妙法蓮華經文句

VERSES

The following verse section consists of 165 stanzas, divided into two groups. The first group contains 100 stanzas, reiterating the meaning of the preceding prose passage of the sutra. The second group contains 65 stanzas, clearly setting forth the method for circulating and widely transmitting this sutra.

SUTRA TEXT

[At that time,] the Buddha, wishing to reiterate the meanings above, spoke in verse, saying:

Reiteration of the Prose Passage of the Sutra

The preceding prose passage of the sutra has two general sections: the first presents the parable, and the second explains the meaning corresponding to the parable. This first group of verses is likewise divided into these two general sections. The first general section consists of sixty-five and a half stanzas, reiterating the meaning of the parable. The second general section consists of thirty-four and a half stanzas, reiterating the meaning corresponding to the parable.

The first general section is further divided into two parts. The first part consists of thirty-three stanzas, reiterating [the meaning of] the general parables. The second part consists of thirty-two and a half stanzas, reiterating [the meaning of] the specific parables.

The first part, which reiterates the meaning of the general parable, contains six meanings within four general passages, because two meanings are incorporated into others. Thus, the verses concerning the fields, gardens, and house [in the parable] also include the meaning that “there was only one door,” while the verses concerning [the meaning of] the five hundred people [in the elder’s house] also include the meaning that “he had thirty sons.”

SUTRA TEXT

The first general passage consists solely of the opening line. The words “an elder” reiterate the preceding passage concerning status and appellation, which also encompasses [the meanings of] reputation, conduct, and praise of his virtue. [He is called an elder because] he possessed the virtues of a venerable person. Thus, it should be understood that both his reputation and his conduct were widespread, and that [people] throughout the country and the capital honored him. It may also be understood that both his inner seniority and his outward virtue were exalted. “Inner” corresponds to “World-Honored One,” ^[1] namely, the status and appellation [of a Buddha], who knows himself to possess fully the virtue of wisdom and the virtue of severance, compassion, and the myriad virtues.

The second general passage, beginning with “Who had a great house,” consists of three stanzas and one line, reiterating the second preceding parable, that of “the vast and great house.” This general passage is divided into two sections.

The first section is the line “who had a great house,” reiterating [the meaning of] the vast and great house.

The second section consists of three stanzas beginning with “The house was ancient and old,” and extensively describes the form and actual condition of the house. Since this section describes the marks of what was being consumed by fire, it should therefore be understood as describing the form and actual condition of the house. The three realms have no point of beginning; this is “ancient.” They were not newly created today; this is “old.” Impermanence is base and inferior, and is therefore called “dilapidated.”

Some also say that [in the human body] the head is like a shrine, the abdomen like a great hall, and the back like the framework of a house. Because moment after moment succeeds the next in impermanence, it is said to resemble “lofty halls about to collapse.”

Others say that the realm of form is the “hall,” while the realm of desire is the “house.” [The beings within them] cannot escape falling, and therefore they are said to be “about to collapse.” [Within this house of the three realms,] the sustaining of life is represented by the “pillars,” while [sentient beings’] past karmic activity is represented by the “foundations.”

Others say that the two legs are the “pillars.” Since [the human body] undergoes the transformations of the three characteristics, ^[2] they are called “decayed and rotten.” Consciousness is the binding framework and is therefore called the “beams and rafters.” Since it is damaged by various sufferings, it is said to “lean askew.”

Others say that [in the human body] the spine resembles the “beams and rafters,” while the [entire] skeleton ^[3] is the “foundation.” When weakness and old age arrive, it “sinks and crumbles.”

Concerning the “walls,” some hold that the four great elements ^[4] are the “walls,” while the skin enveloping [the body] is the “plaster.” When walking, standing, sitting, and lying down ^[5] are no longer upright and steady, this is “falling in disarray.” When the cognition of the five sense faculties no longer functions freely, and the knowing subject no longer corresponds with its sensory objects, this is “slipped from their joints.”

Others also say that walls leaning and collapsing resemble the cracking and wrinkling of flesh and skin [in old age]. The fresh and handsome appearance of youth resembles plaster newly applied [to a wall], while the withered and haggard appearance of old age resembles [plaster that] later “peels and drops away.” In the decline of old age, beard and hair inevitably fall out entirely, like “roof thatch falling in disarray.” When old age and weakness come, the sinews and bones can no longer hold the joints together, like “roof beams slipping from their joints.”

“It was filled everywhere with obstructions.” Master Yin ^[6] said: “The thirty-six constituents [of the body] ^[7] all obstruct one another; therefore it is said to be ‘filled with obstructions.’ The long intestines twist and turn [within the abdominal cavity], and hence are called ‘winding.’ It not only undergoes the changes and transformations of impermanence but also contains defiled sufferings and afflictions; therefore it is said that ‘filth overflowed on every side.’”

Now, [rather than following the interpretations above,] it is held that “filled with obstructions” refers to the six consciousnesses, while “winding” refers to the six sense faculties. The six consciousnesses arise in dependence upon the six sense faculties and [thereby cling to and] grasp sensory objects, creating hindrances and difficulties; hence it is said to be “winding.” The six sensory objects defile all six sense faculties; hence it is said that “filth overflowed on every side.” [This is] an explanation according to the two meanings of causes and conditions and contemplation of the mind. Such is the general purport.

The third general passage consists of half a stanza, beginning with “There were five hundred people.” It reiterates [the meaning of] the preceding parable’s statement that there were five hundred people, comprehensively representing beings of the capacities of the three vehicles within the five destinies. ^[8] This meaning also includes the parable of the thirty sons.

SUTRA TEXT

The fourth general passage, beginning with “vultures, owls, and hawks…,” consists of twenty-nine stanzas and reiterates [the meaning of] the fifth of the [general parables] in the preceding section, which states that “flames arose and burned the house.” This general passage has four sections.

The first section consists of twenty-two stanzas describing events upon the ground, serving as a parable for the flames arising [and consuming] the realm of desire.

The second section consists of three and a half stanzas describing events in caves and hollows [beneath the ground], serving as a parable for the flames arising [and consuming] the realm of form.

The third section consists of two and a half stanzas describing events in the air, serving as a parable for the flames arising [and consuming] the formless realm.

The fourth section consists of one stanza, concluding by showing that there were many dangers and calamities, not merely one.

The first section, which speaks of the fire consuming the realm of desire, is further divided into four subsections.

The first subsection consists of seventeen and a half stanzas, describing the creatures being consumed by fire, as an analogy for [sentient beings] being [consumed] by the ten fetters ^[13].

The second subsection consists of one stanza, ^[14] setting forth the cause of the fire’s outbreak, as an analogy for the cause from which the five defilements arise.

The third subsection consists of two stanzas, describing the force with which the fire blazes [fiercely], as an analogy for the five defilements after they have arisen.

The fourth subsection consists of one and a half stanzas, describing the condition of [the things] consumed by the fire, as an analogy for [sentient beings] having to undergo the eight kinds of suffering amid the five defilements.

The first subsection, consisting of seventeen and a half stanzas, is further divided into two parts. The first part consists of sixteen stanzas clarifying the things being consumed. The second part consists of one and a half stanzas summarizing the whole.

The first part, which speaks of the things being consumed, contains two points.

The first point consists of six stanzas describing birds and beasts being consumed by fire, as an analogy for sentient beings being [consumed] by the five dull fetters.

The second point consists of ten stanzas describing ghosts and spirits being consumed by fire, as an analogy for sentient beings being [consumed] by the five sharp fetters.

The first point, which uses analogies for the five dull fetters, is further divided into two minor points. The first minor point consists of five and a half stanzas clarifying the five dull fetters. The second minor point consists of half a stanza summarizing them.

The first minor point, concerning the five dull fetters, is further divided into five matters.

1. The first half-stanza is an analogy for the fetter of pride. Sentient beings exalt themselves while arrogantly despising and looking down upon others. This is therefore compared to the nature of birds that fly high and look down upon everything as being beneath [themselves]; thus, eight kinds of birds serve as analogies for eight kinds of pride. The Manjusri Questions Sutra sets forth eight forms of pride, and their [meanings] are applied here in association with the eight kinds of birds [in these verses].

First, pride in the vigor of youth and in being stronger than others (pride of youthful vigor) is compared to the owl. Second, pride in one’s lineage and clan as [superior to those of others] (pride of lineage) is compared to the fierce horned owl. Third, pride in being wealthier than others (pride of wealth) is compared to the hawk.

Fourth, pride in being free to act as one wishes (pride of autonomy) is compared to the vulture. Fifth, pride in having greater longevity and living longer than others (pride of lifespan) is compared to the crow. Sixth, pride in being more intelligent than others (pride of intelligence) is compared to the magpie.

Seventh, pride in performing good and virtuous deeds (pride of virtuous conduct) is compared to the cuckoo. Eighth, pride in possessing greater physical beauty than others (pride of beauty) is compared to the pigeon.

[Furthermore,] insulting others is pride, and esteeming oneself is also pride. Self-infatuation is craving, while attachment to others is lust. Harboring resentment within oneself is ire, while becoming angry with others is wrath. Deluding oneself is ignorance, while causing others to become deluded is folly. [With regard to the fetters,] this is their general outline.

2. The next half-stanza, beginning with the words “cobras, scorpions…,” is an analogy for the fetter of anger. Anger is [illustrated as] having three kinds. A highly venomous cobra need not make contact but spits forth its venom, symbolizing anger that arises without reason. A scorpion stings as soon as it is touched, symbolizing anger that arises from attachment to one’s reasoning. A poisonous centipede symbolizes anger arising from conceptual proliferation. People commonly say that a centipede has a red ring around its neck; if its neck ring is not red, it is a creature produced from spit. ^[15]

3. The next two stanzas, beginning with the words “geckos and hundred-legged creatures,” are analogies for the fetter of delusion. Delusion [or ignorance] is of two kinds: independently arising ignorance (isolated ignorance) and ignorance that arises in association [with afflictions] (associated ignorance). Geckos, the various many-legged creatures, and so forth are all witless and dull, and thus symbolize isolated ignorance. Apes, martens, foxes, mice, and so forth symbolize associated ignorance.

The passage beginning with “all manner of poisonous creatures…” explains that, from delusion, or fundamental ignorance, all kinds of binding fetters arise in full, thus clarifying the mutual conditioning among the fetters. Because they may take the three realms as their objects, they are described as moving “vertically and horizontally”; because they may arise swiftly, they are said to “rush about.”

The passage beginning with “urine and foul excrement…” consists of one stanza and sets forth the sensory objects to which the deluded mind clings. All are impermanent, suffering, non-self, and impure. Because delusion fails to understand this clearly, it regards them instead as permanent, pleasant, possessing self, and pure, ^[16] and clings to them. Therefore it is said: “Maggots and dung beetles swarm upon those impurities.”

4. The next two stanzas, beginning with the words “the foxes, wolves, and wild jackals…,” are analogies for the fetter of greed. Greed is of two kinds: powerful and powerless. The powerful use their might and authority to seize things, like foxes, wolves, and the like. The powerless can only follow after others, pleading and begging for inferior things, like wild jackals.

The words “licking and then trampling…” describe greedy attachment that grasps sensory objects and draws external things into oneself; this is called “licking.” Disregarding right principles is called “trampling.” When the greedy mind seizes and holds sensory objects, it is like taking possession of a city or a country; since each has boundaries [of varying extent], this is called “biting and tearing.”

Furthermore, [some] say that the greedy mind’s grasping of sensory objects [is of two kinds]: that which is used and that which is not used. Grasping something and then using it is “licking”; grasping something but not using it is “trampling.” Others say that [grasping] a little is “licking,” while [grasping] much is “trampling.”

“Scattering bones and flesh…” means that [sentient beings] endlessly accumulate [desires for] the five sensory objects, ^[17] never knowing contentment or when to stop.

“Because of this, the pack of wild dogs gathers together and contends” refers to powerful greed. Contending without needing to exert physical strength refers to the brigands among rulers and officials [who use their authority].

“They are hungry, emaciated, and fearful…”: never knowing contentment is “hunger”; seeking but failing to obtain is “emaciation”; scheming to acquire all manner of things is “wandering.” Those whose desires are excessive are poor even when wealthy, [because they always feel that they lack something].

Desire born of an emotionally attached mind is greed for the five sensory objects, like “flesh.” Desire born of a discerning mind is greed for principles, like “bones.” Seeking understanding produces ever more views; thus there are many “bones,” and the dogs craving bones then “gather together and contend.” Although their minds are filled with views, they have not yet obtained the food of the true Dharma, and thus they are called “hungry.” Because they are not yet able to subdue and eliminate their attachments to views, they are called “emaciated.” Because they seek views everywhere, they are called “fearful.” Others hold that this describes how greedy people are constantly looking about and seeking within their minds.

5. The next two lines of verse, “Biting and tearing, ^[18] snatching from one another, growling, barking, and howling,” are analogies for the fetter of doubt. Vacillating between two sides is called doubt; because one cannot decide which side is right or wrong, there is contention and struggle. When the mind considers something right, it “bites,” [meaning that it bites down firmly and holds fast]; when the mind considers something wrong, it “tears,” [meaning that it rends and destroys it]. “Growling, barking, and howling” means uttering all manner of contentious words in a struggle over right and wrong.

The second minor point consists of the two lines, “That house was so deformed, dreadful to such a degree,” which summarize the foregoing discussion of the five dull fetters.

SUTRA TEXT

The second section comprises ten stanzas, beginning with the line “Thus they are found everywhere...” It elucidates the five acute afflictions. This section has two subsections.

The first subsection consists of half a stanza and gives a general account of the acute afflictions. The acute afflictions take as their objects everything from the five skandhas through the Four Noble Truths; hence the text says, “They are found everywhere.” Ghosts and spirits possess intelligence and understanding, unlike birds and beasts, which do not; therefore, ghosts and spirits symbolize the acute afflictions, while the various insects and beasts symbolize the dull afflictions.

The second subsection comprises nine and a half stanzas and sets forth five specific points concerning the five acute afflictions. ^[19]

1. The first three stanzas speak of yaksha ghosts, that is, fleet and swift ghosts, ^[20] symbolizing the erroneous view ^[21] that denies the existence of cause and effect. The human body is a wholesome karmic recompense and symbolizes supramundane cause and effect, unmixed with afflictions. Therefore, denying this principle of cause and effect is likened to eating human flesh. Venomous creatures are unwholesome and evil karmic recompenses and symbolize worldly cause and effect, which is inherently mixed with afflictions. Therefore, denying this principle of cause and effect is likened to devouring venomous creatures.

“Hatching eggs or giving birth” means that all worldly dharmas produce effects of their own kind according to the causes peculiar to each kind. “Each concealing and protecting its young” means that the effect is present within the cause, which is called “concealing”; once a cause exists, it must necessarily mature into an effect and cannot be lost, and this is called “protecting.” Furthermore, human flesh represents virtue and goodness, while venomous creatures represent wickedness and evil. The mind of wrong views denies that wholesome and unwholesome cause and effect exist; in terms of its manifest character, this likewise resembles “devouring” the various kinds of human flesh and venomous creatures.

[Furthermore,] “hatching eggs or giving birth” states generally that wholesome and unwholesome deeds all function through the mutual arising of cause and effect. “When they have eaten their fill” means that the attachment to views has become established in the mind. “Their vicious hearts grow still fiercer” means that this attachment to views increases and expands. “They fight among themselves, screaming and howling” means that once [the attachment to views] has become established within the mind, it manifests outwardly in speech: one instructs [others] and widely propagates the doctrine that there is neither cause nor effect. This can cause those who hear it to fall into the three evil destinies; hence it is said to be “terrifying beyond measure.”

2. The following two and a half stanzas, beginning with “Kumbhanda ghosts,” symbolize the view that clings to precepts and prohibitions. ^[22] Kumbhandas are ghosts superior to [other ghosts], ^[23] just as wholesome outflow-tainted karma [and the rebirth it produces] is superior to insects and vermin. “Squat upon earthen mounds” means that cultivating and observing the ten wholesome precepts enables one to be reborn in the six heavens [of the Desire Realm]. ^[24] The six heavens are elevated places within the Desire Realm and, in their manifest character, resemble squatting upon a high earthen mound.

Furthermore, non-Buddhist practitioners who observe precepts can cultivate meditative concentration. At first, they attain the concentration of the Desire Realm, or they may attain the preparatory concentrations. The preparatory concentrations still do not transcend the Desire Realm.

Ascending to the highest summit of the Desire Realm ^[25] resembles squatting upon a high earthen mound. “Or at times hover suspended one or two feet above the ground” means that attaining the concentrations of the Form Realm is like being “one foot above the ground,” while attaining the concentrations of the Formless Realm is like being “two feet above the ground.” Being reborn in a higher realm is “flying to,” while falling into a lower realm is “flying fro.” The arising of views that obscure the mind is their “indulging freely in their sport.”

“They seize a dog firmly by both legs”: some explain that slandering and asserting that there is no cause of suffering resembles “seizing a dog firmly by both legs,” while denying the existence of the effect of suffering resembles “twisting its legs up against its neck.” Because the causal accumulation created in the past must [now] bring its corresponding effect, this is likened to the dog’s cries. Through sharp attachment to views, one denies the principle that without a previously [created] cause of accumulation there can be no effect of suffering; this is “beating it until it shrieks.”

According to the contemplation of the mind, one cultivates the contemplation of the six practices ^[26] to subdue the mind of craving. When the mind of craving can no longer operate, it is as though severed and therefore “cannot utter a cry.” The dog symbolizes sensual desire, while its two legs symbolize coarse and subtle thoughts. ^[27] These thoughts circle back and forth, continually remaining within the realm of craving.

