無量壽經義疏 1.6

Within [the passage on] the assembly of śrāvakas, the text is divided into four sections: first, indicating the distinction of the assembly; second, discerning their number; third, praising their virtues; and fourth, listing their names. The opening phrase, "together with a great bhikṣu assembly," indicates the assembly. This defines the assembly in relation to the Buddha; taking himself together with them is called "together with." "Great" is called mahā in foreign languages, and in meaning-translation it has three senses. First, it means "numerous": just as in worldly terms many people are called a great multitude. Second, it means "superior": superior to other schools, being the most supreme among those ninety-five paths, it is therefore called mahā. Third, it means "great": fully possessing lofty virtues that surpass other, lower schools of training, it is therefore called "great." Bhikṣu is a Central Asian word, which in translation here has five meanings: First, it means "frightener of Māra." When first leaving household life, one generates a vast aspiration that makes Māra tremble in fear; hence it is called "frightener of Māra." As the Nirvāṇa [Sūtra] says: "Why is Māra afraid? Māra's nature is envious and malicious, begrudging others being superior to himself. Seeing that someone surpasses him, he therefore harbors terror. Furthermore, he fears that this person will transform many sentient beings, leading them out of birth and death together and emptying his realm; therefore fear arises." This single meaning establishes the name based on the beginning. Second, it means "mendicant" (beggar of food). Having already left household life, one hoards nothing and begs for sustenance to support oneself; hence it is called "mendicant." Third, it means "pure livelihood." When begging, one begs in right livelihood, free from wrong livelihood; hence it is called "pure livelihood." These two meanings establish the name based on the middle. Fourth, it means "purely maintaining the precepts." Having already left household life, one meticulously observes the prohibitive precepts without any violation; this is called "purely maintaining the precepts." Fifth, it means "destroyer of evil." Because of maintaining the precepts, one is free from the faults of breaking precepts; hence it is called "destroyer of evil." These latter two meanings establish the appellation based on the culmination. When people are many, it is called an assembly; "twelve thousand people" discerns their number. Gathering together is called "together." "All great sages who have fully attained supernormal powers" praises their virtues. "All great sages" praises the loftiness of the persons. Citing one encompasses the rest; hence it says "all." Because those of dull faculties and lower training cannot surpass them, they are called "great." "Great" has two meanings: First, high status is called "great." As listed below, Ājñātakauṇḍinya ("Understanding the Original Limit") and the others are all consummate noble ones beyond training (aśaikha), surpassing other lower trainings; hence they are called "great." Second, superior virtue is called "great." These are all sharp-facultied śrāvakas who have accomplished superior virtues; hence they are called "great." Realizing the truth is called "sage." "Have fully attained supernormal powers" praises the excellence of their virtues. What is performed is marvelous and extraordinary, hence it is called "supernormal" (divine). Being unobstructed is called "power" (penetration). The supernormal powers are divided into six: namely, supernormal bodily powers, divine eye, divine ear, reading the minds of others, recollection of past lives, and extinction of outflows, as fully explained in other chapters. This should be discussed in full. These bhikṣus have cultivated to completion within the Hīnayāna; hence it says "have fully attained." Question: During the Buddha's lifetime, Ānanda resided in the stage of training (śaikha) and had not yet attained the extinction of outflows; how then can he be designated among "all great sages who have fully attained supernormal powers"? Explanation: Although Ānanda resided in the stage of training, he was not [strictly] designated a great sage who had fully attained supernormal powers; praising according to the majority, it is therefore said, "all great sages who have fully attained supernormal powers." Question: Ānanda's virtues were indeed not yet complete; why was it necessary to list him in this assembly? Explanation: Ānanda was the petitioner of this gathering, so he had to be identified and listed. Furthermore, Ānanda possessed predominantly sharp faculties; although residing in the stage of training, he had accomplished immeasurable, exceedingly wonderful merits, and is therefore called a "great sage"; having fully understood the supernormal powers, he is also called "having fully attained." The above has praised their virtues; below, their names are listed. Therein, the initial phrase "whose names were" is the sūtra compiler's general introduction, followed by their individual listing. All of them possessed virtues worthy of veneration; hence they are called "venerable" (āyuṣmat). "Understanding the Original Limit" (Liao Benji): Kauṇḍinya is his clan name, and Ājñāta is his personal name. Ā means "without," and jñāta means "knowledge"; realizing the unconditioned to accomplish wisdom, it is therefore called "without-knowledge." Non-existence is the original nature of all phenomena, called the "original limit." Knowing and seeing this original limit with clarity is called "understanding the original limit." As for the others, some are previously heard of in sūtras, and some have not been heard of. Out of those twelve thousand people, here thirty-two persons are provisionally listed, all of whom are leaders such as these. After summarizing with a concluding praise, the assembly of bodhisattvas is listed next. Therein are four sections: first, indicating the distinction of the assembly; second, from "Samantabhadra" onward, listing their names; third, from "fully endowed with the immeasurable virtuous practices of all bodhisattvas" onward, praising their virtues; fourth, from "such