勝鬘寶窟 2

English (machine translation) 2

Language: English

2.42 — 3 parts
2.43 — 4 parts
2.48 — 3 parts

2.1

Composed by the Śramaṇa Shi Jizang of Huri Daochang

From "At that time Queen Śrīmālā..." onward, the fourth chapter clarifies embracing the saddharma; it is explained through three approaches:

First, the approach of the purpose of arrival. If clarifying the sequence of preaching the Dharma: the three chapters above clarified the upāya of initiating the preaching, whereas this single chapter directly clarifies the preaching of the Dharma. Master Bin of Jiangnan specifically offered this explanation, and Master An of Zhongsi also transmitted this understanding, fully as explained before. If explained in terms of the approach of transforming others: the three chapters above clarified Queen Śrīmālā's own generating of practices and vows—saying it and immediately practicing it, referring to the benefits performed by herself; from here onward, the ten chapters of the sūtra directly clarify preaching the Dharma for others. If arranged according to the sequence of cause and effect: the three chapters above were all practices and vows generated by a bodhisattva before the bhūmis, termed mundane practices—that is, the causal approach; now, clarifying embracing the saddharma, realizing and awakening to principle, refers to supramundane practice—termed the approach of the fruit. If arranged in contrast to the two chapters: the two chapters above of the sūtra are called the brief exposition; from here onward it is called the broad exposition. As for the brief exposition: the tenth vow states "embracing the saddharma, never letting it be forgotten or lost"; the third vow states "in embracing the saddharma, relinquishing body, life, and wealth to guard and protect it". Although these two chapters proclaimed the words "embracing the saddharma", because they were not yet explained, they are called brief; from here onward, broadly clarifying the marks of practice in embracing the saddharma, it is therefore called broad. As for the linked and interlocking arising in sequence: above, it clarified that the three vows encompass all vows; here, it clarifies that the three vows are encompassed to enter together into the single vow of embracing the saddharma.

2.3

Second, the approach of the stage of embracing [the saddharma]. In Jiangnan there are generally three explanations:

1. Master Bin says: "Starting from the external ordinary person, embracing and practicing the ten thousand goods, teaching and transforming sentient beings to give rise to the roots of goodness of the five vehicles—this is embracing the saddharma." Master Qu of Zhuangyan specifically transmitted this meaning.
2. Master Zong says: "From ascending the bhūmis and above, genuinely attaining the ten thousand practices, embracing and bringing forth the five vehicles—this serves as its stage." Those who transmit this explanation are very numerous.
3. Master Tanda explains: "Starting from the beginning of the eighth bhūmi, with one mind being endowed with the ten thousand practices, teaching and transforming sentient beings." Master Zhongbiao of Zhongxing Temple, as well as Master An and Master Min of Zhuangyan, extensively transmitted this explanation.

Now, what is clarified is that from the initial mind one immediately practices embracing the saddharma. Therefore the Mahāparinirvāṇa-sūtra states: "The initial resolve and ultimate [enlightenment] are not two or different." The Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra states: "A bodhisattva, from the initial resolve of the mind, immediately practices unapprehendability." Therefore we know that starting from the initial resolve of the mind, one immediately practices unapprehendability; hence we know it begins from the initial mind. However, its completion is at the first bhūmi; hence the earlier text states: "If one forgets and loses the saddharma, one cannot transcend the stage of an ordinary person." Thus we know that not forgetting the saddharma enables one to transcend the ordinary person, which is the first bhūmi. The Kāruṇikarāja-sūtra states: "At the first bhūmi, one mind is endowed with the eighty thousand pāramitās." Therefore we know its completion is at the first bhūmi. Effortlessly appearing before oneself, it then abides at the eighth bhūmi; complete and fully perfected, it lies in the Buddha-stage. Therefore the text below states: "Embracing the saddharma, relinquishing three and obtaining three"—that is the Buddha-stage.

