法華玄贊義決

Question: There are two kinds of bodhisattvas, namely those of sudden awakening and those of gradual awakening. When these two kinds are clearly distinguished, is there any difference between them?

Answer: Direct realization of principle is called sudden awakening. When one has attained the state of an arhat and then redirects one’s mind, this is called gradual awakening. Those who have not yet attained the noble state have not yet awakened to principle. If awakening through faith is called gradual awakening, such persons already possess the Mahayana spiritual capacity. Although they have not yet heard the Mahayana but have heard only the Hinayana, and although they did not intend to seek such teaching, they nevertheless came to understand it clearly. How could this be called gradual awakening?

If this understanding through faith is not called gradual awakening, then one who has not yet attained the noble fruit but immediately redirects the mind would likewise not yet be gradually awakened. If so, at that time the one of Determinate Birth would not be among those who undergo many births; how, then, could this not be gradual awakening? Yet this, too, is not so. With reference to the Hinayana fruit, there is such Determinate Birth; but when one turns toward the Mahayana, the number of births is indeterminate.

Question: Since birth has already been determined, one will not undergo many further births and will not create karma. How, then, can it be indeterminate, and who says that one does not create karma? The treatise speaks of two branches that do not encompass the two stages. Because of their increase, there is no further existence. If one will create karma, how could there be no other factors of existence?

Answer: There are two explanations. The first explanation states: With reference to the uncontaminated, there are no subsidiary factors to be included. Therefore, the Compendium says: Those who understand the path possess no contamination; yet if so, how could they experience the fruits of the Ten Kings?

All the treatises speak of prajnaparamita. Perhaps they experience those fruits. Even if there were not a single characteristic, they would still experience those fruits.

Asanga’s Treatise on the Prajnaparamita says: “One side”; therefore, if they do not experience the contaminated, what is meant by “one side”? Again, two points are valid. That is, they cannot directly produce the experience.

This means that at this stage they produce what will be experienced, and thereafter karma exists. The Sutra on Dependent Origination says: “Within that Dharma, something different arises.” For one who is heedless, the three kinds of ignorance serve as conditions. For one who is not heedless, ignorance is not said to serve as a condition.

It also says: Noble learners do not create defilements, and thereafter karma exists. It does not say that those who are not noble do not create karma.

It further says: If suffering did not exist, suffering would not exist. Ignorance and formations do not arise as two. Since actions have arisen from manifest configurations, how could karma not be created?

The state of sudden preparatory practice is described with reference to the stage of fulfillment. Through this, therefore, it is clearly understood that after redirecting the mind one passes through many births, and thus becomes one of sudden awakening. Furthermore, fascicle thirteen of the Compendium of Abhidharma says: “One who, within this very birth, will certainly and constantly penetrate true principle is said to possess the aids conducive to penetration.” At this stage, one belongs to those of indeterminate nature.

Because one wishes to dedicate oneself to supreme bodhi, or because one wishes to seek the bodhi of the pratyekabuddhas, who realize it for themselves without a teacher, one changes course and is then reborn. This is called “aids conducive to penetration in a subsequent birth.”

Since it speaks of changing course and proceeding to a subsequent birth, this clarifies that birth is indeterminate. Another Dharma master explained the original intent and did not speak of vigorous wholesome qualities. The Prajnaparamita says: “Seeking to enter the certainty of the true nature and to depart from birth,” with reference to not readily accepting attachment.

Since one does not readily accept attachment, that illumination leads to the great noble fruit, not the lesser one. It speaks of Determinate Birth together with maturation through provisional means. At that time it was further explained: Suppose an ordinary person has not yet sought the Hinayana but immediately seeks the Mahayana.

Therefore, one of indeterminate nature is also called gradually awakened. Thus, such a person cannot be one who returns only once. Within this there is also regression; hence it is said that because one has not heard the teaching of the One Vehicle, one may regress.

If it is said that one may regress because one has not heard the teaching of the One Vehicle, then upon hearing the teaching of the One Vehicle one should immediately become non-regressing. Sariputra and the assembly heard the teaching of the One Vehicle of the Wondrous Dharma. How, then, could there be regression?

Therefore, it is clearly understood that those possessing the Hinayana nature may be said to regress by clinging to the Hinayana. Only after attaining the noble state and then redirecting the mind do they first become non-regressing. Therefore, this is called gradual awakening.

Suppose there are many kinds of realms, yet only the form of the Hinayana nature, and there is also non-regression. Ultimately, this takes a portion of the Hinayana seeds and makes them the basis of gradual awakening. Therefore, this Dharma is called gradual awakening.

This is also the indeterminate nature.

Question: Since the Wondrous Dharma was taught in order to sever doubt, why did doubt arise immediately after it was heard?

Answer: Doubt may be old or new. The old doubt was that one could not become a Buddha; therefore, one had not yet redirected one’s mind. It was said that what was taught in the past was not ultimate and that all would become Buddhas. Upon first hearing what the Buddha taught, great fear arose in the mind: “Is this not Mara impersonating the Buddha in order to disturb my mind?” When I had heard the teaching, the net of doubt was severed. Because doubt was severed, it is said that birth became determinate; that is, when this state arises, one is at a particular stage of the aids conducive to penetration.

Fascicle thirteen of the Compendium says: Those sentient beings whose provisions are incomplete are caused to complete them. When sentient beings whose provisions were incomplete have completed them—up to the statement that these three kinds of sentient beings all accomplish the aids conducive to liberation and the aids conducive to penetration, each of which has three grades. According to the Teaching, this may lead to the arising of the aids conducive to penetration and the direct vision of true principle.

Thus, in successive stages, what was not yet determinate becomes determinate; that is, when this arises, the pure characteristic of resolute understanding regarding the supreme Dharma of the truths constitutes the aids conducive to liberation. Regarding the Dharma of the truths, the characteristic of Dharma-patience constitutes the aids conducive to penetration. As faith successively increases in this way, wisdom also increases.

Among the three grades of the aids conducive to penetration, the Dharma Supreme in the World is excluded. Because the nature of the Dharma Supreme in the World lasts for only a single instant and does not continue, when it arises one is certain to enter direct contemplation; it does not belong to an earlier stage. The preceding passage reveals the two stages of accumulation and preparatory practice, each of which has three grades.

Thus, in successive stages, what was not yet determinate will become determinate; that is, this arising occurs at the stage of patience regarding the afflictions. The Dharma Supreme in the World is excluded. Although the Dharma Supreme in the World lasts for only a single instant and does not continue, it cannot be divided.

Therefore, it is said: “When this arises, one is certain to enter direct contemplation.” This is spoken with reference to arising in a single instant. The preceding aids conducive to liberation are called “arising in this life,” with reference to one entire lifetime. Furthermore, to explain it fully, according to the Teaching it is called one entire lifetime.

By means of the Dharma Supreme in the World, it is precisely the time of this arising. That is, excluding the Dharma Supreme in the World clarifies that the reference is to one entire lifetime; only the higher patience is likewise separated from the Dharma Supreme in the World by a single instant. This does not mean arising in this very instant.

It is not heard, but only seen.

Furthermore, the general explanation divides the Patience at the Summit into three. These three are subsumed under Conduciveness to Decisive Selection. This division comprises six kinds: first, Conformity with the Conduciveness to Decisive Selection; second, Superior Progress; third, Penetrative Understanding; fourth, Further Transition; fifth, One Birth; and sixth, One Sitting.

First, one directs attention toward the objects of the truths and cultivates roots of virtue of the lower grade. This is called Conformity with the Conduciveness to Decisive Selection. When these roots of virtue develop into the middle grade, this is called Superior Progress in the Conduciveness to Decisive Selection, for they advance beyond the preceding lower grade.

When these roots of virtue increase to the higher grade, one is definitively able, within this very birth, to penetrate the principle of the truths. This is called Penetrative Understanding in the Conduciveness to Decisive Selection. These first three kinds pertain to the stages of Warmth, Summit, and Patience.

According to the teachings of the Lesser Vehicle, these stages may be assigned in this manner: what was previously indeterminate becomes determinate in this very birth.

According to the Mahayana, however, only upon completion of the Middle Patience stage is it called “in this very birth.” From the Lower Patience through the incomplete Middle Patience stage, it is as though many births were still required. Although practitioners at the stages of the Two Vehicles may be capable of turning back within this birth, this is called Further Transition in the Conduciveness to Decisive Selection.

If, through that Further Transition, one takes birth again, one is of indeterminate nature. In seeking the unsurpassed bodhi of a pratyekabuddha, one then cultivates superior practices over many births. If one abides in the Mahayana Conduciveness to Decisive Selection, one no longer turns back toward a lower state.

One is certain to complete the path in a single lifetime, and from the Seventh Abode onward is already called non-retrogressive. This Conduciveness to Decisive Selection is cultivated at the stage of dedication. By comparison, if one in the Conduciveness to Liberation has passed beyond the Seventh Abode, what was previously indeterminate has become determinate, and none of these stages constitutes Further Transition.

Further Transition is as explained above; therefore, from the lower and middle grades of the Conduciveness to Liberation through the Conduciveness to Decisive Selection, retrogression remains possible.

Speaking with reference to the stages of the Two Vehicles, if within this determinate birth one is able to penetrate and understand, this is called the Patience of One Birth in the Conduciveness to Decisive Selection. Penetrative Understanding, as explained above, is described according to the capacities of practitioners at the stages of the Two Vehicles. Those who are not of indeterminate nature are therefore determinate. Further Transition in Decisive Selection applies only to those of indeterminate nature. The Conduciveness to Decisive Selection in One Birth is established with reference to those of determinate nature, each proceeding toward the respective Vehicle; or this may also generally include those of indeterminate nature.

With reference to one who does not turn the mind toward another Vehicle, “one birth” means entering the path within one lifetime and does not refer to one of indeterminate nature. Before seeing the path, all are still capable of turning their minds toward another Vehicle. Within that lifetime, those of indeterminate nature must still pass through further stages. At the Higher Patience stage, as the preceding passage states, apart from the Highest Mundane Dharma, there is only a single kshana.

The three kinds of tempering the mind sever the four obstacles. The sixth section of the Mahayanasamgraha of Asvabhava states: “Here it explains how the characteristics of the knowable are understood and how one enters the characteristics of the knowable. Why does one always regard extensive learning and perfuming as one’s basis, when these are not encompassed by the alaya-vijnana?” It next asks: “Who is able to understand and enter?”

That is, bodhisattvas whose continuum has been perfumed by extensive learning of the Mahayana, who have encountered and served many Buddhas appearing in former lives, who have entered the stage of decisive superior understanding, who have skillfully accumulated abundant roots of virtue, and who have enriched their provisions of merit and wisdom. This answer identifies the persons capable of entering. On this basis, they bring extensive learning into actual practice and further perfume and increase the two provisions. Where can they enter, and what are the stages of entry?

They enter precisely into that which is seen as resembling the Dharma and its meaning. That is to say, with regard to the characteristics of the Mahayana Dharma and the Stage of Practice through Superior Understanding that arises from them, they enter what is produced in correspondence with these semblances of the Dharma and its meaning: the Stage of Practice through Superior Understanding, the path of seeing, the path of cultivation, and the ultimate path. These may be given as the stages of entry.

At these four stages, superior understanding is attained through hearing, and all obstacles are counteracted. Thus, all obstacles are abandoned. In this manner, these four paths, in succession, lead progressively to their respective distinctions.

The treatise states: “By what means is one able to enter, and by the sustaining power of what roots of virtue?”

It is by the three aspects of tempering the mind; by understanding the objects consisting of the Dharma and its meaning in four respects; and by constantly and earnestly applying oneself to shamatha and vipashyana without negligence.

The explanation says: “By what means is one able to enter?” This question concerns the cause of entry. That is, through what cause does one enter? It is through being sustained by the power of roots of virtue. Yet even when one possesses the power of roots of virtue, the mind may still retreat.

Therefore, three aspects of tempering the mind are taught. The three kinds of tempering are as follows: In immeasurable worlds, many human beings belonging to the class of sentient beings attain unsurpassed, complete, perfect enlightenment, kshana after kshana, within a single lifetime. This is the first.

Through this intention, they joyfully practice generosity. Since I too have such a joyful intention—this being the aspiration—I shall, through exerting only a little effort in cultivating generosity, attain perfection. This is the second.

Even those who have accumulated obstacles to wholesome conduct may, when approaching death, be reborn with the complete embodiment of a sentient being of every kind. I possess wondrously wholesome and unobstructed virtue.

Why, then, should I not be able to attain complete perfection at that time? This is the third.

The explanation says: “Immeasurable worlds” and the first illustration shown there serve to temper and discipline the mind, causing it to become increasingly resolute and not to retreat. “Through this joyful intention” clarifies the second. “Even those who have accumulated” reveals the third. The full explanation is as given there.

The treatise states: “By abandoning the mental application of shravakas and pratyekabuddhas, one severs such mental application. By abandoning all doubts concerning the Mahayana, one can permanently sever all other discriminating wisdom and doubt. By abandoning attachment to self and what belongs to self in relation to what is heard and contemplated, one severs attachment and attachment to dharmas. By making all characteristics presently manifest, presently abiding, and established into objects toward which there is neither mental application nor discrimination, one severs discrimination.”

The explanation says: “Severing mental application” means severing the discriminative mental application associated with the Two Vehicles. Its meaning is this: having abandoned the mental application associated with shravakas, one is then able to sever it and no longer gives rise to a mind that grasps at the Two Vehicles.

The explanation says: One constantly remains far removed from the discriminating wisdom of doubt and severs it. That is, concerning the profound and vast Mahayana, one does not give rise to distorted discriminating wisdom or doubt. Its meaning is this: because all doubts concerning the Mahayana have been abandoned. “All doubts” means the doubts and uncertainties that arise because the explicit and implicit teachings spoken by the Buddha throughout the Three Baskets are diverse and dissimilar; these are called all doubts.

“To abandon doubt” means being able to sever permanently the attachment that grasps at dharmas. That is, regarding the Dharma one has heard and contemplated, one can permanently sever attachment to self and what belongs to self—the notion that “I am the one who hears” or “I am the one who contemplates,” together with attachment to that which is cognized, heard, and contemplated. Like attachment to a self, all of these are empty. Regarding this meaning, one will realize direct contemplation in the present. Its meaning is this: why is there no such attachment?

Because, with regard to ultimate meaning, one realizes direct insight and severs attachment to dharmas. Since there is no attachment to what is heard and contemplated, this is called severing attachment to dharmas. Once attachment to dharmas is absent, attachment to self is also severed. One no longer gives rise to the notion that “I am the one who hears, contemplates, and understands.”

The fourth section further relinquishes all attachment to dharmas and discusses the seven grounds and four practices of the bodhisattva. The seven grounds are: First, the Ground of the Lineage. This refers to the stage at which one possesses the lineage but has not yet aroused the aspiration. Second, the Ground of the Practice of Resolute Understanding; that is, the Abiding in the Practice of Resolute Understanding, where the aspiration has already been aroused while still before the Grounds. Third, progressing to the Ground of Superior Intention; that is, the Abiding of Utmost Joy on the First Ground.

The fourth is the Ground of Right Practice, meaning the Abiding of Higher Discipline and the Abiding of Higher Mind; the Abiding of Higher Wisdom associated with the Factors of Awakening; the Abiding of Higher Wisdom associated with the Truths; the Abiding of Higher Wisdom associated with Dependent Origination; and the Abiding without Characteristics, with preparatory practice and with effort. Altogether there are six abidings, called the Ground of Right Practice. In this way, in sequence, one proceeds from Freedom from Defilement up to Far-Reaching.

Fifth is the Ground of Certainty; that is, the Abiding without Preparatory Practice and without Effort. On the Eighth Ground there are three kinds of certainty: first, certainty of nature; second, certainty in arousing the aspiration; and third, certainty of unfailing practice. This Eighth Ground falls within the third kind of certainty; therefore, it is called the Ground of Certain Practice. It is the Abiding of Unobstructed Understanding.

On the Ninth Ground there are seven analogies concerning the Ultimate Ground. This is the Supreme and Perfect Abiding of the Bodhisattva, together with the Abiding of the Tathagata. The Tenth Ground corresponds to the Buddha Ground. The Tenth Ground is called the Ultimate Buddha Ground, for its result is ultimate.

The four practices are: first, the Practice of the Dharmas Constituting Awakening; second, the Practice of Supernormal Powers; third, the Practice of the Paramitas; and fourth, the Practice of Bringing Sentient Beings to Maturity. The causes for the arising of the teaching are of two kinds: first, general; and second, particular. The general pertains to the other teachings; the particular pertains to this one sutra. The general has many meanings. Conditioned phenomena initially arise from causes; hence one speaks of all dharmas. Thus the Sutra of Innumerable Meanings says: “Dharmas are innumerable.”

Because the dispositions and inclinations of innumerable sentient beings are diverse, the Dharma that is taught is also immeasurable. Its arising is occasioned by this cause. Furthermore, another cause is stated in the Lotus Sutra: “For the sake of these sentient beings, the mind of great compassion arose.” This means that the Buddha, moved by compassion, arose to teach the sutra.

There are two causes, which is a general statement of the preceding two matters. Part Twenty of the Treatise on Consciousness-Only states: “Through mutually augmenting powers, the two consciousnesses become determinate.” Again, there are two causes. A verse in the Lotus Sutra says: “Through many kinds of causes and conditions and innumerable analogies, the Buddha-Dharma is elucidated in order to awaken sentient beings.” These are precisely the two kinds of causes and conditions: for the sake of the Dharma and for the sake of people.

Again, there are three causes. The Prajnaparamita Sutra says: “How should one abide? How should one cultivate?

How should one subdue this mind?” This question concerns the reality by which the teaching arouses the Mahayana aspiration. All Three Vehicles are included; by setting aside the two vehicles, the intent of the Mahayana is expressed. These, then, are the three causes: first, to cause beings to arouse the aspiration; second, to cause them to cultivate practice; and third, to cause them to eliminate the obstructions.

In this sequence, the path is revealed and the Way is brought to fulfillment, so that the Way is not lost. This is explained sequentially according to cultivation as set forth in the teaching.

Again, there are four causes, as stated in Part Three of the Lotus Sutra: those who have not yet crossed over are caused to cross over; those who have not yet understood are caused to understand; those who have not yet attained peace are caused to attain peace; and those who have not yet realized nirvana are caused to realize nirvana. This means causing sentient beings who have not yet escaped suffering to escape suffering; those who have not yet attained happiness to attain happiness; those who have not yet aroused the aspiration to end evil and cultivate good to arouse the aspiration to abandon evil and cultivate good; and those who have not yet realized the fruit to realize the fruit. These accord, in sequence, with the vast vows to transform and liberate sentient beings.

Again, there are five causes. Part Two of the Brahma Special Thought Sutra states: If one can clearly explain the Tathagata’s teaching on the basis of its words, passages, and sentences and in conformity with them, and so forth, up to the statement that one can clearly know what the Tathagata uses to teach the Dharma, how he teaches according to what is appropriate, what skillful means he uses to teach, what Dharma gate he uses to teach, and with what mind of great compassion he teaches—even a Brahma deity or bodhisattva who can clearly understand the Tathagata’s use of the Five Powers in teaching is a bodhisattva capable of performing the work of a Buddha.

“What he uses to teach the Dharma” means teaching worldly and supramundane phenomena of the three times, samsara and nirvana, the skandhas, ayatanas, dhatus, and so forth; that is, discussing the essential nature of dharmas. “How he teaches according to what is appropriate” means teaching according to the capacities and doubts of beings. He may teach in a disputatious or nondisputatious manner; he may speak of self, non-self, and so forth; or he may teach explicitly or through analogy.

