English (machine translation)

Translation of 法華玄贊義決

Language: English
Extent: 312 passages, 29,710 words
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Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1724 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

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Text

1.1

Composed by the monk Huizhao of Dayun Monastery in Zizhou.

1.2

Question: Bodhisattvas are of two [kinds], namely those of sudden awakening and those of gradual awakening. The Commentary provides two explanations; which of them is superior?

Answer: In terms of realizing the principle, it is called sudden awakening; attaining noble status and [then] turning the mind is called gradual awakening. This is superior to those who have not yet attained noble status, because they have not yet awakened to the principle. If one were to call it gradual awakening on the basis of awakening through faith, there are people of determinate lineage for the Mahāyāna who, having never heard the Great [Vehicle], at first hear the Small [Vehicle]; although they do not pursue it, they hear it and have faithful understanding—could that be called gradual awakening? If this faithful understanding is not called gradual awakening, then one who turns the mind before attaining noble status is likewise not [a person of] gradual awakening. If so, for that type [of practitioner] the time of rebirth is determinate and their number of rebirths is not many; why would they not be [persons of] gradual awakening? This too is not so. If one is heading toward the small fruition, rebirth and so forth are already determinate; if one turns toward the Great [Vehicle], the number of rebirths is indeterminate.

1.4

Question: Since the time of rebirth is determinate, there are no multiple rebirths, nor do they generate karma; how could it be indeterminate? [Opponent:] Who says they do not generate karma? The treatises state that the limbs of existence do not subsume the two stages, because [practitioners there] detest and turn their backs on existence. If you allow that they generate karma, why would it not be a limb of existence?

1.5

Answer: There are two explanations. One explanation is that what is not subsumed by the limbs of existence is based on what is untainted. Therefore the Abhidharmasamuccaya-bhāṣya states: being subsumed by the mārgasatya, they are not tainted. Otherwise, how could they induce the fruit of the ten kings? The various treatises all state that the six pāramitās all induce that [fruit], and even markless practice induces that fruit. Asaṅga's Prajñāpāramitā-upadeśa states: 'because of being pervasive.' If it did not induce tainted [fruits], how could one say 'pervasive'? Furthermore, [...] they cannot directly induce, [yet] at this stage they generate karma that induces existence. The Pratītyasamutpāda-sūtra says: 'For a pṛthagjana within the Dharma, if negligent, the three kinds of avidyā serve as conditions; if not negligent, avidyā is not said to be a condition.' It also says that noble beings in training (śaikṣa) do not generate karma that induces future existence, but does not say that non-nobles likewise do not generate karma. It also says that under [the contemplation of] no suffering and no suffering, avidyā and the [karmic] formations do not arise in the two stages. Since their active manifestation is permitted, why would they not generate karma? That prayoga suddenly subdues [defilements] is said in terms of the stage of fulfillment. From this we know that those who turn their minds practice through many lifetimes, and therefore achieve sudden awakening. Furthermore, the thirteenth [fascicle] of the Abhidharmasamuccaya-bhāṣya states: 'Being determinately capable of penetrating the principle of the truths in this very lifetime is called penetrating the nirvedha-bhāgīya. Those of indeterminate lineage in this stage, in order to dedicate [their practice] to supreme bodhi, as well as pratyekabuddhas, in order to seek bodhi realized by oneself without a teacher, proceed instead to other rebirths; this is called the nirvedha-bhāgīya of other rebirths.' Since it says 'proceed instead to other rebirths,' it is clear that rebirth is indeterminate. Furthermore, the Master's original intention was not to say that if rebirth and so forth are determinate, though they later turn the mind they must attain the noble fruit. Below, quoting the Suvikrāntavikrāmī-paripṛcchā, it states: 'those who have not entered the right determination of noble status (samyaktva-niyāma)' refers to those who do not undergo inconceivable transformation; since they do not undergo inconceivable transformation, it is clear that they directly pursue the Great [Vehicle], not the small noble fruit. Saying that the time of rebirth is determinate and so forth was merely describing another's [position]. Now to offer another assisting explanation: even if one is an ordinary person who, without seeking the Small [Vehicle], directly seeks the Mahāyāna, if one is of indeterminate lineage, one is also called [a person of] gradual awakening, because one is definitely unable to proceed straight through and will definitely regress midway. If it is said that without hearing the teaching of the ekayāna one might regress, but upon hearing the teaching of the ekayāna one will definitely not regress, Śāriputra and others had also formerly heard the teaching of the wondrous Dharma of the ekayāna—how did they regress? From this we know that so long as one has the lineage of the Small [Vehicle], one will definitely regress to take the Small [Vehicle], and only upon attaining noble status and then turning back will one first become non-retrogressing; therefore it is called gradual awakening. Even if there are various realms and, despite having the small lineage, it is possible not to regress, one still belongs to that category; because one has a fraction of Hīnayāna seeds that constitute the dharma of gradual awakening, one is also called gradual awakening, because of being of indeterminate lineage.

1.6

Question: Since this wondrous Dharma was spoken in order to sever doubts, why is it that after hearing it, further doubts arose?

