勝鬘寶窟 2.18

2.18

From "Again, like the great earth" below is the third simile. The previous two similes explained the teaching that is upheld. The teaching does not propagate itself; its propagation depends on persons; hence [the text] next explains the persons who uphold the teaching. Furthermore, the preceding explained the saddharma as principle; because persons are formed by principle, persons possess the function of benefiting beings. Just as the earth is formed from water, and the earth possesses the capacity to support and bear [weights] and the function of producing treasures. Question: This chapter properly explains the emergence of the saddharma as principle; why do these two similes now explain the emergence of persons? Answer: Because the saddharma as principle brings forth persons, and persons are able to bring forth functions such as the four vehicles, this ultimately explains the meaning of the emergence of the teaching. As for the difference between the two similes, it is explained now in three pairs: First, the initial simile takes the meaning of bearing burdens as primary, while the latter takes the meaning of producing treasures as primary. Second, the initial simile gives to sentient beings the causal practices of the four vehicles, while the latter simile gives to sentient beings the fruition virtues of the four vehicles. Furthermore, the initial simile concerns the master transforming disciples, while the latter clarifies that the disciples' attainment of the Dharma is due to the master. The text has four parts: 1. the simile, 2. the application, 3. the conclusion, and 4. the praise. The reason for borrowing the simile of the great earth is that the earth has three meanings: first, it is solid and difficult to overturn; second, it generates and grows the ten thousand things; third, it can carry mountains and rivers. The bodhisattva who embraces the saddharma also possesses three meanings: first, the substance of practice is solid; second, it broadly generates goodness in beings; third, it carries sentient beings, causing them to leave suffering and attain joy. "Again, like the great earth": above, it explained clouds and water bringing forth the store of the four portions, which is using clouds and water to form the earth; now it explains that the earth also has the meaning of bearing burdens. Above, it explained that embracing the saddharma brings forth the five vehicles; now it explains that embracing the saddharma forms persons, and persons also have the meaning of bearing burdens, so the earth is used to illustrate persons. Just as the earth can support four heavy burdens, the bodhisattva who has attained the saddharma also benefits four kinds of persons. The great earth is that which can support; the four heavy burdens are that which is supported. Some say: The great sea is the heaviest, illustrating ordinary beings. The various mountains are the next lighter, illustrating the śrāvakas. The grasses and trees are progressively lighter, illustrating the pratyekabuddhas. Sentient beings are the lightest, illustrating the bodhisattvas. Now it is explained that this is not so: The great sea is the heaviest, illustrating the bodhisattvas. The various mountains, though heavy, are still lighter than the great sea, illustrating the pratyekabuddhas. Grasses and trees are lighter than the various mountains, illustrating the śrāvakas. Sentient beings are further lighter than grasses and trees, illustrating ordinary beings. The reason for making this explanation is that heavy objects illustrate heavy virtue, and light objects illustrate light virtue. From "In this way, embracing the saddharma" below is the second, the application of the simile. Embracing the saddharma forms men and women; these men and women who have attained the saddharma are like the great earth, capable of bearing the four kinds of heavy burdens. "Surpassing that great earth": though the earth can support them, it has no mind to bear burdens; the bodhisattva, through great compassion, has a mind capable of bearing them. Furthermore, the great earth supports little, while the bodhisattva bears much. Furthermore, the great earth can bear them at the aeon of formation, but cannot at the aeon of destruction; the bodhisattva can always bear them at all times, and therefore surpasses the earth. From "What are the four?" below is the application to what is supported above. In the first explanation, which used the great sea to illustrate ordinary beings, the application followed the textual order: earlier it listed sea, mountains, grasses and trees, and then humans; now it also applies them in order. As for the intention of the second master's explanation: the simile proceeds from heavy to light, and the application proceeds from light to heavy because it follows the momentum of the text: since the last simile was light, it connects the light and applies to the light. "Bereft of good friends" means not being close to good friends. Though there are good friends, one does not encounter them, and opportunities to draw close are rare; hence it is called "bereft." Persons of the three vehicles and good persons among humanity can benefit beings with good teachings and are good friends. Being unable to hear and receive the saddharma is called "without hearing"—either not hearing the saddharma at all, or hearing it very rarely, or perhaps hearing it but not understanding. Committing every evil, unable to focus thought, contemplate, or practice in accordance with the Dharma is called "unlawful." Bestowing upon them the good roots of the share of merit, causing them to cultivate merit and abandon sin, to be born later in good destinations, and gradually attain entry into the Way, is therefore called "and brings them to maturity." Having the disposition for the lower vehicle, they subsequently desire and rejoice in lower teachings; therefore, seeking for them, [the bodhisattva] expounds the contemplation of joy and disgust regarding the four noble truths, and thus bestows the śrāvakayāna upon them. "Those who seek to be śrāvakas" applies to what is borne above. What is called "seeking" means that desire and aspiration is called seeking. The words "bestows upon" apply to the great earth's ability to support above; below is explained by analogy. Question: For pratyekabuddhas, when the Buddha is in the world and expounds teachings for them, that can indeed be "bestowing." But when they appear in a world without a Buddha, is there any meaning of bestowing or not? Answer: There are also two kinds of meaning of bestowing: first, the buddhas and bodhisattvas use supernormal powers to stir the wind and move trees, so that leaves fall, causing them to reflect; hence this is called bestowing. Second, using a human being as a condition—such as a monkey teaching an ascetic to sit in meditation, whereupon he attained pratyekabuddhahood; this too is the meaning of bestowing. From "This is called embracing the saddharma" below is the third, the general conclusion. From "World-Honoured One, thus embracing" below is the fourth, the praise. "Becoming unasked friends for sentient beings": although sentient beings of the four vehicles have the disposition, desire and aspiration have not yet arisen, so they cannot ask. The bodhisattva illuminates their capacity, knows that they can receive it, and straightaway expounds it for them; hence it says "unasked." Hearing it, they inevitably gain benefit; hence [the bodhisattva] is designated a friend. Those in the same school are called companions; those of the same aspiration are called friends. The great being benefits sentient beings with good teachings, causing them to cultivate and learn with the same aspiration; hence he is called a friend. Master Sengzhao said: "A true friend does not wait to be asked, like a loving mother hastening to her infant." Question: Why do sūtras sometimes say "waiting to be asked" and sometimes say "not waiting to be asked"? Answer: Expounding only after waiting to be asked shows the bodhisattva's reverence for the Dharma; expounding without waiting to be asked shows the earnestness of the bodhisattva's great compassion. Furthermore, waiting to be asked causes the other person to revere the Dharma; expounding without waiting to be asked causes beings to honour the person. If one expounds only after being asked, the person capable of expounding would lack great compassion, and therefore people would not honour him. From "consoling with great compassion" below: previously, it praised the bodhisattva as a friend to beings; now it praises the bodhisattva as able to generate the good roots of the four vehicles, terming him a mother. When sentient beings are in fear within saṃsāra, the bodhisattva covers and protects them with great compassion, which is termed consoling.