The contemplation of counting the breaths brings the mind to rest and thus has the meaning of binding, for it can grasp and control thought. “Beating” means that when thoughts of craving become exceedingly strong and turn toward impure objects, the practitioner cultivates the contemplation of impurity and is thereby able to subdue those thoughts of craving. Once the thoughts of craving have been subdued, this is likened to the dog being “beaten until it cannot utter a cry.”

Others say that cultivating the contemplation of impurity is likened to beating the dog [of sensual desire]. The ability to give rise to meditative concentration is likened to the [dog] being “beaten until it cannot utter a cry.” “Then kick it again upon the neck” means that although the dog has already been beaten, it still struggles and refuses to lie still, so at last it must be “kicked again upon the neck.” Although the mind of craving has recognized impurity and therefore come to rest, it has not yet become truly deep, calm, and quiescent; therefore, the additional “kick” of the contemplation of impermanence must be applied.

When [the contemplation of impermanence] “kicks again” at the “neck of attachment to permanence,” the mind necessarily becomes fearful, preventing thoughts of craving from arising.

Still others say that subduing the mind once is likened to beating a dog until it lies on the ground, while continually binding [the mind] to its object is likened to “kicking it again upon the neck,” preventing it from “getting up.” “The dog is terrified, while the ghosts delight themselves” means that using the practice of contemplating impermanence to awaken the mind of craving is likened to frightening the dog. Because, through this practice, one savors the flavor of meditation, it is called “delighting oneself.”

3. From the words “their bodies were exceedingly tall and large” onward, comprising one and a half stanzas, is an analogy for the view of self. ^[28] In terms of time, because they cling to the existence of a self throughout all three periods of time, they are called “tall”; in terms of space, because they regard each of the five skandhas as the self, they are called “large.” They cling to the claim that the self is unbound and therefore do not cultivate wholesome dharmas;

that is, they know neither shame nor remorse, ^[29] and so they are said to be “naked.” Because they seek to adorn themselves with evil deeds, they are said to be “black.” Because they lack the provisions of merit, they are said to be “emaciated.” Because their attachment to self prevents them from escaping the three realms, they are said to “constantly dwell in this house.” From the mind that clings to self, they utter words and widely propagate explanations of the characteristics of an existent self; thus they are said to “emit loud and savage cries.” Deluded and mistaken, they hope to attain the fruit of the path through the doctrine of an existent self; thus they are said to “shout in search of food.”

4. From the words “There were also some ghosts” onward, comprising half a stanza, is an analogy for the view that clings to views. ^[30] Their throats are extremely narrow, so their lives are in peril, yet they still strive to preserve their lives; they do not contemplate impermanence but consider this to be [the attainment of] nirvana. Thus they are said to have “throats as narrow as sewing needles.”

5. From the words “There were also some ghosts whose heads resembled the heads of oxen” onward, comprising two stanzas, is an analogy for extreme views. ^[31] In searching for the self, they regard it either as annihilated or as eternal. The two extremes of annihilationism and eternalism are likened to the two horns on an ox’s head. Alternatively, they regard this body as the self, or regard the self as this body. Relying on this attachment to self, they give rise to extreme views, like the two horns on an ox’s head.

Because of the fault of clinging to eternalism or annihilationism, they can sever supramundane roots of goodness, which is likened to “sometimes devouring human flesh”; and they can sever mundane roots of goodness, which is likened to “sometimes devouring even dog meat.” At times they cling to eternalism and at other times to annihilationism, shifting back and forth; thus it is said that “their hair was like tangled grass.” Clinging to eternalism refutes annihilationism, while clinging to annihilationism refutes eternalism; thus they are said to be “fierce, evil, and dangerous.” Because they have no food and drink of wisdom and meditative concentration with which to sustain themselves, they are said to be “oppressed by hunger and thirst.”

The second division, from the words “The yakshas and hungry ghosts” onward, comprising one and a half stanzas, summarizes the characteristics of the afflictions in the Desire Realm and also summarizes the sharp or dull characteristics ^[32] of sentient beings. All of these are contaminated states of mind and never contain the flavor of the Dharma of the path; thus they are said to be “oppressed by hunger and thirst.”

“Peering through the windows” expresses the meaning of employing erroneous and distorted contemplation to contemplate emptiness, while giving rise to admiration for the flavor of the path. Although there is contemplation, it is obstructed by attachment within the mind; therefore, for the most part, they cannot comprehend the true principle. This is like viewing space through a window and being unable to attain unobstructed openness.

The second subsection, from the words “That old, decaying house belonged to a certain man” onward, comprising one stanza, ^[33] sets forth the cause of the negligence that allowed the [house] fire to arise. The three realms are the domain in which the Buddha manifests transformation bodies. Ever since first giving rise to the aspiration, he has vowed to liberate [the sentient beings therein]; therefore, it is said that the house “belonged to a certain man.” If the elder were at home, he could carefully guard against firewood catching fire.

But because, after he left the house, his children lacked understanding, the disaster of the blazing fire occurred. When considered within [the Buddha-Dharma], this cause accords perfectly with the fact that, in the time of the Tathagata Great Universal Wisdom Excellence, he constantly taught and transformed sentient beings, enabling them to subdue the five defilements. When the causes and conditions that elicited his response came to an end, the Tathagata relinquished his response body; only afterward did the five defilements arise [in the world].

The Buddha follows causes and conditions and [manifests a transformation body] in another land; he has not departed forever. Thus it is said that “he had only just gone out a short while before.”

Some also say that, because he had attained the unborn and no longer had to be reborn in the three realms, it is said that he “went out”; because he would certainly return before long, it is said that he had “only just” gone. The statement “repeatedly manifested nirvana” in the Chapter on the Tathagata’s Lifespan conveys precisely the meaning of leaving the house [of the three realms].

The third subsection, from the words “Then, from the rear of the house” onward, comprising two stanzas, clarifies the force with which the fire arose. The expression “on all four sides” indicates the places [involved, implying the four aspects of] body, feeling, mind, and dharmas. ^[34] [In all four of these aspects,] the four inversions, the five defilements, and the eight sufferings arise simultaneously; thus it is said that they arose “all at once.” [The fire] gradually increases without ceasing, and so it is “blazing fiercely”; [when death arrives,] life is lost, and this is the “loud cracking”; the wind [element moves like] a blade, ^[35] cutting and rending the body, and this is “splitting apart.”

Some also say that the sound [made by sentient beings when death arrives], as they endure painful suffering and cry out, weep, and groan [resounding everywhere], is called the “loud cracking”; the destruction and ruin of the sense faculties is called “splitting apart”; the cessation of breath, the disintegration of the bones, and the severing of the sinews and vessels are called “breaking and falling down”; and the dissolution of the four great elements is called “the walls and partitions leaning and collapsing.”

The fourth subsection, from the words “The ghosts and spirits within the house” onward, comprising one and a half stanzas, sets forth the characteristics of those things being consumed by the fire. Some say that relatives are the ghosts and spirits, and [when death arrives] their lamentation is the “crying out.”

Here, according to the preceding meaning, the five sharp afflictions are taken as analogous to the ghosts and spirits. Those [governed by the five] sharp afflictions cling either to eternalism or annihilationism. Those who cling to eternalism maintain that all dharmas are definitively empty, because what once existed ultimately returns to emptiness; therefore, this emptiness is eternal.

Those who cling to annihilationism maintain that all dharmas are definitively annihilated: once one has died, one is extinguished and will never continue or return. [Both types of people] loudly proclaim that their own definitive doctrine [of eternalism or annihilationism] is clearly established; thus it is said that “they all cried out loudly.” As for [those governed by] the five dull afflictions and the view that clings to precepts and prohibitions, ^[36] they did not originally cling to annihilationism.

Now, [when death arrives,] seeing the principle of impermanence, they merely become doubtful and afraid. Not knowing any means of escape, they are said to be “terrified and panic-stricken, unable to escape by themselves.”

SCRIPTURE

The second division, from the words “The fierce beasts and venomous creatures...” onward, comprising three and a half stanzas, sets forth what occurred in the holes and crevices [beneath the ground], as an analogy for the fire arising [and burning] in the Form Realm. The various schools explain that anger exists throughout all three realms, basing this analogy precisely upon this passage of the scripture. This second division is divided into four subsections.

The first subsection, comprising one stanza, clarifies the creatures being burned by the fire. The meditative state of the four dhyanas is likened to empty caves. Although these are not as spacious and unobstructed as the doorway leading outside the house, they nevertheless provide refuge from the fierce flames, just as entering meditative concentration enables one to avoid the coarse and evil states of the Desire Realm. Sentient beings [governed by] the five sharp afflictions also attain meditative concentration; thus it is said, “The hordes of pishacha ghosts were also dwelling in that house.”

The second subsection is the phrase “because their merit and virtue are meager,” which states the reason the fire blazes up: [just as sentient beings], because they possess little merit and virtue, draw near to evil deeds and frequently encounter suffering and affliction.

The third subsection is the phrase “oppressed by the force of the fire,” which describes the intensity with which the fire blazes up. Although those within the caves and crevices are not reached by the flames, they still suffer from the oppressive heat. [Likewise, those who enter states of meditative concentration in] the four dhyanas, although no longer subject to the evils of the Desire Realm, still retain the subtle suffering and affliction of attachment. Therefore, it is said that they are “oppressed by the force of the fire.”

The fourth subsection, from the phrase “Turning upon and killing one another” onward, consists of two stanzas and describes the characteristics of those things being burned. It represents the mutual contention between the sharp and dull delusive tendencies, for sentient beings who have not yet eliminated the sharp and dull delusive tendencies may attain the same meditative concentration, yet the object to which each clings is different.

Because their attachments differ, they dispute over right and wrong, just as they “turn upon and kill one another.” When views and attachments arise during meditation, undefiled concentration and wisdom certainly cannot arise. Clinging solely to quiescence is likened to “drinking blood,” while clinging to the five factors ^[37] is likened to “eating flesh.” The jackals represent the mind of craving in the Desire Realm. Because the concentration preparatory to the first dhyana eliminates it completely, it is said that “all had already died”;

this is also called “eating flesh.” Craving for meditative concentration is represented by the “large and ferocious beasts,” which can devour the mind of craving in the Desire Realm. [Furthermore,] the four inversions and the eight sufferings in the Desire Realm are like fiercely blazing flames, while those four inversions and sufferings in the Form Realm are like a “foul stench.” This may also be understood as referring to the constituents of body, feeling, mind, and dharmas, together with the four great elements, skin, flesh, and so forth; hence it is said that they “filled every side.”

The third section, from the phrase “The venomous centipedes and poisonous insects…” onward, consists of two and a half stanzas and describes what occurs in the open air, symbolizing the fire blazing up [and burning] within the Formless Realm. This part is divided into two subsections.

The first subsection consists of one stanza and clearly identifies the creatures being burned.

The second subsection consists of one and a half stanzas and clearly describes the characteristics of their being burned. [Just as a person], becoming weary of concentration in the Form Realm, emerges from that concentration and turns toward [cultivating] concentration in the Formless Realm, rejecting the coarse objective realm of material form [in order to cultivate] the contemplation of formlessness, so the venomous snakes, heated by the fire, crawl out of their holes.

Thus, the mind of anger exists throughout all three realms, ^[38] but when concentration in the Formless Realm is attained, all conditions [belonging to the two] lower realms are necessarily eliminated. Therefore, it is said that “they seized and ate them.” [Nevertheless, even upon reaching] the Heaven of Neither Perception nor Non-Perception, ^[39] the highest heaven, one still cannot escape the sufferings caused by inversion; hence it is likened to “fire blazing above their heads.”

The Heaven of Neither Perception nor Non-Perception also possesses all eight sufferings, like a consuming fire. The arising of other thoughts within the mind is the suffering of birth. The continuous succession of thoughts without cessation is the suffering of aging. The disturbance of mental activities that obstructs entry into concentration is the suffering of illness. The loss of mental concentration is the suffering of death. Seeking concentration but failing to attain it is the suffering of not obtaining what one seeks. If one seeks concentration but does not attain it, there must be an obstruction; this is the suffering of encountering what one does not desire. The presence of the four skandhas ^[40] within the mind is the suffering of the raging proliferation of the skandhas.

Because the seeds [of suffering] in the Heaven of the Summit of Existence ^[41] cannot be immediately eliminated, it is said that “fire blazed above their heads.” Because they do not attain the undefiled, it is said that they were “hungry, thirsty, and scorched by heat.” Because they remain in samsara in this way, it is said that they “ran about in terror everywhere.”

The fourth section, from the phrase “Such was that house…” onward, consists of one stanza and summarizes the many sufferings and calamities of the three realms, which are not limited to a single calamity.

This concludes the verses on the general analogies.

SUTRA TEXT

From the phrase “The elder, the master of the house, was still standing outside the gate…” [onward] is the second part, consisting of thirty-two and a half stanzas, which reiterates the specific analogies. The section on the specific analogies [in the preceding prose passage] contained four analogies, but here the verses reiterate only [three main sections corresponding to] three analogies.

The first main section consists of two and a half stanzas, reiterating the analogy of “the elder seeing the fire blaze up.” The second main section consists of thirteen stanzas, reiterating the analogy of [the elder] “abandoning the idea of using force and turning instead to skillful means.” ^[42] The third main section consists of seventeen stanzas, reiterating the analogy of [the elder] “giving all his children the same kind of great cart.”

The first main section consists of two and a half stanzas and reiterates the “seeing of the fire.” [In the preceding prose passage,] this had three meanings: first, the person who sees; second, what is seen; and third, the arising of fear. This main section [is divided into three sections] that fully reiterate [those three meanings].

The first section, from the phrase “The elder, the master of the house…” onward, consists of three lines and describes the person who sees. The preceding prose passage said “saw,” whereas the verses here say “heard,” using hearing in place of seeing. To hear means [that one must hear] from another person. “Was still standing outside the gate” reiterates the meaning of the earlier sutra passage: “Although I can now pass safely through the burning doorway and escape outside.” To say “standing” means that [the Buddhas], while abiding in the Dharma-body, constantly maintain the mind of great compassion and, because they wish to save sentient beings, do not remain upon the seat of nirvana. ^[43]

The earlier commentators said that [what the elder heard concerning his children inside the burning house signifies] the Buddhas of the ten directions saying to Shakyamuni Buddha: “Those sentient beings ^[44] who have affinities with you are within the three realms and are about to lose their roots of goodness.” Others said that the capacities and affinities of sentient beings eliciting [a response from] the Buddha’s mind constitute the meaning of “another person.”

The present explanation is that the Dharma is the teacher of the Buddha; that is, it refers to the Dharma-samadhi. This Dharma-samadhi is the teacher and thus constitutes the meaning of “another person.” Upon entering samadhi, [the Buddha] is able to perceive the capacities and affinities [of sentient beings]. It is the samadhi that enables the Buddha to see them; therefore, it is said, “He heard someone say.” Another explanation is that the mind of great compassion constitutes the meaning of “another person.” Such is the explanation in brief.

The second section, from the phrase “Your children” onward, consists of five lines of verse and reiterates [the meaning] of the fire that was seen.

Question: The children had never left the house, so how can it be said that they entered the house while out playing?

Answer: If they had once brought forth the resolve [to cultivate the supramundane path], this is called leaving the three realms; but because they regressed, it is again called entering the three realms. It is like a person who steps forward intending to leave a house but, upon reaching the doorway, turns back inside; this too is called going out and then returning within. Furthermore, the nature of principle is originally pure and is not a dharma within the three realms. It is only because ignorance gives rise to conceptual proliferation1 that birth and death come to exist. Therefore, it is said that, while previously out playing, they entered [the house of the three realms].

Because the wholesome Dharma of the Mahayana has not yet been clearly [understood], they are said to be “young”; because they are obscured by ignorance, they are said to be “ignorant.”

The third passage consists of two lines: “When the elder heard this, he hastened in alarm into the burning house.” This passage recapitulates the meaning of the preceding scriptural text, which says, “The elder saw the fire… and was greatly terrified”; this means that [the Buddha, on account of this,] aroused a mind of great compassion.

SCRIPTURAL TEXT

The second major passage, beginning with “Seeking a way to save his children,” consists of thirteen stanzas and recapitulates [the meaning of the elder’s] abandoning his intention [to place the children upon] benches, chairs, and so forth [in order to carry them outside], and turning instead to the use of [beautiful] carts [to entice them]. This major passage is divided into two sections.

The first section consists of five and a half stanzas, [beginning with “Seeking a way to save his children,”] and recapitulates the meaning of the preceding portion, which says that [the elder] was unable to save his children. In the prose scriptural text, the exposition of the parable contains [the two methods of] exhortation and admonitory restraint, but the [comparison of meanings] speaks only of correspondence with the method of exhortation; now, in the verses here, only the meaning of admonitory restraint is present. In the prose passage, the meaning of admonitory restraint has three points, and the verses here likewise contain all three points [in three subsections].

The first subsection consists of four and a half stanzas, [beginning with “Seeking a way to save his children,”] and recapitulates the meaning of the preceding prose scriptural passage, [in which the elder thinks:] “I should now tell them of the frightening things…” and deems this appropriate.

The second subsection, beginning with “The children did not yet understand,” consists of three lines and recapitulates [the meaning that the children] did not heed their father’s instructions but continued frolicking without cease.