1.7

Answer: Doubts are new and old. The old doubt was that one could not become a buddha; therefore they had not turned their minds. When it was taught that the past [teachings] were not the ultimate reality and that all would become buddhas, on first hearing what the Buddha taught, within their minds arose great alarm and doubt: 'Could this be Māra acting as the Buddha to disturb my mind?'—up to 'I have heard and severed the net of doubts.' Thus it was spoken to sever doubts. Regarding what was said—that rebirth is already determinate, namely this very lifetime, and the nirvedha-bhāgīya of a single lifetime, and so forth—the thirteenth [fascicle] of the Abhidharmasamuccaya states: 'Pudgalas who have not completed the provisions (sambhāra), pudgalas who have completed and not completed the provisions, and pudgalas who have completed the provisions,' and so forth, down to: 'Such three kinds of pudgalas, due to accomplishing three grades each of the mokṣa-bhāgīya and nirvedha-bhāgīya. With respect to being able to engender the nirvedha-bhāgīya and the abhisamaya of the truths, in respective order, indeterminate, determinate, and this very lifetime: pure faith and superior understanding toward the superior dharma of the truths are the mark of the mokṣa-bhāgīya; the mark of patient acceptance of the profound dharma of the truths regarding this very dharma is the nirvedha-bhāgīya; in respective order, due to the predominance of faith and the predominance of wisdom.' Here, the three grades of the nirvedha-bhāgīya exclude laukikāgradharma. Because the nature of laukikāgradharma is only a single kṣaṇa and definitely does not continue, in this very lifetime one definitely enters abhisamaya, not being in the previous stage. The purport of the preceding text is to show that within each of the two stages of provisions and prayoga there are three grades: in respective order, indeterminate, determinate, and this very lifetime. However, dividing the stage of prayoga into three grades—indeterminate, determinate, and this very lifetime—pertains to ūṣmagata, mūrdhan, and kṣānti, excluding laukikāgradharma; laukikāgradharma is only a single kṣaṇa, definitely does not continue, and cannot be divided. As for the statement that in this very lifetime one definitely enters abhisamaya, this is stated in terms of a momentary (kṣaṇika) arising; the previous statement in the mokṣa-bhāgīya of 'this very lifetime' is stated in terms of a single lifetime's existence.

