法華義疏 12

English (machine translation) 12

Language: English

12.2

Chapter Twenty-Four: Bodhisattva Gadgadasvara

There are two chapters on propagating the sūtra through ascetic practices, and this is the second. Above, it explained the benefits obtained from hearing the sūtra and making offerings with body, life, and wealth to repay kindness; now, it explains manifesting emanated forms throughout the six realms to propagate and communicate the ekayāna. The former was the activity of merit, whereas this explains the activity of wisdom. The former was mostly practice for oneself, whereas this mostly explains the practice of converting others externally. Furthermore, above it explained propagating the path and benefiting beings through former deeds of the past, whereas now it explains the Great Being's present virtues, communicating the Dharma and benefiting conditions. Moreover, the subsequent chapters mostly follow the sequence of faculties and conditions, and do not necessarily arise based on doctrine. Regarding 'Gadgadasvara' (Wonderful Sound): in the past this bodhisattva made offerings to the Buddha with a hundred thousand kinds of musical entertainment, thereby attaining a wondrous voice, from which he was named. The older sūtra translation called him 'Bodhisattva Siṃhanāda' (Lion's Roar). Now both sounds may be reconciled: he makes the lion's roar with a wonderful sound. Furthermore, sentient beings take joy in hearing it, hence it is called 'wonderful sound'; the sound can reveal the principle and subdue beings, hence it is called 'lion's roar'.

12.4

This chapter has six sections: first, the Buddha emits light to summon Gadgadasvara; second, Gadgadasvara arrives in obedience to the command; third, directly clarifying Gadgadasvara's model and norms for propagating the sūtra; fourth, the benefits of preaching the chapter; fifth, Gadgadasvara finishes his work and returns to his own land; sixth, reiterating the benefits of his coming and going.

12.5

Under the first section there are again three parts: first, explaining that the Buddha emits light to illuminate those with affinities everywhere; second, illuminating everywhere the Vimalaprabhā land; third, specifically illuminating the body of Gadgadasvara. The emission of light is twofold: first, emitting light from the uṣṇīṣa; next, emitting light from between the eyebrows. As for why he emits two lights: the wondrous principle of the ekayāna transcends the summit of emptiness and existence, hence he emits light from the uṣṇīṣa; supreme wisdom is impartial and can radiate the illumination of the Middle Way, hence he also emits light from between the eyebrows. Furthermore, the light from the crown signifies the ekayāna, which is honored and revered by all sages; the light from between the eyebrows signifies that the ekayāna is impartial, consummate, and upright in the Middle Way. Wishing to entrust this Dharma to that person, he therefore emits these two lights to summon him. Moreover, the preceding chapter said that the Lotus Sūtra is foremost, and the person upholding the sūtra is likewise foremost; now, to signify that this person's practice is exalted, the Buddha emits light from the crown, and to signify that this person's understanding is correct, he emits light from between the eyebrows. The reason he emits two lights to signify that person is to cause the great assembly to produce deep reverence for this bodhisattva, receive his teachings, and attain benefit.

12.6

From 'Passing past this number' onward is the second, specifically illuminating the Vimalaprabhā land.

12.7

From "At that time, all" onward is the third [part], which specifically illuminates the body of Gadgadasvara. This further opens into three divisions: first, listing his name; second, from "He had long planted roots of various virtues" onward, praising his virtues. It was precisely because he possessed these supreme virtues that he was summoned by the Buddha's radiance. Praising his virtues has two parts: first, praising his past causes; second, praising his present virtues. Each opens into two sections. The two [sections] on past causes are: first, planting the roots of various virtues; second, making offerings to various buddhas. The two on present virtues are: first, achieving profound wisdom; second, attaining various samādhis. Within the samādhis there are two parts: first, explaining them individually; second, a summary conclusion. Regarding "attained the Wonderful Banner Sign Samādhi": entering this samādhi, among all samādhis, it is the most supreme and venerable; like a general obtaining a banner, it represents his grand mark. Regarding the "Lotus Samādhi": the Lotus Samādhi Sūtra says, "Just as the blossoming of tree flowers makes the tree magnificent and beautiful, so by attaining this samādhi, one blooms the flowers of all merits among all samādhis to adorn oneself." Interpreting according to the intention of this sūtra, it refers to the Lotus Samādhi as being sovereign over the three and the one, and unobstructed in long and short. Regarding the "Pure Virtue Samādhi": it purifies all samādhis, just as smelting ore refines gold to make it pure. Regarding the "Unconditioned Samādhi": it is none other than the cessation attainment (nirodhasamāpatti). Moreover, having attained this samādhi, one gives rise to no condition for the three poisons amidst the three feelings. Regarding the "Play of the Constellation King Samādhi": because of one's sovereign mastery in contemplating and penetrating all samādhis, it is called "play"; it is not the play of affective fetters. Regarding the "Wisdom Seal Samādhi": prajñā is wisdom, and the corresponding samādhi is the seal. Furthermore, just as when a person enters a secure country, one who has a seal can enter, while one without a seal cannot enter, the bodhisattva who attains this samādhi can enter the true mark [of phenomena]. Regarding the "Understanding All Languages Samādhi": having attained this samādhi, one understands the speech of sentient beings and expounds the Dharma for them. Regarding the "Assembling All Merits Samādhi": having attained this samādhi, the bodhisattva's merits are fully perfected. Regarding the "Purity Samādhi": just as a wish-fulfilling jewel can purify all gems, this samādhi can purify the defilements of all samādhis; the defilements of affliction are easy to remedy, but the defilements of samādhi are difficult to sever. Regarding the "Play of Supernatural Powers Samādhi": entering this samādhi, one can accomplish the eight phases of attaining the Way. Regarding the "Torch of Wisdom Samādhi": like walking at night holding a torch, one does not fall into dangerous places. Regarding the "Adornment King Samādhi": just as lands numerous as the sands of the Ganges are all adorned with the seven treasures, with a buddha dwelling in their midst, upon attaining this samādhi, one can simultaneously adorn all merits. Furthermore, one contemplates these adornments as empty and non-existent; gaining sovereign mastery over the two adornments of emptiness and existence, it is thus named "king." Regarding the "Pure Light King Samādhi": entering this samādhi, one can emit light and cause the minds of all sentient beings to attain purity. Regarding the "Pure Treasury Samādhi": entering this samādhi, one can purify the treasury of all merits. Regarding the "Incommon Samādhi": the two vehicles have no share in it. Regarding the "Solar Rotation Samādhi": just as the sun deity rides in the solar palace illuminating all sentient beings, moving in cycles, the older translation of the sūtra named it "Sun Wheel Samādhi." From "He attained such [samādhis]" onward is the second [part], the summary conclusion. From "Śākyamuni" onward is the third [part], specifically explaining that the radiance illuminated his body.

