妙法蓮華經文句
Chinese title:妙法蓮華經文句
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SUTRA TEXT
Gradually perfecting the bodhisattva path, after passing through innumerable asamkhya kalpas, Purna will attain anuttara-samyak-sambodhi in this realm. He will be called Dharma Radiance Tathagata, Worthy of Offerings, Perfectly and Fully Awakened, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, the World-Honored One.
The Buddha Dharma Radiance will make a single Buddha-land out of as many great-thousandfold worlds as there are grains of sand in the Ganges River. [1] Its ground will be made of the seven treasures and will be as level as the palm of a hand, without mountains, hills, streams, ravines, canals, or ditches. Towers and pavilions built of the seven treasures will fill the land. The palaces of the devas will be suspended in midair, yet very close to the ground, so humans and devas will be able to meet and see one another.
There will be no evil destinies and no women. [2] All sentient beings will be born by transformation, and there will be no sexual desire. They will possess great supernormal powers; their bodies will emit radiant light, and they will fly freely through the air. Their resolve and mindfulness will be steadfast, and they will be endowed with the qualities of wisdom and diligence.
Their bodies will be the color of pure gold, and they will possess the thirty-two auspicious marks [3] that naturally adorn their appearance.
The sentient beings of that realm will constantly partake of two kinds of food. The first is the food of delight in the true Dharma, and the second is the food of delight in meditative concentration. That Buddha-land will contain innumerable asamkhya thousands, myriads, kotis, and nayutas of bodhisattvas.
They will all have attained great supernormal powers, possess the four unobstructed wisdoms, and always skillfully teach and transform the various kinds of sentient beings. The shravakas in that realm will be so numerous that their number cannot be known through calculation or enumeration. All will have fully attained the six supernormal powers, the three kinds of clear knowledge, and the eight liberations.
That Buddha-land will be perfected with innumerable such meritorious adornments. That kalpa will be called Treasure Radiance, and the land will be called Excellent Purity. The lifespan of the Buddha Dharma Radiance will be innumerable asamkhya kalpas, and the true Dharma will abide in the world for a very long time.
After that Buddha enters nirvana, sentient beings throughout the land will erect stupas of the seven treasures in his veneration.
The second section discusses the conferral of the prediction, beginning with the words, “Gradually perfecting the bodhisattva path.” The sutra text is divided into seven subsections.
First, it clarifies the perfection of the causal practices. Second, beginning with the words, “after passing through innumerable asamkhya kalpas,” it clarifies the perfection of the fruition. Third, it describes the vastness and purity of the land. Fourth, it gives the names of the land and the kalpa. Fifth, it states the Buddha’s lifespan. Sixth, it explains that the true Dharma will abide in the world for a very long time. Seventh, it describes the offering of reverence to the relics after the Buddha’s entrance into nirvana.
The third subsection, concerning the vastness and purity of the land, is further divided into five parts.
The first part explains that the land will be vast, adorned, and pure. “The ground... will be as level as the palm of a hand.” The sutra text specifically says “the palm of a hand,” not simply “a hand.” A hand is not level and therefore is not cited as the comparison. At the bottom of the sea there is a kind of stone called a “palm”; not even the smallest spot on its surface is uneven, and thus it is regarded as the palm of the sea. Furthermore, the Sutra of the Auspicious Kalpa states that this is a comparison with the palm of a Buddha’s hand, not with the hand of an ordinary person. [4]
The second part clarifies that this Buddha-land will contain only good destinies. [5]
The third part explains that the devas and humans in this Buddha-land will be fully endowed with merit and wisdom.
Fascicle 9 of the Moon Treasury Sutra [6] speaks of [three kinds of food:] Dharma-food, the food of joy, and the food of meditation. Here the sutra text refers to them collectively as the food of delight in the Dharma and the food of delight in meditation. If distinguished individually, they should be enumerated as three separate kinds.
The fourth part clarifies the great number of bodhisattvas and shravakas [in that Buddha-land].
The fifth part gives a general concluding summary [of the immeasurable merits]. Fascicle 5 of the Moon Treasury Sutra states that one who refrains from killing gains ten merits. The first is obtaining security and fearlessness in relation to all sentient beings, and the tenth is being reborn in a good realm after death. [7] [Later, if this practice is brought to perfection] and one becomes a Buddha, there will be no fear of sentient beings striking or harming one another in that Buddha-land, and the people of that land will enjoy long lives. [8]
[The Moon Treasury Sutra also states that] one who refrains from stealing gains ten merits. The first is obtaining abundant and complete rewards and acting decisively without obstruction; and the tenth is being reborn in a good realm after death. [Later, if this practice is brought to perfection] and one becomes a Buddha, that Buddha-land will be filled everywhere with adornments of precious flowers. [9]
One who refrains from sexual misconduct [10] likewise gains ten merits. The first is possessing fine and complete faculties and acting decisively, and [the tenth is] being reborn in a good realm after death. [11] [Later, if this practice is brought to perfection] and one becomes a Buddha, there will be no women in that Buddha-land.
One who refrains from false speech gains ten merits. The first is that one’s words are trusted by sentient beings, and [the tenth is] being reborn in a good realm after death. [12] [Later, if this practice is brought to perfection] and one becomes a Buddha, that Buddha-land will have no foul odors and will be filled everywhere with precious flowers.
One who refrains from divisive speech gains ten merits. The first is that one’s body will not deteriorate, and [the tenth is] being reborn in a good realm after death. [13] [Later, if this practice is brought to perfection] and one becomes a Buddha, in that Buddha-land hostile maras and their followers will be unable to disrupt the community of one’s retinue.
One who refrains from harsh speech gains ten merits. The first is that one’s words will be gentle and pleasing to hear, and [the tenth is] being reborn in a good realm after death. [14] [Later, if this practice is brought to perfection] and one becomes a Buddha, the sounds of Dharma teaching will fill that Buddha-land everywhere, [and there will be no evil speech]. [15]
One who refrains from frivolous speech gains ten merits. The first is being loved and respected by devas and humans, and [the tenth is] being reborn in a good destiny after death. [16] [Later, if this practice is brought to perfection] and one becomes a Buddha, [sentient beings of upright and handsome form will be born in] that Buddha-land; they will retain their memories for a long time without forgetting and will always delight in remaining apart from sensual pleasures. [17]
One who is free from greed gains ten merits. The first is that none of the faculties of one’s body will be deficient, [and the tenth is] being reborn in a good realm after death. [18] [Later, if this practice is brought to perfection] and one becomes a Buddha, that Buddha-land will contain no maras or adherents of non-Buddhist teachings.
One who is free from anger gains ten merits. The first is remaining apart from all anger, and [the tenth is] being reborn in a good realm after death. [19] [Later, if this practice is brought to perfection] and one becomes a Buddha, sentient beings who have attained samadhi will be born in that Buddha-land, and their minds will be exceedingly pure.
One who is free from wrong views gains ten merits. The first is having a virtuous, gentle, and harmonious disposition, and [the tenth is] being reborn in a good realm after death. [20] [Later, if this practice is brought to perfection] and one becomes a Buddha, the sentient beings in that Buddha-land will possess right faith.
SUTRA TEXT
At that time, wishing to restate the foregoing meanings, the World-Honored One spoke these verses:
Bhikshus, listen attentively!
The Buddha’s children who practice the path,
Because they have skillfully learned expedient means,
They are inconceivable.
Knowing that people delight in lesser teachings
And fear the great wisdom,
The bodhisattvas therefore
Manifest as shravakas and pratyekabuddhas.
Using countless expedient means,
They teach and transform all beings everywhere.
They declare themselves to be shravakas,
Still very far from Buddhahood;
They liberate countless people,
Causing them all to attain fulfillment.
Though they seek the Lesser Vehicle and are indolent,
They gradually cause them to become Buddhas.
Inwardly concealing the bodhisattva practice,
Outwardly they manifest the appearance of shravakas.
With few desires and weary of birth and death,
They themselves purify their Buddha lands.
They manifest as having the three poisons
And also the marks of wrong views.
Thus do the Buddha's disciples
Use expedient means to liberate sentient beings.
If the Buddha were to explain fully
All their expedient manifestations,
Sentient beings, upon hearing this,
Would surely harbor doubts.
The verse section consists of twenty-one and a half stanzas; it reiterates the meaning of the preceding prose passage, elucidating [Purna's] manifested traces and conferring the prediction that he will become a Buddha, [and is divided into two passages]. The first passage consists of fourteen stanzas elucidating [Purna's] manifested traces. The second consists of seven and a half stanzas concerning the prediction [conferred upon Purna].
The first passage is further divided into two subsections. The first subsection consists of seven stanzas, generally recounting the manifested traces of the shravakas; that is, it reiterates the meaning of the general designation “we” in the prose passage. The second subsection consists of seven stanzas, reiterating the preceding prose passage that elucidates Purna's manifested traces. [21]
The first subsection, which recounts the general meaning, is further divided into five divisions.
The first division consists of one stanza, generally explaining that the deeds of the Buddha's children are difficult to comprehend because they have attained the Dharma of compassionately manifesting traces.
The second division, beginning with “Knowing that people delight in lesser teachings,” consists of one stanza elucidating the reason for compassionately manifesting traces.
The third division, beginning with “Using countless expedient means,” consists of two stanzas elucidating the benefits of compassionately manifesting traces.
The fourth division, beginning with “Inwardly concealing the bodhisattva practice,” consists of two stanzas elucidating how [the bodhisattvas] inwardly always uphold the path of the Great Vehicle while outwardly manifesting the faults of the Lesser Vehicle.
The fifth division, beginning with “If the Buddha were to explain fully,” consists of one stanza that briefly speaks of temporarily concealing the teachings of the Great Vehicle. “Seeking the Lesser Vehicle” refers to seeking the teachings of the Lesser Vehicle; “indolent” refers to retreating from the resolve for the Great Vehicle. They not only manifest as shravakas but also as followers of non-Buddhist paths and as ordinary beings possessing the three poisons, as when Shariputra manifested anger, Nanda manifested greed, and Devadatta manifested delusion.... Such is the general outline.
SCRIPTURE TEXT
This Purna,
In the past, before thousands of kotis of Buddhas,
Diligently cultivated the path,
Preserving and expounding the Buddhas' Dharma.
Because he sought unsurpassed wisdom,
In the presence of those Buddhas
He was foremost among their disciples,
Learned and wise,
Expounding without fear
And causing his listeners to rejoice.
Never weary or fatigued,
He assisted in the Buddhas' work.
Having attained great supernormal powers
And possessing the four unobstructed wisdoms,
He knew whether faculties were keen or dull
And always taught the pure Dharma,
Clearly expounding the meaning of “thus.”
He taught and transformed thousands of kotis of people,
Causing them to abide in the Great Vehicle,
And himself purified his Buddha lands.
In the future he will also make offerings
To countless Buddhas,
Assisting in transmitting the true Dharma
And himself purifying his Buddha lands.
Always employing expedient means,
He will expound the Dharma without fear,
Liberating countless sentient beings
And enabling them to attain all-wisdom.
The second subsection, beginning with “This Purna,” consists of seven stanzas recounting Purna's manifested traces in former times. This material has three parts in the prose passage of the scripture, but here it is briefly versified in only two divisions.
The first division consists of five stanzas recounting events of the past.
The second division, beginning with “In the future he will also make offerings,” consists of two stanzas recounting the causes of [Purna's] cultivation at the bodhimandas of the Buddhas of the three times—past, present, and future. [Thus,] it omits the verses concerning the seven [past] Buddhas and the present Buddha [Shakyamuni].
SCRIPTURE TEXT
Making offerings to the Buddhas
And preserving the treasury of the precious Dharma,
He will thereafter attain Buddhahood,
Bearing the name Dharma Radiance.
His land will be called Excellent Purity,
Formed of the seven treasures,
And the kalpa will be called Precious Radiance.
The assembly of bodhisattvas will be immense,
Numbering countless kotis;
All will have attained great supernormal powers
And possess every power and majestic virtue,
Filling the entire land.
The shravakas will also be countless,
Possessing the three knowledges, the eight liberations,
And the four unobstructed wisdoms;
Together they will constitute the Sangha.
The sentient beings of that Buddha land
Will have eliminated sexual desire;
All will be born through transformation
And adorned with the excellent marks.
Sustained by the joy of the Dharma and the bliss of meditation,
They will desire no other food.
That land will have no women,
Nor any evil destinies.
Bhikshu Purna,
His merits and virtues wholly complete,
Will bring that pure land to fulfillment,
With a vast multitude of sages and noble ones.
Of these countless matters,
I now speak only in brief.
The second passage, beginning with “Making offerings to the Buddhas,” consists of seven and a half stanzas concerning the conferral of the prediction. The prose passage of the scripture has seven parts, but here the verses recount them in only four subsections.
The first subsection consists of the first half-stanza, recounting the completion of the causes of cultivation.
The second subsection consists of the following half-stanza, recounting the complete maturation of the fruit.
The third subsection, beginning with “His land will be called Excellent Purity,” consists of three lines that proceed directly to recount the name of the land and the kalpa.
The fourth subsection, beginning with “The assembly of bodhisattvas will be immense,” consists of five stanzas and three lines describing the vast purity of [that Buddha's] land, while omitting verses concerning [such matters as] the Buddha's lifespan, the length of time the true Dharma will abide in the world, and the erection of stupas [for veneration] after the Buddha's nirvana....
SCRIPTURE TEXT
At that time, the 1,200 arhats whose minds had attained mastery immediately thought: “We are all joyful, having gained what we never had before. If each of us were to receive from the Blessed One a prediction like those great disciples, would that not be a source of great delight!” The Buddha, clearly knowing the thoughts in their minds, then said to Mahakashyapa: “I will now, one after another and in due order, confer upon these 1,200 arhats the prediction of unsurpassed, complete, perfect enlightenment.
“Within this great assembly, my great disciple, Bhikshu Kaundinya, will make offerings to sixty-two thousand kotis of Buddhas and thereafter become a Buddha named Universal Radiance Tathagata, Worthy of Offerings, Rightly and Fully Enlightened, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, Blessed One.
“Moreover, five hundred arhats among them—such as Uruvilva Kashyapa, Gaya Kashyapa, Nadi Kashyapa, Kaludayin, Udayin, Aniruddha, Revata, Kapphina, Bakkula, Chunda, and Svagata—will likewise all attain unsurpassed, complete, perfect enlightenment, and all will bear the same name, Universal Radiance.”
The second part, concerning the predictions conferred upon the 1,200 arhats, is divided into three main passages. The first main passage describes their conceiving the wish to request predictions from the Buddha; the second describes the Buddha conferring predictions; and the third main passage describes [the disciples'] presentation of their understanding.
© The first main passage, [describing the disciples'] conceiving the wish to request predictions from the Buddha, may be understood from the scripture text itself.
© The second main passage concerns the Buddha's conferral of predictions. The scripture text is divided into prose and verse. The prose passage is further divided into three sections.
The first section concerns the Buddha’s general promise that all 1,200 would receive predictions of Buddhahood.
The second section specifically concerns the prediction bestowed upon Kaundinya. Kaundinya was the first disciple to attain awakening and stood foremost in the assembly; therefore, he received a separate prediction.
The third section specifically concerns the predictions bestowed upon the five hundred. Because those five hundred would all bear the same epithet [when they attained Buddhahood], they received separate predictions.
Question: We see only five hundred receiving predictions, not the full number of 1,200. Why is this so?
Answer: These five hundred were among those 1,200. In the verse section, the final stanza and a half concerns the general predictions bestowed upon the [remaining] seven hundred; thus, there were 1,200 in all.
Furthermore, the Encouragement to Uphold chapter states: “Previously, I bestowed predictions upon them collectively; all the sravakas have already received predictions.” Thus, this refers precisely to this stanza and a half; it does not mean that predictions were bestowed upon only seven hundred sravakas.
SUTRA TEXT
At that time, the Blessed One, wishing to restate these meanings, spoke in verse:
The bhiksu Kaundinya
Shall encounter countless Buddhas.
After asamkhya kalpas have passed,
He shall attain Perfect Enlightenment.
He shall constantly emit great radiance,
And be endowed with all spiritual powers.
His renown shall resound throughout the ten directions,
And all sentient beings shall honor him.
He shall constantly expound the Supreme Way;
Thus, his epithet shall be Universal Light.
His Buddha-land shall be pure,
And its bodhisattvas shall all be valiant.
They shall dwell in magnificent towers
And journey throughout the ten directions,
Using the most precious treasures
To make offerings to all the Buddhas.
After making such offerings,
Their hearts shall be filled with great joy.
In an instant, they shall return,
Possessing such spiritual powers.
That Buddha shall abide for sixty thousand kalpas;
His True Dharma shall abide even longer,
And his Semblance Dharma longer still. 1
When the Dharma perishes, devas and humans shall grieve.
The five hundred arhats
Shall successively attain Buddhahood,
All bearing the epithet Universal Light,
And shall bestow predictions upon one another in turn, saying:
“After I have entered extinction,
This one shall become a Buddha, 2
And his work of teaching and transforming the world
Shall be just as mine is today.”
The magnificence and purity of their Buddha-lands,
Together with their spiritual powers,
Their assemblies of sravakas and bodhisattvas,
Their True Dharma and Semblance Dharma,
And the number of kalpas they shall abide in the world—
All shall be as stated above.
Kasyapa, you should know
Of these five hundred self-masters.
The other sravakas
Shall all likewise be thus.
To those absent from this assembly,
You should relate these things.
The verse section consists of eleven stanzas and is divided into two sections. The first section, comprising nine and a half stanzas, recites the predictions bestowed upon Kaundinya and the other five hundred. The second section, comprising one and a half stanzas, concerns the predictions bestowed collectively upon all the sravakas.
SUTRA TEXT
At that time, after the five hundred arhats had received predictions before the Buddha, their hearts were filled with joy and elation. They immediately rose from their seats, approached the Buddha, bowed their heads and faces to his feet, and repented and reproached themselves, saying: “O Blessed One! We had always thought that we had attained ultimate extinction. Only now do we realize that we were without wisdom. Why is this? We should all have attained the Tathagata’s wisdom, yet we considered our meager wisdom sufficient.
“O Blessed One! Suppose a man visited the home of a close friend, drank wine, became intoxicated, and fell asleep. At that time, the close friend had to leave on urgent official business.
He therefore took a priceless precious jewel and, as a gift to his friend, secretly fastened it between the two layers of his garment before departing. The intoxicated man lay asleep and knew nothing of this. After awakening, he departed and subsequently wandered into another country.
For the sake of food and clothing, he had to labor diligently and strive, enduring extreme hardship and toil. Whenever he obtained even a little, he considered it sufficient. Later, his former close friend encountered him again and, seeing his condition, exclaimed: ‘Alas, my friend!
How have you come to such a state merely for the sake of food and clothing? Long ago, wishing you to enjoy peace and happiness and freely partake of the five desires, on such-and-such a day, month, and year, I took a priceless precious jewel and secretly fastened it between the two layers of your garment. It remains there intact even now.
Yet you knew nothing of it and have undergone hardship, toil, anxiety, and suffering merely to sustain yourself. How foolish you have been! You may now take this jewel and sell it to obtain whatever you need.
You will always have your wishes fulfilled and shall never again lack anything.’”
© In summary, the third main section concerns the five hundred sravakas presenting their understanding. The sutra text is divided into prose and verse. The prose passage [is divided into two sections]. The first section is the sutra compiler’s account of their joy. The second section is [the sravakas’] own presentation of their understanding.
The first section contains two subsections. The first subsection is the sutra compiler’s account of their joy at now attaining an understanding [of the Mahayana]. The second subsection concerns their shame at not having understood it previously, and therefore their self-reproach.
The first subsection, describing their joy, contains two divisions. The first division makes clear the joy and delight within their hearts. The second division concerns the reverence they manifested outwardly.
[In the second subsection,] the phrase “repented and reproached themselves” makes clear that [the sravakas] felt ashamed because they had previously failed to understand [the Mahayana].
The second section, beginning with the words “O Blessed One! We had always...” is [the sravakas’] own presentation of their understanding and contains two subsections. The first subsection concerns their understanding of the exposition of the True Dharma; the second concerns their understanding of the exposition through parables.
The first subsection contains two divisions. The first division concerns their regret that, having attained only a little understanding, they considered it sufficient. The second is their self-reproach for possessing dull faculties and therefore being difficult to awaken.
In the first division, the words “O Blessed One! We had always thought that we had attained ultimate extinction” express their remorse and self-reproach for their former delusion: they considered their understanding of the Lesser Vehicle sufficient and did not know to seek the path of the Mahayana.