“What skillful means he uses” means causing sentient beings to escape suffering or attain peace and happiness, clearly revealing benefit; teaching the Dharma where there are no words is also a skillful means. “What Dharma gate he uses” means teaching the various gates contained within a single dharma. “With what mind of great compassion” means that the other four causes arise from it.

The first concerns what is taught in the second and fourth. The third is the general ability to teach. The fifth is capable of giving rise to the causes; thus three analogies are presented.

The first, second, and fourth constitute what is taught. Because the third involves skillful means, it can give rise to teaching. Because the fifth involves great loving-kindness and compassion, the Buddha, for the sake of beings, gives rise to skillful means and teaches them that Dharma.

Great compassion has thirty-two aspects. For example, although the Dharma teaches non-self, sentient beings neither believe nor understand it. In response to this, the Tathagata arouses a mind of great compassion. He observes that those beings, in accordance with their respective realms, do not understand; they are deluded and exhausted in samsara and cannot escape from it. Therefore, he arouses a mind of great compassion. In accordance with their failure to understand the mind of great compassion, he then teaches. Thereby, sentient beings are enabled gradually to diminish their afflictions. The loving-kindness of the Tathagata is precisely that to which beings respond.

In brief, there are two conditions. When unfolded, there are five. When explained extensively, they are innumerable, as stated in the Explanatory Section of the Compendium of Yoga. They will be explained later.

Again, there are six causes, as Bodhisattva Asanga explained in his Treatise on the Prajnaparamita. Subhuti’s question had six intentions, and the Buddha answered them with six intentions. The treatise states: “Why did the Elder Subhuti ask this question?” It answers: “There are six causes and conditions: to dispel doubt, to arouse faith, to enter deeply into the Dharma, to prevent regression, to engender joy, and to ensure that the True Dharma abides for a long time.” Those who have doubts are enabled to dispel them.

Those whose doubts have already been dispelled and who delight in merit and wisdom, but whose minds have not yet attained maturity, are enabled to arouse faith and clear understanding concerning the merit of bodhisattvas and sravakas as taught in the Prajnaparamita Sutra. Those whose minds have already attained maturity enter deeply into its meaning. This merit is not slight, for those who aspire to receive, uphold, and cultivate it possess abundant merit and do not regress.

Those who have attained harmonious acceptance and purity of mind enter the Dharma themselves and likewise engender joy. This can cause the Mahayana teaching to abide long into the future; hence the Lotus Sutra contains this consideration throughout its earlier and later sections.

Again, there are eight causes. In the first part of the Lotus Sutra, Manjusri’s response completes the passage and contains eight great meanings. On this basis, its significance is divided.

If divided according to the Explanatory Section of the Compendium in Fascicle Eighty-One of the Yogacarabhumi, the rule for interpreting a sutra is first to explain the sutra’s essential type and then to explain the meaning of its text, its dharmas, and so forth. One begins by explaining difficult passages and then proceeds to the many further interpretations of meaning. The fourth section relies upon place and general considerations to establish the causes and conditions from which the teaching arose.

That treatise states: “What was stated above concerns the matter spoken of, the time, and the sentient beings.”

The Buddhas, the World-Honored Ones, disseminate the sacred teachings; therefore, those designations are spoken in dependence upon the bases of place and circumstance. There are three bases of place. First, the fundamental circumstance as a basis of place, which is further divided into six: first, a wholesome place; second, an unwholesome place; third, regression; fourth, advancement; fifth, birth and death; and sixth, the nirvana of birth and death.

The preceding four concern nirvana, namely, nirvana with remainder, nirvana without remainder, and so forth. Among these, three correspond to two. The circumstance embraced by skillful means as a basis of place is further divided into twelve, namely, the twelve practices.

First is the practice of desire; second, the practice of difficult desire; third, wholesome practice; fourth, unwholesome practice; fifth, ascetic practice; sixth, non-ascetic practice; seventh, practice conducive to regression; eighth, practice conducive to advancement; ninth, practice defiled by admixture; tenth, purified practice; eleventh, practice for one’s own benefit; and twelfth, practice for the benefit of others.

Among these, six correspond to three.

Reliance upon compassion regarding those circumstances is further divided into five. First, causing beings to relinquish desire: for this purpose, the faults of birth and death are taught. Second, demonstration: this means revealing the four kinds of principles, namely, the four principles of the natural order of dharmas, causes and conditions, establishment through realization, and function.

Third, instruction: those who have not yet aroused the aspiration are instructed and caused to arouse the aspiration and cultivate the right practices. Fourth, praise: upon seeing those who have regressed, one exhorts and encourages them so that they may advance. Fifth, gladdening: upon seeing those capable of advancing in cultivation who have nevertheless regressed, one causes them to give rise to joy.

Time as a basis of place refers to the three periods upon which sentient beings depend. That is, the twenty-seven kinds of sentient beings rely upon the power of the Tathagata’s speech described in the Scripture Embraced by the Sutra of the Questions of Brahmā Viśeṣacintin. Regarding circumstance as a basis of place, it includes the fundamental circumstance as a basis of place and time as a basis of place.

Based upon these, the Dharma is taught through what is embraced by skillful means as a basis of place. This means teaching the Dharma according to what is appropriate, and determining by what skillful means and what Dharma gate beings are to be embraced. Or it means determining through what great compassion and skillful means they are to be embraced.

Compassion as a basis of place refers to relinquishing desire and so forth.

According to the teaching, skillful means may give rise to five: out of loving concern for sentient beings as a basis of place, they are further embraced through great compassion. The Yogācāra, according to the teaching, separately distinguishes the one who feels compassion and those who are its objects. The Sutra of the Questions of Brahmā Viśeṣacintin takes the arising of compassion as its cause and also embraces beings through great compassion.

Therefore, that sutra says: “Although it is taught that all dharmas are without self, sentient beings give rise to disbelief and fail to understand. Regarding this, the Tathagata arouses compassion.” This demonstrates that the Buddhas act out of compassion. Because sentient beings rely upon wholesome and unwholesome states, extending through practices benefiting oneself and others, they may accordingly be caused to understand clearly.

Through the merits of abandoning, rejoicing, cultivating, and severing, they are enabled to attain realization; they are also caused to relinquish desire and are instructed, praised, and gladdened. In the sutra text, these are distinguished according to their meanings. For fear of prolixity, they will not be recounted here.

According to another approach found in the Treatise on the Great Perfection of Wisdom, it is said: “Here an intention is aroused, and that intention is the cause for making the request.” All these circumstances are likewise. Now, taking the sutra itself as the source from which the intention arises, there are altogether ten gates; stated in another manner, there are fifty-two. On the one hand, because the one is revealed, this sutra is said to contain four kinds.

On the other hand, that “one” reveals the One Vehicle; therefore, this sutra was spoken. Thus, the second section says that this sutra teaches only the One Vehicle. Second, it reveals the equality of the World-Honored One and Great Wisdom.

Prabhūtaratna praised him, saying that he was well able to equal Great Wisdom. Third, because the substance of true suchness has only one characteristic, this sutra was spoken. Therefore, the third section says that the Tathagata’s wisdom has one characteristic and one flavor.

The preceding three cause beings to awaken. Fourth, it is for the sake of the samadhi of manifesting all physical forms; thus, Bodhisattva Gladly-Seen also attained the samadhi of manifesting all physical forms. From among the many, only these four are briefly presented here.

The first briefly clarifies that the causes leading beings to cultivate are of two kinds. The revelation of the two is further divided into seven. First, this sutra was spoken to reveal that both its teaching and its principle are supreme.

Therefore, the passage below says: “The wisdom of the Buddhas is exceedingly profound and immeasurable; this gateway to wisdom is difficult to understand and difficult to enter.” The treatise explains that profound realization and profound revelation are also like the two meanings of the lotus flower. They are further embraced within this gateway, which beings now wish to hear. Second, it reveals the two gateways of cause and result.

This treatise says that from this point onward, the characteristics of cause and result are clarified so that beings may joyfully cultivate. Third, it reveals the provisional and true aspects of the two vehicles. The passage below states: “Using the single Buddha Vehicle, I teach the Dharma to sentient beings.

There is no other vehicle, whether two or three.” It further says: “There is only this one reality; apart from it, the other two are not true,” thereby causing beings to grasp it. Fourth, it reveals the two bodies, the true body and the transformation body. The Chapter on the Measure of the Tathagata’s Lifespan says: “They all say that I left the palace of the Śākya clan.

Yet since I attained Buddhahood, immeasurable asaṃkhyeya kalpas have passed.” This causes beings clearly to understand the true body and the transformation body. Fifth, it reveals the two practices of harm and benefit. Therefore, the Chapter on Never-Disparaging says: “To those who make offerings, he approached and spoke in this manner.” As for those who slandered him, it is as previously stated; this causes beings to guard against wrongdoing and cultivate.

Sixth, it reveals the provisional means of abandoning defilement and giving rise to purity, as in the Chapter on the Former Deeds of Bodhisattva Medicine King and so forth, thereby enabling beings to abandon evil and draw near to goodness. Seventh, it conceals what is below and manifests what is above. Eighth, as already stated, one will be reborn in the Heaven of the Thirty-Three and so forth, thereby causing beings to relinquish fear and draw near.

Third, the revelation of the three is divided into seven. First, it reveals the three in relation to their dwelling places. The passage below says: “They further saw those lands, saw the Buddhas, and heard the Buddhas preaching the sutras and Dharma; they also saw the bhikṣus there,” and so forth.

Furthermore, the second section says: “If one can believe what is taught there, one will immediately see me, the Sangha of bhikṣus, and the bodhisattvas.” The treatise states: “The Buddha and his disciples are manifested as distinct, thereby revealing the Three Jewels and causing beings joyfully to give rise to faith.” Third, it reveals the distinctions among the Three Vehicles. This refers to the bhikṣus together with the fourfold assembly, and to seeing the bodhisattvas, fully endowed with causes and conditions, seeking the Buddha Way.

The Treatise states: Furthermore, because the Vehicles differ, there are higher and lower ones. The third section shows how the World-Honored One manifests three kinds of carts to teach and transform beings. For those who enter samadhi, he manifests the cart of mental recollection; when he emits light, that cart manifests the objects of supranormal powers; and for those who teach the Dharma, he manifests the cart of instruction.

This causes the wise to give rise to a mind of reverence. The fourth section manifests clear insight into the three natures. The passage below states: “The Buddhas, the Honored Ones Perfect in the Twofold Endowment, clearly know that all dharmas are eternally without an inherent nature.

The seed of Buddhahood arises from causes and conditions; therefore, the One Vehicle is said to be the Dharma’s abiding position.” This enables beings to understand the three natures and attain clear knowledge. The fifth section reveals the three supreme practices. The passage below states: “Enter the Tathagata’s chamber, put on the Tathagata’s robe, and sit upon the Tathagata’s seat.” This reveals the supreme practices as objects of cultivation and study.

The sixth section reveals three kinds of equality. First, the sravakas receive predictions from the Buddha that they will attain Buddhahood. Second, although the Buddha Prabhutaratna had entered nirvana, he arose from nirvana.

Third, the Buddha manifests his body to gather and transform all Buddhas. Therefore, the Treatise states: “In order to eliminate three kinds of defilement—defilement through afflictions, through samadhi, and through the arrogance of views—three kinds of equality are taught.” The three kinds of defiled arrogance are: first, believing that the Vehicles differ; second, believing that nirvana differs within the world; and third, believing that this body and that body differ.

This enables beings to realize true principle, gather themselves, and transform others. The seventh section shows the Buddha revealing three kinds of awakening. All the passages below convey the following meaning: the Tathagata’s departure from the palace of the Sakya clan manifests the transformation body; “In truth, the time since I attained Buddhahood has been exceedingly long” reveals the reward body; and because the Tathagata knows the three realms exactly as they truly are, this reveals the Dharma-body.

The eighth section manifests the accomplishment of great and unsurpassed awakening, revealing the three kinds of Buddha-awakening and so forth, so that beings may clearly understand the true and the transformed and seek realization of the Path.

Fourth, the revelation of the number four has seven aspects. First, it reveals the Tathagata’s four ways of explaining causes, also called four kinds of accomplishment. First is already-completed accomplishment, namely the various skillful means.

Second is accomplishment through teaching and transformation, namely the various forms of knowledge and vision. Third is the ultimate accomplishment of merit and virtue, namely the various recollections and contemplations. Fourth is accomplishment in speech, namely the various forms of language and expression.

These enable beings to understand the two kinds of excellence and arouse yearning and admiration. Second, it reveals the four activities of opening, showing, awakening, and entering, enabling beings to understand the fruit, practice, and cause. Third, it reveals the four practices of bodhi.

The section below discusses bodhisattvas’ playful use of the Dharma of supranormal powers, purification of Buddha-lands, and bringing sentient beings to accomplishment, encouraging diligent cultivation. Fourth, it reveals the four practices of peaceful conduct, namely those taught in the Chapter on Peaceful Conduct. First is the practice of proper bodily conduct; second is the practice of proper speech; third is the mind’s abandonment of evil deeds, the practice of benefiting oneself; and fourth is the joint cultivation of wholesome practices to benefit and bring happiness to others.

These enable one to propagate the Dharma for the benefit of sentient beings, learn what is right, and abandon what is wrong. Fifth, it reveals the Tathagata’s four kinds of supreme power. The Chapter on Emerging from the Earth states: “The Tathagata now wishes to reveal, proclaim, and demonstrate the supranormal powers of the Buddhas, the wisdom of the Buddhas, the sovereign power of supranormal faculties, the lion-like vigorous power of the Buddhas, and the great awe-inspiring power of the Buddhas.” This enables beings to understand their profound subtlety.

Sixth, it reveals the Tathagata’s four kinds of totality. The Chapter on Supranormal Powers states: “The Tathagata is the sovereign of all dharmas; the Tathagata possesses sovereign power over all things; the Tathagata contains the treasury of all mysteries; and the Tathagata possesses all profoundly deep matters.” These four kinds of totality enable beings to understand and exhort them toward what is excellent.

Seventh, it reveals the accomplishment of four indispensable dharmas for hearing this sutra. The Chapter on Samantabhadra states: first, being protected and kept in mind by the Buddhas; second, planting roots of merit; third, entering the Assembly of Those Established in Right Concentration; and fourth, giving rise to the resolve to rescue all sentient beings. These enable beings to understand that the supreme Dharma is difficult to hear and promptly cultivate supreme practices; only afterward can they hear it.

Fifth, the elucidation of the number five has seven aspects. First, it reveals profound wisdom. The Treatise explains: “Wisdom has five kinds of profundity: first, profundity of meaning; second, profundity of essence; third, profundity of inner realization; fourth, profundity of the basis; and fifth, unsurpassed and exceedingly profound wisdom.” This causes beings to delight in realization.

Second, it reveals five kinds of difficulty concerning the gateway of the teaching. The Leaf Sutra Treatise states: “This gateway of wisdom is difficult to see, difficult to know, difficult to discern, difficult to understand, and difficult to enter.” This causes sentient beings to seek it and aspire to hear it. Third, it reveals the five kinds of turbidity.

The passage below discusses the meaning of the turbidity of the kalpa, causing beings to give rise to detachment and revealing the great compassion of the Buddhas. Fourth, it reveals five kinds of inferiority, because of which the One Vehicle is not taught. The Chapter on Skillful Means states: “Those of dull faculties delight in lesser teachings and are greedily attached to samsara.

In the presence of innumerable Buddhas, they have not practiced the profound and wondrous Path. Troubled and disturbed by such sufferings, they are therefore taught nirvana.” This enables them to abandon their inferior condition.

Fifth, it reveals five virtues on account of which the One Vehicle is taught. The passage below states that there are Buddha-children whose minds are pure and gentle and whose faculties are keen; therefore, in the presence of innumerable Buddhas they practice the wondrous Path. This enables them to learn what is supreme and wondrous.

Sixth, it elucidates the Five Vehicles, enabling beings to understand their faculties and dispositions. First, rain moistens all kinds of beings, causing them to grow. The Treatise explains: “For those of overweening pride who exclusively seek the Great Vehicle and say that there are no distinctions among the Vehicles, this enables them to understand the differences among the various Vehicles.” The analogy of rain is taught so that they may know that beings’ roots and capacities are taught and transformed according to what is appropriate.

Seventh, it reveals five conditions under which the One Reality is then taught. The Chapter on the Conjured City states: “They themselves understand that the time for nirvana has arrived. Sentient beings have again become pure, with steadfast faith and understanding.

They understand the emptiness of dharmas and enter deeply into dhyana and samadhi.” This enables them to understand that the Dharma, difficult to hear, brings happiness and maturity. Eighth, the revelation of the number six has six aspects. First, it manifests six kinds of quaking, causing sentient beings to be startled and awakened.

Second, it manifests the six realms, causing beings to become fearful and detach themselves. The passage below states: “They saw completely the six kinds of sentient beings in those realms.” Third, it manifests the practice of the six paramitas, encouraging beings to cultivate and learn, as stated in the verses below. Fourth, it elucidates prediction through six matters.

The Treatise states: “First, causing those who have not heard to hear; second, speaking; third, the meaning upon which it is based; fourth, causing them to abide; fifth, the Dharma upon which it is based; and sixth, successive progression.” The division of the passage can be clearly understood. It reveals what accords directly with beings’ capacities, enabling them to abandon their attachments. Fifth, it reveals the adornment and purification of the six sense faculties, encouraging beings to uphold and recite the sutra, as extensively explained in the Chapter on the Merits of the Dharma Preacher.

Knowing this, one should uphold the sutra. Sixth, it elucidates six kinds of prediction, enabling beings to understand the future fruit, clearly know the certainty of what will arise, and develop the resolve to cultivate and learn. These are individual prediction, shared prediction, subsequent prediction, prediction free from resentment and malice, prediction of common practices, and prediction with fully specified causes, as extensively explained in the Treatise.

The seventh disclosure, concerning seven matters, is further divided into four. First, it reveals that the World-Honored One is endowed with seven accomplishments. He possesses various kinds of speech that give rise to the need to ask questions.

The first is complete accomplishment; the second, accomplishment in language; the third, characteristics; the fourth, objects; the fifth, variety; the sixth, the essence of awakening; and the seventh, accomplishment in teaching in accordance with the cultivation and practice of sentient beings. These may be understood from the sutra, enabling the wise to be fully endowed with the virtue of eloquence. Second, it reveals seven kinds of conceit arising in seven kinds of sentient beings, enabling them clearly to recognize their errors.

Third, to remedy these modes of speech, it employs seven analogies, enabling them to eliminate defiled obstructions. These are fully explained in the treatise. Fourth, it reveals that upholding the sutra is endowed with seven virtues, thereby enabling the practice of the Dharma.

According to the Dharma Teacher chapter, one should seek the Tathagata’s robe and put it on. Moreover, for that person, the Buddhas presently dwelling in the world speak of what they protect and keep in mind. That person possesses great faith, the power of aspiration, and the powers of roots of goodness; dwells together with the Tathagata; and has the Buddha stroke the crown of his head.

This enables one clearly to understand that a person who upholds the sutra becomes perfected and practices the profound and wondrous sutra. The eighth disclosure, concerning eight matters, is divided into four. First, it aspires to reveal eight profound matters fully.

The explanation states: first, reading the sutra; second, cultivation and practice; third, the fruit of practice; fourth, increasing the mind’s merit; fifth, delight in wondrous matters; sixth, the unsurpassed and exceedingly profound; seventh, entering the exceedingly profound; and eighth, creating a profound dwelling place together with the shravakas and pratyekabuddhas. The passages are divided and clarified, enabling one clearly to discern distinctions between what is good and what is inferior, and thus revealing them.

Second, it enables one to depart from eight perverse matters.

The passage below speaks of persons of scant virtue and little merit. It also says that they do not seek the Buddha’s great powers. It further speaks of the great self defiled by wrong views, and so forth, enabling one clearly to distinguish the wrong from the right.