12.8

From "He immediately addressed Pure Flower Constellation King Wisdom" onward is the second [section], explaining that Gadgadasvara, obeying the command, came. This also opens into two divisions: first, explaining the intention to come; second, directly clarifying his coming from that land. The first has ten clauses: first, explaining Gadgadasvara's intention to come as inquired of that buddha. From "At that time, Pure Flower Constellation King" onward is the second, that buddha's admonition and permission. This also opens into three clauses: first, a general admonition. From "Good man" onward, he explains the admonition. In explaining the admonition, he first clarifies the inferiority of the Sahā [world]; from "whereas your body" onward, he discerns the superiority of the pure land. From "Therefore, as you go" onward is the third, the summary conclusion.

12.9

Question:

12.10

Earlier it was said that the initial portion of the sūtra was preached in an impure land, while the latter portion of the sūtra was preached residing in a pure land. When Gadgadasvara came, he was precisely roaming in a pure land; why was he admonished?

12.11

Answer:

12.12

From beginning to end in this sūtra, there are three variations in the land: first, the initial portion of the sūtra was preached in an impure land; second, the latter portion of the sūtra was preached in a pure land; third, from the "Former Deeds of the Medicine King Chapter" onward, it was again preached in an impure land. How is this known? In order to assemble the emanated bodies, the land was transformed into a pure land; once the emanated bodies had dispersed, the land returned to being impure. When Gadgadasvara came, he was precisely roaming amidst the five turbidities, so the Buddha admonished him.

12.13

From "Bodhisattva Gadgadasvara addressed the Buddha, saying" onward is the third [clause], explaining that Gadgadasvara received the instructions. It explains that since Gadgadasvara had received the Buddha's power to come for the sake of propagating the Way and benefiting people, how could he conceive thoughts of inferiority? Thus he received the Buddha's admonishing command. From "Thereupon, Gadgadasvara" onward is the fourth, manifesting omens before setting out to come. The reason he manifested omens in this land was to cause the sentient beings of this land to give rise to a reverent mind. Regarding "conjured lotus flowers": first, he wished to take lotus flowers as seats; second, it represented Gadgadasvara's propagation of the Wonderful Dharma Lotus. Regarding "conjured eighty-four thousand": first, he wished to prepare seats for eighty-four thousand bodhisattvas; second, it symbolized that the eighty-four thousand treasuries of Dharma all enter the one-vehicle Wonderful Lotus. Regarding "with white silver as leaves": this reveals that the title of this sūtra is the white lotus; when opening the two real and two expedient, the meaning of the eighty-four thousand treasuries of Dharma all becomes clear. Regarding "kiṃśuka gems" (translated here as "parrot"; this gem resembles a parrot's beak and is red in color). From "At that time, Mañjuśrī" onward is the fifth, Mañjuśrī asking about the cause of the omens. From "At that time, Śākyamuni" onward is the sixth, the Buddha answering with the intention behind manifesting the omens. From "Mañjuśrī" onward is the seventh, Mañjuśrī asking again about Gadgadasvara's virtues. There are three questions in all: the first request begins by asking what roots of goodness he planted, and the second asks what merits he cultivated—these two ask about past causes; the third asks what samādhis he practiced—this asks about the fruit attained at present. From "We only wish, World-Honoured One" onward is the fourth request, wishing that the Buddha [allow them] to see Gadgadasvara. From "At that time, Śākyamuni" onward is the eighth, Śākyamuni deferring to Prabhūtaratna to cause Gadgadasvara to be seen; he only answered his later request, having not yet answered the previous three questions; below, Bodhisattva Padmaprabha repeats the three questions, and only then does the Buddha explain them. The reason he deferred to Prabhūtaratna is that it accords with worldly custom; worldly etiquette defers to the worthy and yields to elders, and since Prabhūtaratna had attained buddhahood long ago, Śākyamuni yielded to him. Second, he wished to show that Prabhūtaratna had not ceased to exist, and thus could make Gadgadasvara appear, so he deferred to him. From "Then Prabhūtaratna Buddha" onward is the ninth, Prabhūtaratna commanding him to come, which responds to Mañjuśrī's request. From "At that time, Gadgadasvara" onward is the tenth, directly explaining Gadgadasvara's arrival. This also opens into ten sections: first, explaining his vanishing from that land. From "Together with eighty-four thousand" onward is the second, explaining his setting out together with his retinue. From "The lands he passed through" onward is the third, explaining the manifestation of auspicious signs. From "This bodhisattva" onward is the fourth, praising Gadgadasvara. Regarding "Nārāyaṇa" (Paramārtha says: "Nara translates as 'man', and yana means 'source of birth'; the Brahmā King is the grandfather of sentient beings, hence called 'source of birth'." Kumārajīva says: "A heavenly athlete is named Nārāyaṇa; he is handsome and robust." The Abhidharmakośa Śāstra says: "The wind-wheel that upholds the trichiliocosm is named Nārāyaṇa; Nārāyaṇa should be called 'heavenly strength'"). From "Entered the seven-jewel tower" onward is the fifth, recounting Gadgadasvara's arrival through the air. The tāla tree resembles the palm tree of this land; one tāla stands seven lengths from the ground. From "Having arrived" onward is the sixth, explaining the etiquette of seeing the Buddha. From "And addressed the Buddha, saying" onward is the seventh, proclaiming the holy intention. This also opens into three divisions: first, inquiring after Śākyamuni. From "Are the sentient beings easy to save?" onward is the second, inquiring about the sentient beings being saved. From "Long extinguished" onward is the third, inquiring after Prabhūtaratna. From "World-Honoured One" onward is the eighth, Gadgadasvara requesting to see Prabhūtaratna. From "At that time, Śākyamuni" onward is the ninth, Śākyamuni speaking to Prabhūtaratna. From "At that time, Prabhūtaratna" onward is the tenth, Prabhūtaratna praising Gadgadasvara. From inquiring after Prabhūtaratna to Prabhūtaratna's praise, all are intended to demonstrate that Prabhūtaratna has not ceased to exist, refuting the attachments of ordinary beings and the two vehicles to impermanence.

