English (machine translation)
Translation of 無量壽經義疏
- Language
- English
- Extent
- 41 passages, 50,371 words
- Text
- complete digital text
- Source
- pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1745 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…
Contents
Text
1.1
Composed by the Śramaṇa Huiyuan
1.2
The sacred teachings are manifold, but in summary there are only two: first, the Śrāvakapiṭaka; second, the Bodhisattvapiṭaka. The teaching of the śrāvaka Dharma is named the Śrāvakapiṭaka; the teaching of the bodhisattva Dharma is named the Bodhisattvapiṭaka. Within the Śrāvakapiṭaka, those taught are of two kinds: first, śrāvaka-śrāvakas; second, pratyekabuddha-śrāvakas. As for the śrāvaka-śrāvaka: this person has formerly sought the śrāvaka path, always delighting in observing the Dharma of the four noble truths, and has formed a śrāvaka nature. In his final life, he encounters a buddha who expounds the Dharma of the four noble truths for him, and thereby attains awakening to the path. Originally of a śrāvaka nature, now he again hears the voice [of the Buddha] and attains awakening to the path; therefore he is named a śrāvaka-śrāvaka. When the sūtras say, 'For those seeking [the vehicle of] the śrāvaka, he expounds the Dharma of the four truths,' this is what it means. As for the pratyekabuddha-śrāvaka: this person originally sought the pratyekabuddha path, always delighting in observing the twelve links of dependent origination, and has formed a pratyekabuddha nature. In his final life, he encounters a buddha who expounds the Dharma of the twelve links for him, and thereby attains awakening to the path. Originally of a pratyekabuddha nature, by hearing the voice [of the Buddha] in his final life he awakens to the path; therefore he is called a pratyekabuddha-śrāvaka. When the sūtras say, 'For those seeking [the vehicle of] the pratyekabuddha, he expounds the twelve links,' it is said on this basis. Although their realization is twofold and distinct, they equally receive the lesser Dharma, and both hear the voice [of the Buddha] in the present and awaken to the path; therefore, what is spoken with respect to these two persons constitutes the Śrāvakapiṭaka. Within the Bodhisattvapiṭaka, two [types] are established: first, the gradual; second, the sudden. As for the gradual entrant: this person previously studied the great Dharma in the past, practiced the small in the interim, realized the small fruition, and later returned to enter the great. Coming from the small, it is called 'gradual.' Thus the sūtra says: 'Except for those who previously cultivated and studied the Hīnayāna, I now also cause them to enter into this Dharma'—this is the gradual entrance. As for the suddenly awakened: there are sentient beings who have long practiced roots of goodness corresponding to the Mahāyāna; seeing the Buddha now for the first time, they are able to enter the great. Because the great does not proceed from the small, it is called 'sudden.' Thus the sūtra says: 'There are sentient beings who have constantly received my transformation life after life; upon first seeing my body and hearing what I say, they immediately believe and accept it, entering into the Tathāgata's wisdom'—this is sudden awakening. The bodhisattva of gradual entrance relies on the shallow to mount to the far; the bodhisattva of sudden awakening leaps over at once to understand the great. Although sudden and gradual are distinct, they are one in their present reception of the great. Therefore, what is spoken with respect to these two persons constitutes the Bodhisattvapiṭaka. Although the sacred teachings are numerous, they do not go beyond these two. Thus Nāgārjuna says: 'After the Buddha's nirvāṇa, Kāśyapa and Ānanda compiled the Dharma-piṭaka at Rājagṛha, which became the Śrāvakapiṭaka. Mañjuśrī and Ānanda compiled the Mahāyāna at Mount Cakravāḍa, which became the Bodhisattvapiṭaka.' The Bodhisattvabhūmi also says: 'The Buddha expounded the sūtras for the paths leading out of suffering practiced by śrāvakas and bodhisattvas. The compilers of the sūtras compiled them into two piṭakas: expounding the practice of śrāvakas constitutes the Śrāvakapiṭaka, and expounding the practice of bodhisattvas constitutes the Bodhisattvapiṭaka.' Therefore we know that the sacred teachings do not go beyond these two. These two are also called the Mahāyāna and Hīnayāna, the half and full teachings, and so on. Although the names change inversely, their meaning is not different. Now, this sūtra is subsumed within the Bodhisattvapiṭaka among the two piṭakas, being the dharmacakra of sudden teaching for people of ripe faculties. How is it known to be sudden? This sūtra is precisely for ordinary beings who dread birth-and-death and seek right fixation, teaching them to produce the mind [of awakening] and be born in the Pure Land. Not proceeding from the small to the great, it is thereby known to be sudden. Having already understood its classification, next we explain its title.