Third, it enables the cultivation of the Noble Eightfold Path. The passage below says that the World-Honored One clearly knows our minds, refutes false doctrines, and teaches nirvana, enabling one clearly to know what should be joyfully adopted in order to escape the world and attain happiness. Fourth, it enables one to depart from the eight difficulties.

The Devadatta chapter says that one will not be born in hell; it enables one clearly to understand the supreme benefit and to obtain a joyful and excellent result in the world. The ninth disclosure concerns the nine divisions of scripture as the basis for exposition, enabling one to relinquish provisional authority. Therefore, the passage below says: “With regard to these teachings of the nine divisions, I expound them in accordance with sentient beings.

Entry into the Great Vehicle is the foundation. Therefore, I teach this sutra.” This enables one clearly to understand skillful means, of which only one half is disclosed. The tenth disclosure, concerning ten matters, is divided into five.

First, it reveals that Manjushri attained the Knowledge of Past Lives and accomplished ten matters as though they were presently before him. These are fully explained in the treatise. The passages are analyzed in order to reveal this and to show his excellence in this respect.

Second, it reveals that the teaching possesses ten kinds of supreme wondrousness. The passage below expounds the true Dharma as good in the beginning, good in the middle, and so forth, causing delight to arise. Third, it reveals that the Great Vehicle also possesses ten unsurpassed qualities, enabling one clearly to understand the excellence of the sutra.

These are fully set forth and distinguished in the text. Fourth, it reveals ten meanings for teaching the One Vehicle. By clearly understanding the Mahayana Treatise and the Ornament Treatise, one is enabled to understand that the Great Vehicle possesses four secrets.

Fifth, it reveals that this sutra possesses ten kinds of excellence.

First, events are presented to illuminate what is difficult to believe, and six practices are briefly set forth to clarify this difficulty, as stated in the Seeing the Jeweled Stupa chapter. Second, analogies are given for what is difficult to fathom. Ten analogies are briefly set forth to clarify this sutra, as stated in the Bodhisattva Medicine King chapter.

It is like all river waters flowing into the ocean, because it encompasses everything. Third, it is proven superior to the Two Vehicles. As manifest proof, the jeweled stupa immediately appears, and it is shown that the Buddhas all arrive.

This serves to prove its wondrous excellence. All come forth from beneath the Dragon Palace and turn toward it. Samantabhadra and Wondrous Sound approach the jeweled stupa.

Moreover, upon hearing its voice, bodhisattvas endowed with majestic virtue, surrounded by the fourfold assembly, together with dragons, devas, and venerable ones, gather to hear this wondrous and supreme teaching. Fourth, it can eliminate the eight difficulties. According to the Satyasiddhi Shastra, the four wheels can crush the eight difficulties.

In this sutra, even those who hear little give rise to faith; thus, all the difficulties can be eliminated together. This is stated in the Devadatta chapter. Fifth, upon being born in the heavens, one immediately encounters a Buddha, as stated in the Samantabhadra chapter.

Sixth, one attains birth in a Pure Land: upon hearing even one chapter, one will later be reborn in a Pure Land, as stated in the Medicine King chapter. Seventh, one does not regress from bodhi. Upon hearing it once and giving rise to faith, one does not regress from bodhi, as stated in the Distinctions in Merit chapter.

Eighth, one becomes a field of merit for the world. Those who uphold four lines of the sutra receive wondrous and supreme offerings from devas and humans. The merit of praising even one step of their practice is boundless; and the merit of praising one who upholds the sutra is greater still.

This is stated in the Dharma Teacher chapter. Ninth, the karmic rewards are inconceivable. The merit of upholding and reading this sutra is limitless, as stated in the Medicine King chapter and the Distinctions in Merit chapter.

Tenth, one quickly attains Buddhahood, as stated in the Devadatta chapter and the Never-Disparaging chapter. These matters are fully explained in the Practice and Rituals. Here only the general outline has been briefly presented to clarify these ten approaches, and the discussion now ends.

Previously, there were fifty-two conditions serving as the causes for the arising of this sutra. The verse says: “The first four; three, each with seven; five; seven; six has six; seven; eight has four; nine has one; and ten has five—thus should it be known.” Dharma Master Jizang briefly explained ten meanings. First, it teaches the bodhisattva path.

Second, it accepts Brahma King’s request. Third, it reveals the provisional and the true, and the three wisdoms of the Buddhas of the three times. Fourth, it teaches the three purities.

Fifth, it teaches the three fundamental Dharma gates. Sixth, it teaches three kinds of Dharma gates. Seventh, it serves to eliminate doubts.

Eighth, it teaches the Middle Way. Ninth, it increases the Buddha-Recollection Samadhi. Tenth, it enables sentient beings of the three times to distinguish, in accordance with reality, the two gates of transgression and merit.

Now, the first of these is briefly considered: this sutra was taught in order to explain the bodhisattva path.

From the earliest period, beginning with the Avatamsaka assembly, until the final period of the Lotus Sutra, the Mahayana sutras were gathered and the bodhisattva practices were taught. For what reason, then, are they taught yet again now?

The answer is that there are two kinds of bodhisattvas. The first proceed directly; the second proceed circuitously. This sutra is now taught for those who abandon the Lesser Vehicle and enter the Great Vehicle of the bodhisattvas.

Question: Those who attained the wisdom of the Avatamsaka are regarded as proceeding directly. Is this sutra now taught for those who return from the Lesser Vehicle in order to enter the Great Vehicle?

Answer: According to the Emerging from the Earth chapter: “When these sentient beings first saw my body, when I attained quiescence at the place of enlightenment, they saw Lochana and heard what I taught.” This means that the Avatamsaka teaching was first given, except to those cultivating and studying the Lesser Vehicle. Thus, it is clearly known that previously they had not acted like these persons. Now they are enabled to hear this sutra and enter the Buddha’s wisdom. Therefore, it is clearly known that at this time they turn back from the Lesser Vehicle.

Question: Why did some previously proceed directly, while afterward others returned from the Lesser Vehicle?

Answer: Because cultivation and practice differ in being remote or near. Second, this sutra was taught because Brahma King’s request was accepted.

Question: In the past, the teaching of prajnaparamita and its revelation already clarified this request. How does that differ from the present occasion?

Answer: The request occurred at two times, and the invitation was also of two kinds. The first was the request to teach the fundamental Dharma wheel. The present acceptance of the request differs from that of the past, as explained in the Skillful Means chapter and the first fascicle of the Treatise on the Great Perfection of Wisdom. Third, this sutra was taught in order to clarify the accomplishment of the characteristics of the three wisdoms—the provisional and the true—of the Buddhas of the three times. Without the true, the provisional cannot be revealed; without the provisional, the true cannot be revealed. The true possesses the function of giving rise to the provisional, while the provisional possesses the provisions for the application of the true.

The passage below states: With regard to the One Buddha Vehicle, it is discriminatively spoken of as three; that is, from the Real, the Provisional is established. “I employ these skillful means to enable them to enter the wisdom of the Buddha.” This means using the Provisional to lead into the Real. Those who follow that teaching may cling to the Provisional and forget the Real. In former times, those who clung to the Three Vehicles could not awaken to and enter the path of the One Vehicle. Or they might cling to the Real and forget the Provisional; upon hearing of the One Vehicle in the Lotus Sutra, they would suppose that the Three Vehicles did not exist. From what has been stated in refutation, this may be clearly understood.

Fourth, it intends to teach the three Dharma-gates of purification. The original nature of sentient beings has never been either defiled or pure. Because sentient beings are deluded, however, defilement and purity come to be established.

Moreover, defilement cannot simply be cut away. Therefore, Buddhas and bodhisattvas gradually appear to open and reveal three kinds of purification. First, through the Five Precepts and the Ten Wholesome Actions, they purify the three realms.

Second, they teach the Two Vehicles to purify the three realms. Thereafter, they reveal the One Vehicle to purify the Two Vehicles. The Three Evil Destinies are regarded as the place of severe suffering; the three realms as the place of moderate suffering; and the realm of transformation as the place of lesser suffering.

Therefore, they are called the three oceans. The five matters and the three Dharma-gates of subjugation are taught in order to speak comprehensively of the sacred teachings. Here there are three gates: first, gathering the erroneous and returning it to the gate of the correct; second, gathering differences and returning them to the gate of sameness; and third, gathering causes and returning them to the gate of the fruit.

Regarding the gate of gathering the erroneous and returning it to the correct: before Śākyamuni Buddha appeared in the realm of ordinary beings, there were two kinds of error. First, householders among the non-Buddhist practitioners gave rise to attachment toward sentient beings. Second, renunciants among the non-Buddhist practitioners gave rise to views concerning sentient beings.

Because these must be brought onto the correct path, they are called erroneous. In the Skillful Means chapter, it is said that through various causes and conditions they fall into the Three Evil Destinies; that is, attachment flows into erroneous views, all of which are the views of non-Buddhist practitioners. When the Tathagata appeared in the world, he gathered and subdued those two errors and returned them to the Five Vehicles, which are correct.

Among these two are those without learning and those who act contrary to the Dharma; they are brought to accomplishment through the Vehicles of Humans and Devas. Those of the three natures are gathered in through the Three Vehicles. Gathering those two errors and bringing them back is called the five correct matters.

Second is gathering differences and returning them to sameness. If those who awaken to the one path do not proclaim it, it is propagated for the sake of those with dull faculties. One must cast aside the two erroneous attachments and the distinctions among the Five Vehicles, gathering the five previously differentiated matters and returning them alike to the One Vehicle.

Third is gathering causes and returning them to the fruit. Apart from gathering those five and returning them to the one, there are only causal practices. In order to enable beings to cultivate the cause and realize the excellent fruit, the two bodies of the Tathagata—the body conforming to suchness and the transformation body that responds to beings—are taught, thereby gathering causes and returning them to the fruit.

Sixth, it intends to teach three kinds of Dharma-wheel. First is the fundamental Dharma-wheel. Second is the branch-tip Dharma-wheel. Third is the Dharma-wheel that gathers the branches and returns them to the root. When the Buddha first attained the Way, he taught the Avatamsaka Sutra for the bodhisattvas; this was the fundamental Dharma-gate. Those of meager merit and dull faculties could not hear and comprehend it; therefore, he taught the Two Vehicles to guide them—this was the branch-tip Dharma-wheel. For more than forty years he taught the Dharma, and now, through this Lotus Sutra, he causes all to return to the one; thus, he gathers the branches and returns them to the root.

Question: Where is there a passage stating this?

Answer: In the Belief and Understanding chapter it is said that they saw the Elder seated upon a lion throne adorned with precious treasures. This indicates that the Avatamsaka was the fundamental teaching. He called his son, but could not bring him back; therefore, together with two men, he removed his costly garments, put on the clothing of a refuse collector, donned coarse and shabby robes, went to a lowly place, and provisionally called him his son. This is precisely the branch-tip teaching. Afterward, he assembled his relatives and entrusted all his wealth to the son. This is gathering the branches and returning them to the root.

Seventh, this sutra was taught in order to dispel the doubts of śrāvakas and bodhisattvas. This has already been distinguished and explained in the preceding interpretation. Although there are a few differences, the abbreviated explanation cannot make them all clear.

Eighth, this sutra was taught in order to reveal the Dharma of the Middle Way.

Question: How can this be clearly known?

Answer: On both occasions when the Dharma was taught, the Buddha first emitted light from the white tuft between his eyebrows. Above, it did not pass beyond his head; below, it did not pass beyond his feet. Emitting light from the tuft between his eyebrows symbolized that both teachings expounded the Middle Way. The first revealed the pure path, namely the One Vehicle. The second revealed the pure Dharma-body, namely the true body.

Question: Why was the Middle Way also revealed?

Answer: Formerly, the Five Vehicles were taught in order to reveal the five. Those who heard the teaching of the Five Vehicles formed five different interpretations and fell into extremes. The teaching for humans and devas remained within samsara. Those who sought the Two Vehicles fell into the extreme of nirvana. Those who studied the Great Vehicle became attached to the extreme of the Great Vehicle. Now these extreme views are refuted so that their minds will no longer cling to anything.

Ninth, this sutra was taught in order to enhance the samadhi of mindfulness of the Buddha. Formerly, the true body and the skillful-means body had not yet been clearly revealed. Ordinary beings and followers of the Two Vehicles had only begun to manifest understanding.

Bodhisattvas had not yet clearly understood the Buddha and therefore could not properly understand reverence and recollection. Their reverence and recollection were always performed with a mind that apprehended something; that is, such reverence and recollection were accompanied by a mind that apprehended something. Because they could not yet be mindful of the Buddha, the Buddha was not their teacher, nor were they disciples of the Buddha.

Now that the skillful-means body and the true body are opened and revealed, reverence and recollection can at last be explained.

Question: Why, in former times, was reverence and recollection not clearly explained?

Answer: Formerly, attachment to multiplicity did not go beyond three kinds. First, they did not know that the Origin is one while the Traces are many. Second, they did not understand that the Origin has never undergone birth and death within samsara. Third, they did not understand that Śākyamuni Buddha had realized the Dharma-body in the distant past and did not attain it for the first time at Gaya. These were three kinds of illness; therefore, three kinds of teaching-gate were revealed.

First, it was clarified that Śākyamuni in the Pure Land and the response-bodies of all Buddhas are nondual. Thus, it should be understood that although the response-bodies are nondual, the Trace-bodies are not one.

Second, the stupa was opened and the two Buddhas sat together. This revealed that Prabhūtaratna, though having entered cessation, had not truly ceased. It thereby made clear that Śākyamuni is born only within the unborn, and that the unborn abides within the unceasing; this is called the Dharma-body. His cessation is spoken of as a skillful means; this is called the functioning of the Trace. He was born in the royal palace yet never arose; he entered cessation between the twin śāla trees yet was never lost. Although the Trace manifests birth and death, the Dharma-body has never arisen or appeared.

Third, he had already attained Buddhahood in the distant past and will not enter extinction in the future; this is called the Dharma-body. Receiving the prediction from Dīpaṃkara Buddha and attaining the Way at Gaya were, accordingly, skillful means.

Question: Śākyamuni Buddha realized the Dharma-body. Does that Dharma-body admit of remoteness or nearness?

Answer: The Dharma-body is neither remote nor near. Since the Dharma-body is neither remote nor near, one thereby understands the state that is neither remote nor near. Therefore it is said: Awakening is rooted in the Dharma-body, yet the Dharma-body has neither remoteness nor nearness; thus, one clearly understands the state that is neither remote nor near.

Why, then, was it intended to clarify these three matters?

Answer: First, the Dharma-body is nondual, while the Trace-bodies are not one. Those who did not yet understand the nonduality of the body regarded it as a body subject to birth and death, although in reality it neither arises nor ceases. Next, it was clarified that the Dharma-body has neither arising nor cessation, whereas the response-body undergoes birth and death.

Although arising and cessation were thus clarified, the Dharma-body and the response-body were still regarded as different. It had not yet been understood that Śākyamuni Buddha realized the Dharma-body in the distant past; because that realization occurred in the distant past, the matter of remoteness and nearness was subsequently clarified. All Buddhas fully possess the first two matters, while Śākyamuni fully possesses all three.

Question: In clarifying mindfulness of the Buddha, what is meant by “mindfulness”?

Answer: As stated in the Large Prajnaparamita Sutra, this is revealed through non-recollection in order to remove discrimination and the apprehension of something seen. The Buddha is that which is recollected, while sentient beings are those capable of recollection. One should render reverence and recollection in accordance with the nature of truth. This is clearly taught in the Peaceful Practices chapter and the Lifespan chapter.

Tenth, it is intended, for the sake of sentient beings of the ten directions in the future, to distinguish truthfully the benefits involved. The karmic retributions of the two kinds of deeds, sinful and meritorious, are as explained in the rules of practice. Ten closely related meanings clarify the orthodox and the heterodox.

That scripture is called the gateway to exegesis. Therein it is said: one relies upon and accords with the locus of essential meaning, and upon the causes of transcendence and their meritorious rewards. Relying upon the Treatise on the Tenets, it is explained that this matter is of four kinds: teaching, principle, practice, and result.

In brief, there are three further divisions. Their opposites also are three. First are meaningless words, such as the treatises of the four Vedas and the verses of the Brahmins.

Their sounds are elegant, profound, and pleasing. Though their meaning is continually sought, neither sound nor meaning is true. As that treatise says: “Having drunk amrita, I have attained accomplishment and shall never again return to birth and death.” Second are false and heterodox words, such as the teachings of the other ninety-five kinds of non-Buddhist paths.

Although they also speak of cause and effect, they continually reveal heterodox thinking and therefore are called false and heterodox. Third is speaking in accordance with the Dharma. As the Buddha taught the principles of cause and effect, he spoke of suffering and its origin.

These are precisely worldly cause and effect. Cessation and the path are transcendent cause and effect. The principles proclaimed are neither heterodox nor deceptive; therefore, this is called speaking in accordance with the Dharma.

Principle is also of three kinds. First is the meaning of increase, as when non-Buddhist paths, with regard to the Dharma of non-self, arbitrarily assert the existence of a self. Second is the meaning of diminution, as in wrong views and annihilationist views.

Third is the meaning that accords with reality: in the Buddha’s teaching, what exists is said to exist, and what does not exist is said not to exist. Because it cuts off the view of permanence, this is called accordance with reality. Practice is also of three kinds.

First is practice that accords with worldly cause and effect, such as being loyal to the ruler and filial toward one’s parents in worldly affairs, and so forth. Second is the cause of heterodox thinking, namely, falsely proclaiming heterodox precepts and prohibitions, and so forth. Third is practice within the Middle: through the gateway of the Buddhadharma, one departs from the extremes of suffering and pleasure and abandons heterodox pursuits.

Result is also of three kinds. First is the result of flattery and deception, as when one distorts the means of livelihood in pursuit of comfort. Second is an illusory result, as when non-Buddhist paths falsely calculate that the state of neither-perception constitutes nirvana.

Third is the transcendent result, as when the Buddha’s teaching enables sentient beings to escape birth and death and realize nirvana.

Because the orthodox and the heterodox exist in relation to teaching, principle, practice, and result, this title was established to cause beings to abandon the heterodox and return to the orthodox. Furthermore, because four kinds of purity are attained, four comprehensive designations are elucidated. First is perfect purity.

Second is purity of meaning. Third is purity of skillful means. Fourth is purity of what is attained.

In this manner, they are established successively. Teaching means that the beginning, middle, and end are all wholesome. Principle means being free from increase and diminution.

Practice means being free from suffering and pleasure, and so forth. Such suffering is not the various sufferings of the world; it rests upon the various delusions. Therefore, this is called purity.

Furthermore, relying upon the exposition of realization, one awakens to the principle; relying upon the principle, one gives rise to practice; and through practice, one attains the result. If this cannot be fully accomplished, it is not awakening to the principle. If one does not awaken to the principle, heterodox discrimination arises, and therefore one commits evil deeds.

Because there is heterodox discrimination, one performs evil practices and experiences their painful results. Now, by relying upon the correct teaching, one can reveal the correct principle; one then realizes the correct principle and can give rise to correct practice. Through correct practice, one can attain a wholesome result.

This designation is established in reliance upon these four aspects. Furthermore, through this instruction, wisdom arises. Relying upon principle, reflection arises.

Relying upon practice, cultivation arises. Through these causes, the result is attained. The Mahayana Compendium says: “It is contrary to reason that the permeation produced by hearing should fail to generate a result.” There are also two kinds: first, reliance upon the Dharma as cause; and second, reliance upon an analogy for the Dharma.

These may be single or paired; thus, the explanation is not fixed. Why is it so? Reliance upon persons means clarifying the cultivation of the six principles of harmonious respect.