12.14

From "At that time, Flower Virtue" onward is the third [section], discussing Gadgadasvara's propagation of the sūtra. The preceding section concluded [the treatment of] the person who propagates the sūtra, which constitutes the pair of person and Dharma. Moreover, the above explained the fruits of Gadgadasvara, while this now brings out his past causes, which is called the pair of cause and fruit, revealing Gadgadasvara's virtues across the two lifetimes. Furthermore, it is divided into two distinct parts: the first question-and-answer discusses Gadgadasvara's supernatural powers; the second question-and-answer discusses Gadgadasvara's samādhis. Supernatural power is wisdom, and samādhi is concentration; this briefly discusses the bodhisattva's concentration and wisdom. Moreover, supernatural power is the fruit, and samādhi is the cause; because of the cause of samādhi, he is able to manifest supernatural powers. The reason fruit is discussed first and cause later is that Gadgadasvara arrived by manifesting supernatural powers, hence the prior question. In investigating Flower Virtue's two questions, both recapitulate the three questions posed above by Mañjuśrī; because Śākyamuni did not answer them above, he now recapitulates and asks them again. The initial question also has two parts: the former asks about the causes of supernatural power, while "has such supernatural powers" directly asks about the fruit of supernatural power. The difference between good roots and merits is that good roots pertain to the beginning, while merits pertain to the end; hence they are divided into two questions. Within the response, it is further divided into two distinct parts: first, answering the question on cause; second, answering the question on the fruit of supernatural power. Answering the question on cause has two parts: first, answering the question of what good roots he planted. This further opens into six distinct points: first, explaining the Buddha under whom he planted good roots; from "the land's name" onward, the place where he planted good roots; from "the kalpa's name" onward, the time when he planted good roots; from "Gadgadasvara" onward, the actual planting of good roots; from "by this cause and condition" onward, explaining that good roots attained the fruit, concluding and fulfilling the inquiry; from "Flower Virtue" onward, concluding and connecting past and present; from "Flower Virtue, this Gadgadasvara" onward is the second part, answering his question about what merits he cultivated. From "Flower Virtue, you merely see" onward is the second part, broadly answering the question on the fruit of supernatural power. This further opens into two distinct parts: first, praising Gadgadasvara's propagation of the sūtra in this land; second, praising Gadgadasvara's universal transmission of the Dharma throughout the ten directions. Each of these two texts has three parts. The three parts of the first text are: first, general presentation; second, detailed explanation; third, concluding praise. From "or manifests as the body of Brahmā King" onward is the second part, the detailed explanation. It is divided into five classes: first, manifesting heavenly bodies; second, manifesting human bodies; third, manifesting bodies of the eight classes; fourth, rescuing from the eight difficulties; fifth, transforming into a female body in the inner palace. Within the manifestation of heavenly bodies, there are two pairs: Brahmā King and Śakra are the foremost of the desire and form [realms]; Vaśavartin and Maheśvara are the highest of the two realms; these four are called rulers. The subsequent pair are ministers: the Great Heavenly General is Brahmacārin [or Brahma-purohita], the minister of Brahmā King; Vaiśravaṇa is the minister of Śakra. Within the manifestation of human bodies, it also opens into two pairs: the first pair refers to bodies of human rulers; from "or manifests as an elder" onward explains bodies of human ministers. These are further divided into four categories: the first four are bodies of dignitaries; the next four are bodies of those receiving the Buddha's precepts; the next four are manifestations of female bodies; the latter two are manifestations of youthful bodies. Next are the bodies of the eight classes, as in the text. From "wherever there are hells" onward is the fourth part, praising the rescue from the eight difficulties. The reason preaching the Dharma is not mentioned is that, first, their suffering is heavy, and second, their obstacles are deep; hence only relief and rescue are explained. From "and even in the king's..." onward is the fifth class. From "this Gadgadasvara" onward is the third part, the overall concluding praise. It also opens into two distinct points: first, praising the benefit to those who are transformed; from "this Gadgadasvara" onward, next praising that there is no loss to the transformer.

