妙法蓮華經文句 2

English (machine translation) 2

Language: English

"Gavāmpati": this is translated as "Ox Chewing". The Amitāyus Sūtra calls him "Bull King". The Ekottarika-āgama states: "'Cow Footprints': Formerly, for five hundred lifetimes, he was an ox king. When an ox has eaten, it constantly continues to chew empty cud. Because the residual karmic retribution had not yet ended, he was always smacking his lips and chewing, so the people of the time called him 'Ox Chewing'." Formerly, among five hundred wild geese, one wild goose constantly obtained flowers and fruits to offer to the goose king. During one summer retreat, the Buddha accepted King Agnidatta's invitation, and the five hundred monks all ate horse grain, yet Gavāmpati alone dwelt in heaven in the Śirīṣaka Grove, receiving offerings from heavenly kings. The Ekottarika-āgama states: "Among those who take pleasure in being in heaven and take no pleasure in the human realm, the monk 'Cow Footprints' is foremost." Taking pleasure in being in heaven accords with pleasant desires, which is the worldly siddhānta. His condition brought about by the merit of offering to the goose king is [the siddhānta of] individual adaptation. Avoiding human laughter is the counteractive [siddhānta]. The gods not laughing is the supreme truth [siddhānta], and so on. It also states: "Humans only look at outward form and do not recognize internal virtue. If they laugh at an arhat, they incur fault. To avoid human laughter, he constantly dwelt in heaven. The gods knew he had virtue and did not laugh at his form; hence he dwelt in heaven." After the Buddha entered parinirvāṇa, Kāśyapa gathered one thousand great arhats and dispatched a junior monk as an envoy to summon Gavāmpati. Gavāmpati asked: "What of the Buddha and my preceptor?" He replied: "Both have passed away." [Gavāmpati] then said: "When the Buddha appeared, I appeared; when the Buddha dwelt, I dwelt; when the Buddha passed away, I pass away." Four streams of water flowed to the place of Mahākāśyapa, and from the waters a verse was spoken (and so on): "Now that the great elephant has departed, the young elephant follows. / Since the World-Honoured One and my preceptor have both entered parinirvāṇa, / what more should I do remaining here?" This too is the supreme truth.

2.3

In terms of the teachings: dwelling in the heavenly grove displays good, while having the ox's chewing displays evil—this is the meaning of the Tripiṭaka [teaching]. Attaining the Way through a body that chews like an ox shows that evil is not evil; dwelling in the heavenly grove while chewing shows that good is not good—this is the meaning of the shared teaching. Displaying good and evil within and beyond the [three] realms is the meaning of the distinctive teaching. Displaying the true aspect of good and evil is the meaning of the perfect teaching.

2.4

In terms of the origin and traces: at the origin he abides in the four fearlessnesses, peacefully abiding in the holy lord like the Bull King in the heaven of the supreme truth; in traces he displays ox chewing and taking pleasure in dwelling in heaven.

2.5

In terms of the contemplation of mind: contemplating the principle of the Middle Way in the nature of mind, walking peacefully and evenly with speed like the wind, is the contemplation of the Bull King.

2.6

“Revata”, also called Liyue, is translated as “Constellation”, or “Revatī Constellation”, or “False Conjunction”. The Questions of Mañjuśrī Sūtra calls him “Constantly Making Sounds”. His parents prayed to the stars for a son; having thus been conceived in response, he was named after the star. Even after leaving home, he still went by his original name. As for “False Conjunction”, someone cites the Dàzhìdù lùn: lodging in an empty pavilion, he saw two ghosts fighting over a corpse, who told him to arbitrate. Whether judging by the facts or wrongly, he could not avoid harm, so he answered truthfully. The large ghost tore off his arms and legs, and the small ghost took the corpse’s limbs to replace them; having finished eating, they wiped their mouths and left. Because he was troubled and could not fathom whose body it was, he was called “False Conjunction”. As for “Constantly Making Sounds”, he was perplexed by this matter: “If it is my original body, I saw it torn away with my own eyes; if it is another's body, it still follows me in moving and staying.” Hesitant and doubtful, whenever he met someone he would ask: “Do you see my body or not?” Therefore he was called “Constantly Making Sounds”. The assembly of monks said: “This man is easy to convert.” They told him: “Your body was originally another's leftover form, not your own.” Thereupon he attained the Way (and so on). The Ekottarika-āgama states: “Among those who sit in meditation and enter absorption without a distracted mind, the monk Revata is foremost.”

2.7

In terms of the teachings: analytically breaking down the five aggregates as not belonging to oneself is the meaning of the Tripiṭaka [teaching]. Comprehending that the five aggregates originally are not mine is the shared meaning. Distinguishing that the five aggregates of the ten dharma realms are all not one's own is the distinctive meaning. Comprehending that the five aggregates are neither mine nor another's, seeing the true aspect of the aggregates, is the perfect meaning.

2.8

In terms of the origin and traces: at the origin he abides in the sun and constellation samādhi; in traces he displays this name.

2.9

In terms of the contemplation of mind: contemplating the mind in mindfulness of the Buddha, seeing that the buddhas of the ten directions are as numerous as looking at the stars at night (and so on).

2.10

“Pilindavatsa” is translated as “Residual Habits”. For five hundred lifetimes he was a brāhmaṇa, and his residual haughtiness remained high. When crossing the Gaṅgā River, he said: “Hey, little slave girl, stop the flow!” The deity of the Gaṅgā parted the waters into two streams for him. The deity went to complain to the Buddha. The Buddha told him to apologise, so he immediately joined his palms: “Little slave girl, do not be angry.” The great assembly laughed at this: he apologised yet scolded her again. The Buddha said: “His original habit is like this; in truth he has no arrogant mind.” The Ekottarika-āgama states: “Among those who sit in ascetic practice under trees without avoiding wind or rain, the monk Vatsa is foremost.”