1.3
Now, the phrase 'The Sūtra of Immeasurable Life Spoken by the Buddha' designates the specific title of this sūtra. The reason all sūtras head their texts with titles is to show the Dharma they elucidate. This sūtra primarily reveals the practices, attainments, and embraced conversions of Amitāyus; therefore, it is raised at the beginning. However, those various sūtras derive their titles differently: some refer solely to Dharma, such as the Nirvāṇa [Sūtra], etc.; some refer solely to persons, such as the Tiwei jing, Taizi jing, etc.; some refer singly to events, such as the Kushu jing, etc.; some refer exclusively to metaphors, such as the Dayun jing, Baoqie jing, etc.; some refer to times, such as the Shi feishi jing; some refer to places, such as the Laṅkāvatāra-sūtra, Gayāśīrṣa-sūtra, etc. Some refer to both person and Dharma, such as the Vimalakīrti-sūtra, Śrīmālā-sūtra, etc.; some raise both event and Dharma, such as the Vaipulya Mahāsaṃnipāta-sūtra, etc.; some manifest both Dharma and metaphor, such as the Avataṃsaka, Saddharmapuṇḍarīka-sūtra, etc.; some raise both person and Dharma, such as the Śāriputra-paripṛcchā-sūtra, etc. Cases such as these are not singular. Now, this sūtra takes its title from persons. In listing persons, there are four kinds in all: first, raising the speaker, as in the Vimalakīrti, etc.; second, raising the questioner, as in the Mañjuśrī-paripṛcchā, etc.; third, raising the person spoken of, as in the Taizi jing, etc.; fourth, raising the person converted, as in the Sumatidārikā, Yuye jing, etc. Now, the head of this sūtra comprehensively raises both the one who can speak and the one who is spoken of. The initial word 'Buddha' raises the speaker. 'Amitāyus' raises the one spoken of. There are five different modes of origin for what is spoken, as Nāgārjuna says: first, spoken by the Buddha himself; second, spoken by sacred disciples; third, spoken by devas; fourth, spoken by ṛṣis and the like; fifth, spoken by apparitional persons. This sūtra was spoken by the Buddha; to distinguish it from the other four, 'Buddha' is therefore raised. 'Buddha' is a foreign word, translated here as 'Awakened One.' Awakening has two meanings: first, awakening as examination, which opposes afflictive obscurations. Afflictions invade and harm, acting just like thieves; only the sage examines and knows them, and is not harmed by them, hence named 'awakening.' This single meaning is explained as in the Nirvāṇa [Sūtra]. Second, awakening as enlightenment, which opposes cognitive obscurations. The slumber of ignorance acts just like sleep; when sacred prajñā arises, one brightly has a great awakening, just like awakening from sleep, hence named 'awakening.' The ignorance opposed by this is of two kinds: first, the ignorance of delusion regarding the nature of reality and defilement, which deludes and veils the true nature; opposing and eliminating this, one transforms delusion and accords with the true, and awakening to the real is named 'awakening.' Second, lack of knowledge concerning phenomenal matters, deluded about the characteristics of all phenomena; opposing and eliminating this, one awakens to and understands all phenomena of the three collections of good, bad, and indeterminate, hence named 'awakening.' Thus the Bodhisattvabhūmi says: 'Equally illuminating and awakening to the collection of beneficial meaning, the collection of non-beneficial meaning, and the collection of neither-beneficial-nor-non-beneficial meaning, one is therefore named Buddha.' Beneficial meaning is good, non-beneficial is unwholesome, and neither-beneficial-nor-non-beneficial is indeterminate; knowing all of these, one is therefore named 'awakened.' Having already awakened oneself, being further able to awaken others, and with the practice of awakening perfected and complete, one is therefore named 'Buddha.' Saying 'awakening oneself' distinguishes him from ordinary beings; saying 'awakening others' differentiates him from the two vehicles; 'with the practice of awakening perfected and complete' distinguishes him from bodhisattvas. Therefore, he alone is specifically named 'Buddha.' Uttering and proclaiming with the mouth is designated as 'spoken.' 