12.15

From "This bodhisattva" onward is the second part, praising Gadgadasvara's propagation of the sūtra in the ten directions. It is also divided into three distinct parts: first, general praise; second, specific praise; third, concluding praise. Each of the three sections has two parts. The two parts of the first section are: first, concluding the benefiting of beings in one land; from "the ten directions" onward, next praising the propagation of the sūtra in the ten directions. From "If they should [be saved] by the form of a śrāvaka" onward is the second part, specific praise. It is further divided into two distinct parts: first, manifesting the body while alive; next, manifesting the body after passing away, which is easily known from the text. From "Flower Virtue" onward is the third part, the general conclusion. Supernatural power concludes the manifestation of bodies; wisdom concludes the preaching of the Dharma. Above, in the one land, he broadly manifested bodies of ordinary beings, while in the transformation throughout the ten directions, he briefly manifested bodies of noble ones; this is intended to show that ordinary and noble beings are mutually manifested in broad and brief manners. Moreover, previously among the ordinary bodies there were five classes, and now among the noble bodies there are also five bodies.

12.16

Question:

12.17

Why did the five classes among the ordinary beings above state that he preached the Lotus Sūtra, whereas now it only mentions preaching the Dharma?

12.18

Answer:

12.19

The phrase "preaching the Dharma" is general; it is because [the text] intends to show the general and the specific mutually. Furthermore, the above directly explained the propagation of the Lotus Sūtra, hence it explained the preaching of the ekayāna; if there are sentient beings who do not believe in the ekayāna, he preaches the teachings of the five vehicles, just as in the Entrustment Chapter above where the Buddha caused the bodhisattvas to know the capacities of the great and the small. This chapter moves from the ordinary to the noble, hence it first displays the ordinary and later displays the noble; the Avalokiteśvara [Chapter] has the noble first and the ordinary later, going from the superior to the inferior. Moreover, the Gadgadasvara [Chapter] has one first and three later, while the Avalokiteśvara [Chapter] has three first and one later.

12.20

From "At that time, Flower Virtue" onward is the second question-and-answer, discussing the samādhis attained by Gadgadasvara, likewise with the question first and the answer later. From "When he spoke of this Gadgadasvara" onward is the fourth section in the chapter, explaining that both here and there received benefit.

12.21

From "At that time, Gadgadasvara" onward is the fifth section of the chapter, explaining that having completed what was to be done, he returned to his original land. Because this is an impure land, that Buddha sent greetings; because that is a pure land, this Buddha did not inquire after heat and cold.

12.22

From "When he spoke of this Gadgadasvara" onward is the sixth [section] of the chapter, explaining the benefits.

12.23

Question:

12.24

Why did they attain the forbearance of the non-arising of phenomena upon seeing the bodhisattva coming and going?

12.25

Answer:

12.26

People of sharp faculties realize that the bodhisattva comes through the characteristic of non-coming, and therefore coming has nowhere whence it comes; he departs through the characteristic of non-departing, and therefore departing has nowhere whither it departs. Thus they enter into the true mark, and therefore attain the non-arising.

12.27

Question:

12.28

What is the difference between the forbearance of the non-arising of phenomena, the samādhi of universally manifesting physical forms, and the Lotus Samādhi?

12.29

Answer:

12.30

When the mind has nothing upon which to rely, like empty space, and does not give rise to mental activities or stir thoughts, it is called the forbearance of the non-arising of phenomena. Though empty, it is existent; functioning freely at ease and manifesting bodies everywhere, this is the samādhi of universally manifesting physical forms. The opening and unification of the three and the one without any defiled attachment is the Lotus Samādhi.

12.31

Chapter 25: The Universal Gate of Bodhisattva Avalokiteśvara

12.32

The preceding two chapters explained the propagation of the sūtra through ascetic practices as possessing the two activities of merit and wisdom; hence there are the two chapters Bhaiṣajyarāja and Gadgadasvara. Now, the second [part] explains the propagation of the sūtra by protecting against difficulties. First, it explains persons protecting against difficulties to propagate the sūtra, and next, it explains the Dharma protecting against difficulties to propagate the sūtra; there are likewise two chapters. Furthermore, as for the sequence of faculties and conditions, eighty-four thousand people in the assembly at Vulture Peak were due to hear of Avalokiteśvara and generate the bodhicitta, hence this chapter was spoken. Second, sentient beings in the lands of the ten directions and future generations who have the conditions were due to receive benefit, hence this chapter was spoken. In dividing the sections and passages of this chapter, scholars differ; now, provisionally, it is divided into four pairs: first, a dual presentation; second, a dual explanation; third, a dual praise; fourth, a dual benefit. Regarding the dual presentation: Avalokiteśvara is the name, and the Universal Gate is the virtue; hence it dually presents name and virtue. An eminent person, for the sake of the principle, has both a name and virtues; therefore both are presented to entitle it the "Universal Gate of Avalokiteśvara Chapter." Regarding the dual explanation: the first question-and-answer explains the name Avalokiteśvara; the next question-and-answer explains Avalokiteśvara's virtues. Regarding the dual praise: Bodhisattva Dharaṇīṃdhara praises that the merits of hearing this name and virtue are boundless. Regarding the dual benefit: eighty-four thousand people, hearing this name and virtue, all generate the aspiration for the Way. The sequence of these four is for the sake of understanding the meaning: the brief comes first and the broad later; hence it first briefly presents and next broadly explains. When presentation and explanation are complete, name and virtue are manifested, hence the bodhisattva praises them. When praise and explanation are complete, the listeners rejoice and look up to them, hence they all generate the aspiration for the Way.