The third subsection consists of only one line: [“Frolicking on and on without ceasing,” which] recapitulates the meaning of [the Buddha’s intention to] cease the work of transforming and delivering them.

[The scriptural words] “seeking a way” mean that [the Buddha] considered it appropriate to use the Great Vehicle teaching to transform them. “He told his children” means that he clearly explained the sufferings, perils, and dangers in order to instruct and restrain them. The final line, “Frolicking on and on without ceasing,” recapitulates the meaning of the prose scriptural passage stating that the children merely “stared at their father”; that is, they disregarded and paid no attention to their father’s painstaking admonitions.

SCRIPTURAL TEXT

The second section, beginning with “At that time the elder…,” consists of seven and a half stanzas and recapitulates [the meaning of the preceding prose scriptural passage] concerning [the elder’s] use of [three kinds of] carts [to entice the children]. In the prose scriptural text, this portion has four points. First, [the elder] considered it appropriate to use the three kinds of carts [to entice them]. Second, [the elder] clearly knew the children’s former desires. Third, [the elder] praised the three kinds of carts as [beautiful and] rare. Fourth, [the use of the carts to entice them] accorded with the children’s desires. Now, this verse section [comprising three subsections] contains only three points, omitting [the second point:] “clearly knowing the children’s former desires.”

The first subsection consists of three stanzas and recapitulates the meaning of considering [the enticement] appropriate.

The second subsection consists of three stanzas, beginning with “Then told his children,” and describes [the elder’s] encouragement and praise of the three kinds of carts as rare. The [preceding prose scriptural passage] clearly explained the three meanings of exhortation [turning] (transformation through exhortation), demonstration [turning] (transformation through indication), and realization [turning] (transformation through verification). This verse section likewise contains all three meanings and repeats the part concerning exhortation [turning], thus forming four divisions.

The first division consists of one stanza and recapitulates the meaning of exhortation [turning].

The second division consists of three lines, beginning with “Goat carts, deer carts…,” and recapitulates the meaning of demonstration [turning].

The third division consists of the single line, “Children, come out quickly!” which repeats the meaning of exhortation [turning].

The fourth division consists of one stanza, beginning with “For your sake, your father,” and recapitulates the meaning of realization [turning].

The third subsection, beginning with “When the children heard their father speak,” consists of one and a half stanzas and recapitulates [the meaning of] accordance with the children’s desires. All six lines in this portion recapitulate the meaning of the preceding prose passage. “Quickly running outside” recapitulates the meaning of perceiving the Four Noble Truths, while “They reached the open ground” recapitulates the meaning of attaining the fruit of one beyond learning.

SCRIPTURAL TEXT

The third major passage, beginning with “The elder saw his children come out of the burning house,” consists of seventeen stanzas and recapitulates the meaning of the third parable in the preceding prose scriptural passage: “He gave all the children the same kind of great cart.” This portion of the prose scriptural text has four points. The first is that [the children] escaped from danger; the second is that [the children] asked to be given the carts; the third is that [the elder] gave [the children] the same kind of great cart; and the fourth is that [the children], having received the carts, all rejoiced.

Now, this verse section [divided into four sections] likewise contains these four points. The first section consists of five stanzas and recapitulates [the meaning that the children] escaped from danger, [and therefore the elder] rejoiced. The second section consists of three stanzas and recapitulates [the meaning that] the children asked to be given the carts.

The third section consists of seven and a half stanzas and recapitulates [the meaning of] giving [the children] the same kind of [great] cart. The fourth section consists of one and a half stanzas and recapitulates [the meaning that the children], having received the carts, all rejoiced.

The first passage consists of five stanzas, reciting the meaning of the children escaping the danger, and is divided into two subsections. The first subsection consists of one stanza reciting the meaning of escaping the danger. The second subsection consists of four stanzas, beginning with the line “He spoke these words of joy,” reciting the meaning of [the elder’s] rejoicing.

In the first subsection, the line “Then sat upon the lion throne” has two interpretations. The first says that the children ascended and sat upon [the lion throne], meaning that, having escaped the three realms, they were no longer afraid. The second says that the elder ascended and sat upon the [lion] throne, meaning that, seeing that his children had escaped the danger, the elder was no longer afraid. At first, he was outside the gate and anxious at heart, and so he was described as “standing.” Now [his children] had all come out through the gate, and he was no longer anxious, and so he was described as “sitting.” Therefore, the Skillful Means chapter says: “The Buddha rejoices without hindrance.” The section concerning “the children escaping the danger” ends here.

The second subsection consists of four stanzas, beginning with the line “He spoke these words of joy,” reciting the meaning of the elder’s rejoicing [because his children had escaped the danger]. It may be understood according to the scriptural text [and requires no explanation].

SCRIPTURAL TEXT

The second passage consists of three stanzas, beginning with the lines “At that time, the children, seeing their father seated at ease,” reciting [once again] the second point [of the third parable in the preceding prose section of the scripture], concerning the children’s request that the carts be bestowed upon them. It may be understood according to the scriptural text [and requires no explanation].

The third passage consists of seven and a half stanzas, beginning with the line “The elder was exceedingly wealthy,” reciting once again the third point [in the prose section of the scripture], namely, “bestowing upon the children the same kind of great cart.” In this part, the prose section of the scripture contains [six points, comprising] two points that introduce the subject, two points that elaborate upon it, and two points that explain it. The subsequent comparison corresponds with only five points. Here in the verse section, this passage is divided into three subsections and presents only four points, [omitting] one point elaborating upon the equality of the mind-nature and one point explaining the equality of the mind-nature.

The first subsection consists of one stanza, [presenting the first point], which anticipatorily recites the meaning of the fourth parable [in the prose section of the scripture], explaining the meaning of the “great cart.” A prosperous and fully furnished household is called a “treasury,” while abundant and fertile land is called a “store.” [Alternatively, it is also said that] the complete practice of all dharmas is called a “store,” while the eyes, ears, and the other six sense faculties, which fully contain all dharmas, are called “treasuries.” Such is the general meaning.

The second subsection consists of six stanzas, beginning with the line “He therefore used these precious materials,” [presenting the second point] and reciting once again the third point [of the third parable] in the prose section of the scripture, which states that all the carts were spacious and great.

The third subsection consists of two lines of verse, reciting once again the two points that introduce the subject [in the prose section of the scripture]. The line “He bestowed these splendid carts” is the third point, reciting once again the preceding second point concerning the great carts. The line “Equally upon all his children” is the fourth point, reciting once again the preceding first point concerning the equality of the mind-nature.

The fourth passage consists of one and a half stanzas, beginning with the lines “At that time, the children were filled with joy and delight,” reciting [the meaning of the children’s] rejoicing upon obtaining the carts. “They journeyed throughout the four directions” means that, relying upon the wisdom of the Middle Way, they journey at once through the four teachings’ four categories of Dharma, ^[45] the four teachings’ Four Noble Truths; ^[46] and, in temporal sequence, ^[47] they successively pass through the forty-one stages, ultimately attaining the virtues of permanence, bliss, self, and purity. Therefore, it is said: “Playing together in joyful delight, free and entirely unhindered.”

SCRIPTURAL TEXT

The second main section consists of thirty-four and a half stanzas, beginning with the lines “The Buddha told Shariputra: I too am just like this,” reciting [once again the meaning of the comparisons] corresponding to the parables, and is divided into two parts.

The first part consists of four stanzas, reciting the meaning corresponding generally to the parables. However, [it is divided into four main passages and] presents only four points to encompass all six parables [in the prose section of the scripture].

The first main passage consists of one stanza, beginning with the lines “The Buddha told Shariputra: I too am just like this.” This main passage recites the meaning corresponding to the parable of the elder. The first half-stanza recites the correspondence in status and appellation. The latter half-stanza recites the correspondence in reputation and virtuous conduct, also encompassing the meaning of praising his virtues. [The verse calls the Buddha] “Honored among all the noble ones,” which refers to the seven classes [of sages and noble ones] belonging to the provisional teachings; ^[48] and the phrase “the compassionate father of the entire world” refers to all sentient beings throughout the nine Dharma realms. ^[49]

The second main passage consists of one stanza. The two lines “Therefore, all sentient beings are children of the Tathagata” recite the meaning corresponding to the five destinies and also encompass the meaning of the thirty children [in the preceding parable]. In terms of the conditioning cause, those thirty children are his children; in terms of the direct cause, all sentient beings are his children.1

The third main passage consists of the two lines “The three realms are not peaceful or secure, being like a house engulfed in flames.” These recite the meaning corresponding [to the parable] of the elder’s house and also encompass the meaning that [the house] had only one exit.

The fourth main passage consists of one and a half stanzas, beginning with the line “Filled throughout with sufferings,” reciting the meaning corresponding to [the parable of] the fire blazing up [behind the house].

Here ends the section reciting the meaning corresponding generally to the parables.

SCRIPTURAL TEXT

The second section consists of thirty and a half stanzas, beginning with the words, “The Tathagata has already left far behind; the burning house is the three realms,” and continuing onward, reiterating [the meanings corresponding] to the parables. The preceding section recited the presentation of the [general] parable and did not contain the meaning of “not being false”; this section, which recites the corresponding meanings, does contain this meaning. [This section is divided into four main passages.]

The first main passage consists of three stanzas, reciting the meaning that [the Buddha] sees sentient beings [immersed in and suffering from] birth, old age, [sickness, death, and so forth], corresponding to the parable of [the elder] seeing the fire [blazing up]. In the preceding prose passage, the parable of [the elder] seeing the fire contained three meanings; now the verse recitation likewise [has three passages] corresponding to those three meanings.

The first passage consists of the first stanza, reiterating [the meaning stated in] the preceding prose passage that the Tathagata is able to see. Because he abides peacefully in secluded tranquility, he can see his children, [sentient beings], amid the five defilements [of the world]; this corresponds to the meaning of “hearing someone say.”

The second passage consists of one and a half stanzas, beginning with the words, “Now throughout these three realms,” and continuing onward. It reiterates [the meaning stated in] the preceding prose passage that [the Buddha] sees all sentient beings being scorched by the flames of birth, old age, sickness, and death; this corresponds to the second parable, which speaks of seeing what is being consumed by fire.

The third passage consists of the half-stanza, “Only the Tathagata is able to rescue them,” reiterating the meaning stated in the preceding prose passage: “When the Buddha saw this, he immediately gave rise to this thought.” This corresponds to the meaning of [the elder] “rushing in alarm into the burning house.”

SCRIPTURE TEXT

The second main passage consists of four stanzas, beginning with the words, “Yet although they had been instructed,” and continuing onward. It recites the meaning of [the elder] abandoning [his intention] to use physical force and turning instead to the skillful means of enticing the children with fine carts. This main passage is divided into two passages.

The first passage consists of one stanza, reciting how [the elder] abandoned his intention to use physical force. In the preceding prose passage, this parable contained three meanings: [the Buddha’s] consideration that [teaching through the Great Vehicle] would be appropriate; [the Buddha’s realization that sentient beings] lacked the necessary capacities; and [the Buddha’s] temporary cessation of teaching [through the Great Vehicle]. The present verse recitation likewise contains all three meanings, but presents them only in a general and abbreviated manner.

The line “Yet although they had been instructed” recites the meaning that “[using the Great Vehicle] was considered appropriate.” The line “Sentient beings did not believe or accept” recites the meaning that “they lacked the necessary capacities.” The following two lines—[“Because toward sensual desires, they were deeply defiled and attached”]—recite the meaning of “temporarily ceasing the teaching.”

Alternatively, these latter two lines may be understood as reciting the meaning that [sentient beings] lacked the necessary capacities. “Deeply defiled and attached” reiterates the meaning stated in the preceding prose passage that [sentient beings] had still not escaped birth, old age, sickness, death, sorrow, pain, suffering, distress, and so forth.

The second passage consists of three stanzas, beginning with the words, “Therefore, the Buddha used skillful means,” and continuing onward. It recites the meaning corresponding to the parable in which the children could be saved by [being enticed with fine] carts. The preceding prose passage contained four meanings. Here, [in three subdivisions,] the verse recitation states only three meanings and corresponds to those three, omitting any correspondence to the meaning of “clearly knowing the children’s previous desires.”

The first subdivision consists of the single line, “Therefore, the Buddha used skillful means,” reiterating the meaning of the preceding prose passage, in which [the Buddha reflected], “If I merely use the power of supernormal faculties and the power of wisdom, without employing skillful means.”

The second subdivision consists of five lines, beginning with the words, “Proclaiming the Three Vehicles for them,” and continuing onward. It recites the meaning corresponding to the third idea in the preceding prose passage: “praising the rarity of the three kinds of carts.”

The third subdivision consists of one and a half stanzas, beginning with the words, “Those sentient beings who heard,” ^[50] and recites the meaning corresponding to the fourth idea in the preceding prose passage: “accordance with the children’s wishes.”

The preceding section presented the meanings corresponding to the Three Vehicles, with four lines for each vehicle. Here, only their general meaning is recited.

“If their minds were resolute” means that all stages from the patience pertaining to the Dharma of suffering ^[51] onward are [states of mind] that are genuinely resolute. This verse broadly recites the meaning of diligently cultivating in order to attain the stages within the Three Vehicles.

In the following stanza, beginning with the line, “At once perfected the three insights,” each line recites how practitioners at the stages of the Three Vehicles strive to escape [the three realms].

SCRIPTURE TEXT

The third main passage consists of eight stanzas, beginning with the words, “Listen now, Shariputra! Solely for the sake of sentient beings,” and continuing onward. It recites the meaning corresponding to the third parable in the preceding prose passage, which speaks of giving [the children] the same kind of great cart.

The prose passage explaining the correspondence did not include the meaning of [the children] “asking to be given the carts” or the meaning of “[receiving the carts and] rejoicing,” although both were fully present in the verse presentation [of the parable]. The present verse recitation corresponds only to the meanings of “giving the same kind of cart” and “receiving the carts and rejoicing”; it does not correspond to the meanings of “escaping danger [and rejoicing]” or “asking to be given the carts.”

[Among these meanings,] some are adopted and others omitted, ultimately resulting in two meanings, which are further divided into two passages. The first passage consists of five stanzas, reciting the meaning corresponding to “giving [the same kind of cart] to all.” The second passage consists of three stanzas, reciting [the meaning corresponding to “the children receiving the carts and] rejoicing.”

In the first passage, the preceding prose text presented four meanings concerning “giving the same kind of cart to all,” but the recitation establishing the correspondences presented only two. The present verse section likewise recites them in abbreviated form, [dividing them into four subdivisions that] correspond to two meanings: it corresponds only to the second idea, which presents the principal meanings, and the third idea, which describes the vastness of the cart; at the same time, it also recites an explanation of why the cart is provided.

The first subdivision consists of one stanza, beginning with the words, “Listen now, Shariputra,” and continuing onward. It recites the principal meaning of the “great cart,” [or the Great Vehicle, corresponding to] the preceding prose passage that speaks of “the meditative concentrations, [liberations, and so forth] of all Buddhas.”

The second subsection consists of one stanza, beginning with the line “If you are able,” and recites the meaning corresponding to the principal significance of “the equality of [sentient beings’] minds.” This corresponds to the preceding scriptural passage stating, “all those sentient beings who have escaped from the three realms.”

The third subsection consists of two stanzas, beginning with the line “This Buddha Vehicle is wondrous and subtle,” and recites the meaning corresponding to [the third point in the preceding prose passage], which describes the cart as vast and great. This corresponds to the preceding scriptural passage stating, “all are of one form and substance, of one kind.”

The fourth subsection consists of one stanza, beginning with the lines “Comprising countless myriads and thousands of powers of the Dharma, liberations...” and recites again the meaning of the reason for the existence of the cart.

The second section consists of three stanzas, beginning with the line “Having obtained this Buddha Vehicle,” and recites the meaning of “[the children] rejoicing upon receiving the carts.” It is further divided into two subsections.

The first subsection consists of two stanzas, beginning with the line “Having obtained this Buddha Vehicle,” and expresses the meaning that each [child] is given a great cart.

The second subsection consists of one stanza, beginning with the line “For such causes and conditions,” and concludes with the meaning of encouraging faith and acceptance.

Now, [to explain the first subsection of] two stanzas: The phrase “day and night [for countless kalpas]” means that, upon first attaining the Buddha’s insight into the Middle Way, wisdom is bright and clear, like the full light of day, whereas while abiding in ignorance, one is darkened as though in the blackness of night.

[It may also be understood that] personally attaining the wisdom of the Middle Way is like dwelling in the brightness of day, while compassionately entering birth and death is like [entering] the darkness of night. Because one constantly practices both of these dharmas, it is said that one “always delights in roaming at play.” Those of all three vehicles enter the Buddha’s wisdom; therefore it is said, “With the bodhisattvas and the great assembly of shravakas.”

[It may also be understood that] this stanza expresses the meaning of practicing oneself and teaching others. Because one personally attains this [Buddha] Vehicle, it says, “day and night... roam at play”; because one uses this Buddha Vehicle to teach others, it says, “with the bodhisattvas and the great assembly of shravakas.” That is, one can teach those of all three vehicles to rely together upon the precious Vehicle, [the Buddha Vehicle].

The second subsection consists of one stanza clarifying the causes and conditions for there being only one [Buddha] Vehicle and truly not three vehicles. Even if one were to search exhaustively throughout the lands in all ten directions, there would be only the single Vehicle and no second vehicle. “Except for the Buddha’s skillful means” means that [the Buddha’s skillful means alone] are not restricted by this statement.