Reliance upon the Dharma means clarifying the literal meaning and the Great Dharma, and so forth. Reliance upon an analogy for the Dharma means providing extensive or concise clarification for those of dull faculties, proceeding from place to activity. Because all things are encompassed within that Dharma, it is called extensive.

With respect to the meanings above, the teaching has established its designations, yet sentient beings often do not go beyond this. As the Compendium Treatise states, there are altogether ten kinds of designation. Its verse speaks of Dharma, sentient beings, teaching, meaning, distinction, extensive exposition, nature, impurity, purity, and ultimate consummation.

These are called the distinctions of the objects of engagement.

First, Dharma means form, feeling, and so forth. Sentient beings means gods and humans in the world, and also those called followers through faith, together with the designations found in the sacred teaching. Next, this Dharma is called sutra.

Meaning refers here to the extensive exposition of hypothetical grave harm done to one’s parents. In brief, it is called the non-self of all dharmas. Here, extensive exposition means that form is without self.

Nature refers to letters, words, and sentences as causes. Impurity means the various distinctions that give rise to afflictions and defilements. Purity means that the noble and worthy ones have forever departed from defilement.

Ultimate consummation means all conditions taken collectively; namely, prajnaparamita together with the Ten Bhumi, and so forth. Their general and concise meaning is taken as the object. Here there are five pairs of opposites.

First is Dharma contrasted with person. Second is meaning contrasted with teaching. Third is concise exposition contrasted with extensive exposition.

These three proceed successively in this manner. Fourth is defilement contrasted with purity, referring to the eighth and ninth categories. Fifth is discrimination contrasted with non-discrimination.

This is also called cause contrasted with result. Because the seventh and tenth terms are external causes, discrimination is employed to reveal the ten ultimate principles. Therefore, it is called non-discrimination.

Among these, the second, eighth, and ninth are designations derived from persons. The remainder are designations derived from the Dharma. The teaching and meaning now being clarified constitute the designation of the third category, sutra.

The Yogācārabhūmi, fascicle 81, says that names are of twelve kinds. The verse states: “Provisional, real, same, different, generic, according to qualities, and figuratively designated; commonly understood, not commonly understood, clearly revealed, unrevealed, extensive, and abbreviated as one.”

A provisional designation is, internally, the provisional establishment of a self, a sentient being, and so forth; externally, it is the provisional establishment of tiles, bricks, and so forth. That is, with regard to the eye and visible forms, as well as the other faculties, the word “eye” is used to designate that meaning. A designation of the same kind means that phenomena possessing the nature of form or feeling are named according to their general cause.

A designation associated with a different kind means that the Buddha bestows a prediction upon one who has drawn near to virtue. A designation according to qualities means that, because of uncertainty regarding its nature, the term “form” also encompasses feeling. A figurative designation means calling the poor “wealthy,” and so forth.

A commonly understood name means that both the presence and absence of distinctive characteristics are commonly known. A clearly revealed name means that its meaning is evident as it stands. An unrevealed name means that its meaning is difficult to understand, as in dhāraṇīs such as Dhṛta-rāṣṭra and so forth.

An abbreviated name consists of one syllable. An extensive name consists of many syllables.

Within this there are six pairs of contrasts. First, provisional and real are contrasted broadly according to their respective application. Second, the same kind is contrasted with a different kind.

Third, designation according to the actual nature is contrasted with figurative designation. Fourth, commonly understood is contrasted with not commonly understood. Fifth, the extensive meaning is contrasted with what is difficult or easy to understand.

It is also said that “extensive” refers to an explicit heading in contrast with the esoteric. Sixth, the extensive is contrasted with the abbreviated. Although there are twelve kinds of names, they do not go beyond persons and dharmas.

The text displays them clearly enough to be understood. If one analyzes the teaching, these meanings may be comprehended according to their respective contexts. Throughout the treatises and their established explanations, designations differ from one another.

In general, six examples may be set forth. First, general and particular designations according to the six modes of interpretation. Second, general and particular designations concerning teaching, principle, practice, and result. Third, general and particular designations concerning persons and dharmas. Fourth, general and particular designations concerning dharmas and analogies. Fifth, general and particular designations concerning the Three Jewels. Sixth, general and particular designations concerning praise; or these may now be combined into two, namely persons and dharmas.

Concerning the first, based on the six modes of general and particular interpretation, there are again many varieties. According to the six modes of interpretation, there may be only one; or there may be two, three, four, five, or six in common; or there may be not only one but two interpretations. For example, the title of the Nirvana Sutra admits both interpretation by clearly specifying its subject and interpretation through a qualifying relation; that is, it may be understood either as possessing the action or as dependent upon the qualifier. Or a title may admit three interpretations, as do the titles Demonstration of Consciousness-Only, the Mahayana Abhidharma Compendium, and so forth.

Some titles admit interpretation through a qualifying relation, possession of the action, and possession of an attribute, as does the Sutra of Mindfulness of the True Dharma and so forth; that is, they admit interpretation through possession of the action, a qualifying relation, and proximity. The remaining cases may be understood by comparison. Some, however, may not admit all six modes of interpretation.

If the four designations—teaching, principle, practice, and result—are considered in their general and particular combinations, there are altogether fifteen. There are four individual designations. The combinations of two and three respectively number six and four, and the combination of all four is one.

The final teaching of manifold meanings and forbearance is found in the Nirvana Sutra. Thus, in sequence, teaching, principle, practice, and result are four separate names. Teaching and principle are combined in the Sutra of the Explanation of the Profound Mysteries, which speaks of the profound mystery of teaching and principle.

Teaching and practice are combined in the Great Vaipulya Sutra of the Bodhisattvas’ Ten Grounds. Teaching and result are combined in the Sutra Praising the Buddha’s Merits. Principle and practice are combined in the Sutra of the Seal of Entry through the Blade of Faith.

Principle and result are combined in the Sutra of the Tathagata’s Entry into All Realms. Practice and result are combined in the Sutra of the Tathagata’s Quest for the Buddha’s Fundamental Deeds. The remaining combinations may likewise be understood.

Concerning dharmas and persons, whether named separately or in combination, all cases are readily understood. An analogy referring to a person appears in the Bodhisattva’s Fundamental Deeds of the Jeweled Garland. An analogy combining a person and a dharma appears in the Great Skillful-Means Vaipulya Sutra of Queen Śrīmālā’s Lion’s Roar on the One Vehicle.

Regarding the Three Jewels, named separately or in combination, examples include the Sutra of Akṣobhya Buddha, the Four-Part Vinaya Sutra, and the Sutra Proclaiming Vimalakīrti and the Three Jewels. The Sutra of Adornment by the Tathagata’s Merits combines Buddha and Dharma in its title. The Sutra of the Great Buddha and the Great Sangha combines Buddha and Sangha.

The Bodhisattva Precepts Sutra combines Dharma and Sangha. The Sutra of Ānanda Hearing the Buddha Speak of Good and Evil combines all Three Jewels. As established above, designations differ from one another.

A more extensive presentation is given in the Treatise on Consciousness-Only; fearing prolixity, I have omitted it here.

Those of later generations should first understand the title and then thoroughly study this sutra. The title of this sutra belongs to the middle category among the two. First, we shall follow the commentary in making distinctions; afterward, we shall recount and clarify the differences. In recounting the differences, we first explain the wondrous Dharma and afterward discuss the analogy.

In first explaining the wondrous Dharma, Chan Master Nanyue Huisi said that there are ten wonders: first, the wonder of objects; second, wisdom; third, practice; fourth, stages; fifth, the three dharmas; sixth, stimulus and response; seventh, supernormal powers; eighth, exposition of the Dharma; ninth, retinues; and tenth, the wonder of meritorious benefit.

The objects are precisely the Ten Suchnesses. Wisdom is the two kinds of wisdom, fundamental and subsequently attained, which are capable of taking those objects as their conditions. Wisdom guides practice.

The stages traversed through practice are called abidings. Those abidings rely upon the three dharmas. Relying upon the Dharma, the intentions of beings and their capacities serve as stimuli, eliciting responses.

According to what is sensed, the Buddha can manifest supernormal powers; hence this is called the wonder of supernormal powers. Through stimulus and response, he expounds the doctrine and teaches the Dharma. Those persons who follow the Buddha’s transforming instruction, hear the Dharma, and awaken can become members of his retinue.

Through the teaching of the Dharma, beings receive new birth; to benefit their capacities, they enter benefits according to their circumstances. This is called the wonder of meritorious benefit. How wisdom and the ten wonders are established will become clear from the passages below.

The Skillful Means chapter says, “Only a Buddha together with a Buddha can fully understand the true characteristics of all dharmas”; this is the wonder of objects. “The wisdom I have attained”; this is the wonder of wisdom. Fully cultivating all practices along the paths is the wonder of practice.

The vehicle bearing precious treasures proceeds directly from the causal stage to the place of enlightenment, the resultant stage; this is the wonder of stages. The Buddha is sovereign in the Mahayana, having attained this Dharma and being adorned with the powers of samadhi and wisdom; this is the wonder of the three dharmas. “With the Buddha-eye I observe all beings”; “I am the father, and my children, afraid, have entered the burning house”; and they see their father seated upon a couch—these constitute the wonder of stimulus and response.

The Buddha, the World-Honored One, now enters samadhi; flowers rain down, the earth quakes, and he emits light that illumines far away; this is precisely the wonder of supernormal powers. He can expound the Dharma well, speaking wholesome and gentle words at the beginning, middle, and end. All this exposition of the Dharma leads to the ground of all-knowledge.

Being able to proclaim the unsurpassed path—this is the wonder of expounding the Dharma. He teaches and transforms bodhisattvas and has no śrāvaka disciples; this is the wonder of the retinue. Śrāvakas hear the Dharma and receive predictions before the Buddha, while future generations gain blessings and benefits according to what they hear; all this is the wonder of benefit. The extensive meaning of how these arise successively is as explained above concerning the wondrous Dharma.

Next, we explain the analogy, which transforms many sentient beings.

Why is the lotus alone used as the analogy?

Answer: Dharma Master Jizang said: Briefly, there are three meanings. The first is the separate analogy; the second is the combined analogy; and the third is the comprehensive analogy.

Concerning the separate analogy: First, it clarifies that no other flower is like this one. Within this flower, the fruit is already fully contained. Although this sutra does not state it explicitly, it is already present. Cause and effect exist simultaneously. Thus, the lotus flower is used as an analogy for cause and effect. The treatise speaks of manifesting the characteristics of cause and effect, and so forth.

Second, when the flower opens, it reveals what is within. Through verbal expression, the principle is revealed. Thus, the lotus flower is used as an analogy for the principle. Below, this meaning is profound and the words are subtle.

Third, before the flower opens, the fruit has not yet appeared; when the flower opens, the fruit then appears. Before the gate of skillful means is opened, the true characteristic has not yet been revealed. When the gate of skillful means is opened, the true characteristic is then revealed. The opening of the flower is an analogy for opening the gate of skillful means, while the appearance of the fruit is an analogy for revealing the true characteristic. Therefore, below it says: “Open the gate of skillful means and reveal the true characteristic.”

Second, concerning the combined analogy, there are briefly ten meanings. First, the flower grows from a seed, analogizing that the One Vehicle necessarily arises from a seed. Therefore, below it says that the seed of Buddhahood arises through conditions.

Second, this flower grows out of filthy mud, analogizing the gradual growth of the Buddha Vehicle. Therefore, it says that merit is gradually accumulated.

Third, when this flower has fully grown, it emerges from the filthy mud. This analogizes the Buddha’s emergence from the realm of birth and death. Therefore, below it says: “The Tathagata has already departed from the three realms, which are like this burning house, and dwells tranquilly and securely in seclusion, as in a quiet forest.”

Fourth, although this flower emerges from the filthy mud, it does not abandon the mud. This analogizes that although the Buddha has escaped the four currents, he does not abandon the three realms. Therefore, below it says that, while outside the gate, he heard someone say that people feared entering the burning house, and so he restrained and aided them.

Fifth, this flower is foremost in purity, analogizing that the Buddha Vehicle is foremost among the five vehicles. Therefore, it says: “This vehicle is subtle, wondrous, pure, and foremost. Throughout all worlds, there is nothing higher.”

Sixth, both ordinary beings and sages cherish this flower, and the Buddha Vehicle is likewise. Those of the world and those beyond the world are said to cherish and revere it. Therefore, it says: “All sentient beings rejoice in the Buddha and therefore praise, make offerings to, and bow in homage to him.”

Seventh, this flower and its receptacle arise simultaneously, analogizing that the Buddha Vehicle is endowed with the myriad virtues. Therefore, it says: “Immeasurable hundreds of thousands of powers, liberations, meditative concentrations, and wisdoms are all contained within the Buddha Vehicle.”

Eighth, this flower is the seat upon which Buddhas and bodhisattvas sit. This sutra is likewise a dwelling shared by Buddhas and bodhisattvas. Therefore, it says: “The Buddha attained mastery in the Dharma. Adorned with the powers of concentration and wisdom, he employs these to liberate sentient beings.”

Ninth, this flower opens and closes at the proper times, analogizing that this One Vehicle has its times of concealment and manifestation. Formerly it was concealed; now it is revealed. Therefore, it says: “Why was it not yet possible to speak of it? Because the time for speaking had not yet arrived. Now is precisely the proper time; therefore, the Mahayana is assuredly taught.”

Tenth, at the beginning of the kalpa, when this flower first formed, King Brahma sat upon it and became a father to sentient beings. This sutra is likewise so. Therefore, it says: “The Great Brahma King is the father of all the world.” This sutra is likewise a father to all the world and a father to all worthies and sages. Elsewhere, it is also said that the bodhisattva’s perfection of wisdom is the mother, while skillful means is the father, and so forth.

Concerning the comprehensive analogy, the Mahasamnipata Sutra says: “Loving-kindness and compassion are the root and seed; wisdom is the flower and leaves; samadhi is the topknot; liberation is the fruit; bodhi is the king of bees; and nirvana is ambrosia. Therefore, I bow in homage to the Sutra of the Lotus Flower of the Wondrous Dharma.”

It is further explained: It is called “wondrous” because this wondrousness is inconceivable. “Dharma” denotes the ten categories of provisional and real teachings. The lotus flower is used as an analogy for the provisional and real Dharma. Because the Wondrous Dharma is difficult to understand, the near is used to analogize the distant. Moreover, the intention and the many explanations appearing in various places are condensed from beginning to end and combined into six analogies.

First, the lotus is itself the flower, analogizing that the real is also the provisional. Therefore, having clearly known that quiescence is foremost, the Buddhas employ skillful means. Although they reveal many paths, in truth there is only the single Buddha Vehicle.

Second, the flower analogizes opening the provisional, while the appearance of the lotus analogizes revealing the real. The passage below says: “Open the gate of skillful means and reveal the true characteristic.”

Third, the falling flower analogizes abolishing the provisional, while the ripened lotus analogizes establishing the real. The passage below speaks of setting aside skillful means and directly teaching the unsurpassed path.

Fourth, the lotus is also used as an analogy for the Original, while the flower analogizes the Trace. From the Original, the Trace descends; the Trace rests upon the Original. The passage below speaks of the time of the defiled and disordered kalpa, and continues: “Therefore, the Buddha-Tathagatas, through the power of skillful means, distinguish and teach the single Buddha Vehicle as three,” and so forth.

Fifth, the two aspects of the flower analogize opening the Trace. Therefore, below it says: “You should listen attentively. The Tathagata will speak of the secret power of his transcendent faculties,” continuing through: “Since I attained Buddhahood, immeasurable ages have passed.”

Sixth, the flower analogizes abolishing the Trace, while the ripened lotus analogizes establishing the Original. The passage below says: “All the Dharma of the Buddhas is thus. In order to liberate sentient beings, it is all true and not false.”

Therefore, the Wondrous Dharma is presented first; next, the transformed lotus flower, becoming vast, is used as an analogy so that one may grasp the teaching, clear away the weeds, and cleanse the dwelling place. It opens the gate of skillful means and reveals the wondrous true principle. It gathers myriad virtues into a subtle practice and subsumes the vast within the One Vehicle.

All those of superior, middling, and inferior faculties receive predictions of Buddhahood. It further discloses the provisional methods of the sages and reveals the subtle Original. Thus, as the path increases or decreases, the four classes draw near to the Greatly Awakened One, and the principles of his teaching and guidance throughout a single period are fully manifested.

The lotus flower analogizes the thought of rejoicing.

Concerning whether the chapters exist or not: Within it, five major matters and three minor matters are discussed. Translation is not easy; it is undertaken so that the path of the devas and Shakra may be secure. In presenting five aspects, such a translation entirely loses the original in three respects, and this is no easy matter.

First, what is written in the Sanskrit text, extending to its original form, must be fully presented. This is the first way in which the original is lost.

Second, the Sanskrit sutra is of lofty quality, while the presenter favors literary phrasing that can be conveyed to the minds of sentient beings; without literary expression, this cannot be achieved. This is the second way in which the original is lost.

Third, the Sanskrit text is complete in its phrasing; even its passages of praise certainly contain different implications. Perhaps the fourth aspect does not include this difficulty, yet it is now recorded here. All of this belongs to the original. This is the third matter.

Fourth, the meaning expressed by the Sanskrit words is properly like a disordered refrain. Upon examining the direction of the language, however, the phrasing is not different. Whether it consists of one thousand or five hundred units, it now no longer survives. This is the fourth way in which the original is lost.

Fifth, the matter appears to have been composed and therefore seems nearly contrary to the preceding words. From this point onward, it will be explained in order to dispel doubt. These five matters constitute losses of the original text.

Next, the mind of Trí Kính Tam Đạt wished to present the matter fully in order to expound the sacred passages. Naturally, the causes and circumstances of that time differed from those of ordinary people; yet commonly that work accorded well with antiquity and was then adapted to the present. This was no easy matter.

Ordinary beings suffer harm, whereas sages draw near. What was intended to be recorded in a thousand words was meant chiefly to be transmitted suitably to a hundred kings and, below them, to the myriad people. These two matters were not easy.

When Ānanda brought forth the sutras, not much time had passed since the Buddha. Venerable Mahākāśyapa caused five hundred masters of the six superknowledges to make revisions, and so it was with the scriptures. Now, after a separation of a thousand years, one can rely only upon the meaning in order to write.

Those arhats were no different in this respect. The birth and death of ordinary beings are generally like this; how could one fail to understand the Dharma and yet harbor doubts? To distinguish these three matters is not easy.

For the Master to see five as becoming three was also not easy. Śakra and Brahmā therefore set it forth. The deluded may be impossible to restrain. To clarify the chapters of the sutra, what is called the middle portion has two aspects.

First is the explanation that the names of the individual chapters are not identical. Next is the clarification of their designations. The names are not the same as those in the Sutra of the Lotus Flower of the True Dharma, which speaks of the Chapter on the Splendor of Light, the Chapter on Skillful Means, the Chapter on Timely Response, the Chapter on Understanding and Delight, the Chapter on Medicinal Herbs, the Chapter on Bestowing the Prediction upon the Śrāvakas, the Chapter on Past Connections, the Chapter on Bestowing the Prediction upon the Five Hundred Disciples, the Chapter on Bestowing the Prediction upon Ānanda and Rāhula, the Chapter on Tathāgata Medicine King, the Chapter on the Stupa of Seven Treasures, the Chapter on Devadatta, the Chapter on Entering the Jeweled Stupa,

the Chapter on Exhortation to Preach, the Chapter on Peaceful Practices, the Chapter on Emerging from Other Lands, the Chapter on the Manifest Lifespan of the Tathāgata, the Chapter on Practicing Deeds of Merit, the Chapter on Diligent Illumination, the Chapter in Praise of the Dharma Teacher, the Chapter on Being Treated with Contempt, the Chapter on the Tathāgata’s Practice of Spiritual Powers, the Chapter on Bodhisattva Medicine King, the Chapter on Bodhisattva Wondrous Roar, the Chapter on the Universal Gateway of Avalokiteśvara, the Chapter on Dhāraṇīs, the Chapter on King Pure Subjugation and Purity, and the Chapter on the Joy of Samantabhadra.

