully awake in the present moment. He sleeps only to regulate the four great elements of his body; it is not sleep characterized by hindrance and dullness.

15. Explanation of the Chapter “Emerging from the Earth”

SCRIPTURE TEXT

Chapter Fifteen: Emerging from the Earth

Explanation of the Chapter’s Title

[The Tathagata] is the majestic teacher who imparts the noble Way, [and therefore the bodhisattvas] serve and revere him with utmost devotion. [Thus,] when the Tathagata uttered a single word, [the bodhisattvas from within the earth] throughout the four directions all sprang forth; hence this chapter is entitled “Emerging from the Earth.”

[The Tathagata] teaches and propagates the Way throughout the three times, and his immense benevolence is boundless, like a single moon casting ten thousand reflections; ^[74] no one can fathom it. He now summons [the bodhisattvas] of the past to reveal [the Dharma] of the present and widely transmit the scripture for the benefit of [the assembly] of that time; hence this chapter is entitled “Emerging from the Earth.”

Empty space is quiescent and serene, originally having neither before nor after, neither early nor late. Because deluded beings cling to manifested traces, the original source is obscured. Now the traces of the past are gathered to clarify the present matter, and the near is refuted to reveal the distant; hence this chapter is entitled “Emerging from the Earth.”

Manifesting the quiescent place of awakening, [the Blessed One is like] a youthful father; dwelling in the Land of Eternally Quiescent Light, [the bodhisattvas are like] aged sons. ^[75] He reveals [the efficacy of] the medicine [of the true Dharma] ^[76] so that all sentient beings may know it; hence this chapter is entitled “Emerging from the Earth.” Such is the explanation in brief.

[The verses in] the scripture text say:

“From where have these beings come?
For what causes and conditions have they assembled?”

The meanings given above will now be used to explain this chapter. Because the causes and conditions of the four siddhantas are revealed in explanation, the chapter is entitled “Emerging from the Earth.”

From this point to the end is the second major section [of the entire scripture], which discloses the recent manifested traces of the teacher-disciple relationship and reveals the remote original source of the Buddha’s fruition. The scripture text of this section is further divided into three parts. The first extends from the foregoing passage through the words, “You yourselves will thereby be able to hear it.” This constitutes the introductory section.

The second extends from the words, “At that time, Shakyamuni Buddha addressed Bodhisattva Maitreya,” through the end of the nineteen stanzas spoken by Bodhisattva Maitreya in the Chapter “Distinctions in Merits.” This constitutes the principal exposition. The third extends from after the aforementioned verses through the final eleven and a half chapters of the scripture. This constitutes the transmission section.

Such is the explanation in brief.

SCRIPTURE TEXT

At that time, bodhisattvas who had come from the lands of other directions, exceeding in number the sands of eight Ganges Rivers, all rose from among the great assembly, joined their palms, bowed in reverence, and addressed the Buddha, saying: “Blessed One! If the Blessed One permits us, after the Buddha’s nirvana, to remain in the Saha world and diligently and vigorously protect, preserve, recite, copy, and make offerings to this scripture, we shall widely expound this scripture here.”

The Buddha then addressed the great bodhisattvas: “Enough, good men! There is no need for you to protect this scripture. Why is this? My Saha world already has bodhisattvas as numerous as the sands of sixty thousand Ganges Rivers, and each of these bodhisattvas has a retinue likewise as numerous as the sands of sixty thousand Ganges Rivers. After my nirvana, all these beings will protect, preserve, recite, and widely expound this scripture.”

The first part is divided into two general sections. The first general section describes [the bodhisattvas from within the earth] springing forth; the second general section presents [the assembly’s] doubts.

The first general section is further divided into three sections. The first states that the bodhisattvas from other directions requested permission to propagate this sutra widely; the second states that the Tathagata did not permit them; the third describes the bodhisattvas [from within the earth] springing forth.

The bodhisattvas from other directions heard [the teaching that] propagating this scripture widely brings immense merit and virtue, and so they all wished to vow to remain in this realm to propagate the sutra widely. Therefore, they entreated the Buddha for permission to do so.

The Tathagata’s prevention of this had three meanings. First, each of the bodhisattvas [who came from] other directions already had responsibilities of their own; if they remained in this realm, they would have to relinquish the benefit they brought to those other realms. Second, the affinities formed by the bodhisattvas from other directions with this Sahā world were still new and shallow; although they intended to propagate the scripture widely, the benefit would not be great.

Third, if the bodhisattvas from other directions were permitted to propagate this sutra widely, the bodhisattvas from the region below could not be summoned forth; consequently, the [recent] manifested trace could not be broken through, nor could the ancient [original ground] be revealed. These are the three meanings underlying the Tathagata’s prevention and refusal to permit [the bodhisattvas from other directions to propagate this sutra widely].

The Tathagata’s summoning of [the bodhisattvas from] the region below also had three meanings. First is the principle that the Buddha’s true disciples should propagate the Buddha’s teachings widely. Second, because their causal affinities were profound and extensive, they could bring benefit throughout this realm, throughout all the realms of the Buddha’s emanation bodies, and throughout the lands in other directions. Third, they could help open up and break through the recent manifested trace, thereby revealing the ancient original ground. ^[77] For these reasons, the bodhisattvas from other directions were restrained, while the bodhisattvas from the region below were summoned forth.

SUTRA TEXT

Just as the Buddha spoke these words, the earth throughout all the lands of the Sahā world trembled and split open, and from within the earth countless thousands, myriads, and koṭis of great bodhisattvas simultaneously sprang forth. These bodhisattvas all had bodies the color of pure gold, were endowed with the thirty-two excellent marks, and radiated immeasurable light. Previously, they had all dwelt in the expanse of empty space beneath the Sahā world. Hearing the voice of Śākyamuni Buddha expounding the Dharma, they appeared from the region below.

Each of these bodhisattvas was a foremost leader who guided a great assembly. The number of bodhisattvas who each led retinues as numerous as the sands of sixty thousand Ganges Rivers [was already extremely great], how much more numerous were those who each led retinues as numerous as the sands of fifty thousand Ganges Rivers; how much more numerous were those who each led retinues as numerous as the sands of forty thousand, thirty thousand, twenty thousand, or ten thousand Ganges Rivers; and even those who each led retinues as numerous as the sands of one Ganges River, half a Ganges River, one quarter thereof, or merely one part among the countless thousands, myriads, and koṭis of parts of the sands of the Ganges [were more numerous still];

how much more numerous, then, were those who each led countless thousands, myriads, and koṭis of followers, or one billion, ten million, one million, down to only ten thousand, one thousand, one hundred, or merely ten people; or those who led only five, four, three, two, or one disciple; or those who traveled alone, delighting in the practice of seclusion [were more numerous still].

Such comparisons are immeasurable and boundless; their number cannot be known through calculation or analogy. ^[78]

The third section, beginning with the words, “Just as the Buddha spoke these words,” describes the bodhisattvas [from within the earth] springing forth and is divided into two subsections. The first is the description given by the sutra’s compiler; the second presents [the bodhisattvas’] respectful inquiries and greetings. Each subsection has five divisions.

The first subsection has five divisions. The first describes [the bodhisattvas from within the earth] springing forth. The second describes the bodily characteristics of those bodhisattvas. The third states the bodhisattvas’ former dwelling place. The fourth states that they heard [Śākyamuni Buddha’s] summons. The fifth describes the retinues of these bodhisattvas.

The dwelling place [in the region below] is the Land of Ever-Tranquil Light. “Ever” signifies the virtue of permanence; “tranquil” signifies the virtue of bliss; and “light” signifies the two virtues of self and purity. These are the four virtues of the profound and hidden treasury of the Dharma.

The dwelling place of these bodhisattvas consists precisely in abiding within the profound and hidden treasury of the Dharma by means of the Dharma of non-abiding. The “region below” implies the profound depths of the Dharma-nature and the ultimate position within the wondrous and abstruse purport of the teaching; therefore, it is called the region below. Being below, it does not belong to this side; being in midair, it does not belong to the other side.

Belonging neither to this side nor to the other side is the Middle Way. Emerging from within the earth without remaining above it, and likewise not remaining upon the ground—being neither above nor below, but dwelling in midair—is also the Middle Way.

As for the reason [the bodhisattvas] appeared, they came because they heard the Buddha’s summons; they came to propagate the true Dharma widely; they came to break attachment [to the recent manifested trace]; and they came to reveal the [ancient] original ground. All these meanings are the same as those explained above.

Regarding [the bodhisattvas’] retinues, according to ordinary worldly thinking, those who led [retinues] as numerous as the sands of sixty thousand or fifty thousand Ganges Rivers would be regarded as many, while those who led only thirty thousand or twenty thousand would be regarded as few, and those who traveled alone would be considered solitary and isolated. Yet, when examined according to the implication of the sutra text, [the bodhisattvas who led retinues as numerous as the sands of] sixty thousand or fifty thousand Ganges Rivers were few, while those [bodhisattvas] who traveled alone were many. This is because the sutra text [implies that] “those who traveled alone, delighting in the practice of seclusion, were more numerous still.” ^[79]

When examined according to the meaning of the Dharma gateway, all are the merit and virtue of a spiritual guide, capable of leading the great assembly to the jeweled place—that is, ultimate liberation. Thus, one should understand that one alone is not few, nor are [the sands of] sixty thousand [Ganges Rivers] many.

[The meaning of] one is the one pure path; two are concentration and wisdom; three are moral discipline, concentration, and wisdom; four are the Four Truths; five are the five kinds of eyes; and six are the six pāramitās. Each pāramitā contains the ten Dharma realms, and each Dharma realm contains ten [Dharma realms]. Ten thus contains a hundred, and a hundred fully contains a thousand. The ten wholesome deeds contain [all ten thousand wholesome deeds]. One pāramitā fully contains ten thousand practices; the six pāramitās therefore constitute sixty thousand Dharma gateways. The many are not many, and the one is not few. They are neither many nor few, yet they are many and they are few. Such is the general outline.