In the second division, the words “Only now do we realize” express their self-reproach for possessing dull faculties: only now had they begun to awaken and understand, having failed to realize it sooner. Only now did they know that the Lesser Vehicle was not the ultimate culmination and that the Mahayana alone was true.
The second subsection, concerning their understanding of the exposition through parables, is divided into two divisions. The first division [sets forth the parable; the second states the meaning of their understanding that corresponds with the parable]. [22]
The first division, which sets forth the parable, contains two points. The first point presents its meaning in brief, and the second sets forth the parable itself.
The first point contains two subpoints.
In the first subpoint, the words “we were without wisdom” briefly indicate the circumstances of the parable.
The second subpoint, beginning with the words “Why is this?” explains the meaning of being “without wisdom.”
The second point, which sets forth the parable, contains two subpoints.
The first subpoint presents the parable of the intoxicated man. It corresponds to the passage in the exposition of the Dharma in which they reproach themselves for considering the little they had understood sufficient and for not knowing to seek the teaching of the Mahayana. It also represents their understanding of the passage in the exposition of the Dharma concerning the meaning of expedient means in previous lifetimes.
The second subpoint presents the parable of the close friend clearly informing the man [about the jewel in his garment]. It corresponds to the passage in the exposition of the Dharma in which they reproach themselves for having dull faculties, being difficult to awaken, and attaining clear understanding only now. It also represents their understanding of the passage in the exposition of the Dharma concerning the meaning of revealing the true Dharma in previous lifetimes.
The first subpoint is further divided into three matters.
The first matter presents the parable of fastening the jewel and concealing it in the fold of the garment. This represents their understanding of the meaning of the preceding passage concerning the princes forming affinities with [the assembly].
The second point gives the analogy of a drunken man lying down, completely unaware of anything; this corresponds to the meaning stated earlier of encountering those who had retreated from the Mahayana resolve.
The third point gives the analogy of [the drunken man], after awakening, wandering to another country; this corresponds to the meaning stated earlier of employing the Lesser Vehicle to receive and guide them.
[In explaining the first point, the words] “Suppose there were a man” refer to those among the Two Vehicles. The “close friend” refers to the sixteen princes of former times. “Coming to his house” means taking the Mahayana teaching as one’s home. “Drinking wine, becoming intoxicated, and lying down” means that at that time the conditions for the Mahayana temporarily arose, and ignorance was only temporarily subdued. Thus, upon hearing the sutra expounded, they understood a very small part of it within their minds; but because ignorance heavily obscured them, they subsequently became deluded and forgot it.
“Drunkenness” has two meanings. First, one is profoundly intoxicated and no longer aware of anything. Second, one is only slightly intoxicated and remains somewhat aware, but immediately forgets; therefore, this too is called not knowing. Although there are these two meanings, both ultimately lead to [someone else] tying the jewel [inside one’s robe without one’s knowledge], just like one who hears the sound of the poison-smeared drum. [23]
The words “encountering official business, he had to depart” clarify that the capacities of the princes arose in other lands, and they had to manifest there in response to conditions; therefore, it says that “he had to depart.” Propagating the true Dharma and teaching sentient beings is not a private affair; therefore, it is called “official business.”
The “priceless precious jewel” is the precious wisdom of suchness and the true aspect within the One Vehicle. “Tying and concealing it between the two layers of his robe” means that the virtues of moral shame, moral dread, and patience can restrain anger within and guard against external evils; these constitute the outer robe. The inward mind of faith and joyful aspiration contains wholesome roots; this is the inner robe. When, upon hearing the Dharma, a slight measure of faith, joyful aspiration, and longing arises, this is the seed that creates the ultimate [Mahayana] cause of wisdom and aspiration.
[In explaining] the second point, the words “the man lay there drunk, entirely unaware” mean that his mind was heavily obscured by ignorance, so that despite his efforts he could not remember or recognize it. This conveys the meaning that during the intervening period he became discouraged and retreated, no longer accepting the Mahayana teaching.
[In explaining] the third point, it says, “After the drunken man awoke, he wandered to another country.” This conveys the meaning stated above that during the intervening period he was received and guided through the Lesser Vehicle and taught by means of the Three Vehicles. Because his wholesome roots were about to arise and he became weary and fearful of suffering and sought peace and happiness, it says that “he awoke and then wandered.” Because ignorance obscured his understanding, he did not know to return to his homeland to seek the food and clothing of the Mahayana; therefore, it says that he “wandered to another country” to seek the food and clothing of the Lesser Vehicle.
When Mara is compared with the Buddha, Mara’s realm of birth and death is the “other country,” while the Buddhadharma, whether Mahayana or Lesser Vehicle, is the “homeland.” But when the Lesser Vehicle is compared with the Mahayana, the Lesser Vehicle has not yet escaped birth and death and therefore remains the “other country,” whereas the Mahayana has forever transcended birth and death and alone is called the “homeland,” meaning the ultimate return to the source.
This clarifies that he turned his back on the land of the Mahayana and went to the land of the Lesser Vehicle. Not knowing how to use the precious jewel to obtain what he needed, he had to hire himself out to earn his food, receiving a daily wage and considering a little to be sufficient.
The second minor section, beginning with the words “Afterward, his former close friend encountered him again,” gives the analogy of being clearly informed by a close friend. This corresponds to the meaning stated earlier: “Because of causes and conditions from former times, I now again expound the Lotus Sutra,” as well as the meaning of “giving all the children the same kind of great cart.”
This minor section again contains three points. The first is a rebuke; the second is pointing out the place where the jewel is; and the third is advising him to sell it and purchase what he needs.
The first point, the rebuke, is analogous to the earlier passage in which [those of the Lesser Vehicle], moved by emotional attachment, gave rise to doubt and confusion.
The second point, pointing out the jewel, is analogous to the causes and conditions of former lives.
The third point, advising him to sell the jewel, is analogous to receiving the prediction of Buddhahood.
Each of the three cycles of expounding the true Dharma—the exposition of the Dharma, the exposition by analogy, and the exposition of causes and conditions—fully contains these three meanings.
In the cycle of expounding the Dharma, [the verse says,] “I taught you to escape suffering, but you have not yet attained nirvana”; this is the rebuke. The five successive explanations concerning the Buddhas [24] constitute opening and revealing, and point out the jewel. Venerable Sariputra’s receipt of the prediction is the advice to sell the jewel.
In the cycle of expounding by analogy, [the Buddha told Venerable Sariputra]: “Did I not previously say, ‘The Buddhas, the World-Honored Ones, employ all manner of causes and conditions, analogies, words, and skillful means to expound the Dharma, all for the purpose of leading beings to the fruit of unsurpassed, complete, perfect enlightenment’?” This statement is the rebuke. [In the analogy,] setting forth three kinds of carts and then giving them all the same kind of cart is pointing out the jewel. Those of middling capacity receiving predictions is the advice to sell the jewel.
[In the cycle of expounding causes and conditions, the verse says:] “In former lives, causes and conditions were formed. Now I shall explain them clearly; listen well.” This is the rebuke. [The princes] repeated the exposition of [the Lotus Sutra], forming affinities [with the assembly], and later again expounded the Mahayana; this is pointing out the precious jewel. Those of lesser capacity receiving predictions is the advice to sell the jewel.
In the analogy of “tying the jewel and concealing it between the two layers of the robe,” there are three corresponding comparisons within the three cycles of exposition. At first, when the Buddha had just attained enlightenment beneath the Bodhi tree, he intended to teach by means of the Mahayana; this is analogous to tying the jewel. Seeing that sentient beings lacked the [Mahayana] conditions, he suspended that teaching; this is analogous to the man drinking wine, becoming intoxicated, and lying down. The Buddha then devised skillful means [to teach them]; this is analogous to awakening and departing.
In the “Parable” chapter, the words “formerly, in the presence of twenty thousand kotis of Buddhas” are analogous to tying the jewel. [In the “Faith and Understanding” chapter, the elder] “sent an attendant to pursue him swiftly,” and [the son who was seized] “fell to the ground unconscious”; this is analogous to the man drinking wine, becoming intoxicated, and lying down. [The “Parable” chapter further says that the elder] enticed [his children out of the burning house] with three kinds of carts; this is analogous to awakening and then departing.
In the exposition of causes and conditions, [the “Parable of the Conjured City” chapter] says, “In the presence of the Buddha Great Universal Wisdom Excellence”; this is analogous to tying the jewel. The words “growing weary midway and wishing to turn back” are analogous to the man drinking wine, becoming intoxicated, and lying down. Employing the Lesser Vehicle in order to receive and guide them is analogous to awakening and then departing.
All the meanings above constitute an understanding of the provisional-vehicle teachings. The words “on such-and-such a year, month, and day” indicate the time in the presence of the Buddha Great Universal Wisdom Excellence.
SUTRA TEXT
“The Buddha is also like [that close friend]. When he was still a bodhisattva, he taught and transformed us, causing us to resolve to seek omniscience, [just as the friend bestowed the precious jewel]. Yet we forgot and were entirely unaware of it.
After attaining the fruit of arhatship, we immediately considered it to be nirvana, [like the man who] struggled and endured hardships to make a living and, upon obtaining a little, deemed it sufficient. Meanwhile, our aspiration to seek omniscience remained intact and was never lost. Now, to awaken us, the World-Honored One has taught: ‘Bhiksus!
What you have attained is not ultimate nirvana. Long ago, I enabled you to plant roots of goodness—the seeds of Buddhahood. As an expedient means, I manifested the appearance of [the Two Vehicles’] nirvana, but in truth you have not attained nirvana.’ World-Honored One!
Only today do we know that we truly are bodhisattvas and have received predictions of attaining unsurpassed, perfect enlightenment. For this reason, we rejoice exceedingly, having gained what we never had before.”
The second section, beginning with “The Buddha is also like that close friend,” sets forth the correspondence with the parable. The parable originally contains two [successive] meanings, and this section likewise contains two meanings, each of which has three subsidiary meanings.
The first meaning, beginning with “taught and transformed us,” corresponds to the first subsidiary meaning of the preceding part—the parable of fastening the jewel. The passage beginning with “Yet we forgot” corresponds to the second subsidiary meaning of the preceding part—the parable of becoming intoxicated with wine and lying down, unaware of anything. The passage beginning with “After attaining the fruit of arhatship” corresponds to the third subsidiary meaning of the preceding part—the parable of awakening and then wandering away.
The second meaning, beginning with “Meanwhile, our aspiration to seek omniscience,” corresponds to the parable in which the man later encounters his close friend again, who points out the jewel to him. The preceding part has three subsidiary meanings, and this part likewise has three. “Meanwhile, our aspiration to seek omniscience remained intact and was never lost” corresponds to the first subsidiary meaning of the latter part—the parable of the rebuke.
The passage beginning with “Long ago, I enabled you to plant roots of goodness—the seeds of Buddhahood” corresponds to the second subsidiary meaning of the latter part—the parable of pointing out the jewel. The passage beginning with “Only today do we know” corresponds to the third subsidiary meaning of the latter part—advising the man to sell the jewel in exchange for necessities.
SUTRA TEXT
At that time, Ajnata Kaundinya and the others, wishing to reiterate the meaning above, together recited these verses:
We have heard the Buddha bestow
A reassuring prediction upon us;
Rejoicing as never before,
We bow to the Buddha of immeasurable wisdom.
Now, before the World-Honored One,
We repent of our faults.
The verse section consists of twelve and a half stanzas, divided into two passages.
The first passage consists of one and a half stanzas, reiterating the understanding gained within their minds. This passage is further divided into two subsections. The first subsection, one stanza, reiterates their joy and delight. The second subsection, half a stanza, reiterates their regret and self-reproach.
SUTRA TEXT
Of the Buddha’s immeasurable treasure,
We gained only a little,
And, like foolish people,
Considered it sufficient.
Suppose there were a poor man
Who went to visit a close friend.
His friend’s household was very wealthy
And served him many fine delicacies.
Then he took a precious jewel
And concealed it within the lining of his robe,
Giving it to him before departing;
The drunken man lay there, unaware.
After he had awakened,
He wandered into another land,
Seeking food and clothing to sustain each day;
Making a living was exceedingly difficult.
Obtaining a little, he deemed it sufficient
And sought nothing better.
He did not know that within his robe
There was a priceless jewel.
The friend who had given him the jewel
Later encountered the poor man again.
Seeing him thus, he immediately rebuked him
And then clearly pointed out the jewel.
When the poor man saw the jewel,
His heart rejoiced beyond measure.
He became wealthy and prosperous
And freely enjoyed the five desires.
We too are just like this.
Throughout the long night, the World-Honored One 1
Has always compassionately taught and transformed us,
Causing us to resolve upon the unsurpassed path.
Because we were foolish,
We remained entirely unaware.
Having gained a small portion of nirvana,
We thought it sufficient and sought no more.
The Buddha awakened us, saying:
“That is not yet nirvana.
Only upon attaining unsurpassed wisdom
Is there true nirvana.”
We have heard the Buddha
Bestow predictions concerning these adornments,
And that each of us in succession shall become a Buddha;
Our bodies and minds are filled with joy.
The second passage, beginning with “Of the Buddha’s immeasurable treasure,” consists of eleven stanzas reiterating how [the sravakas] expressed their understanding. The preceding prose section of the sutra contains two subsections, whereas [here there are three subsections].
The first subsection consists of half a stanza reiterating their regret and self-reproach for deeming the little they had attained sufficient. It omits and does not reiterate the meaning that [the Mahayana Dharma] was difficult to encounter and that only now had they come to know it.
The second subsection, beginning with “And, like foolish people,” consists of half a stanza briefly reiterating the introduction of the parable. The line “Considered it sufficient” explains the meaning of “foolish.”
The third subsection consists of ten stanzas reiterating the meaning conveyed through the parable and is divided into two sections: unfolding the parable and correlating it.
The first section consists of six stanzas reiterating the meaning of unfolding the parable. The second section consists of four stanzas reiterating the meaning of correlating the parable.
The first section further contains two meanings.
The first meaning consists of four stanzas reiterating how the precious jewel was forgotten and remained unknown.
The second meaning consists of two stanzas reiterating how the close friend pointed out the jewel.
The remaining passages of the sutra text can all be readily understood.
9. Explanation of the Chapter
The Predictions for Those in Training and Those Beyond Training
SUTRA TEXT
Chapter Nine: Predictions for Those in Training and Those Beyond Training
Explanation of the Chapter Title
Those who are still examining the truth and eliminating doubts are called those in training; those who have fully penetrated the truth and eliminated all doubts are called those beyond training.
To examine and cultivate the truth while aspiring to and seeking superior understanding is called being in training. The stages of those in training comprise the three fruits and four approaches, [25] progressing toward the true, undefiled wisdom. Upon attaining the fruit of arhatship, one’s examination of the truth has reached its culmination and one’s superior understanding has reached its utmost extent. There is nothing further to learn; hence one is called one beyond training.
When this chapter is explained according to the teaching doctrines, analyzing the meaning of the Dharma and examining the truth is called being in training; eliminating all doubts and penetrating the truth completely is called being beyond training. This is the meaning according to the Tripitaka Teaching.
Entering the teaching and examining the truth is called being in training; neither being real nor being deluded is called being beyond training. This is the meaning according to the Shared Teaching.
Investigating [the teaching] from the shallow to the profound is training; completely eliminating delusions common to all and distinct delusions, and ultimately penetrating the principles of the provisional and the real, is called being beyond training. This is the meaning according to the Distinct Teaching.
The investigation of the treasury of the Tathagata encompasses both those in training and those beyond training. The true aspect of the Dharma-nature is neither in training nor beyond training, yet it is also both in training and beyond training. Such is the general meaning.
[Within the Dharma assembly,] among these two thousand persons were some in training and some beyond training. They were all placed in the same category, received predictions simultaneously, and were given the same designation; therefore, this was set apart as a distinct chapter. Within the sutra text concerning predictions, this chapter constitutes the second major section.
SUTRA TEXT
At that time, Ananda and Rahula each thought: “We both think to ourselves: ‘If only we could receive a prediction of Buddhahood from the Buddha, how delightful that would be!’” The two then rose from their seats, went before the Buddha, bowed their heads until their faces touched the Buddha’s feet in homage, and together addressed the Buddha, saying: “World-Honored One! We too should have a share in receiving predictions, for the Tathagata alone is our refuge.
Moreover, all devas, humans, and asuras throughout the world know that Ananda always serves as the Buddha’s attendant and safeguards the treasury of the True Dharma, and that Rahula is the Buddha’s son. If we receive from the Buddha predictions of attaining unsurpassed, complete, perfect enlightenment, our wishes will indeed be fulfilled, and the expectations of the assembly will also be satisfied.”
The scriptural text of this chapter is generally divided into two sections. The first concerns requesting predictions from the Buddha, and the second concerns receiving predictions from the Buddha.
The first section, concerning requests for predictions from the Buddha, is further divided into two subsections. The first presents the request made by the two venerable ones [Ananda and Rahula] for predictions from the Buddha; the second presents the request made by the two thousand persons together for predictions from the Buddha.
The first subsection, presenting the request made by the two venerable ones for predictions from the Buddha, is further divided into two parts.
The first part is their silent request in thought; the second part is their spoken request.
The second part, their spoken request, further contains two points.
The first point states the general principle according to which they should have a share in receiving predictions; the second states the expectations of the assembly. These two were the persons closest [to the Buddha], and therefore the entire assembly at that time had expectations concerning them. Rahula was the Buddha’s son and, according to worldly convention, was his closest relative; Ananda safeguarded the Buddha’s treasury of the True Dharma and, in terms of the Dharma, was the one closest to him. If two persons so intimate and close were not each given a separate prediction by the Buddha, the expectations of the assembly would not be satisfied.
Question: If [these two] were the closest and most intimate, they ought to have been included among those of the preceding rank, [placed in the previous chapter]. What is the intention behind placing them later, in this chapter?
Answer: When the twelve hundred received predictions collectively, these two were already included among those of the preceding rank. It is only that they now requested separate predictions. Ananda was still one in training, while Rahula held the position of a son and junior [relative]; therefore, they were placed in the chapter “Those in Training and Those Beyond Training.”
SCRIPTURAL TEXT
At that time, two thousand shravaka disciples, both those in training and those beyond training, rose from their seats, bared their right shoulders, went before the Buddha, joined their palms, and single-mindedly gazed up at the World-Honored One. Sharing the same aspiration as Ananda and Rahula, they then stood to one side.
[The second subsection presents] the request made by the two thousand persons for predictions from the Buddha. Following the preceding pattern, they merely made a silent request in thought. Because their thoughts were the same [26], the text says, “Sharing the same aspiration as Ananda and Rahula.” [These persons] did not speak their request aloud because no matters such as intimacy or closeness were to be stated.
SCRIPTURAL TEXT
The Buddha then told Ananda: “In a future age, you shall become a Buddha named Mountain-Ocean Wisdom, Sovereign and Unhindered King of Penetrating Insight Tathagata, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, World-Honored One. You shall make offerings to sixty-two kotis of Buddhas and safeguard their treasuries of the True Dharma.
Only thereafter shall you attain unsurpassed, complete, perfect enlightenment. You shall teach and transform bodhisattvas as numerous as the sands of twenty thousand myriads of kotis of Ganges Rivers, causing them all to attain unsurpassed, complete, perfect enlightenment. That land shall be named Ever-Raised Banner of Victory.
The entire land shall be pure, and its ground shall be made of lapis lazuli. That kalpa shall be named Wondrous Sound Pervading Everywhere. The lifespan of that Buddha shall be immeasurable thousands of myriads of kotis of asamkhya kalpas.
Even if someone were to calculate and enumerate it throughout thousands of myriads of kotis of immeasurable asamkhya kalpas, that person would still be unable to know its exact number. The period during which the True Dharma abides in the world shall be twice as long. The period during which the Semblance Dharma abides in the world shall again be twice as long as that of the True Dharma.
“Ananda! That Buddha, Mountain-Ocean Wisdom, Sovereign and Unhindered King of Penetrating Insight, shall be praised and extolled for his merit by Buddha-Tathagatas throughout the ten directions as numerous as the sands of immeasurable thousands of myriads of kotis of Ganges Rivers.”
At that time, wishing to restate this meaning, the World-Honored One spoke in verse:
I now tell the Sangha:
Ananda, guardian of the Dharma,
Shall make offerings to all Buddhas,
And afterward attain perfect enlightenment,
Bearing the name “Mountain-Ocean Wisdom,
Sovereign and Unhindered King of Penetrating Insight Buddha.”