1.8

Another explanation holds that both are explained in terms of a single lifetime. Because the supreme mundane factor is called "at the time of this very birth," since the supreme mundane factor has already been excluded, it clearly refers to a single lifetime. Although the supreme kṣānti is also just a single moment, it is still separated [from darśana-mārga] by the supreme mundane factor, and thus is not "born at this very moment," uninterruptedly entering darśana-mārga. Furthermore, by universally dividing ūṣmagata, mūrdhan, and kṣānti into three, they constitute three periods. With respect to the nirvedha-bhāgīya, there are further six kinds: first, concordant nirvedha-bhāgīya; second, advancing; third, penetrating; fourth, turning to the remainder; fifth, in a single lifetime; sixth, in a single session. The inferior good roots first aroused that take the truth as their object and practice are called the concordant nirvedha-bhāgīya. When these very good roots transform into middling ones, they are called the advancing nirvedha-bhāgīya, because they are superior compared to the preceding inferior ones. When these very good roots increase to superior ones and in this lifetime are determinately capable of penetrating the principle of truth, they are called the penetrating nirvedha-bhāgīya. These preceding three kinds reside at the stages of ūṣmagata, mūrdhan, and kṣānti. If considered according to the Hīnayāna, they can be matched respectively with "indeterminate," "determinate," and "at the time of this very birth." If according to the Mahāyāna, it is only at the stage of completing middling kṣānti that it is called "at the time of this very birth," because while at the inferior kṣānti and before completing the middling kṣānti, there are still many lifetimes. In the stages of the two vehicles, although in this very life there can be a turning toward [the other vehicle], it is called the turning-to-the-remainder nirvedha-bhāgīya. If it is turning to the remainder, from life to life it is indeterminate, because in seeking the unsurpassed bodhi of a pratyekabuddha, one further cultivates superior practices over many lifetimes. If one is at the nirvedha-bhāgīya of the Mahāyāna, one will definitely not turn the mind to seek the other inferior vehicles, let alone in a single lifetime, etc., because ascending to the seventh dwelling is called non-retrogression; this nirvedha-bhāgīya is cultivated at the stage of dedication, and one should infer from this. If mokṣa-bhāgīya passes beyond the seventh dwelling, whether indeterminate or determinate, none turn to the remainder. Because of "turning to the remainder" and the preceding statement, that there is a sense in which one may regress from the inferior and middling mokṣa-bhāgīya and nirvedha-bhāgīya is stated with respect to the stages of the two vehicles. If one can definitely penetrate in this life, it is called the single-lifetime nirvedha-bhāgīya. The preceding mention of "penetrating" was stated in terms of the capacity in the stages of the two vehicles. However, if one has an indeterminate lineage, then it is not determinate; nirvedha[-bhāgīya] that turns to the remainder belongs only to the indeterminate lineage. The single-lifetime nirvedha-bhāgīya is based on the determinate lineage, each proceeding toward its own vehicle; or it also generally includes those of indeterminate lineage, which refers to entering in a single life without turning the mind, not that all of indeterminate lineage can turn their minds before the darśana-mārga. A single session also generally includes the indeterminate lineage, being at the middling and superior kṣānti. The preceding text has already excluded the supreme mundane factor, because it is only a single moment. Regarding "the three kinds of mental training cut off the obstacles in the four places," Anhui's Mahāyānasaṃgraha-bhāṣya, fascicle six, says: Having already explained the characteristics of the knowable, how should one view the entrance into the characteristics of the knowable, where the basis for the perfuming of extensive hearing is not subsumed under the ālayavijñāna? This intention implicitly states that the original untainted seeds serve as the basis, saying they are not subsumed under the ālaya. Next it asks: Who can awaken and enter? This asks about the person capable of entering: namely, one whose continuum of the perfuming of extensive hearing of the Mahāyāna, who has already served immeasurable Buddhas appearing in the world, who has already attained wholly determinate and superior resolution, and who, having well accumulated all good roots, is well equipped with the provisions of merit and wisdom. The bodhisattva answers this regarding the person capable of entering, based on giving rise to active perfuming of extensive hearing and having the two provisions equipped. Where can one enter? This asks about the dharmas entered and the stages capable of entering: namely, precisely within those appearances resembling dharma and resembling meaning, the intentional speech of Mahāyāna dharmas and characteristics, etc., which arise at the adhimukticaryā-bhūmi, etc. The resembling dharmas and meanings are the dharmas entered; the arising adhimukti, caryā-bhūmi, darśana-mārga, bhāvanā-mārga, and niṣṭhā-mārga answer the stages capable of entering. In these four stages, in accordance with hearing there is superior resolution, in accordance with the principle there is penetration, remedying all obstacles, and abandoning all obstacles; such respectively are the differences of the four paths capable of entering. The treatise says: By what can one enter? By being supported by the power of good roots, namely by training the mind through the three aspects, which are the four places, understanding the objects of dharma and meaning, and by being unflagging in the constant and earnest prayoga of śamatha and vipaśyanā. The commentary explains: "By what can one enter?" asks about the cause of entering. Namely, by what cause? Exactly by being supported by the power of good roots. Although there is the power of good roots, because the mind might shrink back, it speaks of training the mind through three aspects. As for the three trainings: Immeasurable sentient beings in immeasurable worlds, beings of a single lifetime, moment by moment awaken to unsurpassed, right and complete bodhi—this is the first. By this resolve one can practice giving and so forth; I have already obtained such a resolve, and by slight effort in cultivating giving and so forth, I shall achieve fulfillment—this is the second. If those endowed with good accompanied by obstacles, at the end of life, take birth with an entirely complete and delightful self-body, I have wonderful good, good without obstacle; how could I at that time fail to obtain complete perfection?