'Amitāyus' is what is spoken of. This sūtra expounds the practices, attainments, and embraced conversions of Amitāyus. As for 'practices': it expounds the vows that Buddha originally made and the practices he originally cultivated. As for 'attainments': it expounds the two kinds of fruition, dharmakāya and Pure Land, which he has now attained. As for 'embraced conversions': it universally embraces sentient beings of the ten directions who possess karmic conditions, leading them together to that land; the benefit of transforming them through the path and Dharma is named 'embraced.' Furthermore, that all bodhisattvas and others now learn his practices, attain his realizations, and share in what he embraces is called 'embraced.' Such differences cannot be fully enumerated. Subsuming virtues under the person, it is therefore merely called 'speaking of Amitāyus.' The names of buddhas are of two kinds: first, general; second, specific. 'Tathāgata,' 'Arhat,' and so forth are their general names. 'Śākyamuni,' 'Maitreya,' 'Amitāyus,' and so forth are their specific designations. Establishing names within the specific is of various kinds: some derive from lineage, such as Buddha Śākyamuni, Buddha Kāśyapa, etc.; some derive from the physical body, such as Buddha Shenzun, Buddha Shenshang, etc.; some derive from voice, such as Buddha Miāoyīn, Buddha Miāoshēng, etc.; some derive from radiance, such as Buddha Puguāng, etc.; some derive from internal virtue, or are expounded in terms of metaphor—cases such as these are not singular. This Buddha manifests his name from his lifespan. Lifespan has the true body and the manifested body: the true is eternally abiding, its nature identical to space; the manifested lifespan is indeterminate, either long or short. What is discussed here is the manifested, not the true. Among manifested lifespans, this Buddha's lifespan is long, so that ordinary beings and the two vehicles cannot measure or calculate its limits; hence it is called 'immeasurable.' A boundary of life is called 'lifespan.' How is it known to be manifested and not true? As the Sūtra on the Prediction of Avalokiteśvara and Mahāsthāmaprāpta says: 'Although the lifespan of Amitāyus is long, it also has an end. After that Buddha passes away, Avalokiteśvara and Mahāsthāmaprāpta will become buddhas in succession.' Therefore, we know it is the manifested body. As for 'sūtra': in foreign languages it is called sūtra, translated here as 'thread.' The words of the sage can thread all phenomena together, just as a thread strings flowers, hence named 'thread.' Saying 'scripture' (jing): a thread can string flowers, and the warp (jing) can hold the weft; their functions are similar, hence named 'scripture.' If based on conventional etymology, jing means 'constant.' Persons differ between past and present, but the ritual model of teaching is an enduring standard; hence it is called 'constant.' How do jing and chang (constant) relate to and illuminate one another? One explains jing by means of 'constant.' In explaining it, jing means 'to pass through.' For any single phenomenon, passing through antiquity and experiencing the present continually without interruption is its meaning of constancy; therefore, it can be named 'constant.'