SUTRA TEXT

After these bodhisattvas had sprung forth from within the earth, each of them approached the seven-jeweled stupa of the Tathagata Many Treasures and Buddha Shakyamuni in the sky. Facing the two World-Honored Ones, they bowed their heads and prostrated themselves at their feet. They also paid homage to all the Buddhas seated upon lion thrones beneath the jeweled trees. [Thereafter,] they circumambulated [the two World-Honored Ones] three times to the right, then respectfully joined their palms and praised them with the various forms of laudation used by bodhisattvas. They then stood together to one side, joyfully gazing upon the two World-Honored Ones.

From the time these bodhisattvas sprang forth from within the earth and praised the Buddha with every form of laudation, fifty minor kalpas elapsed. Throughout that time, Buddha Shakyamuni remained seated in serene stillness, and the four assemblies within the Dharma gathering likewise remained silent and tranquil. Through the Buddha’s transcendent power, the great assembly felt that only half a day had passed. At that time, also through the Buddha’s transcendent power, the four assemblies saw these bodhisattvas manifesting throughout the sky in immeasurable hundreds of thousands of myriads of koṭis of lands.

The second subsection, beginning with the words, “After these bodhisattvas had sprung forth from within the earth...,” describes [the bodhisattvas’] inquiries concerning [the Buddha’s] well-being and is divided into five parts. First, [the bodhisattvas] make offerings to the Buddha through the three modes of action [body, speech, and mind]; second, their words of inquiry concerning his well-being are presented; third, the Buddha replies that he is at ease; fourth, [the bodhisattvas] recite verses expressing their shared joy; fifth, the Tathagata offers praise.

In the first part, [the bodhisattvas make] offerings through the three modes of action. “Fifty minor kalpas elapsed,” yet it is also said that “the four assemblies all saw”; this signifies concealing the long duration and revealing a short duration. Moreover, through [the Buddha’s] transcendent power, they saw the confined and narrow [space] become vast and all-pervading. Both of these matters are inconceivable.

[The bodhisattvas’] bowing and circumambulating the Buddha constituted [offerings through] the body; their praises in accordance with the Dharma constituted [offerings through] speech; and their gazing upon the Buddha constituted [offerings through] the mind.

That fifty minor kalpas were made to seem like half a day is the inconceivability of time. What the Tathagata sees is fundamentally free from the dual marks of discrimination. The bodhisattvas who came from below were at all times gazing upon and praising the Buddha, while the Tathagata was at all times silently receiving their praise.

Those who understand know that the short is itself the long, and this is called fifty minor kalpas; those who are deluded regard the long as short, and this is called seeming to be only half a day. This was set forth to guide beings by clearly distinguishing the origin from the manifested traces. Before the Tathagata spoke of it, beings were deluded, unable to see the origin, and clung to the manifested traces.

Once the Buddha opened and revealed it, they understood the recent [manifested traces] and clearly knew the distant [origin]. This is also the first inconceivable knowledge.

That the four assemblies saw the bodhisattvas manifesting everywhere is likewise inconceivable. Ordinarily, the vision of ordinary beings (the physical eye), as well as that of heavenly beings (the heavenly eye), has limits and cannot see exceedingly far. Yet now they saw them “throughout the sky.” When one sees heavy rain, one knows that there is a great dragon; when one sees flourishing lotuses, one knows that the pond is deep; when one sees [the bodhisattvas’] responsive manifestations filling the sky, one knows that in truth they pervade the Dharma realm.

SŪTRA TEXT

Among these bodhisattvas were four guides. The first was named Superior Practice, the second Boundless Practice, the third Pure Practice, and the fourth Firmly Established Practice. These four bodhisattvas were guiding masters. Each stepped forward before the great assembly, joined their palms, gazed upon the Buddha, and inquired: “World-Honored One! Do you have little illness and affliction, and do you continually dwell at ease? Are the sentient beings who need to be brought to liberation easy to teach and transform? Do they cause the World-Honored One to become weary?”

At that time, the four great bodhisattvas, [wishing to restate the meaning of their inquiry,] recited these verses:

The second part, which describes the bodhisattvas’ inquiries concerning his well-being, contains two subsidiary points. First, the names of the four guides are given; second, their words of inquiry concerning his well-being are presented. The inquiry concerning his well-being is itself divided into two sections: prose and verse. The prose section is likewise divided into two. First, they ask whether the Tathagata is at ease; second, they ask whether sentient beings are easy to bring to liberation. Such is the general outline.

Only the names of four figures are given to express the intention that [the Tathagata] had already resolved to “open, reveal, awaken, and enable entry” [leading the listeners to enter] the forty stages of realization. Similarly, the Avatamsaka Sutra mentions only the four figures Dharma Wisdom, Forest of Virtues, Vajra Banner, and Vajra Treasury to expound the forty stages of realization. Such is the general meaning.

SŪTRA TEXT

At that time, amid the great assembly of bodhisattvas, the World-Honored One replied: “So it is, so it is. Good men! The Tathagata is at ease and has little illness or affliction.

All sentient beings are easy to teach and transform, without weariness. Why is this? From many kalpas in the past until now, these sentient beings have continually received my instruction.

They have also made offerings to and honored the Buddhas of the past, planting roots of goodness. As soon as such sentient beings see my body and hear my voice expounding the Dharma, they all accept it with faith and enter the Tathagata’s wisdom, except for those who previously studied and practiced the Lesser Vehicle. Yet today I also cause those who studied the Lesser Vehicle to hear this [Lotus] Sutra and enter the Buddha’s wisdom.”

The third part, in which the Tathagata replies to [the bodhisattvas’] inquiries concerning his well-being, contains two points. First, the Tathagata is at ease; second, sentient beings are easy to bring to liberation. These two matters are mutually related in their accomplishment: because he is at ease, sentient beings are easy to bring to liberation; because sentient beings are easy to bring to liberation, he is at ease. The second point, that sentient beings are easy to bring to liberation, is divided into two subsidiary points.

The first subsidiary point concerns sentient beings whose faculties are keen and whose merit is deep and abundant. From many kalpas in the past until now, they have continually been taught and transformed through the teachings of the Great Vehicle. Therefore, as soon as they saw the Buddha’s body, they immediately received the Avatamsaka teaching and entered the Buddha’s wisdom, just as fully ripened fruit readily falls. These are the sentient beings who are easy to bring to liberation.

The second subsidiary point concerns sentient beings whose faculties are dull and whose merit is slight and shallow. From many kalpas in the past until now, they had not received instruction through the Great Vehicle. For the sake of these people, [the Buddha] opened a path through their dullness and taught doctrines of gradual, sequential practice, such as the Tripitaka Teaching, the Vaipulya teachings, and the Prajnaparamita teachings, in order to discipline them. [Today the Buddha] also causes these sentient beings to hear the Lotus Sutra and enter the Buddha’s wisdom.

Compared with sentient beings of the former category, they are more difficult to bring to liberation; yet for the Buddha they remain very easy, because the Buddha clearly knows the appropriate skillful means by which the fruit of transformation may be attained. He comforts them and prescribes medicine according to their ailments; when they attain awakening, their wisdom is identical. Ten points will now be briefly presented to explain the Buddha’s appropriate skillful means.

First, there is either the initial vision or the vision of today.

Second, [the teaching of the Dharma] may involve opening and combining, or neither opening nor combining.

Third, it may be extensive vertically or concise horizontally.

Fourth, there may be one origin with many manifestations, or many manifestations sharing the same origin.

Fifth, there may be additional exposition or no additional exposition.

Sixth, the lands may be transformed or not transformed.

Seventh, there may be many places or not many places.

Eighth, there may be refutation or no refutation.

Ninth, there may be direct clarification of the true Dharma, or the opening and removal of provisional-vehicle teachings in order to reveal the true Dharma.

Tenth, there may be those of keen faculties who mature early, or those of dull faculties who mature slowly.

First, what was seen when the Buddha first attained the Way is called what was seen at the beginning; what was revealed as true only much later, upon the Dharma seat amid the Lotus Assembly, is called what is seen today.

Second, just as the newly risen sun first shines upon the lofty mountains, so [the teaching of the Avatamsaka Sutra directly expounds] the Dharma of sudden awakening, neither opening nor combining. Because those who had not yet entered it were unable to do so, the sudden teaching was opened up, and the Dharma of gradual cultivation in successive stages was taught. [The five periods of teaching were employed like] the five flavors derived from milk, gradually regulating and subduing them so that they would return to and enter the Dharma of sudden awakening.

Third, those who awaken suddenly enter the Dharma realm directly; therefore, it is said to be extensive vertically, without passing through time. Since they do not pass through the various expedient teachings, it is said to be concise horizontally, [that is, awakening in a single moment]. Now, passing through [the five periods of teaching like] the five flavors derived from milk is extensive horizontally, [awakening only after passing through time]; when they enter the wisdom of the Buddha, it is also extensive vertically.

Fourth, [just as a lotus flower has only] one receptacle, which is the one origin, while the thousand lotus petals that unfold are the many manifestations. Those manifestations do not differ from the various scriptures, and so they are said to share the same origin; that origin is unlike the scriptures and is therefore called distinct.

Fifth, [additional exposition is exemplified by] the addition of four bodhisattvas to expound the forty stages of attainment; when the Buddha himself expounds such meanings as “opening, revealing, awakening, and entering,” no other person is added.

Sixth, in the Avatamsaka world ^[80], the lands are not transformed; the two transformations of the ground are therefore called transformations of the lands.

Seventh, [when the Buddha taught the Avatamsaka Sutra, there were] eight Dharma assemblies in seven places, which means many places; [the Lotus Dharma assembly] extended from Mount Gridhrakuta throughout empty space, and so there were not many places.

Eighth, removing the conjured city and changing strangers [into sons of the household] is therefore called refutation; where there are no such events, there is no refutation.

Ninth, following the great and direct path [of the Mahayana] is therefore called direct clarification of the true Dharma; elucidating the Dharma of the shravakas is the opening and removal of provisional-vehicle teachings in order to reveal the true Dharma.

Tenth, those of keen faculties, whose conditions had matured, entered the wisdom of the Buddha at the very beginning [after the Buddha attained the Way]; those of dull faculties had to wait until they matured later, and therefore enter the wisdom of the Buddha today [in the Lotus Assembly].