as these, unreckonable" onward, discerning their total number. In the first section, "moreover" (you) is a term of repetition. Having previously listed the śrāvakas and now further clarifying the bodhisattvas, it therefore says "moreover." The meaning of "with" (yu) is the same as before, indicating that the Buddha encompassed them; hence it simply says "with." Saying "Mahāyāna" cites the teaching to distinguish the persons. A vehicle (yāna) is practical application; practice can transport and carry across, hence it is called a vehicle. The vehicles are divided into three, distinguishing this from the other two; the other two are inferior, and therefore this is called the "Great Vehicle." "Together with an assembly of bodhisattvas" refers to the persons by way of the teaching. Not being one is called an "assembly." Bodhisattva is a Central Asian word; fully it is called bodhisattva. Translators abbreviated it, simply saying bodhisattva. Translated into this land, it is called a "wayfarer sentient being" (dao zhongsheng): bodhi is called the Way, and sattva is called sentient being. Truly, because this person internally seeks the Way and is fully equipped with practices of the Way, using the Way to accomplish personhood, they are called a "wayfarer sentient being." Question: Śrāvakas, pratyekabuddhas, and the like all seek the Way and all possess practices of the Way. Accomplishing [themselves] equally through the Way, why is only this [type of person] called a wayfarer sentient being? Explanation: Names for worthy and noble ones have general and specific senses. Generally, the meaning applies to all, as the Nirvāṇa [Sūtra] says. Thus that text states: "Srotāpannas and the like are also called bodhisattvas, because they seek the knowledge of extinction and the knowledge of non-arising; they are also called buddhas, because they share in the right awakening of the shared and unshared paths." However, now in order to distinguish the difference between worthies and nobles, the sentient beings of the Mahāyāna are specifically named bodhisattvas. If worthies and nobles are distinguished equally, why are sentient beings of the Mahāyāna specifically named bodhisattvas? The explanation has three meanings: First, distinguishing according to the aspirational mind with respect to the fruit. Only these sentient beings seek great bodhi, while the rest do not seek it; therefore only these are called wayfarer sentient beings. Thus the Treatise on the Ten Stages (Daśabhūmika-śāstra) says: "Single-mindedly and definitively aspiring to bodhi," speaking solely of bodhisattvas. Second, distinguishing according to the understanding mind with respect to principle. Ordinary beings cling to existence, and the two vehicles dwell in non-existence, failing to accord with the middle way; therefore they cannot be called wayfarer sentient beings. Only bodhisattvas wondrously relinquish both existence and non-existence and harmonize with the middle way; therefore such a person is called a wayfarer sentient being. Third, distinguishing according to practice.

Regarding entering the Buddha-Dharma, in general there are three aspects: first, teaching; second, meaning; and third, practice. Teaching is shallow, meaning is profound, and practice is supreme. Śrāvakas are of dull faculties and derive their name from teaching: "sound" (śrava) is teaching, and through drinking in the sound they awaken to understanding; therefore they are called "śrāvakas" ("voice-hearers"). Pratyekabuddhas are next in superiority and establish their designation on the basis of meaning: "conditions" (pratyaya) are meaning, and through conditions they awaken to understanding; therefore they are called "pratyekabuddhas" ("condition-enlightened ones"). Bodhisattvas are the utmost, manifesting their name on the basis of practice: because they are able to accomplish the path that benefits both oneself and others, bringing benefit to both, this person is called a "path-sentient-being" (bodhisattva). Therefore the Bodhisattvabhūmi states: "Śrāvakas and pratyekabuddhas can only save themselves. Bodhisattvas are not like this: they deliver both themselves and others; therefore they are termed 'superior in the path.'" Being superior in the path, they are called "path-sentient-beings." Assembling together is termed "in company with" (jù). Next, their names are listed. Here, those bodhisattvas who attain Buddhahood in the Bhadrakalpa are listed first. From "and Bhadrapāla" onward, bodhisattvas who attain Buddhahood in other kalpas are separately [listed]. Within the Bhadrakalpa, the three individuals Samantabhadra, Mañjuśrī (Myōtoku), and Maitreya (Cishi) are individually listed. "Myōtoku" is Mañjuśrī. As for "Cishi", Maitreya's clan name is "Benevolence" (ci), so he is called Cishi; his personal name is Ajita, which is translated here as "Invincible". "And so forth" refers to the remaining bodhisattvas in the Bhadrakalpa. All these bodhisattvas of the Bhadrakalpa are grouped broadly according to time. In explaining the bodhisattvas of the other kalpas, according to their pre-eminence, sixteen virtuous men are briefly mentioned. "And sixteen virtuous men such as Bhadrapāla": by mentioning the first, the rest are categorized, and they are listed together as a whole. "Shan-siyi" and so forth are listed separately according to what is included under "and so forth". "They all adhered to the practice of the great being Samantabhadra" reveals what they trained in; it may also be termed distinguishing the lower from the upper. Next, their virtues are praised; herein it is divided into two parts: first, praising their two virtues of expedient means and reality; second, from "the practices they cultivated were pure" onward, praising their two virtues of benefiting oneself and benefiting others. In the former part there are three sections: first, briefly praising their virtues in terms of their own stage; second, from "entering the Buddha-Dharma" onward, praising their virtues extensively in terms of their progressive advancement; third, from "fully possessing subtle and wondrous merits" onward, concluding with praises for both together. In the initial brief section, real virtues are praised first; from "wandering through" onward, their expedient virtues are praised. In reality, they are endowed with all immeasurable practices and vows, cultivating them fully. "Practices" refers to the six perfections, the four means of embracing, and so forth. "Vows" refers to the immeasurable vows of bodhi-practice. As taught in the Avataṃsaka, they possess all of these. "Firmly abiding in the Dharma of all merits": their accomplished virtues are complete and fully equipped, and having accomplished virtue, there is no regression; therefore it is said "firmly abiding". Every virtue is thus accomplished; therefore it is said "all". "Merit" (gōng) refers to efficacious function: all practices possess the efficacious function of bringing benefit, and so they are called gōng. This gōng is the virtue belonging to good actions; therefore it is called "meritorious virtue" (guṇadharma). Just as coolness and purity are virtues of water, so it is called meritorious virtue. When the sūtras speak of meritorious virtue, there is a general and a specific sense: generally, all practices are it; specifically, actions of wisdom are explained as knowledge (jñāna), and the remaining precepts, giving, and so forth are called meritorious virtue. Here it is understood generally; the essence of the virtue is called Dharma. In the expedient section, it first says: "wandering through the ten directions"—bodily forms are without obstruction. "Practicing expedient means"—their activities of transformation are skillful. Manifesting various forms according to what is suitable for beings is called expedient means. The above briefly praises them in terms of their own stage. Next, in terms of progressive advancement, their virtues are praised extensively, wherein their real virtues are also praised first. From "manifesting the attainment of Buddhahood in immeasurable realms" onward, their expedient virtues are praised. In the real section, it first says "entering the storehouse of the Buddha-Dharma": witnessing and matching with it is called "entering". "Reaching the ultimate other shore": manifesting the finality of fruition. The other shore of nirvāṇa, having reached it, is called "ultimate". In the praise of expedient means below, "manifesting the attainment of correct awakening in immeasurable realms" is a general praise. This praises their progressive advancement; hence the attainment of Buddhahood is cited as an expedient virtue. From "dwelling in Tuṣita" onward, it is shown specifically. In discussing this fully, there should be ten phases: 1. ascending to Tuṣita Heaven; 2. descending and entering the womb; 3. dwelling in the womb; 4. being born; 5. the phase of being a youth; 6. the phase of taking a wife; 7. the phase of leaving household life; 8. the phase of attaining the Buddha-way; 9. the phase of turning the dharmacakra; 10. the phase of parinirvāṇa. In this present text, the dwelling in the womb is missing, leaving the other nine phases. In the first phase, "dwelling in Tuṣita Heaven" means the body ascends to Tuṣita. "Tuṣita" was originally a single name, but varied in transliterated sound. Here it is translated as "Wondrous Contentment", and also called "Contentment"; it is the fourth heaven in the desire realm. Why be born here? As explained in the Mahāparinirvāṇa-sūtra, Tuṣita Heaven is superior, which is why one is born there particularly. Why is it superior? The sūtra itself explains it: the higher heavens are dim and dull, while the lower heavens are heedless; that heaven is free of these faults, and so is called superior. Furthermore, by cultivating giving and precepts, one attains the lower and upper heavens; by cultivating giving, precepts, and concentration, one is born in Tuṣita Heaven; therefore that heaven is superior. Question: Tuṣita is a distracted realm of the desire realm; how can one cultivate concentration and be born in that heaven? Explanation: This is not the concentration of the eight dhyānas, but rather cultivating the Buddha-mindfulness samādhi within the mind of contemplative wisdom of the desire realm, being born in that heaven; this is called being reborn based on concentration. As in the Daśabhūmika-śāstra, there are immeasurable analyses that cannot be fully discussed. "Broadly proclaiming the true Dharma" is transformation through vocal karma. This completes the first phase. Relinquishing that heavenly palace and descending into the mother's womb is the second phase. Question: Why abandon the bliss of the higher heavens? In order to cause the sentient beings of Jambudvīpa to all bear the Buddha's grace and give rise to a reverent mind, it must be abandoned. What does this mean? Due to his abandoning heavenly bliss, the sentient beings of Jambudvīpa all think: "The Buddha abandoned heavenly bliss and came to be born in Jambudvīpa out of compassion for us," giving rise to a reverent mind. Question: Among those types of birth, why did the Tathāgata specifically take womb-birth? Explanation: Among the four forms of birth, egg-birth and moisture-birth have base and inferior fruitional retributions, so the Buddha is not born from them. Spontaneous birth, although superior, entails multiple considerations, so the Buddha is not born in that way. As explained in the Mahāparinirvāṇa-sūtra, there are briefly eight reasons: 1. At the beginning of the kalpa, sentient beings were born spontaneously; at that time, their sicknesses had not yet arisen and they did not require the Buddha's transformation, so the Buddha did not appear. When the Buddha appeared in the world, sentient beings were womb-born, so in order to augment the power of common birth, he accepted womb-birth. 2. To lodge in a noble clan to demonstrate the supremacy of the Dharma, he accepted womb-birth. 3. To be born into a royal lineage, relying on it to protect the Dharma, he accepted womb-birth. 4. Wishing to teach people the practice of respecting parents, he accepted womb-birth. 5. To be born into a noble clan in order to quell the arrogance of beings, he accepted womb-birth. 6. He accepted womb-birth to quell the slander of beings. What does this mean? If the Buddha were born spontaneously, many people would slander him, saying that the Buddha is an illusion, not real.

