無量壽經連義述文贊 1

English (machine translation) 1

Language: English

Regarding the sūtra text: "The Sūtra of Immeasurable Life, Spoken by the Buddha, Fascicle One": The commentary states: Being about to lecture on this sūtra, I will briefly establish three divisions: first, the purpose of its arrival; second, explaining the title; third, interpreting the main text. First, concerning the purpose of its arrival, there are briefly three meanings: First, because [the Buddha] wished to reveal the cause of the Pure Land. That is, although in the preceding sūtra it was said that the flower-seat was brought about by the vow-power of the monk Dharmākara, it has not yet explained that the adornments of Sukhāvatī's environmental and personal retributions are all brought about relying upon Dharmākara's original vow-power; thus, it is now necessary to explain extensively the forty-eight vows of his past lifetimes in order to reveal the cause of that land's present appearance. Second, because [the Buddha] wished to distinguish that the original vow is not in vain. That is, although all Buddhas generate original vows, there are also original vows that cannot bear fruit and succeed, as [stated] in the Prajñāpāramitā where all sentient beings are to be brought to extinction. Dharmākara's vow-power, however, is not like this; therefore, the meritorious adornments and purities of the environmental and personal [retributions] are now extensively explained to show that the past vows necessarily accomplished something, thereby increasing practitioners' intention for rebirth [in the Pure Land]. Third, because [the Buddha] wished to demonstrate the suffering and afflictions of the impure land. That is, although the Visualization Sūtra states that all sentient beings of the future are tormented and harmed by the thieves of afflictions, if sentient beings do not hear the characteristics of pain and affliction, they will be unable to arouse the intention of aspiration [for the Pure Land] and revulsion [for the defiled world], and their practice for rebirth [in the Pure Land] will also not be accomplished; therefore, [the Buddha] now extensively proclaims the five evils, pains, and burnings to [show] their torment and harm, causing practitioners to be revolted by this realm of suffering and aspire to that land of joy, cultivate merits and contemplative practice, and swiftly depart Sahā and be reborn in the Pure Land. In this order, these are precisely the two [aspects] of what is accomplished and what is transformed. Due to these three meanings, this sūtra was preached subsequent to the Visualization Sūtra. Second, concerning explaining the title: when examining the sūtra texts transmitted through successive generations, although the titles of the sūtra texts are manifold, we will for now present the initial titles of the sūtras of three dynasties. Bai Yan of the Wei dynasty made prominent the designation *Wuliang qingjing pingdengjue jing*; Zhi Qian of the Wu dynasty established the appellation *Zhufo omituo sanyesanfo saluofotan guodu rendao jing*, also called *Da Emi Tuo*; now Dharmarakṣa of the Western Jin named it *Sūtra of Immeasurable Life*. Therefore, although the titles of the sūtra are either extensive or abridged, their meaning is broadly identical. If we wish to explain the title of Dharmarakṣa's sūtra text, there are four pairs: 1. the general opposed to the specific: "Spoken by the Buddha" and "Sūtra" are general designations, whereas "Immeasurable Life" is specific; 2. person opposed to dharma: "Buddha" is the person, whereas the rest are dharmas; 3. the explication opposed to the purport: "Immeasurable Life" is the purport, "Sūtra" is the explication, and "Spoken" partakes of both; 4. beginning opposed to end: "Upper" (Fascicle One) is a term relative to "Lower", and "Lower" is also a term relative to "Upper", being beginning and end in sequence. The fine details of their meanings are as explained before.

