妙法蓮華經玄贊 2

English (machine translation) 2

Language: English

2.2

Sūtra: 'eighty thousand bodhisattva mahāsattvas'.

The Commentary says: Fifth is the assembly whose holy virtues are inconceivable. The text has three parts: first, identifying the class and stating the number; second, praising their virtues; third, listing their names. This is the first part. In Sanskrit it is *bodhisattva mahāsattva*, abbreviated as *bodhisattva mahāsattva*. In the practice of a bodhisattva there are, in brief, two approaches: first, self-benefit, with great wisdom as foremost; second, benefiting others, with great compassion as primary. *Bodhi* means awakening, which is the fruit sought through wisdom; *sattva* means sentient being, the beings delivered through compassion. They are called bodhisattvas on account of their vast vows. Because they take both as their sphere of engagement, they are called bodhisattvas—this is an exegesis by possessive compound (bahuvrīhi). Furthermore, awakening is the fruit sought and sentient being is one's own person: a sentient being who seeks sambodhi is therefore called a bodhisattva. Or, *bodhi* is the fruit sought, while *sattva* means valor: undaunted by place or time, they seek great bodhi, possessing the resolve and the capability; hence they are called bodhisattvas. Both are dependent determinative compounds (tatpuruṣa). Furthermore, *bodhi* is prajñā and *sattva* means expedient means; these two dharmas are able to benefit and bring joy to all sentient beings, so they are called bodhisattvas, being both bodhi and sattva. Either this or the first explanation is an appositional compound (karmadhāraya). *Mahā* means great. *Sattva* is as explained above. These bodhisattvas are at or above the eighth stage; to distinguish them from the preceding lesser vehicle and the stages of the two vehicles, the text says *mahāsattvas*. Asanga's *Treatise on Prajñā* says: "Because bodhisattvas have seven kinds of greatness, these great beings are called *mahāsattvas*, as explained in the *Bodhisattvabhūmi*." They will be set out fully below in the section on the Mahāyāna.

2.4

The sūtra says: "[They] were all non-retrogressing with respect to anuttarā samyaksambodhi;"

2.5

The Commentary says: From here below is the second part, praising their virtues, which contains thirteen clauses. The treatise explains them through two approaches: first, the approach of higher and lower divisions; second, the approach of encompassing activities. "Division" means a part. The higher division refers to the general characteristic, while the lower division refers to the specific characteristics. Hence the treatise says: "One should know that non-retrogressing with respect to anuttarā samyaksambodhi is the general characteristic; the remainder are the specific characteristics." This is the general characteristic. Unsurpassed Right Awakening in its essence is the five dharmas possessed in the fruit of buddhahood: namely, the pure dharma-realm and the mental classes of the four wisdoms. Asanga's *Vajracchedikā-prajñāpāramitā-śāstra* says: "*Anuttarā samyaksambodhi* reveals bodhi and the path of bodhi." *Anuttarā* here reveals the intrinsic characteristic of bodhi, being the characteristic of liberation. *Samyaksambodhi* reveals the characteristic of equality of persons who attain bodhi; it is through the dharma of bodhi that one is recognized as a buddha. The *Mahāprajñāpāramitopadeśa* says: "Both wisdom and the basis of wisdom are called prajñā; the *Bodhisattvabhūmi* says that both bodhi and the cessation of bodhi are called bodhi." Thus *a* means un- (or non-), *nuttara* means surpassed, *sam* means right, and *yak* means equal. Furthermore, *sam* means right and *bodhi* means awakening; this is unsurpassed right and equal awakening (anuttarā samyaksambodhi). Here there are four awakenings: first, unsurpassed awakening, which is the general one, revealing bodhi and the pure dharma-realm. Second, right awakening, distinguishing it from the mistaken awakenings of non-Buddhists. Third, equal awakening, distinguishing it from the one-sided awakening of the two vehicles, which only understand the emptiness of persons. Fourth, right awakening again, distinguishing it from bodhisattvas, because the bodhisattva's causal awakening is not yet complete and their stage of fruition is not right awakening. This reveals that the path of bodhi is the classes of the four wisdoms; the final word "awakening" runs through all four above. Because they possess the lower three, nothing surpasses them; it transcends and pervades all metaphors, and the awakening to true reality is called unsurpassed awakening. However, many sūtras and treatises speak of true reality as the essence of unsurpassed bodhi because it is fundamental. Here, both the principle and the wisdom of the buddha fruit are taken together as unsurpassed bodhi, and with respect to both these fruits they are non-retrogressing. How are they non-retrogressing? Because they possess the ten causes below for non-retrogression, they can be non-retrogressing with respect to the buddha fruit; their being certain to realize it and advancing in cultivation thought-moment by thought-moment is called non-retrogression. "Retrogressing" (tui) means losing; "turning back" (zhuan) means wavering. From the eighth stage onward, they spontaneously advance in cultivating great bodhi; cultivating without retrogressing because they are free of afflictions, and moreover never being shaken by any sign-associated effort, is called non-retrogressing. Therefore, the eighth stage is called the Immovable Stage, because signs, effort, and afflictions cannot move it.

2.6

There are four kinds of non-retrogression: first, non-retrogression of faith: the sixth of the ten faiths is called the non-retrogressing mind, because thereafter one does not retrogress to generate wrong views. Second, non-retrogression of stage: the seventh of the ten abidings is called the non-retrogressing stage, because thereafter one does not retrogress into the two vehicles. Third, non-retrogression of realization: from the first stage onward is called non-retrogression, because the dharmas realized are not lost. Fourth, non-retrogression of practice: from the eighth stage onward is called the non-retrogressing stage, because one is capable of cultivating both conditioned and unconditioned dharmas. Now, these bodhisattvas are all at or above the eighth stage, so the text says that they are non-retrogressing with respect to unsurpassed right and equal awakening because they are certain to realize it; thus "not retrogressing" (butui) does not merely mean "not turning back" (buzhuan).