2.4

Third, the section explaining the name. In accordance with the text of the subsequent chapter, "This is called expounding the inconceivable embracing of the saddharma," the principle of the true mark is the saddharma. The former [masters] said: manifesting and realizing it in the mind is called "embracing and receiving" (parigraha). I now say: recording the Dharma in the mind is "embracing" (pari-√grah), while receiving and realizing it in accordance with the Dharma is "receiving." In the main, it still means awakening to and comprehending the principle, and being in accord with the principle is called embracing. The virtue of this embracing and receiving wondrously transcends mind and speech, and is thus called "inconceivable." This is precisely the extinction of the paths of mental activity and the severance of the ways of language. Śrīmālā, amid that which has no name or mark, relies on words to signify and reveal [it] by means of provisional names and marks for the sake of sentient beings; hence it is called "expounding." Question: Why was it not called "expounding" previously, and only here is it explained as "expounding"? Answer: Previously it could also be called "expounding"—meaning expounding the Buddha's virtues for sentient beings, expounding the ten great vows, and even expounding the three great vows. But above, praising the Buddha's virtues is not called expounding; the ten vows are receiving precepts before the Buddha and are also not an expounding; the three vows are Śrīmālā giving rise to vows and also cannot be called an expounding. Now she wishes to discuss for the assembly the Dharma of the higher bhūmis, and therefore it is called "expounding." Within the expounding of the Dharma there are ten chapters of the sūtra, broadly divided into two: the first two chapters expound the practice of the vehicle, and the latter eight chapters expound the realm of the vehicle. However, practice is accomplished by way of the realm, so it should place the realm first and practice afterwards; but in order to embrace the causes of the vows and practices above and to clarify the fruition of embracing the ekayāna, practice is therefore placed first and the realm afterwards. The realm and the practice are each divided into two. The two within practice are: embracing clarifies the vast giving birth [to all good roots], while the ekayāna clarifies the non-dual gathering in. Although the Buddhadharma is vast, these two ensnare it such that no meaning is omitted, as will be fully explained later. Regarding the single chapter on embracing, it is broadly divided into two: first, the brief exposition; second, the detailed exposition. The brief comes first and the detailed follows, which is the natural method of explaining meaning. Moreover, the brief exposition clarifies the meaning of gathering in, meaning embracing all vows so that they completely enter into a single vow; the detailed exposition distinguishes the meaning of giving birth, clarifying that embracing the saddharma gives birth to the eighty thousand Dharma treasures and the Dharma gates numerous as the sands of the Ganges. Moreover, it first clarifies the essence of embracing the saddharma, outside of whose correct essence there is no other dharma; next it clarifies the function of embracing the saddharma, beyond which there is no function of the saddharma. Moreover, it first clarifies the vow of embracing the saddharma, and next clarifies the practice of embracing the saddharma, wishing to show that embracing the saddharma comprehensively embraces all vows and practices. The previous three chapters clarified practice first and vows afterwards, taking taking refuge and precepts as the foundation, which are then supported by the great vows. Now, confirming and stating others' practices accomplishes the previous three vows; hence it first clarifies the embrace of vows and next clarifies the embrace of practices. These two chapters are each divided into four. The four of the first chapter are: first, requesting to expound; second, granting permission to expound; third, the expounding proper; fourth, the Tathāgata's praise and confirmation. "At that time" marks the time when she wishes to make the request. "Śrīmālā" is the person who expounds the Dharma. "Addressed the Buddha, saying" is consulting and addressing the supreme sage. "I shall now again rely on the Buddha's awe-inspiring spiritual power": when a disciple expounds the Dharma while the Great Sage is in attendance, one must rely on the Buddha's awe-inspiring spiritual power before one may expound it; speaking rashly without receiving his instruction is a mark of pride; hence she says she shall rely on the Buddha's power to expound. Another explanation is: the previous three vows were what Śrīmālā could accomplish by her own power without relying on the Buddha's majesty; now she wishes to expound the profound Dharma of the higher bhūmis, which is not within the capacity of her own allotment, and she must rely on the Tathāgata's spiritual power to empower her before she can expound it. Question: Since the Buddha has the power, why does he not expound it himself? Why does Śrīmālā, lacking the power, rely on the Buddha's power and wish to expound it? Answer: There are two meanings. First, Śrīmālā is the present teacher of the doctrine; the spiritual capacity [of the audience] pertains to her and not to the Buddha; hence she who lacks the power expounds, and he who has the power does not expound. Second, if sentient beings heard the Buddha expound it himself, they would consider the Dharma to be extremely profound and capable of being expounded only by the Buddha, and that it can be known only by the Buddha and is not something they can comprehend, and they would then cut themselves off [from it]. But because Śrīmālā is now able to expound it by relying on the Buddha's spiritual power, they [feel that] they are also the same. Hence it was necessary for Śrīmālā to expound it. This is largely the same in meaning as in the Daśabhūmika-sūtra, where Vajragarbha speaks to increase the power of bodhisattvas. Moreover, Śrīmālā wished to cause the listening assembly to generate faith, and therefore said she relies on the Buddha's spiritual power. Since she relies on the Buddha's spiritual power, her understanding is like the Buddha's understanding, and her expounding is like the Buddha's expounding; the assembly of that time, hearing Śrīmālā expound it, would immediately believe and accept it. Previously she expounded the three vows, and now she expounds embracing again; hence it is called "again." Since expounding again is in the future, it is called "shall." Inspiring fear externally in beings is designated as "awe-inspiring"; being hard to fathom internally is called "spiritual"; receiving power from above by those below is called "relying on." "The great vow of taming is true and not different" requests permission to expound the matter to be expounded. Realizing the principle of the true mark, afflictions are purified; hence it is called "taming." Resolving upon vast salvation, it is called a "great vow." Being free from falsehood, it is called "true." Being in accord with the principle without deviation, and her expounding being identical with the Buddha's, it is called "not different." Moreover, all practices enter identically into a single vow, and hence it is called "not different." Just as the subsequent chapter clarifies producing many from one, here it distinguishes embracing the many into one; hence it is called "not different."

2.5

"The Buddha told Śrīmālā" onwards is, second, the Tathāgata granting permission to expound. Since her expounding is already in accord with the principle, he leaves it to her discretion; hence he says, "Listen to your expounding as you please."

2.6

"Śrīmālā addressed [the Buddha]" onwards is, third, the expounding proper. In the text there are three parts: first, praising the great vow; second, identifying the essence of the vow; third, concluding praise of the great vow. The first, clarifying the praise of the great vow, is precisely gathering the function back to the essence, and is also exhorting beings to cultivate the single correct contemplation. "The so-called embracing of the saddharma" is, second, identifying the essence. Previously it was clarified that vows numerous as the sands of the Ganges enter into the three vows; now it gathers the three vows into the one great vow. Thus an external book says: "Although the Odes are three hundred, a single phrase covers them all, saying: 'Having no depraved thoughts.'" If even shallow teachings are like this, how much more so the vaipulya? Question: How is this different from the previous [passage where] all vows enter into the three vows? Answer: Previously it clarified embracing all vows to return them to the three vows; now it embraces the three vows to return them to the single vow, namely embracing the saddharma. Moreover, above it clarified that the various vows enter into the three vows, which means using the brief to embrace the broad; now the various vows enter into the single vow, and entering into the single vow means using the universal to embrace the particular; hence embracing the saddharma is both profound and vast. In its depth, words are forgotten and thoughts are severed; in its breadth, no virtue is not encompassed; therefore only this single vow is clarified. Master Fu said: "This is precisely the tenth vow and the third great vow. It is just that above they were separated into two, and now they are combined into one." Someone said: Before the seventh bhūmi, vows are established in accordance with matters, and practices are given rise to accordingly; now upon entering the eighth bhūmi, a single mind appears before one and fully attains the previous vows, becoming the vow pāramitā; this is all [vows] entering into the one great vow, meaning that embracing the saddharma is truly the great vow. Now, what is clarified regarding the meaning of the stages is as judged above. Question: Among the immeasurable transcendent practices and virtues, by what meaning is "vow" singled out? Answer: In truth there are immeasurable diverse practices that are transcendent, but here it speaks of them as vows based on one approach. Just as in the Daśabhūmika-sūtra, in revealing the essence of the bhūmis, they are spoken of as vows. Although it speaks of vows, the rest are all contained within them. Thus the Daśabhūmika-śāstra says: "Herein are embraced wisdom, severing, realization, cultivation, and the remaining auxiliary dharmas." Moreover, the various practices tending towards and according with bodhi are all generally called vows. Furthermore, those who attain the saddharma are the Buddhas of the three times. Now, all bodhisattvas intend and vow to awaken to and comprehend the saddharma just as the Buddhas do; by this cause and condition, embracing the saddharma embraces all vows and practices. Moreover, embracing the saddharma includes both practice and vows; this present chapter clarifies the vow of embracing, and the subsequent chapter distinguishes the practice of embracing; the text is precisely so.