12.33

Within the initial dual presentation, there are altogether ten pairs: First is the pair of person and Dharma. Avalokiteśvara is the person, and Universal Gate is the Dharma; however, person and Dharma have the meaning of cause and condition: without the person, there is no way to master the Dharma, and without the Dharma, there is no way to perfect the person. Therefore, it first clarifies the person who masters the Dharma and later analyzes the Dharma that perfects the person; this is called the pair of person and Dharma. Second is the pair of real and response. Avalokiteśvara is the dharmakāya, and Universal Gate refers to the response body. First, one observes capacities with the dharmakāya, and then lowers traces to respond universally; this is called the pair of real and response. Third, Avalokiteśvara refers to the bodhisattva's mental karma, while Universal Gate is the two karmas of body and speech. First, one observes with mental karma, and then physically manifests supernatural powers and preaches the Dharma through verbal karma; this is called the pair of internal and external. Fourth, Avalokiteśvara refers to great compassion uprooting suffering, while Universal Gate is great loving-kindness bestowing joy. Therefore, the subsequent explanation of Avalokiteśvara's name clarifies the meaning of uprooting suffering, and the explanation of Universal Gate reveals the function of bestowing joy. The sentient beings to be transformed have only suffering and no joy; the bodhisattva who can transform has great loving-kindness and great compassion; this is called the pair of loving-kindness and compassion. Fifth, the bodhisattva has two kinds of bodies: first, the body of the king of medicinal trees; second, the body of the king of wish-fulfilling jewels. As for the body of the king of medicinal trees, its roots, trunk, branches, and leaves can heal all illnesses; the bodhisattva is also like this, so his three karmas can all rescue beings. As for the body of the king of wish-fulfilling jewels, just as the maṇi jewel can grant all pleasures, the bodhisattva is also like this: those who see or hear him never fail to receive benefit. Explaining the name Avalokiteśvara praises the body of the king of medicinal trees; explaining the name Universal Gate clarifies the body of the king of wish-fulfilling jewels; hence jewel and medicine, the two kings, form a pair. Sixth, explaining the name Avalokiteśvara reveals the meaning of sentient beings' resonance, while presenting Universal Gate clarifies the meaning of the bodhisattva's response. The initial resonance is not without response, and the subsequent response is not without resonance; however, the former raises the response to establish resonance, while the latter presents resonance to establish response; this is called the pair of resonance and response. Seventh, presenting the name Avalokiteśvara praises that the bodhisattva can bestow mundane joy upon sentient beings; presenting Universal Gate reveals that the bodhisattva can bestow supramundane joy upon sentient beings. Therefore, the preceding text clarifies the dispelling of the seven difficulties and the fulfillment of the two wishes, which are known to be mundane joy; later, the thirty-three bodies and nineteen preachings of the Dharma all state that beings attain deliverance, which is known to bestow supramundane joy. These are general determinations, not separate descriptions. Bestowing mundane joy first and supramundane joy later is the sequential Dharma gate; this is called the pair of mundane and supramundane. Eighth, presenting Avalokiteśvara clarifies supernatural power, as observing the sounds of beings is the supernatural power of the divine ear; entitling it Universal Gate refers to manifestation. Among the six supernatural powers, three are supernatural powers but not manifestations, namely divine ear, divine eye, and knowledge of past lives; three are supernatural powers and also manifestations, namely knowledge of others' minds, base of psychic power, and destruction of outflows: destruction of outflows preaches the Dharma, base of psychic power transforms appearances, and knowledge of others' minds knows capacities, which uses facts to lead people to verification and faith, hence termed manifestation. This is called the pair of supernatural power and manifestation. Ninth, presenting the name Avalokiteśvara refers to esoteric benefit, while presenting Universal Gate reveals exoteric benefit. Because he later manifests bodies to preach the Dharma, it is called exoteric; because he previously enabled beings to escape difficulties without overtly manifesting bodies to preach the Dharma, it is called esoteric benefit. The bodhisattva's rescue of beings does not go beyond these two meanings of exoteric and esoteric; this is called the pair of exoteric and esoteric. Tenth, presenting Avalokiteśvara clarifies the bodhisattva's name, while entitling it Universal Gate reveals the great being's virtues; this is called the pair of name and virtue. Although the meaning within this chapter is endowed with ten pairs, name and virtue are now taken as primary. Just as the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra also expounds prajñā through two approaches: first, expounding prajñā through the approach of the meaning of the word 'bodhisattva'; second, expounding prajñā through the approach of what the bodhisattva practices. Expounding prajñā through the approach of the meaning of the word 'bodhisattva' means explaining the words 'bodhisattva mahāsattva'; because these words possess immeasurable meanings, this is precisely expounding prajñā. Next, explaining what the bodhisattva rides in praise and explanation of the Mahāyāna is precisely expounding prajñā. It is also like this here: praising and explaining the meaning of the word Avalokiteśvara is precisely expounding the Lotus Sūtra; praising and explaining Avalokiteśvara's virtues is also expounding the Lotus Sūtra.