2.7

Furthermore, there are two kinds of non-retrogression: first, non-retrogression regarding what has already been attained, which is obtained at the first stage; second, non-retrogression regarding what has not yet been attained, which is obtained only at the eighth stage. Since unsurpassed right awakening is a dharma not yet attained, from the eighth stage onward they can be non-retrogressing: with minds yearning for right awakening, they advance without wavering, spontaneously advancing in the swift current of dharmas, which is called non-retrogressing; here "not retrogressing" is synonymous with "not turning back."

2.8

The sūtra says: "[They] had all attained dhāraṇīs [up to] turning the non-retrogressing wheel of the Dharma;"

2.9

The Commentary says: The lower specific divisions below consist of twelve clauses, divided by ten kinds of manifestations into two: the first nine are self-benefit, and the last one is benefiting others. The first nine are further divided into two: the first eight are conditioned virtues, and the last one is unconditioned virtue. The first eight are further divided into two: the first five are merit and wisdom, and the last three are compassion and wisdom. The first five are further divided into two: the first three are internal practices, and the last two are favorable conditions. Among the first three: the first is self-benefit through perfuming cultivation, the second is benefiting others, and the third is benefiting the Dharma. Among the two favorable conditions: the first is cultivating upon encountering conditions, and the second is praising to dispel doubt. Among the three for compassion and wisdom: the first is loving-kindness and compassion, and the latter two are wisdom. Here there are three: First is non-retrogression in abiding in hearing the Dharma, which refers to having "all attained dhāraṇīs." *Dhāraṇī* is translated here as "total retention." Total retention has two aspects: first, grasping; second, dispersing. Grasping means holding fast. This is the retention of what is heard: hearing words and meanings and holding them effortlessly without forgetting; that is, the ability to retain what has been heard is called grasping. Hearing is itself total retention, its essence being mindfulness and wisdom. The *Daśabhūmika-sūtra* says: "Bodhisattvas at or above the eighth stage are capable of enduring, thinking, and retaining all dharmas." That commentary explains: "Enduring refers to the wisdom of hearing; thinking refers to the wisdom of contemplation; retaining refers to the wisdom of cultivation; thus three functions are differentiated within the single wisdom of cultivation." Dispersing means bestowing. This has four types: first, dharma; second, meaning; third, the ability to obtain bodhisattva endurance; fourth, spells and incantations; these are bestowed upon sentient beings. Of the two kinds here: the first is that which is able to retain, which is the retention of what is heard; the second is that which is retained, which comprises the other four types. They are again divided into two: first, self-benefit, which is the retention of what is heard, etc.; second, benefiting others, which comprises the four such as dharma and meaning; because cause and fruit differ.

2.10

Second is non-retrogression in delight in exposition, referring to "delight in exposition and eloquence." Eloquence refers to the four eloquences and seven eloquences, in which one takes delight in expounding. The four eloquences are the four unhindered understandings: first, unhindered understanding of dharmas; second, unhindered understanding of meanings—these two are, respectively, the wisdoms unobstructed in understanding teaching and principle. Third, unhindered understanding of expression, which is the wisdom unobstructed in understanding the languages and sounds of various regions. Fourth, unhindered understanding of eloquent exposition, which is the wisdom unobstructed in the seven eloquences such as expounding the Dharma. The seven eloquences are: first, quick eloquence, speaking immediately when needed without stammering. Second, swift eloquence, flowing like a suspended river, without hesitation or dullness. Third, appropriate eloquence, fitting the time and capacity without excess or deficiency. Fourth, faultless eloquence, expounding sūtras without error or distortion. Fifth, uninterrupted eloquence, continuous like an unbroken chain, never exhausting. Sixth, eloquence rich in meaning and flavor in all that is expounded, every word and phrase laden with phenomena and principle. Seventh, supreme and most wonderful eloquence in all the world, possessing the five kinds of voice, such as being profound as thunder and clearly audible from afar. The four unhindered understandings will be explained in the 'Expedient Means Chapter'; their essence mostly consists of the subsequently attained wisdom and the fundamental wisdom, being conditioned by external objects.