1.4
From beginning to end, the text of this sūtra is divided into three parts: the preface, the core exposition, and the transmission. From the beginning up to 'he replied, "I joyfully wish to hear,"' is its preface. From 'The Buddha told Ānanda: In the distant past,' onwards is its core exposition. From 'The Buddha said to Maitreya: If there are those who hear that Buddha's name and rejoice,' onwards is its transmission. Transformation must have an origin; therefore the preface is explained first. Once the preface has arisen, it properly presents what is expounded; therefore, the core exposition is distinguished second. The sage expounds the Dharma to benefit the multitude; once the exposition of the sūtra is concluded, praising its excellence, encouraging study, and entrusting its propagation follow; therefore, its transmission is distinguished third.
1.5
Although the principles and meanings within the preface are many, its essential points are just two: first, the preface of initiation; second, the preface confirming credibility. When the Buddha is about to preach a sūtra, he first relies upon a time and place, gathers the assembly through spiritual power, and gives rise to the central doctrine to be taught; this is called initiation. As it provides the cause for the preaching, it is called the preface of initiation. As for the preface confirming credibility: after the Buddha finished preaching the sūtra, Ānanda received it, and being about to transmit it to the final age, he first spoke to sentient beings, saying, 'Such Dharma I heard from the Buddha,' which establishes that it can be trusted; hence it is called confirming credibility. Because this provides confirmation and serves as the cause for transmitting the sūtra, it is called the preface confirming credibility. For what reason are these two prefaces established for one preface? Because the sūtra is twofold. The sūtra is only one—how could there ever be two? Although the substance of the sūtra is one, according to the persons and in accordance with the times, it can be divided into two: first, the sūtra spoken by the Tathāgata; second, the sūtra transmitted by Ānanda. What was spoken by the Tathāgata benefited those at that time; what was transmitted by Ānanda is transmitted to the final age. In response to these two sūtras, two prefaces are therefore established. In response to what was spoken by the Tathāgata, the preface of initiation is established. In response to what was transmitted by Ānanda, the preface confirming credibility is established. However, these two prefaces contain many more meanings, fully explained as usual. In the text, the opening words 'Thus have I heard' are the preface confirming credibility. From 'at one time' onward, the meaning is twofold: if one takes the sense of initiating the original event, it is determined to belong to initiation; if Ānanda adduces it to confirm that it can be trusted, it is called confirming credibility. Since the meaning is twofold, one cannot take only one side. Within the preface confirming credibility, there are three sections of analysis: first, explaining the reason for having 'Thus have I heard'; second, clarifying the intention in establishing it; third, explaining its text. As for the reason: for what cause do all sūtras have the words 'Thus have I heard' at their head? Because the Buddha instructed that they be placed there. For what reason did the Buddha instruct this? Because Ānanda requested it. Why did he request it? Because Aniruddha instructed him. For what reason did Aniruddha instruct him? Because he saw that Ānanda's mind was distressed and afflicted. Why was the monk Ānanda distressed and afflicted? Because he saw the Tathāgata enter parinirvāṇa. When the Buddha was about to pass into extinction, he lay in the Twin Sala Grove with his head to the north. At that time, because the Buddha was about to pass into extinction, Ānanda wept and sobbed, unable to contain himself. Aniruddha awakened Ānanda: 'You are the transmitter of the Dharma; why do you not question the Buddha about matters of future generations? What benefit is there in vain sorrow!' Ānanda replied: 'My mind is now submerged in an ocean of grief; what should I ask?' Aniruddha then instructed Ānanda to ask about four matters: first, to ask who the monks and others should take as their teacher after the World-Honoured One's extinction; second, to ask upon what the monks and others should rely and abide after the World-Honoured One's extinction; third, how to dwell together with monks of an evil nature; fourth, what words should be placed at the head of all sūtras. Having received this instruction, Ānanda's mind awakened slightly, and he