妙法蓮華經玄贊 8

English (machine translation) 8

Language: English

8.2

Sūtra: 'Bhikṣus, [you should know] ... deeply entered into meditative stabilization.'

Eulogy: Above, past causes were explained to bring to mind retreat from the Great [Vehicle] to adopt the Lesser; below, the present fruit is revealed to make them know to abandon the provisional to take up the real. The text is divided into three parts: first the Dharma, next the parable, and finally the combined explanation. The first section has two parts: first, clarifying the present real; later, explaining the reason for the former provisional, beginning from 'Bhikṣus, you should know.' The first part also has two aspects: first knowing that the capacity has ripened, and later preaching the Single Vehicle. This is the first. The ripening of capacity has five aspects: First, the time of nirvāṇa has arrived. The capacity of sentient beings has ripened, and fearing the Buddha's nirvāṇa, upon hearing [the teaching] they immediately have deep faith. Second, the assembly is furthermore pure. Their defilements are slight, as they have gradually separated from defilement. Formerly, the three vehicles were preached because of emergence into a turbid world where sentient beings had heavy defilements; now, having long transformed them, he has gradually led them to separate from defilements, hence it is called pure. Third, faith and understanding are firm. Realized understanding and realized faith are both firm, and cannot be obstructed or destroyed. Fourth, completely penetrating the dharma of emptiness. The dharma of emptiness has two kinds: first, emptiness of persons; second, emptiness of dharmas. Emptiness of persons is what is realized; emptiness of dharmas is what is known. Having already realized the emptiness of persons, they later hear prajñā and know the emptiness of dharmas. Fifth, deeply entered into meditative stabilization. Because they are able to enter and emerge from the four dhyānas and nine attainments. This is spoken with reference to śrāvakas and others who, having retreated, again generate the great mind. Only when these five are complete can the two provisionals be united and brought back to the single reality; otherwise it is not so.

8.4

Sūtra: 'He then assembled the bodhisattvas ... only through the Buddha Vehicle does one attain extinction.'

8.5

Eulogy: This speaks of the Single Vehicle. As for vehicles, teaching four is the definitive meaning, while teaching one is expedient means. The Saṃdhinirmocana-sūtra says: 'Character, arising, and the ultimate truth have no intrinsic nature; all this I have revealed. If one does not know this esoteric intention of the Buddha, one falls away from the correct path and cannot progress.' It is in this context that the Single Vehicle is established, not that there is no difference in the nature of sentient beings. The Śrīmālādevī-sūtra also says: 'Good sons and others who uphold the true Dharma are capable of carrying four kinds of heavy burdens exceeding the great earth, namely: maturing sentient beings devoid of hearing and devoid of Dharma through the roots of good of humans and devas.' This corresponds to what is spoken of here as small herbs among the three kinds. Bestowing the Śrāvaka Vehicle on those who seek the śrāvaka path, and bestowing the Pratyekabuddha Vehicle on those who seek solitary awakening, correspond together to the medium herbs. Bestowing the Great Vehicle on those who seek the Great Vehicle corresponds to the large herbs. It also says: 'If the Tathāgata, following their inclinations, speaks by expedient means, there is only the Single Vehicle and no other vehicle.' Therefore, one knows that in terms of principle, speaking of one is provisional, and speaking of four is real. The Saṃdhinirmocana-sūtra states: 'Because there is no absence of distinction among the natures of sentient beings.' Now in this sūtra, in order to transform those who have retreated and again generate the great mind, it speaks of the single reality while the two are provisional; waiting for their capacities to ripen and the five conditions to be complete, only then does it state that through the two vehicles there is no attainment of extinction, but only through the Single Buddha Vehicle does one attain extinction. In the Mahāparinirvāṇa-sūtra, it is said that all śrāvakas will become buddhas, and also that none will become buddhas. The Bhagavat in both cases stated: 'You do not understand my intention.' Therefore, being able to comprehend the sūtra's intention in this way, one should also properly accord with the intention of buddhas and bodhisattvas. However, in this present assembly, most have the nature of having retreated; therefore it speaks of the single reality while the two are provisional.

8.6

Sūtra: 'Bhikṣus, you should know ... then they immediately faithfully accept it.'

8.7

Eulogy: This explains the reason for the former provisional. Having entered into the fundamental nature and resolute faith of sentient beings through expedient knowledge, because their inclinations were small and they were originally attached to the five desires, in order to temporarily eradicate the suffering of saṃsāra for them, I bestowed the small Dharma to cause them to abandon the five desires. The five desires are greed directed toward the five sensory objects; therefore, I first spoke of nirvāṇa, setting up the conjured city to give rest to their suffering. Having already attained nirvāṇa, if these persons now hear the preaching of the Single Vehicle leading to the place of jewels, they will immediately faithfully accept it.

8.8

Sūtra: 'It is like five hundred ... arriving at the place of rare jewels.'