To put an end to this slander, he was therefore not born by apparition. Seventh, it was to leave behind a body to benefit later generations that he accepted birth from a womb. What does this mean? If the Buddha were born by apparition, he would also pass away by apparition, vanishing like a flash of lightning without anything left behind. It was so that the Buddha could leave behind relic remains of his body to benefit those who came later that he accepted birth from a womb. Eighth, it was to be the same as all Buddhas that he accepted birth from a womb. For the Buddhas of the three periods of time to transform beings born of the womb, the Dharma dictates that they accept birth from a womb, and therefore he had to conform to this. Possessing these many meanings, he therefore accepted birth from a womb. This concludes the second [mark]. According to other sūtras and treatises, here one mark is lacking: the mark of dwelling in the womb. Counting this missing one, the third mark is concluded. From "from the right side" downwards, this is the fourth mark, that of birth. Within this there are three parts: first, the place of birth was extraordinary; second, from "manifested walking" downwards, what was manifested was miraculous; third, from "Śakra and Brahmā" downwards, devas and humans offered reverent support. In the first part, "born from his mother's right side": ordinary people's places of birth are impure, foul, and base; the Buddha wished to be different from them, and therefore was born from the right side. Although born from the right side, it was like emerging from clouds and mist; the mother's body was comfortable, effortless, and without suffering. In the second part, regarding what was manifested as miraculous, first he explains that the bodily manifestations were miraculous. From "raising his voice" downwards, the vocal manifestations were miraculous. Within the bodily manifestations there are three: first, walking seven steps in each of the ten directions, manifesting the swift and vigorous power of a great man, standing alone and fearless throughout the realms of the ten directions; second, his bodily light shone everywhere, causing people to awaken and know; third, from "immeasurable" downwards, shaking the great earth, causing Māra to quail and submit. Regarding "the six kinds of shaking," as the Daśabhūmika-sūtra explains, they are moving, surging, quivering, feeling, roaring, and rising. "Moving" is like the swaying of a cart. "Surging" is like a gushing spring, or also like a boiling cauldron. "Quivering" means dropping downwards, like an empty vessel in the world dropping down when shaken. "Feeling" is the momentum of movement causing people's minds to perceive it, such that even beings dwelling in the air know it. "Roaring" is emitting a sound, with the ground rising like dough. The above explains that his bodily marks were miraculous. From "raising his voice" downwards, the vocal manifestations were miraculous, as he proclaimed his own venerable title to lead people to take refuge. The above is the second [part], what was manifested was miraculous. In the third section, "devas and humans offered reverent support," the text is obvious and understandable. Because the Buddha's virtue was profound and weighty, Śakra and Brahmā all came to serve him, and humans and devas took refuge and looked up to him. The fourth mark is concluded. From "manifested" downwards is the fifth mark, that of a youth. Within this there are two parts: first, his person was endowed with numerous arts, referring to manifesting calculation, literary arts, and similar matters; the Buddha had known them long ago, but in accordance with transforming beings he newly learned them, hence it is called "manifested." Second, from "widely synthesizing" downwards, his understanding was broad: "widely synthesizing the techniques of the Path" means his knowledge of phenomena was broad. "Wide" means extensive; "synthesizing" means studying together the secret arts of the ṛṣis' supernormal powers. There was nothing he did not extensively learn, which is called "widely synthesizing the techniques of the Path." "Thoroughly familiar with the various texts" means his knowledge of teachings was broad. "Thoroughly" means comprehending; "familiar" means well-practiced. The disparate mundane classics are called the "various texts." Knowing all of these is called being "thoroughly familiar with the various texts." This concludes the fifth [mark]. "Sporting in the rear garden, practicing martial arts and testing skills; manifesting his stay in the palace amidst sights and tastes": from "sporting in the rear garden" downwards is the sixth mark, that of taking a wife. Within this, first it says, "sporting in the rear garden, practicing martial arts