then questioned the Buddha accordingly, and the Buddha answered him in turn. As to who the monks and others should take as their teacher: they should rely on the prātimokṣa as their teacher; if I remained in the world, it would be no different from this. Mokṣa is the precepts, that which monks study; therefore it is said to be the teacher. As to upon what the monks should rely and abide: they should abide relying on the four applications of mindfulness. What are the four applications of mindfulness? Namely, a monk, relying on the internal body, cultivates the contemplation of the body, diligently eliminating worldly covetousness and affection. So too relying on the external body, internal and external body; sensations, mind, and dharmas are also like this. This is called the place where monks rely and abide. Therefore a sūtra says: 'If one abides in the four applications of mindfulness, it is called one's own domain, and one will not be bound by Māra. If one abides in the five desires, it is called Māra's domain, and one will be bound by Māra.' As to how to dwell together with monks of an evil nature: regulate them with the Brahmadaṇḍa. Brahmadaṇḍa means to remain silent and not speak with them; if their minds are subdued, preach for them liberation from being and non-being. As to what words should be placed at the head of all sūtras: one should place the six matters, such as 'Thus have I heard, the Buddha was in such-and-such a region, settlement, and grove.' Because of the Buddha's instruction, all sūtras are able to bear 'Thus have I heard' at their head. This concludes the first section. Next is to clarify the intention in establishing it. With what intention did the Buddha originally instruct the placement of these words? To give rise to beings' faith. How does 'thus' give rise to faith? 'Thus' means that Ānanda demonstrates his own faith and compliance with the Buddha's words, stating that what the Buddha spoke is 'as' [things are]. Saying that what the Buddha spoke is 'right' causes other sentient beings to give rise to faith identical to his own. As for 'I have heard,' how does it give rise to faith? Ānanda was himself an inadequate person; if he said that this Dharma was spoken by himself, people would mostly disparage and slander it. Because he said that this Dharma was heard from the Buddha, everyone took refuge in faith. What significance does faith have that requires establishing these words to generate faith? In explanation: faith is the first gate for entering the Dharma, the foremost leader in gathering the Dharma; whenever one enters the Buddha's Dharma, one must first give rise to faith. Therefore the Avataṃsaka speaks of faith as hands: just as a person who has hands, upon reaching a place of precious jewels, gathers them at will, while a person without hands gains nothing at all, so too one who enters the Buddha's Dharma, possessing the hands of a faithful mind, gathers the jewels of the Dharma of the Way at will; if one lacks a faithful mind, one gains nothing at all. Because faith has this significance, the words 'Thus have I heard' were established to give rise to beings' faith. Such is the intention in establishing it. This concludes these two sections. Next is to explain the words 'Thus have I heard.' In 'thus' (ru-shi), the explanation has two aspects: first, explaining it in terms of phenomena. Ānanda states that the words spoken by the Buddha are as (ru) all phenomena, and therefore it is called 'as' (ru). Preaching principle as principle, preaching facts as facts, preaching causes as causes, preaching results as results—whatever is discussed is entirely as the aforementioned matter, and therefore it is called 'as'. Words that are in accord with phenomena are correct (shi) in their proper principle, and therefore it is called 'right' (shi). Truly, because departing from phenomena is called incorrect, words in accord with phenomena can be called 'right'. Second, explaining it in terms of persons. Ānanda states that what Śākyamuni now spoke is as (ru) what all buddhas of the past spoke, and therefore it is called 'as'. Therefore the Nirvāṇa Sūtra says: 'Because what was spoken is unchanging like that of past buddhas, he is called the Tathāgata.' Departing from the speech of the buddhas, one's words are wrong; being as the speech of the buddhas, one's words are right (shi). Therefore it is said 'thus' (ru-shi). As for 'I have heard': Ānanda, addressing those future sentient beings, states his own hearing of the preaching; therefore he says 'I have heard.' Hearing is truly the ear—how can one say 'I'? The distinctions among the sense faculties are all instruments used by the 'I'; speaking with reference to