8.9

Eulogy: Below is the parabolic explanation. In it are two parts: first, the parable for the former provisional; later, the parable for the present real, beginning from 'At that time the guide, knowing this group of people.' The first text has four parts: first, the parable of initially leading them away from danger; second, beginning from 'the group of people being led,' the parable of retreating halfway; third, beginning from 'the guide, having many expedient means,' the parable of setting up the conjured city; fourth, beginning from 'at that time the exhausted crowd,' the parable of the crowd resting from weariness. Previously in the 'Faith and Understanding Chapter,' the parable for the former provisional had six parts; this one here corresponds to that, yet lacks the first two. Because when first retreating, they had not yet turned toward the small and the conjured city had not yet been set up, it is therefore omitted here, and only corresponds to the latter four. Or, this first part of initially leading them away from danger subsumes the first and third of that chapter; the second here subsumes the second and fourth of that chapter; and the latter two parables here subsume the latter two there. The divisions and combinations differ, but in meaning there is no difference. The first parable has four elements: first, desiring to cross the perilous place; second, leading them to the place of jewels; third, the master of the merchant caravan knowing the path well; fourth, going forward and leading them. These are the first two. As for 'five hundred yojanas,' the Saddharmapuṇḍarīka-sūtra says: 'The saṃsāra of the five destinies is called the perilous, difficult, and evil path.' 'Waste' means empty, sparse, enduring, and remote. 'Deserted' means distant. In saṃsāra there are originally no holy and wise ones, just as it is empty, sparse, enduring, remote, deserted, distant, and without people, which is very terrifying. The 'five terrors and so forth' are called the place of terrors. Now, explaining it further: in the Saddharmapuṇḍarīka-sūtra, the entity of the perilous path is presented, but it does not explain that number. Saying 'five hundred': in saṃsāra of karmic portions, there are affliction, karma, and suffering making three hundred; in saṃsāra of inconceivable transformation, there are ignorance and suffering making two hundred. Because the ten categories of fruits induced by the ten defilements and ten courses of karma all mutually support one another, they are combined and stated as five hundred, which is why it says below that after passing three hundred yojanas a conjured city is established. If taking the five destinies, the number would merely be five, and passing the three evil destinies, one would only just enter the vision of the truths without yet seeing the conjured city—how could it be called entering? Therefore, one should rely on the latter explanation. As for 'place of rare jewels,' it is the fruit stage of the Buddha, mahāparinirvāṇa, used as a parable for surmounting the perils of saṃsāra to only then reach the stage of a buddha.

8.10

Sūtra: 'There is a guide ... desiring to cross this difficulty.'

8.11

The Commentary says: In this there are two: the merchant leader understands the route, and [then] sets out to guide them. "Guide" refers to the Buddha, who is endowed with five virtues: first, his clever nature and keen faculties; second, his discernment that selects between right and wrong; third, his clear perception that mirrors both the ultimate and the conventional; fourth, his penetrating comprehension by which nothing is unknown; and fifth, his skill in knowing the conditions of passage and obstruction along perilous paths. "Paths" refers to the various destinies. "Passage" refers to severing the five dwellings. "Obstruction" refers to giving rise to the two hindrances. When affliction and karma are present, there is obstruction; when the causes of suffering are exhausted, there is passage. As for setting out to guide them, the meaning of the text is understandable.

8.12

Sūtra: "The crowd of people being guided [...] now wish to turn back."

8.13

The Commentary says: This is the second [part], the metaphor of turning back midway. Having cultivated the causes of the Great Vehicle for not yet sixty kalpas, they grew weary of cultivating the bodhisattva practices; this is called being "exhausted and indolent midway." The great practice is difficult to cultivate, and its hardships and bitterness were thoroughly undergone; this is called being "fatigued to the utmost." Because the duration of their weariness was long, it is called being "fatigued to the utmost." Fearing the ocean of noble practices, cowed at proceeding with cultivation, they are further said to have "fear and dread." Because of fearing the greatness of the practice, it is called "fear and dread." Being unable to advance in seeking the fruit of great bodhi, with three great kalpas elapsed and the road ahead still far, retreating from the Great [Vehicle] and not training, returning to abide in saṃsāra—this is called "now wishing to turn back." This is stated in terms of principle. It is not that the two vehicles actually addressed the Buddha in the past and only then retreated to abide in the small.

8.14

Sūtra: "The guide, possessing many expedient means, [...] conjured up a city."

8.15

The Commentary says: This is the third [part] below, the metaphor of setting up the conjured city. It has four [parts]: first, provisionally forming a thought; second, setting up the conjured city; third, exhorting them to dwell and not fear; and fourth, stating the benefit of entering the city. These are the first two. The *Mahāyānasaṃgraha* says: "Like a maṇi jewel or a heavenly drum, without thought it accomplishes its own deeds." Although there is no intentional thought, there is also spontaneous thought; although there is no real thought, it is provisionally termed "thought." The buddhas constantly, six times day and night, contemplate sentient beings, and this is functionally like thought. As for "traversed three hundred yojanas": if one says that the five destinies are five hundred, this is traversing saṃsāra of birth and death in portions, leaving the three realms. Or [one may say] it causes them to permanently leave the three evil destinies, which makes three hundred; just as the five lower fetters, such as the view of an individualized body and three others, are explained in a later period, but in reality are already severed at the beginning. Although birth and death in portions also departs from humans and gods, changeable birth and death is still subsumed under the human and divine destinies and is not called departure. If one relies on the correct explanation: birth and death in portions has affliction, karma, and suffering; departing from these three is called traversing three hundred yojanas. This is because nirvāṇa resides at the stage of non-training. As for "conjured up a city": the root commentary (*Saddharmapuṇḍarīkopadeśa*) says, "The city of dhyānas and samādhis; having passed beyond that city, he causes them to enter the city of great nirvāṇa." Hence the Buddha says he constructed it; because it fundamentally lacks real substance, it is called "conjured up." That dhyāna-concentration associated with the mind realizing cessation possesses both pliancy and joy, and is capable of putting coarse heaviness to rest; what the Buddha's teaching enables one to attain is termed "conjured up." The principle of cessation is non-dual; being paired against the cart of omniscience, it is called "one." Moreover, although it is provisional, individuals are each distinct; because the provisional meaning is identical, it is called "one." Furthermore, because the capacities and study of the two vehicles differ in their realizations, the verse below says that for the sake of a resting place, he spoke of two. When contrasting the provisional with the real: since the real is already non-dual, how could the provisional not be one? This is a metaphor for nirvāṇa with remainder. Because affliction and karma are severed, future suffering does not arise, and one actually attains the remainderless; as remaining body and cognition persist, it is not yet given the name of realization; only when subsequent body and cognition perish is it called realization. It is like the unconditioned state of the cessation of ideation and feeling, which is spoken of in terms of its ultimate completion.