—this is the third. The commentary explains: "Immeasurable worlds," etc., shows the first training, citing others as an example for oneself to make the mind grow bold without shrinking back. "By this resolve" shows the second; "If endowed with," etc., shows the third, as detailed in that commentary. The treatise says: By abandoning the mental engagement of śrāvakas and pratyekabuddhas, one cuts off mental engagement; by abandoning doubts regarding the Mahāyāna, because one can eternally cut off doubts born of deviant wisdom; by abandoning the grasping of self and mine regarding the dharmas heard and reflected upon, one cuts off grasping of dharmas; by being without mental engagement and without discrimination regarding all characteristics present and presently abiding as established, one cuts off discrimination. The commentary explains: "Cutting off mental engagement" means cutting off the discriminative mental engagement of the two vehicles; the intention of this explanation is that the reason one abandons the mental engagement of śrāvakas and so forth is that because one can cut it off, one does not give rise to a mind that inclines toward or grasps the two vehicles. The commentary explains: "Because one can eternally cut off doubts born of deviant wisdom" means that regarding the profound and vast Mahāyāna, one does not give rise to erroneous wisdom, inversion, or doubt; the intention of this explanation is that "abandoning doubts regarding the Mahāyāna" is because of cutting off doubts. "Doubts" refers to giving rise to doubt and perplexity regarding the Buddha's various differing teachings in the explicit and esoteric three baskets; this is called doubts. "Abandoning doubts" means because one can eternally cut them off. "Cutting off grasping of dharmas" means that regarding the dharmas heard and reflected upon, one can eternally cut off the grasping of self and mine, namely that "I can hear, I can reflect and perceive, the texts heard, the meanings reflected upon"—such clinging is completely absent, because one realizes direct realization in the ultimate truth. The intention of this explanation is: why is this grasping absent? Because by realizing direct realization in the ultimate truth, one cuts off grasping of dharmas; based on not clinging to what is heard and reflected upon, it is called cutting off grasping of dharmas. Grasping of dharmas having ceased, grasping of self is also cut off, and one does not give rise to the perception that "I can hear, reflect," and so on. The fourth is also the abandonment of all grasping of dharmas. Regarding the seven bhūmis and four bodhisattva practices: The seven bhūmis are: First, gotra-bhūmi, which is the gotra-dwelling, the stage before arousing the mind. Second, adhimukticaryā-bhūmi, which is the adhimukticaryā-dwelling, after arousing the mind and prior to the bhūmis. Third, adhyāśaya-bhūmi, which is the pramuditā-dwelling, at the first bhūmi. Fourth, pratipatti-bhūmi, which includes the superior moral discipline dwelling, the superior mind dwelling, the superior wisdom dwelling associated with the factors of awakening, the superior wisdom dwelling associated with the factors of truth, the superior wisdom dwelling associated with conditioned arising, and the signless dwelling with prayoga and exertion; collectively these six dwellings are called the pratipatti-bhūmi, corresponding respectively from the immaculate to the far-reaching. Fifth, niyata-bhūmi, which is the dwelling without prayoga and exertion, at the eighth bhūmi. There are three kinds of determination: first, determination of gotra; second, determination of arousing the mind; third, determination of not practicing in vain. This eighth bhūmi falls under the third determination, hence it is called the determinate practice bhūmi. [Sixth,] the unhindered comprehension dwelling, at the ninth bhūmi. Seventh, the exemplary ultimate bhūmi, which is the supreme perfected bodhisattva dwelling and the Tathāgata dwelling, at the tenth bhūmi and at the Buddha bhūmi, because the tenth bhūmi is the ultimate cause and the Buddha bhūmi is the ultimate fruit. The four practices are: first, the practice of the factors of bodhi; second, the practice of spiritual powers; third, the practice of pāramitās; fourth, the practice of maturing sentient beings. As for the arising causes, there are two kinds: general and particular. The general runs through other teachings; the particular belongs to a single sūtra. The general has many meanings: There is expounding all dharmas through a single cause of arising, as the Sūtra of Immeasurable Meanings says: "Dharmas are immeasurable because the dispositions and desires of sentient beings are immeasurable; the dharmas expounded are likewise immeasurable." This speaks merely of sentient beings as the cause for initiating the teaching. Another single cause is as the Lotus Sūtra says: "It is for the sake of these sentient beings that great compassion is aroused." This speaks of the Buddha initiating the exposition of the sūtra out of great compassion. There is the case of two causes, which combines the previous two. The Viṃśikā says: "Through reciprocal superior influence, the two consciousnesses become determinate." There are also two causes as the Lotus Sūtra's verse states: "Through various causes and conditions and immeasurable parables, illuminating the Buddha Dharma to awaken sentient beings." These are the two causes: for the sake of the Dharma and for the sake of people. There are also three causes, as the Prajñāpāramitā Sūtra's "How should one abide? How should one cultivate? How should one subdue the mind?" Although this is formulated solely with respect to setting out toward the Mahāyāna, in reality all three vehicles are like this; setting aside the other two vehicles, it speaks of proceeding toward the Mahāyāna, which constitutes three causes: first, causing them to arouse the mind; second, causing them to cultivate practice; third, causing them to cut off obstacles. These are respectively causing them to inspect the path, accomplish the path, and not lose the path; this is stated in terms of the sequence of cultivation. There are also four causes, as chapter three of the Lotus says: "Those not yet crossed over are caused to cross over; those not yet emancipated are caused to be emancipated; those not yet at ease are caused to be at ease; those not yet in nirvāṇa are caused to attain nirvāṇa." That is, for sentient beings who have not yet separated from suffering, causing them to separate from suffering; for those who have not yet obtained joy, causing them to obtain joy; for those unable to arouse the mind to cut off evil and cultivate good, causing them to arouse the mind to cut off evil and cultivate good; for those who have not yet obtained the fruit, causing them to obtain the fruit. This is based on the sequence of great vows for transforming sentient beings. There are also five causes, as the second fascicle of the Viśeṣacintibrahma-paripṛcchā-sūtra says: "If someone can penetrate and accord with the words, speeches, chapters, and phrases expounded by the Tathāgata..." up to "...can know by what the Tathāgata expounds the Dharma, by what suitability he expounds it, by what skillful means he expounds it, by what dharma-gate he expounds it, by what great compassion he expounds it. Brahmā, if a bodhisattva can know that the Tathāgata expounds through these five powers, this bodhisattva is capable of doing the Buddha's work." "By what he expounds the Dharma" means expounding the three times, mundane and supramundane, saṃsāra and nirvāṇa, skandhas, dhātus, and āyatanas, etc., which discusses the essence of