2.11

Third is non-retrogression in expounding, referring to "turning the non-retrogressing wheel of the Dharma." The wheel of the Dharma is what is expounded; because they constantly expound this non-retrogressing Dharma, meaning that they turn the non-retrogressing Dharma of the aforementioned four stages and two kinds, it is called turning the non-retrogressing wheel of the Dharma. Moreover, the *Maitreya-paripṛcchā-sūtra* says: "Expounding the merits of one's own sphere is called turning the non-retrogressing wheel of the Dharma; expounding the merits of other spheres is called turning the non-turning wheel of the Dharma." Furthermore, expounding wisdom is called non-retrogressing, and expounding merit is called non-turning. Furthermore, expounding prajñā is called non-retrogressing, and expounding expedient means is called non-turning. Furthermore, expounding conditioned phenomena is called non-retrogressing, and expounding unconditioned principle is called non-turning. This Dharma is like a wheel, hence it is called the wheel of the Dharma. A wheel has three meanings: first, the meaning of perfection, because the hub, rim, spokes, etc., like the eightfold noble path, are all complete and perfect. Second, the meaning of non-fixity: the Buddha turns from the path of seeing to generate the path of cultivation, and from after the path of cultivation generates the path of no-learning; having attained this himself, he expounds it for others, establishing the noble path within the bodies of others; in this way it passes on successively, and once others have attained the noble [state], they again expound it for others; like a wheel being non-fixed, it is called a wheel. Third, the meaning of crushing: just as a praying mantis blocking a cart's path is crushed by the wheel, the noble path in the mind can crush afflictions; it can crush what is not yet subdued and suppress what is already subdued, like the wheel-treasure of a king; hence it is compared to a wheel. The wheel of the Dharma has five aspects: first, the intrinsic nature of the wheel, which is the factor of awakening of dharma-investigation, right view, and so forth. Second, the causes of the wheel of the Dharma, which are the teaching, hearing, and contemplating that can generate the noble path. Third, the retinue of the wheel, which are the dharmas of the five aggregates that assist the noble path. Fourth, the sphere of the wheel of the Dharma, which is the principle of the four truths and so forth, as cognitive objects of the noble path. Fifth, the fruit of the wheel of the Dharma, which is the bodhi and nirvāṇa realized through the path. "Turning" means expounding. Since the Dharma is called a wheel, expounding it is called turning. Here, expounding these five wheels of the Dharma appropriate to the stage of non-retrogression in practice beyond the eighth stage is called turning. Furthermore, the essence of these five is precisely the four dharmas: teaching, principle, practice, and fruit are all called the wheel of the Dharma. "Turning" means moving, revealing, conveying, and giving rise to. Moving the proclaimed teaching, revealing the wondrous principle, conveying the noble path prior to the voice, and giving rise to true wisdom following the words, perfectly crushing obstacles and afflictions, is called turning the wheel of the Dharma. This will be fully explained below in the 'Expedient Means Chapter'.

2.12

The sūtra says: "[They] had made offerings to immeasurable [up to] praised by them;"

2.13

The commentary says: Here there are three clauses; the first two clauses combine to form the fourth, 'non-retrogression of relying upon a spiritual friend': 'offering to immeasurable hundreds of thousands of buddhas, planting roots of many virtues before the buddhas.' In the Treatise it is called 'planting roots of many goods,' because one's own bodily and mental karmas are integrated relying upon the physical body. In the bodhisattva's cultivation, nothing surpasses body and mind; here, by adducing the superior karma of the physical body in offering to the buddhas and deeply planting the roots of virtues, all wholesome karmas possessed by one's own body and mind are integrated. There are ten kinds of offering. The Bodhisattvabhūmi states: (1) Offering in the presence: directly and in person making offerings to the three jewels before the relics (śarīra), caityas, and so forth of a present Buddha. (2) Offering in absence: producing the thought of the Buddha and so forth before the caityas and so forth of other Buddhas, cultivating offering in absence. (3) Offering both in presence and absence: when being directly present, further generating the thought: 'The Dharma-nature of the caitya and so forth of one Buddha is identical with the Dharma-nature of the caityas and so forth of all buddhas of the three times and ten directions; therefore, my present offering to the caitya and so forth of one Buddha is just offering to the caityas and so forth of the buddhas of the three times and ten directions'—cultivating offering both in presence and absence. (4) In such places, solely making offerings oneself. (5) If giving rise to a mind of compassion, according to one's capability bestowing material goods upon the poor and suffering, wishing them peace and joy and causing others to make offerings. (6) Both making offerings: having already done so oneself, furthermore exhorting and instructing others to make this offering. (7) Offering of material wealth and reverence: with flowers, incense, and so forth reverently inquiring and bowing in worship, up to cultivating offering of material wealth and reverence with precious jewels and so forth. (8) Vast offering: namely, using material wealth and reverence over a long time, abundantly and wondrously, up to pure thoughts dedicating toward bodhi, gathering wealth by one's own power or seeking it from others, making vows and imagining transforming into hundreds of thousands of bodies, respectfully bowing in worship, each transformed body producing hundreds of thousands of hands holding and scattering flowers and incense, producing hundreds of thousands of sounds singing praises of virtues, further producing hundreds of thousands of wondrous adornments to make offerings, generating rejoicing everywhere in all offerings throughout Jambudvīpa up to the ten directions, so that though expending little effort, one gives rise to boundless, vast offerings. (9) Offering free of defilement: not using contemptuous, deceitful, negligent, or impure goods, cultivating offering free of defilement. (10) Offering of correct practice: if for an instant one cultivates the four immeasurables, or even for a brief time faithfully assents to the ineffable true thusness of Dharma-nature, generating non-conceptualization and abiding in the signless mind, which is just guarding the pure precepts of the bodhisattva, up to practicing the four articles of attraction and so forth. In cultivating the offering of correct practice, one should contemplate that this is supreme and most wondrous, exceeding the previous offerings by hundreds of thousands of myriads of times beyond comparison. When cultivating offerings, one should contemplate: The Tathāgata is a great field of merit, possessed of great kindness and virtue, the most honored among sentient beings, rarely met and singularly emergent, the reliance of all purposes. As with the Buddha, so it is with the Dharma and Saṅgha. As is explained in the upper fascicle of the Profound Praise. 'Plant' (殖) means to sow, to accumulate, to establish. 'Many' (眾) encompasses both level and falling tones.

2.14

Fifth, 'non-retrogression of cutting off all doubts': 'constantly praised by the buddhas.' 'By' (為) means caused, or passive agent. Because the bodhisattvas from the eighth ground and above reach the stage of cutting off doubts regarding principle and phenomena completely, both afflictive and cognitive doubts being exhausted, therefore the eighth ground is called the Ground of Certainty, and they are constantly praised by the buddhas. Alternatively, it is because through the Buddha's praise, the doubts of the multitude can be cut off: the multitude doubts in what stage the bodhisattvas abide and what they have realized; here, by revealing their superior stage and what they have realized, the doubts of the multitude are eliminated.