1.3

Regarding the sūtra text: "Thus have I heard": The commentary states: Third, interpreting the main text. Furthermore, there is a second [approach that] directly sets forth Amitābha's past accomplishment of the Buddha-realm and the joyful fruition of his original vows, in order to draw an analogy to the causes and fruits of sentient beings' rebirth. In this regard, someone says: This sūtra is broadly divided into ten parts: 1. From the beginning up to "assembled together at one time" is called the Section of the Introductory Preaching; 2. From "At that time, all the sense faculties of the World-Honoured One were radiant and joyous" onward is the Section of Manifesting Signs; 3. From "Venerable Ānanda, having received the Buddha's holy decree" onward is the Section of Requesting Instruction; 4. From "Thereupon, the World-Honoured One told Ānanda" onward is the Section of Narrating the Arising; 5. From "Ānanda, listen attentively, I will now preach for you" onward is the Section of the Central Preaching; 6. From "Maitreya Bodhisattva addressed the Buddha, saying" onward is the Section of Generating Rebirth; 7. From "The Buddha told Maitreya: 'If anyone hears'" onward is the Section of Exhorting Faith; 8. From "At that time, the World-Honoured One preached this sūtra Dharma" onward is the Section of Explaining Benefits; 9. From "At that time, the three-thousand great-thousand [worlds]" onward is the Section of Exhortation and Request; 10. From "When the Buddha had finished preaching the sūtra, there was none who was not rejoiced" onward is the Section of Concluding Rejoicing. He sets forth the intention behind these ten parts one by one, yet because it does not exhaust the principles, it is not adopted. Why is it not exhaustive? When the Tathāgata manifests signs in order to reveal the sacred teaching, the Dharma gate to be preached should provide the heading; how then could one say it is merely the Section of Manifesting Signs? If that which initiates the preaching is not an initiating preface, whom does Ānanda verify? If the preface testifying to faith does not testify to faith, one surely cannot call it the Section of the Introductory Preaching. Furthermore, before all the sense faculties of the World-Honoured One were radiant and joyous, there was no preaching at all in the preface; what was preached that it should be given the name "Section of the Introductory Preaching"? One cannot use other parts to double as an initiating [preface], since the title "Section of the Introductory Preaching" designates only the preface testifying to faith. Furthermore, Ānanda poses the question beforehand and the Tathāgata delivers the answer afterward, thereby revealing the purport of what is preached. What is lacking that only from "listen attentively" onward is called the central preaching? Since the central preaching and the preface cannot be distinguished [in this scheme], the intentions behind the subsequent divisions also become contradictory. If it were as he said, every concluding section should form a distinct division, and the divisions would not be only ten. Someone says: This sūtra text has three divisions: from the beginning, "I have heard", up to "we joyfully desire to hear", is its preface; from "The Buddha told Ānanda: In the distant past" onward is the central doctrine section; from "The Buddha told Maitreya: If anyone hears" onward is the transmission section. The first, the preface, has two parts: first, "Thus have I heard", which is the preface testifying to faith; second, from "At one time the Buddha" onward, its meaning partaking of both, it is treated, in contrast with the preface testifying to faith, as the initiating preface. In this there are three [aspects]: 1. distinguishing the transforming master; 2. distinguishing the assembly of disciples; 3. the Tathāgata manifesting signs and Ānanda requesting instruction. This also is not so. If Ānanda's requesting instruction were the initiating preface, then the Buddha's answering Ānanda ought not to be the central doctrine. If the answer is the central doctrine, the question must surely not be the preface. Examining various sūtras and treatises, when an answer is called the central preaching, it necessarily encompasses its question. To say that although the question is the initiating preface, the answer is the central doctrine—there is no such precedent. Furthermore, if "time", "place", and so forth are treated as the preface testifying to faith, how could "Thus have I heard" not be so? For whether it is initiating, or hearing, or the Buddha, all exist before the preaching. Furthermore, distinguishing the transforming master by "time, Buddha, and place" also contradicts the five meanings, such as universally revealing what has already been heard, in the *Buddhabhūmy-upadeśa*. Now, observing this entire sūtra, it is proper to divide it into three sections: First, from "I have heard" up to "His radiant countenance was majestic", it is called the Section on the Causes and Arising of Preaching the Sūtra; next, from "Venerable Ānanda" up to "briefly preached", it is called the Section of Question-and-Answer Extensive Preaching; last, beginning from "The Buddha told Maitreya" through to "there was none who was not rejoiced", it is called the Section of Question, Preaching, Joy, and Practice. The intention to explain it in these three parts is identical to the *Buddhabhūmy-upadeśa*. The first part also has two: first, the section of transmitting the Dharma and exhorting faith; second, the preface initiating the sacred preaching. The first also has five: "Thus have I heard", this is first, transmitting the Dharma. Neither Bai Yan nor Zhi Qian has these words, but Dharmarakṣa's sūtra preserves them, the wording conforming to India.