dharma. "By what suitability he expounds" means in accordance with the capacities and suitabilities: either expounding purity as impurity, self as non-self, etc., or expounding explicitly or expounding esoteric meaning. "By what skillful means" means either causing them to separate from suffering, or causing them to obtain joy, revealing, teaching, benefiting, and delighting them, etc., skillfully expounding that which is ineffable. "By what dharma-gate" means expounding a single dharma through various approaches. "By what great compassion" means giving rise to those four causes; the first two and fourth are what is expounded, the third encompasses both that which expounds and that which is expounded, and the fifth is the initiating cause, thus forming three paradigms. The first two and fourth serve as what is expounded; regarding the third, because of skillful means he can initiate the teaching; regarding the fifth, because of great compassion he can initiate skillful means for the sake of beings to expound this and that dharma. As for great compassion, there are thirty-two kinds, as in the statement: "All dharmas are without self, yet sentient beings do not believe and do not understand; the Tathāgata arousing great compassion toward this," etc. That is, according as beings do not understand the object and are deluded and sunk in saṃsāra unable to escape, he therefore gives rise to great compassion. Accompanying their lack of awakening, the mind of compassion initiates the teaching; thus sentient beings are what stimulates, and the Tathāgata's great compassion is what responds. In brief there are two conditions, when expanded there are five, and extensively there are immeasurable, which is also the same as expounded in the Vivaraṇa-saṃgrahaṇī of the Yogācārabhūmi. This will be distinguished next. Furthermore, there are six causes: based on Bodhisattva Asaṅga's Prajñāpāramitā-upadeśa, which explains that Elder Subhūti's questioning had six intentions, the Buddha's answers to him likewise have six intentions. The treatise says: For what reason did the Elder Subhūti ask? The answer is: there are six causes and conditions—to cut off doubt, to arouse faith, to enter the profound Dharma, to prevent retrogression, to generate joy, and to cause the correct Dharma to abide long. Namely, if there are those with doubts, they are enabled to cut off doubt; for those who have already cut off doubt, there are bodhisattvas who delight in merit but whose minds are not yet perfected, who hearing of great merit give rise to faithful resolution toward the Prajñāpāramitā Sūtra; for those whose minds are already perfected, it causes them to enter the profound meaning; for those who have already attained what is not shallow, by greedlessly upholding and cultivating it with much merit, they no longer regress; for those who have attained concordant gathering and pure mind, by personally entering the Dharma and seeing it, joy arises; and for those who can cause the future Mahāyāna teaching to abide long. One should consider matching this to the Lotus Sūtra throughout. There are also eight causes, based on the text answering accomplishment by Mañjuśrī in the first chapter of the Lotus Sūtra, which are the eight great causes of meaning; one should match the text according to the meaning. If based on the rules for explaining sūtras in the Vivaraṇa-saṃgrahaṇī of Yogācārabhūmi fascicle eighty-one, first explaining the essence of the sūtra, explaining the literal meaning, the arising of the Dharma, and explaining difficulties in sequence; within the explanation of meaning there are many. The fourth, the bases (āśraya-vastu), and the arising in the general outline, both are the causes for launching the discourse. That treatise says: As expounded above, it is because of the matter, time, or person that the Buddhas, the World-Honored Ones, propagate the holy teaching; therefore those are called the bases of matters. There are three bases: First, the fundamental bases of matters, of which there are six: 1. good destinies, 2. bad destinies, 3. retrogression and following, 4. ascending and advancing, 5. saṃsāra, 6. nirvāṇa and saṃsāra. That is, the former four are saṃsāra; nirvāṇa is with remainder, without remainder, etc., among which there are three pairs. Second, the bases of matters of obtaining skillful means, of which there are twelve, namely twelve practices: 1. practicing desire, 2. practicing freedom from desire, 3. good practice, 4. unwholesome practice, 5. painful practice, 6. non-painful practice, 7. practice concordant with retrogression, 8. practice concordant with advancement, 9. defiled practice, 10. pure practice, 11. practice for one's own benefit, 12. practice for others' benefit. Among these are six pairs. Third, matters based on compassion for others, of which there are five: 1. causing freedom from desire, which is expounding the faults of saṃsāra; 2. manifestation, which is displaying the four kinds of principles, namely the principles of nature, causality, proof, and function; 3. instruction in the path, which is instructing those who have not yet aroused the mind to arouse the mind and cultivate correct practices; 4. praising and encouraging, which is praising and exhorting those seen to shrink back so as to make them advance; 5. rejoicing, which is rejoicing along with those seen capable of advancing in cultivation without shrinking back. The basis of time is the three times; the basis of persons is the twenty-seven kinds of persons, which also subsume the Tathāgata's five powers in the Viśeṣacintibrahma-paripṛcchā-sūtra. Among the bases of matters, the fundamental bases and the basis of time are "by what he expounds the Dharma"; subsuming the bases of obtaining skillful means is "by what suitability he expounds the Dharma, by what skillful means, by what dharma-gate", or subsumed under great compassion and by what skillful means. The basis of compassion is freedom from desire, etc.; in terms of skillful means capable of initiating these five, it is the basis of persons of great compassion, which is also subsumed under great compassion. The Yogācārabhūmi separately distinguishes the agent of compassion and the object of compassion, whereas the Viśeṣacinti, based on the causes that arouse compassion, also subsumes them under great compassion. Thus that sūtra says: "All dharmas are without self, yet sentient beings do not believe and do not understand; the Tathāgata toward this arousing great compassion." This shows that the Buddhas, extending benevolence and compassion, for the sake of sentient beings based on good and bad destinies, up to practicing benefit for oneself and others, according to what is appropriate, cause them to know faults and virtues, revulsion and aspiration, cultivation and cessation, as well as realization, and therefore cause freedom from desire. Showing, teaching, praising, rejoicing, and so on, should be considered and matched to the textual passages according to their meaning; fearing verbosity, they are not detailed here. As for the particular, based on the Mahāprajñāpāramitopadeśa, whatever is expounded in the sūtras is all for the sake of initiating intention; intentions, causes, requests, and so forth, are all analogous.