2.15

The sūtra says: 'Cultivating the body with loving-kindness [to] reaching the other shore.'

2.16

The commentary says: Here there are four clauses.

2.17

Sixth, 'non-retrogression in expounding various teachings for various purposes and entering into various matters': that is, 'cultivating the body with loving-kindness.' The Treatise states: 'Cultivating body and mind with great loving-kindness and compassion.' This explains the reason. For what purposes do bodhisattvas expound the Dharma externally to others, and internally enter and realize phenomena? It is because through great loving-kindness and compassion they perfume and cultivate body and mind, eradicating suffering and granting joy; this reveals that practicing the two benefits is solely for the sake of loving-kindness and compassion, not due to anything else. Loving-kindness and compassion each have three kinds, as will be explained below.

2.18

Seventh, 'non-retrogression of entering the real realm of all knowledge': that is, 'well entering the Buddha's wisdom.' This phrasing is inverted; it should say 'non-retrogression of entering all knowledge of the real realm,' which is entering contemplative wisdom, differing from the ninth below; if following the Treatise's text, however, there is no difference.

2.19

Eighth, 'non-retrogression of relying upon the emptiness of self and emptiness of dharmas': 'penetrating the great wisdom,' which is the wisdom penetrating the selflessness of both persons and dharmas.

2.20

Ninth, 'non-retrogression of entering the real realm': 'reaching the other shore,' because of exhausting the real nature.

2.21

The sūtra says: 'Their fame universally heard [to] hundreds of thousands of sentient beings.'

2.22

The commentary says: Here there are two clauses, combined into one.

2.23

Tenth, 'non-retrogression of upholding what ought to be done and what has been done': 'their fame universally heard throughout immeasurable worlds,' whereby they can uphold the Buddha's Dharma, preventing the Dharma from perishing. Sentient beings, hearing their name, have faith and aspire to cultivate and learn, 'able to deliver countless hundreds of thousands of sentient beings'; hence it is called 'what ought to be done and what has been done,' since what bodhisattvas ought to do is to benefit sentient beings. The above completes the upper section. Under the lower section, the gate of integrating matters is clarified. The Treatise has two explanations. The 'gate of integrating matters' in the Treatise refers to integrating various virtuous matters.

2.24

The first explanation states: Manifesting in what pure ground the bodhisattvas abide, by what skillful means, and in what sphere they perform what ought to be done; this is the general heading. In the Treatise's subsequent citation and explanation of the thirteen clauses, they should be divided into three: the one clause 'non-retrogression in unexcelled complete perfect enlightenment' is the ground of purity in which they abide; next, the ten clauses are by what skillful means; the final two clauses are what ought to be done in what sphere. In the Treatise's citation and explanation, it explains only the first two headings, and does not explain the third, 'what ought to be done in what sphere.' As for the purity of the ground: the three grounds from the eighth ground upward are quiescent and pure in signless practice; hence, the signless principle is here called 'unexcelled complete perfect enlightenment.' The latter three grounds are all spontaneously quiescent and pure, free from hindrances in signless practice, and are called non-retrogression, because they do not retrogress due to defilements, having signs, and so forth. As for the second heading, 'by what skillful means,' there are four kinds: First, the skillful means of integrating the wondrous Dharma, because they uphold the wondrous Dharma and expound it to people by the power of joyful speech. This subsumes three clauses. 'Upholding the wondrous Dharma' means all attain dhāraṇī. By attaining the retention of what is heard, they uphold the wondrous Dharma so that it is not abandoned, abiding in their own minds and holding it without forgetting; hence it is called upholding. 'By the power of joyful speech' means the eloquence of joyful speech. 'Expounding to people' means turning the non-retrogressing wheel of the Dharma, because they expound this non-retrogressing wheel to people.

2.25

Second, the skillful means of integrating spiritual friends, because relying upon spiritual friends they perform what ought to be done. This subsumes three clauses. 'Relying upon spiritual friends' is 'offering to immeasurable hundreds of thousands of buddhas.' 'Performing what ought to be done' is 'planting roots of many virtues before the buddhas,' virtues' roots being wholesome roots, which are what ought to be done; therefore they are 'constantly praised by the buddhas.'

2.26

Third, the skillful means of integrating sentient beings, because they do not abandon sentient beings. This subsumes one clause: 'cultivating the body with loving-kindness.' Because through great loving-kindness and compassion they perfume body and mind, they can refrain from abandoning all sentient beings and constantly deliver them.

2.27

Fourth, the skillful means of integrating wisdom, because they teach and transform sentient beings to cause them to enter that wisdom. This subsumes three clauses: 'well entering the Buddha's wisdom, penetrating the great wisdom, and reaching the other shore.' Because they personally possess the three wisdoms, they can cause sentient beings to integrate the three wisdoms. Personally perfecting the three wisdoms is the cause for sentient beings to integrate the three wisdoms. The first wisdom is the wisdom knowing reality, which is the wisdom of self-benefit. The next wisdom is the wisdom knowing phenomena, which is the wisdom of benefiting others. The last wisdom is the wisdom of true principle, which is wisdom of the real nature. The Treatise explains only these initial two headings, and does not explain 'in what sphere they perform what ought to be done.' This subsumes two clauses: 'their fame universally heard throughout immeasurable worlds' is in what sphere; 'able to deliver countless hundreds of thousands of sentient beings' is what ought to be done. Because the bodhisattvas possess the three wisdoms and so forth, their fame resounds afar throughout the worlds of the ten directions, and within this sphere of immeasurable worlds, they deliver hundreds of thousands of sentient beings, performing what ought to be done, since delivering sentient beings is what all bodhisattvas ought to do. This finishes the first explanation. The second passage says: Furthermore, there is the gate of integrating matters, manifesting the integration of superior virtues in the grounds, unlike the virtues of the two vehicles; thus these two clauses serve as the general heading.