2.7

"Embracing the saddharma is truly the great vow" onwards is, third, the concluding praise. If one awakens to and comprehends the saddharma, one's realization of the principle is not empty; hence it says it is "truly the great vow." As the Daśabhūmika-śāstra says: "That the vow is well determined is because it is embraced by genuine wisdom." Question: Why are the sands of the Ganges cited? Answer: Among all rivers, the sand in the Ganges is the most abundant; hence it is taken as a metaphor. Moreover, it is the greatest among the four rivers. Moreover, the names of other rivers are prone to change, but the name of this river does not change from generation to generation. Moreover, worldly people consider it an auspicious river; those who enter it to bathe have their sinful defilements purified. Moreover, this river is near the Buddha's birthplace, and the Buddha's disciples saw it with their own eyes; hence it is cited as a metaphor. Moreover, this river is forty li wide, and elephants and horses sink completely when entering it.

2.8

"The Buddha praised" onwards is, fourth, the Tathāgata's praise and confirmation. In the text there are two parts: first, general praise; second, specific praise. Within the general praise, saying "Excellent!" is truly because what Śrīmālā expounded, first, conforms to principle, and second, accords with capacities; hence he says "Excellent!" twice. According to foreign lands there are three "Excellents!"; here this was considered too many, so two were preserved. Moreover, one "excellent" is good for real wisdom; one "excellent" is good for upāya-wisdom. "Good" (shan) is an alternative name for fine, and "哉" (zai) is an auxiliary particle. "Wisdom and upāya" onwards is, second, the specific praise. Moreover, the above were words of praise, while this is the matter praised. In the text there are two parts: first, praising her capability to expound; second, praising the boundless virtues of the saddharma expounded. Within the first text there are again two parts: first, praising what she expounded as conforming to principle and according with capacities; second, praising what she expounded as identical with [that of] the Buddhas of the three times, citing himself as proof. Within the first text there are again two parts: first, praising the teacher of the doctrine; second, praising the listening assembly. Within the first there are again two parts: first, praising the merit of her expounding; second, explaining the praise. "Wisdom" is real wisdom. "Upāya" is provisional wisdom. As for these two wisdoms, their differences are distinguished in four ways in the sūtras and treatises: first, distinguishing their difference based on the realm—namely, illuminating the ultimate truth is called real wisdom, and illuminating the conventional truth is called upāya-wisdom; second, distinguishing their difference based on practice—illuminating the two truths is called real wisdom, and benefiting others according with their capacities is called upāya-wisdom; third, the essence is called real wisdom, and the function is called upāya-wisdom; fourth, distinguishing their difference based on cultivation—when cultivation is not yet accomplished, it is called upāya, and when cultivation is accomplished and fulfilled, it is called real wisdom. "Extremely profound and subtle": real wisdom realizing the principle is called "extremely profound"; upāya skillfully expounding it is called "subtle." Moreover, both wisdoms possess both meanings of extremely profound and subtle. "Subtle" (wei) means dark and subtle; the quintessential within the subtle is "marvelous" (miao). "You, throughout the long night" onwards is, second, explaining the praise. Where does this come from? That these two wisdoms can realize and expound is truly because her cultivation of causes in the past has been of long duration; hence she can be like this. The vast abyss of saṃsāra is called "long"; having no understanding to illuminate oneself is called "night." Moreover, saṃsāra is difficult to escape, and is hence called the "long night." And that you have been able to cultivate the myriad practices within the long night is why it says "planted all roots of goodness." "Sentient beings of future ages" onwards: previously praised was the teacher of the doctrine, and here praised is the listening assembly. Since what was expounded is profound, it is not something understood by those of shallow knowledge; hence it says that only those who have long planted roots of goodness are able to understand what you have expounded. As the Mūlamadhyamakakārikā quotes the Catuḥśataka: "Because the true Dharma, its expounder, / And its hearers are difficult to find, / Therefore saṃsāra / Is neither with end nor without end." Embracing the saddharma is called the true Dharma. Śrīmālā is the expounder; sentient beings who have long planted roots of goodness are the hearers. If one attains these three things, saṃsāra has an end; if one does not attain these three, saṃsāra has no end. Moreover, bringing up that those who understand it are still rare shows and confirms that Śrīmālā's expounding is a superior expounding.