12.34

Question:

12.35

How does this differ from prajñā?

12.36

Answer:

12.37

The Prajñā[pāramitā Sūtras] explain the shared terminology and practice; because "bodhisattva mahāsattva" is a shared term and meaning, they explain the shared name. This sūtra explains the meaning of the name Avalokiteśvara; therefore, it explains an individual name. The Prajñā[pāramitā Sūtras] explain in common that which all bodhisattvas ride; this sūtra specifically explains the virtues of Avalokiteśvara's three mysteries. Furthermore, the Prajñā[pāramitā Sūtras] explain together both self-cultivation and transforming others; here, it only explains the gate of transforming others. Again, the Prajñā[pāramitā Sūtras] explain fully in terms of the two gates of wisdom; here, it explains solely in terms of the gate of expedient means (upāya). As for the name "Guanyin" (Avalokiteśvara), in foreign languages it is called *Āryāvalokiteśvara*, which is translated here as "Observing the Sounds of the World" (Guanshiyin). Bodhisattvas have many names; here, according to the Buddha's answer in this chapter, three names are briefly distinguished: first, Observing the Sounds of the World (Guanshiyin); second, Observing the Intentions of the World (Guanshiyi); third, Observing the Bodies of the World (Guanshishen). That holy persons have no name yet establish titles for sentient beings is because they desire to generate goodness of the three karmas in sentient beings: establishing the name "Observing the Sounds of the World" causes beings to recite the name and generate goodness of vocal karma; establishing the name "Observing the Intentions of the World" causes beings to keep him in mindfulness and generate goodness of mental karma; establishing the name "Observing the Bodies of the World" causes beings to pay homage and reverence and generate goodness of bodily karma. Because they are fully prepared to generate goodness of the three karmas, these three names were established.

12.38

Question:

12.39

Since [the bodhisattva] possesses three names, why is he only called Avalokiteśvara (Observing the Sounds of the World)?

12.40

Answer:

12.41

All three names cannot be listed together in the title, so one is simply designated. Second, the name "Observing the Intentions of the World" only generates goodness of mental karma; the name "Observing the Bodies of the World" generates goodness of both bodily and mental karmas; because the generation of goodness is restricted, they are not indicated. If one orally recites the name, it necessarily encompasses all three karmas; because it generates much goodness, the name Avalokiteśvara was established. Third, mindfulness of mental karma and paying homage with bodily karma only achieve self-practice and do not transform others; hence, the two names of body and intention are not established. Orally reciting "Avalokiteśvara" fully achieves both self-practice and transforming others; hence, the name Avalokiteśvara is established. Fourth, in the Sahā realm, sounds are used to perform the Buddha's work; since this meaning is manifest and clear, the name Avalokiteśvara is established, while the other meanings are not so, and thus other titles are not used in the heading. Fifth, the name Avalokiteśvara has practice and vows behind it: in a past age, [the bodhisattva] met the Buddha King of Emptiness Avalokiteśvara and made a vow to be named Avalokiteśvara; therefore, the name was established according to the vow. Furthermore, Avalokiteśvara formerly practiced the bodhisattva path in this realm and received the title Avalokiteśvara; the other two names lack these two meanings and are therefore not used in the title. Other sūtras say "Bodhisattva Avalokiteśvara (Observing the World with Sovereignty)"; this name completely contains all three karmas and is the supreme among nominal meanings. Still other sūtras say "Bodhisattva Guāngshìyīn (Illuminating the Sounds of the World)"; perhaps this is an incorrect translation. The *Avataṃsaka Sūtra* says: "This bodhisattva abides in the radiant practice of the Dharma-gate of great compassion; from this the name is established as Guāngshìyīn." Furthermore, this bodhisattva abides in the universal gateway radiant samādhi, taking his name from the Dharma-gate in which he abides. Below, it also says "Bestower of Fearlessness"; this name is all-inclusive, taking its title from functional utility. As for the name "Avalokiteśvara" (Observing the Sounds of the World), "observing" is the wisdom that is able to observe, and "the sounds of the world" are the realm that is observed; the combination of the realm and wisdom forms the title "Avalokiteśvara." The observation possesses the three contemplations, and the realm possesses the three realms. As for the realm possessing the three realms: when sentient beings emit sounds, they arise due to the combination of throat, tongue, and teeth; this is called conditioned sound and is termed the worldly truth. Phenomena arisen from conditions are of the nature of quiescent cessation; this is termed the real truth. It is also a conventional designation, and is also the meaning of the middle way—namely, the supreme truth of the middle way that is neither conventional nor real. Therefore, this single sound is fully endowed with the three truths; when the bodhisattva observes these three truths, these are the three kinds of contemplation. Second, "observing" is the response of the bodhisattva, and "the sounds of the world" are the resonance of sentient beings' vocal karma; because resonance and response are both set forth, "Avalokiteśvara" is established.

12.42

Question:

12.43

Why are they called "sounds of the world"?

12.44

Answer:

12.45

Among the three kinds of world, it refers precisely to the world of sentient beings. Non-Buddhist books state: "That which forms pattern from sound is called tone (*yin*)." The Buddha Dharma does not distinguish tone (*yin*) as different from sound (*sheng*). As the *Abhidharma-saṃyuktābhidharma-hṛdaya Śāstra* says: "Sounds are of three kinds: first, sounds derived from appropriated four great elements, which are the sounds of sentient beings; second, sounds derived from non-appropriated four great elements, which are the sounds of non-sentient beings; third, sounds derived from both, as when humans and external objects together produce sound, such as striking a bell, etc. Among the three kinds of sounds, it may apply to the remaining two as well."