1.9

Now, to further explain the intention behind the setting forth of the sūtra, there are ten general divisions and fifty-two particular items.

1.10

First, there are four items demonstrating 'one': (1) to demonstrate the ekayāna this sūtra was taught, as stated in Chapter Two: 'Now, in this sūtra, only the ekayāna is taught,' and so forth; (2) to demonstrate the World-Honoured One's equal great wisdom, as Prabhūtaratna praises: 'able, through equal great wisdom...'; (3) to demonstrate that the essence of suchness has only a single characteristic this sūtra was taught, as stated in Chapter Three: 'The Tathāgata knows it to be of a single characteristic and a single flavor,' and so forth—the preceding three lead to awakening; (4) for the sake of the samādhi of manifesting all physical forms, where Bodhisattva Sarvasattvapriyadarśana and others attained the samādhi of manifesting all physical forms. There are still other instances of 'one', but these four are briefly cited. This 'one' briefly clarifies the cause to inspire practice.

1.11

Second, there are seven items demonstrating 'two': (1) this sūtra was taught to demonstrate the dual excellence of teaching and principle, as the text below says: 'The wisdom of the Buddhas is profoundly deep and immeasurable; its gate of wisdom is difficult to understand and difficult to enter,' which the treatise explains as 'meaning the profundity of realization and the profundity of teaching,' and the two meanings of the lotus are also subsumed under this division, in order to make [beings] desire to hear it; (2) to demonstrate the two approaches of cause and effect, as the root treatise says: 'From this point onward, the characteristics of cause and effect are clarified in order to make [beings] joyfully cultivate [them]'; (3) to demonstrate the two vehicles of the expedient and the real, as the text below says: 'Solely by means of the one Buddha-vehicle do I teach the Dharma for sentient beings; there are no other vehicles, neither two nor three,' and further: 'Only this one matter is real; the other two are not true,' and so forth, in order to make [beings] choose and discard; (4) to demonstrate the two bodies, the real and the transformation, as the 'Lifespan' chapter says: 'The multitudes all think that I went forth from the Śākya palace, yet in truth since I attained Buddhahood an immeasurable asaṃkhyeya [of kalpas has passed],' and so forth, in order to make [beings] know the real and the transformation; (5) to demonstrate the two practices of harm and benefit, as the 'Never Disparaging' chapter says: 'Those who made offerings to him were as described above, while those who slandered him were as described before,' and so forth, in order to hinder [harmful actions] and foster cultivation; (6) to demonstrate encouraging the abandonment of the defiled and rebirth in the pure, as in the 'Former Deeds of Bodhisattva Bhaiṣajyarāja' chapter, in order to distance from evil and draw near to the good; (7) to make [beings] weary of the lower and joyful for the higher, as the eighth [chapter] says: 'they shall be born in the Trāyastriṃśa Heaven,' and so forth, in order to leave fear behind and draw near to [the Buddha].

1.12

Third, there are seven items demonstrating 'three': (1) to demonstrate the Three Jewels, as the text below says: 'Moreover, he saw the present Buddhas of that land, heard the Dharma of the sūtras taught by those Buddhas, and saw those monks,' and so forth, and Chapter Two says: 'If there are those who can believe what you teach, they will see me, the saṅgha of monks, and all the bodhisattvas,' and so forth, and the treatise says: 'Because the Buddhas and their disciples distinctly manifest the Three Jewels,' to arouse faith and joy; (2) to demonstrate the distinctions among the three vehicles, meaning the fourfold assembly of monks and so forth and seeing bodhisattvas seeking the Buddha way through various conditions, where the treatise says: 'Moreover, the distinction of vehicles makes known the superior and the inferior'; (3) to demonstrate the World-Honoured One's transformation through the three wheels, where entering samādhi demonstrates the wheel of reading thoughts, emitting light and the like manifests the wheel of supernatural transformation, and teaching the Dharma demonstrates the wheel of instruction, in order to make [beings] know the superior person and give rise to reverence; (4) to demonstrate awakening to and knowing the three natures, as the text below says: 'The Buddhas, the two-footed honoured ones, know that dharmas are perpetually devoid of nature; the Buddha-seed arises from conditions, therefore they teach the ekayāna; this Dharma abides...', in order to make [beings] awaken to the three natures and fathom the objects of knowledge; (5) to demonstrate the three superior practices, as the text below says: 'entering the Tathāgata's room, wearing the Tathāgata's robe, and sitting on the Tathāgata's seat,' and so forth, to demonstrate superior practices so as to inspire cultivation and study; (6) to demonstrate the three kinds of equality: first, conferring the prediction that the śrāvakas will definitely attain Buddhahood; second, Prabhūtaratna Buddha's arising from nirvāṇa; third, manifesting that one Buddha gathers all Buddhas; hence the treatise says that in order to eliminate three kinds of defiled views of the uncontaminated samādhi and the like, the three equalities were taught on account of defiled conceit—the three kinds of defiled conceit being believing that the various vehicles differ, believing that the mundane world and nirvāṇa differ, and believing that one's own body and another's differ—so that [beings] may realize the true principle and encompass oneself and others; (7) to demonstrate the three bodhis of the Buddha, where the sūtra below states that all think the Tathāgata went forth from the Śākya palace to demonstrate the transformation body, that in truth since he attained Buddhahood it has been a vast time to demonstrate the reward body, and that the Tathāgata truly knows and sees the triple world and so forth to demonstrate the Dharma body; hence the treatise says that the eighth is manifesting the attainment of the unsurpassed great bodhi, which is manifesting the three kinds of Buddha-bodhi, so that [beings] may recognize the real and the transformation and seek realization.

1.13

Fourth, there are seven items demonstrating 'four': (1) to demonstrate that the Tathāgata possesses four kinds of causes for teaching, which the treatise also calls the four kinds of accomplishment: first, previous accomplishment, which is the various expedient means; second, conversion accomplishment, which is the various knowledges and visions; third, the ultimate accomplishment of merit, which is the various recollections and contemplations; fourth, exposition accomplishment, which is the various expressions—to make [beings] know the two superiorities and give rise to yearning; (2) to demonstrate the four matters of opening, revealing, awakening, and entering, so that [beings] joyfully seek the fruit and practice the cause; (3) to demonstrate the four practices of bodhi, as the text below says: 'sporting in supernatural powers in the bodhisattva teachings, purifying Buddha-lands, and ripening sentient beings,' to inspire cultivation of superior practices; (4) to demonstrate the four peaceful practices, which are the 'Peaceful Practices' chapter: first, correct physical practice; second, correct verbal practice; third, mental practice of abandoning all evil for one's own benefit; fourth, complete practice of cultivating all goodness in mind to benefit others, propagating the Dharma and benefiting sentient beings, learning what is right and eliminating what is wrong; (5) to demonstrate the four kinds of superior powers of the Tathāgata, as the 'Emerging from the Earth' chapter says: 'The Tathāgata now wishes to proclaim and manifest the power of the wisdom of all Buddhas, the power of the sovereign supernatural abilities of all Buddhas, the power of the lion-like exertion of all Buddhas, and the power of the awe-inspiring great might of all Buddhas,' so that [beings] know that what is taught is superior; (6) to demonstrate the Tathāgata's four kinds of 'all', as the 'Supernatural Powers' chapter says: 'all the dharmas possessed by the Tathāgata, all the sovereign powers of the Tathāgata, all the secret treasures of the Tathāgata, and all the profoundly deep matters of the Tathāgata'—these four 'all's are meant to make [beings] know that the teaching that expresses them is superior; (7) to demonstrate that by accomplishing four dharmas one will be able to hear this sūtra in the latter age, as the 'Samantabhadra' chapter says: first, being protected and kept in mind by all Buddhas; second, planting all roots of virtue; third, entering the assembly of the correctly determined; fourth, generating the mind to save all sentient beings—so that [beings] know that the superior Dharma is difficult to hear and that one can hear it only by cultivating superior practices.