2.9

From "What you have spoken" downward is the second [section], which clarifies that her teaching is identical with that of all buddhas, citing himself as verification. This chapter comes about because he wishes to generate faith in beings. First, he clarifies that it is identical with [the teaching of] the buddhas of the three periods of time. From "I now have attained this anuttarasamyaksaṃbodhi" downward, he cites himself as verification. The reason it is necessary to clarify both the general and specific buddhas is out of concern that beings might think Śākyamuni's teaching is partial, and therefore he must cite all buddhas in general as verification. From "Thus I speak" downward: the preceding first [part] praised the ability to speak as according with principle and suiting capacity; this second [part] praises the inexhaustible merits of the saddharma spoken. Within the text there are two [parts]: first, the praise proper; from "Why is that?" downward, the explanation of the praise. "I speak of accepting the saddharma" praises the merits of accepting the saddharma. "The Tathāgata's wisdom and eloquence are likewise without boundary": because the merits of accepting the saddharma are boundless, and the Tathāgata has realized this saddharma, his inner wisdom and outer eloquence are also boundless. Furthermore, the preceding clarified that what is spoken is boundless, while this clarifies that the one who speaks is boundless. A doubter might say: since the principle is extremely profound, the exposition of it should be inexhaustible; hence, he adduces boundless wisdom to speak boundless Dharma. Furthermore, the Tathāgata uses boundless merit to speak boundless Dharma, so that the speaker and what is spoken correspond to each other; this is not sufficient to be deemed extraordinary. For Śrīmālā to be able to use bounded merit to speak boundless Dharma—this is truly rare! Furthermore, though the Tathāgata possesses boundless eloquence and wisdom, when speaking this acceptance of the saddharma, he cannot reach its bounds. From "Why is that?" downward is the second [part], explaining the aforementioned boundlessness of the Tathāgata's eloquence and wisdom, as well as the boundlessness of its merits. It clarifies that accepting the saddharma inherently possesses merits as many as the sands of the Ganges; therefore, accepting the saddharma is boundless, and the Tathāgata's eloquence and wisdom are boundless. "Great benefit" refers to wisdom. Furthermore, having great merit gives birth to the myriad practices; having great benefit gives birth to the five vehicles. From "Śrīmālā said to the Buddha" downward: as for why this passage comes next, if we clarify the meaning in terms of abbreviation and elaboration: the preceding briefly clarified accepting the saddharma, and from here downward is the second [part], which elaborately clarifies accepting the saddharma. Question: How is it known that the former was brief and the latter elaborate? Answer: The former directly stated that all the bodhisattva's vows as many as the sands of the Ganges enter into the one great vow, namely accepting the saddharma; therefore we know it was brief. From here onward, it vastly adduces dharmas and similes to explain it; therefore we know it is elaborate. Second, the preceding clarified absorption, while this explains production. Question: How is it known that the preceding clarified absorption and this explains production? Answer: The preceding clarified that the vows as many as the sands of the Ganges all enter into the great vow, so we know it was absorption; here it fully adduces the great cloud and the great earth as capable of producing all dharmas, so it is production. "Absorption" means integrating the function back to the essence—namely, integrating all vows and practices to enter together into the saddharma of the true nature, where words are forgotten and thoughts cease. As the Saddharmapuṇḍarīka-sūtra says: "Ultimately nirvāṇa, of constantly tranquil and extinct aspect, in the end returns to emptiness." "Production" means arising function from the essence—from the one saddharma producing all the causes and fruits of the five vehicles. Third, the preceding clarified accepting the saddharma in terms of the approach of vows, while this clarifies accepting the saddharma in terms of the approach of practices. Therefore, the earlier text said, "All the vows as many as the sands of the Ganges enter into the one great vow," so we know it was vows; now it clarifies that accepting the saddharma is practice, and therefore the text says, "From accepting the saddharma, all causes and fruits are produced." The text possesses these three aspects of meaning. Within the text there are also four parts: first, Śrīmālā requests to speak; second, permission to speak; third, the exposition proper; fourth, the praise. Here is the first part. As for "I shall rely on the Buddha's spiritual power": accepting the saddharma reaches its ultimate state at the Buddha-stage, and only a buddha can speak it. Now relying on the Buddha's spiritual power, she is then able to expound it. "Relying on the Buddha's power" means requesting the empowerments of the Tathāgata's three karmas, which then empowers her three karmas. As for "further expound": having already spoken briefly before, she now speaks extensively again; hence it is called "further." Formerly she spoke of absorption, now she speaks of production. Moreover, having already spoken of vows before, she next speaks of practice; hence she "further expounds." As for "the vast and great meaning of accepting the saddharma": the preceding clarified brevity and greatness, whereas this explains vastness and greatness. The preceding clarified the greatness of essence, whereas this clarifies the greatness of function. The preceding clarified the greatness of vows, whereas this clarifies the greatness of practice. These three aspects have a profound significance, and therefore are called "meaning."

2.10

From "The Buddha said: 'Speak at once'" downward is the second [part], where the Tathāgata permits her to speak. Master [Bao]lin said: "This gloss is mistaken; it should say 'speak with eloquence (辨說).'" Now I say: "speak with eloquence" is not fluent in diction; according to the sūtra, "speak at once (便說)" is correct.

2.11

From "Śrīmālā said to the Buddha" downward is the third [part], the exposition proper. Within the text there are two [sections]: first, directly clarifying the acceptance of the saddharma; second, from "World-Honoured One, I see that accepting the saddharma has such power" downward, looking up to and deferring to the Buddha, requesting the Buddha to bear witness and know. The first is explained by five approaches: 1. the approach of divergent interpretations; 2. the approach of direct interpretation; 3. the approach of identity and difference; 4. the approach of citing analogous categories; 5. the approach of practice and function. As for the approach of divergent interpretations, someone said: the meaning of accepting the saddharma being vast and great refers to the general heading, which is "immeasurable" explaining the aforementioned "vast." From "attaining all buddha-dharmas" downward explains the aforementioned "great." There are two kinds of "great": attaining all dharmas refers to the greatness of realization, and from "eighty-four [thousand]" downward refers to the greatness of teaching—thus they are the two paths of realization and teaching.