12.46

Regarding the term "Universal Gateway" (Pumen): "universal" has the meaning of being all-pervading; "gateway" is a designation for unobstructed openness. Furthermore, a gateway is a Dharma-gate, as the *Avataṃsaka Sūtra* states, "Avalokiteśvara abides in the Dharma-gate of great compassion." Furthermore, because it can open the path and cause beings to be awakened and enter, it is called a gateway. The meaning of "universal" has three aspects: first, universality of knowing others' minds, meaning knowing without deliberate thought and illuminating the entire Dharmadhātu; second, universality of supernatural powers, meaning responding without moving and appearing before the ten directions; third, universality of preaching the Dharma, where there are no words to explain yet the verbal teachings permeate the eight extremities.

12.47

From "At that time Akṣayamati…" downward is the second part: explaining both. The first question and answer explains Avalokiteśvara's name; the second question and answer explains Avalokiteśvara's virtues. The first question and answer also has two parts.

12.48

The initial question has three parts: first, the person asking the question; second, the etiquette of the question; third, the question itself. The reply that follows also has three: the person asking the question is the mental karma; the etiquette of the question is the bodily karma; and the posing of the question is the vocal karma. The three sections together have ten phrases. "At that time" marks the time of the question. Because eighty-four thousand people in the assembly were due to generate the [bodhi] resolve, the question was asked in accord with the right time. "Akṣayamati" is the second: the person asking the question. It has two parts: first, the specific name; second, the common title. In foreign languages he is called *Akṣayamati*; here translated as "Inexhaustible Intent" (Wujin-yi). The *Mahāsaṃnipāta Sūtra* says: "When he first generated the mind, it was already inexhaustible; how much more so could his wisdom, supernatural powers, compassion, and preaching of the Dharma ever be exhausted?" Correctly speaking, because sentient beings are inexhaustible, great compassion is boundless; hence he is called Akṣayamati. "Bodhisattva" is the second: the common title. The *Mahāsaṃnipāta Sūtra* says: "This person is a Great Being bound to one more birth of the Tathāgata Samantabhadra in the world of Animiṣa in the east." In terms of his origin, he is a teacher of all buddhas of the ten directions, and all those whom he transformed have already attained buddhahood.

12.49

"Rose from his seat" is the second: the etiquette of asking. It comprises three phrases: First, rising from his seat. The *Classic of Filial Piety* says, "Zengzi moved off his mat"; the *Book of Rites* says, "When requesting instruction, one rises." Second, "bared his right shoulder": non-Buddhist texts say, "When toiling, do not bare the shoulder"; in the inner teachings, baring the shoulder when requesting the Way is due to different customs, just as in that country uncovering the head is a mark of ritual respect, while in this land wearing a cap is a mark of reverence. Third, "joined his palms facing the Buddha": baring the shoulder is used to show bodily reverence; joining the palms expresses singleness of mind. Just as the palms were originally in different places and are now joined into one, the mind was originally on other conditions and is now gathered and not scattered; since the mind is obscure and difficult to see, external actions are used to reveal the inner mind.

12.50

From "and said these words" downward is the third part: the question itself. It comprises four phrases: First, the compiler of the sūtra narrates his vocal karma. From "World-Honoured One" downward is the second part: speaking the question itself. The question has three phrases: The first phrase reverently cites the honored title, which expresses the virtue of the one able to answer; none other than the World-Honoured One could resolve the doubts of a bodhisattva bound to one birth, so wishing to express his doubt, he indicates the master who will resolve it. From "Avalokiteśvara" downward is the second phrase: indicating the person doubted. "By what cause and condition" is the third phrase: properly stating the doubt. "Cause" (*hetu*) refers to the underlying cause; "condition" (*pratyaya*) refers to reliance on circumstances: by what cause and condition did he receive this name? Names are of two kinds: first, having causes and conditions; second, lacking causes and conditions. For instance, Śāriputra was named from his mother, and Maudgalyāyana was named from his lineage; these have causes and conditions. Tailapāyikā does not actually eat oil, yet was forcibly named "Oil-Drinker"; this lacks cause and condition. Now, not knowing whether the designation was established with a cause or without a cause, he therefore asks. Names established through causes are briefly of four kinds: first, established from the destiny, such as being born in the heavenly destiny and therefore named a deva; second, established from marks, such as having extraordinary marks on the body and named accordingly; third, established from faults, such as thieves and the like; fourth, established from virtues, such as the worthy and holy. Now, not knowing by what cause and condition he has this name, [he asks].

12.51

Question:

12.52

For what cause and condition did Akṣayamati ask about Bodhisattva Avalokiteśvara's name?

12.53

Answer:

12.54

A bodhisattva's three karmas are all conditions for benefiting others; because eighty-four thousand people in the assembly were due to hear the name and gain benefit, he therefore asked. Second, he wished that suffering and afflicted sentient beings of the future would hear the name and be freed from suffering, and therefore posed the question. Third, he wished to reveal Avalokiteśvara's virtues, which is precisely preaching the *Lotus Sūtra*. Avalokiteśvara is the person capable of riding; the virtues of the three wheels are the Dharma being ridden. Inquiring into the name and virtue encompasses both the rider and the ridden; therefore, the One Vehicle is preached. Fourth, arrogant people elevate themselves and disdain others; here, wishing to show that Akṣayamati did not esteem himself, he asked about another's virtuous conduct. Furthermore, jealous sentient beings conceal the virtues of others and publicize their faults; the way of the bodhisattva is to conceal others' faults and publicize their virtues, causing all sentient beings to emulate and learn this, and therefore he asked. Furthermore, it shows that there was an unresolved doubt: all bodhisattvas observe the sounds of the world; for what cause and condition does he alone receive this designation? Furthermore, the utterances of all buddhas of the three periods of time are of two kinds: first, spoken spontaneously, as earlier when rising from samādhi he preached without being asked; second, occasioned by others, waiting for Akṣayamati's question before speaking.