1.4

Regarding the sūtra text: "At one time": The commentary states: This is second, transmitting the time.

1.5

Regarding the sūtra text: "the Buddha": The commentary states: This is third, transmitting the master.

1.6

Regarding the sūtra text: "in Rājagṛha, on Gṛdhrakūṭa Mountain": The commentary states: This is fourth, transmitting the place. If one explains these four passages, they are identical to the preceding sūtra; therefore, there is no need to explain them again.

1.7

Regarding the sūtra text: "with the great bhikṣus": The commentary states: Fifth, transmitting the audience. The sūtra texts differ: Bai Yan fully narrates three assemblies: 1. the śrāvaka assembly, namely "with a great assembly of disciples of one thousand two hundred and fifty people, five hundred bhikṣuṇīs, seven thousand upāsakas, and five hundred upāsikās"; 2. the bodhisattva assembly, namely "seventy nayutas of bodhisattvas"; 3. the devas assembly, namely "eight hundred thousand devaputras of the desire realm, seven hundred thousand devaputras of the form realm, sixty nayutas of Śubhakṛtsna devaputras, and one hundred million Brahmadevas". Zhi Qian designates only the śrāvaka assembly, namely "twelve thousand mahā-bhikṣu-saṃgha". Now Dharmarakṣa's sūtra briefly mentions the two assemblies of bhikṣus and bodhisattvas, and none of the rest. The reason for this presence or absence is simply that the translators' preferences varied between the extensive and the abridged, and the divergence arose from this. In explaining the transmitted audience, there are two: first, the śrāvaka assembly; second, the bodhisattva assembly. That the assemblies follow this sequence is also as explained before. The first also has five: this is first, indicating their practice. That is, as it says in the *Saddharmapuṇḍarīkopadeśa*: "Regarding the śrāvakas, they cultivate Hīnayāna practice and support their livelihoods by mendicancy and the like; their deportment is fixed and not like that of bodhisattvas, so they are named bhikṣus."

1.8

Regarding the sūtra text: "twelve thousand in all": The commentary states: This is second, declaring the number. That treatise also says: "Perfection of number means that the great assembly is countless; though general and specific differ, their meaning is one." And as for Bai Yan declaring one thousand two hundred and fifty people, it briefly mentions the regular assembly without exhausting the full count, so it also does not contradict.

1.9

Regarding the sūtra text: "all great sages who had attained supernormal powers": The commentary states: This is third, praising their virtues. "All" is a word indicating universality and reaching the utmost bounds. "Great sages" refers to the virtue of tallying with ultimate truth, being known among both ordinary beings and sages. The treatise says: "The mind obtaining mastery and reaching the other shore—that is their greatness." "Supernormal powers" is a general term encompassing the six supernormal knowledges, with the meaning of being unobstructed and unfathomable. "Had" means finished, and "attained" means realization, because they have all conclusively realized the six supernormal knowledges. Someone says: Since Ānanda is still at the stage of a trainee (śaikṣa), although he has not yet attained the supernormal powers, he has superior virtues, so he is also said to have "already attained" them. This is not correct. What kind of person Ānanda is cannot be known by ordinary people. In truth, as the sūtra says: "Although in outward traces he is at the first fruit, the first fruit also subdues the obstacles of desire and obtains the fundamental dhyāna." Even if he lacks the extinction of outflows, since he has manifested the five supernormal knowledges, speaking in terms of the majority that they have "already attained" them is in no way strange.