2.11

In terms of the teachings: extinguishing arrogance so that there is no arrogance is the meaning of the Tripiṭaka [teaching]. Arrogance itself being without arrogance is the shared meaning. Distinguishing the high and low of the ten dharma realms is the distinctive meaning. The self of the eight masteries being replete with the Buddha Dharma is the perfect meaning.

2.12

In terms of the origin and traces: at the origin he abides in the eight masteries of the self that is permanent, joyful, self, and pure, and in the wondrous brahma-voice; in traces he merely displays an arrogant mind and harsh speech.

2.13

In terms of the contemplation of mind: contemplating that coarse words and gentle words alike return to the supreme truth (and so on).

2.14

“Vakkula” is translated as “Good Countenance”, or “Stately Form”, or “Greatly Plump and Vigorous”, or “Fat Sack”, or “Clumsy”, or “Selling Nature”. However, his facial appearance was upright and handsome, hence he is called “Good Countenance”. He lived to one hundred and sixty years of age, without illness and without untimely death, possessing the retribution of five non-deaths. His stepmother placed him in a roasting pan, a cauldron, and in water, he was eaten by a fish, and cut open by a knife, yet in all of these he did not die. Because he formerly observed the precept against killing, for ninety-one kalpas his life did not end untimely. Because he formerly gave a single harītakī fruit to the Saṅgha, his body was permanently free of illness. He was able to keep one precept, and four precepts adorned him; he firmly upheld it without violation, avoiding neither fire nor water. Although other people observe the five precepts, they often violate them (and so on). In body he rejoiced in stillness, constantly abiding in solitude, taking no pleasure among the multitude. His eyes took no pleasure in dark, yellow, or other colours; his ears took no pleasure in hearing worldly sounds; his nose did not smell worldly aromas or stenches; his tongue had never spoken a word or two for anyone; his mind was constantly in meditative concentration without distraction, and even his relics in the stūpa took pleasure in quiet solitude. When King Aśoka paid homage to the stūpas of the arhats, he next arrived at his stūpa and spoke a verse, saying: “Though you trained yourself [away from] ignorance, you provided little benefit to the world.” He offered twenty cowrie shells. The Ekottarika-āgama states: “He offered one coin, and the cowrie shells flew out from the stūpa and came to land at the king's feet. The ministers were astonished: because of his solitude and few desires, even his stūpa still possessed such power.” The Ekottarika-āgama states: “Among those whose lifespan is extremely long, never dying untimely, and who constantly take pleasure in solitude without dwelling among the multitude, Vakkula is foremost.”

2.15

In terms of the teachings: extinguishing noise and entering truth is the stillness of the Tripiṭaka [teaching]. Noise itself being truth is the stillness of the shared [teaching]. Departing from the two extremes and entering the middle is the stillness of the distinctive [teaching]. The extremes themselves being the middle is the stillness of the perfect [teaching].

2.16

In terms of the origin: at the origin he abides in the concentration of great tranquil extinction: long life is permanence, freedom from illness is joy, freedom from untimely death is self, and stillness is purity. Residing at the origin of these four virtues, in traces he merely displays the stillness of the six sense faculties.

2.17

In terms of the contemplation of mind: the nature of mind is the Middle Way, identically empty, identically provisional, and identically middle—this is the contemplation of permanence, joy, self, and purity.

2.18

“Mahākauṣṭhila” is translated as “Big Knees”. He was Śāriputra’s maternal uncle; formerly, in debates he always defeated his sister. When the sister became pregnant, he could not defeat her in debate. Knowing what was conceived, [he thought]: “When wisdom merely lodges within her, her eloquence is already like this; how much more so when the child is born from the womb?” (and so on). He immediately left home and went to South India to study the eighteen scriptures. People of the time laughed at him: “It is difficult to master in successive lifetimes; it is not to be hoped for in a single lifetime.” He sighed and lamented: “At home I was defeated by my sister; abroad I am slighted by others.” He vowed to study without pause, having no time to trim his nails, so people of the time called him the Long-Nailed Renunciant. Having finished his studies, he returned home and asked where his nephew was. People said: “He has become a disciple of the Buddha.” He immediately grew very arrogant: “At eight years old my nephew’s fame shook the five Indias. What technique does that śramaṇa possess to entice away my sister's son?” He went straight to the Buddha's place. Having pondered for a long time without finding a single teaching to enter his mind, he said to the Buddha: “I do not accept any dharma.” “Accept” has the sense of being settled; this meant, “I can refute all dharmas and cause them not to be settled; hence I say I do not accept any dharma.” The Buddha asked: “Do you accept this view of yours?” This fell into a two-fold defeat: if he accepted his view, he had previously said, “I do not accept anything”; if he did not accept his view, he had no way to defeat the Buddha. Thereupon he bowed his head and attained the purity of the Dharma Eye. Śāriputra, fanning the Buddha and hearing his uncle's debate, attained the fruit of arhatship. The Ekottarika-āgama states: “Among those who attain the four analytical knowledges and can respond when encountering difficulties, Kauṣṭhila is foremost.” The heavenly king of the south, Virūḍhaka, constantly came to attend upon him.