Some also ask: If it is said that bodhisattvas do not “ask to be given carts” [that is, do not seek attainment of a fruit], why do they rejoice when they come to ride in the great cart [the Mahayana]?

SCRIPTURAL TEXT

The fourth major section, beginning with the lines “The Buddha told Shariputra: Now all of you,” consists of fifteen and a half stanzas and recites the meaning corresponding to the fourth parable in the preceding prose passage, which states that “[the elder] did not speak falsely.” The corresponding preceding scriptural passage has two parts: first, it presents two parables; afterward, it explains the corresponding meaning that “[the elder] did not speak falsely.” Here, the verse passage contains only the part corresponding to the meaning of “not speaking falsely,” and it is divided into two sections.

The first section consists of three and a half stanzas and recites the meaning corresponding to the principal point of “not being false.” The second section, beginning with the line “If there should be a bodhisattva,” consists of twelve stanzas and recites the corresponding meaning while explaining “not being false.”

[In the prose passage,] Venerable Shariputra considers that because the outcome accords with the father’s original intention, it is not false. The father originally wished to cause his children to leave the house and escape danger, and so he devised the claim that there were three kinds of carts. Once the children had escaped danger, even if he did not give them any small cart, he still would not have violated his former intention; therefore, it was not false.

In reciting verses [corresponding to] this parable, the Buddha clarifies the meaning that [the Buddha’s words] are not false. [These verses] clarify that the Buddha originally wished to teach the One Vehicle. It was only because [sentient beings were obscured by] the five defilements and would not believe and accept it that he [provisionally] taught the three vehicles. Once the obscurations of the defilements had been removed, he taught only the one Great Vehicle, thus fulfilling his original intention.

The first section consists of three and a half stanzas presenting the principal point and is further divided into three subsections.

The first subsection consists of one stanza. It first establishes the relationship between father and children, clarifying the original intention to teach the Great Vehicle; hence it says, “All are children of the Tathagata.” [Thus,] according to principle, the Great Vehicle should be taught equally to all.

The second subsection consists of one stanza, beginning with the line “Throughout many kalpas,” and clarifies that [the Buddha] taught the three vehicles in order to remove the obscurations of the defilements. Therefore, it says, “Throughout many kalpas, you have been scorched by suffering and affliction.”

The third subsection consists of one and a half stanzas, beginning with the line “Although the Buddha previously taught,” and [explains that] after the obscurations had been eliminated, [the Buddha] returned to carrying out his original intention of expounding the teaching of the Great Vehicle. Therefore, it says, “What must now be done is solely to seek the Buddha’s wisdom.”

SCRIPTURAL TEXT

The second section consists of twelve stanzas, beginning with the line “If there should be a bodhisattva,” and recites the corresponding meaning while explaining it. [It is divided into three subsections,] which further explain the three preceding points. The first subsection consists of two stanzas and explains that [all sentient beings] are children [of the Tathagata] and therefore, according to principle, are all equal.

The second subsection consists of seven stanzas, beginning with the line “Those of limited wisdom,” and explains that because [sentient beings] were incapable of accepting [the Great Vehicle], [the Buddha] taught the three vehicles. The third subsection consists of three stanzas, beginning with the line “In truth, they still have not attained,” and explains that later, when sentient beings had become capable of faith and acceptance, [the Buddha] returned to expounding the Great Vehicle.

Now [we explain] the two stanzas in the first subsection, beginning with the line, “If there are bodhisattvas.” [This] means that all beings taught and transformed through the expedient means of the Three Vehicles are Buddha-children who formed affinities in the distant past and who likewise possess the Buddha-nature of true suchness. Therefore, it is said: “All are bodhisattvas.”

The second subsection, beginning with the line, “those of limited wisdom,” sets forth the meaning that people of limited wisdom, burdened by heavy obstructions, cannot immediately believe in and accept [the Mahayana]; therefore, expedient means must be used to open up the Three Vehicles and guide them in. [The Buddha] teaches the truth of suffering for those of limited wisdom. Among the Three Vehicles, the shravakas are the lowest; therefore, the truth of suffering is also used as their initial gateway [to entering the Path].

“Those beings rejoice,” because [hearing the Dharma] accords with what they have long cultivated, and therefore they rejoice. [Beings] have always been weary of birth and death and naturally aspire to seek nirvana. Now, upon hearing [a Dharma through which] they can escape birth and death, they find that it accords with their former habitual tendencies, and therefore they are joyful. This passage of verse clarifies that the Four Truths involving activity serve only to remove delusion.

Ignorance is fundamentally devoid of true existence, while the shared delusions arise in dependence upon ignorance; hence, they are called delusions. The Four Truths involving activity merely eliminate these [shared] delusions, and this is called liberation. Although one is liberated from fragmentary birth and death, one is not yet liberated from transformational birth and death and therefore has not attained complete freedom and mastery.

SCRIPTURE TEXT

The third subsection consists of three stanzas, beginning with the lines, “In truth, they have not yet attained complete liberation from all things.” It explains that when [beings’] obstructions have been eliminated and their dispositions and faculties have become swift and keen, [the Buddha] then teaches the Mahayana Dharma in accordance with his original intent. The Buddha originally wished to help [beings] attain complete liberation, but now [those in the Three Vehicles] have only eliminated fragmentary birth and death and have not yet [attained] Great Nirvana.

Because [beings] have not attained [liberation] completely, they ultimately still do not accord with [the Buddha’s] original intent. Therefore: “The Buddha does not intend to regard this as cessation.” Now the Buddha will further help [those beings] attain the unsurpassed Path and enter Great Nirvana. Only that ultimate accomplishment accords with the Buddha’s original intent.

“Complete liberation from all things” is the truth of cessation involving no further activity. The unsurpassed Path is the truth of the Path involving no further activity. These two truths ^[52] are used to destroy the truths of suffering and its accumulation involving no further activity.

The [Buddha] originally wished to teach dharmas such as these, but beings, [because of their obstructions], lacked the capacity to receive them. Now that [their] obstructions have been eliminated, [the Buddha] returns to teaching such [Mahayana] Dharma. The Buddha is the Dharma King and is therefore sovereign and unobstructed with respect to both provisional and true dharmas. [Thus, although] he establishes the [provisional] Three Vehicles, he reveals the true One Vehicle.

How, then, could there be any falsehood?

SCRIPTURE TEXT

Beginning with the words, “Shariputra! This Dharma seal of mine…” is the second group of verses, consisting of sixty-five stanzas, [whose content] exhorts faith in and propagation [of this sutra]. Faith concerns believing [with certainty whether this sutra] was spoken by the Buddha or was not spoken by the Buddha; exhortation concerns instructing whether [this sutra] may or may not be propagated. Because [this group of verses] contains both meanings, it is called the “exhortation to faith,” and it is further divided into two parts. The first part sets forth two principal points, and the second part explains them.

[The first part is divided into two general sections.]

The first general section consists of one stanza and sets forth the meaning of teaching and not teaching. The Tathagata teaches this Dharma seal solely because he wishes “to benefit the world”; hence, this is called teaching. Not teaching means that for more than forty years the proper time to teach it had not yet arrived. Because the five thousand people [of inferior faculties] had not yet departed [from the Dharma assembly], he did not teach it.

The second general section consists of half a stanza: “Wherever you may journey, do not proclaim it incorrectly.” This sets forth the principal point concerning [the circumstances in which this sutra] may or may not be propagated. “Do not proclaim it incorrectly” means that forcibly teaching [this sutra] to evil people would cause them to fall into realms of suffering [because they lack the capacity to believe in and accept it]; whereas failing to teach [this sutra] to virtuous people would be an error that causes them to miss [the opportunity] to attain happiness. [Therefore, when one arouses] great compassion out of pity for evil people, one does not propagate [this sutra] to them; when one arouses great loving-kindness with concern for virtuous people, one should propagate it.

This is called setting forth the principal meaning of whether [this sutra] may or may not be propagated.

The second part is the explanation. Beginning with the line, “If anyone, on hearing it,” it is again divided into two general sections. The first general section consists of eight stanzas and explains whether [this sutra] may or may not be taught. The second general section consists of fifty-five and a half stanzas ^[53] and explains whether [this sutra] may or may not be propagated.

Now, [concerning] the first general section, its eight stanzas clarify the characteristics of the Tathagata’s benefiting the world. They speak generally of benefits [to the world] throughout the three periods of time and specifically discuss helping those of the Two Vehicles enter into faith. “Has attained the wisdom of non-retrogression” is an examination of benefit in the present. “Encountered former Buddhas” is an examination of virtuous [causes] in the past in order to teach [others]. “To believe the words you proclaim” is an examination of future virtue in order to teach [others]. A later passage of the scripture says: “If one has profound faith and clear understanding, one will immediately see that the Buddha constantly abides on Vulture Peak.” ^[54] This is precisely its meaning.

The single stanza beginning with “In summary, this Lotus Sutra” concludes the meaning of the preceding section and opens the section that follows. The Tathagata clearly perceives and knows the benefits throughout the three times, and therefore expounds it for those beings; knowing that those of shallow wisdom cannot comprehend it, he does not expound it. This explains the essential meaning of why the Tathagata expounds or does not expound it.

SUTRA TEXT

The second overall section, beginning with “Furthermore, Sariputra! When you meet the arrogant and indolent,” comprises fifty-five and a half stanzas and explains the essential meaning of when practitioners should propagate this sutra and when they should not. This section is further divided into two parts.

The first part comprises thirty-six and a half stanzas and clarifies that, when applying the Dharma-gate of great compassion, one does not expound this sutra to evil people. First, it enumerates evil circumstances: such people will inevitably give rise to malicious slander and consequently undergo evil retribution. Therefore, practitioners who possess a mind of great compassion cannot expound this sutra to those evil people.

Regarding the line “They thereby entirely sever the Buddha-seed of people in the world,” the Vimalakirti Sutra states, “The afflictions are taken as the seed of the Tathagata”; this takes the nature of the objective realm as the Buddha-seed. The Large Prajnaparamita Sutra states that one studies prajnaparamita by means of the wisdom that knows all modes; this takes the nature of the revealing cause as the Buddha-seed. The Nirvana Sutra states that the functioning of mind, nature, and principle is never interrupted; this takes the nature of the direct cause as the Buddha-seed.

The present Lotus Sutra clarifies that even a minor good deed can lead to Buddhahood; this takes the nature of the contributory cause ^[55] as the Buddha-seed. If one cannot believe that even a minor good deed can lead to Buddhahood, then “one thereby entirely severs the Buddha-seed of people in the world.”

SUTRA TEXT

The second passage, beginning with “If one encounters a person keen in faculties, possessed of lucid wisdom,” comprises nineteen stanzas. It explains that, when disseminating this sutra widely, if one applies the Dharma gateway of great compassion, one must expound it for virtuous people so that they do not lose the opportunity to attain peace and joy. Generally speaking, what is essential in propagating and circulating the scriptures is to harmonize the two Dharma gateways of great loving-kindness and great compassion, enabling sentient beings to receive and understand them; only then is the transmission skillful. If one expounds them and sentient beings do not receive or understand them, this is “deviant utterance.” This passage is divided into two subsections.

The first subsection comprises seventeen stanzas and contains five pairs of meanings, encompassing ten distinct characteristics of virtuous people for whom this sutra may be proclaimed and explained.

The second subsection comprises two stanzas and concludes the discussion of the cases in which this sutra should and may be expounded.

In the first subsection, the first pair of meanings concerns the past and the present. Being “keen in faculties, possessed of lucid wisdom” pertains to the present, while “planted many roots of goodness” pertains to the past; having “heard much and long remembers” pertains to the present, while having “encountered thousands of myriads of kotis of Buddhas” pertains to the past.

The second pair of meanings concerns what is above and what is below. “Constantly cultivating loving-kindness” means showing compassion toward sentient beings below, while being “single-mindedly reverent” means honoring the Buddhas above.

The third pair of meanings concerns the inner and the outer. “Abandon evil companions and constantly associate with good friends” means seeking support externally, while “observe the precepts in perfect purity, like bright and flawless jewels” means guarding and protecting oneself internally.

The fourth pair of meanings concerns one's own practice and the teaching and transformation of others. Being “upright in nature, gentle and yielding, always compassionate toward all beings, and reverent toward all Buddhas” is one's own practice; “with pure minds, by means of all manner of causes and conditions, parables, and expressions, expound the Dharma without obstruction” is teaching and transforming others.

The fifth pair of meanings concerns the beginning and the culmination. To “seek the Dharma throughout the four directions” is the initial request for instruction and quest for the Way; to “receive it reverently with palms joined” and practice it single-mindedly is the final return to refuge. Such is the general meaning.

SUTRA TEXT

The second subsection comprises two stanzas, beginning with “The Buddha addressed Shariputra,” and forms the conclusion. Those who possess faith and virtue are exceedingly numerous; here, only ten characteristics are briefly set forth to indicate the method for circulating and widely disseminating this sutra. This clearly explains that the two Dharma gateways of great loving-kindness and great compassion are of foremost importance in determining whether this sutra should or should not be widely propagated. ^[56]

4. Explanation of the Chapter “Belief and Understanding”

SUTRA TEXT

Chapter Four: Belief and Understanding

Explanation of the Chapter Title

Some say that “belief and understanding” means to believe and comprehend. The Buddhas and bodhisattvas employ three methods of teaching and transforming sentient beings so that they may believe and understand: first, an initial teaching and transformation; second, a sustained teaching and transformation; and third, the ultimate teaching and transformation. ^[57]

The earlier commentators held that the Buddha's exposition of the Mahayana in former times was the initial teaching and transformation; the subsequent exposition of teachings distinct from the Mahayana was the sustained teaching and transformation; and the sutra's account of the father and son meeting and recognizing each other was the ultimate teaching and transformation.

It is also said that teaching sentient beings to create wholesome karma in the two realms of devas and humans is the initial teaching and transformation; expediently declaring that the Lesser Vehicle is identical to the teaching of the Lotus Sutra is the sustained teaching and transformation; and declaring that those who cultivate the teaching of the Lotus Sutra receive a prediction of Buddhahood is the ultimate teaching and transformation.

It is also said that the initial teaching of the two vehicles of shravakas and pratyekabuddhas is the initial teaching and transformation; teaching the transference of the various dharmas is the sustained teaching and transformation; and expounding the Lotus Sutra is the ultimate teaching and transformation.

It is also said that teaching the transference of the various dharmas is the initial teaching and transformation; passing through the Vaipulya assemblies is the sustained teaching and transformation; and teaching sentient beings to awaken to the One Vehicle is the ultimate teaching and transformation.

It is also said that expounding the Lotus Sutra is the initial teaching and transformation; continuing to teach and transform sentient beings throughout the Ten Bhumi is the sustained teaching and transformation; and showing the practice by which the vajra-mind is attained is the ultimate teaching and transformation.

It is also said that teaching sentient beings to make a vow ^[58] is the initial teaching and transformation; teaching and transforming them during the interval from making the vow until its fulfillment is the sustained teaching and transformation; and teaching and transforming sentient beings so that they attain Buddhahood is the ultimate teaching and transformation.

Now, according to my own understanding, such layer upon layer of explanations as those above are truly like a jewel that has been shattered into fragments and is therefore no longer precious.

Generally speaking, the initial teaching and transformation is not the original intent of the Buddhas; only the ultimate teaching and transformation is the loftiest principle. If one says that the teachings intended for devas, humans, and the Two Vehicles constitute the initial teaching and transformation, then perhaps these were not the original intent of the Buddhas. Yet the Mahayana expounded in former times and the Lotus Sutra expounded today are both the ultimate teaching and transformation; how could they be called the initial teaching and transformation?

If the Lotus Dharma [teaching] is [a form of instruction] that is ultimate, yet in the end becomes [instruction] for a single occasion, while the [teaching intended for] gods and humans is [instruction] for a single occasion yet becomes [instruction] that is ultimate, then this would be utterly inverted. Moreover, [if the teaching of] the Two Vehicles is instruction for a single occasion, then the [parable of] the “thatched hut” ^[59] should be discarded; and if the Great Vehicle taught by [the Buddha] in former times was instruction for a single occasion, then the [parable of] the “jewel sewn into the robe” ^[60] should likewise be discarded.

If, [in these two parables], one is discarded and the other is not, then one is instruction for a single occasion while the other is not instruction for a single occasion.

Moreover, [the parable of] the father and son meeting [and recognizing] one another represents ultimate instruction. Before [the instruction] became ultimate, one should already have realized the One Vehicle; if so, there would be no need to [realize it] after [the instruction] became ultimate. If the One Vehicle was realized only after [the instruction] became ultimate, then the preceding so-called ultimate instruction was in truth not ultimate. [Thus, all the explanations given above] encounter obstacles at every point, and therefore they are not adopted here.

Some say that this chapter [Belief and Understanding] belongs to the trace [gate]. Why is this? The Tathagata attained the Way in the distant past, and even the temporary pauses throughout the intervening period all belong to the trace gate. In my own view, this is certainly so in principle, but it does not accord with the scripture’s wording. Why? The Buddha has not yet disclosed the origin and the trace, so how could they understand them here beforehand? It would be like realizing the One Vehicle before having comprehended the Three Vehicles. Such is the general outline.

Now I shall explain this chapter [Belief and Understanding]. In general, faculties may be quick and keen or dull and sluggish; delusions may be deep and dense or shallow and slight; [the Buddha’s] exposition of the Dharma may be through direct teaching or through parables; ^[61] and among [those in the assembly who hear the Dharma], some awaken earlier and others later, while [some seated in] the assembly before the Lotus Dharma [cannot change their minds and are] like [hard, dried] beans [that cannot be drilled through].