That Buddha-land shall be pure,
Named “Ever-Raised Banner of Victory.”
He shall teach and transform bodhisattvas,
Numerous as the sands of the Ganges.
That Buddha shall possess great majestic virtue;
His name shall resound throughout the ten directions.
His lifespan shall be beyond measure,
Because of his compassion for sentient beings.
The True Dharma shall abide even longer,
And the Semblance Dharma longer still.
Countless sentient beings,
Numerous as the sands of the Ganges,
Shall all, within that Buddha’s Dharma,
Plant the causes and conditions for the path to Buddhahood.
The second section, concerning the reception of predictions from the Buddha, is likewise divided into two subsections. The first presents the predictions given to the two venerable ones [Ananda and Rahula]; the second presents the predictions given to the two thousand persons.
Within the first subsection, the prediction given to Ananda is further divided into five parts. The first part is the prose passage of the scripture; the second part is the verse recapitulation.
SCRIPTURAL TEXT
At that time, eight thousand bodhisattvas in the Dharma assembly who had only recently aroused the aspiration thought: “We have not even heard great bodhisattvas receive predictions [as magnificent] as this. For what causes and conditions do these shravakas now receive such predictions?”
The World-Honored One, knowing the thoughts in the minds of those bodhisattvas, told them: “Good men! Ananda and I, together with others, once simultaneously aroused the aspiration for unsurpassed, complete, perfect enlightenment in the presence of the Buddha King of Emptiness. Ananda always delighted in extensive learning, while I always diligently and energetically cultivated. Therefore, I have now attained unsurpassed, complete, perfect enlightenment, while Ananda safeguards my True Dharma. He shall also safeguard the treasuries of the True Dharma of future Buddhas and accomplish the work of teaching and transforming bodhisattvas. Because this was his original aspiration in the past, Ananda now receives such a prediction.”
Before the Buddha, Ananda personally heard the Buddha bestow this prediction and describe the adornments of his future land. His aspiration was fulfilled, and his heart was filled with great joy and delight, for he had attained what he had never experienced before. He immediately recollected the treasuries of the Buddha-Dharma of immeasurable thousands of myriads of kotis of Buddhas in the past, comprehending them without obstruction as though he had just heard them that very day. At the same time, he also recollected and understood his original aspiration in the past.
Ananda then spoke in verse:
The World-Honored One is truly extraordinary,
For he has caused me to remember the past—
The Dharma of countless Buddhas,
As though I had heard it only today.
Now I have no further doubts
And dwell securely in the Buddha-path.
As an expedient means, I serve as attendant,
Safeguarding the Dharma of all Buddhas.
The third part presents the arising of doubt in the minds of the eight thousand bodhisattvas; the fourth is the Tathagata’s revelation of [Ananda’s] original identity and present manifestation in order to resolve that doubt; the fifth is Ananda’s revelation and recounting of past events, followed by his praise of the Buddha.
Regarding the doubt [of the bodhisattvas], it was a general doubt concerning all the shravakas: why was it that today, immediately upon first arousing the aspiration, they received from the Buddha predictions [of their future attainment of Buddhahood] in pure lands of such great magnificence?… Yet during the Vaipulya period, when the Buddha bestowed predictions upon bodhisattvas, they had all first to pass through immeasurable kalpas of cultivation before receiving the Buddha’s predictions.
The Buddha then revealed [Ananda’s] original and manifested roles in order to resolve this doubt. “I and those such as Ananda here, in the presence of the Buddha King of Emptiness, simultaneously aroused the aspiration for unsurpassed, complete and perfect enlightenment,” meaning that they were fellow students. “I constantly cultivated with diligent vigor, and therefore I have now attained unsurpassed, complete and perfect enlightenment.” Furthermore, because “Ananda always delighted in extensive learning,” even today he continues to undertake the task of preserving the scriptures.
Ananda manifested the role of attendant [to the Buddha] for this reason rooted in the distant past. Thus, what cause could there now be for doubt when he received this extraordinarily splendid prediction?
SCRIPTURE
At that time, the Buddha said to Rahula: “In a future age, you shall become a Buddha named Tathagata Treading upon Flowers of the Seven Treasures, Worthy of Offerings, Perfectly Enlightened, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, World-Honored One. You shall make offerings to as many Buddha Tathagatas as there are minute particles of dust in ten worlds, and shall always be the eldest son of those Buddhas, just as you are today.
The land of the Buddha Treading upon Flowers of the Seven Treasures shall be adorned and magnificent. His lifespan, the number of disciples he converts, and even the duration of his true Dharma and semblance Dharma shall be no different from those of the Tathagata King of Unhindered Wisdom of Mountains and Seas. You shall also be the eldest son of that Buddha.
After that time has passed, you shall attain unsurpassed, complete and perfect enlightenment.
Then the World-Honored One, wishing to restate this meaning, spoke these verses:
When I was the Crown Prince,
Rahula was my eldest son.
Now that I have become a Buddha,
He has become a son of the Dharma.
Throughout future lives,
He shall encounter immeasurable kotis of Buddhas,
And be the eldest son of every Buddha,
Single-mindedly seeking the Buddha Way.
Rahula’s secret practice
Is known only to the Buddha.
He manifests as the Buddha’s eldest son
In order to instruct living beings.
His immeasurable myriads of kotis
Of merits cannot be fathomed;
Securely abiding in the Buddha-Dharma,
He seeks the unsurpassed Way.
At that time, the World-Honored One saw two thousand disciples, both those still in training and those beyond training, whose minds were gentle, harmonious, pure, and tranquil, and who were single-mindedly gazing reverently upon the Buddha. The Buddha said to Ananda: “Do you see these two thousand disciples, both those still in training and those beyond training?”
Ananda replied: “Yes, I see them.”
The Buddha said: “Ananda! These people shall make offerings to as many Buddha Tathagatas as there are particles of dust in fifty worlds, honoring and revering them and guarding and preserving the treasury of the true Dharma. Finally, throughout the lands of the ten directions, they shall simultaneously become Buddhas, all bearing the same name: Tathagata Jeweled Sign, Worthy of Offerings, Perfectly Enlightened, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, World-Honored One. Their lifespans shall be one kalpa; their lands shall all be adorned and magnificent; and their assemblies of bodhisattvas and shravakas, as well as the duration of their true Dharma and semblance Dharma, shall all be the same.
Then the World-Honored One, wishing to restate this meaning, spoke these verses:
These two thousand shravakas,
Now here before me,
All receive my predictions
That in the future they shall become Buddhas.
They shall make offerings to Buddhas
As numerous as particles of dust,
And shall all uphold the Buddha-Dharma;
Thereafter, they shall become Buddhas.
Throughout the lands of the ten directions,
They shall all bear the same name;
At the same time, they shall sit in their places of enlightenment
And attain unsurpassed wisdom,
All bearing the name Jeweled Sign.
Their lands and their disciples,
Their true Dharma and semblance Dharma,
Shall likewise endure equally long.
They shall all employ their powers of spiritual penetration
To liberate living beings throughout the ten directions;
Their names shall be heard everywhere,
And they shall gradually enter nirvana.
At that time, when the two thousand disciples, both those still in training and those beyond training, heard the Buddha bestow predictions upon them, they rejoiced with elation and together recited these verses:
World-Honored One, who shines the lamp of wisdom,
We have heard your predictions;
Our hearts overflow with joy,
As though sprinkled with amrita.
© The other predictions in this chapter may all be understood according to the scripture itself.
10. Explanation of the Chapter on the Dharma Teacher
SCRIPTURE
Chapter Ten: The Dharma Teacher
Explanation of the Chapter’s Title
This chapter speaks of five kinds of Dharma teachers. The first is [the Dharma teacher] who accepts and upholds the scripture; the second, one who reads the scripture; the third, one who recites the scripture; the fourth, one who expounds the scripture; and the fifth, one who copies the scripture.
The Treatise on the Great Perfection of Wisdom sets forth six kinds of Dharma teachers. First, through the power of faith, one accepts it; second, through the power of mindfulness, one retains it; third, looking upon the scriptural text is reading; fourth, not forgetting [after having read it] is reciting; fifth, broadly proclaiming and transmitting its meaning is expounding; and sixth, because the scriptures of the sages are difficult to understand, they require explanation.
Of these six kinds of Dharma teachers, the present scripture combines accepting and retaining as the first; combines expounding and explaining as the second; separates reading and reciting into the third and fourth; and, together with copying, makes the fifth.
Considered in detail, there are four kinds of Dharma teachers who cultivate by themselves and one kind who teaches and transforms others. The Mahaparinirvana Sutra divides [those who accept and uphold the Mahayana scriptures] into nine grades. [27] Among them, those of the first four grades “are unable to distinguish and extensively explain them for others,” [28] and thus occupy the position of disciples. Those of the latter five grades can explain them to others and therefore occupy the position of teachers.
Considered generally, those who themselves follow the five practices [of accepting and upholding, reading, reciting, expounding, and copying this scripture] are Dharma teachers who practice for themselves. Those who teach others to follow these five practices are Dharma teachers who teach and transform others. Because those who follow them personally are collectively called disciples, while those who teach and transform others are collectively called Dharma teachers, this chapter, following that general meaning, is called the Chapter on the Dharma Teacher.
According to a more condensed explanation, the five kinds are reduced to four, namely, [the four kinds of Dharma teachers who cultivate] according to the four practices of peaceful conduct, as discussed later in the scripture. [29] Or, if the four kinds are reduced to three, then [the Dharma teacher who] accepts and upholds [the scripture] is [cultivating] mental karma; those who read, recite, and expound [the scripture] are [cultivating] verbal karma; and those who copy [the scripture] are [cultivating] bodily karma.
Considered in detail, [the Dharma teacher who cultivates] verbal karma teaches and transforms others, while [Dharma teachers who cultivate] bodily and mental karma practice for themselves.
Considered generally, those who personally regulate the three karmas in accordance with the Dharma are Dharma teachers who practice for themselves, while those who instruct and guide [others in cultivating] the three karmas are Dharma teachers who teach and transform others. Therefore, this is called the Chapter on the Dharma Teacher.
These are also called the three gates [to the Way]. Using the practice of these five methods [accepting and upholding, reading, reciting, expounding, and copying the scripture] to cultivate and perfume oneself is the gate of merit and virtue. Explaining and widely transmitting these five methods for the benefit of many people is the gate of transforming others. [Through practicing these five methods,] both personal cultivation and benefiting others accord with the Buddha’s teaching; this is the gate of repaying kindness.
Considered in detail, cultivating oneself and repaying kindness is called practicing for oneself; benefiting others is teaching and transforming living beings.
Generally speaking, whether one personally cultivates in accordance with the prescribed model or guides others to cultivate in accordance with it, one is called a Dharma teacher. Hence this is called the “Dharma Teachers” chapter.
Furthermore, reading, reciting, and copying are practices manifested outwardly; that is, “putting on the Tathagata’s robe.” Receiving and upholding is inward cultivation; that is, “sitting upon the Tathagata’s seat.” Expounding the teaching for the benefit of others is “entering the Tathagata’s house.”
In a detailed discussion, the “Tathagata’s house” means serving as a model for others to follow; the “Tathagata’s robe” and the “Tathagata’s seat” mean serving as a model for oneself.
In a general discussion, however, this is not so. A compassionate heart that universally shelters sentient beings and bestows beneficent aid [upon sentient beings as well as] oneself is likened to a “house.” Preventing the evils of others and concealing the defilements of oneself is called a “robe.” Only when one’s own mind rests securely in the emptiness of dharmas can one help bring peace to the minds of others. Because it brings peace to oneself and to others, it is called a “seat.” Thus, personally following the model of these three dharmas [entering the Tathagata’s house, putting on the Tathagata’s robe, and sitting upon the Tathagata’s seat] is also called being a Dharma teacher.
To benefit sentient beings, one must employ compassion; therefore, “entering the Tathagata’s house” [great compassion] is placed first. To transcend the three realms [30], one must take patient endurance as the foundation; [hence one “puts on the Tathagata’s robe” of gentleness and patient endurance]. To rescue sentient beings, one must take self-forgetfulness as the basis; [hence one “sits upon the Tathagata’s seat” of the emptiness of all dharmas]. One who can practice these three dharmas enables the Mahayana teaching to spread widely and circulate without obstruction, thereby becoming someone upon whom the world may rely and depend. Such a person is therefore called a Dharma teacher.
Again, if these are reduced to two [kinds of Dharma teachers], they are those who practice for themselves and those who teach and transform sentient beings. This teaching is readily understood and need not be recorded here.
If they are further reduced to one [kind of Dharma teacher], this refers to the Tathagata’s practice, which fully encompasses every practice. [The Tathagata’s house of] compassionate concern rescues beings from every form of suffering; this refers collectively to all the sufferings in the four evil destinies [31] and the three realms, and even to the sufferings of those of the two vehicles or of bodhisattvas. With loving-kindness, it brings every kind of happiness; this refers collectively to the happiness of the human and heavenly realms, extending even to the bliss of abiding nirvana.
The [Tathagata’s] robe of gentleness conceals every defilement; this refers collectively to the defilements of the four abodes of affliction, of lack of understanding, and even of ignorance. The Tathagata’s seat is the emptiness of all dharmas, devoid of every characteristic; this refers to the characteristic of existence, the characteristic of nonexistence, and the characteristic of neither existence nor nonexistence.
This is the meaning according to the Shared Teaching.
According to the meaning of the Distinct Teaching, [the Tathagata’s house of] compassion gives rise to every good, [the Tathagata’s robe of] gentleness prevents every evil, and [the Tathagata’s seat of] emptiness sweeps away every characteristic.
Furthermore, compassion and patient endurance establish all merit, while the [Tathagata’s] seat [on which all dharmas are] empty perfects all wisdom. Wisdom is the eye that sees, referring to the five kinds of eyes; [32] merit is the foot that travels, referring to the six paramitas.
Furthermore, the compassion [of entering the Tathagata’s house] surpasses all shravakas and pratyekabuddhas; the gentle patient endurance [of putting on the Tathagata’s robe] surpasses all ordinary beings and non-Buddhist practitioners; and the emptiness of all dharmas [of “sitting upon the Tathagata’s seat”] surpasses all bodhisattvas attached to analytical emptiness, intrinsic emptiness, or one-sided emptiness. [33] Therefore, the Vimalakirti Sutra says: “Only one who conquers the hostile enemy is truly valiant.”
Furthermore, the compassion [of entering the Tathagata’s house] destroys the heavenly mara of Paranirmita-vashavartin; the gentle patient endurance [of putting on the Tathagata’s robe] destroys the mara of the five skandhas; and the emptiness of all dharmas [of sitting upon the Tathagata’s seat] destroys the mara of afflictions and the mara of death.
The Great Prajnaparamita Sutra says: “If one teaches and transforms all sentient beings and contemplates that all dharmas are empty, then the maras cannot easily [cause disturbance].” Such is the general meaning.
Furthermore, because of the compassion [of entering the Tathagata’s house] and the patient endurance [of putting on the Tathagata’s robe], one is able to raise questions; because one sits upon the [Tathagata’s] seat on which all dharmas are empty, one is able to answer them. [In this way, the adornments of merit and wisdom] are complete.
Furthermore, by contemplating that all dharmas are empty, one is able to raise questions; by being endowed with compassion and patient endurance, one is able to answer them. Through compassion and patient endurance, one can plant, establish, and assist; through the wisdom that contemplates emptiness, one can uproot, destroy, and guide.
Furthermore, because of the compassion [of entering the Tathagata’s house], there is no separation; because of the gentle patient endurance [of putting on the Tathagata’s robe], there is no obstruction; and because all dharmas are empty [when sitting upon the Tathagata’s seat], there is no contention.
[This sutra] transcends the three truths [34] and is therefore called the banner of victory. Because it broadly encompasses, contains, and universally gathers everything, it is called the Mahayana. Because it is the practice of the Tathagata, it is called the King of Samadhis.
The sutra states that among all wholesome dharmas, loving-kindness is the root; patient endurance is the foremost path of cultivation; and signlessness is supreme. If the consummate practice were discussed, it could never be fully expressed. Such is the general meaning.
Question: Why are the three dharmas [entering the Tathagata’s house, putting on the Tathagata’s robe, and sitting upon the Tathagata’s seat] used to elucidate the Dharma teacher?
Answer: In terms of phenomenal characteristics, whenever one goes to a place of discussion and exposition, one must first enter the house, arrange one’s robe, and sit calmly upon the seat; only then can one reveal and extensively expound the teaching. Therefore, these three dharmas are employed.
Furthermore, if phenomena and principle are discussed together, delusion in general does not go beyond three kinds. First, doubts arise because one undergoes the painful results of karma. Second, doubts arise because one is bound by karma. Third, doubts arise through investigating principle. Therefore, these three dharmas are employed to reveal and guide.
Furthermore, in terms of principle, because beings are deluded and fail to comprehend the ultimate truth, they fall into suffering; therefore, one must [enter the Tathagata’s house and] employ great compassion. Because beings are deluded and fail to comprehend the conventional truth, they become submerged in emptiness and experience its bliss; therefore, one must [put on the Tathagata’s robe and] employ gentleness and patient endurance. Because beings are deluded and fail to comprehend the truth of the middle, their wisdom is obscured; therefore, one must [sit upon the Tathagata’s seat and] employ the emptiness of all dharmas. [35] Such is the general meaning.
[Concerning the two words “Dharma teacher,”] “Dharma” means the rule and method that must be followed, while “teacher” means one who instructs and explains. Although the Dharma can be followed, it cannot spread itself. Its wide propagation and unobstructed circulation depend upon people. [Therefore,] the five kinds of people [those who receive and uphold, read, recite, expound, and copy the scriptures] who help the scriptures spread widely and circulate freely are all called “teachers.”
The Dharma is mentioned because all those who perfect their own cultivation take the Wondrous Dharma as their teacher. A teacher is one who attains accomplishment by personally cultivating in accordance with the Wondrous Dharma; therefore, such a person is called a Dharma teacher.
Furthermore, all five kinds of people [those who receive and uphold, read, recite, expound, and copy the scriptures] can use the Wondrous Dharma to instruct others and serve as models for them. Therefore, “Dharma” is used to designate the “teacher,” and this is called the “Dharma Teachers” chapter.
Whether one personally cultivates according to the Dharma or teaches and transforms others in accordance with it, one is called a Dharma teacher. This explains the title of the chapter in terms of causes and conditions.
Generally speaking, there are many ways to explain it, most of which interpret this chapter according to the Dharma gateway of the Perfect Teaching.
In the preceding section, the three rounds [of teaching—the true Dharma, causes and conditions, and parables] set forth the Trace Gate, comprising the true exposition, the presentation of understanding, and the conferral of predictions; these have now been completed. From this point onward, five chapters set forth the transmission section of the Trace Gate.
[This sutra] not only protects and benefits people of the present age, but is also intended to permeate and spread widely throughout later ages; hence there are five chapters on transmission. The two chapters, The Dharma Teacher and The Appearance of the Jeweled Stupa, reveal the profound merit and immense blessings of propagating the scripture, together with the exceedingly great benefit of transmitting this sutra to those who have not yet heard it.
The Devadatta chapter cites the benefits gained for both oneself and others through propagating this sutra, thereby demonstrating its exceedingly profound merit. In the Encouragement to Uphold the Sutra chapter, the 80,000 bodhisattvas, accomplished through the power of patience, spread this sutra widely in this realm, while those who had just received predictions spread it widely in other realms. Regarding the single chapter Peaceful Practices, the earlier commentators held that it is “the transmission section for guiding those who have retreated from [the Mahayana].” This may be accepted as far as it goes, but it does not necessarily exhaust the full meaning.
Those at the initial stages of aspiration, ordinary beings outside the ranks of the sages, rejoice in the exceptional merit they have just attained; yet when they see the sravakas’ fear, hear that bodhisattvas must endure slander and humiliation, and consider that their own strength remains feeble and that they can accomplish nothing beneficial for themselves or others, they give rise to a mind of retreat. For such people who retreat, the Buddha teaches the peaceful practices.
If they spread the Dharma in accordance with these practices, they need not fear encountering danger or affliction.
Furthermore, in the Dharma Teacher chapter, Shakyamuni Buddha himself declares the merit and blessings of spreading this sutra widely, instructing the assembly of listeners to cherish and transmit it; [36] in the Appearance of the Jeweled Stupa chapter, [Many Treasures Buddha] appears to attest to [the truth of] this sutra, and the countless emanation bodies [of Shakyamuni Buddha] assemble to assist in opening the stupa. Because of such attestation and assistance, the assembly of listeners cherishes [this sutra] and transmits it.