2.12

Second, as for the approach of direct interpretation, it also has two [parts]: first, briefly presenting the headings; second, extensive explanation. As for presenting the headings: generally, it is only the one saddharma; specifically, there are four different meanings: 1. vast and great; 2. immeasurable; 3. attaining all buddha-dharmas; 4. eighty-four thousand. These four approaches may possess two senses: the first phrase is general, and the subsequent three phrases are specific, using the specific to explain and complete the general. The reason it is called "vast and great" is that, because it is immeasurable, attains all buddha-dharmas, and has eighty-four thousand, it is called vast and great. Second, generally it is the one saddharma. Dharma and dharma differ, having four kinds altogether: 1. principle; 2. practice; 3. fruit; 4. teaching. "Principle" is the principle of the real mark of all dharmas. Practicing in accord with the principle of the real mark, there is thus the saddharma of practice. When practice is fulfilled, the fruit is obtained; hence next it clarifies fruit. The previous three are one's own virtues; the saddharma of teaching is the transformation of others. These four fully encompass all saddharma. The initial phrase "vast and great" refers to the saddharma of principle. The next phrase "immeasurable" is the saddharma of practice. "Attaining all buddha-dharmas" is the saddharma of fruit. "Eighty-four thousand" is the saddharma of teaching. Now these four approaches are presented, and will be explained in sequence later. Furthermore, the first three phrases are precisely the three meanings of the vehicle: the saddharma of principle is the nature of the vehicle; the saddharma of practice is the compliance of the vehicle; the saddharma of fruit is the attainment of the vehicle; and the saddharma of teaching is speaking the three [aspects] of the vehicle for others.

2.13

Third, as for the approach of identity and difference: these four have identities and differences with the previous [exposition of] not forgetting or losing the saddharma. Above there were five phrases: 1. saddharma; 2. ekayāna; 3. pāramitā; 4. aspiration for the Mahāyāna; 5. aspiration for the saddharma. The previous "saddharma" is the present saddharma of principle; the previous "Mahāyāna" is the present saddharma of fruit; the previous "pāramitā" and the "two aspirations" are the present saddharma of practice. However, above it extensively manifested the meaning of not forgetting or losing, and therefore divided them into three; now it forms cause and fruit, and therefore subsumes the three into one. Above it only clarified one's own practice, and therefore did not discuss teaching; now it fully possesses both one's own practice and transforming others, and therefore has eighty-four thousand teaching approaches.

2.14

Fourth, as for the approach of citing analogous categories: these four phrases correspond to the three words of Nāgārjuna's Madhyamaka-śāstra (Zhongguan lun). "Middle" (zhong) is the saddharma of principle. "Contemplation" (guan) is the saddharma of practice and fruit. "Treatise" (lun) is the saddharma of teaching. Hence Master [Seng]rui said: "Once its reality is proclaimed and its words are clarified, regarding the bodhisattva's practice and the illumination of the bodhimaṇḍa, there is nothing that is not brightly and intuitively comprehended."

2.15

Fifth, as for the approach of practice and function: this is applied directly to concrete phenomena. The seven-foot physical body is fundamentally beyond the four [propositions], which is the saddharma of principle. Engaging in the contemplation of being beyond the four [propositions] is the saddharma of practice. The contemplation of being beyond the four [propositions] appearing clearly before oneself is the saddharma of fruit. Having practiced as spoken, one turns around and speaks as practiced, which is the saddharma of teaching. As for "eighty-four thousand," as explained in the Bhadrakalpika-sūtra: there was a bodhisattva named King of Joy who sat peacefully for seven days and reflected thus: "What samādhi does a bodhisattva practice to quickly attain the eighty-four thousand dharma-gates of the pāramitās, the gates of the samādhis, the gates of the dhāraṇīs and liberations, and so forth?" After seven days had passed, he went to the buddhas, bowed his head to the buddhas' feet, and inquired about what he had previously contemplated. The Buddha then answered: "Splendid is your inquiry into this meaning! There is a samādhi-gate named 'understanding the root of all dharmas'; practicing this samādhi, one quickly attains the eighty-four thousand gates of the pāramitās, and so forth." What are these eighty-four thousand? That sūtra expounds: the merits of all buddhas comprise three hundred and fifty gates in all; regarding those three hundred and fifty virtues, cultivating the six pāramitās for each of them as causes yields two thousand one hundred pāramitās. Using these pāramitās to counteract the afflictions of the four great elements and the six decays yields twenty-one thousand pāramitās. As for the "four great elements," they are the earth, water, fire, and wind that form the body. Because of the aforementioned pāramitās, one attains the pure dharmakāya, and is thus able to abandon them. As for the "six decays," they are the external six dusts [sense objects]. The thieves of the six dusts decay and waste good dharmas, hence they are called "decays"; because of the aforementioned pāramitās, one realizes the emptiness of all dharmas, and is thus able to counteract them. Those aforementioned twenty-one thousand pāramitās, each counteracting the four kinds of mental afflictions of sentient beings, result in eighty-four thousand pāramitās. As for the four afflictions: predominant greed is the first; predominant hatred is the second; predominant delusion is the third; and the equal division of the three poisons is the fourth. Another interpretation: taking personality view as the equal division, because personality view can produce the three poisons. As for the eighty-four thousand: the three hundred and fifty pāramitās are the fruit, and the six pāramitās are the cause, meaning a pair of cause and fruit. This cause and fruit refers to attainment. From here downward, clarifying separation from the four great elements and the six decays refers to separation from fruit. Within fruit there are the inner serpents and outer thieves; below clarifies separation from cause. Within cause there are the three poisons and equal division; hence, of the eighty-four thousand, there is no meaning that is not encompassed. Since this is so for the eighty-four thousand [pāramitās], the categories of samādhi, liberation, dhāraṇī, and so forth are likewise the same. Now speaking of the pāramitās constitutes the eighty-four thousand gates. These eighty-four thousand wholesome dharmas have distinct varieties, and are therefore called "gates." Furthermore, these eighty-four thousand lead beings into spiritual understanding, and are therefore called "gates."

2.16

From “Just as when an eon is first formed” onward is the second section, which explains the four themes. It clearly sets forth four distinct divisions, which are explained following the earlier sequence. First, from the beginning up to “namely, the acceptance of the saddharma,” it explains the first meaning above, which is “vast and great.” Second, from “is no different from the pāramitās” to the final “namely, the pāramitās,” it explains the second heading of the theme, “namely, the boundless practices of the cause.” Third, from “World-Honoured One, relying now on the Tathāgata's awe-inspiring spiritual power” down to the end of “gazed up to by [all],” it explains the third heading of the theme, “obtaining all the fruits and virtues of the Buddha-dharma.” From “World-Honoured One, furthermore, good sons…” onward, it explains the fourth heading of the theme, “the eighty-four thousand teachings of the Dharma.”