8.16

Sūtra: "He addressed the multitude, saying, [...] you may also proceed."

8.17

The Commentary says: In this there are two: exhorting them to dwell and not fear, and stating the benefit of entering the city, which is "if you enter this city" and below. There is no need to fear the Great and be unwilling to cultivate; for now, enter this city and do as you please, cultivating according to your strength, bringing an end to [weariness] and revealing the real intention. In secretly setting up the expedient method, the benefits of entering are two: first, attaining peace and happiness and putting all suffering to rest; second, facing the buddha-stage, after which one may gradually cultivate.

8.18

Sūtra: "At that time, the multitude who were fatigued to the utmost [...] gave rise to the thought of safety."

8.19

The Commentary says: This is the fourth [part], the metaphor of the weary crowd all finding rest. It has two: first, while in the stage of training, being contented and joyous, uttering praises, rejoicing in heart, and planning to escape the perilous path; later, reaching the path of liberation in the stage of non-training, previously entering the conjured city, attaining cessation with remainder, and giving rise to the thought of already being delivered. Because they crossed beyond saṃsāra and separated from suffering and origination, yet in reality have not separated from changeable birth and death, it says they "gave rise to the thought of already being delivered, and gave rise to the thought of safety." Because they attained non-training and realized the truths of cessation and the path, yet had not attained the true safety of great nirvāṇa, it says they "gave rise to the thought of safety," whereupon they gave rise to the four cognitions: "My births are exhausted, the brahma-conduct has been established, what was to be done has been done, and I will not experience subsequent existence." The *Śrīmālādevī-sūtra* says: "Because arhats have not accomplished all immeasurable virtues and so forth, they are said to have attained nirvāṇa"; and it further says: "That the four cognitions are ultimate and one attains a resting place is an expedient, incomplete teaching with remainder spoken by the Buddha." Therefore, this conjured city was an expedient set up by the Buddha. Correctly giving rise to the cognition of personal emptiness and realizing the principle of personal emptiness, so that subsequent afflictions do not arise, is called "entering the city." At that time, these two thoughts do not exist; later, entering mundane concentration and looking back upon the previous stage, they thereupon give rise to these thoughts. Because the provisional cessation of nirvāṇa is realized by the two vehicles, it says they "previously entered the conjured city." For the two types of sons, the cart of omniscience originally did not exist; when the two sons emerged from the burning house, they did not mount the carts; the carts are unattached, sought after emerging from the house, whereas the city was set up along the path; therefore it says they "previously entered." Objections such as these are all as explained before.

8.20

Sūtra: "At that time, the guide, [...] only for taking a rest."

8.21

The Commentary says: Below is the second section, the metaphor explaining the present reality. It has two: first, indicating the vanishing of the conjuration; later, directly announcing the real. "Vanishing of the conjuration" means guiding them to the Great Vehicle, explaining that the nirvāṇa of the two vehicles is provisional analytical cessation; hence it is called "vanishing of the conjuration"; it is not that he actually vanished that conjured city through supernatural power. The statement here, "The great city earlier was conjured up by me," pointing out the conjured city, is itself the vanishing. "Close to the place of jewels" directly announces the real. Although they are in non-training, their roundabout cultivation of the great cause and their practice are slower than sudden awakening, yet compared to those in training who turn their minds, they are extremely swift; hence it is said to be "close."

8.22

Sūtra: "Bhikṣus, [...] should go forward, should cross over."

8.23

The Commentary says: Below is the correlated explanation. In it are two: first, correlating the past expedients; later, "if sentient beings abide in the two stages" and below correlates the present reality. The first text has three: first, correlating the initial escort away from danger; next, "if sentient beings only hear" and below correlates turning back midway; later, "the Buddha, knowing this thought" and below correlates explaining the conjured city. It does not correlate the fourth, the weary crowd all finding rest, because it wishes to clarify the two paths of the provisional and the real, and does not wish directly to clarify the matter of putting suffering to rest. This is the first. "To go forward" means heading toward nirvāṇa. "To cross over" means transcending saṃsāra.

8.24

Sūtra: "If sentient beings [...] could then be accomplished."

8.25

The Commentary says: This correlates turning back midway. If he had only praised the Buddha Vehicle, sentient beings would not have been able to be delivered thereby; because they would long endure toil and suffering, they would thereupon turn back and lose it. The Buddha Path is long and distant because the duration of weariness is long; they would long endure toil and suffering because they feared the greatness of the practice.

8.26

Sūtra: "The Buddha, knowing this thought, [...] expounded two nirvāṇas."