2.28

Below, it separately explains the two clauses: first, manifesting the grounds; second, integrating superior virtues, unlike the virtues of the two vehicles. Therefore, among the thirteen clauses, the first four clauses manifest the grounds, and the latter nine clauses integrate superior virtues. As for the first four clauses manifesting the grounds: the one clause 'all not retrogressing in unexcelled bodhi' is the eighth ground; the next two clauses are the ninth ground; the next one clause is the tenth ground. Therefore, the Treatise below explains manifesting the grounds, saying: 'The effortless wisdom of the eighth ground is unlike what is below and above.' 'Unlike what is below' means the lower practice with effort cannot move it; 'unlike what is above' means the upper signless practice cannot move it, because it operates spontaneously. 'Above' refers to superior practice, which is signless practice; 'below' refers to inferior practice, which is practice with effort. The Cheng Weishi Lun explains the Immovable Ground, saying: 'Because signs, effort, and afflictions cannot move it.' This Treatise explains non-retrogression as being unmoved by effort, unmoved by signless practice, spontaneously progressing in cultivation, realizing both emptiness and existence simultaneously, not being moved by the two—hence named non-retrogression. On the ninth ground, one attains the gate of superior progress dhāraṇī, being endowed with mastery of the four unhindered knowledges; on the ninth ground, fulfilling the retention of what is heard and so forth is called superior progress, possessing the sevenfold eloquence and so forth to expound the Dharma for others. Although on the previous third ground one attained the retention of what is heard, it was not yet perfected; here it speaks of the stage of fulfillment. On the tenth ground, one turns the non-retrogressing wheel of the Dharma and attains the consecration of the buddha-stage like the son of a wheel-turning king, because the eighth, ninth, and tenth grounds together manifest the grounds. The Treatise itself concludes: 'The lower nine clauses are called integrating virtues, which all three upper grounds together obtain.'

2.29

In explaining the second [heading], 'gathering superior merits', it reveals: depending on what place? Depending on what mind? Depending on what knowledge? Depending on what kind of sphere of practice? Depending on what capability of accomplishment? There are five clauses here, which the treatise sets forth in the initial statement, and below it separately explains them. 'Depending on what place' subsumes three clauses: 'making offerings to immeasurable hundreds of thousands of buddhas', 'planting roots of myriad virtues in the presence of buddhas', and 'constantly being praised by the buddhas'. The treatise says it is 'due to the place of good spiritual friends'. 'Depending on what mind' subsumes one clause: 'cultivating oneself with loving-kindness'. The treatise says, '"I rely on the mind to liberate sentient beings to teach and transform them, because I ultimately benefit all sentient beings." Everything bodhisattvas do is expressed as "taking the liberation of sentient beings as my mind." Saying "I rely on the mind [for] sentient beings" is because one is ultimately able to benefit all sentient beings.' 'Depending on what knowledge' subsumes three clauses: 'well entering the Buddha's wisdom', 'penetrating great knowledge', and 'reaching the other shore'. The treatise says it relies on three kinds of knowledge: first, the secret knowledge of prophecy, which is the knowledge of explaining profound and secret meanings for sentient beings, 'prophecy' meaning prediction and explanation, which is the Buddha's wisdom; second, the knowledge of supernatural powers, which is the knowledge of benefiting sentient beings through great supernatural powers, which is penetrating great knowledge; third, the knowledge of reality, which is the knowledge realizing tathatā, which is reaching the other shore—the other shore being the true principle, so 'able to reach' means realization by knowledge. 'Depending on what kind of sphere of practice' is the single clause: 'their fame widely resounded through immeasurable worlds'. There are two kinds of worlds: first, the container [world]; second, sentient beings; both are the spheres in which bodhisattvas carry out their practices. 'Depending on what capability of accomplishment' is 'able to liberate countless hundreds of thousands of sentient beings'. What kind of tasks can a bodhisattva accomplish within those realms by means of the three kinds of knowledge? That is, being able to liberate sentient beings. Matching these respectively with the latter two clauses, the treatise then explains: '"depending on what kind of sphere of practice" and "depending on what capability of accomplishment" should be known as being subsumed by the three kinds of knowledge.' The intent of the text is that because through the three kinds of knowledge one can accomplish the functions of benefiting sentient beings in the sphere of the worlds, it says they are 'subsumed by the three kinds of knowledge'. This translation was brief and could not fully reveal it, but its meaning must be so.

2.30

The sūtra: 'Their names were [...] Mahāsthāmaprāpta Bodhisattva'.

2.31

The commentary: Below, the names are listed, which comprises two parts: first, listing them; second, concluding. Altogether there are eighteen bodhisattvas, all named after their vows and practices, divided into seven pairs. Here, the first three form the pair of removing suffering and granting joy.