Because the appropriate causes and conditions [of sentient beings] are not the same, only these ten differing cases [described above] are briefly set forth; nevertheless, the seeds of wisdom throughout the Dharma realm are all equal and undifferentiated. Therefore, the sutra states: “As soon as they saw my body and heard the sound of my teaching the Dharma, they all accepted it in faith and then entered the wisdom of the Tathagata, except for those who had previously studied and practiced according to the Lesser Vehicle. Yet today I also cause those who studied the Lesser Vehicle to hear this [Lotus] Sutra and then enter the wisdom of the Buddha.” This passage speaks very clearly, and there should be no doubt about it.

The masters saw differences in causes and conditions and, following those differences, offered confused explanations, not realizing that in doing so they instead strayed even farther from the Way. If one clearly understands that the underlying truth is the same, then although a thousand wheels travel the same road, they still follow the same track; the wisdom of the Buddha is fundamentally without difference.

The old commentators held: “The Avatamsaka teaches the ultimate meaning, like the complete character, ^[81] and is the eternally abiding Dharma. The Lotus teaches a non-ultimate meaning, like the incomplete character, and is a Dharma that does not eternally abide.”

We shall now use this very passage of the sutra to explain the matter. If entering [the wisdom of the Buddha] at the very beginning [after the Buddha attained the Way] ^[82] is the ultimate meaning, while entering the wisdom of the Buddha today [upon hearing the Lotus Sutra] is not ultimate, then was that entry at the beginning the wisdom of the Buddha, whereas entry today is not the wisdom of the Buddha? But if the wisdom of the Buddha is inherently the same, then the ultimate meaning is likewise the same and undifferentiated. The meanings of “complete character” and “eternally abiding” are also the same in this respect. This is the general purport.

The Dilun school holds that the Avatamsaka is the perfectly complete tenet, whereas the Lotus is not the true tenet. We shall now also use this passage of the sutra to explain it [as above].

SUTRA TEXT

At that time, the great bodhisattvas immediately spoke these verses:

In the fourth section, the bodhisattvas hear the Buddha’s reply and rejoice accordingly. As for those who made the inquiry, in the Avatamsaka Sutra they were the four great beings. In this Lotus Sutra, Venerable Shariputra made his request three times, all of which were inquiries. As for what was asked, it was precisely the wisdom of the Buddha.

SUTRA TEXT

At that time, the Tathagata praised the foremost great bodhisattvas, saying: “Excellent, excellent, good men! You are able to rejoice in [the deeds of] the Tathagata.”

In the fifth section, the Tathagata restates and praises. [The content of this restatement] differs greatly from the content of their inquiry. The bodhisattvas [recited verses and] rejoiced because those who made the inquiry were all bodhisattvas “able to question the Buddha concerning profound wisdom,” while those who were transformed, after hearing [the Buddha’s exposition], “then believed, followed, and practiced”; therefore, they said, “We all rejoice accordingly.” Yet in the Tathagata’s restatement, he said, “You rejoice in the deeds of the Tathagata,” thus referring to the one who transforms others.

What, then, is the meaning of this [difference]? Since those who made the inquiry were originally all ancient Buddhas, ^[83] the statement “You are able to…rejoice” means that they rejoice in the Tathagata. Thus, the bodhisattvas’ [verse of] rejoicing is spoken in terms of their manifested traces, while the Tathagata’s restatement and praise are spoken in terms of their ancient origin. This also implicitly indicates the meaning of the Tathagata’s lifespan. This is the general purport.

SUTRA TEXT

At that time, Bodhisattva Maitreya, together with a great assembly of bodhisattvas as numerous as the sands of eight thousand Ganges Rivers, all had this thought: “From the distant past until now, we have never seen or heard of these great bodhisattvas. [Now we see them] springing forth from within the earth, standing before the Blessed One, joining their palms in reverence, making offerings, and questioning the Tathagata.”

From the words “At that time, Bodhisattva Maitreya, together with a great assembly of bodhisattvas as numerous as the sands of eight thousand Ganges Rivers” ^[84] onward is the second major section, which introduces the doubt.

[Bodhisattva Maitreya himself stated the general import as follows:] With regard to all the Great Beings who had continually appeared at the Dharma assemblies from the ten directions, from the bodhimanda [where the World-Honored One attained enlightenment] down to today’s Dharma seat, although their number was boundless, through the power of wisdom belonging to a bodhisattva in the position of succession ^[85], I was able to see and know them all.

Yet among this assembly [of bodhisattvas who emerged from the earth], I do not know a single one. Moreover, I have traveled throughout the ten directions teaching and transforming beings and have attended upon and served the Buddhas at close hand. I am therefore thoroughly acquainted with the assemblies of those Buddhas; yet when I consider all the places through which I have passed, I still do not recognize a single one [among these bodhisattvas].

Having reflected in this way, I remain entirely unaware of how this great assembly of bodhisattvas came or where they had been.

Because those Great Beings [who emerged from the earth] had practiced and attained accomplishment long before, while Maitreya belonged to a later generation and began his training afterward, one who came later could not know those who had gone before. Therefore, he did not know any of these bodhisattvas.

Furthermore, those Great Beings originally arose from the ultimate source of the true aspect of reality and manifested responsively throughout the ten directions. In every place where they separately taught and transformed beings, their manifestations accorded with reality. They did not share the same sphere of realization as Maitreya, and therefore he could not know them.

Furthermore, it was because the Buddha wished to entrust the widespread propagation of the sutra that he summoned these Great Beings. Hearing their teacher’s command, they came; they also came secretly to hear of the [Tathagata’s] lifespan. This was not something the assembly of that time could know, and therefore it is said that they did not know.

The foregoing explains the opening of the inquiry according to the meaning of the four siddhantas ^[86]. Such is the general outline.

SUTRA TEXT

At that time, Bodhisattva Maitreya clearly knew the thoughts in the minds of bodhisattvas as numerous as the sands of eight thousand Ganges Rivers. Wishing at the same time to resolve his own doubts, he respectfully joined his palms, faced the Buddha, and asked in verse:

The overall section presenting the inquiry is divided into two passages. The first is the inquiry of the bodhisattvas in this realm; the second is the inquiry of the bodhisattvas from other realms.

The first passage, presenting the inquiry of the bodhisattvas in this realm, is further divided into two parts: prose and verse. The prose merely describes the arising of doubtful thoughts; the verse, consisting of nineteen and a half stanzas, formally presents the substance of the questions.

SUTRA TEXT

The verses of inquiry are further divided into five smaller passages.

The first smaller passage consists of five lines of verse and asks from where the bodhisattvas came.

The second smaller passage begins with the line “What causes and conditions brought them together?” and consists of seven lines of verse, asking about the causes and conditions [by which the bodhisattvas] came here.

The third smaller passage begins with the line “Each of these bodhisattvas” and consists of nine stanzas describing the number of those bodhisattvas.

The fourth smaller passage begins with the line “These beings of great awesome virtue” and consists of two stanzas, asking who the teachers of these bodhisattvas were.

SUTRA TEXT

The fifth smaller passage begins with the lines “Bodhisattvas such as these, great in spiritual powers and the strength of wisdom” and consists of five and a half stanzas forming the concluding summary of the request. This smaller passage is further divided into five sections.

The first section consists of the opening two lines, summarizing and praising [the bodhisattvas].

The second section begins with the line “Caused the earth in the four directions to quake and split” and consists of two stanzas, asking from where these bodhisattvas came.

The third section begins with the lines “Among all of them, I do not recognize even one” and consists of one stanza, asking about the causes and conditions by which the bodhisattvas came here.

The fourth section begins with the line “Now within this great assembly” and consists of one and a half stanzas, expressing that the entire assembly joined in making the request.

The fifth section consists of the two lines “World-Honored One of immeasurable virtue, we pray you to dispel the assembly’s doubts,” expressing the request that the Buddha give an answer. Such is the general outline.

SUTRA TEXT

At that time, the emanation Buddhas of Shakyamuni Buddha, who had come from countless thousands, myriads, and kotis of lands in other directions, were sitting cross-legged upon lion seats beneath jeweled trees throughout the eight directions. The attendants of these emanation Buddhas each saw bodhisattvas throughout the great trichiliocosm in the four directions spring forth from within the earth and then remain suspended in empty space. They immediately asked their respective Buddhas, “World-Honored One! From where has this immeasurable, boundless, asamkhya assembly of bodhisattvas come?”

Then each of the emanation Buddhas told his attendants, “Good men! Wait a moment. There is a great bodhisattva named Maitreya, whom Shakyamuni Buddha has given a prediction that he will be the next to attain Buddhahood. He has already asked about this matter. Shakyamuni Buddha will now answer him, and because of this, you yourselves will also be able to hear.”

The second passage raises the doubts of the bodhisattvas from other lands, explaining that those who accompanied [the Buddhas who were] the emanations [of Śākyamuni Buddha], spread throughout the ten directions, all shared the same doubt as Maitreya. [It states that the assemblies in] this land and the other lands alike did not clearly know the original source; this is intended to clarify that [the Buddha’s] attainment of the Way occurred an exceedingly long time ago. [Thus this passage says that the attendants] each expressed their doubts, and the [emanation] Buddhas all instructed them to wait, because Maitreya had already asked the question. Such is the general meaning.

SŪTRA TEXT

At that time, Śākyamuni Buddha addressed Bodhisattva Maitreya: “Excellent, excellent, Ajita! ^[87] You are able to ask the Buddha about this important matter. All of you should together concentrate your minds, don the armor of diligence, and give rise to firm resolve. The Tathagata now wishes to reveal, expound, and demonstrate the wisdom of the Buddhas, the Buddhas’ power of sovereign spiritual penetration, the Buddhas’ power of swift and vigorous advance like a lion, and the Buddhas’ great and mighty awe-inspiring power.”

From the words “At that time, Śākyamuni Buddha addressed Bodhisattva Maitreya” onward is the section of the proper exposition, [beginning the second part of this chapter].

[The first general passage] contains both prose and verse, each setting forth admonitions and a promise to teach. The prose presents the principal content: first, it reiterates [the intent of the question] and offers praise; afterward comes the admonition. The admonition counsels them not to be confused, not to be negligent, and not to retreat.

The Buddha then promises to expound the wisdom of the fruit of Buddhahood. That wisdom of the fruit of Buddhahood is precisely the Tathagata’s knowledge and vision, the knowledge and vision of the wondrous fruit. The following section opens and reveals the work of teaching and transformation, making it clearly known.