8.27

The Commentary says: This correlates explaining the conjured city. Being timid and weak toward the Great Vehicle, and inferior in delighting in the small, therefore midway along the path he expounded two nirvāṇas. What is learned by the two capacities and realized by the two cognitions is called "two nirvāṇas." The substance of both nirvāṇas is merely with remainder; it does not speak of with-remainder and remainderless as two. Earlier, "one city" was said by contrasting the provisional with the real, because the conjuration is one; and by contrasting principle with phenomena, because principle is without difference. Now, in relation to the faculties and capacities cultivating the causes and realizing the cognitions, he speaks of "two nirvāṇas"; this is also not contradictory.

8.28

Sūtra: "If sentient beings [...] discriminatively taught three."

8.29

The Commentary says: Below correlates the present reality. There are two: first, the doctrinal explanation of vanishing the conjuration and announcing the real; later, the correlated explanation of vanishing the conjuration and announcing the real. This is the first. It is divided into two: first, stating that it is not real; later, explaining the intention of the two vehicles. As for "what you had to do is not yet done": the *Śrīmālādevī-sūtra* says, "Because the arhats and pratyekabuddhas have remaining phenomena of birth not yet exhausted, they have birth; because their remaining brahma-conduct is not accomplished, it is not pure; because their tasks are not ultimate, there is that which they must do; because they have not crossed beyond that, there is that which they must sever; because they have not severed it, they are far from the realm of nirvāṇa." "What had to do is not yet done" means there is that which must be done, namely the noble truth of the path. Because they still have the cognition of the noble truth of the path of the emptiness of phenomena which must be done. Raising this subsumes the rest that should also be studied. Your brahma-conduct has established the cognition of the noble truth of cessation; the ground of realizing nirvāṇa with remainder is close to the Buddha's wisdom, but what is attained is not real. "Because remaining brahma-conduct is not accomplished, it is not pure" means that cognitive hindrances have not been severed, and non-abiding nirvāṇa has not yet been attained; therefore one should observe and measure suffering and origination. The two cognitions are also not real; therefore the nirvāṇa attained is not real. How much more so the initial teaching of the two vehicles, the intention of which means that it was merely the power of the Tathāgata's expedient means.

8.30

Sūtra: "Just as that guide [...] I conjured up.'"

8.31

The Commentary says: This correlates the explanation of vanishing the conjuration and announcing the real.

8.32

Sūtra: "At that time, the World-Honoured One, [...] further raining down new and fine ones."

8.33

The Commentary says: Below are forty-nine and a half verses. They are divided into two: first, thirty and a half verses, versifying the earlier initial explanation of past causes to cause them to remember retreating from the Great to follow the Small; the events concerning the Tathāgata Mahābhijñājñānābhibhū in nineteen verses versify the manifestation of the present fruit, causing them to know to abandon the provisional to take the real, the events of the conjured city metaphor. The first text again has two: first, twenty-eight and a half verses versifying past causes and conditions; the latter two verses conclude with an admonition not to fear. The first is again divided into two: first, twenty-seven and a half verses versifying the convergence of his own deeds; the latter one verse versifies the convergence of the disciples' deeds. In the initial prose text there were two: first, stating how long or short the Buddha's parinirvāṇa was; later, directly clarifying those events. Now it versifies only the latter, the former having already been versified. For those events, the prose text had four, and this is also the case here: first, four verses clarify the Buddha's lifespan and attainment of the Way; second, the next thirteen verses, the turning of the wheel of the True Dharma; third, the next nine and a half verses, the sons succeeding him in passing on the lamp; fourth, the final one verse converges to become the present Buddha. In the first there are two: first, three verses on the Dharma not appearing; the latter one verse clarifies the Buddha's attainment of the Way. It does not versify the Buddha's lifespan. In the first there are again two: first, one verse on the Dharma not appearing; the latter two verses, the offering of flowers and music. These are the two passages; they do not versify the spreading of the seat. The prose text had only the Brahmā gods raining flowers; this adds the eight classes.

8.34

Sūtra: "After ten minor kalpas had passed, [...] their minds all leaped with joy."

8.35

The Commentary says: This clarifies the Buddha's attainment of the Way.

8.36

Sūtra: "That Buddha's sixteen sons [...] shook everything."

8.37

The Commentary says: Below is the second section of thirteen verses, on turning the wheel of the True Dharma. It has two: first, eight verses of entreaty; later, five verses of the actual turning. Within the entreaty there are two: first, three verses of entreaty by the sixteen sons, without offerings; later, five verses of entreaty by the Brahmā kings. This is the first.

8.38

Sūtra: "All the worlds of the east [...] accepted the entreaty and sat in silence."

8.39

The Commentary says: Below are five verses of entreaty by the Brahmā kings. The first three verses concern the east; the latter two, the other directions. This is the first. The text also has four [parts], which can be understood by analogy with what precedes.

8.40

Sūtra: "The three directions and the four intermediate quarters [...] turn the unsurpassed wheel of the Dharma."

8.41

The Commentary says: This is the entreaty of the other directions.

8.42

Sūtra: "The World-Honoured One of Immeasurable Wisdom, [...] you should all know."