The first major section of the Dharma Teacher chapter comprises prose scripture and verses, praising and extolling the five kinds of Dharma teachers who are capable of preserving and transmitting the teaching.
The second major section likewise comprises prose scripture and verses, praising and extolling the teaching that is preserved and transmitted, while also indicating the principles and methods for transmitting this sutra.
SCRIPTURE
At that time, the Blessed One, addressing Bodhisattva Medicine King, spoke to the 80,000 bodhisattvas: [37] “Medicine King! Behold this entire great assembly: innumerable devas, dragon kings, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans and nonhuman beings, bhikshus, bhikshunis, upasakas, upasikas, those seeking the fruit of sravakahood, those seeking the fruit of pratyekabuddhahood, and those seeking the Buddha Way. All such beings, here in the presence of the Buddha, who hear even one verse or one sentence of this Sutra of the Lotus Flower of the Wondrous Dharma, and who give rise to even a single thought of joyful accord, I confer predictions upon them all that in the future they will attain unsurpassed, complete, perfect enlightenment.”
© The first major section has two passages. The first sets forth the abundant merit and profound blessings gained by disciples who receive this sutra. The second sets forth the abundant merit and profound blessings gained by Dharma teachers who transmit this sutra.
The first passage concerning the disciples is further divided into two subsections. The first subsection discusses disciples while the Buddha was still in the world. The second subsection discusses disciples after the Buddha’s nirvana.
In the first passage, the words “addressing Bodhisattva Medicine King, spoke to the 80,000 bodhisattvas” appear. “Addressing” means relying upon him in order to entrust the teaching. The Buddha wished to entrust the wondrous Dharma, and so relied upon Bodhisattva Medicine King and caused him to accept it. “Spoke to the 80,000 bodhisattvas” means that all of them participated in transmitting the scripture. Pointing to the people in the great assembly, the Buddha said, “Behold this entire great assembly.” This specifically indicates those who receive and uphold this sutra and thereby gain blessings.
The first subsection, which discusses disciples while the Buddha was still in the world, is further divided into two parts.
The first part, beginning with the words “Medicine King,” identifies the various classes within the assembly of listeners [who had not yet received predictions].
The second part, beginning with the words “here in the presence of the Buddha,” explains the conditions for receiving predictions. Among those in the presence of the Buddha [38] were those whose capacities were ready and who skillfully realized the wondrous Way—namely, the 2,500 persons who had heard many scriptures and penetrated them deeply, who were then present in the Dharma assembly and had already received both collective and individual predictions from the Buddha. But those now being discussed are the listeners identified separately [who had not yet received predictions]: [39] the beings of the eight classes, [40] or [the disciples belonging to] the four assemblies and the three vehicles who were gathered and seated in the Lotus assembly. [41]
“Here in the presence of the Buddha” clarifies the opportune time and conditions: they encountered the Buddha directly at the Dharma seat. “One verse or one sentence of this sutra” means hearing the very least amount of Dharma; “even a single thought” means the briefest span of time. “I confer predictions upon them all that in the future they will attain unsurpassed, complete, perfect enlightenment” clarifies that even though they hear very little Dharma for only the briefest time, or possess the merit of joyful accord, ultimately they will all attain the fruit of Buddhahood.
How much more so [will this be true of those] who hear [the entire sutra] completely and uphold it throughout their lives, or who belong to the five kinds of Dharma teachers who transmit this sutra, thus making offerings through the three kinds of karma [of body, speech, and mind]. [42] This is the general meaning.
The words “hear even one verse or one sentence of this sutra” refer to [those who] hear very little Dharma and whose understanding is very shallow, yet who now all receive predictions [of Buddhahood]. If even those who hear so little receive predictions, how much more so do those who hear much and understand deeply. From the lesser degree, one may infer the greater; thus the teaching extends universally. Since [such universality] is found in this round of teaching through causes and conditions, the same is true in the preceding round of teaching the true Dharma and the intervening round of teaching through parables. [43] This may be understood from the meaning of the sutra and need not be stated explicitly.
According to the Sutra of the Samadhi of Perceiving Reality, [44] the Buddha separately conferred predictions upon the Four Heavenly Kings, all of whom [when they become Buddhas] will bear the name Upholder of Fire; upon the devas of the Heaven of the Thirty-Three, [45] all of whom [when they become Buddhas] will bear the name King of the Indra Banner; upon [the heavenly kings] known as Shakra, [46] all of whom [when they become Buddhas] will bear the name Unattached; upon the devas of the Yama Heaven, [47] all of whom [when they become Buddhas] will bear the name Pure Wisdom; and upon the devas of the Tushita Heaven, all of whom [when they become Buddhas] will bear the name King of the Shakya Dharma.
The two still higher heavens [48] also received collective predictions, though no separate names were stated. Brahma [received a prediction that when he becomes a Buddha] he will bear the name Great Power of Wisdom. These belong to the group of those who hear much and understand deeply.
Now predictions are also conferred upon those who hear little and understand shallowly. The earlier commentators held that pratyekabuddhas and bodhisattvas did not receive predictions. Yet the scripture here states that all three vehicles receive predictions; there should be no doubt about this.
“A single verse or a single sentence of scripture”: the Ekottarika collection [49] says: “Select at will an essential verse from the sutras, such as the group of teachings on the Four Noble Truths.” The Treatise on the Ten Stages, the Vibhāṣā, says: “Disdain and aversion are called weariness and abandonment; seeking nothing is called freedom from desire; a mind free of defilement is called liberation; laying down the burden [50] is called nirvana.” Being weary of and rejecting accumulation, the cause of suffering, seeking nothing in suffering, being undefiled as the path, and laying down the burden as cessation. It also says that the Buddha told the bhikshu Mãn Túc [51]: “I have four statements,” referring to the Four Noble Truths, the Four Foundations of Mindfulness, and so forth.
When explained in terms of contemplation of the mind, [a single sentence of scripture] employs every sentence of scripture, and [a single verse] employs every verse; there is no sentence or verse that is not the one... Such is the general meaning.
If one selects an essential statement from the Trace Gate—“opening, revealing, awakening, and entering”—it is the statement: “Seated upon the precious vehicle, they roam throughout the four directions”; or it is the Four Practices of Peace and Joy, which exhort one to arouse the four intentions, and so forth.
“To give rise to a single thought of joyful rejoicing” means that although one has not yet been able to practice it oneself, merely rejoicing in the teaching and in those [who practice the Dharma] already brings abundant merit and blessings—how much more so if one can personally put it into practice.
The mind of joyful rejoicing is of two kinds. If, upon hearing the meaning of the teaching that opens and reveals by discarding the provisional vehicles and manifesting the true, one immediately gives rise in a single thought to a mind that deeply comprehends the principle that is originally neither provisional nor true, firmly believes in the Buddha’s knowledge and vision, and can further understand both the provisional and the true, with principle and phenomena perfectly interfused—then, although one still fully possesses the nature of afflictions, one can clearly know the Tathagata’s secret treasury. This is a discussion of sequential rejoicing in terms of time.
Furthermore, if, upon hearing the meaning of the teaching that opens and reveals by discarding the provisional vehicles and manifesting the true, one immediately and extensively understands from within a single mind that every mind and all dharmas are the Buddha-Dharma, without any obstruction, then, whenever distinctions are required, one’s exposition is inexhaustible. Even if one spends one month, four months, or as long as an entire year repeatedly expounding and explaining, one still cannot exhaust its meaning.
Although one has not yet attained the true, the rejoicing mind can understand in this way. As it is with the Dharma, so it is also with the person. This is a discussion of immediate rejoicing in terms of space. [52] Moreover, within that very space there is time, and within that very time there is space.
Therefore, the Mahāparinirvāṇa Sutra says: “I would rather hear little and understand many meanings; [I do not wish to hear much without thoroughly understanding its meaning].” [53] This is precisely the intent. It will be explained clearly below.
SUTRA TEXT
Then the Buddha told Bodhisattva Medicine King: “Furthermore, after the Tathagata’s parinirvana, if anyone hears the Sutra of the Lotus Flower of the Wondrous Dharma, even so little as a single verse or a single sentence, and gives rise to even one thought of joyful rejoicing, I shall bestow upon all such persons a prediction that they will attain unsurpassed, complete, perfect enlightenment.
“If, moreover, there is someone who accepts and upholds, recites, reads, expounds, or copies the Sutra of the Lotus Flower of the Wondrous Dharma, even a single verse, and reveres this scripture as one would the Buddha, making all kinds of offerings to it—flowers, incense, jeweled necklaces, powdered incense, paste incense, burning incense, silk canopies, banners, garments, music, and so forth—or even merely joins palms in reverence: Medicine King, you should know that such a person has already made offerings to ten myriad kotis of Buddhas, fulfilled a great vow in the bodhimaṇḍas of those Buddhas, and, out of compassion for sentient beings, has been born into this world.
The second minor section, beginning with the passage, “The Buddha told Bodhisattva Medicine King: Furthermore, after the Tathagata’s parinirvana...,” discusses the disciples after the Buddha’s parinirvana and has two divisions. The first division sets forth the various kinds of disciples. Here it speaks only briefly of those in the human realm; by following the preceding passage, one may understand [the other kinds of sentient beings]. The second division, “I shall bestow a prediction upon all such persons,” sets forth their merit and blessings and is explained in the same way as the preceding section.
The second section, beginning with the passage, “If, moreover, there is someone...,” discusses the Dharma masters who propagate the sutra. It has two parts: prose and verse.
The prose part has two minor sections. The first sets forth the matter in detail, while the second discusses it generally. The detailed section speaks of Dharma masters of higher and lower levels and of the present and future times. The general section does not discuss whether they are lower or higher, or whether they belong to the present or future, but states generally that opposing and obstructing [this sutra] creates offenses, while believing, following, [and propagating it] brings blessings.
The first minor section, which sets forth the matter in detail, is further divided into two divisions. The first discusses the present life, and the second discusses a future life.
The first division, concerning the present life, has two points. First it discusses Dharma masters of the lower level; afterward it discusses Dharma masters of the higher level.
The first point, concerning Dharma masters of the lower level, has two minor points. First it clarifies the characteristics of a Dharma master; afterward it discusses merit and blessings.
The first minor point, concerning the characteristics of a Dharma master, clarifies the five classes of Dharma masters [54] and the ten kinds of offerings. [55]
The second minor point, beginning with the passage, “Medicine King, you should know that such a person has already made offerings...,” clarifies the merit and blessings of a Dharma master of the lower level.
“Has already made offerings” refers to having planted profound causes in former lives. Being born into the human realm of this world out of compassion for sentient beings reveals the person’s great present merit.
SUTRA TEXT
“Medicine King, if someone should ask: ‘Which sentient beings in the future will attain Buddhahood?’ you should point out that persons such as those just described will certainly attain Buddhahood in the future. Why is this? If a good man or good woman, with regard to this Sutra of the Lotus Flower of the Wondrous Dharma, knows how to accept and uphold, recite and read, expound, or copy even a single sentence, and makes all kinds of offerings to it—flowers, incense, jeweled necklaces, powdered incense, paste incense, burning incense, silk canopies, banners, garments, music, and so forth—or joins palms in reverence, then all those in the worlds should look up to and revere that person and should make offerings to that person in the same manner as they make offerings to the Tathagata.
“You should know that such a person is already a great bodhisattva who has attained unsurpassed, complete, perfect enlightenment and, out of compassion for sentient beings, has vowed to be born into this world to analyze and extensively expound the Sutra of the Lotus Flower of the Wondrous Dharma. How much more is this true of one who can exert every ability to accept and uphold this sutra and make all kinds of offerings to it?
“Medicine King, you should know that this person has voluntarily relinquished the karmic recompense of purity and, after my parinirvana, will be born into an evil world out of compassion for sentient beings in order to expound this sutra widely.
The passage beginning with, “Medicine King, if someone should ask...,” clarifies the profound future blessings [of the Dharma master].
The second point, beginning with the passage, “How much more is this true of one who can exert every ability to accept and uphold it,” discusses Dharma masters of the higher level and has two minor points. The first minor point, “How much more...,” sets forth the characteristics of such a Dharma master. The second minor point, beginning with the passage, “Medicine King, you should know that this person has voluntarily relinquished the karmic recompense of purity,” clarifies the merit and blessings of a Dharma master of the higher level.
SUTRA TEXT
“If, after my passing into extinction, a good man or good woman is able to expound the Lotus Sutra privately for even a single person, though it be only one sentence, know that this person is already a messenger of the Tathagata, dispatched by the Tathagata to carry out the work of the Tathagata. How much more so one who broadly expounds it for others amid a great assembly?
The second section, beginning with the words “If, after my passing into extinction, a good man or good woman is able, privately for a single person…” clarifies that, after the Buddha’s passing into extinction, Dharma teachers [who propagate the Lotus Sutra] are also discussed under two categories, the lower and the higher. The lower category is further divided into two minor points.
The first point concerns Dharma teachers of the lower category, namely, those who can only follow the sequence of the text and comprehend the meaning of the sutra. They possess wisdom but are not widely learned; [56] they can expound it only to a single person and are not yet capable of teaching before a great assembly.
Therefore, [the first minor point explains that] a Dharma teacher of this lower category expounds a single sentence of the sutra privately for one person. Although able to understand one sentence, because such a teacher has not studied extensively or heard broadly the various meanings, that teacher cannot expound it amid a multitude. Such a person cannot [answer] all difficult questions without obstruction, and thus the true teaching cannot be widely transmitted. As the Commentary on the Lotus Sutra explains, wisdom without extensive learning is like a light rain without thunder. If one wishes to present this one sentence [of the Lotus Sutra], one can do so only privately [to a single person].
The second minor point, beginning with the words “Know that this person is already a messenger of the Tathagata,” clarifies the merit and blessings of this [lower-ranking] Dharma teacher. This sutra is spoken by the wisdom of “suchness” and teaches the principle of “suchness.” Now, when a practitioner proclaims this teaching of “suchness” in accordance with the principle of “suchness,” that person is thus “dispatched by the Tathagata.”
“To carry out the work of the Tathagata” means that the wisdom of “suchness” illuminates the principle of “suchness,” and this constitutes the work. Now, when practitioners rely upon the teaching and practice in exact accordance with the principle, they are carrying out the work of the Tathagata.
Wisdom is one suchness, principle is one suchness, and teaching and transforming sentient beings is the work. Now, practitioners, with a mind of great compassion, expound for sentient beings the principle of true suchness contained in this sutra, enabling them to obtain benefit; therefore, this is also called “carrying out the work of the Tathagata.”
Interpreted according to contemplation of the mind, one is called “a messenger of the Tathagata” because, when the wisdom of the mind is used to contemplate an object, that object is itself true suchness. When the object becomes manifest, wisdom arises; thus wisdom is dispatched by “suchness.”
“Dispatched by the Tathagata” means that contemplative wisdom comes forth from within “suchness.”
“To carry out the work of the Tathagata” means that, throughout all dharmas, there is not a single dharma that is not true suchness; true suchness itself is the work of the Buddha.
The second point, beginning with the words “How much more so amid a great assembly,” concerns Dharma teachers of the higher category. The comparison of their merit and blessings is omitted for brevity, but its meaning may be implicitly understood.
SUTRA TEXT
O Medicine King! Suppose an evil person, with an unwholesome mind, were constantly to slander and revile the Buddha in the Buddha’s presence throughout an entire kalpa. That offense would still be considered light when compared with that of a person who, with a single malicious utterance, mocks and disparages a layperson or monastic who recites the Lotus Sutra, for this latter offense is extremely grave.
O Medicine King! If there is a person who recites the Lotus Sutra, know that this person adorns himself with the adornments of the Tathagata and is borne upon the Tathagata’s shoulders. Wherever this person goes, [people] should face toward that person and bow in reverence, single-mindedly placing their palms together, respectfully making offerings, honoring, praising, and extolling that person.
They should make offerings of various flowers, incense, jeweled necklaces, powdered incense, paste incense, burning incense, silken canopies, banners, garments, delicious foods, various kinds of music, and the finest offerings of the human realm. They should scatter heavenly jewels around that person as an expression of reverence and gather the treasures of heaven to present as offerings. Why is this?
Because this person joyfully expounds the Dharma, and those who hear it, even for a brief moment, will immediately attain ultimate unsurpassed, complete, perfect enlightenment.
The second subsection, beginning with the words “O Medicine King! Suppose an evil person…” gives a general account of the five classes of Dharma teachers: those who oppose and obstruct them create offenses, while those who believe and comply obtain blessings. [This subsection is divided into two sections.]
The first section discusses offenses and blessings. It does not address whether the field of merit in which one plants is superior or inferior, [57] but distinguishes the gravity or lightness of the result according to whether [the practitioner] has only recently aroused the aspiration or has maintained it for a long time.
Those who have only recently aroused the aspiration to practice and study are still filled with afflictions. If [someone mocks and disparages them and] creates further obstacles, this will certainly [cause them] to abandon their practice and study; therefore, the resulting offense is extremely grave. The minds of all Buddhas are impartial, and they are neither affected nor oppressed by evil acts [of slander]. How could anyone obstruct [a Buddha]? Therefore, it is said that [slandering a Buddha] incurs a lighter offense.
The same is true of making offerings. Those who have only recently aroused the aspiration to practice and study depend upon [offerings]. If they receive offerings, their practice and study will be brought to fruition; therefore, those who make the offerings obtain immense blessings. The Buddhas have never depended upon offerings, for everything is already complete in them. Although offerings are presented to them, nothing is thereby added to the Buddhas; therefore, it is said that the resulting blessings are lesser.
It is like a prince [wandering in exile] who encounters hardship. If anyone supplies and presents him with the necessities he requires, that person’s service is truly great. If [at such a time someone instead slanders and] humiliates the prince, that person’s offense will by no means be light. Therefore, it is said that both the offense and the blessings are weighty.
As for the king, if one presents him with food and garments, these are naturally only very trifling matters. If someone wishes to injure and revile the king, that person will likewise be unable to harm him. Therefore, it is said that both the offense and the blessings are light.
The second section, beginning with the words “O Medicine King! If there is a person who recites…” explains that reciting this sutra is like [being adorned with] the Buddha’s adornments; that is, those who believe in and comply with this sutra obtain blessings. All Buddhas are adorned with concentration and wisdom. Since this person [who recites the sutra] is able to cultivate concentration and wisdom, it is spoken of in this way.
“Is borne upon the Tathagata’s shoulders.” To bear a weight on one’s back is to carry it; to place it upon one’s shoulders is to bear it aloft. [58] To cultivate the essence of the Dharma-body, which is neither provisional nor real, is to be carried by the Tathagata; to be able to employ the two wisdoms, provisional and real, is to be borne aloft by the Tathagata.
“Wherever this person goes, people should face toward that person and bow in reverence.” The preceding passage explained that [those who uphold this sutra] take the Dharma as their teacher; here it explains that they are capable of serving as teachers of sentient beings. Since these [upholders of the sutra] have a guiding aim toward which they advance, they will necessarily accord with the true aspect, and thus they are all worthy of respectful compliance. Compliance is to “face toward,” and reverence is to “bow.” From reverent compliance arise the various offerings, and so forth. This is the general meaning.
SUTRA TEXT
At that time, the Blessed One, wishing to restate the meaning above, spoke in verse:
If one wishes to abide in the Buddha Way
And accomplish spontaneous wisdom,
One should diligently make offerings
To those who uphold the Lotus Sutra.
If a person wishes swiftly
To attain wisdom of all modes,
Therefore, one should uphold this sutra,
And make offerings to those who uphold it.
The verse section consists of 16 stanzas, divided into 3 subsections.
The first subsection consists of 2 stanzas. Rather than reiterating the meaning of the prose passage, it especially praises and encourages personally practicing and cultivating this sutra for the benefit of sentient beings.
The second subsection consists of 13 stanzas, reiterating both in detail and in summary the preceding prose passage concerning the Dharma teachers who transmit this sutra.
The third subsection consists of 1 stanza extolling this sutra.
SUTRA TEXT
If anyone constantly upholds
The Sutra of the Lotus Flower of the Wondrous Dharma,
That person is the Buddha’s messenger,
Ever lovingly compassionate toward sentient beings.
One who constantly upholds
The Sutra of the Lotus Flower of the Wondrous Dharma
Has relinquished a pure realm
And, out of compassion for sentient beings, has come here.
Know that such a person,
Being sovereign, is born wherever they wish,
And can, within this evil world,
Expound the unsurpassed Dharma far and wide.