“The Buddhas’ power of sovereign spiritual penetration” refers to benefiting sentient beings in the past; “the Buddhas’ power of swift and vigorous advance like a lion” refers to the Buddha’s present emanation bodies throughout the ten directions. Alternatively, “swift and vigorous advance” may be said to anticipate future signs, indicating the enduring benefit afforded to sentient beings in later ages. “The Buddhas’ great and mighty awe-inspiring power” refers to benefiting sentient beings in later ages; alternatively, it may be understood as the power in the present that causes the entire ten directions to quake.

The [expounder] may apply these interpretations as desired, provided that the order of the Sūtra text is followed.

Furthermore, according to my own understanding, this may be interpreted in terms of the four virtues [of nirvana: permanence, bliss, self, and purity]. The Tathagata’s sovereign power is self; spiritual penetration is bliss; advancing vigorously like a lion removes defilements and is therefore purity; and the great and mighty awe-inspiring power that benefits future sentient beings is permanence. Thus it accords with the meaning of the four virtues. Such is the general meaning.

SŪTRA TEXT

At that time, the Blessed One, wishing to restate this meaning, spoke in verse:

The verse section consists of four stanzas.

The first three lines reiterate the three admonitions.

Next, three stanzas and one line reiterate the meaning of the Buddha’s promise to teach. The first line, “The Buddha’s wisdom is inconceivable,” sets forth the resultant wisdom; the following three stanzas reiterate matters pertaining to the three periods of time. ^[88]

SŪTRA TEXT

When the Buddha had finished speaking these verses, he immediately addressed Bodhisattva Maitreya: “Now, in the midst of this great assembly, I shall explain this clearly to all of you. Ajita! These innumerable and measureless asaṃkhyeyas of great bodhisattvas, who emerged from within the earth and whom you had never seen before, are all bodhisattvas whom, after attaining anuttara-samyak-saṃbodhi in the Sahā world, I taught, instructed, guided, and helped to discipline their minds, causing them to give rise to the aspiration for the Way.

“These bodhisattvas all abide in the open space beneath the Sahā world. They recite and thoroughly comprehend the scriptures, know how to contemplate and distinguish their meanings, and maintain right mindfulness.

“Ajita! These good men do not delight in crowded places or much discussion, but always delight in quiet places. They diligently cultivate vigor without ever resting, and in their abiding they do not rely upon either the human or heavenly realms. They always delight in profound wisdom that completely removes all obstructions, and they also always rejoice in the Dharma of the Buddhas, single-mindedly and diligently seeking supreme wisdom.”

From the words “When the Buddha had finished speaking these verses” onward is the second major passage within the section of the proper exposition, [and the third part of this chapter]. The Sūtra text in this section is divided into three parts. The first part, extending from here through the end of the chapter “The Lifespan of the Tathagata,” chiefly reveals and explains the recent [manifestation], thereby clarifying the remote [original source].

The second part, at the beginning of the chapter “Distinguishing Merits,” generally sets forth the reception of [the Tathagata’s] prediction concerning the Dharma body. The third part presents Maitreya’s general account of what he himself understood. The first part, “explaining the recent and clarifying the remote,” is further divided into two sections.

First, the meaning of “explaining the recent and clarifying the remote” is presented briefly, showing how [the assembly’s] attachment-bound feelings were stirred and doubts arose. Next, the meaning of “explaining the recent and clarifying the remote” is presented extensively, showing the removal of doubts and the arising of faith. ^[89]

Within the second general passage, the brief exposition is again divided into two passages. The first briefly opens and reveals the matter; the second presents the request that was made because doubts had arisen.

The first passage, which briefly opens and reveals the matter, is further divided into prose and verse. It answers only two questions and does not answer the question concerning the causes and conditions of the gathering. Because that question had not yet been answered, another request was made.

The prose section contains two answers and two explanations, which can be understood by following the Sūtra text.

The phrase “abide in the open space beneath” has the meaning discussed in the Treatise on the Great Perfection of Wisdom ^[90] concerning the samādhi called “Dispersing What Has a Bottom” (有底散三昧), for which there are four explanations. First, “what has” means the existing three realms, ^[91] while “bottom” means the realm of neither perception nor non-perception; because it is profound and supreme, it is called the “bottom.” Second, “what has” means forms and names, while “bottom” means emptiness;

because emptiness is quiescent, it is called the “bottom.” Third, “what has” means the two discriminated extremes and thus belongs to conventional truth, while “bottom” means the furthest shore where wisdom has been perfectly and completely fulfilled, and is therefore called the “bottom.” Fourth, according to the present Sūtra, the “open space beneath” is taken as the “bottom.” It is neither an upper realm nor a lower realm, thereby representing the Middle Way as the “bottom.” This distinction is made according to the doctrinal meaning.

Such is the general meaning.

From the words “They recite and thoroughly comprehend the scriptures” ^[92] onward, the text expresses the meaning that [the Buddha], as their teacher, clearly knows that [the bodhisattvas], his disciples, fully possess the virtue of wisdom and the virtue of severance. ^[93] At first, the virtue of wisdom and the virtue of severance are cultivated in parallel; afterward, the virtue of wisdom and the virtue of severance are realized. Regarding the scriptures, “know how to contemplate and distinguish their meanings” is the cultivation of the virtue of wisdom; “maintain right mindfulness” is the cultivation of the virtue of severance. “Do not delight in crowded places” is the realization of the virtue of severance; “diligently cultivate vigor” is the realization of the virtue of wisdom.

The passage beginning with “not relying upon the two realms of gods and humans” sets forth the meaning concerning place. The human realm and the heavenly realm are the two discriminated extremes; they neither abide therein nor cling to them. “Profound wisdom completely severs all obstructions” means relying upon inconceivable wisdom. “Always delighting in the Dharma of the Buddhas” means delighting in the inconceivable object; the sphere of wisdom is exceedingly subtle and does not belong to the spheres of approach and practice of bodhisattvas.

SUTRA TEXT

At that time, the Blessed One, wishing to proclaim this meaning again, spoke in verse:

The verse section consists of eight and a half stanzas and is divided into two subsections. The first subsection contains five and a half stanzas, versifying the meaning of the answers to the two questions. The latter contains three stanzas, versifying the two explanatory points. Such is the general outline.

SUTRA TEXT

At that time, the great bodhisattva Maitreya, together with countless other bodhisattvas, all became doubtful and perplexed, regarding this as unprecedented. They thought to themselves: “How could the Blessed One, within so short a time, have taught and transformed such immeasurable, boundless, asaṃkhyeya numbers of great bodhisattvas, causing them all to abide securely in the path to unsurpassed perfect enlightenment?”

The second passage, beginning with “At that time, the great bodhisattva Maitreya…,” sets forth the meaning that, because doubts had arisen, they made their entreaty. It consists of two parts: the prose text and the verses.

The prose text has two subsections. The first expresses their doubts; the second presents their entreaty [asking the Buddha to resolve them].

SUTRA TEXT

Having thought this, he immediately addressed the Buddha: “Blessed One! When the Tathagata was still a prince, he left the palace of the Śākya clan, went to a place not far from the city of Gayā, sat at the place of enlightenment, and attained unsurpassed perfect enlightenment. Since then, only a little more than forty years have passed.

Blessed One! How, within that brief span of time, could you have accomplished such a great work of the Buddha, using the Buddha’s awesome power and the Buddha’s merit to teach and transform such countless great bodhisattvas, all of whom will attain the path to unsurpassed perfect enlightenment? Blessed One!

Even if someone were to count these great bodhisattvas for myriads of koṭis of kalpas, that person could not count them all or reach the last one. Since the distant past, these bodhisattvas have planted roots of goodness at the places of enlightenment of immeasurable, boundless Buddhas, perfected the bodhisattva path, and constantly cultivated pure conduct. Blessed One!

This matter is truly very difficult for the world to believe. It is as though a person with black hair and a handsome appearance, about twenty-five years old, were to point to a hundred-year-old man and say, ‘This is my son,’ while the hundred-year-old man also pointed to the youth and said, ‘This is my father, who begot and raised me.’ Such a thing would indeed be difficult to believe!

The first subsection, which sets forth their doubts, has two meanings. First, because they had heard in the preceding passage [the Buddha say that after attaining enlightenment] beneath the bodhi tree, he had only then taught and transformed [these bodhisattvas], who now all abided at the stage of non-retrogression. Second, they had heard [the Buddha say], “Since the distant past, I have taught and transformed these bodhisattvas.” Because these two teachings did not accord with the understanding to which they had long clung, doubts arose.

The passage beginning with “Having thought this, he immediately addressed the Buddha” sets forth how intense doubts arose, prompting the question. It is divided into two sections. The first sets forth the Dharma to explain the matter doubted; the second presents an analogy to explain the matter doubted.

The first section, which sets forth the Dharma, has three points.

First, they doubted that the Buddha had attained enlightenment only recently, while the bodhisattvas whom he had taught and transformed were exceedingly numerous. This is to cling to the recent event and thereby doubt the distant past.

Second, beginning with “Blessed One! These great bodhisattvas,” it states that these bodhisattvas were exceedingly numerous and that their practices and attainments were all profound, subtle, and wondrous. This is to cling to the distant past and thereby doubt the recent event.

Third, the sentence “Blessed One! This matter is truly very difficult for the world to believe” is the concluding entreaty.

The second section, which presents the analogy, also has two points. The first introduces and presents the analogies; the second sets forth the meanings corresponding to them.

The first point, the presentation of the analogy, has three subsidiary points.

First, the analogy of “black hair and a handsome appearance…” illustrates that the Buddha attained enlightenment only recently.

Second, “points to a hundred-year-old man” illustrates the great number of bodhisattvas whom the Buddha taught and transformed. The masters north of the Huai River offer an analogy to explain the analogy. It is as though an aged father took a rejuvenating medicine, causing his appearance to become youthful again so that he looked only twenty-five years old, while his son did not take the medicine and therefore appeared to be a hundred years old.

If one clearly understood the medicine’s effects, one would have no doubt about their relationship as father and son; only because one did not understand would one consider it strange. In truth, the Tathagata employed the medicine of “manifesting the trace” ^[94] and manifested as having only recently appeared in the city of Gayā. The bodhisattvas, however, are discussed directly in terms of their original source; they had already aroused the mind of bodhi in the distant past and now abide at the stage of non-retrogression.