and testing skills," which are matters prior to taking a wife. As the Benqi jing says: exercising horses and sinewy strength is called "practicing martial arts." Shooting together at golden drums is called "testing skills." "Manifesting his stay in the palace amidst sights and tastes" refers to matters after taking a wife. The Buddha was in reality free from attachment, but in accordance with transforming beings he manifested dwelling there, hence it is called "manifesting his stay." Question: Why did he manifest this mark? Having first accepted and later renounced it, he demonstrated that desire is to be reviled. This concludes the sixth [mark]. From "seeing old age and sickness" downwards is the seventh mark, that of leaving home. Within this are six clauses, grouped into three pairs. These six clauses are: "seeing old age, sickness, and death, realizing the world's impermanence, and abandoning the kingdom, wealth, and status" is the first clause, clarifying what was abandoned. As the Benqi jing says: he went out of the city on an excursion; at the eastern gate he saw old age, at the southern gate he saw sickness, and at the western gate he saw death. Comparing these to himself, he realized that his own body was impermanent, and therefore gave rise to aversion and renounced his kingdom, wealth, and status. "Entering the mountains to study the Path" is the second clause, displaying what he practiced. At the northern gate he saw a śramaṇa, and due to seeing the śramaṇa he sought to study the Path; the text omits this and does not bring it up. These two form one pair. "Riding a white horse with a jeweled crown and necklaces, he sent them back, shedding his precious and exquisite garments" is the third clause, reiterating what was abandoned. "And donning the Dharma robes" is the fourth clause, displaying what he received. These two form one pair. "Shaving off his beard and hair" is the fifth clause, reiterating what was abandoned. "Sitting upright beneath a tree" is the sixth clause, clarifying what he did. It also clarifies what he cultivated. "Laboring bitterly for six years": first he conformed to their heterodoxy. "Practicing as was fitting": reversing heterodoxy to study the true Path; this was what was fitting for him to cultivate and learn, which he followed and practiced. These two form one pair. This concludes the seventh [mark]. From "manifesting in the five turbidities" downwards is the eighth mark, that of achieving the Buddha Path. Within this, according to the events, there are sequentially five: first, bathing in hot water to remove physical grime; second, from "spirit birds" downwards, proceeding to the site of awakening; third, from "auspicious" downwards, accepting grass and sitting serenely; fourth, from "exerting great" downwards, using supernormal power to subdue Māra; fifth, from "attaining the subtle" downwards, manifesting the attainment of the Buddha Path. Within the first part there are three clauses: first, dwelling in a turbid realm, he manifested having dust and grime. Regarding the five turbidities: first is the turbidity of lifespan, where karmic lifespan is short; second is the turbidity of sentient beings, where people have no good conduct; third is the turbidity of afflictions, where various fetters flourish; fourth is the turbidity of views, where wrong views blaze fiercely; fifth is the turbidity of the kalpa, where famines, epidemics, and weapons arise concurrently. A defiled land has these, hence it is called a realm of the five turbidities. The Buddha manifested dwelling amidst them, "conforming to the multitude of beings, manifesting having dust and grime." Second, "bathing in the golden stream." In the Nairañjanā River (River of Golden Sands), he bathed in warm water to wash away bodily grime, which is called "bathing in the golden stream." Third, "the deva pressed down a tree branch, which he grasped to emerge from the pool." In the second section, "spirit birds flanked and followed him as he went to the site of awakening": as the sūtra states, five hundred bluebirds followed behind the Buddha, which is called "birds flanked and followed him." These were all divine birds, hence they are called "spirit birds." The place where the Buddha attained the Path is called the site of awakening (bodhimaṇḍa), just as a place where wheat is processed is called a wheat-threshing floor, and a place where grain is processed is called a grain-threshing floor; all cases are like this. In the third section, first he was moved by [the grass-cutter named] Jixiang (Svastika) as an auspicious omen. That Svastika was the grass-cutter. In the sūtras he is also called Ji'an (Auspicious Peace). "An" (peace) and "xiang" (auspicious) have the same meaning. The Buddha was about to achieve the Path.