8.43

The Eulogy says: The following five verses properly turn [the wheel of Dharma]. There are two parts: first, two verses permit and properly expound it; second, three verses show sentient beings obtaining benefit. This is the first. Regarding 'from ignorance to old age and death, all exist from the condition of birth': this explains the prose text's 'ignorance conditions activities, activities condition consciousness' up to 'birth conditions old age and death'. The word 'birth' here is not the link of birth itself, but that which is capable of generating birth. The word 'exist' here is not the link of existence, but being as opposed to non-being; that is to say, just as the link of activities only comes to exist through the generative condition of the link of ignorance, the substance of the link of consciousness comes to exist through the generative condition of the preceding link of activities, up to old age and death which come to exist through the generative condition of the preceding link of birth. They do not arise without causes or from unequal causes, because they are all born from conditions. This reveals that ignorance comes to exist through the generative condition of old age and death; because the transmigration is endless, it is called dependent origination.

8.44

Sūtra: 'When this Dharma was expounded, / [...] could not fathom its limits.'

8.45

The Eulogy says: Sentient beings obtain benefit. The first verse concerns the first assembly, the next verse concerns the second assembly, and the last verse concerns the third and fourth assemblies. Gai (姟) is pronounced as the fanqie gu-ai; it is a number. The Fengsu Tong states: 'Ten thousand is called a wan; a hundred wan is called an yi; ten yi is called a zhao; ten zhao is called a jing; ten jing is called a gai.' It is indeed a great number, namely the six hundred ten-thousand-nayutas mentioned in the earlier prose. Nayuta means gai.

8.46

Sūtra: 'At that time the sixteen princes / [...] whose eye of wisdom was foremost and pure.'

8.47

The Eulogy says: The third section below shows the sons successively transmitting the lamp. The prose has five parts, and here there are four: first, two verses describe leaving home and entreating; next, two and a half verses describe the Buddha granting permission and properly expounding; next, four verses describe the sons transmitting the lamp; and finally, one verse describes those transformed constantly gaining benefit. This is the first. Only the fourth part, the Buddha arising to praise them, is absent. 'Guards and retinue' refers to ministers and assistants.

8.48

Sūtra: 'The Buddha, knowing the boys' thoughts, / [...] like the sands of the Ganges.'

8.49

The Eulogy says: The second part shows the Buddha granting permission and properly expounding.

8.50

Sūtra: 'When that Buddha had finished expounding the sūtra, / [...] assemblies equal to the sands of the Ganges.'

8.51

The Eulogy says: The third part shows the sons transmitting the lamp. There are three subparts: first, one verse describes the Buddha entering serene absorption; next, two verses describe the sons transmitting the lamp; last, one verse describes the number of those delivered.

8.52

Sūtra: 'After that Buddha passed into extinction, / [...] always being born together with their master.'

8.53

The Eulogy says: The fourth part shows those transformed constantly gaining benefit.

8.54

Sūtra: 'These sixteen śrāmaṇeras / [...] each attained complete enlightenment.'

8.55

The Eulogy says: The fourth major section integrates them into the present buddhas. The preceding four sections of twenty-seven and a half verses together constitute the first part, concerning the Buddha's own person.

8.56

Sūtra: 'Those who heard the Dharma at that time / [...] gradually instructing them in the Buddha-way.'

8.57

The Eulogy says: This is the second major section. One verse integrates the matters concerning the disciples; in all, twenty-eight and a half verses versify the past causes and conditions of retreating from the Great to follow the Small.

8.58

Sūtra: 'I was among the sixteen, / [...] do not harbor fright or fear.'

8.59

The Eulogy says: The second major section concludes the present preaching and admonishes them not to be frightened. Altogether, thirty and a half verses above expound past causes and conditions, causing them to remember retreating from the Great to follow the Small, and the great awakening to the Buddha's work.

8.60

Sūtra: 'It is like a perilous and evil road, / [...] across the perils, saving the multitude from danger.'

8.61

The Eulogy says: The second major section below has nineteen verses, versifying and revealing the present fruit, causing them to know to abandon the provisional and take up the real, through the matter of the parable of the conjured city. It is divided into two: first, eleven and a half verses versify the parabolic exposition; second, seven and a half verses versify the application, not versifying the doctrinal exposition. The first part also has two subparts: first, nine verses versify the past exposition of the provisional through the parable; second, two and a half verses versify the present exposition of the real through the parable. The first subpart has four subdivisions: first, three verses versify the initial preparation to leave the perilous path; next, one verse versifies the retreat halfway; next, four verses versify the creation of the conjured city; last, one verse versifies the multitude resting from their weariness. This first subdivision has three: first, one verse describes the road as perilous with many dangers; next, one verse describes the desire to cross, but the road is long; last, one verse describes the guide rescuing them from dangers. 'Many venomous beasts' refers to the fruit of afflictions and evil karma. 'Without water' refers to the absence of the Buddha's teachings. 'Without grass' refers to the absence of the Buddha's principles. The Buddha, the great guide, rescues people from dangers amid the perils of birth and death.

8.62

Sūtra: 'The multitude were all weary and exhausted / [...] and wished to turn back from here.'

8.63

The Eulogy says: The second subdivision versifies the retreat halfway.

8.64

Sūtra: 'The guide had this thought: / [...] and miss the great, precious jewel.'

8.65

The Eulogy says: The third subdivision below has four verses versifying the creation of the conjured city. It is divided into three: first, one verse describes giving rise to the thought; next, two verses describe the creation; last, one verse describes encouraging them to enter. This is the first.

8.66

Sūtra: 'He immediately thought of an expedient means / [...] filled with men and women.'