Before the Buddha had spoken this chapter, at that time hundreds of thousands of koṭis of bodhisattvas, as numerous as the sands of the Ganges, assembled, and all attained dhāraṇī. The Chapter on Entrustment. This explains the establishment and omission of the chapters.

The Chapter on Entrustment is again placed before the Chapter on Medicine King; there are as many as eight differences concerning the ten proofs regarding Entrustment, and here it is placed before the Chapter on Medicine King. Now it returns to this arrangement; therefore, after the proof was obtained, the transformation Buddhas were ordinarily dispatched back to their respective lands.

The stupa of the Buddha Prabhūtaratna had not yet been restored; in these two matters there were no words, and the Buddha praised the realization of the Way. In the Chapter on Medicine King, the stupa is again mentioned; the three wondrous sounds are praised, and there is joyful reverence for the realization of the Way. Those who emerged from beneath the earth were transformation bodies and emanations.

Wondrous Sound could bow to the two Buddhas; the four defiled lands were not pure—this is a proof. The transformation Buddhas had not yet returned. This illustration was intended to make the matter clear.

When Wondrous Sound arrived, how could he have known it that day? Fifth, his asking whether the Buddha had come does not constitute a proof. He said, “Has Tathāgata Prabhūtaratna come to hear the Dharma?” If he did not then see Prabhūtaratna and the stupa had been closed, sixth is his desire to behold Venerable Prabhūtaratna as a proof of realization.

If the door of the stupa had not yet been closed and the two Buddhas were seated together, each would naturally have been visible; why would it have been necessary to request to see him? Seventh, although he requested to see him and heard only the matter confirmed, he merely heard the voice; it does not say that he saw the Buddha. The light of wisdom had already been concealed.

Eighth is reverence toward the stupa. If no Buddha was present as witness, yet the two Buddhas were seated together, he should have bowed to both. Why, then, does it say that he bowed to the stupa of Prabhūtaratna?

Ninth, dividing the matter into two does not clearly constitute a proof. If the transformation Buddhas had not yet returned, why were offerings not made to them? Tenth, it does not distinguish the proof concerning the emanation bodies.

If the illustration in the Chapter on Medicine King concerns the presence of transformation Buddhas, why is there no passage stating this proof? These, precisely, are the ten proofs that the Entrustment does not belong later. As is explained at length there, if one reverently believes, investigates the wondrous principle, and comprehends the passages, its meaning may be understood in thousands of ways.

The present translation follows the old text, as with the virtue discussed above. Therefore, those ten proofs concerning Entrustment are now presented first, yet there are ten ways in which they are untenable. Thus, the Chapter on Entrustment is again placed in the latter portion of this sutra.

First, the proof that it was restored to its former state is untenable. There are no words to that effect; rather, the stupa’s door was customarily caused to close, and it did not return to its own land. The Sutra of the Lotus Flower of the True Dharma says, “World-Honored Prabhūtaratna caused the seven-jeweled preaching hall within the Buddha-stupa to be restored to its former state.” Therefore, that passage likewise cannot be so interpreted.

The original sutra merely contains differences; although spoken by one Buddha, it is nevertheless not identical, for what was seen was limited and what was heard differed. Second, it is untenable to say that the Buddha did not praise the realization of the Way.

The Chapter on the Former Deeds of Bodhisattva Medicine King says, “Tathāgata Prabhūtaratna, from within the stupa of seven treasures, praised him, saying, ‘Excellent! Excellent!’” Although the jeweled stupa had been opened, the Buddha was not said to be there. Yet here it says that Prabhūtaratna, from within the stupa, praised him by saying, “Excellent!” It does not say that the stupa uttered the praise.

To say that it was not the Buddha who praised him cannot be established by this passage. Third, it is untenable to claim that Wondrous Sound’s entrance and reverence constitute proof. Those who emerged from beneath the earth bowed to the emanation bodies, but Wondrous Sound did not bow to them; thus, the matter had already been proven.

Moreover, Mañjuśrī did not bow to the emanation bodies before departing. The Chapter on Devadatta likewise says this. When the reverential observances toward the two World-Honored Ones had been completed, he went to the place of Wisdom Accumulation; it does not say that he bowed universally to them.

Could the transformation Buddhas therefore have departed? Thus, this cannot be accepted. Fourth, the claim that the defiled land was not pure cannot constitute a proof.

If Wondrous Sound is used to show that they returned to a defiled land, then when the responsive transformation Buddhas came to Vulture Peak and departed from there, it would not have been pure. If it is said that only the great mountains are mentioned according to their original nature when speaking of the purity of the land, then Wondrous Sound’s seeing the defilement should likewise be understood in this way. If it is said that although the transformation had occurred, the Pure Land of Vulture Peak still remained, then it should not have been used as an illustration.

If Vulture Peak was not defiled and was transformed into purity to illustrate its continued existence, what would be gained by the immediate appearance of mountain rocks in this way? Therefore, its presence there is discussed extensively at the beginning. It is like Mañjuśrī emerging from the ocean.

The illustration speaks of Mount Gṛdhrakūṭa. At that time, he immediately flew into the sky; what purpose would there have been in looking toward the mountain? Therefore, from the jeweled stupa in the sky, the account speaks according to the original state of the mountain and the earth, and then caused flowers to be brought.

Thus, it is clearly known that this is based upon the original state and not upon the Pure Land within it; such things could exist on this Vulture Peak. A passage below in the original text says:

“At that time, I and the Sangha all departed from Vulture Peak.” This, too, is spoken according to its original state. If one follows what the sutra says, only the assembly remained; the people remained, but not the mountain. That assembly was caused to hear the Dharma.

The original mountain could remain in place, but if it did not hear the preserved sutra, of what benefit would that be? Therefore, saying that the defiled land was not pure cannot constitute a proof. Fifth, it is untenable to claim that the repeated inquiry about the Buddha’s coming constitutes no proof.

Why did Mañjuśrī wish to behold Wondrous Sound? Tathāgata Śākyamuni said, “Tathāgata Prabhūtaratna can manifest this matter for you.” At that time, the Buddha Prabhūtaratna addressed Wondrous Sound, saying, “Good man, come! Mañjuśrī wishes to meet you,” and through the Buddha’s summons he came.

How could this have been merely a tentative inquiry? That inquiry was made in order to convey the Buddha’s words; therefore, the sutra says, “Buddha Wisdom of the Pure Flower asks after the well-being of the World-Honored One.” It further asks, “Has Tathāgata Prabhūtaratna come to hear the Dharma?” This was not Wondrous Sound’s own question; therefore, that claim is untenable. When he emerged and desired to behold Prabhūtaratna, it cannot serve as a proof.

If it is said that the two Buddhas were seated together and thus could be seen fully, why was it necessary to request the Buddha’s appearance?

“I now wish to see the Buddha Prabhutaratna” means that the bodhisattva is the person at the causal stage, while the Tathagata is the supreme fruition. Only when aided by the Buddha could he see and behold the honored countenance; without such aid, he could not see it. Hoping to receive the Buddha’s aid, he therefore requested an audience.

Moreover, because Wonderful Voice was about to arrive, Manjusri respectfully entreated the Buddha for his aid. Wonderful Voice then immediately manifested at the place of his former causes so that he might be seen. Through the Buddha’s power, they were able to be together in the same place; only after making the request did he see him.

Had he not requested an audience, the stupa would immediately have closed, and therefore he could not have seen him. Seventh is the request for an audience: merely hearing testimony would not suffice. If this were interpreted as requesting an audience, the passage only relates his designation and praise; it does not say that his body was seen.

This would make clear that Prabhutaratna was not seen. Here, however, Manjusri wished to see Wonderful Voice. The sutra does not praise the coming of Wonderful Voice, yet Manjusri did see him.

Manjusri, moreover, accords with true reality; how could he not see Wonderful Voice? If he saw him after requesting an audience, why is it stated otherwise? When Wonderful Voice wished to see him, he immediately did so.

Why, then, does the passage say that an audience could not be obtained? Eighth is paying reverence to the stupa: without the Buddha’s testimony, this cannot be established. Why does it say that Wonderful Voice paid reverence to the stupa, but not that he paid reverence to the Buddha?

After the testimony had been given, the stupa closed. Yet when Samantabhadra arrived, why does it not say that he paid reverence to the stupa? Nor was the stupa present.

It cannot be said that the stupa remained there after that time had passed. The passage does not say that the stupa remained. Although it does not mention reverence to the stupa, this does not preclude the stupa’s presence.

If the text’s failure to mention reverence to the Buddha does not preclude an audience with the Buddha, why should this omission do so? Moreover, after the stupa was opened, everyone was in empty space. Yet the account of Manjusri and the ocean assembly says that they were welcomed at Vulture Peak.

Could they have been unaware that the Buddha was inside the jeweled stupa? Because the mountain was the principal location, it is said that they were welcomed at the mountain. Because the principal focal point was the stupa, it is said that reverence was paid to the stupa.

This does not mean that they were not welcomed in empty space or that they did not approach and bow to the Buddha. Similarly, when an earlier passage says that the lotus flowers were “beneath their feet,” this does not necessarily mean that they were below their knees. It is merely an expression of reverence.

This should be understood accordingly. Furthermore, the Sutra of the Lotus Blossom of the True Dharma states that Avalokitesvara offered a jeweled necklace, presenting one part to Sakyamuni Buddha and one part to the Tathagata Prabhutaratna; it does not say that he presented it to the stupa. Clearly, the stupa had not yet closed, and therefore Wonderful Voice was able to see him.

Although it is now said to have closed, this cannot be maintained. Ninth, dividing the matter into two parts does not clarify the testimony and therefore cannot be maintained. If Prabhutaratna is used to establish this twofold division, the transformation Buddhas would not have been seen.

It is clearly known that the transformation Buddhas were present, for only then did the Dragon Maiden make her offering to Sakyamuni, whereas Prabhutaratna had already departed. Furthermore, Manjusri did not bow to Prabhutaratna’s emanation bodies, yet it is not the case that Prabhutaratna was absent. Avalokitesvara did not make offerings to the emanation bodies; what, then, had already departed?

Since reverence had already been paid, this position cannot be maintained. Tenth, without a separate mention of the emanation bodies, the testimony cannot be established. Even if the passages below do not mention the transformation Buddhas, why should their very existence be denied?

The Chapter on Medicine King does not mention the sravakas; does this mean that no sravakas were present? If one argues from the Chapter on Samantabhadra, then its testimony shows that sravakas were present. Only in the Sutra of the Lotus Blossom of the True Dharma does the Chapter on Entrustment not yet occur at that point in the sutra.

It is clearly known that the transformation Buddhas were likewise present. If the meaning of the passage permits this, then it is possible. The meaning of the text is not exhaustive.

Why, then, should such an excessive claim be made? Therefore, it cannot be maintained.

In the textual division, the first explanation holds that the Chapter on Skillful Means and the eight chapters following it constitute the Principal Exposition. The other holds that everything through the Chapter on Bodhisattva Never Disparaging constitutes the Principal Exposition. Although there are two interpretations, the meaning should be explained on their basis.

Why is this so? A passage below says: “Although this sutra now teaches the One Vehicle, it also speaks of opening the gate of skillful means.” This reveals the provisional teachings of former times. “Revealing the mark of truth” means that the true teaching is now proclaimed.

Moreover, the Chapter on Skillful Means fundamentally and correctly clarifies the provisional and the real; hence the parable of the conjured city is taught. It also restates the earlier meaning. The teaching is extensively explained for those of the three capacities.

Below, praise and exhortation are given, and once the exposition of the Dharma is complete, Prajnakuta immediately requests permission to depart. To clarify the circulation of the teaching, the sutra’s power is revealed, and the conjured city is treated more extensively; this is not the revelation of the one reality through the provisional. Furthermore, that treatise explains that the child is instructed, just as the sravakas are made to perform various tasks, with the intention of causing the sravakas to return to the great undertaking.

The Mahayana-samgraha says: “For the sake of attracting one class of beings and sustaining them, the two vehicles are taught.” Yet their former position is not abandoned. How could it be said that the reward body and Dharma body do not give rise to transformation bodies, or that after Buddhahood is attained, transformation Buddhas no longer arise? This would mean that the practice leading to Buddhahood was not the cause of their virtues.

It is therefore clearly known that the transformation body is not relinquished, even though the Dharma body and reward body are taught. Furthermore, the three Buddha bodies are fully endowed with unsurpassed bodhi; therefore, this is called the supreme good. Another interpretation holds that the Chapter on Skillful Means through the Chapter on Never Disparaging constitute the Principal Exposition.

Thus, the Chapter on Skillful Means and the following nineteen chapters clarify the essence of the sutra, while the final eight chapters clarify its circulation. The Introduction clarifies the teaching, and through its essence the benefits obtained by the assembly are revealed. If receiving predictions of Buddhahood is taken as the benefit, then the Chapter on Skillful Means and the eight chapters following it constitute the Principal Exposition.

If realization is attained, all of it may be called beneficial. The excellent guidance beginning with the Dharma Teacher and continuing through the Chapter on Samantabhadra—why should it extend only to Never Disparaging? There are broader and narrower divisions here.

Apart from these, the gains and losses of the classifications established above may be clearly understood. One explanation concerns the accomplishment of seven matters. The accomplishment of the introduction is further twofold.

First is excellence in revealing the Dharma gateways. Second is the accomplishment of the virtues of mastery. Because the supreme Dharma gateway is taught, the passage concerning the accomplishment of the introduction is separately distinguished.

Because of the virtues of mastery, it is divided into six kinds. This is precisely the explanation of what is correct and incorrect in the treatise.

The treatise itself divides the passage into the seven accomplishments as stated. Furthermore, regarding the accomplishment of the introduction, each folio explains it individually. If these two meanings are used to distinguish what belongs to the domain of the mountain, how could mastery be assigned directly to the six accomplishments without further explanation?

The treatise says: “Revealing this excellent Dharma” means extolling those portions of the sutra text. The accomplishment of virtues cannot be clearly combined with or allocated to anything outside those six. The excellent Dharma is used to indicate the two preceding matters.

Because it can reveal them extensively, and because its virtues are vast, it is called Dharma. After describing this Dharma as vast, the text explains “Thus have I heard.” All say that Ananda himself heard it while remaining close to and attending upon the Buddha.

Question: Since Ananda did not enter monastic life until twenty years after the Buddha attained enlightenment, how could all the sutras record the words, “Thus have I heard”?

Answer: Because the Buddha repeated them. How is this known? The Bodhisattva Womb Sutra explains this matter extensively and in detail. When the Buddha was teaching, if Ananda had not heard it, he said that he had not heard it, and the Buddha then instructed him by recounting the teaching. Ananda attained samadhi from the Buddha and was therefore able to receive and retain it.

Question: If so, why does the Mahaprajnaparamita-sastra say that when Ananda sat upon the high seat to recite the sutras, he faced the place where the Buddha had entered nirvana and spoke this verse: “When the Buddha first turned the Dharma wheel, I had not yet seen him. Thus have I heard through successive transmission: Long ago at Varanasi, for the five bhiksus, he turned the Dharma wheel of the Four Noble Truths”?

Answer: The text of the Mahāprajñāpāramitā Śāstra follows the tradition of that school; therefore, it speaks in this way. Another explanation is that the Buddha first expounded it there for the five persons. Afterward, he repeated it for Ānanda. Thus, what is spoken of was heard through successive transmission.

Question: If so, the Treatise on Entering the Mahāyāna says that Ānanda did not retain the Dharma in its entirety, because during the preceding twenty years he had not heard any of it. Furthermore, citing the Āgama Sutras, it says that Śakra Devānām Indra sent Uttara to say: “Venerable One! Having attained the knowledge of others’ minds, I have observed all beings in Jambudvīpa, and none is able to receive and retain the Buddha-Dharma except the Venerable One; no one else is capable of doing so.” From this cause and condition, it may be known that Ānanda was unable to comprehend it.

Moreover, in the Śūraṅgama Sutra, the Buddha said to the devas’ son Pure Sun Treasury: “What Ānanda has comprehended is little and insufficient to recount; much remains unretained.” It further states at length that even if all the worlds throughout the ten directions, as numerous as motes of dust, were entirely filled with beings like Ānanda, they still could not receive and retain it all. Is this not likewise the case?

Answer: From the standpoint of the Buddha, that which had not yet occurred in this way had not yet been further expounded for them. Another explanation is that the Śūraṅgama Sutra speaks from the standpoint of what the Buddha had realized but had not yet taught; therefore, it says that it could not be retained in its entirety. What had not been taught was like the leaves in the forest. Furthermore, concerning the Dharma taught in this world, Ānanda could retain it. As for the other Pure Lands throughout the ten directions, Ānanda could neither hear nor retain their teachings.

Question: If Ānanda was not a great bodhisattva, he could not have received and retained it. But if this bodhisattva manifested as a śrāvaka, why could he not receive and retain it?

Answer: It was because he remained at the stage of the causal practice. His manifested bodily form abided in this world; therefore, with regard to other worlds, it is said that he could not retain their teachings. If, in this world, he were revealed in his true state, nothing could be said of his inability. The Āgama says, “Except for the Venerable One, no one else is capable of it.” Uttara was also a śrāvaka. If one were to speak apart from the particular embodiment, it would certainly be impossible to retain it; how could there be no distinction? Therefore, this general principle is established. The passages are not contradictory.

The statement “all outflows had been exhausted” is now explained. The Abhidharmakośa says: “They cause sentient beings to remain in saṃsāra, or cause them to flow and turn within saṃsāra. From the Heaven of the Summit of Existence down to the Avīci Hell, through their continuity they cause suffering to flow from the six gateways. This process is endless; therefore, they are called outflows.”

Bodhisattva Vasubandhu relates the explanation of the Sautrāntikas: “The various objects continually pour forth; these faults do not cease, and therefore they are called outflows.” The sixth fascicle of the Mahāyāna Mahāyānābhidharmasamuccaya says: “They cause the mind to flow continuously and to disperse without interruption; therefore, they are called outflows.” It further says: “Flowing outward through the external gateways constitutes the outflow of sensual desire. Flowing through the internal gateway constitutes the outflow of existence. Flowing through both of those constitutes the outflow of ignorance.” Causing the mind to flow continuously and disperse without rest is the meaning of “outflow.”

Explanation: When the designation “outflow” is established on the basis of erroneous objects, it is the dregs of the Lesser Vehicle and loses the subtle suppleness of the Mahāyāna. Regarding what issues forth as outflows, fascicle 64 of the Yogācārabhūmi says that the outflow of ignorance consists only in clinging to wrong views and the ignorance upon which they depend; these constitute the outflow of ignorance. Thus, that treatise says: “In brief, through five aspects, wrongness, wrong interpretation, wrong desire, and the outflow of ignorance are established.

First is ignorance arising through the doctrinal approach asserting perception. Second is ignorance arising through the doctrinal approach asserting non-perception. Third is ignorance arising through the doctrinal approach asserting neither perception nor non-perception.

Fourth is ignorance arising through the doctrinal approach of annihilationism. Fifth is ignorance arising through the doctrinal approach asserting nirvana in this present life.” These passages prove that only discriminative attachment is intended. Furthermore, to say that ignorance is the basis upon which one clings to views is not so.

This should not be explained through the three kinds of seeking in the desire realm. Although it is said to be nonexistent, that is not the case.

The above is a brief account of the object of ignorance and the absence of outflows; it is explained later in the commentary. The Mahāyāna teaching expresses the ultimate principle. Fascicle 89 of the Yogācārabhūmi says: “All afflictions binding beings in the desire realm, with the sole exception of ignorance, are called the outflow of sensual desire. All afflictions binding beings in the two realms of form and formlessness, with the exception of ignorance, are called the outflow of existence. All lack of knowledge in the three realms is collectively subsumed under one category and designated the outflow of ignorance.”