Buddhas understand this immediately among themselves, but bodhisattvas at lower stages do not clearly understand it and therefore cannot but entertain doubts.

Third, the sentence “Such a thing would indeed be difficult to believe” is the subsidiary point concluding this section.

SUTRA TEXT

The Buddha’s situation is now likewise. It has truly not been long since he attained enlightenment, yet this great assembly of bodhisattvas has, for countless thousands of myriads of koṭis of kalpas, diligently cultivated with vigor in quest of the Buddha Way. They are skilled in entering, emerging from, and abiding in countless thousands of myriads of koṭis of samādhis; they have attained great spiritual powers, have long cultivated pure conduct, are skilled in cultivating the wholesome Dharmas in proper sequence, and are adept in questions and answers. They are true treasures among humans and exceedingly rare throughout the world.

The second point, beginning with “The Buddha’s situation is now likewise,” sets forth the meanings corresponding to the analogies and has two subsidiary points.

First, it corresponds to the analogy concerning the recent event; this can be understood from the sutra text. ^[95]

Second, beginning with “yet this great assembly of bodhisattvas,” it corresponds to the analogy concerning the distant past. Upon examination, it is seen that these bodhisattvas had long planted roots of goodness and had not merely aroused the mind for the first time at [the bodhi tree] in the city of Gayā.

“They are skilled in entering, emerging from, and abiding” means that they can enter the nine successive stages of meditative concentration ^[96], which is skill in entering concentration; emerging swiftly and vigorously like a lion is skill in emerging from concentration; and transcendence is skill in abiding in concentration. This is an explanation according to the Tripiṭaka Teaching and the Shared Teaching.

[Bodhisattvas] from the First Ground through the Tenth Ground are said to be skilled in entering samadhi. [Bodhisattvas] of the Tenth Ground enter the gate of the twofold mystery and return to cultivate the various dharmas [practiced while still] ordinary beings; ^[97] this is called being skilled in entering samadhi. [Bodhisattvas] of Wondrous Awakening manifest transformations perfectly and completely; this is called being skilled in abiding in samadhi. This is the explanation according to the Separate Teaching.

[Those who attain] the Samadhi of the Nature of All Dharmas ^[98] are said to be skilled in entering samadhi; [those who attain] the Shurangama [Samadhi] are said to be skilled in emerging from samadhi; [those who attain] the King Samadhi are said to be skilled in abiding in samadhi. This is the explanation according to the Perfect Teaching.

“Skillfully cultivating wholesome dharmas in proper sequence”: relying upon the cause of skillful cultivation, one ultimately attains the fruit of being skilled in entering samadhi. Such is the general meaning.

“Skilled in questions and answers” ^[99] means being fully endowed with the two kinds of meritorious adornment, ^[100] and being the most honored among the seven classes of expedient practitioners; therefore they are called “truly precious.”

SCRIPTURE

Today the World-Honored One has just said: ‘When I attained the Way, I first caused them to arouse the aspiration, teaching, revealing, guiding, and leading them so that they would turn toward the fruit of unsurpassed, complete, perfect enlightenment.’ The World-Honored One has not been a Buddha for long, yet he has been able to accomplish such a great work of merit. Although we believe that the Buddha’s teachings are always appropriate, that whatever the Buddha says is never false, and that the Buddha’s knowledge penetrates and encompasses all things, nevertheless, after the Buddha’s passing into extinction, newly aspiring bodhisattvas who hear these words may not accept them in faith and may thereby create the causes and conditions for the sinful karma of destroying the true Dharma.

“World-Honored One! We pray that you explain and teach this matter for our sake, dispelling our doubts and also enabling good men in future ages who hear of this matter not to give rise to doubt.”

The second subsection, beginning with “Today the World-Honored One has just said,” is the request that [the Buddha] provide an answer. This subsection is further divided into three parts.

The first part, beginning with “Today the World-Honored One...,” cites the Buddha’s words.

The second part, beginning with “Although we believe...,” states the intent behind the request and is divided into two points.

The first point concerns the present: “Although we believe....”

The second point concerns the future and begins with “newly aspiring bodhisattvas.” Because [newly aspiring bodhisattvas] have practiced only shallowly, they may easily give rise to slander. If newly aspiring bodhisattvas slander the true Dharma, they will fall into the evil destinies. Although non-retrogressing bodhisattvas are able to believe and will not slander it, [if they do not clearly understand it,] their aspiration for the Way will not increase. If [the Buddha] explains and clearly distinguishes this matter for them, those who would slander it will [through clear understanding] give rise to faith, while those who already have faith will [through clear understanding] increase their aspiration for the Way. Such is the general meaning.

The third part, beginning with “World-Honored One!” presents the request that [the Buddha] provide an answer. This part contains two points.

The first point is “dispelling our doubts”;

The second is the phrase “also enabling good men in future ages,” which requests that doubts in the future be dispelled.

SCRIPTURE

At that time, Bodhisattva Maitreya, wishing to restate this meaning, spoke in verse:

The verse section contains fourteen stanzas restating the meanings of the two preceding sections, the statement of the principle and the presentation of the analogy. It has two subsections. The first subsection contains five stanzas restating the section that presents the principle; the second subsection contains nine stanzas restating the section that presents the analogy.

The first subsection, which presents the principle, has three parts. The first part consists of one stanza restating the meaning of attachment to the recent event. The second part, beginning with “Yet all these bodhisattvas,” consists of two stanzas and three lines, restating the meaning of doubt concerning the distant past. The third part, beginning with “How can it be believed?” consists of one stanza and one line, restating the meaning of the concluding request.

The second subsection, which restates the meaning of the analogy, has two parts.

The first part consists of two stanzas restating the meaning of the presentation of the analogy.

SCRIPTURE

The second part, beginning with “The World-Honored One is likewise so,” consists of seven stanzas restating the meaning that corresponds to the preceding analogy. It contains three points.

The first point consists of two lines restating the meaning that corresponds to the analogy concerning the recent event.

The second point, beginning with “Yet all these bodhisattvas,” consists of three and a half stanzas restating the meaning that corresponds to the analogy concerning the distant past.

The third point, beginning with “Having heard this from the Buddha,” consists of three stanzas restating the meaning that corresponds to the request that the Buddha provide an answer. Such is the general meaning.

16. Explanation of the Chapter “The Lifespan of the Tathagata”

SCRIPTURE

Chapter Sixteen: The Lifespan of the Tathagata

Explanation of the Immeasurable Lifespan

First, let us set forth the various interpretations.

Master Sengrui ^[101] states in his preface: “Even a lifespan of immeasurable kalpas is insufficient to reveal the Tathagata’s eternal endurance; even innumerable emanation bodies are insufficient to establish any difference in the Tathagata’s essential body. Therefore, the teaching of the measure of his lifespan establishes that the Tathagata’s lifespan is incalculable, while the manifestation of emanation bodies clarifies that there is no difference within the Tathagata’s essential body. The account of Samantabhadra reveals that the Tathagata did not originally [attain] the Way [only just now at Gaya], ^[102] while the appearance of Prabhutaratna makes clear that the Tathagata does not originally enter extinction.”

Master Daolang of Hexi held: “It clarifies that the true Dharma body and the transformation body are not different; therefore, whether the [Buddha’s body] remains or passes away, the principle is the same. The appearance of Buddha Prabhutaratna reveals that the Dharma body abides eternally; the teaching of the measure of his lifespan shows that the Tathagata’s lifespan is like empty space itself, without limit or measure.”

The Dao Trang Quan ^[103] states: “To gather the three into the one is the beginning of the Vehicle; to bring the manifested image to an end and still the spirit is the culmination of the Vehicle. Bringing the image to an end means the complete cessation of manifested traces; stilling the spirit means the original source shines clearly. Therefore, manifested traces are impermanent, while the original source is permanent.”

Another commentator states: “Since life and death cannot be reckoned numerically, it is called ‘lifespan’; since length and brevity transcend all limits, it is called ‘measure.’ The Dharma-body does not belong to the forms and stages of age. Even great beings must cultivate contemplation to its utmost [before they can know it]; one cannot regard the sitting at the Bodhi-manda ^[104] as the Buddha’s first attainment of Buddhahood, nor regard one hundred years of age as decrepitude requiring care.”

Master Zhu Daosheng said: “The Buddha’s form-body exists through responsive manifestation; therefore, although it appears to exist, it is not a real form. Since the form is not real, how could there be a lifespan? Thus, the myriad forms of the Buddha all return to one place, and the Buddhas of the past and present are all the one Buddha.

The Buddha of the past is the same as the Buddha of the present, and the Buddha of the present is the same as the Buddha of the past. There is no time when he does not exist and no place where he is not present. If there were a time when he did not exist or a place where he was not present, the Buddha would be the same as sentient beings.

But the Buddha is not so. Therefore, to speak of the Buddha’s ultimate lifespan is to speak of his attainment of the Way at the Bodhi-manda. Yet his attainment of the Way at the bodhimanda was not [a first] attainment of the Way.

Since this attainment of the Way was not an attainment of the Way, how could there still be a long lifespan? [Thus, regarding lifespan,] neither length nor brevity exists, while [the length and brevity of lifespan seen by sentient beings] are eternally abiding.”

The great masters of former times, as cited above, mostly used the unlimited nature of the lifespan to establish the meaning of permanence.

Teachers of recent times, however, maintain that the [Tathagata’s] lifespan [as taught in the sutra] also has a measure. First it is said to exceed the sands of the Ganges, and later it is said to be many times greater than that number; yet even the ultimate extent of such a measure is still a limit and is therefore impermanent.

Others raise the doubt that this chapter teaches the [Tathagata’s] lifespan as having a long but finite measure; since whatever has measure is impermanent, how can this be interpreted as expressing permanence?

I shall now answer the foregoing statements.

The title of this chapter simply says “The Measure of Lifespan”; it does not say “a lifespan having measure,” nor does it say “a lifespan without measure.” One person now explains it as permanent, while another calls it impermanent. Which view is wrong? Like a snipe and a clam gripping each other, both sides obstruct one another. ^[105]

Taking advantage of what remains unclear to both sides, I shall now set forth all four modes of interpretation:

First, [the lifespan] truly has a measure, but is said to be immeasurable, as in the Amitabha Sutra.