One should use heavenly incense and flowers,
Together with garments and precious jewels,
And treasuries of celestial treasures,
To make offerings to those who teach this sutra.
In the evil age after the Buddha’s passing,
Whoever constantly upholds this sutra
Should be reverently saluted with joined palms,
Just as one would make offerings to the World-Honored One.
With the finest delicacies
And every kind of garment,
One should make offerings to that child of the Buddha,
Seeking to hear the sutra for but a moment.
Whoever in a future age
Is able to uphold this sutra
Has been dispatched here by the Buddha
To carry out the work of the Tathagata.
The second subsection, which reiterates the detailed and general accounts of the Dharma teachers, is itself divided into 2 divisions. §The first division consists of 7 stanzas reiterating the details. §The second division consists of 6 stanzas reiterating the general account.
The detailed portion of the preceding prose passage separately discusses Dharma teachers of the present and of the future. The verses likewise contain 2 points, reiterating the accounts of present and future Dharma teachers. wThe first point consists of 4 stanzas concerning present Dharma teachers. wThe second point consists of 3 stanzas concerning future Dharma teachers.
In the preceding prose passage, both the section on present Dharma teachers and the section on future Dharma teachers separately discuss Dharma teachers of higher and lower levels. Here, in this verse section, the first point [also contains both subpoints in full].
The first subpoint, beginning with “If anyone constantly upholds,” consists of 1 stanza concerning lower-level Dharma teachers [in the present and contains 2 matters]. £The first matter, comprising the first half-stanza, identifies the Dharma teacher. £The second matter, beginning with “That person is the Buddha’s messenger,” comprises the latter half-stanza and describes merit and blessed recompense.
The second subpoint, beginning with “One who constantly upholds,” consists of 3 stanzas concerning higher-level Dharma teachers in the present [and contains 2 matters]. £The first matter, comprising the opening half-stanza, identifies the higher-level Dharma teacher. £The second matter, beginning with “Has relinquished a pure realm,” consists of 2 and a half stanzas concerning merit and blessed recompense.
The second point, beginning with “In the evil age after the Buddha’s passing,” consists of 3 stanzas concerning future Dharma teachers. [This portion contains 2 subpoints].
The first subpoint consists of the opening 2 stanzas, which proceed ahead to reiterate [59] the meaning concerning higher-level Dharma teachers, and contains 2 matters. £The first matter, beginning with “In the evil age after the Buddha’s passing…,” comprises half a stanza identifying [higher-level] Dharma teachers. £The second matter concerns merit and blessed recompense, which was absent from the prose passage but is fully present in the verses. Beginning with “Should be reverently saluted with joined palms,” it consists of 1 and a half stanzas describing merit and blessed recompense.
The second subpoint, beginning with “Whoever in a future age,” consists of 1 stanza that returns to reiterate [60] the meaning concerning lower-level Dharma teachers [and is divided into 2 matters]. £ The first matter, comprising the opening half-stanza, identifies the Dharma teacher. £ The second matter, beginning with “Has been dispatched here by the Buddha,” comprises half a stanza concerning merit and blessed recompense.
SUTRA TEXT
If throughout an entire kalpa a person
Constantly harbors an unwholesome mind
And fiercely reviles and abuses the Buddha, [61]
They create immeasurably grave offenses;
Yet if they insult, even for a moment,
One who recites and reads
And preserves the Lotus Sutra,
The offenses they create are graver still.
If one seeks the Buddha Way,
One should, throughout an entire kalpa,
Stand before the Buddha with palms joined
And utter innumerable verses of praise.
That person, by extolling the Buddha,
Gains immeasurable merit;
Yet one who praises an upholder of the sutra
Gains merit greater still.
Throughout eighty koṭis of kalpas, 4
With beautiful sounds and forms,
Together with fragrances, flavors, and tangible objects,
Make offerings to one who upholds the sutra.
Having made such offerings,
If one hears the sutra for but a moment,
One will surely rejoice within oneself:
“I have gained a great benefit!”
Medicine King! I now declare clearly:
I have taught many sutras,
But among all those sutras,
The Lotus Sutra is foremost.
The second division, beginning with “If throughout an entire kalpa a person,” consists of 6 stanzas and generally reiterates the summary given in the prose passage. The general account in the prose passage has 2 divisions, and the verses are likewise divided into 2 points.
The first point consists of 2 stanzas, reiterating the meaning that those who obstruct or oppose an upholder of this sutra create offenses.
The second point, beginning with “If one seeks the Buddha Way,” consists of 4 stanzas, reiterating the blessed recompense gained by faithfully following an upholder of this sutra.
The third subsection, beginning with “Medicine King! I now declare clearly,” consists of 1 stanza extolling and praising this sutra as supremely honored and wondrous.
SUTRA TEXT
At that time, the Buddha again addressed the Great Bodhisattva Medicine King: “Among the countless thousands, myriads, and koṭis of sutras that I have taught—the sutras I have taught, am now teaching, and shall teach—this Lotus Sutra is the most difficult to believe and the most difficult to understand.
“Medicine King! This sutra is the treasury of the secret essentials of all Buddhas. It must not be brought forth and distributed indiscriminately or transmitted to those who are not suitable recipients. This sutra has been guarded and protected by all Buddhas, the World-Honored Ones, and from ancient times until now has never been taught openly to an indiscriminate assembly. [62] Even while the Tathagata is present in the world, many harbor resentment and hatred toward this sutra; [63] how much more so after the Buddha’s parinirvana?”
© The passage beginning with “At that time, the Buddha again addressed…” constitutes the second major section, praising and extolling the preservation of the true Dharma and presenting the method for widely propagating the scriptural teachings. Preserving the true Dharma means personally following and cultivating the true Dharma. Widely propagating the scriptural teachings means teaching others to cultivate in accordance with the true Dharma. This portion contains prose and verse passages.
The prose passage is divided into 2 sections. The first section extols and praises the scriptural teachings. The second section sets forth the methods and principles.
The first section is further divided into 5 subsections. The first presents the Dharma in order to praise it on the basis of the Dharma and also praises it through a numerical comparison. The second presents the person in order to offer praise.
The third presents the place in order to offer praise. The fourth presents the cause [of cultivation] in order to offer praise. The fifth presents the result in order to offer praise.
Because the Dharma is wondrous, the person [who upholds the Dharma] is worthy of honor; because the person [who upholds the Dharma] is worthy of honor, the place [where the Dharma is present] is revered; because the place [where the Dharma is present] is revered, the cause [of cultivating the Dharma] is perfected; and because the cause [of cultivation] is perfected, the result reaches its ultimate consummation.
The first subsection presents the Dharma in order to offer praise. [The sutra text states:] “Among the sutras I have taught, am now teaching, and shall teach, this Lotus Sutra is the most difficult to believe and the most difficult to understand.”
One master explained that “already preached” refers to the Prajnaparamita Sutras, while “to be preached” refers to the Nirvana Sutra. Before the preaching of the Lotus Sutra, the Lesser Vehicle and the Great Vehicle were separated from each other; only after the preaching of the Lotus Sutra was there a point at which they converged in common. This sutra is precisely the beginning of the convergence of the three vehicles. Because it marks the beginning of gathering [the three vehicles] into the One Vehicle, it is said to be foremost. Yet the scriptural passage praises the Lotus Sutra as transcending the sutras already preached, now being preached, and yet to be preached. [Thus, the explanation of] this master is deficient in one respect. Such is the general purport.
Now, first, the sutras “already preached” are those that expound the gradual and sudden teachings [64], from the Great Prajnaparamita Sutra and earlier. The sutra “now being preached” is the one taught at the same Dharma assembly [as the Lotus Sutra], namely, the Sutra of Immeasurable Meanings. The sutra “to be preached” is the Great Parinirvana Sutra.
The sutras already preached, from the Great Prajnaparamita Sutra and earlier, taught the gradual and sudden Dharmas; all retained the meaning of expedient means and were therefore easy to believe and accept. The Sutra of Immeasurable Meanings, now being preached, states only that immeasurable dharmas arise from one Dharma; it does not yet teach that immeasurable dharmas return to one Dharma, and therefore it too is easy to believe and accept.
Now, with regard to the Dharma, this Lotus Sutra teaches that all distinctions are perfectly integrated and return to one Dharma; with regard to persons, both teacher and disciples, considered in terms of their original and manifested aspects, have existed since the exceedingly distant [past]. [Thus, what the Lotus Sutra teaches concerning] both Dharma and persons [65] is contrary to the preceding sutras and is therefore difficult to believe and difficult to understand.
Once that difficulty has been broken through [66] by preaching the Lotus Sutra, the Great Parinirvana Sutra preached afterward will necessarily be easy to believe and accept.
“The treasury of secret essentials”: because true suchness and the true aspect are deeply concealed and difficult to know, it is called a “treasury”; because it encompasses everything, it is called “essential”; and because it has been retained and not yet disclosed, it is called “secret.”
“It cannot be widely distributed”: because this wondrous Dharma is difficult to believe and can be transmitted only to those of profound wisdom. Teaching it to those without wisdom would merely increase their offenses; therefore, it must not mistakenly be preached where it is inappropriate.
“From ancient times until now, it has never been preached universally to the entire assembly.” The scriptures of the Tripitaka Teaching do not say that those of the two vehicles can attain Buddhahood, nor do they clearly reveal the original and manifested aspects of the teacher and disciples. Although the Vaipulya and Prajnaparamita sutras teach the true aspect, they still do not state that persons of the five vehicles [67] can attain Buddhahood, nor do they disclose manifested traces to reveal the original source.
The sutras teaching the sudden and gradual Dharmas had not yet brought them into complete integration and convergence, and thus they are called secret. This sutra fully teaches those previously secret Dharmas; it thus opens the secret treasury and is itself the secret treasury. This secret treasury “has never been preached universally to the entire assembly.”
“Even while the Tathagata is still in the world, this sutra arouses much hostility and resentment.” This means that [the Buddha waited] for more than forty years and could not immediately proclaim it. Now, just as he was about to preach it, five thousand people promptly withdrew from the Dharma assembly. If this occurred even while the Buddha was still in the world, how much more so in the future! The meaning is that sentient beings are exceedingly difficult to teach and transform.
SCRIPTURAL PASSAGE
“O Medicine King! You should know that, after the Tathagata’s passing, anyone who can copy, preserve, recite, or explain this sutra to others will surely be covered and protected by the Tathagata’s robe and will also be remembered, watched over, and protected by the Buddhas presently abiding in other directions. That person will possess the power of firm and mighty faith, the power of aspiration, and the power of wholesome roots. You should know that this person dwells together with the Tathagata and is stroked on the head by the Tathagata’s hand.”
The second subsection, beginning with the words “O Medicine King! You should know that, after the Tathagata’s passing, anyone who can copy, preserve...” praises the person. Whoever possesses this teaching is a person worthy of reverence.
“Covered and protected by the Tathagata’s robe” means taking the cultivation of great patience as one’s robe, just as the earlier scriptural passage says, “Adorn oneself with the adornments of the Buddha.”
“Also remembered, watched over, and protected by the Buddhas presently abiding in other directions.” The true aspect is the Buddha, and true wisdom is the child. To revere and cherish the true aspect is immediately to give rise to true wisdom; this is to be remembered, watched over, and protected by the Buddhas.
“The power of firm and mighty faith” means faith in true suchness and the Three Jewels [68]; “the power of aspiration” means the four great vows [69]; and “the power of wholesome roots” means great wisdom.
The power of firm faith is faith in truth, and truth is the Dharma-body; the power of aspiration is the establishment of practice, and cultivation is liberation; the power of wholesome roots is a firm foundation and therefore difficult to shake—this is Prajnaparamita. You should know that these three powers are the three virtues [of the Buddhas] [70], the secret treasury. When a practitioner who has newly aroused the aspiration can abide here, that person is no different from the Buddha; therefore, the text says that such a person “dwells together with the Tathagata.”
Furthermore, a person possessing the power of firm faith cultivates the Tathagata’s wisdom and contemplates that all dharmas are ultimately empty. The Tathagata takes this ultimate emptiness as his dwelling. Because a person of firm faith likewise learns and understands that all dharmas are ultimately empty, that person “dwells together with the Tathagata.”
“Is stroked on the head by the Tathagata’s hand” means that the person who upholds this sutra uses the power of aspiration and the power of wholesome roots to practice personally the two Dharmas of the provisional and the real, thereby forming the conditions that evoke a response. Those responsive conditions are called the head. The Tathagata’s use of the two wisdoms of the provisional and the real to teach and transform sentient beings is called the hand. To reveal and bring forth in advance the two Dharmas of the provisional and the real personally practiced by that person, with stimulus and response interfusing in the Way, is called stroking the head. Stroking the head is precisely the conferral of a prediction.
SCRIPTURAL PASSAGE
“O Medicine King! Wherever this Lotus Sutra is preached, recited, copied, or preserved, a lofty and spacious stupa should be erected with the seven precious substances, splendidly adorned, without any need to enshrine relics within it. Why is this? Because the complete body of the Tathagata is already present within it. To that stupa, offerings should be made with all kinds of flowers, incense, jeweled necklaces, silk canopies, banners, music, and songs of praise; it should be revered, honored, esteemed, extolled, and praised. If anyone sees that stupa and bows to it or makes offerings, you should know that such persons have all drawn near to unsurpassed, complete, perfect enlightenment.”
The third subsection, beginning with the words “O Medicine King! Wherever...” praises the place. Wherever this teaching is present, that place is worthy of reverence.
In general, stupas should be erected and venerated at such places as the Buddha’s birthplace, the place where the Buddha attained enlightenment, the place where the Buddha turned the Dharma wheel, the place where the Buddha entered nirvana [71], and every place through which the Dharma King once passed. This sutra is the birthplace of the Dharma-body, the bodhimanda of enlightenment, the true essence of the Dharma wheel, and the repository of the Great Nirvana [72]. [Therefore,] wherever this sutra is present, a stupa should be erected and offerings made.
“There is no need to enshrine relics within it.” The Treatise on the Great Perfection of Wisdom states: “Crushed bones are relics of the physical body; scriptures are relics of the Dharma-body.” This sutra is a relic of the Dharma-body, so there is no need to enshrine additional relics of the physical body. Both the physical body and the Dharma-body possess whole-body relics and fragmented-body relics. This can be understood.
SUTRA TEXT
“O Medicine King! There are many laypeople and monastics who practice the bodhisattva path. If they have not yet seen, heard, recited, read, copied, received, upheld, or made offerings to this Lotus Sutra, know that such people have not yet properly cultivated the bodhisattva path. Only after hearing this sutra can they properly cultivate the bodhisattva path.”
The fourth subsection, beginning with the words “O Medicine King! There are many laypeople and monastics…” [73], praises the sutra by presenting the cause of cultivation. If they “have not yet properly cultivated the bodhisattva path,” it is because they rely upon the three teachings [the Tripitaka, Shared, and Distinct Teachings], which are the fragmented-body relics of the Dharma-body, and thus cannot yet skillfully liberate [sentient beings]. If they enter the Perfect Teaching, which is the whole-body relic, they will certainly be able to liberate them skillfully. Skillfully liberating sentient beings is proper cultivation.
SUTRA TEXT
“If any sentient being seeking the Buddha-path sees and hears this Lotus Sutra and, having heard it, immediately believes, understands, receives, and upholds it, know that this person has drawn near to unsurpassed, complete, perfect enlightenment.”
The fifth subsection, beginning with the words “If any sentient being…,” praises the sutra by presenting its fruit. This subsection has five divisions. The first presents drawing near to the fruit; the second presents an analogy; the third correlates the analogy; the fourth explains the meaning of “drawing near to the fruit”; and the fifth distinguishes and eliminates mistaken cases.
The first division presents drawing near to the fruit, saying, “Know that this person has drawn near to unsurpassed, complete, perfect enlightenment.” In the Chapter on Peaceful Practices, this is called the place of proximity. This fruit of bodhi takes the vision and knowledge of the Buddha-eye and the Buddha’s wisdom as its essence, and is fundamentally of two kinds. The first is the fruit of bodhi belonging to those at the initial stage of aspiration; the second is the fruit of bodhi belonging to the mind at subsequent stages.
Here, “drawing near to the fruit” means drawing near to the fruit of bodhi at the initial abode. Furthermore, because one cultivates the perfect cause while advancing toward the perfect fruit, one attains an understanding resembling true realization; this is called “drawing near.” The preceding section praised the sutra by presenting the cause of cultivation, stating that cultivating the cause according to the Shared Teaching or the Distinct Teaching is not yet the proper cultivation [of the bodhisattva path], and thus remains very far from the perfect fruit.
If one cultivates the cause according to the Perfect Teaching, this is the proper cultivation [of the bodhisattva path], and one has drawn near to the perfect fruit. Here, the wisdom that accords with reality in the Perfect Teaching is taken as the cause and is also taken as the fruit. Suchness before cultivation is the direct cause.
Suchness during cultivation is the conditioning cause and also the revealing cause. Suchness after cultivation [has been accomplished] is the perfect fruit. Therefore, the Sutra of Contemplation of Samantabhadra states: “The cause of the Mahayana is the mark of reality, and the fruit of the Mahayana is also the mark of reality.” The Treatise on the Great Perfection of Wisdom states: “The initial contemplation of the mark of reality is called the cause; once contemplation is accomplished, it is called the fruit.” Considered according to principle, the real mark of suchness has neither a cause nor a fruit in the present, nor is it earlier or later.
But when spoken of in terms of the practice of sentient beings, there is an earlier and a later, and there are also cause and fruit.
SUTRA TEXT
“O Medicine King! Suppose a thirsty person in need of water digs for it on a high plateau. Seeing that the soil is still dry, he knows that water remains far away. Continuing to dig without ceasing, he then sees damp earth and afterward mud, and knows with certainty in his heart that water is near.”
The second division, beginning with the words “O Medicine King! Suppose a thirsty person in need of water…,” unfolds the analogy. This section has two interpretations. The first explains it in terms of contemplation of the mind; the second explains it in terms of doctrinal meaning.
According to contemplation of the mind, the mind of sentient beings, still filled with afflictions, is called the “high plateau.” Cultivating contemplative wisdom is called “digging downward.” First realizing the stage of the path and the true principle is like obtaining cool, clear water.
According to the contemplative practice of the Shared Teaching, the Stage of Dry Wisdom is analogous to dry earth, the Stage of Nature to damp, muddy earth, and [the Stage of Vision], in which the truth is perceived, to obtaining clear water. [74]
[According to] the contemplative practice of the Distinct Teaching, when one enters emptiness from the provisional, one sees only that all dharmas are empty and has not yet seen that which is not empty. [At that time], one eliminates the afflictions of the four abodes, like digging through dry earth while still very far from water. Emerging from emptiness and going beyond the provisional, one formerly knew that it was not provisional and now also knows that it is not empty. By means of these two contemplations [of what is not provisional and what is not empty], one enters the Middle Way and is able to subdue ignorance. This is like gradually encountering damp earth and drawing near to water.
According to the contemplative practice of the Perfect Teaching, one contemplates the Middle Way, which is neither empty nor provisional yet illumines both emptiness and the provisional, like gradually digging down to mud. At that time, one has entirely eliminated the afflictions of the four abodes, subdued ignorance, and reached an understanding resembling realization of the Middle Way and the perfect understanding; therefore, it is said to resemble mud.
When one enters the initial abode and gives rise to correct understanding of the Middle Way, one breaks through ignorance. This is like the mud settling and becoming clear, allowing one to behold the Middle Way as one sees cool, clear water. The Treatise on the Lotus Sutra states: “The Buddha-nature is like water; one should understand the sequence by which it is attained.”
According to the explanation based on doctrinal meaning, the earth represents scriptural teachings, while the water [lying deep beneath the earth] represents the Middle Way. The teachings convey the Middle Way just as the earth contains water within it. The teachings of the Tripitaka Teaching do not yet convey the Middle Way and are therefore like dry earth.
The Vaipulya and Prajnaparamita teachings still employ skillful means when expressing the meaning of the Middle Way and are like the appearance of damp earth. The Lotus Sutra’s teaching is genuine and direct, revealing clearly and expounding the unsurpassed path, like the appearance of mud. Through the teaching of the Lotus Sutra, one gives rise to the wisdom born of hearing, the wisdom born of reflection, and the wisdom born of cultivation; one then awakens to the Middle Way, truly perceives the Buddha-nature, and gives rise to genuine wisdom that no longer depends upon the scriptural text.