Responded to seeing this person as an auspicious omen, knowing that he himself would certainly achieve the auspicious fruit. Therefore it is called 'auspicious response to an omen'. It was precisely through this person that he manifested the merit, fruit, and good fortune he had achieved, and therefore it is called 'manifesting merit and good fortune'. Next, he accepted the grass from him. With compassion in his mind, the Buddha physically accepted the grass from him, and therefore it is called 'compassionately accepting the gifted grass'. Afterward, he spread it out and sat upon it; because he attained Buddhahood depending on this tree, it is called the 'bodhi-tree'. Having spread it beneath this tree, he sat cross-legged. This is simply according to different people, whose seeing and hearing differ. If one speaks of the bodhisattvas, they saw the Buddha Tathāgata rise from the vajra-realm upon the vajrāsana, ascending to the bodhimaṇḍa, and dwelling there to attain Buddhahood. As the Nirvāṇa [Sūtra] says: Ordinary persons and those of the two vehicles only saw the Tathāgata take the grass from Svastika, spread it out, and make a seat. This is as stated here. In the fourth section, first, 'sending forth a great light to let the Māras know of it'. 'Sending forth' (奮) is like emitting. Next, under 'Māra came to force and test [him]', the Buddha subdued them. Saying 'by the power of wisdom' refers to the virtue of subduing Māra. 'Wisdom' means correct wisdom, which knows what is perverse and does not follow it. 'Power' means the power of supernatural penetrations, subduing Māra through divine power. It may also be the power of loving-kindness, subduing Māra through a mind of loving-kindness; bringing them all to surrender is the ability to subdue Māra. Māra is a foreign word, here translated as 'killer', because it harms people's goodness. Generally speaking, there are four; the Nirvāṇa [Sūtra] speaks of eight. As for the four: first, the māra of defilements (kleśa-māra), meaning greed, anger, and so forth, which can harm wholesome dharmas; second, the māra of the aggregates (skandha-māra), meaning that the body of the five aggregates destroys itself mutually; third, the māra of death (mṛtyu-māra), which can destroy the life-faculty; fourth, the heavenly māra (devaputra-māra), as above the sixth heaven of Paranirmitavaśavartin there is a separate māra heaven, fond of destroying the good of others. Among the four, the first is the cause of saṃsāra, the last, heavenly māra, is the condition for saṃsāra, and the skandha- and death-māras in between are the fruits of saṃsāra. These four are expounded commonly by both the Mahāyāna and the Hīnayāna. As for the eight, atop the previous four kinds, there are added the minds of the four inversions regarding the unconditioned. Toward the true virtues of the Buddha, one conceives the permanent as impermanent, pleasure as suffering, self as non-self, and the pure as impure. Because these four kinds destroy correct understanding in the short term and obstruct true virtue in the long term, they are called māras. These latter four kinds are not yet considered afflictions in the Hīnayāna teaching and are not called māras; the Mahāyāna considers them errors, and therefore calls them māras. Taken generally, all eight must be subdued. Why is this so? Defilements, aggregates, death, and the four inversions regarding the unconditioned hinder and run contrary to one's own practice, and therefore must be subdued. The methods of subduing them differ: regarding the māra of defilements, the Hīnayāna mostly uses the contemplation of the truths to subdue it, while the Mahāyāna mostly uses wisdom of emptiness to subdue it. Regarding the skandha-māra and death-māra, the Hīnayāna mostly subdues them through nirvāṇa without remainder, because extinction and abandonment are attained; the Mahāyāna mostly uses the eternally abiding dharmakāya to subdue them. The four inversions regarding the unconditioned are subdued during the great cause by correct understanding, and subdued during the great fruit by the true virtues of bodhi and nirvāṇa. The single heavenly māra hinders one's own practice and also hinders transforming others; therefore, the methods used to subdue it differ. In the cause of one's own practice, it is subdued by correct wisdom: knowing what is perverse and not following it, they naturally retreat and disperse. In the fruit of one's own practice, it is subdued by the ten powers: because the ten powers are firm and solid, they cannot be overturned or shaken by demonic perversity. One's own practice is like this. In transforming others, the methods used are not fixed. If during the cause, subduing māras oneself to benefit sentient beings mostly uses supernatural powers; teaching others to subdue māras mostly uses divine dhāraṇīs, because those people lack the supernatural power to subdue them. If during the fruit, subduing māras oneself to benefit sentient beings mostly uses loving-kindness: having pity on them, they immediately retreat and disperse; teaching others to subdue māras also uses divine dhāraṇīs, because those people lack the power of loving-kindness to subdue them. What is discussed here refers specifically to subduing the heavenly māra. Where it opposes one's own practice, correct wisdom subdues it; where it opposes benefiting others, the power of supernatural penetrations subdues it. Therefore it says, 'wisdom and power caused all to be subdued.' In the fifth section, 'attaining the subtle and wonderful Dharma and realizing supreme, perfect awakening' directly manifests attaining Buddhahood. Principle is the wonderful Dharma; because of attaining this Dharma, he realized perfect awakening. This concludes the eighth [mark]. Below, the ninth mark is turning the wheel of Dharma, first entreating and then expounding. 'Śakra and Brahmā prayed and exhorted, entreating the turning of the wheel of Dharma' is the initial entreaty. Second, under 'taking the strides of a Buddha', he arose to expound due to the entreaty. Herein there are two parts: first, initiating transformation through body and speech; second, under 'light illuminating immeasurable lands', gathering and benefiting through body and speech. In the first part, the initial words 'taking the strides of a Buddha' indicate initiating transformation through bodily action. Manifesting the Buddha's deportment, traveling to transform beings, is called 'the strides of a Buddha'. From 'the roar of a Buddha' onward, speech action initiates transformation, containing ten phrases. The single phrase 'roaring with the roar of a Buddha' is general: all sacred teachings are what the Buddha roars; bodhisattvas use them to roar for the sake of living beings. The eight phrases from 'striking the Dharma drum' onward are specific, using metaphors to reveal the Dharma. Among them, the first four are the four dharmas of hearing, thinking, cultivating, and realizing. 