1.14

Fifth, there are seven items clarifying 'five': (1) to demonstrate that wisdom is profoundly deep, as the treatise explains: 'Wisdom has five profundities: first, meaning; second, essence; third, internal realization; fourth, support; fifth, unsurpassed profundity,' to arouse joyful longing for realization; (2) to demonstrate that the gate of teaching has five difficulties, as the treatise quotes the sūtra: 'Its gate of wisdom is difficult to see, difficult to perceive, difficult to know, difficult to understand, and difficult to enter,' to arouse investigation and the desire to hear it; (3) to demonstrate the five defilements, as the text below says: 'the so-called kalpa defilement' and so forth, to arouse revulsion and detachment and manifest the Buddha's great compassion; (4) to demonstrate that because of the five inferiorities he did not teach the 'one' for them, as the 'Expedient Means' chapter says: 'With dull faculties, delighting in lesser dharmas, greedily attached to saṃsāra, not practicing the deep and wonderful path before immeasurable Buddhas, tormented by manifold sufferings—for them I taught nirvāṇa,' in order to make [beings] abandon inferior people; (5) to demonstrate the five virtues for the sake of which he taught the ekayāna, as the text below says: 'There are sons of the Buddha whose minds are pure, pliant, and also of sharp faculties, who have practiced the deep and wonderful path before immeasurable Buddhas,' to inspire them to learn from superior people; (6) to clarify the five vehicles to make known their capacities and natures: being nourished by a single rain, they each grow, where the treatise says: 'For those who solely seek the Mahāyāna with overweening pride, saying there are no other vehicles, so that they may know the differences among the various vehicles, the parable of rain was taught' to make [beings] recognize faculties and capacities and convert them according to what is suitable; (7) to demonstrate that only when five conditions are met did he teach the one reality, as the 'Apparitional City' chapter says: 'Knowing for himself that the time for nirvāṇa had arrived, that the assembly was pure, their faith and resolve firm, having thoroughly comprehended empty dharmas and deeply entered dhyāna-concentration,' to make [beings] know that the Dharma is difficult to hear and that faculties must be mature.

1.15

Sixth, there are six items demonstrating 'six': (1) manifesting the six quakings, to awaken and alert the assembly; (2) manifesting the six destinies, to make the assembly feel weariness and dread, as the text below says: 'He saw completely the sentient beings of the six destinies in that land'; (3) displaying the practice of the six pāramitās, encouraging [beings] to cultivate and study them, as taught in the verses below; (4) clarifying the giving of the six instructions, where the treatise says: 'first, making those who have not heard hear; second, explaining; third, relying on what meaning; fourth, causing to abide; fifth, relying on the Dharma; sixth, prohibiting'—correlating them with the text will make them clear—showing that it directly addresses capacities and causes them to choose and discard; (5) demonstrating the adornment of the six sense-faculties, encouraging [beings] to uphold and read [the sūtra], as explained in detail in the 'Merits of the Dharma Master' chapter, which should be known to induce the upholding of the sūtra; (6) clarifying the six kinds of prophecy, to make [beings] know the future stage of fruition and give rise to a resolute mind to train, namely: individual prophecy, collective prophecy, subsequent prophecy, prophecy without enmity, prophecy of common course, and prophecy of complete cause, as explained extensively in the treatise.

1.16

Seventh, there are four items demonstrating 'seven': (1) to demonstrate that the World-Honoured One possesses seven accomplishments, having various expressions to arouse questioning and seeking: first, accomplishment of variety; second, accomplishment of language; third, characteristic; fourth, capability; fifth, immeasurable kinds; sixth, essence of awakening; seventh, accomplishment of teaching in accord with the cultivation of sentient beings—correlating these with the sūtra will make them clear—so that [beings] know that the superior person possesses virtues and eloquence; (2) to demonstrate that seven kinds of sentient beings give rise to seven kinds of conceit, so that they may know the faults; (3) to cure this, seven parables were taught to sever obstacles and defilements, as fully clarified in the treatise; (4) stating that upholding the sūtra endows one with seven virtues, so as to lead [beings] to practice the Dharma: as in the 'Dharma Master' chapter, being covered by the Tathāgata's robe, being protected and kept in mind by the words of the present Buddhas of other directions, having the power of great faith, the power of aspiration, and the power of all roots of virtue, lodging together with the Tathāgata, and having one's head touched by the Tathāgata's hand, so that [beings] know that upholding the sūtra fulfills the conduct of a superior person and manifests the wondrousness of the sūtra.