the master, it is therefore said 'I have heard.' There is no person within dharmas; where is there a master, such that you speak of referring to a master to say 'I have heard'? In explanation: although within dharmas there is no fixed master, there is nonetheless nominal coordination and governance, so one can also speak of 'I'. Therefore the Nirvāṇa says: 'For example, four divisions of troops combine to make an army. Although there is no fixed master, one can also say: "My army is brave and robust; my army surpasses them."' This is also like that. Question: Ānanda was a sage who had attained principle; for what reason did he speak of 'I' in the same manner as ordinary people? In explanation: although Ānanda also spoke of 'I', it was not the same as ordinary worldlings. How was it not the same? There are three ways of speaking of 'I': first, speaking of 'I' with a mind of view: this refers to ordinary worldlings in whom the view of self has not yet perished, who state that there is an 'I' within their mind of the view of self. Second, speaking of 'I' with a mind of conceit: this refers to practitioners in training whose view of self has perished, but whose mind of conceit still remains, and who speak of 'I' within their mind of self-conceit. Third, the conventionally circulating 'I': this refers to sages beyond training, whose underlying afflictions of views have long perished, and whose underlying afflictions of conceit are also exhausted, who speak of 'I' as a conventional designation in accordance with worldly circulation. Now when Ānanda compiled the Dharma, he was established in the stage beyond training, his views and conceit had perished and been eliminated, and he spoke of 'I' as a conventional designation in accordance with worldly circulation; therefore it is not the same as ordinary people. Question: 'I' is a conventional designation belonging to conventional truth, while non-self is ultimate truth. Ultimate truth is superior; why not rely on the superior to declare non-self, rather than speaking of 'I' following the conventional designation of conventional truth? To transform our ordinary people, the method must be like this. If one did not speak of 'I', how could one indicate and distinguish this from that so as to enable people to recognize it? Therefore one must speak of 'I'. For this reason, even the buddhas, in order to transform, also constantly speak of 'I'. The wise do not find this strange. From 'at one time' onward: although the meaning is twofold, in contrast to the previous section which is solely the preface confirming credibility, the following is explained specifically in terms of initiation. Within this there are three parts: first, clarifying the Buddha as the teaching master. Second, from 'together with a great monk [assembly]' onward, distinguishing his disciples and assembly. Third, from 'At that time the World-Honoured One's sense faculties were radiant' onward, the Tathāgata manifests a transformation as an initiation, and Ānanda makes his request. In the first part, 'at one time' raises the time of the Buddha's teaching. The word 'Buddha' raises the person teaching the transformation. 'Dwelling in Rājagṛha' and so forth raises the place of the Buddha's teaching. As for 'at one time,' people have differing explanations. Discussing it properly now: the occasion of transforming is consequently called 'time'. Among the Buddha's lifetime, the times of teaching were numerous; to distinguish it from other times, it is therefore said 'one'. The expression 'at one time' occurs abundantly in the sūtras. As the Nirvāṇa says: 'I, at one time in the city of Rājagṛha, discussed conventional truth together with the Bodhisattva Maitreya'; 'I, at one time on the bank of the Ganges'; 'I, at one time in the Forest of Corpses'—these words are similar to that. 'Buddha' is as explained previously. 'Dwelling in Rājagṛha' refers generally to the city. In ancient times, many kings dwelt in this city; hence it is named the City of the King's Abode (Rājagṛha). 