This is like obtaining clear water free from any trace of mud or earth. Therefore, the Avatamsaka Sutra states: “Bodhisattvas of the Ten Abodes possess the wisdom of the Dharma-body and do not awaken through another.”
Some say: “The initial teachings are like dry earth on a high plateau; the teachings of the Great Prajnaparamita Sutra are like damp earth; the teachings of the Lotus Sutra are like mud; and the fruit of Buddhahood is like clear water.”
Others say: “The Vimalakirti and Brahmavisesacinti Sutras are like dry earth; the Sutra of Immeasurable Meanings is like damp earth; the Lotus Sutra is like mud; and the fruit of Buddhahood is like water.”
Still others say: “The Great Prajnaparamita Sutra is like dry earth; the Sutra of Immeasurable Meanings is like damp earth; the Lotus Sutra is like mud; and the fruit of Buddhahood is like clear water.”
All three explanations above are based on the teachings of the five periods.
Master Zhu Daosheng [75] said: “Those who uphold the Lotus Sutra and seek the Buddha Way long to attain it just as a thirsty person needs water. It is extremely difficult for followers of the Three Vehicles to believe and accept the One Vehicle; their aspiration to understand the Lotus Sutra is also like [a person digging a well] who is still upon a high plateau. Upholding, reading, and reciting the sutra is like digging downward, yet one is still unable to understand it correctly in accordance with the scriptural text.
Before hearing the sutra, one is likened to dry earth; being able to understand the meaning of the sutra clearly is likened to digging down until reaching muddy earth.” The commentators also explain it in this way. Some say that this argument [has two meanings]: first, it explains the meaning of still being far from the fruit of Buddhahood; and second, it explains the meaning of already being near the fruit of Buddhahood.
The explanations of the first three masters indicate that the other sutras remain far from the fruit of Buddhahood, while the teaching of the Lotus Sutra has already drawn near to it. The latter two explanations rely solely upon the contents of the Lotus Sutra to discuss being far from or near [the fruit of Buddhahood].
When this sutra itself is examined, it should contain two meanings: first, it sets the other sutras in relation to the Lotus Sutra to clarify being far from or near the fruit of Buddhahood; second, it uses the meaning of the Lotus Sutra to discuss being far from or near the fruit of Buddhahood. The masters [who explained it as above] have lost sight of the central purport of the sutra.
Question: Why do the other sutras [apart from the Lotus Sutra] remain far from the fruit of Buddhahood?
Answer: Because they have not yet revealed and cast aside the provisional vehicles, those seeking the fruit of Buddhahood have not yet become resolute. The Lotus Sutra teaches that there is only one single vehicle and not three vehicles; since there is forever no longer any thought of retreating, one draws near to the fruit of Buddhahood. The scriptural text says: “Upon hearing this profound sutra, they completely end the teachings of the shravakas.”
Question: Why does the Prajnaparamita Sutra remain far from the fruit of Buddhahood?
Answer: Because it has not yet revealed and removed the boundaries of the provisional vehicles, it remains far away. Those who have only begun to cultivate the bodhisattva path do not know that the Prajnaparamita teaching secretly guides and transforms [just as the Lotus Sutra does] and entrusts the family treasure [of the True Dharma]; thus, they are far from the fruit of Buddhahood.
Nevertheless, the true wisdom and skillful means of Prajnaparamita are fundamentally the father and mother that give birth to the Dharma bodies of the Buddhas of the three times. Those seeking the fruit of Buddhahood are like people who are sick, old, and feeble: only when supported by two strong persons [76] can they travel everywhere, however distant. Therefore, it is known that the teaching of Prajnaparamita is the most excellent.
The revelation and removal of the provisional vehicles in the teaching of the Lotus Sutra is no different from the disclosure of truth in the teaching of Prajnaparamita. There is no Lotus Sutra apart from Prajnaparamita; the Lotus Sutra is merely another name for Prajnaparamita. It is only because the masters have given differing explanations that this must be addressed here.
SCRIPTURAL TEXT
“The bodhisattva is likewise. If one has not yet heard, understood, or been able to practice this Lotus Sutra, one should know that such a person is still far from unsurpassed, complete and perfect awakening. If one is able to hear, understand, contemplate, and practice in accordance with this sutra, one should know that one has already drawn near to unsurpassed, complete and perfect awakening.”
The third section, beginning with the words “The bodhisattva is likewise,” explains the correspondence with the analogy. To attain hearing and understanding of, contemplation upon, and practice in accordance with the doctrine of this Lotus Sutra is for the three wisdoms [77] of contemplative illumination to become perfect and complete; only then can one draw near to the fruit of Buddhahood. The hearing and understanding, contemplation, and practice found in other teachings are merely like “dry earth” and “moist earth,” [not yet drawing near to the water].
SCRIPTURAL TEXT
Why is this? All the teachings leading to unsurpassed, complete and perfect awakening for bodhisattvas are fully contained within this sutra. This sutra opens the gate of skillful means and reveals the mark of reality. This treasury of the Lotus Sutra is profound and firm, hidden and far-reaching; no one can penetrate it. Now, in order to teach and transform the bodhisattvas and bring them to accomplishment, the Buddha opens and reveals it.
The fourth section, beginning with the words “Why is this?” explains the meaning of drawing near to the fruit of Buddhahood. “All bodhisattvas” indicates the causal practices of the provisional vehicles, while “unsurpassed, complete and perfect awakening” indicates all the fruits of the provisional vehicles. The provisional causes and provisional fruits are all gathered into this sutra. Just as dry earth and moist earth are both determined in relation to water, it is therefore said that they are “fully contained within this sutra.”
“This sutra opens the gate of skillful means and reveals the mark of reality.” Master Guangzhai said: “Formerly, at the Deer Park, because the capacities [of the audience] were mixed, [the Buddha] chiefly expounded the teaching of the Tripitaka and did not yet set forth the one true principle. This was the time when he employed provisional teachings and concealed the true teaching; the one true principle was closed off in order to teach and transform through the provisional vehicles.
Now, at Rajagriha, he teaches those of great capacity and therefore reveals the true Dharma. Once the truth is revealed, the former provisional teaching is thereby cast aside. Once the provisional teaching is cast aside, the Dharma gate of skillful means is eliminated.
When the one true principle is set forth, the mark of reality is revealed.”
In my own view, [78] an explanation such as this destroys skillful means; it does not “open the gate of skillful means.”
Master Daolang [79] of Hexi said: “Directly designating the Three Vehicles as skillful means is precisely to open the gate of skillful means. Because it was not formerly taught that the Three Vehicles were skillful means, the gate of skillful means was closed. Now that the Three Vehicles are designated as skillful means, the true One Vehicle is thereby revealed.”
In my own view, this explanation accords with the scriptural text.
Some explain: “It opens the two forms of skillful means, the teaching and the body; and reveals the two truths, the teaching and the body. The provisional and true Dharmas of the Buddhas of the three times consist solely of form and sound.” [80] According to this meaning of opening and revealing, all twelve divisions of the scriptures and all 84,000 Dharma treasuries [81] are made perfectly clear.
In my own view, the first two masters relied upon the “teaching” to explain the meaning of opening and revealing, while the latter added the meaning of the “body.” This is to appropriate Master Longyin’s doctrine as his own; it therefore remains the meaning of destroying skillful means, not the meaning of opening them.
Question: When skillful means are spoken of as a gate of entry, I do not know whether they are called a gate of entry in their own essence, or whether they are called a gate of entry because they provide access to the true mark.
Answer: In my own view, both meanings are present. The meaning that skillful means are the gate of entry into the true mark can readily be understood. As for saying that they are a gate of entry in their own essence, it is like the account in the Avatamsaka Sutra, where [the youth Sudhana] seeks spiritual teachers and learns all manner of Dharma gates, such as counting grains of sand, contemplating the ocean, and so forth.
[First,] both the gate of truth and the gate of skillful means may be either opened or closed. Formerly, the Buddha did not teach that the Three Vehicles were skillful means, and therefore the gate of skillful means was closed. Now the Buddha teaches that the Three Vehicles are skillful means, and therefore the gate of skillful means is opened. Formerly, the Buddha did not teach that the One Vehicle was true, and therefore the gate of truth was closed. Now the Buddha teaches that the One Vehicle is true, and therefore the gate of truth is opened.
Second, these skillful means also provide access to the true mark; therefore, the skillful means of the Three Vehicles are the gate of entry into the One Vehicle. The true mark, in turn, has two meanings. First, in its own essence it provides unobstructed access to emptiness, and therefore it is called a gate of entry, as with the gate of nonduality in the Vimalakirti Sutra, the gate of the Dharma realm in the Avatamsaka Sutra, and so forth. Second, because access is gained by relying upon skillful means, those skillful means are taken as the gate.
Master Liu Qiu [82] said: “The penetration of the myriad phenomena is accomplished through the One Vehicle; therefore, the One Vehicle is the gateway of expedient means. The efficacy of guidance must rely upon the Three Vehicles; therefore, the Three Vehicles are the manifested characteristics of the true. When the Buddha says that there are no Three Vehicles, the gateway of expedient means is thereby opened; when the Buddha clearly teaches that there is only the single One Vehicle, the characteristics of the true can thereby be revealed.”
Some say that, when discussed fully, this has three meanings. The first meaning takes the Three Vehicles as expedient means and the One Vehicle as the true. The second holds that both the Three Vehicles and the One Vehicle are expedient means, while that which is neither the Three Vehicles nor the One Vehicle is the true. The third says that to posit the Three Vehicles and the One Vehicle is to make a dualistic distinction; that which is neither the Three Vehicles nor the One Vehicle is non-discrimination and nonduality. Both duality and nonduality are provisional teachings of the vehicles; that which is neither duality nor nonduality is the true teaching.
These three meanings can clarify the significance of expedient means serving as a gateway. If the Three Vehicles are taken as one gateway, this means using the provisional teaching to penetrate the true teaching. If the One Vehicle is taken as three gateways, this means that the provisional teaching arises from the true teaching. The same applies even to duality and nonduality, discrimination and non-discrimination: each serves reciprocally as a gateway for the other. Yet although they reciprocally reveal one another’s characteristics, they cannot reciprocally constitute the provisional or the true.
In my own view, if the Three Vehicles are taken as the gateway [of expedient means] through which one enters the One Vehicle, do the Three Vehicles themselves accord with the true aspect or not? If they do not accord with the true aspect, then they are not a gateway. The Three Vehicles would first have to be disclosed and cast aside before one could begin to enter this gateway.
Yet once the Three Vehicles have been disclosed and cast aside, they are no longer the Three Vehicles; why, then, should the Three Vehicles be taken as the gateway to the true aspect? Moreover, the Three Vehicles are not causes for the attainment of Buddhahood, so how could they be the gateway to the true aspect? Here only this first meaning is refuted; the other two meanings may likewise be refuted by analogy.
Such is the matter in brief.
Question: Since the teaching of expedient means and the true teaching can reciprocally serve as gateways for one another, can expedient means serve as a gateway to expedient means, and can the true aspect serve as a gateway to the true aspect?
Answer: Examining this matter, there are four cases. The first two are as previously explained. The third is the true aspect serving as a gateway to the true aspect.
The fourth is expedient means serving as a gateway to expedient means. It is like a designation leading into its meaning and the meaning leading into its designation. Because the expedient designation helps reveal the meaning, the designation is called a gateway.
Because the expedient meaning corresponds to the designation, the meaning is said to be a gateway. The same applies to the true aspect. The preface to the Treatise on the Middle Way says: “If the real had no designation, there would be no means by which it could be awakened to; therefore, it must be entrusted to names and words in order to be proclaimed.” This expresses precisely this meaning.
Question: Can the Three Vehicles be used to reveal the Three Vehicles, and the One Vehicle to reveal the One Vehicle?
Answer: This matter also has four cases. The first two are as previously explained. To speak of using the Three Vehicles to reveal the Three Vehicles means that the Three Vehicles previously taught by the Buddha are regarded as different from the One Vehicle now being taught, so that those Three Vehicles lie outside the One Vehicle. [It is further said that] the One Vehicle now taught differs from the Three Vehicles taught previously, so that this One Vehicle lies outside the Three Vehicles. Thus, to say that the One Vehicle is not the One Vehicle derived from the Three Vehicles, or that the Three Vehicles are not the Three Vehicles derived from the One Vehicle—all such ways of thinking are obstinate views.
In order to eliminate this affliction of obstinate attachment, the Buddha said: “From the single Buddha Vehicle, distinctions are made and it is taught as the Three Vehicles.” Therefore, those Three Vehicles are the Three Vehicles derived from the One Vehicle. [The scripture says:] “All that you have done is the bodhisattva path.” Therefore, that One Vehicle is the One Vehicle derived from the Three Vehicles. The Three Vehicles and the One Vehicle are fundamentally not different from one another.
Speaking in terms of causes and conditions, the causes and conditions of the Three Vehicles and the One Vehicle are used to reveal the intrinsic nature of the Three Vehicles and the One Vehicle; conversely, the intrinsic nature of the Three Vehicles and the One Vehicle is used to reveal the causes and conditions of the Three Vehicles and the One Vehicle. Therefore, it is said that the Three Vehicles are used to reveal the One Vehicle, and the One Vehicle is used to reveal the Three Vehicles.
Some cite fifteen passages in this Lotus Sutra to elucidate the meaning of a gateway. There are two passages in the Chapter on Expedient Means, six in the Chapter on the Parable, three in the Chapter on Faith and Understanding, two in the Chapter on the Parable of the Conjured City, one in the Chapter on the Dharma Teacher, and one in the Chapter on the Bodhisattva Avalokitesvara [83].
There are two passages [expressing the meaning of a gateway] in the Chapter on Expedient Means. The first speaks of the gateway to wisdom, taking provisional wisdom as the gateway to true wisdom. Master Zhu Daosheng said: “The words of the teaching are the gateway. The words of the teaching reveal true wisdom; therefore, the words of the teaching are the gateway to true wisdom.” The Treatise on the Lotus Sutra says the same. The second says: “Through various Dharma gateways, the Buddha path is revealed.” This means that the Mahayana teaching is used as the gateway.
There are six passages in the Chapter on the Parable. The first says, “His house was exceedingly vast, yet it had only a single entrance.” This likewise takes the Mahayana teaching as the gateway. The second speaks of “[passing through] the burning gateway.” This takes the boundary of the three realms as the gateway, just as the house itself is called a gateway.
The third says, “This house has only one gateway, and it is narrow and confined.” This likewise takes the Mahayana teaching as the gateway. The fourth says, “The three carts are outside the gateway.” This again takes the three realms as the gateway. The fifth speaks of “escaping the suffering and afflictions of the three realms through the Dharma gateways taught by the Buddha.” This takes the Hinayana teaching as the gateway.
The sixth says, “The elder, the master of the house, was still standing outside the gateway.” According to the Mahayana, this takes the boundary of the two kinds of birth and death as the gateway; according to the Hinayana, to be freed from all afflictions and to have completely extinguished the causes of accumulation is called “standing outside the gateway.”
The Chapter on Faith and Understanding [has three passages]. The first says, “standing outside the gateway,” taking the Mahayana teaching as the gateway. The second says, “still remaining outside the gateway,” which is the same as before. The third says, “the elder was inside the gateway,” whose meaning is likewise the same as before.
The Chapter on the Parable of the Conjured City [has three passages]. The first says, “ever opening the gateway of ambrosia,” likewise taking the Mahayana and Hinayana teachings as the gateway. The second speaks of “many-tiered gateways and lofty towers,” likewise taking the three gateways of emptiness in the Hinayana as the gateway. The third speaks of “the gateway of expedient means,” which is as previously explained.
The Chapter on the Bodhisattva Avalokitesvara [has one passage], which likewise takes the Mahayana teaching as the gateway.
We shall now explain the meaning of “opening the gateway of expedient means.” All that the Buddha did not teach previously he now teaches. For example, previously, when speaking of all worldly occupations, livelihoods, and possessions, he never regarded them as expedient means; now he discloses that all of them are precisely the true aspect, with nothing different from or contrary to it.
Previously, it was said that the expedients of the Lesser Vehicle lead to the fruit of the Lesser Vehicle. Yet even the fruit of the Lesser Vehicle is not the gateway to the true aspect; how much less could the expedients of the Lesser Vehicle be regarded as such a gateway? Now all are opened up and revealed, showing that everything is the true aspect. [Therefore, the sutra says,] “Whatever you do is entirely the bodhisattva path”; [it also says, “Those who hear this profound sutra] put an end to all teachings of the shravakas; it is the king of all sutras.”
Previously, the Two Vehicles were said to be expedient gateways; now they are all disclosed and set aside, revealing that they themselves are the true aspect and are no longer merely gateways, so that all sentient beings may be enabled to open, be shown, awaken to, and enter the Buddha’s knowledge and vision. [Thus,] all forms, fragrances [84] …—there is nothing that is not Buddhadharma. Whether a gateway or not a gateway, all are opened up to reveal the true aspect and disclose the water of the Buddha-nature. If it has not been opened up, it is “profound and firm, hidden and remote, beyond anyone’s ability to fathom.” Now that it has been opened up, one immediately encounters water; it is no longer dry ground.
Again, if this is explained in terms of the three kinds of wisdom—[the wisdom derived from hearing, the wisdom derived from reflection, and the wisdom derived from cultivation]—the sutra’s words “all are fully present in this sutra” signify the perfection of the wisdom derived from hearing; “this sutra opens the gateway of expedient means” signifies the perfection of the wisdom derived from reflection; and “reveals the true aspect” signifies the perfection of the wisdom derived from cultivation. These three kinds of wisdom were all “hidden and remote”; now that the Buddha has opened and revealed them, the truth can immediately be seen.
SUTRA TEXT
“O Medicine King! If any bodhisattva, upon hearing this Lotus Sutra of the Dharma, gives rise to fear and doubt, you should know that this is a newly aspiring bodhisattva. If any shravaka, upon hearing this sutra, gives rise to fear, doubt, and dread, you should know that such a person is one of overweening pride.
The fifth section, beginning with the words “O Medicine King! If any bodhisattva, upon hearing this Lotus Sutra of the Dharma…” and continuing onward, scrutinizes and distinguishes erroneous cases.
“If a bodhisattva, upon hearing this Lotus Sutra of the Dharma, gives rise to fear and doubt…” [through] “a shravaka… is one of overweening pride,” all such persons [still remain] on dry ground; they have not yet even reached moist ground, much less encountered water.
SUTRA TEXT
“O Medicine King! If, after the Tathagata’s parinirvana, a good man or good woman wishes to expound this Lotus Sutra of the Dharma for the fourfold assembly, how should that person expound it? That person must enter the Tathagata’s chamber, put on the Tathagata’s robe, and sit upon the Tathagata’s seat. Only then should that person extensively expound this sutra for the fourfold assembly. The Tathagata’s chamber is the mind of great loving-kindness and compassion toward all sentient beings; the Tathagata’s robe is the mind of gentleness and patient endurance; and the Tathagata’s seat is the emptiness of all dharmas. Having peacefully abided in such a state, that person should then, with an unflagging mind, extensively expound this sutra for the bodhisattvas and the fourfold assembly.
The second passage, beginning with the words “O Medicine King! If, after the Tathagata’s parinirvana, there are good men or good women…” and continuing onward, briefly reveals the method for widely propagating this sutra. This passage is divided into two subsections. The first subsection reveals the method, and the second clarifies the benefits.
The first subsection, which reveals the method, is further divided into three sections. The first section states the meaning of what is to be taught, the second explains that meaning, and the third encourages its cultivation.
In the first section, cultivating “entering the Tathagata’s chamber” means cultivating the mind of great loving-kindness and compassion. In terms of [great loving-kindness and compassion] sharing the same essence, it is the Dharma-body; in terms of protecting sentient beings, it is liberation; and in terms of constantly helping sentient beings enter that same essence, it is prajna. [85]
As for cultivating “putting on the Tathagata’s robe,” in terms of that which is covered by the robe, it is the Dharma-body; in terms of its ability to cover and adorn the body, it is the Dharma-patience of quiescent extinction; and in terms of gently illuminating and benefiting sentient beings, it is liberation.
[As for cultivating “sitting upon the Tathagata’s seat,”] in terms of the person who sits upon the seat, it is prajna; in terms of the place that serves as the seat, it is the Dharma-body; and in terms of the body and the seat being silently in accord with one another, it is liberation.