2.19

In terms of the teachings: externally mastering the four Vedas and internally mastering the Tripiṭaka are the four analytical knowledges of the Tripiṭaka [teaching]. Having nothing to attain, yet eloquence being like this, is the eloquence of the shared teaching. Whether names or meanings pervading the ten dharma realms is the eloquence of the distinctive teaching. Pervading all eloquence based on the true aspect is the eloquence of the perfect teaching.

2.20

In terms of the origin: at the origin he abides in the oral secret, the oral wheel's inconceivable transformations, great concentration, and great wisdom; in traces he displays Big Knees.

2.21

In terms of the contemplation of mind: contemplating the mind as identically empty and identically concentration, identically provisional and identically wisdom, thereby adorning one's mind (and so on).

2.22

“Nanda”, also called Cowherd Nanda, is translated as “Good Joy”, and also translated as “Delight”. King Śuddhodana compelled one hundred thousand Śākyas to leave home, and he was one of them. Some masters say: “This is the Upananda in the Vinaya.”

2.23

In terms of the teachings: phenomenal joy, with principle having no joy, is the meaning of the Tripiṭaka [teaching]. Phenomenal joy itself being the joy of principle is the meaning of the shared teaching. The stage of joy is the distinctive teaching. The dwelling of joy is the meaning of the perfect teaching.

2.24

In terms of the origin: at the origin he abides in the limit of reality, neither joyful nor unjoyful; in traces he is named Joy.

2.25

In terms of the contemplation of mind: contemplating the mind as corresponding and conforming with principle is therefore named the contemplation of joy.

2.26

“Sundarananda”: Sundara is translated here as “fondly loved” or “handsome.” Nanda is as explained before. His clan and caste are as stated under Aniruddha. He was born on the ninth day of the fourth month, four finger-breadths shorter than the Buddha, with an imposing bearing and appearance that was extraordinary among worldly men; if he entered an assembly, those who did not recognize him thought the Buddha had come. The *Mahiśāsaka-vinaya* states: “In Magadha there was a naked non-Buddhist ascetic of great intelligence, whom the people of the country called the ‘Wise One’ and the ‘Perceiver.’ He debated with Śāriputra, was rendered speechless, gave rise to a good mind, and wished to go forth into homelessness in the Buddha's Dharma. Seeing Nanda's magnificent appearance, he sighed and said: ‘The wisdom of a short, small monk is already hard to gauge, how much more so for one so imposing!’ Nanda then ordained him into homelessness.” His wife was Sundarī, who was extremely beautiful; in eating and resting they never parted from each other. When the Buddha and Ānanda walked on their almsround and arrived at his gate, he was dining with his wife on an upper story. He immediately arose to welcome the Buddha. His wife said: ‘Only when you return shall we dine together.’ He said to the Buddha: ‘Why should one of the lineage of a wheel-turning king disgrace himself [by begging]?’ He took the Buddha's bowl to fetch food. The Buddha then returned to the Nyagrodha Park and told Ānanda: ‘Have Nanda bring the food.’ Ānanda proclaimed the Buddha's decree, ordering him to deliver the food and present it to the Buddha. The Buddha had his head shaved, but clenching his fist, [Nanda] said to the barber: ‘Do not bring a blade to the crown of the king of Jambudvīpa!’ Pressured by the Buddha, he could not prevent it, and so his head was shaved. The next day, when the Buddha and five hundred monks accepted an invitation, he requested to remain behind to guard the monastery, intending to run away. The Buddha had him close the rooms and sweep the ground; when he closed the south, the north blew open; when he swept here, there was soiled. Fearing the Buddha's return, he fled and went home. Meeting the Buddha on the road, he concealed his body behind a tree, but the tree shot high up into empty space. Seeing him, the Buddha called him to return and asked: ‘Why did you leave?’ He answered: ‘Yesterday I parted from my wife, who is waiting for my return before she dines. Yearning for my wife, I left.’ The Buddha then took him to roam the heavens and hells (and so forth).” Thus he was designated by his wife's name.

2.27

In terms of the teachings: that the conventional truth has the joy of the Dharma while the ultimate truth has no joy is the Tripiṭaka teaching. That the conventional joy is itself the true joy is the shared teaching. That from the shared joy of the Dharma there are conventional joy of the Dharma and middle joy of the Dharma is the distinctive teaching. That the shared joy is itself endowed with all joys of the Dharma is the perfect teaching.

2.28

The origin and traces, and the contemplation of mind, are as before (and so forth).

2.29

“Pūrṇa” translates as “Fulfiller of Wishes”; Maitrāyaṇī translates as “Kindness” (maitrī); -nī means “female.” His father prayed to Brahmā for a son at the full river; just at that time the river was full, and he also dreamed of a vessel made of the seven treasures, overflowing with precious things, entering the mother's bosom. The mother conceived the child, and the father's wish was fulfilled. Since it followed all his wishes coming true, he was called “Fulfiller of Wishes” (Pūrṇa). His mother was named Maitrāyaṇī, which translates here as “Kind Practice,” and also means “good friend.” There is such a chapter in the four Vedas, and because his mother recited it, she took it as her name. -Nī means female; females are generally called -nī, and males are generally called -na. Being born of kindness, he is called “Son of Kindness.” The *Ekottarika-āgama* says: “My father was named Full (Pūrṇa), my mother was named Kind (Maitrāyaṇī); all fellow practitioners of brahma-conduct call me Pūrṇamaitrāyaṇīputra.” Deriving his name from both conditions of father and mother, he is thus called Pūrṇamaitrāyaṇīputra. This person had excellent knowledge; of internal and external scriptures, there was nothing he did not know; with regard to fullness of knowledge he was also called “Full” (Pūrṇa). The *Ekottarika-āgama* says: “Good at expounding and distinguishing principles in broad detail, Pūrṇamaitrāyaṇīputra is foremost.” Later the text says: “Foremost among expounders of the Dharma.” “Foremost” denotes the fullness of his exposition. Wishing to return to his home country to benefit others, the Buddha said: “That country is vile and wicked; what will you do?” He replied: “I shall practice patience. If they revile and insult me, I shall consider myself fortunate not to be struck with fists. If struck with fists, I shall consider myself fortunate not to be beaten with sticks. If beaten with sticks, I shall consider myself fortunate not to be wounded with swords. If wounded with swords, I shall consider myself fortunate to be freed from the poisonous vessel of the five aggregates.” This was fullness in the practice of patience; hence he was called “Full.” In the *Seven Chariots Simile Sūtra* it is said: “Praised by Śāriputra of Great Wisdom: ‘All practitioners of brahma-conduct should wrap their robes and carry you upon their heads; whoever sees you will obtain great benefit.’” This was fullness in praise; hence he was called “Full.”