The Abhidharmakośa summarizes all this in verse: “Desire and the afflictions that further bind, excluding delusion, are called the outflow of sensual desire. The outflow of existence pertains to the two higher realms.” Although this consists of afflictions, doubt is excluded because it is karmically indeterminate and, together with the internal gateway, belongs to the grounds of meditative concentration; therefore, these are combined into one.

Ignorance is the root of all forms of existence; therefore, it is distinguished as a single outflow. From the fetters, torpor and restlessness are excluded. The Vaibhāṣikas say: “The fetters in those realms are few and lack independent power.” According to the Prakaraṇapāda Śāstra and the doctrines of the Sautrāntika treatises, these two are added.

Nevertheless, according to both schools, the afflictions of the three realms are entirely included within the three outflows.

The Sutras further say that no afflictions remain. Second, according to the explanation in the commentary, this does not mean that the foregoing three outflows include them, or that some remain unexhausted when it says there are none remaining. One explanation states that the foregoing three outflows do not include them all and that the words “no afflictions are included” are added. This is truly erroneous.

At the end, concerning the fetters, it is said that these are not the nine fetters; their characteristics are as explained by the respective school. Although those nine fetters presently bind beings in the desire realm, five are singled out, and the upper and lower fetters are distinguished. The present meaning, however, is not so.

According to fascicle 89: “The nine fetters are established because they can unite beings in nine ways. First, in relation to those of the household life, the fetters of anger, craving, and attachment bind one to all objects—sentient and insentient—that may be cherished. Second, in relation to all disagreeable objects, one is bound by anger and delusion.

Third, in relation to oneself as a sentient being, one is bound by pride. Fourth, fifth, and sixth, in relation to those who have gone forth under an erroneously taught Dharma, one is bound by three kinds of wrong examination and resolute conviction. These are reliance upon hearing what is not the true Dharma, reliance upon improper and erroneous reflection, and reliance upon cultivation through inappropriate means.” Because these differ in this manner, they are divided into three kinds.

Seventh, one is bound by the absence of resolute conviction regarding the well-taught Dharma and Vinaya. Eighth, monastics are bound by poverty of wisdom. Ninth, householders are bound by poverty of wealth.

Thus, nine kinds arise.

The final two are established from the standpoint of their causes. Stinginess regarding the Dharma among monastics clearly leads to poverty of wisdom. Stinginess regarding possessions among householders leads to poverty of wealth. According to this explanation, these conditions mostly arise in the desire realm. This is not merely stated broadly; the sixth fascicle of the Mahāyānābhidharmasamuccaya says: “The fetter of craving means that the craving of the three realms binds beings; the fetter of pride means the seven kinds of pride; and the fetter of ignorance means the lack of knowledge in the three realms.” The wording in the first part of the Mahāvibhāṣā Śāstra also states this clearly; it does not speak exclusively of the desire realm.

Furthermore, fascicle 84 says: “Because they can unite beings in five ways, they are called fetters. They lead toward the five destinies and can cause birth in those five destinies. Because they can unite beings within the various destinies, they are called that which leads toward those destinies.” It also speaks of the various realms without limiting them to the two higher realms.

To clarify the three realms, the three views and two kinds of grasping are each combined, as stated in the Abhidharmakośa: “Because they grasp objects, those three views concern eighty objects. The two kinds of grasping are likewise so; therefore, they are called objects.” Those three kinds grasp a single object and are capable of maintaining their grasp; therefore, they are called the various kinds of grasping. Because that grasping appropriates, it can appropriate existence through discrimination.

Because of which binding causes and conditions are grasping and jealous stinginess divided into two?

Answer: Because the unwholesome nature arises of itself, the eight bonds may be understood in this way. Among the ten kinds of fetters, the recurrent afflictions again fully possess both meanings; therefore, they are called the number of manifest activities. Furthermore, those two may take greed for wealth as their cause; hence they manifest and require repentance as subsidiary afflictions, thereby troubling both monastics and laypeople. Therefore, the commentary explains this extensively. The passage exhausts the principle.

If the five graspings are divided into the upper and lower fetters, the more extensive discussion in section 84 says: Those directed toward the form realm, formless realm, and desire realm are called the lower division. Those fully directed toward the path of cultivation and the path of seeing are the lower division. According to the Teaching, the lower divisions differ in these two respects.

An extensive treatment of this corresponds to the five lower fetters and broadly distinguishes the delusions. If the arising of craving is incomplete, the fetters are not established. “Lacking the moistening that produces birth” is a superfluous and erroneous phrase.

According to the Teaching, this is generally so. The nine fetters are likewise. Only two or three are presented in brief.

Elsewhere, passages giving other explanations contain many omissions and errors. An extensive treatment of this makes it readily understandable.

For example, regarding the assembly of asuras, someone cites the Agama Sutra, saying: A being from the Heaven of Radiant Sound entered the dragon ocean, drifted upon the sea, and thereby became an egg. After 8,000 years, a female asura was born, her body as large as Mount Sumeru. She had a thousand small heads in the water; from that single female body Vemacitrin was born.

His body was four times the size of the great ocean, with nine heads, eight legs, and a thousand subtle arms. Entering the fragrant mountain, he begot Satthai with a gandharva woman. This sutra discusses the doctrines of non-Buddhist teachings.

What follows is likewise. The heavens of the desire realm may be impure and defiled; could the Heaven of Radiant Sound alone be entirely pure? Some explain: From the time the Dharma is taught until its accomplishment, this is called a Mahayana scripture.

From this point onward there are many different meanings, and this distinction has many different names. Yet this meaning cannot be established according to all Mahayana scriptures; one should not explain it in terms of general and particular. The principle may be so.

The expression “Mahayana scriptures” denotes all Mahayana sutras. This usage became exceedingly widespread, and from this point onward there were many differing appellations. Yet to apply it universally to all Mahayana teachings cannot be accepted.

When the treatise has finished explaining, it presents teachings with very many meanings. How many must one understand in order for it to be sufficient? Some say that apart from this sutra, the Lotus Sutra has not been taught.

This may be understood accordingly. The seventeen designations commonly explain one matter as “immeasurable meanings.” Another treatise says that this sutra has seventeen names. If all are understood, how is this to be stated?

It further explains for itself: At that time only one collection of teachings was expounded, but in meaning it had three names. The Avatamsaka, for example, is also called Vaipulya. It further says: In addition, there are fourteen more names that annotate its extensive meanings.

Yet the many meanings in the sutra are still not exhausted. Nor do the many meanings lie outside its names. Ordinarily there are three names.

Why, then, are there as many as seventeen names extending throughout all Mahayana scriptures? Again, a treatise says: This Mahayana sutra has seventeen names. If the name “Immeasurable Meanings” is incomplete, how can it be said that herein are seventeen names, as seen within the six realms?

It speaks of King Yama, while the Avatamsaka Sutra compares him with other realms. The Avatamsaka Sutra says: “It causes sentient beings to leave the realm of King Yama and the suffering of punishment.” Therefore, it says: “It causes sentient beings to leave the four kinds of evil suffering found among hell beings, animals, hungry ghosts, and King Yama.” This passage is used as proof to establish that realm. If this is compared with the second section of the Yogacarabhumi Treatise: When the initial aeon had been completely established, one kind of sentient being gradually increased and, due to karma mixed with defilement, was born among the Narakas, established a secure abode, and then became king.

It also speaks of being born in that place; therefore, it is clearly known that he is included among them. The present meaning, however, is not so. If one allows that he is included in that realm, he should undergo the sufferings of that realm.

If he undergoes the sufferings of that realm, how could he punish the sentient beings there?

Therefore, the Twentieth Discourse on Consciousness-Only says: “For what reason is it not accepted that the wardens of hell are truly sentient beings of this kind? Because that is unreasonable. Those born there should not be included among the Narakas, for they do not undergo the suffering experienced in that place.

Indeed, they themselves could not endure the hot ground, fierce fires, burning, and torment. How, then, could it be said that they are able to persecute those beings?” Thus, it is clear that they are not included in that realm. Furthermore, the Avatamsaka says that King Yama is among the four realms of evil suffering, yet the king and his officials dwell in a distinct realm.

On the basis of the actual realm of ghosts, they differ from the asuras. Regarding the Yogacarabhumi Treatise’s statement that one is born among the Narakas, establishes security, and then becomes king to pass judgment upon that realm, it also says that one is born among the Narakas, establishes peace there, and then becomes king to judge the various sentient beings; but this is not so. Moreover, the Twentieth Discourse on Consciousness-Only differs from other sutras and treatises concerning this realm of ghosts.

Question: Regarding the great meaning of the causes for accomplishment, the treatise explains eight. After the parable has been heard in full, the provisional is then disclosed and the real revealed. The Madhyamaka Treatise says that two kinds of secret realm are revealed in order to bring people to sudden awakening. Is this contrasted with gradual awakening?

Answer: Although the meaning is applicable generally by comparison, its intent concerns gradual awakening. Why is this? Fundamentally, this matter was established because of the sravakas.

It was intended to make them hear and know this difficult-to-believe Dharma. If, on the basis of sudden awakening, the secret realm were revealed, it would immediately cause them to cling to the meaning of the pure realm; how, then, could it be explained more fully? Therefore, the sravakas are caused to relinquish the traces of the provisional.

The secret realm of the sravakas is shown, causing them to adhere to this real locus. The secret realm of the bodhisattvas is revealed. All that is revealed above causes rejoicing.

What has not yet been clarified causes them to cultivate principle and wisdom and to cultivate and realize the two fruits. The wisdom that apprehends existence regards principle in relation to hearing.

Question: There is a teaching concerning two kinds of secret realm, namely, blowing the Dharma conch and beating the great Dharma drum. What is the meaning of this?

Answer: That teaching is not in accord with principle and is therefore incorrect. The treatise says: “The great Dharma drum” is revealed by two phrases. If one maintains that “Dharma conch” is one phrase revealing the great Dharma drum, how can there be said to be two?

If one says that maintaining the Dharma drum together with the Dharma conch constitutes two phrases of revelation, then the phrase “great Dharma drum” has not been set aside; what further meaning does it clarify? If one says that the treatise distinguishes this scripture from that scripture, then the text of that treatise itself explains a separate scripture; how could its meaning be cited to explain this Lotus Sutra? Much less could it explain Mahayana scriptures that have no separate textual division.

First, the Buddha taught the two scriptures on nonexistence and existence; one should rely only upon those eight points in the treatise. The passage may be compared at one’s discretion to determine what can be explained. The eight kinds of profundity in the Agamas are also generally applicable and explain wisdom.

Although the meaning may be so, when explaining the treatise’s text, the eight kinds of profundity are interpreted generally as two. The distinction lies in what the treatise states. Thus, the passage may be clearly understood.

Question: The treatise says: “When fear arises, it causes fear to be severed, thereby benefiting two kinds of people.” Yet the passage below also speaks of “the fourth fear, the fear of regret.” That is to say: “The Venerable Shariputra and I did not realize such a Hinayana Dharma, but stopped of our own accord.” This is precisely a mind of remorse; it is called fear. Thus there should previously have been fear. Why, then, is it explained that it does not say there was no fear, but that what was said was itself fear?

Answer: One explanation of the treatise says that the statement, “The Venerable Shariputra and I did not realize it,” is the reason it speaks of fear. Furthermore, just as a mind of doubt may be new or old, so too is this remorse. In order to eliminate and correct its cause, remorse then arises.

Moreover, formerly they regretted cultivating the Lesser Vehicle. Now, because the method is taught, they regret not having cultivated the Great Vehicle earlier. Thus the explanation presents no difficulty.

There is also another explanation: perhaps the commentary’s correct text has been misunderstood, and it should state that there are two interpretations. One interpretation says that there was fear. The second says that there was no fear, as Shariputra said that upon hearing what he had never heard before, his regret was severed.

This explanation is overly abbreviated and does not accord with the sutra and treatise.

It is further asked: There are five kinds of fear: alarm, fear, slander, withdrawal, injury, and delusion. Why is withdrawal from one’s place omitted?

Answer: Those who hear the teaching without slandering it remain seated. Those whose overweening pride gives rise to slander withdraw from their seats.

Question: Those who injure and slander hear in order to slander, and therefore do not withdraw. Why, then, does the treatise say that there are shravakas who cling to reality and, on that basis, slander the Great Vehicle as nonexistent?

Answer: This refers to shravakas who cling to what they take as real and to those who slander the Great Vehicle as nonexistent. Formerly, ordinary beings heard the teachings of the Lesser Vehicle, clung to them as ultimate, and held that there was no Great Vehicle. Having never heard the Great Vehicle taught, they gave rise to slander; this is injury or defamation.

Relying on the Lesser Vehicle as ultimate, they clung to what they regarded as their ultimate nirvana. Now, upon hearing the Great Vehicle, they believe and do not slander it. Yet they continually deliberate without discerning clearly and are unable to advance in cultivation.

Then they hear that there is only one vehicle and that no shravaka actually attains extinction; this runs counter to their path, and doubt arises. Therefore it is called injury. Thus the passage below says: “If I and my disciples have truly attained arhatship or pratyekabuddhahood, yet do not believe this sutra, that is impossible.”

Question: If so, does this not mean that those of fixed nature in the Two Vehicles are not among those presently seated?

Answer: Regarding the fruition of pratyekabuddhahood, this matter is not fixed. The sutra may speak of those who seek the vehicle of dependent awakening. Although shravakas of fixed nature do not truly possess it, neither are they excluded; this enables them to cease being foolish regarding the Dharma. Moreover, even if they hear and believe, they still do not turn their minds toward the Great Vehicle. Would it not also be erroneous to add injury and fear to this?

Question: It is difficult to say that those of the two destinations represented by the sheep and deer carts have left the dwelling. As for the prince’s destination represented by the ox cart, should he likewise have left the dwelling?

Answer: Those of the Two Vehicles or bodhisattvas represented by the sheep and deer carts are said to have left the house. Those who merely dwell at the beginning of the kalpa or wander about cannot be said to have left the house.

Question: Bodhisattvas prior to the bhumis, when subject to suffering, cannot be said to have left the house. Should bodhisattvas from the First Bhumi upward, when subject to suffering, likewise be said not to have left the house?

Answer: Analytically, there are two hindrances. Upon leaving the First Bhumi, one can relinquish fragmentary samsara; this is called leaving the house.

Question: If so, one on the First Bhumi who undertakes hardship in order to relinquish fragmentary samsara should be called one who has left the house. Conversely, one who receives a readily transformed body on the Eighth Bhumi has not yet relinquished it during the preceding seven bhumis; can such a one not leave the house?

Answer: During the first seven bhumis one can relinquish fragmentary samsara. Although this is not accomplished with ease, one is nevertheless called one who has left the house.

Question: If so, can those at the first three fruits relinquish fragmentary samsara? Are people at the first three fruits called those who have left the house?

Answer: By the power of the First Bhumi, bodhisattvas may, out of compassion, refrain from relinquishing fragmentary samsara and still be called those who have left the house. Those at the first three fruits relinquish it neither definitively nor in this manner; therefore they retain it and have not left the house.

Question: If those at the first three fruits have not yet been able to dedicate themselves to the Great Vehicle, do not undertake hardship, and have not left the house, then those whose turning of mind is not fixed, but who undertake hardship and can relinquish fragmentary samsara, should be called those who have left the house, should they not?

Answer: With reference to those who turn their minds and then undergo the hardship entailed by their cause, they may be called those who have left the house.

Question: If so, how can people at the first three fruits be said to have escaped the sufferings of the three realms and to possess the three knowledges and six superknowledges? The second section below says: “Those whose minds are resolute and who possess the three knowledges and six superknowledges attain pratyekabuddhahood or become non-retrogressing bodhisattvas.” The prose passage likewise says: “He saw sentient beings emerge from the sufferings of the three realms through the Buddha’s teaching.”

Answer: Such passages are based on what is taught concerning those whose status is definite. Trainees who turn their minds and undertake hardship are all of indeterminate status; therefore there is no obstruction to calling them those who have escaped. If this were not so, they should not abandon their carts.

If they have not yet been able to abandon the carts, what is there to predict? If it is said that they obtain the carts inside the house, then obtaining the prediction and obtaining the carts would mean that trainees should learn to mount the carts in order to leave the house. If so, trainees would be superior to those beyond training, because they would already have obtained the carts inside the house.

If it is said that trainees are not yet regarded as having obtained the carts, and therefore only those beyond training are spoken of, then those beyond training who receive predictions would be said to receive the great cart. Yet trainees who receive predictions would not be said to receive the great cart. If it is said that, because they still experience suffering, they do not receive the great cart, then the same should also be thought of those before the Seventh Bhumi.

Question: In the explanation of the parable, comparison is made with the treatise, and it is said: “Because the Two Vehicles do not exist, the nirvana of the Two Vehicles does not exist. Therefore, there is no nirvana.” But could the practices and fruits still not be nonexistent?

Answer: In some places, it is said that there is wisdom capable of realization and principle that is realized. This means that there are not two nirvanas. It also clarifies that there are not two kinds of wisdom.

Since the two kinds of wisdom do not exist, the two kinds of practice likewise do not exist. The practitioners merely give rise to them in their respective contexts, and there is no separate teaching; therefore both are spoken of in this way. According to the true meaning, however, it is not so.

There are never two principles; there is only the single true suchness. There is only the Great Nirvana. Passages above and below repeatedly state that the Dharma-body is without differentiation.

They also explain that, regarding the essential nature of the Dharma, there is only the essence of the One Vehicle. The essence of the One Vehicle is the equal Dharma-body of all Buddha-Tathagatas. Shravakas and pratyekabuddhas do not possess such an equal Dharma-body in the same way, because their causes and fruits, practices and contemplations, are dissimilar.

Therefore, because their causes and fruits, practices and contemplations are dissimilar, their understanding, wisdom, and conduct also differ.

Furthermore, as stated earlier, the designation “the Dharma of the Three Vehicles” appears in the opening section, but the passage does not express the true meaning, for that true meaning cannot be stated in such a way. Moreover, the unconditioned principle is one in essence; it does not distinguish practices of wisdom from the actual differences found in distinct skillful means.

Question: It has been said as a fact that those who have realized arhatship yet do not believe this Dharma do not exist here. How, then, can there be the anxiety of injury?

Answer: The statement here that they truly attain it is made with reference to those who have turned their minds toward the Great Vehicle. Therefore, in the second section it is said: “Only today have we truly become children of the Buddha.” It is also said that they are true arhats. Those of keen faculties who have not yet turned their minds are not yet children of the Buddha and are not yet arhats.

Those of indeterminate nature are likewise; those of fixed nature are also the same. Therefore, the expression “themselves” means that they are not truly the two kinds of sages. If so, they are called persons of overweening pride who have attained worldly concentration; that is, they claim to have attained the undefiled and are therefore called persons of overweening pride.

Alternatively, they have attained a lesser liberation but have not yet attained the great liberation. Furthermore, they have not yet attained the Dharma-body, yet they consider themselves to be seated together with the Tathagata upon the seat of liberation. Although they no longer have the afflictions, they still have the cognitive obstructions.

Because they fail to recognize those obstructions, this is called pride. If this were not so, then their initial disbelief and subsequent belief would each have no basis here. The same applies to persons of overweening pride, except that only after the Buddha’s nirvana could they be transformed.

Although this interpretation may be given, it is not as good as the preceding one. The preceding interpretation lessens apprehension: even if they do not turn their minds, upon hearing this they will not slander it, and it accords with this passage.