[The second section, beginning with the words “The Tathagata’s chamber is the mind of great loving-kindness and compassion…” and continuing onward, explains the meaning.] [Cultivating] the mind of great loving-kindness, [which brings sentient beings] happiness, [86] means helping them attain accomplishment; [cultivating] gentle patient endurance, thereby subduing one’s own anger and eliminating delusion, is contemplation and illumination; [cultivating] sitting upon [the Tathagata’s] seat is the Dharma-body. These three dharmas will be explained more extensively in the Chapter on Peaceful Practices.
[The third section, beginning with the words “Having peacefully abided in such a state…” and continuing onward, encourages cultivation.] An earlier passage of the sutra speaks of being “adorned with the adornments of the Tathagata,” which means the robe [of the Dharma preacher]. It also says “borne upon the Tathagata’s shoulders”; [the Tathagata’s shoulders] are the seat [of the Dharma preacher]. To bear upon the shoulders means to undertake the work of transmitting [the True Dharma], which signifies [that the person] enters the preaching hall [to teach the Dharma].
SUTRA TEXT
“O Medicine King! [At that time,] though I am in another land, [87] I will dispatch conjured persons to gather listeners of the Dharma for that preacher. I will also dispatch conjured bhikshus, bhikshunis, upasakas, and upasikas to hear that person teach the Dharma. Upon hearing the Dharma, those conjured persons will immediately believe and accept it, following it without opposition.
“If the Dharma preacher is in a secluded and quiet place, I will then extensively dispatch devas, dragons, ghosts, spirits, gandharvas, asuras, and others to hear that person expound the Dharma. Although I am in another land, I will constantly enable that Dharma preacher to behold the Buddha’s body. If that person forgets any phrase while expounding this sutra, I will expound it again for that person, enabling the teaching to be complete.”
The second subsection, beginning with the words “O Medicine King! Though I am in another land…” and continuing onward, sets forth five benefits in order to encourage and praise the propagation of this sutra. The first benefit is [that the Buddha dispatches persons conjured by him to hear the Dharma]. The second benefit is that the Buddha dispatches a conjured fourfold assembly. The third benefit is that the Buddha dispatches conjured beings of the eight classes. The fourth benefit is beholding the Buddha’s body. The fifth benefit is receiving the Buddha’s aid in remembering and expounding the sutra completely, without omission. [88]
If people have only recently aroused the aspiration and their minds have not yet matured, only conjured persons may be dispatched [to hear the Dharma from them]; the fourfold assembly or the eight classes of beings cannot yet be dispatched [to them]. If such people were to see devas and dragons [coming to hear the Dharma], they might consequently become conceited and thereby impair their cultivation of the path; therefore, they must not be allowed to see them. If their minds are no longer attached or dependent, they may encounter the Buddha [without being harmed by conceit], [89] much less would there be any difficulty in seeing devas and dragons; still less in attaining dharani, remembering the entire sutra completely, and personally realizing and knowing its benefits.
SUTRA TEXT
At that time, the Blessed One, wishing to restate the meaning above, spoke these verses:
If you wish to cast off indolence,
You should listen to this sutra.
This sutra is difficult to hear,
And also difficult to believe and accept.
It is like a thirsty person seeking water,
Who digs downward on a high plateau;
So long as only dry earth appears,
One should know the water is still far away.
Gradually seeing damp earth and mud,
One knows with certainty that water is near.
Medicine King! You should know:
It is likewise with those people
Who have not heard the Lotus Sutra of the Dharma—
The Buddha’s wisdom is still far from them.
Hearing this profound sutra,
They completely end the Dharma of the shravakas.
It is the king among all sutras.
Having heard it, they reflect upon it carefully.
You should know that such persons
Have drawn near to the wisdom of the Buddha.
The verse section consists of eighteen and a half stanzas, divided into three passages.
The first passage, comprising one stanza, is a general exhortation and does not reiterate the meaning of the preceding prose scripture.
Next, [the second passage], comprising sixteen and a half stanzas, reiterates the meaning of the preceding prose scripture. Finally, [the third passage], comprising one stanza, presents a concluding summary of the meaning to encourage practice.
[The second passage has two subsections.]
[The first subsection comprises four stanzas.] In the preceding prose scripture, the section that sets forth the attainment in order to offer praise has five divisions. Here, [corresponding to them], this first subsection contains only two divisions.
The first division comprises one and a half stanzas, beginning with the line “Like a thirsty person searching for water,” and reiterates the presentation of the analogy.
The second division, beginning with the line “Medicine King! You should know,” comprises two and a half stanzas and reiterates the meaning that corresponds to the analogy. Thus, it omits and does not reiterate the meanings of the remaining three divisions: stating that one has drawn near to the fruit of Buddhahood, explaining [having drawn near to the fruit of Buddhahood], and distinguishing mistaken cases.
SCRIPTURE
Those who wish to expound this sutra
Should enter the Tathagata’s house,
Put on the Tathagata’s robe,
And sit upon the Tathagata’s seat;
Then, fearless amid the great assembly,
They should expound it widely for others.
Great loving-kindness and compassion are the house,
Gentleness and patient endurance are the robe,
And the emptiness of all dharmas is the seat;
Abiding therein, they expound the Dharma.
If, while they expound this sutra,
Evil persons revile and abuse them,
Or hurl tiles, stones, knives, and staves,
They should recollect the Buddha and patiently endure.
Throughout myriads of koṭis of lands,
I manifest pure and steadfast bodies,
And throughout immeasurable koṭis of kalpas,
Expound the Dharma for sentient beings.
After I have entered extinction,
For those who constantly expound this sutra,
I will manifest the fourfold assembly:
Bhikshus and bhikshunis,
Together with male and female lay devotees,
To make offerings to those Dharma teachers;
I will also guide sentient beings
And gather them to hear the Dharma.
If anyone wishes to harm them
With knives, staves, tiles, or stones,
The Buddha will send manifested persons
To protect them.
If an expounder of the Dharma
Dwells in a secluded place,
Quiet and free from human voices,
And there recites this sutra,
For that person I will manifest
My radiant and pure body.
Should any passage of the sutra be forgotten,
I will help that person expound it clearly and completely.
Persons endowed with the virtues above, 1
When expounding it to the fourfold assembly
Or reciting it alone,
Will in every case behold the Buddha’s body.
If they dwell in a secluded place,
I will cause devas and dragons,
Together with yakshas, ghosts, and spirits,
To come there and hear the Dharma.
Such persons delight in expounding the Dharma,
Making distinctions without obstruction;
Because all Buddhas safeguard and keep them in mind,
They cause the great assembly to rejoice.
Those who draw near to a Dharma teacher
Will swiftly attain the bodhisattva path;
Those who follow and learn from that Dharma teacher
Will encounter countless Buddhas.
[The second subsection comprises twelve and a half stanzas.] In the preceding prose scripture, the section concerning the method for circulating the sutra has two passages, separately discussing the method for its circulation and the benefits of circulating it. Here in the verses, this subsection likewise has two divisions.
The first division comprises three and a half stanzas and reiterates the method for circulating the sutra. [The second division comprises nine stanzas and discusses the benefits of circulating the sutra.]
In the prose scripture, this section contains three subsections; here in the verses, there are three corresponding points.
The second division, beginning with the line “Throughout myriads of koṭis of lands,” comprises nine stanzas and contains six points reiterating the benefits of circulating this sutra.
The first point, comprising one stanza, speaks generally of the Tathagata setting forth five benefits. Its principal meaning is that because the Buddha’s responsive bodies pervade the ten directions, he can employ the five matters presented here to protect and assist practitioners [who propagate this sutra].
The second point, beginning with the line “After I have entered extinction,” comprises one and a half stanzas and reiterates the second benefit, which speaks of “sending a manifested fourfold assembly.”
The third point, beginning with the line “I will also guide sentient beings,” comprises one and a half stanzas and reiterates the first benefit, which speaks of “sending manifested persons.”
The fourth point, beginning with the line “If an expounder of the Dharma,” comprises two stanzas and reiterates the fifth benefit: receiving the Buddha’s aid in remembering the entire sutra completely.
The fifth point, beginning with the line “Persons endowed with the virtues above,” comprises one stanza and reiterates the fourth benefit: receiving the Buddha’s aid in beholding the Buddha.
The sixth point, beginning with the line “If they dwell in a secluded place,” comprises two stanzas and reiterates the third benefit, which speaks of “sending the eight classes of beings.”
Such is the general outline.
11. Explanation of the Chapter on the Appearance of the Jeweled Stupa
SCRIPTURE
Chapter Eleven: The Appearance of the Jeweled Stupa
Explanation of the Chapter’s Title
The Sanskrit term is stupa, transliterated as tháp-bà (塔婆), also pronounced thâu-bà (偷婆), and rendered by meaning in Chinese as “square tomb” (方墳), or alternatively as “sacred shrine” (靈廟). It is also called chi-đề (支提), meaning that the bodily relics [of the Tathagata] are not present within it. The jeweled stupa [in this chapter] contains the entire, undisintegrated body [of the Tathagata]; therefore, it is not called a chi-đề.
The Agama Sutras identify four sites that serve as memorials [of the Buddha’s life]: the place where the Buddha was born, the place where the Buddha attained enlightenment, the place where the Buddha turned the Dharma wheel, and the place where the Buddha entered nirvana. These are the four places where stupas are erected for veneration. This jeweled stupa is a memorial to the place where the Buddha [Many Treasures] formerly entered extinction.
The sutra states: [90] “The three bodies of the Buddha are all born from this sutra.” It is through this sutra that all Buddhas sit at the seat of enlightenment [and realize awakening]; it is through this sutra that all Buddhas turn the Dharma wheel; and it is through this sutra that all Buddhas enter nirvana. Therefore, this Lotus Sutra itself constitutes the four memorials of the Buddhas of the three times.
1. The Buddha of the past abided within this stupa, the present Buddha sits together with him within this stupa, and the Buddhas of the future will likewise do so. This stupa appears to make this matter clear, and the fourfold assembly all behold it; therefore, this is called the Chapter on the Appearance of the Jeweled Stupa.
2. In the Yingluo Sutra, Venerable Subhuti [91] asked: “Are the merits of [making offerings to] the Buddha’s living body, the Buddha’s [relic of the] whole body, and the Buddha’s [fragmented relics] [92] the same?” The Buddha taught that they are not the same. The Buddha’s physical body employs words to teach and transform sentient beings, [causing] their three karmic activities [of body, speech, and mind] all to become perfectly pure, so that they reach the place of enlightenment; whereas the Buddha’s whole-body relic or fragmented relics radiate awe-inspiring spiritual light, and sentient beings gain merit by making offerings to them.
Therefore, they are not the same. [Also in the Yingluo Sutra, Venerable Subhuti] further asked: “[The Jataka Sutra says that] the Tathagata Ushnisha King taught the Dharma and transformed beings for twelve nayutas [93] of kalpas, and [after his nirvana, he left behind] a [whole-body] relic, through which people making offerings could likewise hear the Dharma taught and be transformed for twelve nayutas of kalpas. [Thus, should not the merit of making offerings to the Buddha’s living body and to the Buddha’s whole-body relic] logically be the same?” The Buddha taught: “All [those things] were produced by the spiritual power of the Tathagata Ushnisha King.” The [Yingluo] Sutra maintains that, upon careful examination,
both the whole-body relic and the fragmented relics arise through the spiritual power of the Buddha’s living body.
This Lotus Sutra maintains that, when examined according to the ultimate meaning, the Buddha’s living body, the whole-body relic, the fragmented relics, and even the relic of the relatively partial Dharma-body or the absolutely perfect Dharma-body all flow forth from this sutra. It therefore makes clear that the merit of preserving and widely transmitting this sutra possesses exceedingly great power. [The jeweled stupa] sprang forth from beneath the earth to attest to this, and the four assemblies all beheld it; therefore, this is called the Chapter on the Appearance of the Jeweled Stupa.
3. The masters of the Dilun school in the north said: “When the Buddha taught this sutra for Venerable Shariputra, [logically] the jeweled stupa should already have appeared to bear witness. If the sutra had already been fully taught, what was left to attest to? It was the scribes who arranged the sequence and placed [the Chapter on the Appearance of the Jeweled Stupa] after the three cycles of preaching. Thus, this follows the ideas of the [scribes] and naturally cannot be trusted.”
Now, according to the Saddharma-pundarika Sutra [94], when the Buddha proclaimed innumerable verses of the Lotus Sutra, a stupa adorned with the seven treasures sprang forth from within the earth. Inside the stupa was a golden seat, [95] and upon that seat was a Buddha named Baoxiulalan, [96] rendered in Chinese as Great Treasure, who praised the Blessed One Shakyamuni and said: “For this reason I have come here to make offerings.
Please sit together with me upon this seat and then expound the Wondrous Dharma Lotus Sutra for my sake.” Thus, according to this Saddharma-pundarika Sutra, the [appearance of the jeweled stupa] attested to the [preceding] three cycles of preaching and afterward requested [the teaching concerning] the lifespan. The scripture clearly sets forth the sacred words [of the Buddha], yet these are not applied, while the distorted and erroneous words of others are deemed worthy of trust—how could this be so?
This stupa sprang forth from within the earth precisely to attest to the preceding teaching and request the [teaching] that would follow. The four assemblies all beheld it; therefore, this is called the Chapter on the Appearance of the Jeweled Stupa.
4. The masters of the Dilun school said: “Many Treasures is the Buddha’s Dharma-body.” The Treatise on the Great Perfection of Wisdom [97] says: “Because Buddha Many Treasures had made a vow, his transformation body appeared and came forth to attest to this sutra.” The scripture here also says this. Great Master Nanyue Huisi [98] said: “The Dharma-body neither comes nor appears; the reward-body is majestic and radiant; the responsive transformation-body manifests universally in response to all.
Yet if these are accordingly called the Buddha’s three bodies, this still does not fully disclose their essential reality; it merely represents what can be shown.” Therefore, Buddha Many Treasures represents the Buddha’s Dharma-body; the Blessed One Shakyamuni represents the Buddha’s reward-body; and the Buddha’s various emanations represent the Buddha’s responsive transformation-body. These three bodies of the Buddha, though three, are not different from one.
They should be explained in this way and rightly understood and trusted in this way.
The four lines of reasoning above are explanations of the title Chapter on the Appearance of the Jeweled Stupa based on the four siddhantas. Such is the general outline.
[The scriptural account of] the appearance of the jeweled stupa is divided into two parts. The first describes the voice issuing [from within the stupa] to attest to [the scriptural teaching] previously expounded. The second describes the opening of the stupa door to introduce the scriptural teaching that follows. Attesting to the preceding part means attesting that the three cycles of preaching—[the teaching of the true Dharma, the teaching of causes and conditions, and the teaching of parables]—are all true.
Stated briefly, truth means that everything accords with the true aspect. Stated extensively, truth transcends all four determinate propositions and extinguishes all hundred negations. [99]
Or, when spoken of according to the Middle Way, the “eight negations” [100] are called truth. The stupa springing forth from within the earth is “not ceasing” (not perishing); [Buddha Many Treasures] dividing the seat so that [the two Buddhas] might sit together is “not arising” (not being born); [Buddha Shakyamuni] entering the stupa is “not eternal” (not permanently abiding); the stupa’s appearance is “not annihilated” (not cut off); the [Buddha’s] emanations are “not one” (not a single entity); the [Buddha’s] whole body is “not different” (not distinct); Buddha Many Treasures yielding part of his seat is “not coming” (not arriving); and Buddha Shakyamuni sitting upon half the seat is “not going forth” (not appearing).
Because the “eight negations” are thus clearly manifest, this is truth. Furthermore, it attests that the merit of preserving and transmitting this sutra in the Trace Gate is profound and abundant, and that the power of explaining and widely propagating it is mighty; all of this is true.
Question: How does [the sutra title’s expression] Great Impartial Wisdom compare with prajnaparamita?
Answer: Fascicle 79 of the Treatise on the Great Perfection of Wisdom [101] says: “Prajnaparamita is the wondrous Dharma of all Buddhas of the three times.” It is like a city with only one gate, through which [people coming from] all four directions may enter the city. It should therefore be understood that prajnaparamita is also called the Wondrous Dharma, [just as in this sutra]. Thus, when this sutra calls it Great Impartial Wisdom, [in comparison with prajnaparamita] these are clearly two names referring to the same meaning.
Introducing the [teaching] that follows means stating that, in order to open the stupa door, the emanation bodies must be assembled; this expresses the profound meaning of the entrustment. The sound [from here] penetrates to the realm below, summoning the disciples of old to discuss the [Tathagata’s] lifespan.
The jeweled stupa, from the distant past, now “suddenly sprang forth from within the earth,” revealing the sovereign power of spiritual mastery; this manifests the work of benefiting sentient beings in the past. “It emitted a tremendously loud voice,” revealing the power of courageous diligence like that of a lion; this manifests how [the Buddhas] presently abiding throughout the ten directions are disclosing the teaching by eliminating the provisional vehicles and revealing the truth. “He made a great vow… wherever the Lotus Sutra is expounded, my stupa, in order to hear that sutra, shall spring forth from within the earth before the one expounding the sutra, to bear witness,” reveals the mighty power of great majesty; this manifests permanent, indestructible abiding in the future.
Furthermore, “the great jeweled stupa abiding securely in midair” also signifies confirming the preceding [teaching] and introducing the subsequent [teaching]. While those of the seven classes of expedient means were still concealed and obscured by ignorance, before their [Buddha knowledge and vision] had been opened, they were like the stupa within the earth. After hearing the three rounds of teaching, the three vehicles were disclosed and set aside, the true was revealed, the Buddha’s knowledge and vision were opened, and the Dharma-body became manifest, like the stupa rising into the open sky.
This is precisely the confirmation of the preceding [teaching]. Having cultivated and realized the luminous Dharma-body long ago, it is like the stupa abiding securely in midair, whose [door] no one can open. This represents that attainment at the original ground occurred long ago, although the assembly does not know it.
If [the Buddha] clarifies the manifested trace and reveals the original ground, they will understand it clearly and have no further doubts. This is precisely the introduction to the subsequent [teaching].
If the stupa emerging from within the earth represents the manifestation of the Dharma-body, then, compared with other sutras, it is similar in some respects and different in others. The manifestation of the Dharma-body according to the bodhisattva teaching is similar, whereas the manifestation of the Dharma-body according to the teaching of the two vehicles is different.
If the stupa abiding securely in midair and the opening of its door to behold the Buddha represent the clarification of the manifested trace and the revelation of the original ground, then this is entirely different from other sutras.
If the stupa appears in order to confirm the preceding [teaching], this meaning is already exceedingly clear and leaves no room for doubt.
If the stupa appears in order to introduce the subsequent [teaching], this is an implicit meaning that the assembly does not yet understand. There is therefore nothing wrong with now selecting the latter meaning for explanation.
To explain this in terms of contemplation of the mind: when one practices contemplation in accordance with the sutra and corresponds with the Dharma-body, the object and wisdom unite, just as the stupa appeared to bear witness to the sutra. Once the object and wisdom have united, the great resultant recompense becomes perfectly complete, just as Buddha Shakyamuni and Buddha Prabhutaratna share a single seat. Because the great resultant recompense has been perfected, manifestations arise in accordance with conditions, just as all the [Buddha’s] emanation-bodies assembled.
Because Buddha Prabhutaratna appeared, all three bodies of the Buddha were revealed. Because one upholds this sutra, one fully possesses the three bodies. The Sutra on the Contemplation of Samantabhadra says, “The three kinds of Buddha-body are all born from the Vaipulya sutras.” This is precisely the meaning intended here.
Some divide the eleven chapters beginning with this chapter as the Buddha’s wheel of bodily action, whereby he uses spiritual powers to disclose the meaning of the remote original ground and the manifested trace. [They regard the preceding section] beginning with Maitreya’s inquiry as the Buddha’s wheel of verbal action, whereby he expounds the Dharma to disclose the meaning of the remote original ground and the manifested trace. Yet the meaning of the original ground and manifested trace has not yet been clearly revealed; to divide the scripture at this point is too early. Such is the general outline.
This chapter has two parts: the prose text and the verses. The prose text is further divided into three major sections. First, it describes the appearance of the jeweled stupa of Buddha Prabhutaratna. Second, it describes the Buddha’s emanation-bodies assembling from afar. Third, it describes Buddha Shakyamuni calling upon people to uphold and propagate this sutra.
SCRIPTURE
At that time, directly before the Buddha, a stupa made of the seven treasures suddenly rose forth from within the earth. It was five hundred yojanas high and two hundred and fifty yojanas in both length and breadth, and it remained suspended securely in midair, adorned with every kind of precious ornament. Around the stupa were five thousand rows of balustrades, and beneath it were myriad millions of altar platforms.