2.30

In terms of the teachings: assiduously analyzing phenomena until that which was to be done has been done is the fulfillment of wishes in the Tripiṭaka teaching; realizing directly that phenomena are empty and attaining realization within empty phenomena is the fulfillment of wishes in the shared teaching; being complete with the Dharma eye is the fulfillment of wishes in the distinctive teaching; dwelling in the secret treasury is the fulfillment of wishes in the perfect teaching.

2.31

Regarding origin and traces: his original vows were fulfilled long ago, yet in his traces he is the foremost in expounding the Dharma, manifesting as a good friend to sentient beings.

2.32

Regarding contemplation of mind: it is like the contemplation of good friends in terms of person, practice, and principle found in *Śamatha-vipaśyanā*.

2.33

“Subhūti” is translated here as “Born of Emptiness.” At his birth, all the storehouses, baskets, boxes, and vessels in his home were completely empty. When a diviner was consulted, the diviner said it was auspicious. Because he was born upon emptiness, he was given the style “Born of Emptiness” (Subhūti). The principal retribution was named based on the auspicious emptiness of the vessels of circumstantial retribution; since both circumstantial and principal retribution were auspicious, he was called “Born of Emptiness.” Because he constantly practiced the conduct of emptiness, he was called “Good Action” (Subhūti). Because anyone who made offerings to him obtained immediate retribution, he was called “Good and Auspicious” (Subhūti). He always delighted in roaming and residing in tranquil forests, stone caves, and quiet places; his practice took emptiness as its root. He constantly entered the concentration of emptiness, dwelt in the samādhi of non-dispute, delighted in speaking on the dharma of emptiness, and whenever he had explanations and debates, he distinguished emptiness. Protecting sentient beings so as not to cause them obstruction, if they disliked his walking, he stopped; if they disliked his stopping, he walked. When the Buddha descended from Trāyastriṃśa, the people of the whole land gathered together like spokes at a hub, vying to step forward and pay homage; [Subhūti] sat upright in a stone chamber contemplating the emptiness of all phenomena: form is not the Buddha, up to consciousness is not the Buddha; the eye is not the Buddha, up to the mind is not the Buddha; and he suddenly awakened to the Way. The Buddha said to the nun Utpalavarṇā: “It was not you who first paid homage; you paid homage to my form body. Subhūti earlier saw my Dharma body.”

2.34

In terms of the teachings: there is the birth of the wisdom of emptiness through the annihilation of form; the birth of the wisdom of emptiness through realizing the nature of form; the birth of the wisdom of emptiness from wisdom of existence; the birth of conventional wisdom from the wisdom of emptiness; the birth of middle wisdom from conventional wisdom; and that empty birth is itself wisdom of existence, which is the birth of perfect wisdom of emptiness—and here it is the birth of perfect wisdom of emptiness.

2.35

Regarding origin: fundamentally he dwells in the Dharma body of true reality, yet in his traces he manifests being born upon the perception of emptiness.

2.36

Regarding contemplation of mind: not being within, without, or in between, and not existing from itself—this is the contemplation of mind as the Dharma body.