Second, [the lifespan] is truly without measure, but is said to have a measure, as in this chapter and also in the Golden Light Sutra.

Third, [the lifespan] is truly immeasurable and is said to be immeasurable, as the Nirvana Sutra states: “Only from Buddha to Buddha is the lifespan immeasurable.”

Fourth, [the lifespan] truly has a measure and is said to have a measure, as when the Buddha, at eighty years of age, announced his entry into nirvana.

The text of this chapter contains all four meanings stated above. How could only one be correct while the other three are wrong?

Question: If this Chapter on the Measure of the Tathagata’s Lifespan establishes the meaning of permanence, how does it differ from the Nirvana Sutra?

Answer: Let me ask in return: How does the principle of the One Vehicle in the Lotus Sutra differ from the principle of the One Vehicle in the Srimala Sutra? Broadly speaking, the matter is like this.

If distinctions are made in answering, the Lotus Sutra explains the meaning of permanence briefly, while the Nirvana Sutra explains it extensively. The Srimala Sutra employs the One Vehicle to elucidate the One Vehicle, whereas the Lotus Sutra unifies the three vehicles to reveal the One Vehicle. Broadly speaking, it is thus.

Question: The Buddha’s recent attainment of the Way is an expedient means, while his attainment of the Way in the distant past is the truth. If so, the Avatamsaka Sutra’s account of quiescent extinction at the bodhimanda and the Mahaparinirvana Sutra’s teaching that nine kalpas were shortened [so that he attained Buddhahood] earlier ^[106] both speak of attaining the Way as an expedient means. If that is so, after the Lotus Sutra reveals that the Buddha attained the Way in the distant past, why does the Chapter on Bodhisattva Never Disparaging revert to his recent attainment of the Way? From this it should be known that the Lotus Sutra returned to teaching an expedient means.

If so, after the three vehicles have been gathered into the One Vehicle, there should be no further gathering of the three vehicles into the One Vehicle. If so, all Buddhas are alike in abandoning the three vehicles to reveal the One Vehicle; and all Buddhas should likewise be alike in abandoning [the expedient teaching of] recent attainment to reveal [the true attainment in] the distant past.

If so, all Buddhas must be the same in this respect, and it cannot be only Buddha Shakyamuni [whose lifespan is immeasurable]. If only Shakyamuni [has an immeasurable lifespan], then all the preceding meanings are incorrect.

Answer: A verse in the sutra states, “This is my expedient means; all Buddhas are likewise.” ^[107] Moreover, after the bodhisattvas heard of the Tathagata’s lifespan, they made this vow: “May we, in future lives… likewise sit at the bodhimanda and proclaim the great length of our lifespan.” ^[108] Thus, all Buddhas are alike. Nor does the teaching lean exclusively toward either the recent or the distant. Therefore, it should be understood that the meanings of having no beginning and no end, being neither recent nor distant, are employed to reveal the eternally abiding Dharma-body; while speaking of a beginning and an end, of the recent and the distant, is an explanation corresponding to the manifestation of traces.

If all sutras are understood through this principle, although the conditions to which their teachings respond may differ, ultimately there is no difference. Once one has thoroughly comprehended the sutras, one will no longer be led about by [the doctrines of] various teachers. ^[109]

Question: When inferred according to principle, “permanence” may indeed be so; but on what scriptural passages can it be based?

Answer: The discerning value the principle; the deluded cling only to words and phrases. One need only seek an interpretation consonant with the central purport, for that is the essential meaning of the teaching. What benefit is there in clinging to fragmentary forms ^[110] and pressing questions about expedient means? ^[111]

Moreover, the teaching fundamentally accords with conditions, and because conditions differ, the teachings given also differ. They may accord with what brings joy, with the doubts that arise, with the Dharma used as an antidote, or with the realization attained. Awakening means that one has already arrived; why continue circling on the road? Therefore, the statement, “Nirvana is the treasury of the true Dharma-jewel, and sentient beings enter through its various gates,” expresses precisely this meaning.

Moreover, some scriptural passages are long and others short. In the Nirvana Sutra, because future eternal abiding is taken as its central purport, the relevant passages are extensive; because the Buddha’s attainment of Buddhahood in the distant past is not taken as its central purport, the relevant passages are brief. If one follows the extensive passages and rejects the brief ones, that would certainly be the teaching of Mara, not the teaching of the Buddha.

In this Lotus Sutra, because the Buddha’s attainment of Buddhahood in the distant past is taken as its central purport, the passage describing kalpas as numerous as the particles of dust in all worlds ^[112] must be extensive; when it speaks of future eternal abiding, however, the passage is brief. If one follows the extensive passage and rejects the brief one, one’s “head will split into seven pieces, like the shoot of the arjaka tree.” ^[113] It is also like an imperial decree: whether written at length or briefly, it must not be violated; whoever violates it must suffer punishment.

The Skillful Means chapter states: “The characteristics of the world constantly abide. Having clearly known this at the place of enlightenment, the Guiding Teacher teaches skillful means.” This passage of scripture says that in the future it will constantly abide and never perish. It also says: “I constantly abide in this land.” It further says: “The Buddha constantly dwells on Vulture Peak and in various other places.”

The Sutra on the Contemplation of Samantabhadra states: “The perfection of permanence is where [the Buddha] attained enlightenment; the perfection of self is where the Buddha is established.” ^[114] Passages expressing the meaning of permanence such as these are by no means few. Moreover, this very sutra expounds the meaning of the Dharma-body in many places. How could the Dharma-body not be permanent?

Question: Since the Dharma-body has been set forth, should not the three virtues [of the Buddha] also be discussed? ^[115]

Answer: Are not the two wisdoms—the provisional and the true—prajna? Is manifestation throughout the three periods of time not liberation? The true characteristic, from the primordial source, is precisely the Dharma-body. Thus, the three virtues have already been set forth in the scriptural text.

Explanation of the Chapter’s Title

Tathagata is a designation shared by all Buddhas throughout the three periods of time and the ten directions, by the Two Buddhas and the Three Buddhas, ^[116] and by the Original Buddha and the Trace Buddha. ^[117]

“Lifespan” refers to apprehending and measuring: apprehending and measuring the virtues of the Two Buddhas, the Three Buddhas, the Original Buddha, and the Trace Buddha throughout the three periods of time and across the ten directions. In this sutra, it specifically means apprehending and measuring the virtues of the primordial Three Buddhas; hence it is called the Chapter on the Lifespan of the Tathagata.

“Tathagata” has a great many meanings. For now, let us briefly clarify the Two Tathagatas and the Three Tathagatas; the other meanings can be understood by analogy.

First, the Two Tathagatas will be explained. The Satyasiddhi Treatise states: “The Tathagata is so called because, relying upon the path of suchness and truth, he arrives at the attainment of perfect enlightenment.” ^[118] Reliance is the wisdom of the Dharma’s suchness; truth is the object of the Dharma’s suchness; cultivation of the path is the cause; and attainment of perfect enlightenment is the result.

If one discusses only the meaning of reliance, [that is, wisdom], then “suchness” has no object known. If one presents only the meaning of “truth,” [that is, the object], then “suchness” has no capacity that knows. Yet when object and wisdom unite, cause and result immediately arise. Illumination of the object before reaching its utmost is called the cause; clear realization extending to the source is the result. Penetrating the path fulfills the meaning; this is precisely “relying upon the path of suchness and truth and arriving at the attainment of perfect enlightenment.” This is the meaning of the true body, namely the Dharma-body Tathagata.

Using wisdom that accords with truth to rely upon the path of suchness and truth, he is born within the three realms and manifests the attainment of perfect enlightenment. This is the Response-body Tathagata.

Regarding the meaning of the Three Tathagatas, the Treatise on the Great Perfection of Wisdom states: “Because he explains in accordance with the characteristics of dharmas and teaches in accordance with the characteristics of dharmas, he is called the Tathagata.” Suchness is the object of the Dharma’s suchness; it is neither cause nor result. Whether or not a Buddha appears, its nature and characteristics constantly remain thus. Pervading and manifesting everywhere without any difference is “thus”; arriving without movement is “come.” This is the Dharma-body Tathagata.

As for the wisdom of the Dharma’s suchness, it relies upon the true path of suchness and arrives at the attainment of Sublime Enlightenment. Because wisdom accords with the principle of suchness, from the standpoint of principle it is called “thus,” and from the standpoint of wisdom it is called “come.” This is the Reward-body Tathagata. Therefore, the treatise states: “Because he explains precisely in accordance with the characteristics of dharmas… he is called the Tathagata.”

Because wisdom that accords with suchness unites with the object that accords with suchness, he can manifest the attainment of perfect enlightenment everywhere. It is like mercury mixed with pure gold, which can be applied to form the colors and features of images; virtues united with the Dharma-body can manifest responsively everywhere. Fully displaying the eight signs of attaining enlightenment ^[119] and turning the wheel of the sublime Dharma—this is the Response-body Tathagata. Therefore, the treatise states: “Because he teaches precisely in accordance with the characteristics of dharmas, he is called the Tathagata.”

The Dharma-body Tathagata is called Vairocana, ^[120] translated into Chinese as “Pervading All Places.” The Reward-body Tathagata is called Rocana, translated into Chinese as “Pure and Perfect.” The Response-body Tathagata is called Shakyamuni, translated into Chinese as “Delivering from the Burning House.” ^[121] These are precisely the Three Tathagatas; one cannot grasp any one of these three names in isolation.

The Mahaparinirvana Sutra states that the Dharma-body alone is not [nirvana], prajna alone is not [nirvana], and liberation alone is not [nirvana]. All three dharmas must be complete before it is called the secret treasury, the Great Nirvana. They cannot be regarded as identical or different, sequential or simultaneous, general or separate. To contemplate these three dharmas as perfectly and completely endowed is provisionally designated “Tathagata.” ^[122]

The Brahma Net Sutra concludes and the teaching of the Avatamsaka Sutra takes shape: the lotus receptacle is taken as the root and the petals as the branches. This was taught in this manner solely for one set of conditions, yet root and branches are fundamentally inseparable.

The Sutra Resolving Doubts During the Semblance Dharma concludes and the Nirvana Sutra takes shape. Its text states: “Some see the venerable Shakyamuni as Vairocana Buddha, while others see him as Rocana Buddha. These different perceptions arise entirely from prior conditions; it is not that the Buddha has three distinct bodies.”