'Striking the Dharma drum' refers to expounding the dharma of wisdom born of hearing to benefit sentient beings: beating the drums sternly cautions the troops; expounding the teaching cautions people. 'Blowing the Dharma conch' refers to expounding the dharma of wisdom born of contemplation to benefit sentient beings: blowing the conch accords with the time; expounding principle accords with capacity. 'Wielding the Dharma sword' refers to expounding the dharma of wisdom born of cultivation to benefit sentient beings: a sword can cut and cleave; cultivation can sever fetters. 'Erecting the Dharma banner' refers to proclaiming the dharma of realization: the dharma of realization is exalted and supreme, like a banner rising high above. The latter four are the four unobstructed knowledges arising in speech to cover living beings. 'Rumbling the Dharma thunder' refers to transforming sentient beings through the unobstructed knowledge of dharmas: when the heavenly thunder rolls once, vegetation sprouts shoots; when the Dharma sound is heard once, expounding the path is quickly accomplished. 'Flashing the Dharma lightning' refers to benefiting sentient beings through the unobstructed knowledge of meaning: once lightning flashes, all things are seen; once words of meaning are proclaimed, all meanings are visible. 'Raining down the Dharma rain' refers to transforming sentient beings through the unobstructed knowledge of expression: proclaiming with expressions is like clouds pouring rain. 'Bestowing the gift of the Dharma' refers to benefiting sentient beings through unobstructed eloquence: proclaiming and conferring according to what people delight in is called bestowing the gift of the Dharma. These eight are specific. The single phrase 'constantly awakening all worldly realms with the sound of the Dharma' is the summary conclusion. The above is the first part, initiating transformation through body and speech. Below is the second part, gathering and benefiting through body and speech, containing four parts: first, bodily action subdues māras, causing them to abandon perverse actions; second, under 'rending and cleaving', speech action breaks perverse views, causing them to leave afflictions—these two form a pair; third, under 'entering the divisions of kingdoms', bodily action receives offerings, giving rise to people's merit and goodness; fourth, under 'wishing to proclaim the Dharma', speech action expounds the Dharma, causing them to cultivate the path of transcendence—these two form a pair.

In the first part there are four points: first, emitting light that universally illuminates immeasurable Buddha-lands; second, using supernatural power to cause all worlds to quake in six ways; third, by virtue of the preceding emission of light, taking complete hold of the realm of Māra so that all submit and yield; fourth, by virtue of the preceding quaking, shaking the palaces of Māra, causing them to be terrified. In the second part, regarding the mouth, the text also has four points: first, being able to destroy the heterodox. "Tearing apart the net of heterodoxy" means destroying heterodox dharmas. "Extinguishing all views" means teaching the cutting off of heterodox thoughts. These two remove views. "Dispersing all afflictive defilements" means breaking through the realms of sensual desire. The realms of the five desires can soil with dust and weary and agitate sentient beings; hence they are called "afflictive defilements." Preaching emptiness to break and dispel them is termed "dispersing." "Breaching all moats of desire" means teaching the renunciation of the desire-mind. Because the mind of passionate desire is deep and difficult to cross, it is spoken of as a "moat." Teaching its severance is called "breaching." These two remove passion. These four pairs combine to make the first point, clarifying the ability to destroy the heterodox. Second, from "strictly guarding" onwards, it clarifies the ability to open up what is correct. "Strictly guarding the Dharma city" blocks people's slander. Because the Dharma can block and guard against [errors], it is spoken of as a "city." Praising the good and putting an end to slander is called "strictly [guarding]" and "guarding." "Opening and unfolding the Dharma gates" means hearing and preaching the correct teachings. Because the comprehensive Dharma possesses the senses of giving access to and leading into, it is called a "gate." Exposing and expounding so as to make [people] enter is called "opening" and "unfolding." Third, from "washing clean" onwards, it concludes the meaning of the first point above, destroying the heterodox. Afflictions of views and passion are called "stains and defilements." Teaching their removal is called "washing." Fourth, from "making manifest" onwards, it reveals the meaning of the second point above, opening up what is correct. "Making manifest the pure and white, [wherein] the Buddha-dharma shines brightly and blends harmoniously" reveals the earlier passage's strict guarding of the Dharma city, removing the heterodox and making manifest the correct; hence it is said: "making manifest." The Dharma that is made manifest has departed from the heterodox and from slander, so it is called "pure and white." Radiating and displaying the true Dharma beyond heterodox delusions is therefore called "shining brightly." Smelting and purifying it is called "blending the Buddha-dharma." "Propagating and flowing the transformation of the Dharma" reveals the earlier passage's opening and unfolding of the Dharma gates. Propagating and flowing it to transform people is therefore called "opening and unfolding." This completes the first pair. Third, regarding the body, "entering the country to collect alms (piṇḍapāta)" means initially engaging in begging for food. In the barbarian language it is called *piṇḍapāta*; here it translates as "begging for