Thus the scripture says: “In the past, the World-Honored One taught the Dharma for a long time. At that time, as we sat in the Dharma assembly, our bodies grew weary, and we thought only of the teachings of emptiness, signlessness, and non-action. ^[62] As for the bodhisattva teachings, such as freely exercising spiritual powers, purifying Buddha lands, and bringing sentient beings to fulfillment, our minds took no delight in them at all.” At first, when [the shravakas] heard [the Buddha] briefly expound [the Great Vehicle], it touched upon [their long-held] attachments, and so doubts arose in them.

Even after hearing the five extensive expositions concerning the Buddhas, ^[63] they still remained confused and unenlightened. Now, upon hearing the parable, they rejoiced and became elated; belief (faith) developed, understanding arose, doubts vanished, and the truth became clear. Rejoicing corresponds to the worldly siddhanta; the arising of belief corresponds to the individual siddhanta; the vanishing of doubt corresponds to the counteractive siddhanta; and the clarification of truth corresponds to the siddhanta of ultimate meaning.

Because of these causes and conditions, it is named the Chapter on Belief and Understanding.

Those who receive the teachings of the Lesser Vehicle or the Great Vehicle, from the initial abandonment of the ordinary state and ascent to sagehood, each pass through successive stages. However, practitioners of the Lesser Vehicle practice through faith: understanding arises from what they hear, and by patiently enduring suffering they give rise to clarity; therefore, the arousing of faith is called practice. [Practitioners of the Great Vehicle] practice in accordance with the teaching, universally contemplate all dharmas, and by patiently enduring suffering give rise to clarity;

therefore, understanding the teaching is called practice. ^[64] When those who practice through faith enter the stage of cultivating the Way, ^[65] that entry is called “belief and understanding.” When those who cultivate in accordance with the teaching enter the stage of cultivating the Way, that entry is called “attainment through seeing.” [With regard to] the principle by which the Lesser Vehicle advances toward the Great Vehicle, it should likewise be understood in this way.

Those of intermediate faculties, upon hearing the parable, first eliminate their doubts and delusions and enter the Great Vehicle’s stage of seeing the Way; this is called “belief.” Advancing further, they enter the Great Vehicle’s stage of cultivating the Way; this is called “understanding.” The [verse in] the scripture says: “The many unsurpassed treasures came to us naturally, though we had not sought them.” [It also says:] “Today we have truly become shravakas, for with the sound of the Buddha’s Dharma we cause all beings to hear.” They hear the perfect teaching and enter the perfect stage; therefore, it is named the Chapter on Belief and Understanding.

Explained according to origin and trace, the four great disciples [of the Buddha] ^[66] had long ago entered the Great Vehicle and accomplished the Buddha-Dharma. [Now they manifest] traces in order to guide those of intermediate faculties and reveal the initial stage of belief and understanding; therefore, it is named the Chapter on Belief and Understanding.

This portion of the scripture presents their understanding. In the proximate sense, they understand [the parable of] the burning house; in the more remote sense, they understand [the meaning of] skillful means. The scripture is divided into two sections. The first is the compiler’s account of [the disciples’] joyful elation [after hearing the Buddha’s teaching]; the second is [the disciples’] address to the Buddha, in which they themselves declare [their understanding].

SCRIPTURE TEXT

At that time, the Venerable ^[67] Subhuti, Mahakatyayana, Mahakashyapa, and Mahamaudgalyayana, having heard the Buddha teach a Dharma they had never heard before, and having seen the World-Honored One bestow upon Shariputra the prediction that he would attain unsurpassed, complete, perfect enlightenment, regarded this as exceedingly rare and rejoiced with elation. They immediately rose from their seats, adjusted their robes, bared their right shoulders, knelt with their right knees upon the ground, joined their palms, and, single-mindedly bowing in reverence and gazing respectfully upon his honored countenance, addressed the Buddha, saying:

[The first section contains two general parts describing the disciples’ joy.]

The first general part describes [their joyful elation] within their minds; the second general part describes the reverence they displayed outwardly.

[In the first general part], only the Venerable Shanjili ^[68] is called “Venerable,” while each of the other three is called “Maha.” In terms of their common meaning, they were all great beings possessed of wisdom; specifically, however, Shanjili comprehended the meaning of emptiness and took the wisdom that understands emptiness as his life. This briefly describes his practice.

Among all kinds of wisdom in the human realm, the Buddha’s wisdom is supreme. In the Prajnaparamita assembly, the Buddha commanded [Subhuti] to propagate the teaching. Because he obeyed the command of the One Possessed of Wisdom, he was called “Venerable.” The other three disciples did not use “Wisdom-Life” [in their titles], because they did not take the meaning of emptiness as the guiding principle of their practice. This is an explanation according to the doctrinal meaning. The meaning of the word “Maha” has already been explained above. Such is the general outline.

As for the reason [the disciples] rejoiced with elation, in the more remote sense it was because they had heard the five passages of direct teaching concerning the meaning of skillful means. In this passage, the compiler mentions only two points: “having heard a rare Dharma” and “having heard [the Buddha] bestow a prediction [upon a shravaka].” It may also be explained that “hearing a rare Dharma” sets forth four passages, while “seeing [the Buddha] bestow a prediction” constitutes the fifth passage. Such things as they saw and heard had never occurred before, and therefore they were the cause of their joyful elation.

“They gave rise to the thought that this was a rare occurrence” means that, having just heard the four successive rounds of analogies, they gave rise to the thought that this was something rare. Giving rise to [such a thought] is called having faith; through having faith, they were able to enter, that is, to enter the stage of joy. This is the meaning of the chapter “Faith and Understanding.”

[The second general section,] beginning with the words “rose from their seats,” presents the reverence manifested outwardly; this can be understood according to the scripture text. Following [the passage concerning] Venerable Sariputra, they should likewise have fully expressed reverence through the three karmic activities [of body, speech, and mind]; this can be understood from the preceding section.

[The second subsection,] beginning with the words “then addressed the Buddha,” [presents Venerable Kasyapa’s] own verbal exposition. The scripture text in this subsection is divided into two general sections.

The first general section [is divided into two parts]: the prose passage [as the first part] and seventy-three and a half stanzas [as the second part, through which Venerable Kasyapa] clearly presents his understanding.

The second general section consists of thirteen stanzas praising the profound kindness of the Buddha. [Venerable Kasyapa’s] understanding was gained through the Buddha; therefore, he first presents it and afterward praises [the Buddha’s kindness].

[The first part,] the prose passage, is further divided into two general divisions. The first general division briefly explains the meaning through the exposition of the true Dharma, while the second extensively explains the meaning through an analogy.

The first general division, which briefly explains [the exposition of the true Dharma], is further divided into two divisions. The first briefly explains the meaning through the exposition of the true Dharma, and the second presents an analogy.

The first division, which briefly explains the meaning through the exposition of the true Dharma, is further divided into two minor divisions. The first clarifies the three [reasons] why they formerly did not seek [the Mahayana teaching], and the second explains that, having now understood the One Vehicle, they themselves attained understanding.

The first minor division, which discusses [the reasons] for not seeking [the Mahayana teaching], is further [divided into two subdivisions]. The first subdivision states [the reasons], and the second explains them.

SCRIPTURE TEXT

“We stand at the head of the Sangha, and now we have all grown old and decrepit. We considered that we had already attained nirvana and that there was nothing further for us to receive; therefore, we no longer advanced in seeking the attainment of unsurpassed, complete and perfect enlightenment. In the past, the Blessed One expounded the Dharma for a long time. At that time, as we sat in the Dharma assembly, our bodies became weary, and we thought only of and recollected the teachings of emptiness, signlessness, and non-action. As for the teachings of the bodhisattvas, such as freely exercising spiritual powers, purifying Buddha lands, and bringing sentient beings to accomplishment, our minds took no delight in them whatsoever.

The first subdivision, concerning [their failure to seek the Mahayana teaching], sets forth three reasons. The first was that they stood at the head of the Sangha; the second was that they had grown old; and the third was that they had attained realization [according to the Lesser Vehicle].

The first reason was that they stood at the head of the Sangha, [thinking] that their seniority in the path ^[69] was great and that those who began their training afterward all took them as models to emulate. If they were suddenly to change their long-established course and manner of practice, abandoning the Lesser Vehicle to seek [the teaching of] the Mahayana, they feared that those who came afterward would become doubtful and disparage them. Wishing to remain steadfast themselves and safeguard others, they did not seek [the Mahayana teaching].

The second reason was that they had grown old, [thinking] that a [Mahayana] bodhisattva must wholeheartedly shoulder the great path and extensively deliver sentient beings. Now that they were old and feeble, they were unable to bear this responsibility, and therefore did not seek [the Mahayana teaching].

The third reason was that they had attained [the Lesser Vehicle’s] nirvana and reached the proper unconditioned position, and therefore could not arouse the Mahayana aspiration, [just as] lotus flowers cannot grow on either high ground or level land. ^[70] Having accomplished the knowledge of exhaustion and the knowledge of non-arising, ^[71] they no longer had anything upon which to rely or for which to seek.

SCRIPTURE TEXT

“Why was this? The Blessed One enabled us to escape the three realms and attain nirvana. Now we are old and feeble; [therefore,] regarding the Dharma of unsurpassed, complete and perfect enlightenment through which the Buddha teaches and transforms the bodhisattvas, not even a single thought of delight ever arose in our minds.

The second subdivision, beginning with the words “Why was this?” explains the three reasons for not seeking [the Mahayana teaching], although the scripture text does not follow the sequence [given above]. It first explains that, because they had attained nirvana, they did not seek [the Mahayana teaching]. It next explains that they were old, which also encompasses the meaning of standing at the head of the Sangha; alternatively, it refers only to the fact that in the past [they heard the Buddha] expound the Dharma for a long time, yet did not give rise to a joyful and delighted mind.

The reason that, as leaders of the Sangha, they did not seek [the Mahayana] is explained by the words “sat in the Dharma assembly,” followed by the words “old and feeble”; hence, one knows that this explains their standing at the head of the Sangha. The explanation of their failure to seek [the Mahayana] can be understood according to the scripture text.

SCRIPTURE TEXT

“Today, in the Buddha’s presence, we heard the Buddha bestow upon the sravakas the prediction that they would attain unsurpassed, complete and perfect enlightenment. Our hearts rejoiced exceedingly, and we gained what we had never had before. We truly never imagined that today we would suddenly be able to hear this rare teaching, seldom encountered from ancient times to the present. Deep within our hearts, therefore, we feel extraordinarily fortunate and rejoice at having gained such great benefit, just like someone who, without seeking anything, naturally comes into possession of countless precious jewels.

[The second minor division,] beginning with the words “Today, in the Buddha’s presence,” presents the reason they attained understanding. The more remote [reason] was that they had heard the five sections of brief and extensive exposition, which opened up and eliminated the three vehicles and revealed the true [One Vehicle]; therefore, they said that they were “extraordinarily fortunate.” “Having gained such great benefit” is their own statement that they had attained understanding. Having just heard the four successive rounds of analogies expounding the rare Dharma, they awakened. That awakening itself was the great benefit.

The second division is the statement, “just like someone who, without seeking anything, naturally comes into possession of countless precious jewels.” This briefly introduces the analogy, comparing it to how they formerly did not seek anything, yet now naturally obtained the rare and precious treasure of the Dharma.

SCRIPTURE TEXT

“O Blessed One! Today we wish to present an analogy to clarify the meaning stated above.

“Suppose there was a man who, while still a young child, abandoned his father and fled far away. He lived in that distant land for a long time—perhaps ten years, perhaps twenty years, or even fifty years. When he had grown older, his circumstances became poor and destitute, and he wandered throughout the four quarters in search of food and clothing. Continuing on in this way, he gradually happened to make his way toward his native land.

“All this time, the father had searched for his son but had been unable to find him. At last, he settled in a city [within that same country]. His household was exceedingly wealthy, possessing immeasurable money and treasures, including gold, silver, vaidurya, coral, amber, crystal, pearls, and so forth. His storehouses were always filled to overflowing. His household included numerous servants, attendants, administrative assistants, subordinates, and others. He possessed countless vehicles, elephants, horses, cattle, sheep, and so forth. His business dealings, both imports and exports, yielded profits throughout the various countries, and very many merchants engaged in trade with him or came directly to his residence to make purchases.”

“At that time, the poor and destitute son wandered through villages and hamlets, passing even through the capital city, until at last he arrived at the city where his father was dwelling. A parent’s heart is ever mindful of and loving toward his child; yet although he had been separated from his son for more than fifty years, he had never spoken of this matter to anyone else. He merely reflected upon it himself, harboring sorrow and regret in his heart.

He thought that he was old, feeble, and declining, while possessing an abundance of money and material wealth, gold, silver, and precious jewels, with his storehouses filled to overflowing; yet now he had no heir. If one day he were to die, all his money and possessions would be dispersed, with no one to whom he could entrust them. Therefore, he constantly cherished thoughts of his son and reflected: ‘If I could meet my son again and entrust all my property to him, I would have no further worries.

How peaceful and joyful I would be!’

The second major passage, beginning with the words, “O Blessed One! Today we wish to present a parable,” extensively explains the section on understanding [through the parable]. It is divided into the presentation of the parable and the conclusion that draws together the [meaning of the] parable. [Mahakasyapa] first wished to present [the parable], and therefore addressed [the Buddha]. Such is the general outline.

This [major passage presenting the] parable is further divided into five sections.

The first section, beginning with the words, “Suppose there was a man who, while still young, abandoned his father and fled far away,” is called the parable of “the father and son becoming separated.” Its proximate meaning [expresses] the understanding of the general parable of the [burning] house [in the preceding chapter], while its remote meaning [expresses] the understanding of the abbreviated exposition of skillful means.

The second section, beginning with the words, “O Blessed One! At that time, the poor and destitute son hired himself out to earn a living,” is called the parable of “the father and son encountering one another.” Its proximate meaning is the understanding of seeing the fire burning in [the parable of] the burning house, while its remote meaning is the understanding of the passage, “I contemplate with the Buddha-eye and see the sentient beings of the six paths,” in the Skillful Means chapter.

The third section, beginning with the words, “Having thought thus, he immediately dispatched an attendant to hurry after the son and bring him back,” is called the parable of “pursuing and enticing him.” Its proximate meaning is the understanding of abandoning the idea of placing the children upon tables, benches, and so forth, and turning instead to the use of various [fine] carts [to entice them] in the parable of the burning house. Its remote meaning is the understanding of temporarily setting aside the Mahayana and employing the Hinayana to teach and transform beings in the Skillful Means chapter.

The fourth section, beginning with the words, “After some time had passed, he came to be familiar with and trust him,” is called “entrusting the son with full knowledge of the household affairs.” It does not concern understanding the proximate and remote meanings discussed above, but reiterates the meaning of employing the Vaipulya teachings to rebuke [the Hinayana and employing] the Great Prajnaparamita [teaching] to expound the Mahayana teaching by transferring it to others.

The fifth section, beginning with the words, “After a short time had again passed, the father understood his son’s disposition,” is called the parable of “entrusting the family estate.” Its proximate meaning is the understanding of bestowing upon all the children the same kind of great cart in the parable of the burning house, while its remote meaning is the understanding of [the Buddha’s] complete abandonment of skillful means in the exposition of the true Dharma.

Alternatively, the fourth and fifth sections may be combined into a single section concerning the understanding of the parable of “entrusting everything to the son.” This meaning will be explained clearly below.

The earlier commentators held that the elder [in the parable] symbolizes the Buddha Amitayus in the Western Land, but this interpretation is not adopted here. The Buddha of the Western Land is a different Buddha, and his causal affinities [with the sentient beings of the Saha world] are also different. Because he is a different Buddha, neither the implicit nor the explicit meaning can be established [through this interpretation]. Because the causal affinities are different, the meaning of “son and father” is likewise inappropriate. Moreover, from beginning to end, this sutra contains no such purport whatsoever; [to speak in this way is no different from] closing one’s eyes [without due consideration] and giving a distorted interpretation.

We shall now interpret the meaning according to the text of the sutra. In explaining [the parable of] the “destitute son,” the not-yet-ultimate Dharma ^[72] of the Two Vehicles is used to understand the scriptural text. In explaining [the parable of] the “elder,” the ultimate and perfectly complete Dharma-gate of Vairocana Buddha ^[73] is used to understand the scriptural text.

Why is it [understood] in this way? Because [the parable says that] while inside the house, the elder “removed his jeweled necklaces...” and “put on filthy, coarse garments.” The filthy garments and the jeweled necklaces differed, yet the person remained one and the same. This symbolizes Vairocana Buddha concealing his immeasurable spiritual powers and virtues in order to manifest [a human body] sixteen feet tall ^[74], radiant with a brilliant golden hue, taking a dung shovel in his hand, and establishing the teaching of the Three Vehicles [in the Saha world].

Although concealment and manifestation differ, how could this have anything to do with a difference in the essential nature? Even though Vairocana Buddha put on [poor garments] and removed [his jeweled necklaces] nearby [in the Saha world], this was still not clearly understood; how, then, could Amitabha Buddha in the distant [Western Land] ever have undergone such transformations and changes? Such is the general meaning.

[The first section] is the parable of “the father and son becoming separated,” and it comprises four subsections. The first is the son abandoning his father and departing; the second is the father searching for his son and then settling [in another city]; the third is the son returning to his former homeland; and the fourth is the father worrying about and remembering his son. Each of these four subsections contains two divisions.