2.32

Mañjuśrī means 'Wondrous Auspiciousness'; granting joy to sentient beings, he is the Buddha Joy-Treasury Jewel-Accumulation Mani of the World of Constant Joy in the north, hearing whose name can extinguish grave offenses such as the four parājikas. It is also said that in the past he was the Buddha Supreme Wisdom Respected King of the Nāga Race, and it is said that he will become a buddha in the future as well; the Avataṃsaka-sūtra says he is here on Mount Qingliang (Wutai), together with ten thousand bodhisattvas. Avalokiteśvarāya means 'Contemplator of Sovereignty'; contemplating the three karmas [of those who] take refuge and removing the suffering of sentient beings, in abbreviated form he is called Guanyin. The Guanyin shouji jing says: 'After Amitābha Buddha passes into extinction, he will next become a buddha named King of the Mountain of Universal Radiant Merit. After this Buddha passes into extinction, Mahāsthāmaprāpta Bodhisattva will next become a buddha named King of the Well-Abiding Treasure of Merit.' As for 'Obtaining Great Strength' (Mahāsthāmaprāpta), wherever he arrives, worlds tremble and there is great majesty; sentient beings who encounter him naturally have their suffering cease and obtain great, superior joy; he possesses the preceding two abilities.

2.33

The sūtra: 'Constant Vigour [...] Bodhisattva'.

2.34

The commentary: These two form the pair of self-benefit and benefiting others: self-cultivation is constantly diligent, and benefiting others is untiring.

2.35

The sūtra: 'Precious Palm [...] Bodhisattva'.

2.36

The commentary: These three form the pair of relieving poverty and rescuing [from illness]. Ratnapāṇi relieves poor and destitute sentient beings, gems emerging from his hand. Bhaiṣajyarāja is a great medicinal tree, curing all illnesses. Bhaiṣajyasamudgata alone is capable of both tasks, courageously putting forth wealth and medicine, subsuming both wealth and medicine.

2.37

The sūtra: 'Precious Moon [...] Bodhisattva'.

2.38

The commentary: These three form the pair of guiding with radiance and destroying darkness. Ratnacandra can guide with the illumination of wisdom, to be valued like the moon. Candrapraphā destroys all darkness of ignorance, just like moonlight. Pūrṇacandra can perform both tasks.

2.39

The sūtra: 'Great Power [...] Bodhisattva'.

2.40

The commentary: These two form the pair of lesser and greater supernatural power. By performing supernatural powers, they alert and spur those with karmic conditions to generate the intention: one who can shake hundreds of thousands of worlds is named 'Great Power' (Mahābalan); one who can shake countless worlds is named 'Immeasurable Power' (Anantabala).

2.41

The sūtra: 'Transcending the Three Realms [...] Bodhisattva'.

2.42

The commentary: These two form the pair of leaving defilement and advancing in goodness. Transcending the three [or] two realms is leaving defilement; 'transcending' has the meaning of departing and crossing over. Bhadrapāla means 'Worthy Protector', because he guards and protects the good Dharma so that it is not lost.

2.43

The sūtra: 'Maitreya [...] Bodhisattva'.

2.44

The commentary: These three form the pair of the worldly and the supramundane. Maitreya's clan name is Benevolence (Maitrī), pulling [sentient beings] out of the worldly realm of birth-and-death. Ratnākara and the Guide lead to the other shore, the supramundane. Ratnākara leads them to bodhi, accumulating the Dharma jewel of bodhi and bestowing it. The Guide serves as the great guide, leading them to nirvāṇa, complete quiescence. Therefore, these three are distinguished, completing the seven pairs.

2.45

The sūtra: 'Together with such [...] eighty thousand [bodhisattvas]'.

2.46

The commentary: This is the conclusion. Master Zhao said: 'These are all the unproduced bodies of bodhisattvas; unproduced bodies do not fail to be born anywhere, hence called "unproduced"; because they are unproduced, they block the gates of the three realms; because there is nowhere they are not born, they manifest forms in the six destinies.'

2.47

The sūtra: 'At that time Śakra Devānām Indra [...] together with twenty thousand devaputras'.

2.48

The commentary: Above, the five internal protective assemblies were explained; below, the ten external protective assemblies are explained. Among them, humans and non-humans make two parts. Among non-humans, devas and non-devas make two parts. Among devas, the desire and form realms make two parts. The desire realm has three: first, Śakra; second, the Four Heavenly Kings; third, Vaśavartin; this is the first. Alternatively, terrestrial dwellers and aerial dwellers make two parts; among terrestrial dwellers, Śakra and the Four Kings make two parts; this is the first. In Sanskrit it is Śakra-devānām-indra: Śakra is the clan name, translated here as 'Able'; deva is 'deva'; indra is 'lord'. Correctly it is 'Able Deva-Lord'. 'Shitihuan'in' says 'Deva-Lord Śakra', both being corrupt and inverted. He dwells upon the summit of Mount Meru, the sovereign lord of the Trāyastriṃśa devas. In the past his personal name was Kauśika, translated here as 'Cocoon-Child'; his proper name was Amagadha, translated here as 'Without Malice', which is the Magadha country, the place where Śakra practiced the causes in the past being used as the name of the country. That country in antiquity was named 'Place of Bringing Amṛta', which refers to the beginning of the kalpa when Śakra fought with the asuras: using a mountain as a pestle to churn the milk-ocean, he obtained amṛta and brought it to this land, hence named after it. In the past, Śakra had thirty-two companions, and had Lady Sudharmā, Lady Pārijātaka, Lady Nandā, and Lady Śacī, who cultivated superior karma together; therefore they were born into the heavens, where there are the Sudharmā Hall, the Pārijātaka Tree, the Nandana Garden, the asura maiden Lady Śacī. These origins and conditions are as in the Commentary on the Samayabhedoparacanacakra.

2.49

The sūtra: 'There was also Devaputra Famous Moon [...] together with ten thousand devaputras'.