Under the first division, there are again two parts: first, explaining that the saddharma is vast and great; second, from “World-Honoured One, the acceptance of the saddharma…” onward, explaining the meaning of “acceptance.” Queen Śrīmālā previously set forth two approaches, namely, the meanings of the saddharma and vastness; therefore, both of these two approaches are now explained together. The first approach contains four similes and four applications: first, the simile of clouds rising and rain falling; second, the simile of the great waters producing the world; third, the simile of the great earth sustaining heavy burdens; and fourth, the simile of the great earth containing treasure stores.

Question: What is the difference among these four similes? Answer: Some say that the first simile illustrates that acceptance of the saddharma can generate manifold practices; the second simile illustrates that acceptance of the saddharma can accomplish manifold virtues; the third simile illustrates that acceptance of the saddharma can benefit manifold beings; and the fourth simile illustrates that acceptance of the saddharma fully contains manifold dharmas. Endowed with these four manifolds, the preceding text therefore said: “namely, boundless.”

Now I explain that this is not so, and explain it through three approaches: first, the approach of sequence; second, the approach of differences; third, the approach of explaining “vast and great.” Regarding the approach of sequence: clouds are the source of water, so the cloud simile is explained first. Water arises from clouds, so the water simile is explained next. The formation of the earth is due to water, so there is the earth simile. Treasures arise from the earth, so there is the treasure simile. Regarding the sequence in applying the similes: through the principle of true reality, the teaching is produced, just as water is produced from clouds. The teaching is accomplished due to the principle, just as water is due to clouds. Receiving the teaching perfects the person, so there is the earth simile. Due to the person, there are treasures, so there is the treasure simile. Furthermore, first clouds are used as a simile for the saddharma as true reality; next, water is used as a simile for the saddharma as true reality; third, the saddharma perfects the person; fourth, the person who attains the saddharma as true reality can produce the great supramundane treasures. Thus, all four similes are based on the saddharma of principle, and have not yet discussed the teaching; only when explaining the eighty thousand dharma treasuries later is the teaching clarified.

Second, regarding the approach of differences: although there are four similes, they combine into two sections. The first two similes clarify the dharma that perfects the person; the latter two similes distinguish the person who is perfected by the dharma. Furthermore, the first two similes clarify one's own practice; the latter two similes distinguish the transformation of others. Furthermore, the first two similes clarify the root production; the latter two similes clarify the branch benefits.

Third, regarding the approach of explaining “vast and great”: this section is titled the explanation of the heading “vast and great” above. That which is called “vast and great” is formed by the four similes as four greats, namely the great cloud, great rain, great earth, and great treasure. Next, the four greats are combined into two greats: the first two distinguish the greatness of the dharma; the latter two clarify the greatness of the person. Next, the two are combined into one: although there are person and dharma, they together illustrate the single saddharma. Furthermore, according to another meaning, the person is precisely the dharma, and the dharma is precisely the person, as explained in the subsequent section. Next, eliminating the one returns to nothingness: the person is the person of the dharma, and the person is not definitively a person; the dharma is the dharma of the person, and the dharma is not definitively a dharma. Thus, neither person nor dharma, where thoughts are cut off and words are forgotten. For now, according to person and dharma, each constitutes two dharmas. Among the two for the dharma: first brief, then extensive. Furthermore, first clarifying the human-and-heavenly vehicle, and then clarifying the four vehicles. The two for the person will be explained later. Furthermore, first clarifying the bestowal of the causal benefits of the four vehicles, and then clarifying the bestowal of the fruition benefits of the four vehicles, which will become clear in due course in the text.

In the first passage, there is first the simile and next the application. The reason the simile is presented is that the principle of the dharma is profound, and without a simile one cannot awaken to it; therefore, it relies on proximate matters to clarify distant principles. Regarding “when an eon is first formed”: now I first narrate the destruction, and next distinguish the formation. When the calamity of fire arises, it destroys from the desire realm up to the first dhyāna. When the calamity of water arises, it destroys from the desire realm up to the second dhyāna. When the calamity of wind arises, it destroys from the desire realm up to the third dhyāna. Since there are three destructions, there are three formations. If it destroys from the desire realm up to the first dhyāna, when the world is formed, clouds rise and rain falls from the border of the second dhyāna, so that the desire realm up to the first dhyāna is formed. If it destroys from the desire realm up to the second dhyāna, rain then falls from the border of the third dhyāna, so that the desire realm up to the second dhyāna can be formed. If it destroys from the desire realm up to the third dhyāna, rain falls from the border of the fourth dhyāna, so that the desire realm up to the third dhyāna can then be formed. This is explained extensively in the meaning of the three realms. Now, taking the formation of an eon: among all formations in all worldly realms, the formation of an eon is the greatest; this is a simile for attaining the first stage up to attaining Buddhahood, which is also the greatest among all attainments.

Question: On what formation precisely does the metaphor rely? Answer: It relies precisely on the Buddha-stage. If the Buddha were not consummately accomplished, there would be no way to produce dharmas such as the five vehicles; therefore, the beginning of an eon is a metaphor for the person who accepts the saddharma. “The time of formation” is a simile for acceptance. When the saddharma clearly manifests in the mind, it is called acceptance, which is precisely the time of formation. Question: The initial formation of an eon is a metaphor for the person who accepts the saddharma, and the universal rising of the great cloud is a metaphor for accepting the saddharma. This is having the dharma arise from the person, which directly clarifies the production of the person; how can it be the production of the dharma? Answer: The intent of the simile does not rest primarily on the person, but clarifies the time of the formation of an eon. The great clouds rising universally and raining manifold-coloured rain directly clarifies the production of the dharma, not the production of the person. The simile of the body of water is also like this. Therefore, the texts of both places do not apply the formation of the eon. Question: How is it produced from principle? Answer: Due to encountering the principle of true reality, there can be the Buddhas, bodhisattvas, and the two vehicles; and due to the Buddhas, bodhisattvas, and the two vehicles, there are humans and devas.