The first subsection contains two divisions.

The first division concerns the son abandoning his father and departing. [Its meaning] is the understanding of the parable of the five hundred people [in the house] in the general parable. Long ago, they had once formed a bond [with the Buddha] like that of father and son through the Mahayana teaching, but afterward they forgot it. [Its meaning] is the understanding of [deluded sentient beings] drifting through the five paths [of samsara];

therefore, the text says, “whether ten years, or twenty years, even as many as fifty years.” Generally speaking, he was still a son of the Buddha, but because the meaning of being a “son” was still slight and weak, the text says, “while still young.” Because he did not abide within the realm in which he had formed [Mahayana] affinities, the text says, “he remained in that land for a long time.”

The second division concerns his setting out toward his homeland. [Its meaning] is the understanding of the parable of [the elder’s] thirty sons in the general parable. Because his affinities in this matter had already gained a slight degree of clarity, the text says, “when he had grown older.” Because he had undergone hardships that evoked the Buddha’s great compassion, the text says, “he happened to head toward his former country.”

[The second subsection], “the father searched for his son and then settled in another city,” also contains two divisions.

The first division is that “the father searched for his son but could never find him.” Its meaning is the understanding of the parable of “the elder” in the general parable. After sentient beings had regressed from the Mahayana mind, [the Buddha] examined their Mahayana capacities [and saw that] the appropriate time had not yet arrived; therefore, the text says, “he could never find him.”

The second division is that he “stopped and took up residence in a city.” “His household was exceedingly wealthy” expresses the understanding of the parable of “the [elder’s] house” in the general parable. “Exceedingly wealthy” expresses the understanding of the elder’s virtues and activities, as well as his internal and external wealth, in the general parable.

[The third subsection], which states that “the son arrived at the city where his father was dwelling,” is likewise divided into two divisions.

The first section gives the reason for [leading the son] to that city. This is the meaning of understanding the forms of suffering and distress when the fire broke out and burned [the house in the preceding parable; that is, sentient beings], after retreating from the Mahayana resolve, must wander everywhere and endure every bitter hardship.

The second section is “he arrived at the city where his father was dwelling.” Because suffering and distress constitute conditions suited to great compassion, it is therefore said, “At last he arrived at the city where his father was dwelling.”

[The fourth subsection] describes the father’s anxious thoughts and joy, and has 2 sections.

The first section is his sorrow and anguish as he recalls the loss of his son.

The second section is his joy at the thought of finding his son. The meaning here is an understanding of the parable of “having only one gate for entrance and exit” in the preceding general parable. Because the children were still young and could not use the gate [to escape outside], the father was made anxious and sorrowful; yet because they could also escape through this very gate, the father rejoiced.

The division of [the first section] ends here.

As for explaining the meaning of the scriptural text, the first subsection, which describes “the son abandoning his father and departing,” has 2 meanings.

Regarding the first meaning, the words “Suppose there were a certain man” convey the meaning of understanding [the parable of] “having 20 sons.” This represents those of the Two Vehicles; as for the practices of the bodhisattva stages, they are truly difficult to comprehend, and so they are provisionally understood in this way as well.

Regarding the phrase “while he was still young,” the earlier commentators said that hearing little Dharma is the meaning of “young.” If so, the later phrase “when he had grown older” would have to be understood as having heard much Dharma. Here, [however, it is not explained in that way; rather,] because profound and weighty ignorance obstructs the understanding mind, and the understanding mind lacks the power [to eliminate ignorance], it is called “still young.” When the wholesome roots cultivated through repeated influence remain somewhat attached to sensual defilements, this is called “when he had grown older.”

Regarding the phrase “he abandoned his father, fled, and went away,” because he lost and retreated from the [Mahayana] resolve, it is called “abandoned”; because ignorance itself obscured [his awakened nature], it is called “fled”; and because he continued heading into birth and death [in samsara], it is called “went away.”

Question: Only after the Buddha relinquished his responsive body did sentient beings give rise to delusion. Thus it was the father who departed far from his son, rather than the son who abandoned his father, was it not?

Answer: It was because sentient beings lacked the capacity to evoke a response that the Buddha departed from the world. Therefore, [this must be understood] conversely as meaning that the son abandoned his father.

Regarding the phrase “he dwelt for a long time in another country,” [it implies that] the Dharma realm of nirvana is the Buddha’s country, while the five desires within birth and death are “another country.” Originally he sought to escape [birth and death], but then he retreated, fell away, and never returned; therefore it is called “dwelt for a long time.” Alternatively, [it is explained that dwelling for] 10 years refers to the heavenly realm, 20 years refers to the human realm, and 50 years refers to all 5 destinies, based on the meaning of a single person circulating repeatedly among the paths [of samsara].

Regarding the second meaning, from the phrase “when he had grown older” onward, the text describes his “heading toward and arriving at his homeland.” “Young” has 2 meanings. The first is that he was still deluded by the Lesser Vehicle; the second is that he had not yet undergone suffering and therefore did not know to return.

This represents how, after forming an affinity, his understanding [of the Mahayana] was not yet clear, just as [the son], being ignorant, did not know to return. Although the merit and virtue from former times still remained, he was so deeply deluded that he refused to return. Now, as karmic forces accumulated and ignorance grew thicker, his inclination toward the right path became only subtle. [Only when] he suffered and no longer experienced pleasure did he recollect and aspire to seek escape.

These two factors—[encountering suffering and losing pleasure]—are conditions for seeking the Buddha. Therefore, it is said, “Gradually, he happened to head again toward his former country.” ^[75]

The preceding scriptural passage says: “For those who encounter suffering, he expounds nirvana.” ^[76] Wholesome deeds within the two realms of gods and humans cannot evoke the causes and conditions for [encountering] the Buddha. Since, within the three realms, he could not encounter his father, the Buddha, he is called “[the son who was] poor and destitute.” Not knowing the means of escaping [samsara] is also called being “poor and destitute.” Because he was scorched by the flames of the 8 sufferings, he was “afflicted.”

“He had to wander throughout the four directions in search of food and clothing.” The earlier commentators held that [cultivating] the five precepts and the ten wholesome deeds, each of which has its own causes and effects, constitutes the “four directions” from which he supported himself. Furthermore, seeking sustenance among the 4 modes of birth ^[77] is “searching for food and clothing.” A later scriptural passage says: “For more than one hundred and thirty kalpas, only now have we encountered him once.” ^[78] Throughout those kalpas, it was not that there were no favorable causes and effects in the 2 realms of gods and humans, but these could not evoke an encounter with the Buddha.

Therefore, we know that wholesome deeds within the two realms of gods and humans are not the conditions for encountering the Buddha. Now, before a Buddha appears in the world, ordinary beings give rise to 4 attachments concerning [the 4 factors of] body, feelings, mind, and dharmas; ^[79] amid these they seek the true path as though seeking food and seek the auxiliary practices of the path as though seeking clothing. Becoming weary of suffering, seeking to abandon it, and searching for truth constitute conditions through which one can be taught and transformed.

When the Buddha first appeared in the world, the followers of non-Buddhist paths were the first to be transformed; this is precisely the meaning here. ^[80]

The Mahaparinirvana Sutra, ^[81] [fascicle 33], says: “He looked throughout the four directions.” This represents the four truths, ^[82] and the meaning can be understood accordingly.

“Gradually, he happened to head again toward his former country” elucidates his aspiration to become weary of the condition of suffering, escape the wrong path, and seek nirvana. Although this was not originally his own principal intention, through it he was nevertheless able to encounter the Buddha; therefore, the text says that he “happened to head again.”

The passage above speaks of the “former country,” while the passage below also speaks of a house within a city. How are these distinguished? All the Buddha-Dharma is the country; this has a broad meaning. The word “city” is narrower and thus more intimate. Using the virtue of relinquishment in nirvana ^[83] to guard against wrongdoing and restrain evil is the meaning of “city.” The word “house” also bears an even more intimate and closely connected meaning. Great compassion arising from identity in essence ^[84] is the meaning of “house.”

From the words “The father had searched for his son ever since but had never found him” onward is the second subsection, which presents the parable of “stopping during the search for his son.” It likewise has 2 meanings.

The first meaning is that after [sentient beings] retreated from the Mahayana resolve, [the Buddha] continued searching for suitable conditions but did not find them. Because he did not find [the conditions for the Mahayana], it is said that “he searched for his son but never found him.” The second meaning is that “he stopped in a certain city.” [This means that the elder] did not neglect his family enterprise because of one [lost] son, just as the Buddhas do not neglect teaching and transforming [sentient beings] in other places merely because one place lacks suitable conditions.

The earlier commentators held that “stopped” meant stopping within the interval between two points in time: after the 20,000 Buddhas and before the appearance of Shakyamuni Buddha. Here it is held that the meaning of “the interval” may be accepted, but interpreting “stopped” in terms of that country, that city, or that house is in each case inappropriate. [Therefore,] here the realm of expedient means with remainder is taken as the meaning of “country,” situated between the realm where ordinary beings and sages dwell together and the realm adorned with true recompense; the nirvana with remainder is taken as the meaning of “city”; and abiding in this [nirvana with remainder] is called “stopping.”

Here, nirvana is the meaning of the “house”; [from here] arise the two response and transformation bodies: the inferior response and transformation body and the superior response and transformation body. ^[85] The inferior response and transformation body responds to the sravakas, while the superior response and transformation body responds to the bodhisattvas. The five classes of practitioners ^[86] who have eliminated the shared delusions ^[87] are all born in this [Land of Expedient Means with Residue], and all are bodhisattvas.

The Buddha manifests the superior response and transformation body in this land and uses solely the entire “family estate” of the Mahayana to instruct them and cause them to cultivate and study it. To “stop” midway means to observe and seek the conditions [for teaching and transforming] the “son,” namely [sentient beings] in the Land Where Ordinary Beings and Sages Dwell Together. [Understood in this way,] not only does the meaning of “midway” accord, but the meanings of “country,” “city,” and “family estate” also all become clear.

“Extremely wealthy” takes the realm of true suchness as the meaning of the “house.” Complete possession of the myriad qualities and virtues is called wealth; [complete possession of] merit and virtue throughout the five destinies is called money and property; prajna wisdom is called precious treasure; and guiding all [sentient beings] to understand the Mahayana is called innumerable. “Gold, silver, lapis lazuli, pearls, and so forth” are the thirty-seven factors of the path in the Mahayana. This analogy explains the meaning of the [earlier] analogy, “the elder was immeasurably wealthy.”

“His granaries and storehouses were filled to overflowing”: abundance within is “filled,” while abundance extending outward is “overflowing”; a place holding much grain and rice is a “granary,” while a place where articles are kept is a “storehouse.” The “granary” is an analogy for meditative concentration, because meditation gives rise to the 108 samadhis. The “storehouse” is an analogy for true suchness, because it can give rise to the wisdom [that penetrates] the eighteen kinds of emptiness. ^[88] Being able to benefit oneself is the meaning of “filled”; [being able to] teach and transform others is the meaning of “overflowing.” This analogy explains the meaning of the earlier [analogy of the elder] “possessing many fields, gardens, and houses.”

“He had a great many servants” means that all expedient means, views and knowledge, and the paramitas were fully possessed, functioning flexibly in accordance with conditions and corresponding with both phenomena and principle. This analogy explains the meaning of the earlier [analogy, “the elder] had a great many servants.” In terms of stages, the practitioners of the Two Vehicles, the bodhisattvas of the Shared Teaching, and [those at] the thirty stages of mind of the bodhisattvas of the Distinct Teaching are all likened to “servants.” Those at the Ten Grounds among the bodhisattvas of the Distinct and Perfect Teachings are likened to great ministers; those at the Ten Dedications are likened to assistant ministers; those at the Ten Practices are likened to officials;

and those at the Ten Abodes are likened to common subjects.

From the moment one first enters the Buddha realm, it is like dwelling within a king’s territory, where no one is not a subject of the king. Yet although one has become a “subject” [within the Buddha realm], compared with officials, assistant ministers, and so forth, one remains very far removed. [The bodhisattvas of] the Ten Practices separately undertake the cultivation of the various dharmas and travel to and fro; thus they are likened to subordinate officials. [The bodhisattvas of] the Ten Dedications [have an understanding of] phenomena and principle that is already somewhat profound;

like those whose official positions are close to the king, they are therefore likened to assistant ministers. [The bodhisattvas of] the Ten Grounds already assist the Buddha in the work of practicing the path, teaching, and transforming, subduing demonic foes and overcoming enemies; thus they are likened to great ministers.

[Regarding the passage, “His household possessed innumerable kinds of vehicles, elephants, horses, oxen, sheep…”: practitioners who attain] the samadhi of the threefold contemplation in a single mind ^[89] are likened to elephants, transporting the Mahayana of the Perfect Teaching; [practitioners who attain] the successive threefold contemplation ^[90] are likened to horses, transporting the Mahayana of the Distinct Teaching; [practitioners who cultivate] the contemplation of immediate emptiness and the contemplation of analyzed emptiness ^[91] are likened to oxen, transporting the Mahayana of the Shared Teaching…; [practitioners who] themselves practice the contemplation of analyzing dharmas are likened to deer and sheep, transporting the teachings of the Two Vehicles.

They are said to be “innumerable” because all provisional and true teachings are likened to “vehicles,” while the provisional and true methods of contemplative wisdom are likened to elephants, horses, oxen, sheep, and so forth. Not only are the teachings extremely numerous, but even the methods of contemplative wisdom are innumerable.

[The phrase “His business dealings] extended both outward and inward…” [implies that] although distinguished as two, they are not two: this is inward; although not two, they are distinguished as two: this is outward. Furthermore, they are not distinguished as two and yet are two: this is inward; they are distinguished as two and yet are not two: this is outward. Returning from the immeasurable to the one is inward; the immeasurable existing within the one is outward. The function of teaching and transforming others is called outward; the function of one’s own practice is called inward.

“He gained profits throughout all the countries…” [implies that] wholesome dharmas extended outward to benefit the multitude are called “interest,” while the merit of teaching and transformation returning to oneself is called “profit.” “Throughout all the countries” means throughout the three realms: “practicing acts contrary to the path is penetrating the Buddha-path.” ^[92] The Dharma-nature alone is one’s own native land and country.

“Merchants who traded and did business, as well as those who came to purchase at his home, were also very numerous.” The bodhisattvas are likened to “merchants who traded and did business.” They also manifest throughout the three realms to seek the benefit of the true Dharma and are therefore said to be “very numerous.” Bodhisattvas from this land travel to other regions to hear the Dharma taught, while great beings from other regions come here to hear the sutra; thus they travel back and forth to obtain benefit.

Furthermore, the two response and transformation bodies ^[93] are like merchants who carry the true Dharma throughout the three realms, teaching and benefiting [countless] sentient beings and leading them back to the Dharma-body; hence they are called “very numerous.” It is like people in the world who help others obtain wealth and a good livelihood and thereby also obtain a good livelihood for themselves.

Beginning with the passage, “At that time, the poor and destitute son wandered through villages and settlements,” is the third subsection, presenting the analogy of “the son returning near his father.” This analogy also has two meanings. The first is [the poor son’s wandering] in search of food and clothing; the second is [his gradual return] until he reaches the city where his father dwells.

Regarding the first meaning, its content fully corresponds to the loss of the Mahayana aspiration. [Only after] encountering much suffering and affliction does he develop a profound sense of disillusionment and anxiety, wishing to seek escape [from the three realms]. Because he clings to partial and incorrect principles, his wisdom becomes distorted and erroneous. Yet because this distorted wisdom has passed through various states of mind, he can readily enter the correct path. His arousing the aspiration to seek transcendence is the cause that brings about [his encounter with] the Buddha.

Contemplating the five skandhas is the meaning of “villages and settlements”; the twelve ayatanas are the meaning of the “city”; and the eighteen dhatus are the meaning of the “country.” Passing through these places in search of truth is called “seeking food and clothing.”

Beginning with the passage, “Eventually he reached the city where his father was dwelling,” is the second meaning. This specifically describes his approaching the city where his father had stopped [to reside]. Because the circumstances of suffering and affliction are the conditions that evoke the Buddha’s great compassion, it is called “reaching the city.” The city signifies nirvana. This nirvana encompasses [both meanings]: consummate and not yet consummate. ^[94] Because sentient beings can attain nirvana by eliminating habitual tendencies, it is said that he “reached the city.”

Beginning with the passage, “The father’s heart had always cherished and remembered his son,” is the fourth subsection, which describes the father’s constant concern for and remembrance of his son. This subsection has two divisions.

The first section concerns the suffering [of the father] as he remembers his lost son. [This means that] from ancient times until the present, the Tathagata has constantly thought of those [sentient beings who are] his children and possess the capacity for the Mahayana; therefore, it says, “He had always lovingly remembered him.” “He had been separated from his son for more than fifty years” expresses the meaning of [sentient beings wandering through] the five paths. [Among those five paths,] the realm of hungry ghosts is set aside and the realm of the asuras is placed outside;

therefore, it says “more than.” “He had never spoken of this matter to anyone else” means that he had never disclosed to those [bodhisattvas occupying such ranks as] “great ministers,” “assistant officials,” “functionaries,” and “common people” in the Land of Expedient Means with Residue that [the shravakas] possessed the Mahayana capacity represented by this son in the parable.