8.67

The Eulogy says: The second is the creation. The 'city walls' refer to nirvāṇa with remainder. The inner wall is indeed the outer wall. In it, the ultimate emptiness of sentient beings serves as the mansions. The Vimalakīrti-nirdeśa says: 'Contemplating the noble mansion of emptiness, adorned with the flowers of the factors of awakening, with dhāraṇīs as the gardens and groves, the Great Dharma as the forest trees, the nine absorptions as the streams, and the eight liberations as the bathing ponds.' The three gates of liberation are the layered gates; the layered gates are high multistoried pavilions. Being loftier than the non-Buddhists, they are outside the realm of birth and death and enter the mansion of emptiness. The true and real phenomena are men, which is the true wisdom of the emptiness of persons; the mind of loving-kindness and compassion is women, because it nurtures sentient beings. This meaning is explained according to the Vimalakīrti-nirdeśa-sūtra.

8.68

Sūtra: 'Having immediately made this conjuration, / [...] each according to your own pleasure.'

8.69

The Eulogy says: The third encourages them to enter.

8.70

Sūtra: 'When the people had entered the city, / [...] thinking they had already attained deliverance.'

8.71

The Eulogy says: The fourth subdivision versifies the multitude resting from their weariness.

8.72

Sūtra: 'The guide, knowing they were rested, / [...] together proceed to the treasure place.'

8.73

The Eulogy says: This second part versifies the present exposition of the real through the parable. The first verse marks extinguishing the conjuration; the following one and a half verses properly announce the truth.

8.74

Sūtra: 'I too am just like this, / [...] all that was to be done has been accomplished.'

8.75

The Eulogy says: The second major section below has seven and a half verses, which is the application. It is divided into two: first, two and a half verses apply the past provisional; next, five verses apply the present exposition of the real. This is the first. The first half verse applies the initial preparation to leave the perilous path; the next one verse applies the retreat halfway; the next one verse applies the creation of the conjured city.

8.76

Sūtra: 'Knowing they have reached nirvāṇa, / [...] I expound for them the true and real Dharma.'

8.77

The Eulogy says: Below are five verses applying the present exposition of the real. There are three parts: first, one verse marks the present exposition of the real; next, three verses encourage abandoning the provisional to follow the real; last, one verse concludes it. This is the first.

8.78

Sūtra: 'By the power of the expedients of the buddhas, / [...] that is the true extinction.'

8.79

The Eulogy says: This encourages abandoning the provisional to follow the real. The first one and a half verses encourage abandoning the provisional; the subsequent one and a half verses encourage adopting the real.

8.80

Sūtra: 'The buddhas, the guides, / [...] lead them into the Buddha-wisdom.'

8.81

The Eulogy says: This concludes the preceding.

8.82

Chapter of the Prophecy Given to the Five Hundred Disciples

8.83

Distinguished through three portals: first, the purpose of this chapter; second, explanation of the title; third, resolving difficulties.

8.84

Regarding the purpose, there are four: First, those of superior faculties receive a prophecy upon hearing the Dharma once; those of middling faculties are given a prophecy upon hearing the Dharma twice; now, those of inferior faculties, having heard the Dharma through three rounds, are able to awaken and understand, and are therefore given a prophecy—hence this chapter comes next. Second, the Treatise says: 'In order to eliminate the seven kinds of arrogance among sentient beings of the nature possessing the seven kinds of afflictions, for the fifth, the person without concentration who, regarding an inferior mind, gives rise to false understanding and develops arrogance, the parable of the tied jewel is spoken for them. That is to say, their distracted mind actually lacks concentration; although in the past they had the wholesome roots of the Great Vehicle, they are not consciously aware of it, and they do not seek the Great Vehicle, giving rise to false understanding regarding an inferior mind and taking it to be the foremost vehicle. To remedy this, the parable of the tied jewel is spoken.' Therefore the Treatise also says: 'As for the fifth person, it reveals their past wholesome roots, causing them to remember the teaching and enter samādhi. These are those still in training and ordinary beings who have not attained a concentrated mind, grasping at the path of the Two Vehicles as ultimate, unaware of their past Great Vehicle wholesome roots. Now they are made to enter concentration and remember their Great Vehicle wholesome roots of that time, just like one lying drunk asleep with a precious jewel secretly tied [in his garment]. Hence this chapter comes next.' Third, among the ten unsurpassables, the fourth is the unsurpassable causing understanding, which expounds the parable of the tied jewel. That is, expounding past conditions to give rise to awakening and understanding, knowing that one possesses the wondrous treasure of Great Vehicle wholesome roots; hence this chapter comes next. This meaning is supplemental. Fourth, the Treatise explains that conferring prophecies is manifested in six aspects: 1. Individual prophecies, which are Śāriputra and the four great śrāvakas; 2. Collective prophecies, such as Pūrṇa and the others, five hundred and twelve hundred, all sharing one identical name not known to the assembly, receiving prophecies simultaneously; hence this chapter comes next. However, while Maitrāyaṇīputra is named Dharmaprabhāsa, the rest are named Prabhāsa; because the meaning of 'prabhāsa' is the same and most have the identical name, it is called a collective prophecy.

8.85

Regarding the explanation of the title: 'Receiving' (shou) is pronounced as the fanqie zhi-you; the Yupian says: 'to contain, to receive, to obtain.' 'Five hundred' is the number; 'disciples' refers to the persons; 'receiving prophecy' is the matter; the title is derived from these three. The five hundred disciples receive the Buddha's prophecy; the reception of the prophecy is called 'receiving prophecy'. This is a tatpuruṣa compound.