2.37

“Ānanda” translates here as “Joy,” or “Unstained.” King Śuddhodana had hoped that the crown prince would become a golden-wheel-turning king and dominate his dynastic realm, but when he suddenly abandoned the state and gave up the kingship, the king was overwhelmed with sorrow almost to the point of extinction. Māra came to deceive him: “Your son is already dead.” The king wept, saying: “Asita's words were false, and the auspicious signs had no verification.” Then another deity came and said: “Your son has become a Buddha.” While the king was still undecided in doubt, in a moment a message brought news: “Last night heaven and earth shook violently; the crown prince has become a Buddha.” The king rejoiced greatly. King Śuklodana presented a memorial: “A son has been born.” The entire kingdom was joyful, and so he was named Joy (Ānanda); this was the name given by his parents. Ānanda was handsome, and all who saw him were delighted; the Buddha had him wear robes covering his shoulders. A woman carrying her child went to a well; seeing Ānanda, she gazed without blinking and, without realizing it, tied the rope around her child's neck. The *Madhyama-āgama* says: “When the fourfold assembly hears what Ānanda expounds, whether much or little, none fails to rejoice. When he is about to ask a question, he first clears his throat, and the great assembly all rejoices. When the fourfold assembly observes his silence, his walking, standing, sitting, lying down, pointing and directing, advancing, stopping, moving, and turning, all rejoice.” Ānanda was born on the eighth day of the fourth month, the day of the Buddha's attainment of the Way. He served the Buddha for twenty-five years; deducing from this, when the Buddha was fifty-five, Ānanda was twenty-five. When the Buddha sought an attendant, the five hundred requested to serve as explained before. The assembly urged Ānanda, Ānanda complied, and all five hundred rejoiced. Maudgalyāyana relayed Ānanda's three vows; the Buddha said: ‘Anticipating criticism, he asks not to accept old robes or food; wishing to benefit himself, he asks to come and go at any time.’ The Buddha endorsed and granted them. The Buddha said: ‘Ānanda surpasses past attendants; past attendants understood only after hearing it spoken, but now, before the Buddha has even uttered a word, Ānanda has already understood the Tathāgata's intention, fully knowing what is needed and what is not.’ Therefore the Dharma was entrusted to Ānanda, and the Tathāgata rejoiced. The Four Heavenly Kings each offered a bowl to the Buddha; the Buddha stacked and pressed them into a single bowl, the four rims distinct, yet this bowl was extremely heavy; Ānanda rejoiced, carrying it without weariness. The seventh fascicle of the *Madhyama-āgama* says: ‘Ānanda served the Buddha for twenty-five years; he recited the eighty thousand skandhas he had heard without leaving out anything, never asking a single line twice.’ This was rejoicing through the power of mindfulness. Ānanda followed the Buddha into the palaces of devas, humans, and nāgas; seeing celestial maidens and nāga maidens, his mind was unstained; though he had not yet exhausted the residual defilements, he remained unstained, and all devas, humans, and nāga spirits rejoiced without exception. After the Buddha's parinirvāṇa, seated on the lion throne, Kaśyapa and the great assembly praised him, saying: ‘His face is like the pure full moon, / his eyes like blue lotuses; / the great ocean-water of the Buddha's Dharma / has flowed into Ānanda's heart.’ Making a vow himself, he entered nirvāṇa while sitting; remaining, he feared the Licchavis would harbor resentment; advancing, he feared King Ajātaśatru would harbor resentment. In the middle of the Ganges, he entered the wind-swift samādhi and divided his body into four portions: one for the heavens, one for the nāgas, one for Vaiśālī, and one for Ajātaśatru. King Aśoka paid homage to Ānanda's stūpa and offered ten million liang of gold, praising him in verse: ‘Able to uphold the Dharma body, / because of the lamp of Dharma, the Dharma abides. / Mindfulness holds the ocean of the Buddha's wisdom, / therefore we make the supreme offering. / Mindfully retaining the much that was heard, / his mouth uttered subtle words. / Praised by the World-Honoured One, / beloved of devas and humans.’ The *Ekottarika-āgama* says: ‘Knowing the right time and understanding things, going everywhere without doubt, never forgetting what is remembered, having heard much and reached broad understanding, capable of upholding [the teaching]—Ānanda is foremost.’”

2.38

In terms of the teachings: Joyous Ānanda is the Tripiṭaka teaching; Worthy Ānanda is the shared teaching; Canon-Preserving Ānanda is the distinctive teaching; Ocean Ānanda is the perfect teaching.

2.39

Regarding origin and traces: fundamentally he dwells in neither joy nor non-joy, his Dharma body like empty space, his wisdom like clouds and rain, able to uphold and receive. In his traces, he is Joy.

2.40

When contemplation of mind accords with the similarity of being identical to emptiness, identical to conventionality, and identical to the middle, this is the joy of contemplation of mind, up to its accord with the true contemplation (and so forth).

2.41

"Rāhula": here this is translated as "obstruction" (fùzhàng). In the past he plugged a rat's hole and also did not attend to a brāhmaṇa for six days; because of these conditions, he is called "obstruction". When the crown prince sought to leave the household, his royal father would not permit it, [though he] earnestly entreated him without ceasing. The king said, "If you have a son, I will permit you to leave the household." The Bodhisattva pointed to the consort's belly: "After six years, you will give birth to a boy." Being in the womb for six years, he is therefore called "obstruction". The Tripiṭaka Master Paramārtha said: "Rāhu was originally the name of an asura who could obstruct the sun and moon with his hand; translating this, one should say 'moon-obstructor'." The Buddha said: "My Dharma is like the moon; this child obstructed me from immediately leaving the household, and in life after life he obstructed me, while I in life after life was able to renounce him; hence he is called 'obstruction'." After the Buddha left the household, Yaśodharā was pregnant. The Śākyas were all enraged: "How could this have happened?" They wished to punish her and wished to kill her; evil gossip filled the roads. The precious woman Gopā testified for her, but [the anger] abated only slightly. They thereupon prepared a flaming fire-pit. She made a great vow: "If I have done wrong, may mother and child both perish; if this is truly his offspring, may the gods bear witness!" She then embraced the child and threw herself into the pit. The pit transformed into a pool, and a lotus supported their bodies. Only then did the king and his subjects cease to doubt. Later, when the Buddha returned to his home country, Yaśodharā had Rāhula offer the Buddha joy-sweets. Rāhula, though at a tender age, went directly through the great assembly and offered them up to the Buddha; Yaśodharā thereby put an end to slander. Slander arose because of having a son, hence he is called "obstruction". The grandfather king was overjoyed: "Although I lost his father, I have gained his son; the grandson will become a gold-wheel[-turning king]—what regret have I?" He looked forward to his growing up, hoping that the divine treasures would arrive. But the Buddha demanded that he leave the household. The royal father would not permit it; Yaśodharā took him up to a high tower, but Maudgalyāyana flew through the air to fetch him. The Buddha ordained him, entrusting him to Śāriputra as a disciple. Once he had left the household, the royal throne was also lost, hence he is called "obstruction". While Rāhula was still a novice monk, he was prone to lying. When kings, ministers, brāhmaṇas, and householders came seeking to see the Buddha, Rāhula would reply, "He is not here," causing countless people to be unable to see the Buddha; this was obstructing others. Because of these lies, the Buddha scolded him. Upon returning from walking, he had Rāhula wash his feet, tipped the washbasin three times face-down and three times face-up, and then overturned it on the ground and ordered water to be poured on it. Rāhula said, "When the basin is overturned, the poured water will not stay." The Buddha said, "You are like an overturned basin: within the Buddha's Dharma, the Dharma-water cannot stay. From now on you must speak the truth and not lie." Later, when he cultivated the path with earnest effort without attaining [the fruit], he questioned the Buddha. The Buddha asked, "Have you expounded the five aggregates to others yet?" He replied, "Not yet." "You must expound them to others." After he had expounded them, the Buddha asked again, "Have you expounded the twelve sense bases yet? Have you expounded the eighteen elements yet? Expounding the Dharma is the gate to attaining the path; if you wish to attain the path, you must expound the Dharma to others." Because he then expounded the Dharma extensively, he subsequently attained the path; this is [the meaning of] "obstruction". Once he had attained the path, views and craving were both eliminated, and births in the three realms were exhausted; hence he is called "obstruction". Births in the three realms being exhausted, vows could no longer lead him; hence he is called "obstruction". The Buddha commanded four great arhats not to pass into extinction, [saying,] "Await until my Dharma is completely extinguished." Because of this he maintains [the Dharma] down to the present day, not yet able to enter nirvāṇa without remainder; hence he is called "obstruction" (and so forth).