Again, [it also means that] from the time [the Buddha Shakyamuni] manifested in the world until the present, ^[95] throughout the Dharma assemblies of the Avatamsaka, Vaipulya, and Prajnaparamita teachings, he had never told the bodhisattvas that the shravakas were originally the Buddha’s “children” in the Mahayana. Because [they thought that they] were not children of the Buddha, they could not understand the Buddha-Dharma: at times they were as if mute and deaf [in the Avatamsaka assembly]; at times heavenly flowers fell and clung to them, and they had to bow [to the Buddha before they could ascend] the seat [as in the Vimalakirti Sutra]; at times they had to set down their bowls in bewilderment [as when Subhuti heard Vimalakirti expound the Dharma].

In every respect, they were unable to keep pace [with the Mahayana teaching]. ^[96]

“To harbor sorrow and regret” means that [the father] “regretted” that in the past he had not taught and transformed his son with sufficient care, causing the son, for lack of instruction, to run away; and he was also “sorrowful” because his son did not remember his kindness and duty toward him, but regarded him as a stranger while drawing close to others. The content [of this parable] accords with the meaning that the Tathagata regretted not having taught and transformed [sentient beings] with sufficient care to enable them to enter the stages of the inner ordinary beings, ^[97] thus causing them to lose their former understanding [of the Mahayana].

He was also sorrowful because [those sentient beings] lacked a mind of diligent vigor, having fled deep into hardened delusion without knowing to return. Therefore, it says “sorrow and regret.”

“He thought that he was old, feeble, and declining” means that the Buddha’s period of teaching and transformation was nearly at an end, yet there was still no one to whom the Mahayana teaching could be transmitted, just as [the wealthy elder] was old, feeble, and declining but had not yet [found] his son.

Question: The bodhisattvas taught and transformed by the Buddha’s Dharma body were all capable of assuming the responsibility of appearing in the world to teach and transform beings. ^[98] Why, then, was there any need for sorrow?

Answer: For [the bodhisattvas] taught and transformed by the Buddha’s Dharma body, there is fundamentally no matter of flourishing or decline. Here the discussion concerns “old age, feebleness, and decline,” and therefore it is not a discussion of the Dharma body. We shall now clarify that the retinue of the transformation body consists of two groups.

The first group comprises the great beings of the Dharma body who appear as an influencing assembly ^[99] [within the Dharma assembly]. Although their manifested traces show them as disciples, originally they were already teachers. It is therefore likewise inappropriate to say of this group that “he thought that he was old, feeble, and declining.” The second group comprises those who live together with ordinary beings.

From the very beginning, these figures first gave rise to the aspiration for the Way by following the transformation Buddha; hence they are called the Buddha’s children. A son inherits his father’s household estate and ensures that the family lineage continues without interruption. If Shariputra receives the prediction that he will certainly become the Buddha Flower Light, then the Buddha-seed in one region will continue without interruption, and the Mahayana household estate will be transmitted in due succession.

If Shariputra did not possess the capacity to be taught and transformed [by the Buddha], there would be no one in the present to whom the treasury of the Mahayana teaching could be entrusted for continued transmission. To whom, then, could the Buddha-seed of sentient beings in future generations be entrusted? This is precisely the meaning of giving rise to the lament, “I am old, feeble, and declining.”

§ From the words, “He then further thought: If I could find my son again…” onward is the second section: the father thinks of the joy of finding his son again. [According to the meaning of this parable,] encountering a disciple with the capacity to be taught and transformed is called “finding the son”; bestowing upon [the disciple] the prediction that he will become a Buddha is called “entrusting to him the entire estate of the true Dharma”; and the fulfillment of the aspiration long held in his heart is called joy and delight.

The portion explaining the general parables [in the Parable chapter] ends here. ^[100]

SUTRA TEXT

“O World-Honored One! At that time, the poor and destitute son, hiring himself out to make a living, gradually came to his father’s house. Standing outside the gate, he looked from afar into the house and saw his father seated upon a lion throne, his feet resting upon a jeweled footstool.

Brahmins, kshatriyas, and householders surrounded him reverently. His body was adorned with pearl necklaces worth thousands and tens of thousands of measures of gold. Functionaries and servants, holding white fly-whisks, stood in attendance on either side.

Above him was spread a jeweled canopy hung with garlands of beautiful flowers, while banners and pennants streamed downward. Fragrant water was sprinkled upon the ground, and renowned aromatic flowers were scattered about. Many precious objects were displayed, to be taken out, brought in, stored, or distributed.… [The son saw] all such majestic adornments in their entirety and perceived his father’s exceptionally exalted awe-inspiring virtue.

“When the poor and destitute son saw that his father possessed such immense power and influence, fear arose in his heart, and he regretted having come to that place. He immediately thought to himself: ‘Such a man must be a king or the equal of a king. This is not a place where I can hire out my strength to earn money. I had better go to a poor village where I can find a place to labor and easily obtain food and clothing. If I linger here, I fear that someone may see me and compel me to work [for them].’ Having thought this, he hurried away.

“At that time, the wealthy elder, seated upon the lion throne, saw his son and immediately recognized him. His heart was filled with immense joy, and he thought: ‘Now I have someone to whom I may entrust all my wealth, possessions, and treasuries. I have always remembered this son but did not know how I might find him again. Now he has suddenly come of his own accord, entirely fulfilling my heart’s desire. Although I am already old and feeble, I still cherish a longing [for my estate to be preserved].’

The second passage, beginning with the words, “At that time, the poor and destitute son, hiring himself out to make a living,” is the parable of “the father and son encountering one another.” In its proximate meaning, [this parable] explains the sight of the fire in the earlier parable of the burning house [in the Parable chapter]; in its more remote meaning, it explains the significance of the five defilements in the Expedient Means chapter. [This passage] contains three meanings.

First, it explains how the poor and destitute son had to hire himself out as a laborer. [This] explains [the parable of] seeing the fire in the burning house, [which signifies] seeing the five defilements in the exposition of the true Dharma.

Second, it presents [the parable of] the father encountering his son. [This] explains what the wealthy elder saw in the parable of the burning house, [which signifies what] the Buddha-eye saw in the exposition of the true Dharma.

Third, it states that [the elder] rejoiced because [he had found his son again] in accordance with his wish. [This is] an understanding of the meaning of [the elder being] “greatly alarmed” in the parable of the burning house, [that is, the meaning of the Buddha’s] arousing great compassion in the exposition of the true Dharma.

In both the exposition of the true Dharma and the exposition of the parable, it is said that the father saw the son first, whereas in this section it is said that the son saw the father first. Considered from the standpoint of the Buddha’s wisdom, which functions freely and shines with clarity, he necessarily knew the capacities and conditions beforehand and only thereafter manifested [to teach and transform beings]; therefore, it is said that the father saw the son first.

But considered from the standpoint of sentient beings, their capacities and conditions must exist first, and only afterward does the manifestation [of the Buddhas] occur; therefore, it is said that the son saw the father first. The capacities and conditions [for teaching] and the responsive manifestations [of the Buddhas] are inconceivable and admit of neither afterward nor before; hence, [both formulations] of before and after are used to complement one another.

For convenience in dividing the scriptural text, this passage will now be divided into two subsections. The first subsection is “the son sees the father,” and the second subsection is “the father sees the son.” Each of these subsections has four divisions.

The first subsection, concerning “the son sees the father,” has four divisions. The first states the reason [that brought the son to] see his father: [he was working as a hired laborer] in search of food and clothing. The second states the place from which the son saw his father, namely, “standing beside the gate and looking in.” The third states that the son saw his father seated upon a lion throne. The fourth states that [the son] became frightened and regretted having come to this place.

§ [The first division states that] the reason for seeing the father is [an analogy for] becoming weary of and abandoning suffering, delighting in the attainment of happiness, and seeking the meaning of truth. Through gradual accumulation and cultivation, these become supramundane roots of goodness; hence the text says, “Working for hire to sustain his life, he gradually came to this place.” Through these roots of goodness, he could respond to the Buddha’s compassion;

hence the text says that “he came to his father’s house.” “The father” is an analogy for the Dharma body after awakening, ^[101] while [the father’s] house is an analogy for compassion unconditioned by affinities. ^[102] Both the Mahayana and Hinayana capacities and conditions correspond to this analogy of the “house.” Because the Mahayana capacities and conditions were present, the text says, “From afar, looking inside the house, he saw his father.” Because the Hinayana capacities and conditions were present, he “stood beside the gate and looked in.” If only the Hinayana [capacities and conditions] had existed without the Mahayana capacities and conditions, he could not have seen [the Buddha’s] extraordinary and venerable body, and the father certainly would not have said, “My money, wealth,

and treasuries now have someone to whom they may be entrusted.” If only the Mahayana capacities and conditions had existed without the Hinayana capacities and conditions, he certainly would not have “stood outside the gate,” nor would the son have said, “This is not a place where I can hire out my labor to earn money.”

§ [The second division concerns the place from which] the son saw his father, namely, from the gate. The two methods of contemplation are expedient means, that is, the two sides of the gate. For the capacities and conditions of the Perfect Teaching, it is the center of the gate, namely, right view. For practitioners of the Two Vehicles, the truth remains partial; hence it is described as being at the gate. The wisdom-eye arising from the Dharma samadhi knows only the contemplation of emptiness, so the truth remains partial; it is merely like standing to one side and looking obliquely toward the Dharma body.

§ [The third division states that, from outside the gate, the son] “from afar…saw his father,” [implying] that there are two kinds of right view: first, seeing from nearby, and second, seeing from afar. Here it is said that the Mahayana capacities and conditions had only just begun to arise and corresponded to being led from afar; hence the text says “from afar.” Furthermore, because these capacities and conditions were still slight and not yet sufficient for him to manifest and entrust his inheritance, they are called “far away.”

“Seated upon a lion throne” means that the reward body and Dharma body, perfectly complete, abide securely in the principle of emptiness. The two kinds of delusions—shared delusions and distinct delusions—no longer arise, nor are there any fears of the eight kinds of mara; ^[103] hence the text says, “seated upon a lion throne.” The Avatamsaka Sutra says: “Ultimate emptiness ^[104] together with the four kinds of fearlessness ^[105] constitutes the throne.”

“His feet rested upon a jeweled footstool,” [implying that] samadhi and wisdom are the “feet,” the truth of reality is the “footstool,” and unborn samadhi and wisdom rely upon the object of suchness.

[Regarding the explanation of] brahmins, the earlier commentators held that they indicate only the noble and virtuous class, [as an analogy for] bodhisattvas at the eighth bhumi and above. Kshatriyas [are an analogy for] bodhisattvas at the seventh bhumi and below. Householders [are an analogy for practitioners who remain at] the stages of the inner ordinary beings. ^[106]

The earlier commentators held that this sutra teaches the Dharma body, but not the eternally abiding Dharma body; that is, it teaches that the responsive transformation body [of a Buddha] from another region manifests in this realm and becomes the Dharma body within this realm, and thus persons at the stages of the inner ordinary beings surround him. I now maintain that this is not so. If it were said that this was a Buddha from another region, then the capacities and responsive manifestation between father and son, essence and function, bondage and liberation, would all fail to accord [with the meaning] stated in the preceding section.

Nor could one reconcile the Hinayana capacities and conditions corresponding to the Mahayana capacities and conditions in this realm and then corresponding to that other realm. It would likewise be unreasonable to say that beings form Mahayana affinities in this realm but Hinayana affinities in the other realm, or that they form both Mahayana and Hinayana affinities ^[107] in this realm while both Mahayana and Hinayana manifestations ^[108] appear in the other realm. [Such an explanation] is exceedingly erroneous and confused.

The explanation will now be made clear. The superior responsive transformation body [of the Buddha], manifested in response to bodhisattvas, is precisely the extraordinary and venerable body ^[109] of the Buddha Lochana, corresponding to the Mahayana capacities and conditions. The inferior responsive transformation body [of the Buddha] is manifested in response to Hinayana practitioners; [that body is only] sixteen feet tall and wears coarse garments, corresponding to the Hinayana capacities and conditions.

This [Lotus] Sutra elucidates the meaning of eternal abiding and is the clarified-butter teaching, just like the Nirvana Sutra; [in elucidating] the Dharma body, its meaning is perfect and sudden, just like the Avatamsaka Sutra. [The sutra presents] the parable of the majestic and virtuous elder, surrounded reverently by servants, kshatriyas, and brahmins. All these refer to the meaning of the retinue in the Avatamsaka Sutra, without any difference whatsoever.

Its exposition of the characteristics of dharmas [in this Lotus Sutra] is also the same as that given in the Avatamsaka Sutra, without any difference.

Brahmin (brāhmaṇa) is translated into Chinese as “pure conduct.” It denotes a noble and pure lineage, [as an analogy for] bodhisattvas at the stage of Equal Awakening who have abandoned all defilements. Kshatriyas (kṣatriya) belong to the royal lineage and are an analogy for bodhisattvas from the first bhumi through the ninth bhumi. Householders [are persons who] possess wealth but are not noble, and are an analogy for bodhisattvas at the stages of the Thirty Minds. ^[110]

“Pearl necklaces” are an analogy for morality, samadhi, wisdom, and dharani, namely, the four kinds of necklaces [with which bodhisattvas adorn themselves]. ^[111] “Worth thousands and tens of thousands [of gold coins]” is an analogy for the four virtues of bodhisattvas of the Ten Bhumis, ^[112] with which they adorn the Dharma body.

“The officials and servants” [are analogous to] those who, by means of other Dharma gates, clearly understand the teachings; that is, they rely upon expedient teachings. Those who eliminate the common delusions by relying upon the Common Teaching are called “common people,” while those who eliminate the common delusions by relying upon the Separate Teaching are called “officials.” If they clearly understand the teachings through the same Dharma gate, this is still the perfection of expedient means. Inwardly, they accord with true wisdom; outwardly, they accord with beings’ capacities and conditions. This illustrates the meaning of the officials and common people: while inside the house they attend upon him, and when they go outside they carry out his commands.

“The white fly-whisks” are analogous to the function of provisional wisdom. “Standing in attendance on both sides”: on the right is entry into the function of the wisdom that contemplates emptiness, [using the fly-whisk] to sweep away the dust of the four abodes of affliction; ^[113] on the left is entry into the function of the wisdom that contemplates the provisional, ^[114] [using the fly-whisk] to sweep away the dust of delusion and ignorance. Both of these meanings are expedients of the Middle Way; therefore, they are said to stand in attendance. Such is the general meaning.

“There was a jeweled canopy spread above” is analogous to genuine loving-kindness and compassion. “Beautiful floral garlands and banners hung down” means that the flowers are analogous to the four means of attraction, while the banners are analogous to spiritual powers. “Fragrant water was sprinkled upon the ground” [is analogous to] the water of the Dharma being sprinkled upon the mind-ground of the bodhisattvas, causing the dust of doubt and delusion to settle; it may also be understood as the water of right concentration being sprinkled upon distracted minds.

“Many kinds of renowned fragrant flowers were scattered” [is analogous to] arranging the seven kinds of purity as flowers. These are purity of moral discipline, purity of concentration, purity of wisdom, purity through the removal of doubt, purity in discerning the path from what is not the path, purity of knowledge and vision, and purity of knowledge through elimination. ^[115]

Moral discipline refers to the precepts that embrace the rules of discipline, the precepts that embrace wholesome dharmas, and the precepts that benefit sentient beings. ^[116] Concentration refers to [such samadhis as] the Shurangama Samadhi and others. Wisdom refers to true wisdom.

Purity through the removal of doubt means having transcended the two kinds of doubt concerning ultimate truth and conventional truth. ^[117] Purity in discerning the path from what is not the path means performing deeds contrary to the path while penetrating the Buddha-path. ^[118] Purity of knowledge and vision means perfectly accomplishing both wisdom and virtuous conduct and clearly perceiving and knowing the Buddha-nature. Purity of knowledge through elimination means accomplishing the virtue of elimination and forever eradicating ignorance.

“Many precious objects were displayed” is analogous to the many true merits and virtues [of bodhisattvas] on the Ten Grounds. “Going out and coming in” has already been explained above. Such is the general meaning.

“His majestic virtue was exceptionally noble” is analogous to boundless radiance, boundless colors and forms, excellent bodily marks, resplendent majesty, and boundless vastness. ^[119] This meaning should be understood as [referring to] Vairocana Buddha; how could it be explained otherwise?

The fourth division begins with the words, “When the poor and destitute son saw that his father possessed such exceedingly great power,” and describes how the son, upon seeing his father, became frightened and fled.

“Exceedingly great power” [implies that] because his wisdom was great, his “might” was said to be great; because his spiritual powers were great, his “authority” was said to be great. The meaning here is also the same as the preceding statement, “My body is strong and my legs are powerful,” [in the Parable chapter].

“Harboring fear” means that those of inferior and feeble capacities for the Lesser Vehicle were terrified by the path of the Great Vehicle. “He regretted having come to this place” means that the Buddha had originally intended to employ the Great Vehicle teaching, but his manifested response did not yet accord with the capacities and conditions [of his listeners], so they merely conceived the thought of retreating from the Great Vehicle.

Therefore, it is said that “he regretted having come to this place.” “He immediately thought to himself” means that this matter was latently contained within their capacities and conditions; it was not clearly manifest as though they had directly beheld the Buddha’s supreme responsive transformation body. “He must be a king or someone equal to a king” implies that Mara Papiyan alone is the “king,” while Mara’s companions are those “equal to a king.” [At that time, for the shravakas,] the capacities and conditions of the Lesser Vehicle had grown cold and ceased; there were no longer any words with which to expound the path, and all forms and images had been extinguished.