8.86

Regarding resolving difficulties:

8.87

Question:

8.88

Among the seven parables in the ten unsurpassables, they all speak of tying the precious jewel; why is this not used as the name, and instead 'Receiving Prophecy' is used as the title?

8.89

Answer:

8.90

Once their faculties ripen and they generate the aspiration, a prophecy is immediately given, and only afterward is the parable of tying the precious jewel spoken. It is named after the beginning, and therefore called 'Receiving Prophecy'.

8.91

Question:

8.92

The expressions of understanding by those of superior faculties and so forth all preceded their prophecies; why is the understanding of the five hundred after receiving their prophecy, as the tied jewel is the understanding of the five hundred disciples?

8.93

Answer:

8.94

Those of superior and middling faculties do not wait for a prophecy; upon hearing the exposition they immediately understand. The inferior faculties, being slow by disposition, only give rise to joyful thoughts because of the prophecy. Once their joyful thoughts are generated, only then do they express their understanding. Thus it differs from the earlier two kinds of understanding. Furthermore, among the inferior faculties, Maitrāyaṇīputra understood prior to this; after the prophecy was finished, the five hundred of the lower grade further stated their original intent. Their understanding was deep and earnest; it was not that they only began to understand at that time, for they had understood earlier.

8.95

Question:

8.96

In this chapter, Maitrāyaṇīputra and the one thousand two hundred together all receive prophecies; why is it named only after the prophesying of the five hundred?

8.97

Answer:

8.98

There are four explanations: First, it is said that the five hundred were present in the assembly and received their prophecies face-to-face, whereas among the twelve hundred some were not present in the assembly and not face-to-face. Second, it is said that the Buddha personally gave prophecies to the five hundred, while for the twelve hundred the Buddha had it transmitted as a prophecy in verses. Third, it is said that the Buddha gave individual prophecies to the five hundred, distinctively explaining their characteristics such as sequential transmission of prophecies; for the twelve hundred, the Buddha only gave a general prophecy without distinctly showing their characteristics. Fourth, it is said that the five hundred were able to give rise to understanding and spoke the parable of the tied jewel; the twelve hundred had no distinct understanding, and Maitrāyaṇīputra being only one person was few, so he is not mentioned. Therefore, only the five hundred are used as the chapter name because it is a round number, and the twelve hundred and so forth are not used as the chapter title because it is not a round number.

8.99

Sūtra: 'At that time Pūrṇa / [...] the power of supernatural penetrations.'

8.100

The Eulogy states: The general text of this chapter is divided into three parts. The preaching of the Dharma in the third cycle has four [sections]; the preceding part was spoken by the Buddha, and so below there are three: first, Pūrṇa’s mental understanding; next, from "At that time the Buddha addressed" onward, the Bhagavat’s verbal verification and recounting; and finally, from "O monks, Pūrṇa has also among the seven buddhas" onward, the actual bestowing of the prophecy. Although one person is taken as the foremost, the principle applies equally to the rest, for briefly raising one corner enables them to infer the other three. The first text has two parts: first, explaining his understanding and reverence; second, explaining his mental understanding. The first text again has two: first, explaining what was understood; second, explaining his reverence. This is the first. What was understood is fourfold: (1) Understanding the preaching of the Dharma: proximate understanding is the conjured city and the jewel depository; remote understanding is the provisional first and the real later from the 'Expedient Means Chapter' onward. (2) Understanding the bestowing of prophecies: proximate understanding is the end of the 'Chapter on Bestowing Prophecies,' which states, 'All my disciples are endowed with majestic virtue; five hundred in number shall all receive prophecies, and in future ages all will become buddhas'; remote understanding is the prophecies bestowed on Śāriputra and the others below. (3) Understanding the causes and conditions of past lives: proximate understanding is the recent events of the sixteen princes; remote understanding is Śāriputra saying in the 'Expedient Means Chapter', 'In life after life I have already received transformation from the Buddha,' and the 'Parable Chapter' stating, 'In the past I taught you to aspire to the buddha path.' (4) Understanding the supernatural powers: proximate understanding is setting up the conjured city in the previous chapter, which is the supernatural power of direct realization through knowledge of supernatural spheres; and in the middle the events of the Great Penetrating Omnipresent Victor Buddha, capable of creating and setting it up, sitting at the seat of awakening for ten kalpas, shaking the ten directions, emitting light illuminating far throughout the ten directions, and the Brahmā kings observing the light and gathering; remote understanding is Śākyamuni initially assembling the retinue, shaking the earth, raining down flowers, emitting light illuminating far, and continuing up to the 'Expedient Means Chapter' stating, 'When I reflected thus, a Brahmā sound consoled me, saying: "Excellent, Śākyamuni!"' and so forth—all of which are the supernatural powers of the buddhas.

8.101

The sūtra [states]: "having gained what he had never had before … did not turn his eyes away even for a moment."

8.102

The Eulogy states: This explains reverence. There are eight [aspects]: (1) obtaining a rare Dharma, (2) purity of mind, (3) leaping with joy, (4) rising from his seat, (5) going before the Buddha, (6) prostrating at the feet, (7) stepping back and standing, and (8) gazing reverently.

8.103

The sūtra [states]: "and had this thought: … the original vow of the deep mind."