The Sutra on the Contemplation of Samantabhadra concludes and the Lotus Sutra takes shape. Its text states: “Shakyamuni is called Vairocana; this is merely a different name, not a different essential nature.”

In summarizing the meaning of these sutras, one should clearly understand that the Three Buddhas are neither identical nor different.

Question: This chapter does not state the names of the Three Buddhas given above. Why, then, is it explained in this way?

Answer: Although the names are not stated, the meaning [of the Three Buddhas] is fully present. The scriptural text says: “…it is not thus, nor is it different; it is not as [beings within] the three realms perceive the three realms…” This precisely refutes the partial meaning of “suchness” and reveals the perfect meaning of “suchness.” This is the meaning of the Dharma-body Tathagata.

The sutra further states: “The Tathagata sees and knows the characteristics of the three realms exactly as they truly are.” This is wisdom that accords with suchness corresponding to the object that accords with suchness; it is the knowledge and vision of the wisdom of all modes, namely the Buddha-eye. This is the meaning of the Reward-body Tathagata.

The sutra further states: “At times he manifests his own body, and at times he manifests the body of another Buddha; at times he manifests his own deeds, and at times he manifests the deeds of another Buddha.” ^[123] This is the meaning of the Response-body Tathagata.

If one speaks only of the inherent virtues of the Three Tathagatas, this expresses the meaning of simultaneity. If one speaks only of the cultivated virtues of the Three Tathagatas, this expresses the meaning of sequence. ^[124] If one lists first the Dharma-body, next the Reward-body, and finally the Response-body, that too is sequential. This sutra now teaches the perfectly complete and fully endowed meaning of the Three Tathagatas, which is neither simultaneous nor sequential. If one speaks only in abbreviated terms of before and after or simultaneity, that is not the distinctive meaning of this sutra, much less the meaning of Tathagata within the Tripitaka Teaching and the Shared Teaching.

Furthermore, before the period when the Lotus Sutra was taught, the Tathagata had already been discussed according to the perfectly complete and fully endowed meaning, just as in the exposition concerning the manifested traces. Yet in its particular clarification of the manifested traces in order to reveal the origin of the Three Tathagatas, this Lotus Sutra differs entirely from the other sutras.

The treatise states: “The Buddha’s manifestation of attaining unsurpassed great bodhi is the manifestation of three kinds of bodhi. The first is the bodhi of the response-and-transformation body, which manifests wherever a response is appropriate; as the sutra says, ‘He departed from the palace of the Sakya clan.’ The second is the bodhi of the Buddha’s reward body: having completely fulfilled the practices of the Ten Grounds, he attained eternally abiding nirvana, as the sutra says: ‘Since I attained Buddhahood, immeasurable and boundless hundreds of thousands of myriads of kotis of nayutas of kalpas have passed.’ The third is the bodhi of the Buddha’s Dharma body, referring to the purity of the nature of the Tathagata-garbha and to unchanging nirvana.

As the sutra says: ‘The Tathagata perceives and knows the characteristics of the three realms in accordance with their true reality.’”

The sutra fully sets forth the meaning, while the treatise supplies the names. Unless it is explained as above, how could the sutra and treatise correspond?

Next is the explanation of the lifespan.

Lifespan (壽) carries the meaning of reception (受). Because true suchness is not separate from any dharma, it is called reception; this is the meaning of the Dharma body. Furthermore, because object and wisdom correspond, it is called reception; this is the meaning of the reward body. Furthermore, because a single received recompense continues uninterrupted for one hundred years, it is called reception; this is the meaning of the response body.

Measure (量) carries the meaning of comprehending and assessing. The word “measure” applies generally in meaning to all three bodies of the Buddha and is not exclusive to any one body. In comprehending and assessing the Tathagata’s Dharma body, suchness itself is taken as its lifespan; for the Tathagata’s reward body, wisdom is taken as its lifespan; for the Tathagata’s response body, its lifespan accords with conditions.

In comprehending and assessing the Tathagata’s lifespan, there are three cases: it may be measurable, immeasurable, or neither measurable nor immeasurable.

The lifespan of the Tathagata’s Dharma body accords with the principle of suchness. Whether or not a Buddha appears, its nature and characteristics always remain such. There is no question of correspondence, nor of continuity; moreover, it is neither measurable nor immeasurable.

The sutra says: “It is neither real nor false; neither thus nor otherwise.” ^[125] This is the comprehension and assessment of the Dharma body’s lifespan according to the principle of suchness.

In comprehending and assessing the lifespan of the Tathagata’s reward body, wisdom as suchness accords with the object as suchness. Wisdom arising in dependence upon the object is the reward; wisdom’s tacit union with the object is lifespan. Since the object is originally immeasurable and boundless, eternally abiding and never perishing, wisdom is likewise so, just as the lid of a large vessel is also large.

The sutra further says: “Such is the power of the Buddha’s wisdom; the light of wisdom shines without end. His lifespan is countless kalpas, attained through cultivation long ago.” ^[126] This is the comprehension and assessment of the lifespan of the Tathagata’s reward body, taking wisdom as its lifespan.

In comprehending and assessing the lifespan of the Tathagata’s response body, its lifespan accords with conditions: when conditions endure, its lifespan also endures; when conditions are brief, its lifespan is also brief…. All of this depends upon those conditions; what bearing does it have upon the Tathagata himself?

The sutra speaks of manifesting birth many times and manifesting extinction many times: “In each place, I declare a different name and a different age.” This is the comprehension and assessment of the lifespan of the Buddha’s response body as according with conditions.

Furthermore, the Buddha’s Dharma body is neither measurable nor immeasurable. The Buddha’s reward body, before attaining the Way upon the Diamond Seat, is measurable; after attaining the Way, it is immeasurable. The Buddha’s response body, insofar as it follows conditions, is measurable; insofar as its responsive activity is uninterrupted, it is immeasurable.

Considered comprehensively, in comprehending and assessing the Tathagata’s lifespan, three cases pertain to noble beings and one pertains to ordinary beings. ^[127] To say that it is measurable or not eternally abiding is in neither case the meaning of the Buddha’s teaching. Explanations from ancient times to the present have either added to or diminished it; both approaches constitute slander and false accusations against the Buddha.

If that is not the work of Mara, what is?

The meaning of the four propositions of comprehension and assessment has thus been clarified. Now, for those who do not yet understand, the four propositions will again be presented in terms of permanence, impermanence, and so forth ^[128] for further analysis and clearer explanation. First, each case will be considered separately; afterward, they will be discussed comprehensively.

Considered separately, being neither permanent nor impermanent, transcending both, is the ultimate principle; this is the Buddha’s Dharma body. Permanence is the Buddha’s reward body. The correspondence of reward wisdom and its object is also neither permanent nor impermanent; yet when only perfect right wisdom is considered, it neither arises nor ceases.

After transcending the Diamond Mind and attaining the Way, permanence is taken as the reward body. Being both permanent and impermanent is the response body: its responsive activity is uninterrupted and is therefore permanent, while its repeated declarations that it will enter nirvana are impermanent. Before the Diamond Mind and attainment of the Way, the progressive development of wisdom, practice, and merit is entirely impermanent; even the arising and ceasing, life and death, of ordinary beings are all impermanent.

The three bodies of the Buddha correspond to three cases, while all ordinary beings share a single case. ^[129] This is a separate differentiation of each case based upon the teaching of the Distinct Teaching. Considered comprehensively according to the Perfect Teaching, every Tathagata possesses all four cases.

First, the four cases of the Dharma body are presented. First, the case of being neither permanent nor impermanent simultaneously refutes the eight inversions of ordinary and noble beings. Second, the case of permanence means that it is permanent because it is like empty space. Third, the case of impermanence means that it is free from the ordinary being’s inverted arising and ceasing. Fourth, the case of being both permanent and impermanent means that it is quiescent while simultaneously illuminating.

Next are the four cases of the reward body. First, the case of being neither permanent nor impermanent is due to wisdom’s accordance with its object. Second, the case of permanence is due to its transcendence of the Two Vehicles. Third, the case of impermanence is due to its freedom from inverted arising and ceasing. Fourth, the case of being both permanent and impermanent is due to its capacity for simultaneous illumination.

Next are the four cases of the response body. First, the case of being neither permanent nor impermanent is because it is neither karmic recompense nor samsaric existence. Second, the case of permanence is because it constantly responds and transforms in accord with permanence. Third, the case of impermanence is because it also accords with impermanence. Fourth, the case of being both permanent and impermanent is because both qualities coexist.

Ordinary beings, when considered separately, fall under the case of impermanence; considered comprehensively, they too possess all four cases. Yet this is so only according to the principle of the virtues inherent in their nature. They do not even possess the names of the four cases, much less their functioning and activity. This may be understood according to the meaning and need not be stated explicitly.

One body of the Buddha is precisely the three bodies of the Buddha; they are neither identical nor different. Therefore, it should be known that each body of the Buddha fully possesses the merit and lifespan of all three bodies of the Buddha. It is only according to the conditions evoked by sentient beings that lifespans of differing length are perceived. The Mahaparinirvana Sutra states: “Ordinary beings and followers of the Two Vehicles perceive the Buddha’s lifespan as resembling a winter day; bodhisattvas perceive it as resembling a spring day; only a Buddha perceives the Buddha’s lifespan as immeasurable, resembling a summer day.” ^[130]

This is because ordinary beings are inferior, their minds obscured by karmic hindrances, delusion, and darkness. Although followers of the Two Vehicles within the Tripitaka Teaching and the Shared Teaching have eliminated the four abodes ^[131], they have not yet perceived the Middle Way. Even if they relinquish the body subject to segmentary birth and death and assume a body of Dharma-nature, they still have not completely destroyed ignorance. In the lands where they are reborn to reverently serve [the Buddhas], they see only the Superior Transformation-body. Therefore, one should know that followers of the Two Vehicles perceive [the Tathagata’s lifespan] only as being like the length of a winter day.

If bodhisattvas have not yet ascended to the Ten Bhūmis or the Ten Abodes, what they perceive is likewise as described above. Even if they have destroyed ignorance and attained a portion of the Dharma-body, speaking leniently, they may provisionally be regarded as having perceived the lifespan of the Buddha’s Reward-body; but speaking strictly, they have still only perceived the Superior Transformation-body. They have not yet fathomed the source of the Reward-body, nor penetrated Dharma-nature to its ultimate limit. Thus, their perception of the Tathagata’s lifespan remains only like the length of a spring day.