Now they again saw the form of the Buddha’s supreme responsive transformation body, with which neither devas nor humans could compare, and heard teachings utterly different from [the teachings of] the Two Vehicles. Because their wisdom had always been narrow and their virtue meager, and because they had never before seen or heard [such things], they immediately took [the form they beheld] to be Mara and the teaching they heard to be Mara’s doctrine.

During the abbreviated exposition that abolished the Three Vehicles and revealed the One Vehicle, Shariputra, [upon hearing the Great Vehicle Dharma,] became doubtful and thought that Mara was impersonating the Buddha in order to disturb his mind. If the Buddha had initially taught the Great Vehicle Dharma without teaching the Lesser Vehicle, their suspicion that “Mara is impersonating the Buddha” would certainly have been far greater than it was now.

Furthermore, the wealthy elder is analogous to the Buddha’s supreme responsive transformation body. The elder symbolizes the Buddha’s reward body and is therefore “equal to a king.” The Dharma body is the teacher of the reward body; hence, the teacher is called the “king.” Other sutras frequently call this [Lotus] Sutra the king [of sutras]. Wisdom accords with the Dharma; that is, wisdom and Dharma are equal. Therefore, the Buddha’s reward body is called “equal to a king.” This speaks of the Dharma body and reward body according to the Great Vehicle, which are not states from which followers of the Lesser Vehicle can derive benefit. Therefore, it is said, “He is a king or someone equal to a king.”

“This is not a place where I can hire out my labor to earn money.” [This means that] those with the capacities of the Lesser Vehicle cannot receive the teaching and transformation of the Great Vehicle.

“It would be better for me to go to a poor village, where there is a place for me to hire out my labor and where food and clothing can easily be obtained.” This has the same meaning as the statement in the Vimalakirti Sutra that one may diminish what one has realized in order to “transform those who are lowly.” ^[120] Yet isolated emptiness ^[121] does not encompass the myriad virtues and is not the Tathagata-garbha; therefore, it is called a “poor village.” Partial emptiness ^[122] accords with the [limited] wisdom of the Lesser Vehicle;

therefore, it is said to be “a place for me to hire out my labor.” “Food and clothing can easily be obtained” means that one can realize nirvana with remainder, which is the undefiled “food and clothing.” The practice of wisdom is “food,” while the practice of disciplined cultivation is “clothing.”

“If I linger here too long, I fear that someone will see me and compel me to work [for them].” Cultivation according to the path of the Great Vehicle extends over immeasurable kalpas; therefore, it is called “lingering a long time.” [The shravakas thought to themselves:] I have always loathed and feared the cycle of birth and death. If I cultivate the Great Vehicle, I must enter the round of birth and death and extensively study [and practice] the myriad forms of conduct; therefore, this is called being “compelled.” I have always delighted in the Lesser Vehicle, yet now I am being made to arouse the aspiration for the bodhi of the Great Vehicle; this is called “compelling me to work for them.” Abandoning the Great Vehicle to choose the Lesser Vehicle, he therefore “hurriedly departed.”

The second subsection begins with the words, “At that time, the wealthy elder [was seated upon the lion throne],” and presents the analogy of “the father seeing his son.” This subsection also has four divisions. The first concerns the place where the father saw his son. The second concerns [the father] seeing and immediately recognizing his son. The third concerns [the father] rejoicing upon seeing his son. The fourth concerns his reunion with his son in accordance with his heartfelt wish.

§ [The first division concerns] the place where the father saw his son, namely, [while “seated upon] the lion throne.” [This means that] the Tathagata’s Dharma body abides in ultimate emptiness, within the realm of fearlessness, clearly illuminating beings’ capacities and conditions.

§ [The second section, concerning] the father seeing his son and immediately recognizing him, [means that all Buddhas] clearly know the affinities they formed with sentient beings in the past.

§ [The third section, concerning the father seeing his son and] being filled with joy, [means that] all Buddhas constantly examine the capacities and affinities of their children, [that is, all sentient beings]. Now, seeing that their capacities and affinities have matured and accord with [the Buddha’s] mind of loving-kindness, they rejoice. [This analogy] conveys the meaning of giving rise to great compassion in the exposition of the true Dharma. [The earlier analogy of] the burning house expresses the meaning of being deeply alarmed.

Because it sought to reveal the meaning of [great compassion in] rescuing beings from suffering, it spoke of [the analogy of] alarm. This section reveals the meaning of [great loving-kindness in] bestowing happiness, and therefore speaks of [the analogy of] joy.

§ [The fourth section concerns the wealthy elder meeting his son again, which was “exactly in accord with his wish.”] “He immediately thought: All my money, wealth, and treasuries now have someone to whom they may be entrusted.” [This analogy means that,] in the past, [all Buddhas] saw sentient beings retreat from the mind of the Great Vehicle and cultivate the Lesser Vehicle. [Like the destitute son,] they dwelt in a poor village, undergoing hardship and toil to seek food merely to sustain themselves from day to day.

The Buddhas always wished to bestow upon them the wealth of [the Dharma treasure], but because the necessary capacities and affinities were absent, they could not do so. Now those capacities and affinities have matured and accord with [the Buddha’s] mind of great loving-kindness; therefore, it is said that “the treasuries… now have someone to whom they may be entrusted.”

“I have always remembered and thought of him” [reveals that sentient beings] are not only poor and deprived of great wealth, but must also continue revolving through birth and death, oppressed by many sufferings and afflictions. [All Buddhas], moved by great compassion, grieve for them; therefore, it is said, “I have always remembered and thought of him.” Although [the Buddhas] wish to rescue [suffering sentient beings], they cannot do so when the necessary capacities and affinities are absent; therefore, it is said, “I did not know how I might meet him again.” Now the capacities and affinities for deliverance have arisen;

therefore, it is said, “He has suddenly come of his own accord.” Because this accords with [the Buddha’s] mind of great compassion, it is said, “This is entirely in accord with my wish.”

“Although I am already old and feeble, I still cherish a longing and concern.” [This] explains why [the son’s return was in accord with his wish]. Because the period of teaching and transformation was about to end, it is said that he was “already old and feeble.” The capacities and affinities for the Great Vehicle had not yet been encountered, and there was no one to whom the teaching could be entrusted. Upon whom would sentient beings in the future [rely] to attain liberation? [The Buddha’s concern] for those sentient beings who could be transformed is therefore described as “cherishing a longing and concern.” Now that the necessary capacities and affinities have come of themselves, this concern no longer remains; [therefore, it is said,] “This is truly entirely in accord with my wish.”

SUTRA TEXT

“[Having thought this,] he immediately dispatched an attendant to hurry after the son, seize him, and bring him back. The person he had sent swiftly ran after the son, caught up with him, and seized him. The destitute son was greatly startled and hurriedly cried out in protest: ‘I have done nothing wrong! Why am I being seized?’ The person sent [said nothing but] seized him even more urgently and forcibly dragged him back.

“At that time, the destitute son thought that although he had committed no offense, he had been seized and would certainly be put to death. [Thinking thus,] his fear intensified until he collapsed unconscious upon the ground. Seeing this from afar, the father told the person he had sent: ‘I have no need of this man. Do not forcibly bring him back. Sprinkle cold water upon his face to revive him, and say nothing further to him.’ Why was this? The father knew that his son’s aspirations [at that time] were base and lowly, and he understood that his own wealth, nobility, and exalted status made it extremely difficult for his son [to approach him]. He carefully ascertained that the man was indeed his son, but he had to employ skillful means and did not tell others that this was his son.

“[When the son regained consciousness,] the person who had been sent said to him: ‘I now release you. You may go wherever you wish.’ The destitute son was overjoyed, as though he had gained something never before attained. He sprang up from the ground and went to a poor village to [work for hire and] seek food and clothing.

The third passage, beginning with “[Having thought this,] he immediately dispatched an attendant to hurry after the son, seize him, and bring him back,” presents the analogy of “pursuing and coaxing him.” In its proximate meaning, [this analogy] comprehends the meaning of “abandoning the intention to use force and turning to skillful means” ^[123] in the analogy of the burning house. In its more remote meaning, it comprehends the meaning of “temporarily setting aside the teaching of the Great Vehicle and employing the teaching of the Lesser Vehicle” in the exposition of the true Dharma. This passage is further divided into two subsections. The first concerns sending an attendant in pursuit; the second concerns sending two men to entice and lead him back.

The first subsection, [concerning] “pursuit,” comprehends the meaning of “though my body and arms are strong, I do not employ them” in the Parable chapter. However, in the Skillful Means chapter, the two meanings of admonishing and restraining, and advising and encouraging, are combined into one, whereas the explanatory passage divides them into three. In the analogy of the burning house, the meaning of encouragement is presented first and the meaning of admonition afterward, and each is explained under three points. Only the meaning of [the Buddha’s intention] to abandon [the work of teaching and transformation] is omitted from the sutra text.

In the prose text there is only [a passage] corresponding to the meaning of advising and encouraging; there is no [passage] corresponding to the meaning of admonishing and restraining, but the meaning of temporarily suspending the work of teaching and transformation is explained extensively. In the verse section, only the meaning of admonition is reiterated; neither the meaning of encouragement nor that of suspending the work of teaching and transformation is reiterated. [Thus,] each section includes some points and omits others. In the prose passage presenting the analogy of the burning house, the two meanings of admonition and encouragement are each explained under three points. In this section, all of them will be comprehended together, [in three divisions].

§ [The first division begins with the words,] “He immediately dispatched an attendant to hurry after the son and bring him back.” [This analogy] comprehends the meaning of “[the wealthy elder] intending to employ encouragement” in the preceding chapter. “The destitute son was greatly startled.” [This analogy] comprehends the earlier meaning that “[the children] lacked the capacities and affinities to accept encouragement.”

§ [The second division begins with the words,] “The person he had sent… seized him urgently and forcibly dragged him back.” [This analogy] comprehends the earlier meaning of “[the wealthy elder] intending to employ admonition.” The passage from “the destitute son thought that although he had committed no offense…” through “he collapsed unconscious upon the ground” comprehends the meaning that the capacities and affinities required for employing admonition were absent.

§ [The third division,] beginning with “seeing this from afar, the father,” comprehends in general the meaning of abandoning both methods—admonishing and restraining, and advising and encouraging—and suspending the work of teaching and transformation. This is the meaning of probing in order to understand the Buddha’s intention. Although the Buddha intended to employ encouragement as an appropriate method, the necessary capacities and affinities were absent; nevertheless, [the Buddha’s] intention to [teach and transform] had not yet ceased. Afterward, [the Buddha] employed admonition, but this too produced no result, and only then did he suspend the work of teaching and transformation.

§ [In the first passage,] “sent an attendant” [is an analogy for] the Buddha’s initial intention to employ exhortative teaching as the appropriate means. Wisdom [is likened to] the one who sends; the teaching [is likened to] the one sent. The meaning of truth is primary and central; the meaning of the teaching is ancillary and peripheral, [like an attendant].

When the Buddha expounded the twelve divisions of the Mahayana scriptures, ^[124] he intended this to be the appropriate means, but sentient beings lacked the capacity to receive them. Those teachings were also like milk, [having an ancillary meaning]; therefore, it is said that he “sent an attendant.” Furthermore, attendants are those who remain at one’s side, one’s assistants; this is [an analogy for the Buddha’s] sending the Dharma-body bodhisattvas to expound the Mahayana for [sentient beings].

For example, in the Avatamsaka Sutra, [the Buddha] sent four bodhisattvas to expound the forty stages ^[125] of the bodhisattva path. This is the [meaning of] “sending an attendant.”

“Ran swiftly after him and seized him” means that the Mahayana teaching is lucid and clear, directly and openly revealed. When this teaching accords with their capacities, they quickly proceed straight to the fruit of bodhi. Thus, [in the Parable chapter, when] the great cart [is described, it is said to] “run as swiftly as the wind.”

If “attendant” is interpreted as referring to a bodhisattva, then the bodhisattva possesses spiritual powers of his own and, in addition, receives the Buddha’s empowering support; he can therefore enable that person swiftly to enter the fruit of bodhi.

“That destitute son was utterly astonished” speaks of [the Buddha’s] failure to encounter beings with the capacity for exhortative instruction. At present they had no such capacity. Although in the past they had once aroused [the Mahayana aspiration], they had long forgotten it and never recalled it. Now, suddenly hearing the Mahayana teaching, they were frightened because it ran contrary to what they had in mind, and astonished because they could not comprehend it.

“He cried out loudly in grievance” ^[126] [implies that] followers of the Lesser Vehicle regard afflictions as enemies and birth and death as suffering. If they are exhorted with the teaching that “afflictions are themselves bodhi,” they will loudly denounce it as hostile and perverse. If they hear that “birth and death are themselves nirvana,” they will loudly denounce it as distressing and painful. Thus, they lack the capacity to receive exhortative instruction.

“I have done nothing wrong” [implies that followers of the Lesser Vehicle ask themselves], “We have never sought this. Why are we now to be taught by means of the Mahayana?” [This parable] represents their understanding of the two intentions in the exhortative teaching [in the Parable chapter], but they have not yet understood the intention [of the Buddha] provisionally to cease teaching them.

§ [The second passage describes] the subsequent cry, when “the messenger seized him with still greater urgency.” [This parable] represents the understanding that [the Buddha] intended to employ admonitory restraint as the appropriate means. The preceding section clarified the intention of exhorting them to do good, but it was still gentle. [Here the scripture says,] “I should tell them of fearful matters,” indicating that the situation had become extremely urgent. Although it says “forcibly brought him back,” the meaning of admonition is that strenuous words were used to make them shun evil deeds. Since inwardly they had no such capacity, while outwardly they were forcibly taught by means of the Mahayana, this is the meaning of “forcibly brought him back.”

“He thought that he had committed no offense” represents their failure to accept admonitory restraint. “Offense” is an analogy for [a bodhisattva’s] compassion. Because sentient beings have committed offenses, they must enter the prison of birth and death.

Bodhisattvas likewise possess an “offense” of this kind, by which they enter the prison. Followers of the Two Vehicles lack great compassion and are therefore said to have “committed no offense”; yet if they are thrust into birth and death, they are thereby confined in prison. If, lacking the great skillful means, they enter birth and death, they will certainly lose forever their wisdom-life within the Three Vehicles; therefore, it is said, “He will certainly die.” Thinking of such matters, he is therefore said to have “become even more terrified.” Because they were forcibly taught by means of the Mahayana, the wisdom of the Lesser Vehicle could not comprehend it;

therefore, it is said that he “fainted.” [Because they did not understand,] they gave rise to slander [of the Mahayana] and would fall into the three evil destinies; therefore, it is said that he “collapsed to the ground.” It also means that, through delusion, [sentient beings] sink and fall upon the ground of ignorance.

The third passage, beginning with “The father, seeing this from afar,” [implies that the Buddha] relinquished both exhortative instruction and admonitory restraint, ceasing to teach by means of the Mahayana. This passage is divided into four points. First, [the Buddha] considers ceasing [Mahayana] instruction; second, he explains [why he wishes] to cease instruction; third, he actually ceases instruction; and fourth, he states that ceasing [Mahayana] instruction is appropriate.

The first point has two subpoints. The first is the clear knowledge that their aspiration [toward] the Mahayana remained weak; the second is the clear knowledge that their aspiration [toward] the Lesser Vehicle was strong.

The first subpoint begins with “The father, seeing him from afar.” [This implies that,] although they had abandoned the Lesser Vehicle, they were still far from the Mahayana; therefore, it says “from afar.” Because [sentient beings] were his children who had formerly established affinities with the Mahayana, it says “seeing.”

“He immediately told the person whom he had sent.” If “the person sent” is understood as the work of expounding the teaching, then [the Buddha’s] wisdom is the basis of that exposition. This wisdom knew that [sentient beings] did not yet possess the requisite capacity; therefore, when wisdom ceased its activity, [the exposition of the teaching also ceased]. If “the person sent” is understood as the person who expounds the teaching, then [it means that the Buddha] told the bodhisattvas not to manifest beautiful and noble bodies before followers of the Two Vehicles.

In the Vimalakirti Sutra, [the Buddha Fragrant Accumulation told the bodhisattvas,] “You should restrain the fragrance of your bodies and not allow the sentient beings of the Saha world to give rise to mistaken attachment and craving.” ^[127] When Bodhisattva Samantabhadra entered this Saha world, he made his own body small. Such instances all have the same meaning.

“Do not forcibly bring him back” [means that the Buddha], upon reflection, saw that relinquishing admonitory restraint was appropriate. Knowing that sentient beings lacked the capacity for the Mahayana, he feared damaging their wholesome roots and therefore said, “Do not compel him.” In my own view, the words “There is no need of that man” [mean that the Buddha], upon reflection, saw that he should relinquish exhortative instruction; and the further words “Do not forcibly bring him back” [mean that the Buddha], upon reflection, saw that he should relinquish admonitory restraint.

Beginning with “Sprinkle cold water on his face to revive him” is the second subpoint, [meaning that the Buddha clearly knew that sentient beings] aspired toward the Lesser Vehicle. Therefore, [he provisionally] used the water of the principle of quiescent cessation [of the Lesser Vehicle] ^[128] [to sprinkle upon them], extinguishing the burning flames of delusions of views and delusions of thought.

The word “face” [implies that] aversion to birth and death is like turning one’s back upon it, while proceeding toward nirvana is like turning one’s face toward it. “Revive him” [means that] by provisionally opening the capacity for the Lesser Vehicle, [they could also] become free from afflictions and awaken to the Four Noble Truths. “Say nothing more to him” [means that the Buddha] had resolved provisionally to cease teaching by means of the Mahayana.