8.104

The Eulogy states: This explains his mental understanding. First, it praises the Buddha’s supreme virtues; later, it expresses his wholehearted understanding. The sentiment of understanding refers to knowledge and desire; since the matter is not solitary and its capability is deep and vast, words cannot proclaim it. The Buddha knows my mind, so why need it be recounted in full?

8.105

The sūtra [states]: "At that time the Buddha addressed … Maitrāyaṇīputra?"

8.106

The Eulogy states: Below is the third major section of the third cycle, in which the Bhagavat speaks to verify and recount. There are three parts: first, asking the assembly whether they see him; next, from "I always praise him" onward, praising his present virtues; and later, from "You should not say" onward, discussing his past virtues. This is the first. 'Seeing' has the meaning of knowing; it is not that the assembly does not see him with their eyes, but rather that their minds do not know what his virtuous conduct is like. Furthermore, 'seeing' has the meaning of looking: 'He is standing before you; do you all look at him?' Moreover, although the assembly sees him, they may not necessarily bear him in mind; now, intending to explain his virtuous conduct, [the Buddha] asks the assembly whether they see him, wishing to cause sentient beings to observe him closely, look upon him, and listen to examine his virtuous conduct; therefore he says, 'Do you see him?'

8.107

The sūtra [states]: "I always praise him … all kinds of meritorious virtues."

8.108

The Eulogy states: Below, his present virtues are praised. There are two parts: first, praising the person; later, praising his virtues. Praising his virtues has two: first, general; later, specific. This praises the person and generally praises his virtues.

8.109

The sūtra [states]: "vigorously protecting and upholding … eloquence in discussion."

8.110

The Eulogy states: This specifically praises his virtues. There are five: (1) assisting in propagating the correct Dharma; (2) being able to instruct, encourage, benefit, and delight the four assemblies; (3) being able to explain the Buddha's Dharma; (4) benefiting fellow practitioners; (5) his eloquence in speech is elevated. 'Abundant' (rao) means many. 'Copious' (feng) means thick, beneficial, and surplus.

8.111

The sūtra [states]: "You should not say … is also the foremost."

8.112

The Eulogy states: Below, his past virtues are discussed. There are ten; herein are two: (1) protecting and assisting in propagating the Dharma, which means acting as a city protecting the Dharma, accepting and upholding the correct Dharma, and embracing the correct Dharma; (2) becoming a superior person.

8.113

The sūtra [states]: "Moreover, among the buddhas … without doubts."

8.114

The Eulogy states: Here there are four virtues: (1) understanding the two emptinesses, which is because through the contemplation of emptiness one perceives existence; (2) obtaining the four unimpeded eloquences, because he abides in the stage of good wisdom; (3) constantly and thoroughly proclaiming, because it conforms with what is realized and is free from what is expressed; (4) being free from doubt, because the two doubts of principle and phenomena have both been exhausted.

8.115

The sūtra [states]: "endowed with the bodhisattva’s … hundreds of thousands of sentient beings."

8.116

The Eulogy states: Here there are three virtues: (1) being endowed with supernatural powers, because of the great deeds in the Dharma-cloud ground; (2) cultivating pure conduct (brahmacarya), because he constantly maintains the bodhisattva’s three clusters of precepts; (3) concealing his practice to bring great benefit, benefiting sentient beings through the small-vehicle Dharma.

8.117

The sūtra [states]: "and transformed immeasurable … teaching and transforming sentient beings."

8.118

The Eulogy states: Here is one virtue. Thus the *Mahāyānasaṃgraha* states, 'Because of transformation, the Single Vehicle is taught,' meaning that buddhas and bodhisattvas manifest as śrāvakas to guide those of their own kind and cause them to give rise to the great mind. It is also like the *Laṅkāvatāra-sūtra* stating, 'Having passed through many kalpas indulging in the wine of samādhi, after becoming sober they rise from it and only then give rise to the great mind. Exhorting the other śrāvakas, [they say], "Hundreds of countless times I entered parinirvāṇa in the nirvāṇa without remainder of the śrāvakas; because that was not true cessation, I arose from it, and therefore I have now again given rise to the great mind. Why do you all still abide in the small [vehicle]?"' Meanings such as these are as explained in the previous chapter on the Single Vehicle. This virtue has two [aspects]: (1) the practice of benefiting others, transforming others to establish them in unsurpassed awakening; (2) through benefiting others, accomplishing one's own benefit, constantly performing the Buddha's work to purify the buddha-field.

8.119

The sūtra [states]: "O monks, … is also the foremost."

8.120

The Eulogy states: Below is the fourth major section of the third cycle, which is the actual bestowing of the prophecy. There are two parts: first, bestowing the prophecy on Pūrṇa; later, bestowing the prophecy on the five hundred. The first prophecy again has two: first, prophesying the causes; later, prophesying the fruition. Prophesying the causes has six; this is the first, prophesying his becoming a superior person. 'The seven buddhas' refers to the seven buddhas of the past. In the previous kalpa there were three, namely Vipaśyin Buddha, Śikhin Buddha, and Viśvabhū Buddha. In the Bhadrakalpa there are four, namely Krakucchanda Buddha, Kanakamuni Buddha, Kāśyapa Buddha, and Śākyamuni Buddha. The analysis of the Bhadrakalpa and related meanings is fully explained in the *Commentary on Maitreya's Rebirth Above*. This serves as the general presentation of the past seven buddhas. 'Now under me' is the specific presentation in the present.

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妙法蓮華經玄贊 — Classical Chinese