Question: Which sutra says, “I know that these sentient beings have never cultivated roots of goodness”? This sutra is precisely intended for those who have lost their resolve in cultivating liberation. Earlier it says: “Those now in this assembly have, together with me, throughout hundreds of thousands of myriads of kotis of lifetimes, received the Buddha’s transforming guidance.” Moreover, fascicle two says: “In the presence of twenty thousand kotis of Buddhas, I realized the unsurpassed path; therefore, have I not constantly taught and transformed you?”

Answer: There are two interpretations. The first says that this should not be understood with reference to those who do not regress, but with reference to adherents of the Lesser Vehicle; that is, they have not cultivated goodness. Another interpretation says that even if they have encountered and cultivated the Great Vehicle, if their cultivation is not of the highest grade, they have not yet reached an established stage; hence it is said that they have not cultivated roots of goodness. It does not mean that they have cultivated none whatsoever.

Question: Is this said with reference to the present lifetime, while speaking of many lifetimes?

Answer: It speaks of many lifetimes, and throughout those many lifetimes they were those who were transformed. How, then, could it be said that I encountered them only in order to speak to them? Even if they were transformed by Buddhas other than myself, it is still said that they were transformed by me. It does not refer only to this lifetime. Upon hearing, they immediately realized sagehood in the fruit of the Lesser Vehicle. At the utmost speed, this occurs within three births. Śāriputra passed through sixty kalpas; how could it be only in this lifetime that he was taught and transformed in the Lesser Vehicle? If so, why does fascicle two say: “When I first heard the Buddha-Dharma, upon encountering it I immediately believed and accepted it”?

Answer: Does “first heard” necessarily make the wording entirely clear? It cannot be definitively assigned to the present time.

Question: If so, why does it say: “I was originally attached to wrong views and was a teacher of brahmacārins. The Blessed One knew my mind, dispelled those errors, and taught nirvana”?

Answer: This is provisionally stated with reference to the present lifetime; it does not mean that merely upon hearing it he immediately awakened to the Lesser Vehicle. Another interpretation is that this refers to the manifested transformation, whereas in reality it was not so. “I see with the Buddha-eye.” The Buddha possesses the five eyes; therefore, this is called contemplation with the Buddha-eye.

The five eyes are distinguished and discussed under five headings: first, their essence; second, the explanation of their names; third, the persons who attain them; fourth, their establishment and exclusion; and fifth, their mutual inclusion. First, regarding their essence: concerning the physical eye and the divine eye, the various schools give differing accounts. These may be discussed extensively, but the many remaining details will not be fully set forth here.

We shall rely upon the Mahayana and explain them according to our own orthodox tenets. Some hold that the seed of visual consciousness is called the eye. Therefore, fascicle twenty of the Treatise on Consciousness-Only says: “Consciousness arises from its own seed and transforms into the semblance of an object, thereby becoming the inner and outer ayatanas.” The Buddha’s teaching divides these into ten.

Some hold that the seed of visible form is called the faculty of sight. The Treatise on the Contemplation of Conditions and Conditionality says: “The efficacy of consciousness in relation to form is called the five faculties.” In principle, this efficacy and visible objects have depended upon one another as conditions since beginningless time. Some say that the karmic seed capable of bringing forth the faculty of sight is called the faculty of sight.

The Treatise on the Establishment of Consciousness-Only says: “Certain pratyekabuddhas, as previously stated, are exceedingly difficult to understand; relying upon this, their attachment turns again.” Thus it further says: “The karmic seeds stored within consciousness are called the five physical faculties.” None of these three explanations given above expresses the correct meaning. Regarding dharmas, the Yogācāra Treatise on the Five Skandhas says that the essential nature of the physical eye is the purified form produced from the four great elements, and this constitutes the faculty of sight.

Concerning this, there are three explanations: first, that it is the seed; second, that it is the manifest activity; and third, that it is both. This teaching alone is correct. Therefore, the Treatise on the Five Skandhas says: “What is the faculty of sight?

It means that which is produced from the four great elements and serves as the basis of the corresponding consciousness.” Since it takes form as its object, it encompasses both seed and manifestation. The essence of the faculty of the divine eye is the purified form produced from the four great elements and brought forth through concentration. This is common to the fruit.

Therefore, Bodhisattva Asaṅga says in the Prajnaparamita Treatise: “Because they are included within form.” Their inclusion within form is of two kinds: the fruit of dharmas and the fruit of cultivation. The fruit of dharmas is the physical eye; the fruit of cultivation is the divine eye. “Dharmas” is a general designation for all things.

Karma capable of producing a corresponding result is the dharma, and the physical eye is its fruit. Although it is known under a general designation, it is specifically called “physical,” just as is said regarding the ayatana of form. “Cultivation” means that concentration is its cause; because it is brought forth through cultivation, it is called the fruit of cultivation.

The Dharma-eye and wisdom-eye both take wisdom as their nature. They separately apprehend the two objects of ultimate and conventional truth. Therefore, Bodhisattva Asaṅga says in the Prajnaparamita Treatise: “The ultimate truth is included within the truth applicable to the world.” It also means the power of wisdom concerning the ultimate truth.

That worldly wisdom operates without distortion. This is a single wisdom provisionally divided according to the function it exercises in apprehending its objects. The Buddha-eye takes the preceding four eyes as its nature.

The Treatise on the Great Perfection of Wisdom says: “It is like four rivers flowing into the ocean, all of which are then called the celestial pool.” When the preceding four eyes are present in the Buddha’s body, they are called the Buddha-eye. If one follows the Prajnaparamita Treatise of Bodhisattva Asaṅga, only the Buddha’s subsequent wisdom is called the Buddha-eye. The treatise says: “Because it includes the knowledge of all seeds in all things.” It also says: “Within the knowledge of all that should be known, the effortless wisdom whose function is to know all seeds is called the Buddha-eye.” The Treatise on the Great Perfection of Wisdom explains its essence in general, whereas the Prajnaparamita Treatise explains each essence separately.

Moreover, the Prajnaparamita Treatise says that the preceding four are understood with reference to the causes of the Buddha-eye, while the Buddha-eye is understood with reference to the fruit. Otherwise, how could the Buddha-fruit possess a faculty of sight that is a karmically induced maturation? Furthermore, how could the Buddha’s subsequent wisdom, through reliance upon fundamental wisdom, fail to operate without distortion?

It should be understood that it functions spontaneously. Alternatively, when the Treatise on the Great Perfection of Wisdom says that all are called the Buddha-eye, it is because wisdom is predominant, and hence they are collectively called wisdom. If so, why does it speak of “the wisdom appropriate to all seeds” and “the effortless wisdom of all seeds”?

From this, it follows that the universally apprehending subsequent wisdom is the Buddha-eye. Therefore, the preceding interpretation is clear.

Second is the explanation of the names, which is of two kinds: general and specific. In general, it is called “eye.” The Sanskrit is Bhagavat-cakṣu. Here, bhaga is said to mean five, while cakṣu means “to traverse completely.” It is like going to a marketplace and seeing all the various things there; hence it is said to traverse them completely.

On this basis it is translated by meaning as “eye,” rather than being a literal translation. The Sanskrit term for eye means that which illuminates. There are five explanations, each differing from the others.

The physical eye is form produced through maturation. The physical body itself is the eye; its name is specifically derived from karma. Because it is luminous, sovereign, pure, and possessed of wondrous capacities, it is called “divine.” “Divine” may apply generally to the desire, form, and formless realms, but here it refers specifically to the heavens of the form realm.

It is the eye of a celestial being; therefore, its name is derived from the person who possesses it.

Or it may be the pure radiance that is the fruit of meditative concentration; hence it is called “divine.” That divinity is precisely the eye retained from karma. This explanation is far too abstruse.

Furthermore, the Mahāprajñāpāramitā Śāstra speaks of similarities and differences. It says: Celestial beings possess the divine eye; therefore, “divine” is not identical with the eye. Illumination is called wisdom.

That wisdom itself is the eye. There is also an explanation in terms of possession of action. Dharma itself is the object.

The eye takes dharmas as its objects; hence it is called the Dharma-eye. Based on wisdom and its universal objects, it is called “Dharma.” The others each take distinct objects, whereas this eye can take universal objects. Moreover, it takes the teaching of the Dharma as its object.

Because this is distinctive, it is called the Dharma-eye. “Buddha” is understood in the usual way. The eye of a Buddha is called the Buddha-eye.

This is an explanation based on dependence.

Third is the persons who obtain them. Among sentient beings in the two realms of desire and form, as for this divine eye, those in the desire realm—the beings of the six heavens and the three continents, excluding Northern Uttarakuru—who attain the fundamental concentrations of the four dhyānas can arouse the divine eye and thereby attain supernormal knowledge. Those of the Two Vehicles possess the wisdom-eye, which illuminates the principle of the emptiness of beings.

Although they also attain the Dharma-eye, because it is weak, they are not said to have accomplished it. Bodhisattvas possess the Dharma-eye, which encompasses wisdom concerning all kinds and can take everything as its object. Buddhas possess the Buddha-eye, which can clearly know all things.

Moreover, when a later, higher eye is attained, the preceding, lower ones are necessarily present. The superior includes all that is inferior, but the inferior cannot accomplish what is higher. Accomplishing a preceding, lower eye does not necessarily mean one can accomplish a later, higher one.

The Mahāprajñāpāramitā Śāstra says: Celestial beings possess the divine eye; those of the Two Vehicles possess the wisdom-eye; bodhisattvas possess the Dharma-eye.

Question: If a Buddha possesses the Dharma-eye, then naturally he possesses the Buddha-eye. Since a bodhisattva possesses the Dharma-eye, should it not be called the bodhisattva-eye?

Answer: Only a Buddha possesses the Buddha-eye; its name is established from the Buddha. “Dharma,” however, is not named after the bodhisattva. It is called the Dharma-eye on account of its objects. The other names are established according to wisdom.

Question: Since “Dharma” is not named after the bodhisattva, it is not called the bodhisattva-eye. But if the divine eye is not named after celestial beings, why is it called the divine eye? Furthermore, if the divine eye is not named after celestial beings yet is called the divine eye, then since the fleshly eye is not named after humans, should it not be called the human eye?

Answer: The fleshly eye is common to the retributive bodies of the various destinies; it is therefore not called solely the human eye. The divine eye is distinctive to that particular quality; hence it is called the divine eye.

Question: The Dharma-eye is common to Buddhas, yet it is not called the bodhisattva-eye. The divine eye is common to various classes of beings; why, then, is it called exclusively the divine eye?

Answer: Buddhas also share what pertains to the celestial realm; hence it is called the divine eye. Humans can arouse it only after celestial beings, and because it pertains to the celestial, it is called the divine eye. Moreover, why laboriously seek a provisional basis for a name that was provisionally established? Even if many general explanations were devised, difficulties would ultimately remain. For now, each name is established according to a particular meaning.

Question: Fourth, concerning inclusion and exclusion: why are five eyes established, with neither increase nor decrease?

Answer: All dharmas may be briefly described as being of two kinds: first, material dharmas; second, nonmaterial dharmas. Within material dharmas, there are two kinds: first, manifest and nearby forms; second, concealed and distant forms. Because it knows manifest and nearby forms, the fleshly eye is established.

Because it knows concealed and distant forms, the divine eye is established. Alternatively, among faculties of sight there is a distinction between those arising from karma unconnected with concentration and those arising from concentration. The eye established as the fruit of unconcentrated karma is the fleshly eye.

The eye produced by concentration is established as the divine eye. Since they differ in weakness and strength, they are divided into two kinds. Thus Asaṅga’s treatise says: “The fruit of a former life and the fruit of cultivation—these constitute the five eyes.” Because they take material objects as their spheres, the first two are included under form.

Among nonmaterial dharmas, there are the objects of principle and phenomena. To comprehend objects of principle, the wisdom-eye is established. To comprehend objects of phenomena, the Dharma-eye is established.

Moreover, because there is a distinction between the one fundamental wisdom and subsequent wisdom, two eyes are established. Thus Asaṅga’s treatise says that the wisdom-eye is included under the truth of ultimate meaning, while the Dharma-eye is included under conventional truth. Furthermore, by contrasting the fruit with the cause, the Buddha-eye is established as an overall category.

Therefore, in the Treatise on the Great Perfection of Wisdom, the preceding four eyes, upon reaching the fruit of Buddhahood, are collectively called the Buddha-eye. Alternatively, they are divided into five kinds according to the persons who attain them.

Question: Their establishment through comparative reasoning can be understood. But what is their sequential order?

Answer: Their sequence is derived according to weakness and strength. Among material things, the fleshly eye is the weakest, seeing only manifest forms. The divine eye is stronger, seeing both concealed and manifest forms; it is therefore discussed after the fleshly eye.

Among nonmaterial things, knowledge of the conventional truth does not necessarily follow from comprehension of the ultimate truth. Moreover, comprehension of the conventional arises through realization of the ultimate; hence the Dharma-eye is said to arise after the wisdom-eye. The cause precedes and the fruit follows; hence the Buddha-eye comes next.

Thus Asaṅga’s treatise says: “These are precisely the five eyes. Because the first two take material objects as their spheres, they concern form. Based on the power of wisdom regarding ultimate meaning, worldly wisdom turns without error.” Therefore, ultimate meaning is included first.

These five mutually subsume one another. According to the Yogācārabhūmi Śāstra, there are three eyes. In the Avataṃsaka Sūtra, there are ten eyes.

They subsume one another through their different designations. Everything is as explained in the commentary. If the third section of the Yogācārabhūmi establishes from one through eleven eyes and correlates them with the present teaching, I refrain from recounting it for fear of becoming too extensive.

Those who wish for a fuller treatment should consult that passage.

Question: The sūtra says that when the bodhisattvas heard this Dharma, all their doubts were dispelled, and that all 1,200 arhats would become Buddhas. Of these two doubts, which did the bodhisattvas now eliminate?

Answer: Both were eliminated. They themselves understood that they would become Buddhas, and they no longer doubted that those others would become Buddhas.

Question: How can this be known?

Answer: According to the treatise’s explanation of the parables, the third part presents two parables in order to refute those who single-mindedly seek the Great Vehicle while clinging to the view that there is no Two Vehicles.

Question: Since the bodhisattvas’ doubts had been eliminated and they knew they would become Buddhas, why did they not receive predictions of Buddhahood?

Answer: The śrāvakas had long trained in the Lesser Vehicle. Although they believed that they themselves could become Buddhas, they feared that this had not yet been definitively settled. To render their minds certain, individual predictions were therefore bestowed upon them. The bodhisattvas had not previously trained in the Lesser Vehicle. Although they feared that the others might regress, when they heard the teaching of the One Vehicle, they understood that the Lesser Vehicle was not ultimately distinct and thus became firmly established in the Great Vehicle. Therefore, a provisional prediction was given. Furthermore, individual predictions were also given to them.

Question: The earlier statement that none outside the One Vehicle can attain Buddhahood was itself a general prediction for all. Why, then, were individual predictions not given?

Answer: Because the teaching there was concise, what they understood upon hearing it differed.

Question: Thus it is said that all 1,200 arhats would become Buddhas. Did they themselves understand that they would become Buddhas, though the Buddha had not made it clear? If they themselves understood that all 1,200, like Śāriputra, would each receive a prediction in due course, why is it said that only after the parable of the conjured city did they first give rise to understanding and receive predictions?

Answer: There are two explanations. The first says that they understood, but had not yet turned toward it. Therefore, they still delighted in the Lesser Vehicle. Only upon hearing the parable of the conjured city did they understand and abandon the Lesser Vehicle. Then they first received predictions. The second says that they had not yet understood. When they heard the Buddha say that they would become Buddhas, it was only upon hearing the teaching for the third time that they first awakened to its meaning.

Question: Why did the bodhisattvas’ doubts immediately disappear when they heard the teaching, so that they understood they would become Buddhas, whereas the 1,200 did not yet understand this even when the Buddha spoke?

Answer: Because their faculties differed in sharpness and dullness. Śāriputra possessed sharp faculties; upon hearing it once, he naturally resolved his doubts. The bodhisattvas were even more advanced; hence their doubts were immediately eliminated. The 1,200 possessed dull faculties; hence they were not yet able to resolve their doubts.

Question: By comparison, the chapter “Distinctions in Merit” says: “If one hears the chapter ‘The Lifespan of the Tathagata’ and then retreats from the unsurpassed merit and the bodhi-mind, such a thing is impossible.” In the past, Shariputra had already heard the Sutra of the Lotus Flower of the Wondrous Dharma, as in the time of the Buddha Great Universal Wisdom Excellence. Why, then, did he retreat?

Answer: There are two explanations. The first says that ultimately there is no retreat; such a thing is finally impossible. Even if retreat occurs, one will return to the former state.

The second is based on those of superior capacity; or, from the standpoint of those who comprehend the teaching, it is said not to be purity. The third section of the exposition states: First is purity of morality: one abides well in shila, and even when seeing the smallest and most minor offenses, regards them as grave, fears them, and undertakes and trains in the precepts. Second is purity of mind.

Relying upon purity of morality, one abides in the four dhyanas. Third is purity of vision. Relying upon purity of mind, one acquires the knowledge of the exhaustion of the outflows and directly contemplates the truths.

Fourth is the purity of having crossed beyond doubt. Relying upon purity of vision, one has neither delusion nor doubt regarding the Buddha, Dharma, and Sangha. Fifth is purity of the knowledge and vision of the path and what is not the path.

Relying upon purity regarding doubt about the path, one acquires wondrous knowledge and vision. One clearly understands that the path taught by the Buddha is capable of bringing deliverance, whereas what is taught by non-Buddhist paths cannot bring suffering to an end. Sixth is purity of the knowledge and vision of practice.

Relying upon purity of the knowledge and vision of the path and what is not the path, one gains further purity and therefore possesses discerning knowledge and vision. Upon emerging from that path, there are superior, middling, and inferior levels. This means that they are embraced by compassion.

Seventh is purity of the knowledge and vision of the abandonment of practice. Relying upon purity of the knowledge and vision of practice, one acquires wondrous wisdom. That is, one resolves: “I shall abandon inferior and middling practices and initiate wholesome, wondrous, noble conduct.” Eighth is the purity of remainderless quiescence.

Relying upon the abandonment of practice and purity of knowledge and vision, one realizes the remainderless state, and all outflows are forever eliminated. Ninth is purity of the land. That is, Buddhas, together with unsurpassed merits, can manifest inconceivable meritorious adornments in many lands, causing their Buddha-lands to become utterly pure, and likewise bringing utter purity to the bodhisattvas and their retinues.

Question: In the parable of the burning house, Shariputra made his request on behalf of 1,200 persons, all of whom were beyond training. Why, then, does the treatise explain that the house was filled with sentient beings possessing the nature of afflictions because they were still in training?

Answer: There are two explanations. The first, according to the original discussion, says that those provisionally presented were originally ordinary beings. Now this is revealed through the parable; therefore, it is said that the house was filled with beings possessing the nature of afflictions.

Thus, this is the intent contained in the discussion, and there is no discrepancy. The second says that this is based upon the request of the shravakas. Those beyond training were specifically mentioned alongside those still in training.

Because it is based upon those alongside them, they are called ordinary beings. Those beyond training are clearly stated in the text, but the treatise, being concise, does not explain them. Yet this is not entirely so.

This sutra establishes the One Vehicle as its manifest doctrine. As stated in the chapter “Medicinal Herbs,” those things that cause people to understand other vehicles are teachings that fully set forth the various vehicles. The teaching provisionally presents shravakas still in training in order to lead them into the Great Vehicle.

This is clear from the text and readily understood; therefore, it is omitted and not further explained.

Question: To attachment to what dharmas do the goat-carts and deer-carts refer?