1.17

Eighth, there are four items demonstrating 'eight': (1) for the aspiration that the teaching possesses eight profundities, as the treatise says: 'first, recitation; second, practice; third, fruition-practice; fourth, mind of increasing merit; fifth, delightful and wondrous matter; sixth, unsurpassed profundity; seventh, profundity of entry; eighth, the profundity of maintenance unshared with śrāvakas and pratyekabuddhas'—correlating these with the text will make them clear—so that [beings] know the differences and its superiority over the lesser teaching; (2) to cause [beings] to leave behind the eight wrongnesses, as the text below says: 'people of thin virtue and little merit,' and so forth, and further: 'not seeking the Buddha of great might,' and further: 'I was originally attached to wrong views,' and so forth, so that [beings] know the wrong and the correct; (3) to cause [beings] to cultivate the eight correct [paths], as the text below says: 'The World-Honoured One, knowing my mind, uprooted the wrong and taught nirvāṇa,' so that [beings] know the superior function and attain supramundane bliss; (4) to cause [beings] to avoid the eight difficulties, as the 'Devadatta' chapter says: 'not being born in hell,' and so forth, so that [beings] know the superior benefits and obtain mundane good fruits.

1.18

Ninth, demonstrating the nine divisions of scriptures, which were taught in order to lead toward the Great [Vehicle] and cause the abandonment of the expedient; hence the text below says: 'My teachings of these nine divisions are taught in accordance with sentient beings; entering the Mahāyāna is the foundation, and for this reason I teach this sūtra,' so that [beings] know the expedient, the partial, and the complete teachings.

1.19

"Ten to reveal ten" has five [reasons]: First, to reveal that Mañjuśrī attained the knowledge of past lives and accomplished ten things as if they were present before his eyes, as fully distinguished in the treatise and revealed by matching them to the text, in order to reveal the excellence of master and disciple. Second, to reveal that the teaching possesses ten supreme wonders—as the lower text says, "preaching the correct Dharma, good in the beginning, good in the middle," and so forth—so as to give rise to joyful practice. Third, to reveal that the Mahāyāna possesses ten unsurpassables, so that one understands the excellence of the sūtra and so on, as fully distinguished in the text and matched to the passages. Fourth, to reveal that the Single Vehicle was spoken for the sake of ten meanings, as in the Mahāyānasaṃgraha and the Sūtrālaṃkāra, so that one understands that the Mahāyāna has four secret intentions. Fifth, to reveal that this sūtra has ten special excellences: 1. The excellence of citing matters to illuminate what is difficult: briefly citing six practices to reveal that this is difficult, as spoken in the "Seeing the Precious Stūpa" chapter. 2. The excellence of analogies that are difficult to conceive: briefly citing ten analogies to illuminate this sūtra, as the "Bodhisattva Bhaiṣajyarāja" chapter says: "Just as among all streams, rivers, and waters the ocean is foremost," and so on. 3. The excellence of the two assemblies of witnesses and listeners: regarding witnesses, the Many Treasures Stūpa wells up, and when it is to be opened, the transformation buddhas all arrive—this is the excellence of confirmation. From the dragon palaces, from beneath the earth, and to the caityas above, Samantabhadra and Gadgadasvara return sideways to the precious stūpa; furthermore, virtuous śrāvakas and bodhisattvas hasten like clouds, and exalted beings among the four assemblies, dragons, and devas gather like mist—this is the excellence of the listening assembly. 4. The excellence of being able to eliminate the eight difficulties: the *Satyasiddhi-śāstra* says that the four wheels can destroy the eight difficulties, [yet] with this sūtra, hearing it briefly and giving rise to faith can totally eliminate them, as spoken in the "Devadatta" chapter. 5. The excellence of being born in the heavens and encountering buddhas, as spoken in the "Samantabhadra" chapter. 6. The excellence of abiding in a pure land: momentarily hearing a single chapter brings rebirth in a pure land, as spoken in the "Bhaiṣajyarāja" chapter. 7. The excellence of non-retrogression from bodhi: once hearing it and giving rise to faith, one does not retrogress from bodhi, as spoken in the "Discrimination of Merits" chapter. 8. The excellence of being a field of merit for the world: upholding four lines of the sūtra is worthy of receiving the supreme offerings of humans and devas; though praising the Buddha for a kalpa brings boundless merit, praising one who upholds the sūtra once brings merit that surpasses it, as spoken in the "Dharma Teacher" chapter. 9. The excellence of obtaining inconceivable merit: the merit of upholding and reading this sūtra is limitless, as spoken in the "Bhaiṣajyarāja" and "Discrimination of Merits" chapters. 10. The excellence of swiftly attaining buddhahood, as spoken in the "Devadatta" and "Sadāparibhūta" chapters. All this is as spoken in the *Xingyi*. Briefly citing the main outlines to illuminate these ten gates; fearing prolixity, I cease.

1.20

The preceding fifty-two conditions are the causes for the arising of this sūtra. The verse says: / The first, fourth, and third have seven each, / the fifth has seven, and the sixth has six, / the seventh and eighth have four, the ninth has one, / and the tenth has five, it should be known.

1.21

Dharma Master Jizang briefly set forth ten meanings: first, to teach the bodhisattva path; second, to accept the Brahmā King's request; third, to reveal the two wisdoms of the provisional and real of the buddhas of the three times; fourth, to teach the three purifications; fifth, to teach the three inclusions; sixth, to teach the three kinds of Dharma-wheels; seventh, to sever doubt; eighth, to teach the Middle Way; ninth, to augment the samādhi of recollecting the Buddha; tenth, to truly discriminate the two gates of sin and merit for sentient beings of the three times. Now I briefly recount the first of his [points]: this sūtra was spoken to teach the bodhisattva path.

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