2.42

In terms of the teachings: the Truth of the Path of analyzing phenomena obstructs the four abodes of defilement—this is the meaning of the Tripiṭaka [teaching]. The Truth of the Path of embodying phenomena obstructs the four abodes—this is the shared teaching. The three wisdoms in sequence obstruct the five abodes—this is the distinctive teaching. The three wisdoms in one mind obstruct the five abodes—this is the perfect teaching.

2.43

As for origin and traces: originally he abides in the Middle Way, obstructing both extremes. Eight kinds of obstructions obstruct the side of nirvāṇa; one kind of obstruction obstructs the side of saṃsāra; one kind neither obstructs saṃsāra nor obstructs nirvāṇa, obstructing [only] the remainderless [nirvāṇa].

2.44

Contemplation of mind can be understood by following the previous examples (and so forth).

2.45

Sixth, conclusion: "Such as these, known to the assembly." Some say that 'knowing' is simply 'recognizing'. Or it is said that hearing the name is 'knowing', while seeing the form is 'recognizing'; or that seeing the form is 'knowing', while seeing the mind is 'recognizing'.

2.46

As for the origin: originally they serve as spiritual friends of the complete letters for sentient beings; as traces, they serve as spiritual friends of the half letters (and so forth).

2.47

Spiritual friends in the practice of contemplation are as explained in the Śamatha-vipaśyanā.

2.48

The assembly of those widely known having been concluded, next is listed the assembly of those less widely known: "There were also two thousand people, both trainees and non-trainees, together with them." Merely indicating their status and making clear their number without praising their virtues, this is termed the assembly of those less widely known. The noble and the ordinary have severed relations; neither do they discriminate between being widely known and less known. It is solely to guide those who aspire to the high and admire the distant that they are guided through those widely known, and to guide those who conceal their name, hide their virtues, and step back that they are guided through those less known. In accordance with sentient beings, there are various [distinctions]; one must not, on account of the traces of more and less, lose sight of their origin.

2.49

"Trainees and non-trainees": in the Tripiṭaka [teaching], there are eighteen kinds of persons in training and nine kinds of persons beyond training. In the shared teaching, the [first] five stages are all called 'training', and the sixth stage is called 'beyond training'; alternatively, in the shared teaching, the [first] nine stages are called 'training', and the Buddha stage is 'beyond training'. In the distinctive and perfect [teachings], [trainees and non-trainees] are clarified either in terms of effort and effortless, or in terms of complete and incomplete. The Āgamas state: "A non-Buddhist asked the Buddha, 'Does an arhat still train?' The Buddha said, 'An arhat does not commit bad dharmas and abides in good dharmas; training in what is beyond training is precisely termed training.'" If so, a trainee is also called a non-trainee. A trainee, to the extent of what he has severed, severs no further, which is precisely 'beyond training'. These constitute the four propositions. In terms of the five expedient means, being neither trainee nor non-trainee constitutes the fifth proposition. Across the four teachings, it should also be like this by analogy: four times five is twenty propositions.

2.50

As for origin and traces: originally they are great beings of the Dharma-body, residing in the positions of training and beyond training of the complete letters; for sentient beings, they manifest as persons of training and beyond training of the half letters, adorning the twin [sāla] trees.

2.51

As for contemplation: correctly contemplating the Middle Way without leaning toward the two extremes, the middle is precisely 'beyond training', and being able to contemplate in this manner is called 'training'. If one clarifies the number in terms of the approach of contemplation, contemplating that form and mind possess the ten dharma realms and the ten suchnesses—the realms and suchnesses mutually considered—comprehensively possess two thousand. By mentioning the traces, the original Dharma is indicated; the traces are precisely the traces of the origin.

2.52

Next are listed the assembly of nuns. Previously, commentators took this, following the preceding pattern, as two assemblies; I do not adopt this now. If one were to follow the preceding pattern and take them as two assemblies of those widely known and less known, there is again no textual basis, nor is the meaning permissible. It simply lists the leaders of the two assemblies; why must one insist on naming them great and small, or more and less?