Only Buddhas together with Buddhas, having exhausted the nature and fathomed its source, perceive the lifespan of the Buddha’s Dharma-body as being like a summer day.

The Mahāparinirvāṇa Sutra presents three analogies by way of comparison.

First, among all things that endure, empty space is supreme; among all lifespans, the lifespan of the Tathagata is supreme. This compares the lifespan of the Dharma-body, which has neither beginning nor end and whose nature and characteristics are quiescent, with neither the Transformation-body nor the Reward-body.

Second, it is like the four great rivers, all of which flow into the great ocean. This illustrates how the myriad wholesome deeds cultivated by the Reward-body all bring about their results within the ocean of the Buddha’s lifespan.

Third, it is like the four great rivers arising from Lake Anavatapta. This illustrates how the lifespan of the Transformation-body flows forth from the Dharma-body and the Reward-body, and therefore its length or brevity corresponds to those two bodies.

This chapter comprehends, assesses, and jointly elucidates the three bodies. Considered according to its particular intent, however, it is principally concerned with the Reward-body. Why is this so? Because this interpretation accords with the meaning and conforms to the sutra text.

It accords with the meaning because the wisdom of the Reward-body corresponds above and below; the three bodies function freely and are fully endowed. Therefore, the interpretation given above accords with the meaning.

It conforms to the sutra text because the text says, “Since I attained Buddhahood, an exceedingly long time has passed.” Thus, throughout the three periods of time, the Buddha can benefit sentient beings. That which is attained is the Dharma-body, while that which is capable of attainment is the Reward-body. Because the Dharma-body and Reward-body correspond with one another, they can benefit sentient beings. Therefore, the interpretation given above conforms to the sutra text.

From this it follows that the principal intent of this chapter is to discuss the merits and virtues of the Buddha’s Reward-body.

Furthermore, all the various merits and virtues of the Buddha’s three bodies were fully attained long ago at the place of enlightenment beneath the Bodhi tree and are therefore called the original source. The merits and virtues attained during the intervening period down to the present place of enlightenment at quiescent cessation are called the manifested traces.

Other sutras that discuss the original and the traces all teach that the Dharma-body and Reward-body attained at the place of enlightenment at quiescent cessation are the original source, while the Superior Transformation-body and Inferior Transformation-body arising from them are the manifested traces. This Lotus Sutra makes clear that the attainment of all three bodies at the place of enlightenment at quiescent cessation, together with the intervening period, belongs entirely to the manifested traces; it takes the three bodies attained at the place of enlightenment in the distant past as the original source. Thus, it differs from all other sutras.

Without the original source, there would be no basis from which compassionate concern could arise to manifest the traces; without the manifested traces, there would be nothing by which the original source could be revealed. Although the original and the traces are distinct, their inconceivable aspect is identical. According to Master Sengzhao, however, the intent is that the original source lies at the [present] place of enlightenment at quiescent cessation. ^[132]

Furthermore, there are several ways to understand the original source at the place of enlightenment at quiescent cessation.

One may take nirvana as the original and the Transformation-body arising from the ultimate truth ^[133] as the trace. Both trace and original are empty; speech and thought are utterly extinguished. Therefore, their inconceivable aspect is identical.

Or one may take conventional truth ^[134] as the original and the Transformation-body arising from conventional truth as the trace. Both trace and original are profound and vast; even bodhisattvas of the first bhūmi ^[135] cannot think or discourse to their furthest limit. Therefore, their inconceivable aspect is said to be identical.

Or one may take the Middle Way as the original and the Transformation-body arising from the Middle Way as the trace. Both trace and original transcend all language and sever all conceptual thought. Therefore, their inconceivable aspect is said to be identical.

Furthermore, these three bodies of the Buddha are originally neither divided into three nor identical as one. That which is neither three nor one is taken as the original; that which is both three and one is taken as the trace. All language is utterly extinguished and all conceptual thought is severed. Therefore, their inconceivable aspect is said to be identical.

It is unclear what other masters intend to identify as the inconceivable identity of the original and the traces. We now gather everything into four interpretations, all of which concern the inconceivable identity within the meaning of the traces. Regarding the distant past, they refer to the original ground: whether understood through the three or four interpretations above, all are inconceivable, and this is taken as the original. From each interpretation of the original, [the Buddhas] compassionately manifest the traces; and by means of each kind of manifested trace, they reveal the original source. Although the original and the traces differ, their inconceivable aspect is identical in every case.

How, then, could this understanding of the original and the traces not differ from that of other sutras? How could it not differ from that of other masters?

Question: All the sutras discuss stages of cultivation, whether many or few. For example, the Avataṃsaka Sutra teaches forty-one stages, while the Bodhisattva Jeweled Necklace Sutra teaches fifty-two stages. The names and meanings of [these stages] are all extensive. Yet from beginning to end, this sutra contains none of this. Why is it said to be distinctive?

Answer: It is like people in the world who establish various enterprises, accumulate all kinds of precious treasures, and contend for every kind of rank and position. Yet if they have no lifespan, of what use are all that wealth and status? The Mahāparinirvāṇa Sutra says that this is like an elder who begets and raises a child, but a physiognomist says that the child bears the marks of an early death and will be unable to carry on the family line.

Once the parents know this, they no longer cherish the child but regard him as mere grass and refuse. ^[136] The Dharma-gate is likewise. Cultivating all manner of causes, attaining all manner of fruits, displaying all kinds of supernormal powers, teaching and transforming all kinds of sentient beings, expounding all manner of teachings, and liberating all kinds of people—all are contained within the ocean of the Tathagata’s lifespan.

Within this ocean of lifespan, the essential core is the Dharma-body, Reward-body, and Transformation-body. ^[137] If such a pivotal and essential teaching is not distinctive, what would be?

SUTRA TEXT

At that time, the Buddha addressed the bodhisattvas and the entire great assembly: “Good men! You should believe and understand the truthful words of the Tathagata.”

He then repeated to the great assembly: “You should believe and understand the truthful words of the Tathagata.”

And once again he repeated to the great assembly: “You should believe and understand the truthful words of the Tathagata.”

At that time, the great assembly of bodhisattvas, led by Maitreya, placed their palms together and addressed the Buddha: “World-Honored One! We beseech the Buddha to expound it; we shall believe and accept the Buddha’s teaching.”

After addressing the Buddha in this way three times, the bodhisattvas spoke once more: “We reverently beseech the Buddha to expound it; we shall believe and accept the Buddha’s teaching.”

Then the World-Honored One, seeing that the bodhisattvas continued to entreat him three times without ceasing, said:

This section extensively explains the meaning of “revealing the near to disclose the distant.” The scriptural text is divided into two parts. First comes the admonition that [the assembly] must have faith; next, the essential meaning is presented in answer. The Buddha instructs and admonishes, and the assembly receives his teaching with faith. In the scriptural text, there are three admonitions and three requests; then the request is repeated, and the admonition is repeated. In the Trace Gate, there are three requests and one admonition; in this section, there are four requests and four admonitions. Thus, altogether, before and after, there are five admonitions and seven requests. This is an exceedingly extraordinary great matter, and therefore such earnestness and solemnity are required.

The scriptural text uses the expression “誠諦 — sincere truth.” “Sincere” means honest and genuine; “truth” means carefully examined and certain. Because the Buddha does not deceive sentient beings, his words attain perfect truthfulness. Previously, teachings were spoken in accordance with the inclinations of the seven classes of provisional beings, and therefore were not called honest and genuine; today, the Buddha speaks spontaneously according to his own sacred intent in order to reveal the essential point, and therefore it is called “sincere truth.”

The bodhisattvas had reverently complied with this sincere admonition and therefore dared not give rise to doubt. Having heard, they accepted and believed; having believed, they received the Buddha’s truthful words.

SCRIPTURAL TEXT

“You should concentrate your minds and listen very carefully concerning the profound and hidden power of the Tathagata’s spiritual penetrations.

“In this world, all devas, human beings, and even asuras think: ‘The present Buddha Shakyamuni left the palace of the Shakya clan, went to sit at the place of enlightenment not far from the city of Gaya, and attained unsurpassed perfect enlightenment.’ Yet, good men, in truth, since I attained Buddhahood, immeasurable and boundless hundreds of thousands of myriads of kotis of nayutas of kalpas have passed.”

The section presenting the essential meaning in answer is divided into prose and verse. The prose is further divided into two general sections: the exposition of the true Dharma and the presentation of a parable. The first general section, the exposition of the true Dharma, is further divided into two parts. The first explains how [the Buddha] benefits sentient beings throughout the three periods of time; the second concludes by showing that [the Buddha’s words] are not false and that [sentient beings receive true benefit].

Sentient beings see only that, in the recent present, the Buddha’s lifespan is eighty years; they do not know that in the past the Buddha attained enlightenment innumerable kalpas ago, or that in the future the Buddha will never become extinct. Therefore, on the basis of the three periods of time, the near is revealed to disclose the distant. Such benefits are not unique to Buddha Shakyamuni; all Buddhas are likewise. Therefore, the conclusion states that the Buddha’s words are not false.

The general section expounding the true Dharma does not discuss the future; it is mentioned in the verses that present the parable. Such is the general outline. [The first part contains two general passages.]

The first general passage concerns benefiting sentient beings in the past, and the scriptural text contains two passages. The first, beginning with “You should concentrate your minds and listen very carefully concerning the profound and hidden power…,” sets forth sentient beings’ attachment to their recent understanding. The second, beginning with “Yet, good men…,” refutes [their understanding of] the near and reveals the distant past.

The first passage is further divided into three subsections. The first sets forth the Dharma about which they are deluded; the second sets forth the beings deluded about the Dharma; and the third sets forth the meaning of their having long been deluded. ^[138]

The scriptural text speaks of the “profound and hidden power of spiritual penetrations.” Because the Buddha’s single body is itself the three bodies, it is called profound; because the Buddha’s three bodies are themselves a single body, it is called hidden. Furthermore, what was not taught in the past is called hidden; what the Buddha alone knows clearly is called profound.