2.50

The commentary: This is the retinue of the Four Heavenly Kings. The three luminaries are subsumed under the heaven of the Four Kings; there is no separate heaven. In a sūtra: Avalokiteśvara, named Jewel Intention, acts as Devaputra Sun (Sūrya), who is this Precious Radiance; Mahāsthāmaprāpta, named Jewel Auspiciousness, acts as Devaputra Moon (Candra), who is this Famous Moon; Ākāśagarbha, named Jewel Radiance, acts as Devaputra Star, here named Universal Fragrance. The sun palace is made of fire crystal, fifty-one yojanas in diameter. The moon palace is made of water crystal, fifty yojanas in diameter. The stars are also made of water crystal, the largest being eighteen krośas down to the smallest being four krośas, one krośa being more than three li; these all circle around the four continents in the sky. The Four Great Heavenly Kings: Dhṛtarāṣṭra in the east, Virūḍhaka in the south, Virūpākṣa in the west, Vaiśravaṇa in the north. They dwell halfway up Mount Meru at the fourth tier, and also dwell atop the seven golden mountains. The elevation of the three luminaries and the Four Kings above the ground is forty thousand yojanas; their lifespan and physical appearance are as explained elsewhere.

2.51

The sūtra: 'Devaputra Sovereign [...] together with thirty thousand devaputras'.

2.52

The commentary: Below, the aerial devas, the Yāma devas and Tuṣita devas, are called Devaputra Sovereign (Iśvara); they obtain the fruition of maturation according to whatever they mentally intend, superior to the two lower heavens—the fruition of the two lower heavens being obtained depending on trees, while now they obtain it according to desire, hence called 'sovereign'. The Nirmāṇarati devas and Paranirmitavaśavartin devas are called Heavenly Sovereign Devaputra (Devaiśvara); not taking pleasure in the fruition of maturation, they delight in transforming objects of pleasure for themselves and others and enjoying them, hence called 'Great Sovereign' (Maheśvara). Another explanation is that the lord of the Paranirmita heaven is named Sovereign Deva, and the lord of the Fourth Dhyāna is named Great Sovereign Deva. Furthermore, Sovereign Deva is a minister of Śakra, and Great Sovereign Deva is Śakra's master. If according to the latter two explanations, there are not four aerial desire-realm heavens.

2.53

The sūtra: 'The lord of the Sahā world [...] together with twenty thousand devaputras'.

2.54

The commentary: These are the devas of the form realm. In Sanskrit it is sahā, translated here as 'endurance': when the bodhisattvas practice benefiting and gladdening [beings], there is much resentment, jealousy, and affliction by myriad sufferings, and because they can endure weariness and bear it, it is named after this. 'Saba' is corrupt. The extent of the First Dhyāna is equal to one four-continent world of the desire realm; one thousand First Dhyānas are just equal to the Second Dhyāna; the Second Dhyāna is the summit of the fire disaster; one thousand Second Dhyānas are just equal to the Third Dhyāna; the Third Dhyāna is the summit of the water disaster; one thousand Third Dhyānas are just equal to the Fourth Dhyāna; the Fourth Dhyāna is the summit of the wind disaster, which is the trichiliocosm, called the Sahā world. Therefore, the lord of the Sahā world, the Great Brahmā King, is the lord of the Fourth Dhyāna. Brahmā means 'quietude', 'purity', or 'cleanliness', all being acceptable, and is also called 'Brahman purity'. Now it simply says 'Brahmā', which is merely an abbreviation. 'Śikhin' is the summit of the fire disaster, namely the lord of the First Dhyāna, because the fire disaster has a pointed summit. 'Radiance' is the lord of the Second Dhyāna, because he is the lord of the Minor Radiance, Immeasurable Radiance, and Ultimate Radiant Purity Heavens; 'and so on' indicates the lord of the Third Dhyāna. However, the Pañcaviṃśatisāhasrikā Prajñāpāramitā, chapter 570, says: 'Brahmā King Topknot-Holder, lord of the Endurance World'; therefore Śikhin means topknot, namely Brahmā King Topknot-Holder is the lord of the Endurance World, an alternative name for the Brahmā King; Radiance is the lord of the other dhyānas.

2.55

The sūtra: 'There were eight nāga kings [...] together with their retinues'.

2.56

The commentary: Below, the non-deva assemblies are explained, of which there are five: first, the assembly of nāgas. The first is named Joy (Nanda), the next is named Worthy Joy (Upananda); these two are brothers, who skillfully respond to human hearts: the wind does not rustle the branches, and the rain does not break clods of earth; the former can make people joyful, and the latter is virtuous by nature and makes people joyful, hence they are named after this. 'Sāgara' is the nāga of the salty sea. 'Vāsuki' means 'Nine Heads' here, who coils around Mount Meru and feeds on smaller nāgas and the like. 'Takṣaka' means 'Many Tongues' here, because he has multiple tongues, or is named 'Many Tongues' because of his fondness for talking. 'Anavatapta' means 'Without Heat and Affliction' here, the nāga of the Anavatapta Lake, because he is free from the three hot afflictions: first, not being scorched by burning sand; second, having no wind blow away clothes and expose the body; third, not being eaten by the garuḍa bird. Free from the fiery afflictions produced by these three, he is named 'Without Heat and Affliction'. The Avataṃsaka-sūtra says: 'A bodhisattva of the great bhūmis became the nāga of this lake, raising a great cloud of compassion to overshadow all sentient beings, gaining mastery in the Dharma door of leaving suffering, flowing forth myriad waters from between his scales day and night without exhaustion, aiding all sentient beings of Jambudvīpa.' 'Manasvin' means 'Benevolent Mind' here; the Avataṃsaka-sūtra says: 'When about to make rain fall, he first clouds over for seven days, waiting until everyone's affairs are completed before only then making it rain; therefore he is named Benevolent Mind.' 'Utpala' means 'Red Lotus Flower' here, named after dwelling in the pool.