2.53

First is listed "Prajāpatī", here translated as Great Love of the Path; she is also called Gautamī, here translated as Leader of the Assembly. 'Bhikkhunī' is the general name for women in India.

2.54

Originally she abides in the Dharma gate of the perfection of wisdom; as traces, she is the mother of a thousand buddhas, giving birth to and raising the Guiding Teacher.

2.55

The contemplative explanation: the middle contemplation being vast and broad is called 'great'; causeless compassion is called 'love'; the principle of the Middle being empty and unimpeded is called 'the Path'. 'Great' is one's own practice; 'love' is converting others, as taking birth on account of love and entering existence on account of compassion; 'the Path' connects both one's own practice and converting others.

2.56

"Six thousand" is the number.

2.57

As for the approach of contemplation: contemplating that the purity of the six sense faculties possesses a thousand virtues—although the eyes have eight hundred and the ears twelve hundred, by supplementing the lesser with the greater, the number is filled to six thousand, expressing the original Dharma gate, which is also the meaning of the practice of contemplation.

2.58

"Yaśodharā, the mother of Rāhula": identifying the mother by the son. This is translated as Flower-Complexion, and also as Renowned; or some say it has no translation. Gentle, good, respectful, and frugal, her virtues equaled the crown prince's. When at home she was the wife of the Bodhisattva and a spiritual friend of gods and humans; having left the household, she became the leader of the assembly of nuns, her status residing in non-training—how could she belong to an assembly of those not widely known? The Sūtra of the Twelve Wanderings mentions three consorts: first, Gopā; second, Yaśodharā; third, Mṛgadāvā. Both the Sūtra on What Has Never Been and the Auspicious Response Sūtra state that Rāhula was the son of Gopā. The Nirvāṇa Sūtra and the Lotus Sūtra both state that he was the son of Yaśodharā. How are the two meanings to be reconciled? Perhaps that sūtra mentions the senior mother, while here the birth mother is mentioned. The Mahāprajñāpāramitopadeśa states that Govidā was a precious woman who was childless; she is precisely Gopā, here translated as Radiant Woman. Therefore we know he was definitely the son of Yaśodharā.

2.59

As for origin and traces: 'wife' means equal; how could someone bound to the earth be the wife of the crown prince? Therefore we know that originally she abode in the subtle, wondrous Dharma joy of quiescent concentration; as traces, she was the Buddha's wife. The Karuṇāpuṇḍarīka-sūtra states: "Before the Buddha Ratnagarbha, she made a vow to become his wife."

2.60

The Dharma joy of contemplating emptiness without outflows is represented as the wife Mṛgadāvā; the Dharma joy of contemplating provisionality and the knowledge of the aspects of the path is represented as the wife Yaśodharā; the Dharma joy of contemplating the Middle is represented as the wife Gopā.

2.61

Above, origin and traces and the contemplation of mind were explained separately; now we discuss them in summary, to display the subtleties of skillful expedients and clarify the exquisite precision of contemplative practice. The Śūraṅgama [samādhi] produces manifold manifestations, adapting to beings' roots and characters without anything it cannot do. Now let us discuss what is close at hand: taking trace in the royal palace, descending into the holy queen—bodhisattvas of the Dharma Body all assist the Buddha in executing transformation, casting reflections into other households. As with the thirty-two auspicious signs and the birth-response of the golden form, the various great beings were each born: either empty chambers rained treasures, or dreams conveyed eloquent communications. Just as the august crown prince renounced his kingdom and abdicated kingship, leaping over the city wall to study the Way, the great beings all requested instruction from masters, mastering both talents and arts to become masters of their traditions. When the wheel of the Dharma was first set in motion and the gate of sweet dew was opened, hearing that the great beings' converting affinities were not yet mature, they manifested being as if not receptive, standing on equal terms and venerating the truth of their own traditions, so that both converter and converted were entirely crude, like milk. When the affinities of those to be converted matured, then white silk was easily dyed and pond flowers bloomed early, revolutionising the ordinary into the noble, turning milk into curd. The masters and ancestors were the Buddha's foremost disciples, each foremost in wisdom, supernormal powers, eloquence, or samādhi, joining together to assist the Dharma King in saving those yet unsaved and further maturing those already matured. At the seats of the Correct and Equal [period], hearing of the bodhisattvas' inconceivable merit, they felt shame at the small and longed for the great. Feeling shame at the small, they sighed in self-reproach for having lost the Tathāgata's immeasurable knowledge and vision; longing for the great, they did not know how the Buddha's unsurpassed wisdom might be attained, which was like turning curd into raw ghee. Next, hearing the Mahāyāna gate of prajñā, from form and mind at the start down to the knowledge of all forms at the end, embracing the small and the great, expelling and admitting, taking and giving, whether shared or distinctive, biased or perfect, they received the command to take charge and understand it, yet had no longing or grasping; though not yet abandoning [the small] at once, they gradually attained broad ease, which was like turning raw ghee into cooked ghee. Next, hearing the Lotus Sūtra, inborn nature was united, father and son were established, prophecies were bestowed, and the Mahāyāna was entrusted; the three were discarded and returned to the One, just as the other four flavors are the same single ghee; not permitting a single person to attain extinction alone, all are brought to extinction through the extinction of the Tathāgata. The Dharma King and his Dharma ministers, appearing in the world for the great matter, skillfully employed expedients: first using the half-word teachings, they cleared away the tangled overgrowth of the twenty-five realms of existence, manifesting the four withered twin trees to benefit sentient beings; next using the half-and-full teachings, they shattered the selfish virtue of the two vehicles, establishing the vastness of the bodhisattvas, manifesting the four flourishing twin trees to benefit the noble ones; finally using the permanent full-word teachings, they shattered the past and present of the two extremes, establishing the secret treasury of the Buddha that is neither withered nor flourishing, achieving ultimate benefit. The task of the chief commander completed, the vows of the great resolution fulfilled, Śāriputra and Maudgalyāyana consequently brought their converting work to rest in the Lotus Sūtra. For the holy Lord to redeem his life was likewise not to be long; the text states: 'As in my original vow, / now it has been completely fulfilled; / the Tathāgata before long / shall enter nirvāṇa.' The announcement of extinction arose from this. The twenty-thousand Candrasūryapradīpas, Kāśyapa Buddha, and others all reached finality in the Lotus Sūtra. Now, since master and disciples both uncover their traces in this sūtra, inwardly concealing their bodhisattva practice and outwardly appearing as śrāvakas—'It has been immeasurable hundreds of thousands of myriads of kotis of kalpas since I actually attained Buddhahood'—deducing from this, the great arhats, from the stage of the Dharma Body, cast their reflections to follow affinities, their traces descending upon the myriad waters, acting as learners and those beyond learning, appearing as men and women, demonstrating the monastic life and the secular life; through the power of the Śūraṅgama, there is nothing they do not manifest. The skillful expedients are like this (and so forth).