12.55

The Buddha's reply has four parts: first, explaining his name; second, encouraging the upholding of his name; third, appraising the merit of upholding his name; fourth, concluding with praise. Because the name was asked about, the name must first be explained; because explaining the name brings vast benefits, he encourages upholding the name; because the merit of this one person's name equals that of many bodhisattvas' names, he appraises it to establish the meaning of encouraging its upholding. The first part also has three distinctions: first, explaining the name Avalokiteśvara (Observing the Sounds of the World); second, explaining the name Observing the Intentions of the World; third, explaining the name Observing the Bodies of the World. In each of these, he first explains and then concludes with praise—that is, three explanations and three praises. Akṣayamati asked about only one name, yet the Buddha answered with many: the question was concise, but the answer was extensive, as explained above. Furthermore, fully explaining the three names is to reveal that the observed realm is complete and the illuminating observation is sufficient: realms do not go beyond the three karmas, so he observes only the three karmas, and thus three names were established. The realm observed possesses all three karmas; the bodhisattva's capacity to observe is only the mental karma. Furthermore, three names are established because there are sentient beings who are delivered by reciting the name; there are sentient beings who cannot speak with the mouth and can only be mindful in their hearts; there are sentient beings who cannot speak with the mouth and whose minds are scattered, yet their bodies can pay homage. Furthermore, sentient beings have different taboos, so multiple names must be established.

12.56

Within the explanation of the name Avalokiteśvara, it is further divided into two: first, a brief answer; second, an expansive answer. The brief comes first and the expansive later in order to elucidate the meaning. Furthermore, the former is called the general answer, and the latter is called the particular answer. The former general answer is called universally uprooting the suffering of sentient beings in the three realms and six destinies; in the latter particular answer, it only uproots [suffering] in the desire realm, and within the desire realm it mostly uproots suffering among humans, and among humans it mostly uproots the suffering in Jambudvīpa, for other regions do not necessarily have calamities such as kings and bandits. The general precedes the particular because [the Buddha] wishes to reveal that the meaning of resonance and response is comprehensive; therefore, it is divided into two.
As for "good man," the Avataṃsaka Sūtra calls them "sons of the Buddha," while other sūtras mostly say "good man." Because there is the meaning of succession, one is called a "son"; because of having the capacity of a mainstay, one is called a "man"; and because what one practices has the meanings of benefiting others, conforming with principle, ascending in purity, and evoking bliss, one is designated "good."
From "If there are immeasurable" downward, it directly answers his question. There are altogether four clauses, grouped into two pairs: first, sentient beings suffering afflictions, which is the evoking condition, namely the intention to recite the name; second, reciting the name, which is precisely the evoking substance; third, the bodhisattva discerning the capacity; and fourth, all obtaining liberation, which explains the meaning of response. As for grouping them into two pairs, the first two are the evoke and the latter two are the response, evoke and response forming one pair. Furthermore, the first two are the evoke, which is precisely "the sounds of the world"; the latter two are the response, explaining the meaning of "observing." Possessing these two pairs, he is called Avalokiteśvara ("Observer of the Sounds of the World"), answering Akṣayamati's question.
First, there are two clauses. "If there are immeasurable hundreds of thousands of myriads of koṭis of sentient beings": this clarifies that the sentient beings who suffer are numerous. As for what is called a koṭi (yi), in this land they say that ten thousand ten-thousands make one yi, whereas the Mahāprajñāpāramitopadeśa says that ten millions make one yi; this is simply due to differences in local custom.
"Suffering all kinds of bitterness and affliction" is the second clause, clarifying that the suffering undergone is not of one kind. "Bitterness" refers to the eight sufferings, and also immeasurable sufferings; "affliction" refers to the nine afflictions, and also immeasurable afflictions.
From "Hear of this Bodhisattva Avalokiteśvara" downward is the second, reciting the name, which is precisely the evoking substance. It also has two clauses: the former, clarifying hearing the name of this Bodhisattva Avalokiteśvara, means that when one had not yet suffered, one previously heard the bodhisattva's name, either hearing it from the scripture scrolls or hearing it transmitted from other people. From "Single-mindedly recite the name" downward is the second clause, seeking rescue and reciting the name when suffering today. The mention of "single-mindedly" comes in order to resolve doubt; for there are those who recite the name yet do not attain liberation, which is simply because they are not single-minded.
From "Bodhisattva Avalokiteśvara immediately observes their sound" downward is the third, discerning the capacity, which constitutes the responding condition. There have been those who insist on attaching this passage to what precedes it, and Dharma Master Xinghuang added another word "Bodhisattva Avalokiteśvara"; now we consider that adding it is also without error, but this passage belongs to what follows. How is this known? Above it already said "hearing the name of this Avalokiteśvara" and also said "single-mindedly reciting the name"; the mention of "name" having already been concluded twice, this is why it belongs to what follows to clarify Avalokiteśvara's response. "All obtain liberation" is the second, directly clarifying the response, which is precisely escaping suffering.

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法華義疏 — Classical Chinese