2.57

The sūtra: 'There were four kiṃnaras [...] together with their retinues'.

2.58

The commentary says: In Sanskrit it is kinnara, which means here 'song spirits'; 'kinnara' [in the older transcription] is an error. The first sings of the four truths; the second sings of dependent origination; the third sings of the six perfections; the last sings of the Single Vehicle. Alternatively, the first three sing of the teachings and practices of the three vehicles, while the last one sings of the principle and fruition of the Single Vehicle, and is therefore called 'upholder of the Dharma'. Alternatively, they sing of the teaching, principle, practice, and fruition of the Single Vehicle respectively in that sequence, singing appropriately in accordance with the Dharma expounded by the Buddha in this one assembly, just as worldly musical sounds sing of the virtues of a sovereign.

2.59

The sūtra says: "There were four gandharva kings [...] together with their retinues."

2.60

The commentary says: The character yue (樂) is pronounced as the fanqie wu-xiao [lè, 'joyful/delightful']. In Sanskrit it is manojñasvara, which means here 'agreeable sound' or 'pleasing sound'. Yue means causing people to love and take joy in it. The Zheng fahua [jing] says: 'The first is named Son of Heaven of Gentle [Sound], and the second is named Son of Heaven of Harmonious Sound.' In Sanskrit it is gandharva, which means here 'scent-seeking traveler', namely spirits that make music; 'gandharva' [in the older transcription] is an error. In the Western Regions, itinerant musicians are therefore called gandharva, because they specifically seek out fragrances, play music, and beg for offerings. Among musical instruments there are two classes: the first is not strings and winds, such as drums and chime stones; the second is strings and winds, such as pipes and zithers. The lower grade of those that are not strings and winds is called 'music' (樂), and the upper grade is called 'musical sound' (樂音); the lower grade of strings and winds is called 'fine' (美), and the upper grade is called 'fine sound' (美音). Alternatively, these correspond to the musical airs of the song spirits mentioned above, matching them respectively.

2.61

The sūtra says: "There were four asura kings [...] together with their retinues."

2.62

The commentary says: In Sanskrit it is asura, which means here 'non-deva' (feitian). Sura is an alternative name for deva; a- means non-. Because they have much flattery and deceit and lack the conduct of devas, they are called 'non-devas', just as a person who lacks benevolence is also called a 'non-person'. The Yogācārabhūmi and Buddhabhūmi-śāstra state that they are included in the deva destiny; the Miśrakābhidharmahṛdaya calls them the preta destiny; the Saddharmasmṛtyupasthāna-sūtra regards them as the preta and animal destinies; and the Gāthā-sūtra speaks of three destinies: preta, animal, and deva. Some say that the asura Rāhu is a lion's whelp and is subsumed under animals. Here, we take the Mahāyāna Yogācārabhūmi as standard. There are five classes of these: first, the weakest dwell among human beings in mountains and on the earth; namely, nowadays in the Western Regions there are large, deep caverns in the mountains, many of which are palaces of non-devas. The following four classes are expounded in the Daśabhūmika-sūtra: second, twenty-one thousand yojanas beneath the great ocean north of Mount Meru is Rāhu's palace. Third, twenty-one thousand yojanas further down is the Valiant Palace. Fourth, twenty-one thousand yojanas further down is the Flower-Garland Palace. Fifth, twenty-one thousand yojanas further down is Vemacitra's palace. Following this, the depth below Mount Meru reaches eighty-four thousand yojanas. This conflicts with the Lokasthiti-sūtra, which states that one thousand yojanas outside the mountain to the east and west of Mount Meru is Vemacitra's palace, eighty thousand yojanas in length and breadth, with sevenfold walls and so forth; but these are different settlements, so there is no error. Rāhu means here 'holding the sun'. When the non-devas fight with the devas, they first do battle with the gods of the Four Heavenly Kings. The sons of heaven of the sun and moon emit brilliant light to shine into the eyes of the non-devas, serving as arrowheads against the non-devas; [Rāhu] holds the sun with his hand to block its light, and is therefore called 'holding the sun'. Now he is listed as the fourth, as should be understood. The first listed, Bali, was formerly said to mean 'bound', because the vanguard of the non-devas was bound by the devas. Correctly it is balikā, which means here 'rounded'; in the Zheng fahua [jing] it is 'Supreme', which corresponds to 'Valiant'. Coming next after Holding the Sun, when fighting with the devas, he has valiant strength. Baddha has the meaning of 'bound', but this does not mean 'bound'. As for Kharaskandha, khara and skandha are both in the departing tone, and dha is pronounced in the level tone; formerly it was rendered 'Broad Shoulders', having an even greater physical form; coming after Valiant, it corresponds to 'Flower-Garland'. In Sanskrit it is vemacitrin, which means here 'variegated drawings', indicating patterns decorating his body, or it means using precious brocade to adorn his attire; to say 'Vimacittara' is an error. He is the greatest, the father-in-law of Śakra, king of the devas, and father of Śacī; the explanation of these circumstances is as found in the Commentary on the Samayabhedoparacanacakra.

2.63

The sūtra says: "There were four garuḍa kings [...] together with their retinues."

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妙法蓮華經玄贊 — Classical Chinese