Regarding “universally raising a great cloud”: the reason for presenting the great cloud and great rain of the beginning of the eon is that the greatness of clouds and rain cannot surpass the beginning of an eon; therefore, this great cloud and great rain are borrowed to illustrate the vastness of the acceptance of the saddharma. Regarding the great cloud: relying on the Saddharmapuṇḍarīka-sūtra, four meanings are used as similes for the cloud: first, the Tathāgata’s great form responds everywhere, just like a great cloud; second, the Tathāgata’s great voice is omnipresent, just like a great cloud; third, the Tathāgata’s great title is omnipresent, just like a great cloud; fourth, the Tathāgata’s great virtues are fully pervasive, just like a great cloud. These [four]—form, voice, virtue, and title—completely encompass all Buddha-activities. Now the great cloud is used as a simile for the acceptance of the saddharma; when the saddharma is accepted, there is no dharma that is not embraced, just like the great cloud. Regarding “raining down rain of manifold colours”: the acceptance of the saddharma is the essence, which is the producer; producing the causes from the acceptance of the saddharma is like raining down great rain. “And various treasures”: producing the fruits is like the various treasures. Because cause and fruit are the great source of manifold meanings and the root of establishing faith, the first simile only clarifies these two, which is why it is brief. Furthermore, here it only clarifies the causes for humans and devas and the fruits for humans and devas produced by the saddharma, which is why it is brief. Therefore, the sūtra says: “raining down boundless karmic retribution of blessings,” which is the fruit of humans and devas; “boundless roots of goodness” is the cause of devas and humans.

From “Likewise, the acceptance of the saddharma…” onward is the second part, which applies the simile. It briefly omits an application for the time when an eon is first formed. Although it presents the time of the beginning of an eon, the intent lies precisely in the rising of clouds and falling of rain, which is why it is not applied. Accepting the saddharma applies to the rising of clouds above. Raining down boundless karmic retribution of blessings applies to the raining down of various treasures above, the fruit being called karmic retribution of blessings. And the rain of boundless roots of goodness applies to the causes.