food." Obtaining diverse rich provisions comes from begging for food. From "storing up merit" onwards, [it means] receiving and using [offerings] to generate merit. "Storing" means accumulating. Accumulating manifold virtues is called "storing up merit." Manifesting the receipt of offerings from beings is therefore called "displaying." Generating worldly merit and goodness is like a field yielding crops; hence it is called a "field of merit." Fourth, regarding the mouth, "wishing to proclaim it, displaying a smile" initiates the expedient means for preaching; below, it expounds it directly. Therein it first says: "using the medicine of all dharmas to heal the three sufferings," causing [beings] to emerge from saṃsāra. The suffering of suffering, the suffering of change, and the suffering of conditioned existence are the three sufferings. Their meaning is as in a separate chapter; it should be fully discussed there. Giving the Dharma and teaching its severance is called "healing with the Dharma." From "making manifest" onwards, it causes people to enter the Path. Therein it first says: "making manifest the intention for the Path," which teaches people to generate the aspiration; making manifest the intention for the Path generated by the bodhisattva causes people to generate it. "Immeasurable merits" teaches people to generate practice. From "bestowing upon bodhisattvas" onwards, it ultimately causes them to attain the fruition. Bestowing prophecy upon bodhisattvas is the expedient means for attaining the fruition. Practicing the cause to achieve the fruition is like the mind recording an object; hence it is called "prophecy" (vyākaraṇa). An ārya speaking to show it to people is termed "bestowal." "Attaining complete, perfect awakening" directly reveals attaining Buddhahood. From here down is the tenth phase: the phase of entering parinirvāṇa. "Displaying extinction" directly reveals entering extinction. Below, it demonstrates its benefits. "Rescuing and saving without end" demonstrates the vastness of the benefits. "Eliminating the outflows," etc., demonstrates the completeness of the benefits. Eliminating all outflows means: relying on his manifesting extinction, it causes people to revile conditioned existence, cut off the cause of saṃsāra, and plant manifold roots of virtue. Relying on his manifesting extinction, it causes people to delight in tranquility and cultivate the cause of nirvāṇa. The above has extensively praised the two virtues of the provisional and the real. Below, third, it concludes both together. "Complete with merits, subtle and difficult to measure" concludes the previous real virtues. "Wandering through all Buddha-lands, universally manifesting the teachings of the Path" concludes the previous provisional virtues. The above concludes the two virtues of the provisional and the real. Below, second, it praises the merits of benefit for oneself and benefit for others. Practice that can benefit oneself is called "benefit for oneself"; practice that can universally enrich [others] is spoken of as "benefit for others." What the bodhisattva practices essentially does not go beyond these; therefore they are praised. Therein, it first briefly praises the bodhisattva scriptures. From "thoroughly comprehending" onwards, it praises them extensively. In the brief praise, it is first specific and then concludes generally. In the specific, there are four points: first, purity of one's own practice; second, from "just as" onwards, skillfulness in transformative practice. It first gives an analogy and then matches it. In the analogy, it first says "just like a magician," which illustrates the person who initiates transformations. "Displaying various different forms, becoming male or female," etc., illustrates the appearance of the manifested transformations. "Originally learned and clear," etc., illustrates the virtue of the transformations. "Originally learned and clear" illustrates the training in the methods of transformation. Learning is the root of transformation; hence it is called "original." Regarding the Buddha's methods of transformation, mastering them thoroughly is called "learned and clear." "Carrying out as the mind desires" means that, having accomplished the learning, one brings forth application. Accomplishment resides in the mind; hence it is called "as the mind desires." Transforming at will is therefore called "carrying out." Below, it matches this to reveal the Dharma. "The bodhisattvas are likewise" matches the previous magician. "Learning all dharmas," etc., matches the emergence of the virtues of transformation. "Learning all dharmas" matches the original learning; that is, learning all dharmas for transforming others. "Penetrating, synthesizing, and finely mastering" matches "clear." Thoroughly penetrating and comprehensively studying, knowing the Dharma meticulously, is therefore called "finely mastering." "Secure and firm in what they abide in" matches "as the mind desires." Regarding the dharmas in which they abide, their minds are secure and scrupulous. "None that they do not bring to transformation" matches "carrying out." "None" means not any; "bring" means to convey and effect. In all places there are none that they do not convey and transform. Furthermore, "bring" means to induce and bring about, causing all beings to be induced and transformed without exception. "Universally manifesting in countless Buddha-lands" matches the previous manifested forms, matching the displaying of various forms such as male and female. This is the second point: skillfulness in transformative practice. Third, from "never having" onwards, it reveals the first point above: the purity of one's own practice. Because regarding what they have attained they have never been haughty and arrogant or indulged themselves, their practice is pure. Fourth, from "commiserating" onwards, it reveals the second point above: skillfulness in transformative practice. Commiserating means compassion. Because their mind has compassion and commiserates with sentient beings, they are able to manifest various transformations for beings. The above is the specific praise. "Being completely endowed with dharmas such as these" concludes generally. The above is the brief praise. Below, it praises them extensively, in which there are four points: first, cultivating the practices of one's own stage relying on the bodhisattva Dharma.