Answer: According to the commentators, they refer to the attachment of those beyond training in the Two Vehicles who, after being liberated from the worldly path, settle their minds in empty quiescence. These are carts of knowledge of all modes. They entice the children and cause them to leave the mental ground of the worldly realm. Yet they truly cannot comprehend all dharmas; therefore, once outside the gate they do not obtain the carts. For a time, they may cultivate the meaning and the words, but there are no carts. Therefore, the treatise says: “The first person, together with the world, plants all kinds of roots of virtue and the merits of samadhi, causing them to engage in play, which is not ultimately real. Afterward, they are caused to enter great parinirvana.”

Question: If so, what is described as inferior should correspond to the parable’s carts. These are the Three Vehicles, employing undefiled faculties and powers, the factors of enlightenment and the path, and dhyana and samadhi for their own enjoyment—is that so?

Answer: They all mount these carts, fully adorned. Moreover, within the undefiled body, these dharmas are primary. They are therefore also called undefiled.

Question: If so, is the ox-cart likewise the same?

Answer: That ultimate vehicle possesses true virtues, whereas these provisional ones merely indicate what is not ultimate.

Question: If so, how could what is defiled be called leaving the house?

Answer: Because one has left it in part, it is called leaving the house. Furthermore, this explanation refers only to the fruition of those beyond training. The undefiled qualities they attain, from which wisdom arises, are represented by the goat-cart and deer-cart. Below, the text speaks of being free and without anxiety, seeking nothing upon which to rely, and possessing undefiled faculties, and so forth.

Question: If so, after leaving the gate, how does one acquire wisdom through the carts?

Answer: This wisdom is provisionally designated the knowledge of all modes. Because it cannot comprehend all dharmas, it still must be cultivated. This meaning is expressed by saying that the carts are fine.

Question: If so, what is called worldly?

Answer: It takes conventional truth and worldly affairs as its objects. Because its wisdom is inferior, it is called worldly.

If so, with regard to the carts, it is said that they bring attainment; therefore, one should be attached to the truth. Why, then, does the treatise speak of the city of nirvana and the city of the dhyanas and samadhis? Nirvana itself is attachment to the city of dhyana and samadhi. Why, ultimately, would bodhi be worldly wisdom? Moreover, after those of the Two Vehicles attain the undefiled, they still cannot comprehend all dharmas. How, then, can this be called causing them to rejoice, whereas previously it was called wholesome?

Question: The fine carts outside the gate are for those of the Three Vehicles. Do all the other fine carts refer only to the Two Vehicles?

Answer: There are two explanations. The first says that the fine carts apply generally to all Three Vehicles. The wording does not distinguish among them.

The ancient masters said that this is why the text calls them “the children.” The second says that only the Two Vehicles receive fine carts, and not the bodhisattvas. Why is this so? The house represents fragmentary samsara.

To escape fragmentary samsara is called leaving the house. Those of the Two Vehicles leave the house when they attain the fruit beyond training. Bodhisattvas leave the house at the first bhumi.

Those beyond training in the Two Vehicles have not yet attained the knowledge of all modes, but they will be able to cultivate and learn it; therefore, this is called receiving fine carts. From the first bhumi upward, bodhisattvas have already attained the distant approach to the knowledge of all modes; therefore, the designation “fine” is inadequate. If cultivation and learning were called “fine carts,” then all throughout the Ten Bhumis there is cultivation, and the carts would always be fine.

If so, bodhisattvas cannot fail to mount the carts; how, then, can it be said that they mount the carts and play? Moreover, the treatise says: “First they are caused to enter the stage of non-retrogression, manifesting immeasurable activities of wisdom.” From the first bhumi upward, they attain the activities of wisdom. Although they clearly understand cultivation and learning, the sutra does not call their carts fine, but says that they play.

Those of the Two Vehicles have left the house but have not yet attained the knowledge of all modes. Since they have not yet reached the first bhumi, they may still cultivate and learn its meaning, and thus their carts are called fine. The treatise further states: “This first person, together with the world, plants many roots of virtue and the merits of samadhi, causing them to engage in this play.

Afterward, they are caused to enter the city of great nirvana, together with the worldly virtues of devas and humans.” Because they have not yet attained this truth, it is fitting to speak of their carts as fine. Bodhisattvas are not represented by the goat-carts and deer-carts. From the first bhumi upward, they attain the truth.

Therefore, bodhisattvas do not receive merely fine carts. Some explanations say that the initial capacity is deluded; therefore, the carts must be fine. Others say that inside the house they hear of three vehicles, but outside the gate they see one.

They do not understand which is which, but perceive only the one; therefore, all the carts are fine. This, however, is not a statement of the truth.

Question: If bodhisattvas do not receive the fine carts, then when they are said to have left the house, do they sit upon any vehicle?

Answer: They are said to sit upon a vehicle after leaving the house. This is generally stated with reference to the ultimate attainment of the Two Vehicles. Their obstructions are completely removed, their minds come to rest, and a fruition is established. Bodhisattvas who are still in training have not reached the ultimate, have not completely removed their obstructions, and cannot yet have a fruition established for them. Their minds have not come to rest, and they cannot be said to be standing at ease upon the open ground. It is only by distinction that they are said to be upon the ground. Those who have attained the first three fruits should likewise be understood in this way. If so, those still in training are also said to have left their seats.

Why, in the passage below where the parable is correlated with the teaching, does it say that the Buddha taught them to leave the gate of the three realms—the painful, fearful, and perilous path—and attain the bliss of nirvana? It is further explained that bodhisattvas are also said to be seated. Although they have not yet come to rest or brought forth the fruit, they are established by means of wisdom and therefore are also said to be seated. They are able to subdue doubts and delusions; thus they transcend sectioned birth-and-death and are said to have left the three realms. Upon the ground, they suffer no harm.

If the three fruits are likewise as promised, then they too are not lost. Either interpretation may be retained or discarded at will.

Question: Outside the three gates, are there many differences in the substance of these vehicles?

Answer: According to the ancient interpretation, it is nirvana. We now say that it is subsequently attained right wisdom. Nirvana is taken as the outward form of the vehicles. The sutras and treatises elucidate this passage. The sutras say: “Desiring swiftly to escape the three realms, they seek nirvana for themselves,” just as those children, seeking the goat cart, left the burning house.

Question: The treatise says that afterward they enter nirvana; hence subsequently attained wisdom is taken as those three vehicles. On what passage, moreover, is this based?

Answer: Again, the sutras and treatises are examined to clarify the passage. The goat and deer are said to represent subsequently attained wisdom. The treatise says that, foremost among people, by planting wholesome roots in this world, through the merits of samadhi and skillful means, they are made joyful and caused to enter nirvana. It also speaks of planting wholesome roots and cultivating the merits of samadhi. Clearly, this is not nirvana itself. Regarding the ox cart, it says that they seek the Buddha’s omniscience, natural wisdom, wisdom without a teacher, and the Tathagata’s wisdom, so as to experience abundant mindfulness and peace. Clearly, this too is not nirvana.

Question: All are brought to complete accomplishment; how should this passage properly be understood?

Answer: Take wisdom as primary.

Question: If so, how should the preceding passage be explained?

Answer: Because nirvana is its characteristic, it is called nirvana. Moreover, the goat and deer carts are sought for the sake of nirvana. Nirvana itself is not correlated with the goat and deer.

Question: If so, that text further explains: “Because it is the nature of knowledge and vision, and because it is the nature of samadhi, it is called knowledge and vision,” and so forth. In truth, its principle is nirvana. What, then, does this mean?

Answer: That comes from an erroneous interpretation of the passage. In correlating the deer cart, the text speaks of delighting alone in the good of tranquility and profoundly understanding the causes and conditions of all dharmas. In correlating the ox cart, it speaks of experiencing peace and joy and delivering devas and humans. It further says: “Through the powers of the undefiled faculties, I delight in myself.” It also says: “I possess such great carts adorned with the seven precious substances, immeasurable in number. They should be bestowed impartially, one upon each, without discrimination.”

If they were nirvana, how could they be said to be immeasurable in number and bestowed one upon each? If one speaks of true suchness, it is only one; why, then, speak of seven kinds, or ten, and so forth? From this it may be demonstrated that there are immeasurably many, with one given to each. Thus that interpretation is incorrect. What is clearly described is the vehicle. The principle is taken as real; therefore an error arises here. Generally speaking, the principle is intended. If only the principle is retained, bodhi is omitted. We now take wisdom as primary. Thus wisdom and cessation are both complete, all the more so because, as stated earlier in the first section, the ultimate aim is to attain the wisdom of all modes.

It further says: “They are caused to enter the stage of non-retrogression, manifesting immeasurable activities of wisdom.” The sutra also says: “They attain this adornment of the powers of concentration and wisdom.” It further says: “The Buddha’s likeness arises from causes and conditions.” It also says: “This vehicle is a precious vehicle that proceeds directly to the place of enlightenment.” It further says: “Mounting this precious vehicle, they travel in the four directions.” It also speaks of the powers of the faculties together with the merits of all dharmas.

It further says: “I have now fashioned these vehicles for you.” Therefore, the principle is represented by the jeweled place. Since those things did not previously exist, and since the conditioned is cultivated and produced, the text speaks of fashioning them.

This cannot be explained in the same way as the conjured city. It is only with reference to the principle that fashioning is spoken of. Since it can be fashioned, it is said to have no precious substance of its own. The ox cart is shared equally among the children; therefore, the other vehicles are relinquished. If one clings to the true principle, one cannot speak of fashioning it; there is extensive additional evidence for this. In general, no single analogy is entirely adequate; therefore precious things are used to represent the principle, while the vehicle represents supreme wisdom.

Question: The parable of the Poor Son counteracts the tendency of overweening pride. “My vehicle and the Buddha’s vehicle are in no way different.” If it is said that my vehicle and the Tathagata’s vehicle are not different, then this vehicle is similar to the Tathagata’s. Elsewhere, the Mahayana-samgraha also says: “When sravakas become Buddhas, they will attain a likeness of the Buddha.” How can the meaning of aspiration in its own essence be counteracted?

Answer: There are two interpretations. The first says that the prediction is made precisely for the followers of the Lesser Vehicle, comparing them with the Tathagata. It is like the parable of the Poor Son, which serves as a counteragent. “I and the Buddha,” and so forth, “will likewise attain happiness”; thus this is not a counteragent. The other interpretation says that those of fixed nature will never become Buddhas, yet they can be brought to share the same essence and aspiration. Those of indeterminate nature will become Buddhas and are predicted to be equal to the Buddha, whereas those whose obstructions prevent them from turning their minds are not. This is taught to counteract their deluded attachment, and there is a distinction. Therefore, they are not the same.

Question: The four great sravakas spoke the parable to express their understanding of the teaching; they were therefore arhats beyond training. Why, then, does the treatise say they were still in training?

Answer: The parable concerns their former deluded attachment as its principal subject. Now that they had awakened, they spoke a parable about their former state when they were still in training. Moreover, in personally explaining and clarifying the parable, they spoke about those still in training. What error could there be in this? Otherwise, would the four men have been counteracting themselves?

Question: Are predictions given to sravakas in order to delight those of indeterminate nature, and are predictions also given to those with a remainder?

Answer: According to the treatise, the explanation applies generally to those of indeterminate nature, in contrast to the transformed sravakas. Therefore, the treatise says: “The Tathagata gives predictions to both kinds of sravakas,” meaning the responsive-transformation sravakas. In the end, they will again generate the mind of bodhi.

Question: Who are those of indeterminate nature, and who are transformations?

Answer: The treatise speaks of those of indeterminate nature. Based on the passage, Purna, “the one endowed with loving-kindness,” is said to be a transformation. Most of the others are of indeterminate nature. All are said eventually to generate the vast mind of bodhi.

Question: If it was truly predicted that sravakas would turn their minds and become Buddhas, why does the Vimalakirti Sutra say: “We sravakas are like rotten seeds that cannot be used again”? Moreover, the Treatise on Entering the Mahayana and the Treatise on the Provisions for Enlightenment do not accept that the Lotus Sutra contains actual sravakas; they must all be transformations. They are also like seeds that have not yet sprouted. There can be no doubt about this meaning. Furthermore, if they no longer undergo birth, how can they cultivate for three incalculable eons?

Answer: All those texts praise the Mahayana. It may be said that followers of the Lesser Vehicle do not seek that realm. Those of indeterminate nature ultimately return to the Mahayana, enabling those with the great nature to seek the great realm. Otherwise, how could the sutras and treatises differ? According to these scriptural passages, at the Lotus Assembly all four kinds of sravakas were initially present in full. Afterward, only three remained. Those of overweening pride withdrew. It does not say that true noble ones left their seats. After hearing the sutra, they were brought to maturity and were no longer ignorant of the Dharma.

The treatise’s explanation records that they were not given predictions, yet they did not obstruct the assembly by remaining in their seats. Alternatively, the treatise may hold that there are none of fixed nature and say that fear would cause harm; hence they were not given predictions. Because their faculties had not matured, they did not remain in their seats but immediately departed.

Question: What constitutes the substance of the conjured city?

Answer: As explained in the commentaries, it is further interpreted as the worldly samadhi of the final mind of an arhat beyond training, and this is called the conjured city. As with the substance of the two vehicles, fundamental wisdom cannot explain it extensively. Therefore, subsequently attained wisdom constructs the appearance and understanding of nirvana and takes it as the ultimate. Hence it is said to be conjured.

The treatise speaks of the fourth expedient means: causing them to enter the city of nirvana. The city of nirvana is the city of the dhyanas and samadhis.

Question: If so, how can suffering be extinguished?

Answer: This is attained by being free from the hindrances. They leave the three realms, just as with those two vehicles. That is, they succeed in leaving the burning house. Is this not the cessation of suffering?

Question: If so, why, in the case of the two vehicles, is a conjured city not provisionally manifested so that they may enter it?

Answer: They cannot fully understand all dharmas and do not possess knowledge of all modes. Therefore, they do not obtain the vehicle. Why is this? Because they have not yet become free from the hindrance to knowledge; how, then, could they attain the conjured city? When the suffering of the three realms has ended, liberation is attained and the afflictive hindrances have been abandoned.

Question: If so, in what sense is it called nirvana?

Answer: It is nirvana in name only. The second section says: How can freedom from delusion alone be called liberation? In truth, they have not yet attained complete liberation. It also says: “At that time, they know in their own minds that they have reached nirvana.” Those possessed of overweening pride regarding realization believe themselves to have realized the fruit, but in truth they have not attained it. The same applies here.

Question: If so, do those beyond training not attain nirvana with remainder?

Answer: It is like their uncontaminated wisdom, which is concealed but not obstructed, and may be spoken of as mundane wisdom. This is called the vehicle. The same applies here.

It is merely nirvana with remainder, not the ultimate. It is concealed but not obstructed, so that they may be led to embrace the Mahayana. Therefore, the treatise says: “It causes them to enter the city of nirvana.” The city of nirvana is the city of the dhyanas and samadhis.

If so, this indicates only nirvana with remainder; why, then, is it called the city of the dhyanas and samadhis? Moreover, the Srimala Sutra also says: “Having attained the Four Knowledges together with nirvana, they clearly perceive that the realm of nirvana is near.” Evidently, this is not true nirvana; it merely says that they have drawn near to it. If this were nirvana already attained, why would it be called near?

Volume ten of the Cheng Weishi Lun says that it does not teach that those beyond training possess nirvana. There are two explanations of that passage. The first says: with regard to those of indeterminate nature, once they have attained the state beyond training, they immediately proceed toward the Mahayana; thus, it does not say that they have attained it.

This is precisely the same as the present explanation. For those of determinate nature, the two vehicles represented by the goat-cart and deer-cart are their arising wisdom. Therefore, the conjured city means the nirvana of the Two Vehicles.

For them, it is ultimate. They do not proceed gradually to exhaustion, take no delight in the Mahayana, and are neither shared nor indeterminate.

Question: Those seeking deliverance from the three realms are taught the parable of the burning house by means of its compelling power, so that they may become detached from this life. They are not caused to seek anything separate; therefore, the three carts are taught as an antidote. Thus, there are persons of determinate nature.

In truth, they have not attained nirvana but possess overweening pride. Because mundane samadhi and samapatti exist, though they are not truly nirvana, the notion that they are nirvana arises. To counteract this, the parable of the conjured city is taught.

One should therefore understand that those still in training cling to mundane samadhi and take it to be nirvana. In truth, it is not nirvana. This is called overweening pride.

Now, mundane samadhi is called the conjured city. Just as the burning house causes them to fear and not remain within it, what, then, is meant by saying that the fourth expedient means causes them to enter the city of nirvana? If clinging to mundane samadhi and calling it nirvana constitutes overweening pride, would this not merely increase their attachment?

Furthermore, not knowing that the city is conjured, they seek to enter it, and only then is it declared to be conjured. Why are they allowed to rest there, in the hope that only afterward they will proceed toward the Mahayana?

Answer: This refers precisely to those beyond training and discusses what occurred in the past. That provisional device caused them to rest. Its fundamental purpose was gradually to bring them to abide in emptiness so that they might proceed toward the Mahayana.

Here, an additional meaning is given: counteracting the views of those still in training. Persons of indeterminate nature can advance deeply toward the Mahayana. Persons of determinate nature cling to their state beyond training, believing that they have realized nirvana, taking it to be ultimate, and joyfully directing their minds toward it.

The Buddha now declares that their cessation is not true cessation but resembles a conjured city. Therefore, it had formerly been called nirvana. Through expedient means, I provisionally caused those whose minds had retreated to enter the city of nirvana, allowing them thereby to recover from their weariness.

After they have passed beyond this city, they are caused to enter the city of Great Nirvana, the place of precious treasures. Those still in training are caused to understand that they should relinquish this and seek Great Nirvana. Because it serves as an antidote, the conjured city is manifested; yet if there were nothing for it to counteract, this would mean causing all four kinds of persons to manifest a conjured city and seek entry into it, as the passage has explained.

This does not contradict the principle. The foolish see it and delight in it, and even explain it in terms of that delight.

Question: What, principally, are the ten unsurpassed qualities discussing?

Answer: Principally, they concern sravakas of indeterminate nature. The treatise says: “To reveal the unsurpassed seed, two parables are taught.” “What you practice is the bodhisattva path.” This means that after they generated the aspiration for bodhi and then regressed, the roots of goodness they had formerly cultivated were not lost; these constitute the cause through which they will later attain the fruit. The meaning is that within persons of the Two Vehicles are seeds of the bodhisattva, and by returning continually to cultivation, they can all become Buddhas.

Those who have generated the aspiration are caused to make it firm. Those who have not yet generated it are caused to generate the aspiration through the unsurpassed gateway. It is further said that after retreating they again generate the aspiration; the roots of goodness cultivated previously are not lost, and through them the fruit is later attained.

Clearly, this concerns those of indeterminate nature.

Question: If so, why are the ten kinds of unsurpassed qualities not all included in the main exposition?

Answer: Their purpose is not solely to reveal the principle of the One Vehicle, but also to praise, exhort, and encourage its preservation. Therefore, they extend through both sections, with only the general outline presented in brief. The remainder is not discussed at length.

Question: Do these ten unsurpassed qualities follow a sequence?

Answer: According to their meaning, they are intended to exhort beings to generate the aspiration, fully develop the power of the cause, and explain that this is the attainment of a great cause. They cause beings to cultivate accordingly and thereby attain the fruit of Buddhahood. Therefore, this is called the unsurpassed seed.

This clarifies the statement: “What you practice is the wholesome bodhisattva path.” It reveals that the roots of goodness arising from the aspiration generated in the past are not lost. By hearing the Buddha-Dharma, they again serve as a cause, through which the fruit is later attained. This is said to be the possession of a supreme cause.

Over a long period, it becomes the unsurpassed cultivation of the cause, and only afterward is the fruit attained. It is said that the Great Penetrating Wisdom Victory Tathagata attained bodhi after passing through ten kalpas. This reveals the supremacy of the fruit and the unsurpassed cultivation of the cause.