2.17

From "World-Honoured One, it is just like when an eon first forms" downward is the second [section], which has three parts: first, the simile; second, the application; and third, the conclusion. "When an eon first forms" does not differ from the preceding explanation. Regarding "there is a great mass of water": when an eon first forms, there is a water-supporting wind that prevents the water from dispersing, and a water-depleting wind that gradually consumes the water so as to form the world. When the world is destroyed, it proceeds from below upward; when the world is formed, it proceeds from above to form downward. Hence the treatises say: "The place destroyed first is formed last; the place destroyed last is formed first." Therefore, the mass of water is used to produce the trisahasramahāsahasra-world. The light and subtle parts of the water form the palace-mansions of the heavens above; the gross and turbid parts of the water form the mountains, rivers, and great earth below. This mass of water can produce the store of the great trichiliocosm. Question: A body of the desire realm cannot touch objects of the higher realms; how then can the fire of the desire realm burn the dhyānas of the higher realms? Answer: The *Kośa-śāstra* says: "From the fire of the desire realm a separate fire emerges to burn the first dhyāna; the fire of the desire realm itself is not used to burn the first dhyāna." Question: What is meant by a trisahasramahāsahasra-world? Answer: As Nāgārjuna explained: taking one [system of] four continents as a single unit, counting them up to a thousand is called a minor chiliocosm. Taking a minor chiliocosm as a unit and counting them up to a thousand is called a medium chiliocosm. Taking a medium chiliocosm as a unit and counting them up to a thousand is called a trisahasramahāsahasra-world. The formation and destruction of this great chiliocosm occur simultaneously, so they are grouped as one. Because the three thousand are distinguished from one another, they are called "realms" (dhātu). Because the three thousand encompass sentient beings and material things, they are designated a "store" (garbha). Regarding "forty billion varieties of continents": within a trichiliocosm there are ten billion systems of four continents, which are separately termed forty billion. Their topographies vary, hence they are called "varieties." In the east there is a continent named Pūrvavideha; its shape is like a full moon, and human faces resemble it. In the south there is a continent named Jambudvīpa; its shape is broad above and pointed below, and human faces resemble it. In the west there is a continent named Aparagodānīya; its shape is like a half-moon, and human faces resemble it. In the north there is a continent named Uttarakuru; its shape is a square, and human faces resemble it. "Continent" (dvīpa) means an islet or continent; these are all high lands within the water, hence they are called continents. As for the text explaining the application of the simile, there are four schools altogether, which will now be fully recounted. The first school says: regarding "producing the immeasurable store of realms of the Great Vehicle," within the stages of the bodhisattva, if stated essentially there are ten, and if elaborated they are boundless; therefore they are called "the immeasurable store of realms of the Great Vehicle." This directly takes the stages and positions of the bodhisattva's ten stages to be the immeasurable realms, the store of realms of the Great Vehicle. "The supernormal powers of all bodhisattvas" corresponds above to the forty billion varieties of continents; the supernormal powers of the bodhisattvas are their practical application of practice. From "all worldly" downward clarifies the essence of their practice. Practice is divided into worldly and supramundane: from the third stage downward is called worldly, and from the fourth stage upward is called supramundane. Within these two there are differences between realized practice and textual practice (āgama practice), hence there are four clauses. "All worldly peace and bliss" is the essence of realized practice of the third stage. When realized practice is quietude, it is called "peace"; when the realized Dharma pleases the spirit, it is called "bliss." "All worldly mastery as one wishes" explains the textual practice from the third stage downward, referring to the eight dhyānas and so forth. "And the supramundane peace and joy formed in an eon" is the essence of realized practice from the fourth stage upward. The phenomenon is designated after the simile, hence it says "formed in an eon." "Up to what devas and humans have never before attained" is the textual practice from the fourth stage upward, referring to the factors of awakening and so forth. The textual practice from the third stage downward is the Dharma of ordinary beings, attained in common by humans and devas; the textual practice from the fourth stage upward is the Dharma of the worthy and the noble, which humans and devas cannot attain; hence it is called "what devas and humans have never before attained." All these emerge from the acceptance [of the true Dharma]. The second school: the rest of the meaning is identical, but it takes the path of realization to be the non-conceptual fundamental wisdom, and the textual practice to be the subsequently attained wisdom. This adopts the intent of the *Mahāyānasaṃgraha*. Someone says: The first simile clarifies the direct emergence of the human and deva vehicles, while the present simile clarifies that the true Dharma produces the three vehicles—meaning the bodhisattva and the [other] two vehicles. From "the supernormal powers of the bodhisattvas" downward matches the forty billion varieties of continents. In this there are two parts: first, matching them with the marks of the practice of the Great Vehicle; second, from "up to what devas and humans have not attained," matching them with the practice of the two vehicles. Within the marks of the practice of the bodhisattva there are four: "the supernormal powers of the bodhisattvas" is the extraordinary capacity and functioning of supramundane activity. "All worldly peace and bliss" is the practice yielding worldly karmic retribution, where the cause is "peace" and the fruit is "bliss." "Worldly mastery as one wishes" is the extraordinary capacity and functioning of worldly activity. "The supramundane peace and joy formed in an eon" is the expedient practice yielding supramundane karmic retribution; taking the simile for the phenomenon, it therefore says "peace and joy formed in an eon." The worldly and supramundane each possess both kinds of practice, though they are not stated in sequence in the text. "What devas and humans have never before attained" refers to the wholesome dharmas of śrāvakas and pratyekabuddhas, which devas and humans have never originally attained. "All emerge from it" means they all emerge from the acceptance [of the true Dharma]. Question: Since this master says that this simile produces the three vehicles, how does it match the forty billion varieties of continents? Answer: He is not clear, but roughly matches them by taking the bodhisattva's worldly and supramundane, together with the two vehicles, as the four. We now hold that the explanations of these three schools, while adopting the ten stages, are over-elaborate in doctrinal stages but commit two errors with respect to the text: first, the meaning is too restricted; second, they break up the sentences. As for the meaning being too restricted: the simile of the great mass of water clarifies everything worldly and supramundane; how could it produce only the meaning of the ten stages? The breaking up of sentences will be demonstrated below. What is explained now has two meanings: first, general and particular; second, cause and fruit. Regarding general and particular: the great chiliocosm is general, and the forty billion varieties of continents are particular; thus the Great Vehicle is taken as general, and the differentiation of the four vehicles from within the Great Vehicle is taken as particular. Furthermore, in terms of general and particular: the Great Vehicle is general, and "the supernormal powers of the bodhisattvas" specifically clarifies the function of the bodhisattva's supernormal powers within the Great Vehicle. Second, taking the Great Vehicle as the fruit-vehicle, and the four vehicles as the causal vehicles. The reason we know this to be so is that, in explaining the four vehicles below, it only distinguishes the supernormal powers of the bodhisattva and does not clarify the Buddha Vehicle; hence we know that the great chiliocosm illustrates the fruit-vehicle, and the four hundred [continents] illustrate the causal vehicles. From "the supernormal powers of all bodhisattvas" downward matches the forty billion varieties of continents above. The fruitional retribution of the bodhisattva's supernormal powers is illustrated like one hundred billion varieties of continents. "The supernormal powers of the bodhisattvas" generally adduces the essentials of the Great Vehicle's causal practice in converting and guiding others. As the "Faith and Understanding" [chapter] of the *Lotus Sūtra* says: "In the dharmas of the bodhisattva, sporting with supernormal powers." "All worldly peace and bliss" is the fruitional retribution among humans. "All worldly mastery as one wishes" is the fruitional retribution of the devas; combining these humans and devas makes two hundred [billion]. The retribution of humans is inferior, so it directly says "peace and bliss"; the retribution of devas is superior, hence it says "mastery as one wishes." The reason we know these to be humans and devas is that both are termed "worldly." "And the supramundane peace and joy" refers to the persons of the two vehicles, which completes two hundred [billion], and combined with the preceding makes four. This is what was taught by the ancient teachers, and it is obvious in the phrasing of the text. However, the four vehicles each possess cause and fruit; the meaning of joy in the cause is not conspicuous, whereas in fruitional retribution the meaning of rejoice and bliss is conspicuous. Now, wishing to praise the true Dharma's ability to produce the blissful fruits of the four vehicles so that beings will practice the true Dharma, it specifically clarifies the fruit. Question: Why are all four called "bliss" (or joy)? Answer: The bodhisattva wields the five supernormal knowledges to liberate [beings in] the six destinies, fulfilling the aspiration of the great being; therefore it is called bliss, like worldly playful enjoyment. Moreover, if an action is difficult, it is called suffering; since the bodhisattva's functioning is unhindered, like play and not difficult, it is called bliss. The remaining three joys are obvious in the text. Regarding "formed in an eon, up to what devas and humans have never before attained, all emerge from it": the previous two schools attached "formed in an eon" upward to the supramundane, whereas the ancient teachers attached "formed in an eon" downward. Above there were three parts: the simile, the application, and the conclusion; now this is the third, the conclusion. Within the conclusion, it first concludes what is able to produce, and next concludes what is produced. "Formed in an eon" recaps "formed in an eon" above; that is, it clarifies that the meaning of the acceptance of the true Dharma is established, which is what is able to produce. From "up to devas and humans" downward concludes what is produced, clarifying that the vehicles of devas and humans emerge from the acceptance of the true Dharma. "What has never before been attained": the Great Vehicle and the two vehicles are not what the worldly can attain, and they also emerge from the true Dharma. This text not only concludes the simile of the water mass in particular, but also universally concludes the simile of clouds and rain. Because these two both universally cite the matter of the eon's formation, it universally concludes them.

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勝鬘寶窟 — Classical Chinese