2.62

In generally clarifying contemplation: the teaching of the masters and disciples above is the activity of the Dharma Body; if one does not apply it as an expedient for contemplation, it will be of no benefit to practitioners, like a poor man counting others' treasures, or a blind man holding a candle. Although mental factors are very numerous, we provisionally refer to the wholesome factors, just as the disciples were many, yet only ten persons are mentioned. The ten wholesome factors are: faith, vigor, mindfulness, concentration, wisdom, joy, serenity, equanimity, investigation, and discipline. These ten factors assist the mind king, being able to turn from evil toward good, revolutionise the ordinary into the noble, and accomplish all dharma gates; yet they take the ten minds as their foundation, just as the ten disciples assisted the Buddha in conducting transformation, jointly maturing sentient beings and establishing them in the Buddha Dharma. The factor of faith corresponds to Aniruddha being foremost in the divine eye: the eye is the chief of the five sense faculties, just as the east is superior among the directions, and faith is the initial entry into the Buddha Dharma among all factors. The factor of vigor corresponds to Kāśyapa being foremost in dhūta [practices]: shaking off defilements through strenuous hardship corresponds to the factor of vigor. The factor of mindfulness corresponds to Upāli being foremost in upholding the Vinaya: the power of mindfulness is firm and strong, remembering and maintaining without forgetting. The factor of concentration corresponds to Maudgalyāyana being foremost in supernormal powers, and the factor of wisdom corresponds to Śāriputra being foremost in wisdom, both of which are readily understood. The factor of joy corresponds to Ānanda being foremost in hearing much: hearing much brings joy in distinguishing [dharmas], and joy is indeed the factor of joy. The factor of serenity corresponds to Kātyāyana: the essence of his treatises exhausts the subtle and plumbed the principles, eradicating the heterodox and revealing the orthodox, like serenity departing evil and gaining good, releasing suffering and entering joy. The factor of equanimity corresponds to Subhūti being foremost in understanding emptiness: abiding in the equality of emptiness accords with the factor of equanimity. The factor of investigation corresponds to Pūrṇa being foremost in expounding the Dharma: investigation is the root of speech, and once the root is established, eloquence is inexhaustible. The factor of discipline corresponds to Rāhula being foremost in upholding the precepts, which is readily understood. These ten factors assist the mind king in accomplishing contemplative practice: within a single thought, one enters deeply into wholesome dharmas, possessing the Three Jewels fully. The king is the Buddha Jewel; the factors are the Saṅgha Jewel; the actual reality that is their objective condition, being without king and without factors, is the Dharma Jewel. When one enters actual reality, the efficacy and functional power of the king and factors are complete.

2.63

Furthermore, taking the ten factors pervasive to the whole mental ground that arise together with the mind king and pervade everything, whether entering good or entering evil, namely: perception, desire, contact, wisdom, mindfulness, intention, liberation, memory, concentration, and feeling. Perception corresponds to Pūrṇa: perception grasps provisional names, and this person skillfully penetrated provisional names, his eloquence unimpeded. Desire corresponds to Kāśyapa: Kāśyapa had no worldly desires, but desired the unconditioned. Contact corresponds to Kātyāyana: contact enters two things mutually interpenetrating; Kātyāyana was skilled in debating doctrines, able to exhaust dialogue. Wisdom is Śāriputra, which is readily understood. Mindfulness corresponds to Upāli: mindfulness is the supreme factor for upholding the Vinaya. Intention corresponds to Rāhula: intention is the aggregate of volitional formations, and this person put into actual practice the upholding of precepts. Liberation corresponds to Subhūti: liberation is termed freedom from encumbrance; this person understood emptiness and attained liberation from conditioned existence. Memory corresponds to Aniruddha: memory stirs and grasps objects to cultivate the divine eye, facilitating samādhi. The factor of concentration corresponds to Maudgalyāyana, which is readily understood. Feeling corresponds to Ānanda: hearing much, receiving and holding without error. The ten persons each possessed manifold virtues, but to guide specialists and proclaim the Buddha's path, they adapted to the desires of sentient beings: those desiring wisdom took Śāriputra as teacher, and so on up to those desiring to hear much taking Ānanda as teacher; jointly assisting the Dharma King, each presided over a single office.

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妙法蓮華經文句 — Classical Chinese