It was splendidly adorned with innumerable banners and streamers, while myriad koṭis of jeweled necklaces and small jeweled bells hung from its upper part. From the four sides of the stupa, the fragrance of tamalapatra sandalwood [102] spread throughout the world. Above the stupa were canopies made of the seven treasures—gold, silver, lapis lazuli, giant clam shell, agate, pearl, and rose-colored gem—which soared upward as far as the palaces of the Four Heavenly Kings.
© The first major section contains six passages. The first describes the characteristics of the jeweled stupa’s appearance. The second describes the heavenly beings making offerings. The third sets forth Buddha Prabhutaratna’s praise and commendation. The fourth describes how the assembly was astonished at that time and, doubts arising in their minds, did not understand. The fifth sets forth Bodhisattva Mahapratibhana’s inquiry. The sixth is the Tathagata’s reply.
In the first passage, “a stupa made of the seven treasures” means that, by virtue of its essential nature, the station of the Dharma-body acquires the precious treasures of the seven factors of awakening [103] and the seven noble treasures. [104] The “stupa” is the external object of the true aspect and the basis upon which the Dharma-body rests. “Five hundred yojanas high” means twenty thousand li. In terms of time, it indicates that in producing the cause there are myriad practices, while in realizing the fruit there are myriad virtues. “Two hundred and fifty yojanas in length and breadth” means ten thousand li. In terms of space, it indicates adornment with myriad wholesome qualities.
“From within the earth” refers to the mind-ground of ignorance. By means of the Dharma in which there is nothing to destroy, ignorance is destroyed; by means of the Dharma in which there is nowhere to abide, one abides in the ultimate meaning of emptiness. “Adorned with every kind of precious ornament” means that it is beautified with many kinds of samadhi and wisdom.
The “balustrades” are the dharani teachings. “Myriad millions of altar platforms” means that immeasurable loving-kindness and compassion form its chambers; these are also the immeasurable chambers of the nature of emptiness. The “banners and streamers” are the sublime characteristics of spiritual powers.
The “jeweled necklaces” are the merits of the bodhisattvas’ forty stages, adorning the Dharma-body above and sheltering sentient beings below. The “myriad small jeweled bells” are the eight qualities of sound [with which the Buddhas expound the Dharma] and the four unobstructed eloquences. “From the four sides of the stupa, the fragrance... spread” means that the wind of the path of the Four Noble Truths wafts forth the fragrance of the four virtues [permanence, bliss, self, and purity].
“Soared upward as far as the palaces of the Four Heavenly Kings” means reaching the ultimate principle of the Four Noble Truths.
SCRIPTURE
The heavenly beings of the Trayastrimsha Heaven [105] rained down celestial mandarava flowers as offerings to that jeweled stupa, while other heavenly beings, together with dragons, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, and nonhumans, numbering many thousands of myriads of koṭis, all offered every kind of flower, fragrance, jeweled necklace, canopy, and music to the jeweled stupa, showing it reverence and praising and extolling it.
The second passage, beginning with “The heavenly beings of the Trayastrimsha Heaven,” describes the heavenly beings making offerings. In terms of phenomenal characteristics, this matter can readily be understood; here it will instead be discussed according to principle. The thirty stages of the threefold mind are thirty; the Ten Grounds count as one; Equal Awakening counts as one; and Wondrous Awakening counts as one. Together they make thirty-three, [106] and all rely upon the external object of the true aspect.
“Rained down celestial mandarava flowers” means that bodhisattvas at the initial arousal of the mind already perfectly possess the merits of the forty-two stages; the same is also true up to the final mind. All use the flowers that are the causes cultivated throughout the forty stages and dedicate them toward the Dharma-body.
The passage beginning with “other heavenly beings, together with dragons, yakshas…” means that those who are ordinary beings of the inner ranks and those who are ordinary beings of the outer ranks also rely upon the true aspect, cultivating various causes in order to proceed toward the fruit.
SCRIPTURE
At that time, from within the jeweled stupa there issued a great voice, praising him and saying: “Excellent! Excellent! The Blessed One Shakyamuni is able to expound to the great assembly the Sutra of the Lotus Flower of the Wondrous Dharma, the Great Wisdom of Equality, the Dharma that Instructs Bodhisattvas, and that which is Protected and Kept in Mind by the Buddhas. So it is, so it is! Blessed One Shakyamuni! All that you have expounded is true.”
The third section, beginning with the passage “At that time, from within the jeweled stupa there issued…” and continuing onward, describes the Buddha Many Treasures offering praise and commendation. Its principal meaning is to verify that the preceding [teaching of the Dharma], which revealed and removed the provisional vehicles and manifested the true Dharma, was entirely free from falsehood.
“The great wisdom of equality” is the wisdom of the Buddhas. Its meaning is also the same as the preceding scriptural passage that says [the white ox] “walked with an even and upright gait.” “Equality” further has two meanings. The first is the equality of Dharma, namely, the principle of the Middle Way.
The second is the equality of sentient beings, namely, that all sentient beings alike [can] attain the wisdom of the Buddha. “Great” has the meaning of “lofty and vast,” as stated in the preceding chapter of the scripture. According to contemplation of the mind, contemplation of emptiness is equality in time, contemplation of the provisional is equality in space, and contemplation of the Middle Way is equality throughout both space and time.
Equally illuminating [both provisional and true wisdom] is called “the great wisdom of equality.”
“So it is, so it is”: first, the characteristics of the Dharma are thus; second, the faculties and dispositions are thus. All is true, for because the teaching accords with the characteristics of the Dharma, it is true.
SCRIPTURAL TEXT
At that time, the fourfold assembly saw the great jeweled stupa abiding steadily in midair and also heard the voice issuing from within it. They all obtained joy in accordance with the Dharma and considered this an unprecedented marvel. They immediately rose from their seats, respectfully joined their palms, withdrew, and stood to one side.
At that time, there was a great bodhisattva named Great Delight in Preaching, [107] who perceived the doubts in the minds of all the devas, human beings, and asuras in the world. He then addressed the Buddha, saying: “Blessed One! Through what causes and conditions has this jeweled stupa suddenly emerged from the earth, and why has such a voice issued from within it?”
The fourth section, beginning with the passage “At that time, the fourfold assembly saw…” and continuing onward, describes how the assembly was astonished and gave rise to doubt, not understanding what had occurred. This section has two subsections. The first subsection states that the assembly “obtained joy in accordance with the Dharma.” The second describes how they gave rise to doubt upon seeing this marvelous event.
The fifth section, beginning with the passage “At that time, there was a great bodhisattva…” and continuing onward, describes how Bodhisattva Great Delight in Preaching, prompted by [the assembly’s] doubts, addressed the Buddha with a question.
If this question is understood in light of the answer that follows, it raises three points. First, through what causes and conditions did this stupa appear? Second, why did the stupa emerge from the earth? Third, why did a voice issue [from within the stupa]?
SCRIPTURAL TEXT
The Buddha then said to Bodhisattva Great Delight in Preaching: “Within this jeweled stupa is the complete body of a Tathagata. In the past, incalculable thousands, myriads, kotis, and asamkhyas of worlds to the east, [108] there was a world called Jewel Purity. In that world was a Buddha named Many Treasures. While that Buddha was still cultivating the bodhisattva path, he made a great vow, saying: ‘If I attain Buddhahood, then after my nirvana, throughout all the lands of the ten directions, wherever the Lotus Sutra is expounded, my stupa shrine shall, in order to hear that sutra, emerge [from the earth] before the one expounding it, bear witness to it, and utter praise, saying: “Excellent!”’
“After he attained Buddhahood and the time of his nirvana drew near, he said to the bhikshus in the midst of the great assembly of devas and human beings: ‘After my nirvana, those who wish to make offerings to my complete body should erect a great stupa.’ Through the spiritual power and vow of the Buddha Many Treasures, throughout every place in the worlds of the ten directions, whenever anyone expounds the Lotus Sutra, that Buddha’s jeweled stupa emerges from the earth directly before them, and the Buddha’s complete body within the stupa utters praise, saying: ‘Excellent, excellent!’
“Great Delight in Preaching! Today, the stupa of the Tathagata Many Treasures has emerged from the earth in order to hear the Lotus Sutra being expounded and has uttered praise, saying: ‘Excellent, excellent!’”
The sixth section, beginning with the passage “The Buddha then said to Bodhisattva…” and continuing onward, presents the Buddha’s answers to the three questions above.
First, he answers the second question, explaining that the Buddha [Many Treasures] had made a vow to bear witness to [the exposition of] the Lotus Sutra, and therefore [the jeweled stupa] emerged from the earth.
Second, beginning with the passage “After he attained Buddhahood…” and continuing onward, he returns to answer the first question, explaining that this jeweled stupa was built because the Buddha Many Treasures had instructed [the fourfold assembly] to do so.
Third, beginning with the passage “Through the spiritual power and vow of the Buddha Many Treasures…” and continuing onward, he answers the third question, explaining that [the Buddha Many Treasures’] voice issued forth in order to bear witness [to the exposition of the Lotus Sutra].
The Treatise on the Great Perfection of Wisdom states that the Buddha Many Treasures did not teach the Dharma but chose to enter nirvana. Great Master Nanyue [109] explained that this was not so. [The scriptural text says] that the Buddha Many Treasures “said to the bhikshus,” and the bhikshus were those whom the Buddha had taught and transformed; how, then, could it be said that he did not teach the Dharma? It should be understood that the Buddha Many Treasures also expounded the teaching that opened forth the three vehicles but did not yet reveal the true Dharma [of the One Vehicle].
Therefore, the Treatise on the Great Perfection of Wisdom says that he “did not teach the Dharma.” For this reason, although that Buddha had entered nirvana, wherever the Lotus Sutra was expounded, he rejoiced in accord and bore witness [to the exposition of the sutra].
SCRIPTURAL TEXT
At that time, Bodhisattva Great Delight in Preaching, relying upon the Tathagata’s spiritual power, addressed him, saying: “Blessed One! We wish to behold the complete body of the Buddha Many Treasures.”
The Buddha said to the great bodhisattva Great Delight in Preaching: “The Buddha Many Treasures made this profound and solemn vow: ‘When my jeweled stupa appears before the Buddhas in order to hear the Lotus Sutra, if any Buddha wishes to reveal my complete body to the fourfold assembly, all that Buddha’s emanation Buddhas who are expounding the Dharma throughout the ten directions must assemble in one place; only then shall my complete body appear.’ Great Delight in Preaching! My emanation Buddhas who are now expounding the Dharma in the worlds of the ten directions shall assemble here.”
Bodhisattva Great Delight in Preaching said: “Blessed One! We also wish to behold the Blessed One’s emanation Buddhas, so that we may bow to them and make offerings.”
© The second main section, beginning with the words, “At that time, Bodhisattva Great Delight in Preaching, relying upon the spiritual power of the Tathagata…,” describes how the Buddha’s emanation bodies from distant places all assembled. This main section consists of seven passages. The first passage is Bodhisattva Great Delight in Preaching’s request, expressing his wish to see the Buddha Many Treasures.
The second describes [Buddha Shakyamuni’s] agreement to summon his emanation bodies. The third describes Bodhisattva Great Delight in Preaching’s request to meet the assembled emanation Buddhas. The fourth concerns [Buddha Shakyamuni’s] emission of a ray of light to summon [the emanation Buddhas] from afar.
The fifth concerns the arrival of all the Buddhas. The sixth concerns [Buddha Shakyamuni’s transformation of] the lands into pure and adorned realms. The seventh concerns [the emanation Buddhas’] shared wish to open the door of the jeweled stupa.
Now, in explaining the first passage, the scripture says, “relying upon the spiritual power of the Tathagata,” because in order to open the door of the jeweled stupa, all the [emanation] Buddhas had to be assembled. The assembling of all the Buddhas signifies the entrustment [of the True Dharma for the future]. The entrustment signifies the summoning of the Buddhas in the region below. The appearance of [the Buddhas] from below signifies the revelation that casts aside the near teaching and discloses the distant teaching. This is the cause of the great matter; how could the question have been asked if not through the Buddha’s spiritual power? The [second and third] passages can be understood from the scripture itself and need no explanation.
SCRIPTURE
At that time, the Buddha emitted a ray of light from the tuft of white hair between his eyebrows. The assembly immediately saw Buddhas in Buddha lands to the east, as numerous as the sands of five million kotis of nayutas of Ganges Rivers, expounding the Dharma with voices of utmost subtlety and wonder. The ground in all those Buddha lands was made of crystal and adorned with jeweled trees and precious cloths. [110] Countless thousands, myriads, and kotis of bodhisattvas were present everywhere. Jeweled canopies were spread above them, with jeweled nets overhead. They also saw countless thousands, myriads, and kotis of bodhisattvas filling those Buddha lands, all expounding the Dharma for sentient beings.
It was likewise in the south, west, and north, in the four intermediate directions, and above and below: wherever the light from the Buddha’s tuft of white hair shone, all appeared in the same manner.
At that time, the Buddhas [who were emanation bodies of Buddha Shakyamuni] throughout the ten directions each said to their assemblies of bodhisattvas: “Good sons! I must now go to the place of Buddha Shakyamuni in the Saha world, and also make offerings to the jeweled stupa of the Tathagata Many Treasures.”
At that time, the Saha world was immediately transformed and purified. Its ground was made of lapis lazuli and adorned with jeweled trees. Along the roads extending in the eight directions, [111] cords of pure gold were stretched beside the roads to mark their boundaries. There were no longer any villages, hamlets, cities, great seas, mountains, rivers, ravines, streams, or dense forests. Great burners of precious incense were lit, and mandara flowers covered the ground. Jeweled nets were spread above, covering everything overhead, with small jeweled bells suspended from them. Only the assembly gathered at this Dharma assembly remained; all other devas and humans were moved to other lands.
At that time, each emanation Buddha who came to the Saha world brought a great bodhisattva as his attendant and proceeded beneath a jeweled tree. Each tree was five hundred yojanas tall, and its branches, leaves, flowers, and fruits were arranged in successive tiers of splendid adornment. Beneath each jeweled tree was a lion seat five yojanas high, also magnificently adorned with jewels. At that time, each Buddha sat cross-legged upon a lion seat beneath a jeweled tree. In this manner, they filled the entire great trichiliocosm, yet all the emanation Buddhas of Buddha Shakyamuni from even a single direction had still not been accommodated.
Thereupon, Buddha Shakyamuni, wishing to accommodate all his emanation Buddhas, transformed two million kotis of nayutas of lands in each of the eight directions and purified them all. There were no realms of hell beings, hungry ghosts, animals, or asuras, and all devas and humans were moved to other lands. In each of those transformed lands, the ground was made of lapis lazuli and adorned with jeweled trees five hundred yojanas tall, whose branches, leaves, flowers, and fruits were arranged in successive tiers of splendid adornment.
Beneath each tree was a lion seat five yojanas high, embellished with every kind of jewel. Nor were there any great seas, rivers, or even such sovereign mountains as Mount Muchilinda, Mount Mahamuchilinda, the Iron Encircling Mountains, the Great Iron Encircling Mountains, or Mount Sumeru. All those transformed lands were joined together to form a single Buddha land.
Its jeweled ground was level, canopies interwoven with various jewels covered it from above, and banners, streamers, and parasols hung everywhere. Great burners of precious incense were lit, and precious heavenly flowers covered the ground.
Because still more emanation Buddhas were to arrive and be seated, Buddha Shakyamuni again transformed an additional two million kotis of nayutas of lands in each of the eight directions and purified them all. There were no realms of hell beings, hungry ghosts, animals, or asuras, and all devas and humans were moved to other lands. In each of those transformed lands, the ground was made of lapis lazuli and adorned with jeweled trees five hundred yojanas tall, whose branches, leaves, flowers, and fruits were arranged in successive tiers of splendid adornment.
Beneath each tree was a lion seat five yojanas high, embellished with every kind of jewel. Nor were there any great seas, rivers, or even such sovereign mountains as Mount Muchilinda, Mount Mahamuchilinda, the Iron Encircling Mountains, the Great Iron Encircling Mountains, or Mount Sumeru. All those transformed lands were joined together to form a single Buddha land.
Its jeweled ground was level, canopies interwoven with various jewels covered it from above, and banners, streamers, and parasols hung everywhere. Great burners of precious incense were lit, and precious heavenly flowers covered the ground.
At that time, the emanation Buddhas of Buddha Shakyamuni who were expounding the Dharma in lands to the east, as numerous as the sands of hundreds of thousands of myriads of kotis of nayutas of Ganges Rivers, all assembled there. In the same way, the emanation Buddhas throughout the ten directions successively assembled and took their seats everywhere in the eight directions. In each direction, they completely filled four million kotis of nayutas [112] of lands [that Buddha Shakyamuni had transformed].
The fourth passage, beginning with the words, “At that time, the Buddha emitted a ray of light…,” describes the Buddha’s emission of light to summon [the emanation Buddhas] from afar.
[The fifth passage describes] the Buddha’s three transformations of lands into pure realms. This was accomplished through the power of samadhi.
The samadhi [here] is further divided into three kinds.
The first time, the Buddha transformed the Saha world [into a pure realm]. This was the [samadhi of] the eight liberations, [113] which has the power to transform defilement into purity.
The second time, [the Buddha] transformed two hundred [myriad kotis] of nayutas of [lands into pure realms]. This was the [samadhi of] the eight spheres of mastery, [which has the power of] freely transforming things [according to one’s will].
The third time, [the Buddha] transformed [an additional] two hundred [myriad kotis] of nayutas of [lands into pure realms]. This was the [samadhi of] the ten universal spheres, [which has the power to] remain entirely unobstructed with respect to external objects.
Furthermore, the first transformation of [the Sahā world into] a pure land symbolizes the purity attained by eliminating the afflictions of the four abiding grounds. The second transformation into a pure land symbolizes the purity attained by eliminating delusions innumerable as dust and sand. The third transformation into a pure land symbolizes the purity attained by eliminating the delusion of ignorance.
SUTRA TEXT
At that time, each emanation Buddha was seated upon a lion throne beneath a jeweled tree and dispatched an attendant to inquire after Śākyamuni Buddha. Each gave his attendant a double handful of precious flowers and instructed him: “Good man! Go to Śākyamuni Buddha on Mount Gṛdhrakūṭa and convey my inquiries, saying: ‘Does the World-Honored One have little illness and little distress? Is his strength sufficient and his life peaceful and joyful? Are all the bodhisattvas and śrāvakas at ease?’ Scatter this double handful of precious flowers as an offering to the Buddha, and then say: ‘The Buddha of such-and-such a name also wishes with one accord that the door of this jeweled stupa be opened.’” All the emanation Buddhas instructed their attendants to do likewise.
[The sixth passage describes all the Buddhas arriving together. Its meaning can be understood from the sutra text and requires no explanation.]
The seventh passage, beginning with “At that time, each emanation Buddha was seated upon a lion throne...,” describes how [the emanation Buddhas] all wished the door of the stupa to be opened. This passage is further divided into five subsections.
The first subsection describes the Buddhas [sending their attendants] to inquire after [Śākyamuni Buddha] and expressing their shared wish to open the door of the stupa. The second describes Śākyamuni Buddha opening the door of the stupa. The third describes how the fourfold assembly was able to see and hear. The fourth describes the two Buddhas sharing the throne and sitting together. The fifth recounts the fourfold assembly requesting [the Buddha’s] empowering aid [so that they might ascend into the air].
[In the first subsection, the sutra says] that the [emanation] Buddhas “wished with one accord that the door of the jeweled stupa be opened.” The meaning resembles the Sangha practice of “giving consent,” [114] [whereby one’s opinion is conveyed to the assembly beforehand].
The Mahāsaṃnipāta Sūtra [115] speaks of “innumerable Buddhas giving their consent”; the Avataṃsaka Sūtra also says that “innumerable Buddhas throughout the ten directions expound the Avataṃsaka Sūtra together”; and the Larger Prajñāpāramitā Sūtra likewise says that “a thousand Buddhas expound prajnaparamita together.” Yet those sutras do not say that those Buddhas are emanations of Śākyamuni Buddha. According to this Lotus Sutra, however, it should be understood that all those Buddhas are his emanations.
Because those sutras still preserve expedient means [and have not yet dispensed with them], this was not clearly stated when they were taught. Here in the Lotus Sutra, not only is the immense number of Buddhas set forth, but it is also clearly stated that they are all emanations [of Śākyamuni Buddha] and that they have all appeared to express their wish [to open the door of the stupa].
SUTRA TEXT
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