'Mount Gṛdhrakūṭa' points specifically to the location. Surrounding the city of Rājagṛha there are five mountains in all, each having a vihāra. To distinguish it from the other places, one must therefore say Mount Gṛdhrakūṭa. Translated here, it is named Numinous Vulture Mountain. This mountain had many spiritual immortals dwelling there, so it is named 'numinous'; there were also vulture birds dwelling on this mountain, so it is named 'vulture'. It is also named Vulture Peak Mountain. Many spiritual vultures dwell on this mountain summit, hence the name Vulture Peak Mountain; moreover, the summit of this mountain resembles the head of a vulture bird, hence the name Vulture Peak Mountain. Dwelling in the midst of the place of wandering and transforming is termed 'dwelling'. The dharmakāya is uniform and truly has no resting place; manifesting transformation in a specific direction, it is therefore merely said to 'dwell'. Why not adhere to the real, instead relying on transformation? In order to communicate the teaching of transformation, one must follow transformation. In the second part, the assembly: first the śrāvakas are listed, and afterward the bodhisattvas are displayed. Many sūtras are like this. Why is it so? Generally, there are four explanations: First, distinguishing by near and far. The śrāvakas mostly stayed near the Tathāgata; therefore, after identifying the Buddha, they are listed first according to their proximity; bodhisattvas mostly did not stay near the Buddha, and for this reason are listed afterward. Why were the śrāvakas specifically near the Tathāgata while the bodhisattvas were not near? The explanation has two aspects: First, the śrāvakas had not practiced the Way for long and were not yet skilled in the Dharma of the Way; although they had attained the noble fruit, their bodily deportment constantly complied with the Buddha's teachings. As in the Vinaya sūtras, Aniruddha was prohibited from staying overnight with a woman, Sāgata was prohibited from drinking alcohol, the group of seventeen youths was prohibited from sporting in water, and so forth—these were all arhats complying with the Buddha's disciplinary prohibitions, up until the Tathāgata's parinirvāṇa, when the śrāvakas were prohibited from eating leftovers; for this reason they stayed near the Buddha. Bodhisattvas had long been skilled in the Dharma of the Way and did not depend on the Buddha's instruction; therefore they did not stay near the Buddha. Second, the śrāvakas had presently received the Buddha's deliverance, leaving behind the ordinary to become noble, and bore profound and heavy gratitude; although they had attained the noble fruit, they constantly followed the Tathāgata, attending upon and making offerings to him; therefore they mostly stayed near the Buddha. Although bodhisattvas also bore the Buddha's grace, their task was to transform sentient beings, gathering them according to conditions; thus they mostly did not stay near the Buddha. Because those śrāvakas mostly stayed near the Tathāgata, they are listed first; bodhisattvas were not like this, so they are listed afterward. This is the first: distinguishing by near and far. Second, distinguishing by deportment and outward appearance. The śrāvakas maintained decorous deportment and in appearance resembled the Buddha, being universally revered by the world; therefore they are listed first. Bodhisattvas adapted to transformations, and their forms and deportment were not fixed; therefore they are listed afterward. As in the case of Mañjuśrī spending the summer retreat in three different places during a single summer, that is an example of this. Third, distinguishing by regulation, which can also be called distinguishing by teaching. As Nāgārjuna explained, teachings are of two kinds: first, explicit; second, esoteric. According to the explicit teaching, arhats and pratyekabuddhas, like the Buddha, have exhausted outflows; after mentioning the Buddha, the śrāvakas are listed first. Bodhisattvas, adapting to transformation, manifest abiding in outflows and appear as ordinary worldlings. If worldly people heard that they were placed above arhats, many would be alarmed and astonished; therefore they are listed afterward. The listing of śrāvakas first in various sūtras is mostly based on this. If according to the profound, esoteric teaching, the virtue of bodhisattvas is exalted and should be listed first, while the virtue of śrāvakas is inferior and must be listed afterward. Therefore the Avataṃsaka Sūtra lists bodhisattvas first, and only later, in the assembly at the multi-storied pavilion of the Jeta Grove, lists the śrāvakas. Fourth, distinguishing by quantity. As the Nirvāṇa says: 'Among all the assemblies, the fewer are listed first, and the more are listed afterward.' In that sūtra, the śrāvaka assembly was small, so they are listed first; the bodhisattva assembly was vast, so they are listed afterward. This last explanation is confined to the Nirvāṇa, whereas the others apply broadly to various sūtras. Here, we tentatively rely on the first two explanations to list the śrāvakas first and display the bodhisattvas afterward.
1.6.1
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.
1.6.2
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.
1.6.3
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.
First 8 of 47 passages. Read on