1.10

The sūtra says: "Their names were the venerable Liaobenji (Ajñātakauṇḍinya)..." down to "...and the venerable Ānanda." The commentary states: This is the fourth [section], listing their names. Because the various sūtras have no fixed order for listing the assembly, some are ordered according to the greatness or smallness of their practice and virtue—as in the Lotus Sūtra, where Kāśyapa is second, and Śāriputra is listed above Kātyāyana, and so forth. Some are ordered according to who left home first and later—as in the Bao'en jing, where [the Buddha] first delivered the five men, next delivered fifty disciples of Yaśas, next delivered five hundred disciples of Uruvilvā, next delivered three hundred disciples of Gayā, next delivered two hundred disciples of Nadī, next delivered one hundred disciples of Śāriputra, and next delivered one hundred disciples of Maudgalyāyana. Some are ordered according to their virtue and eloquence—as in Vimalakīrtinirdeśa, where they were tasked with inquiring about illness, necessarily requiring wisdom and eloquence to respond. Now, in this sūtra, it follows the Bao'en jing's order of entering into sageliness: Bai Yan lists thirty-six names, while Zhi Qian and Dharmarakṣa both list thirty-one, with Kauṇḍinya as the first. Bai [Yan] and [Zhi] Qian both say "Worthy One" (xianzhe), whereas Dharmarakṣa says "Venerable" (zunke)—both are words praising virtue, bearing the same meaning as "great sage" above. Liaobenji ("Understanding the Original Limit") is what Zhi Qian calls Julin. The Sanskrit is Ajñātakauṇḍinya; Kauṇḍi is a brahmin clan name, -nya is the masculine inflection, and ajñāta means "understanding." Having first understood at the Pure Abodes, it is also said that he "has already understood" (jñāta), and he was therefore called "Initial Understanding." There being many people of the Kauṇḍi clan, he was designated by "understanding"; to distinguish the male from the female, -nya was added. Now, "original limit" refers to the true nature of the four noble truths. "Liao" means understanding; hence, although the words differ, their meaning is one. Zhengyuan ("Right Vow") is what Qian calls Bazhizhi, which is probably the name Bhaddiya. Some say it is Aśvajit, who, because of being banished by the Saṃgha, made a vow never again to visit the homes of others and thereupon attained arhatship; but this is likely incorrect. According to the Mahāvibhāṣā-śāstra, Aśvajit and Punarvasu manifested nāga forms on their bodies and were subsequently reborn among them, and it is impossible to attain the fruit of an arhat while subject to an animal rebirth. Some say that Zhengyu ("Right Speech") is Pilindavatsa; this is incorrect. That person was coarse-spoken by bad habit; although he attained arhatship, his residual tendencies remained, so he definitely cannot be called "Right Speech." Now, according to the treatise, it is Mahānāma, translated here as "Right Speech," which is probably the name of Mahānāman, what Bai Yan calls "the Worthy One Nengzan" ("Capable of Praise"). Dahao ("Great Call") is what the treatise calls "the Worthy One Hanshi" ("Containing a Corpse"), which is probably Revata. That person upheld non-lying: because he testified in a dispute between ghosts and had his body replaced with a corpse, he subsequently assumed the royal throne, his virtuous fame becoming renowned in all directions. Renxian ("Benevolent and Worthy") is what Qian calls Xuman (Sumanas): he is so named because he harboured worthiness and goodness within, and expressed kindness and benevolence outwardly. Ligou ("Free from Defilement") is what Qian calls Weimodhi (Vimaladhī), which is Jingchu ("Purely Cleansed"). The Shuo benqi [jing] calls him Lundituo (Lundhata): he swept clean the monastery and vowed that his mind would be free from dust and defilement just like the monastery, and was thus named Jingchu. Jingchu and Ligou have different words but the same meaning. As for Mingwen ("Famed"), some say: The Long-nailed Bramacārin (Dīrghanakha) had his reputation for erudition heard throughout the ten directions, hence "Famed." This is likely incorrect, because it contradicts the Shuo benqi [jing], and aside from this there is nothing else to rely upon. Now, relying on that sūtra, the venerable Yaye (Yaśas) is called Mingwen, because his pure brahmacarya was seen and revered by all. Shanshi ("Good and True") is the elder Fanqi in the Shuo benqi [jing], named Qushan ("Taking Good"): since making offerings to the stūpa of Vipaśyin Buddha, he was constantly reborn among humans and gods for ninety-one kalpas, and finally attained arhatship. Juzu ("Complete") corresponds to Zhuti (Jyotika) in the Shuo benqi [jing], because the venerable one vowed to receive the full ordination and completely become a śramaṇa. Niuwang ("Ox King") is Gavāmpati, which means "ox-like"; saying "king" is merely adding praise. The Sanskrit says Uruvilvā, which means "papaya," because on his chest there was a swelling shaped like a papaya. Calling him Youloubinluo now is an error. Gayā is Mount Gayāśīrṣa, named after the place. The Sanskrit says Nadī; the Alaṃkāra-sūtra calls it Nanti, which is the name of a river. These three Kāśyapas were all three brothers belonging to the lineage of Kāśyapa ("Drinker of Light"). In Bai Yan's sūtra there is also the Worthy One Shiju Jiaye ("Kāśyapa of the Clan Assembly"), which the Shuo benqi [jing] calls Chengchan Jiaye; this should correspond to "the Venerable Juzu" here, as the Jue jing (Dharmarakṣa's version) places Niucisi ("Ox-feeder") immediately after eliminating Shiju. Since there is no conclusive statement, both alternatives are presented here for scholars to adopt or reject at will. The Sanskrit is Kāśyapa, translated here as "Drinker of Light," which is a brahmin clan name. In high antiquity there was an immortal whose body possessed radiance that drank up and obscured the light of the sun and moon. Kāśyapa belongs to his clan, and having light himself that could drink the sun and moon, he inherited the name of the clan. Mahā means "great": being both the son of a wealthy elder and recognized by great men, "great" was displayed in his name to distinguish him from the other three. The Sanskrit is Śāriputra; śāri is the bird called qiu, that is, the mockingbird, also called the spring oriole. Putra means "son." Because his mother's talent and eloquence were like that of the qiu bird, and he was her son, he was named after her, hence "Śāri's son" (Qiuzi). Calling him Shelifu is an error. The Sanskrit is Mahāmaudgalyāyana, translated here as "Great Bean-Gatherer Clan." In high antiquity there was an immortal living in a quiet mountain retreat who constantly gathered mung beans to supply his food; this subsequently became his clan name. The venerable one's mother belonged to his clan, so he was named accordingly. Having attained great supernormal powers, "great" was added to distinguish him from others of this clan. Calling him Mulian is a phonetic error. Kapphiṇa (Kapphina) means "lodging with the constellation": the Buddha lodged in the same room with him and, transforming himself into an elderly monk, expounded the Dharma to him, whereby he awakened to the Way. The Sanskrit is Mahākātyāyana, translated here as "Male of the Great Tonsure Clan," which is a brahmin clan name. In high antiquity many immortals lived in quiet places in the mountains; over the long years their beards and hair grew long, hanging down so that they needed someone to shave them, for brahmin custom practiced tonsure. One immortal had two sons who came together to visit their father; the younger shaved the hair of the immortals. The immortals vowed to protect him, and he later became a noble immortal; ever since, this clan has been called "Tonsure." The one tonsuring was male, possessed exceptional majestic virtue, and was distinguished from others of this clan; hence "Male of the Great Tonsure Clan." The old name Jiazhaoyan (Kātyāyana) was translated as "rope-fan," which is an error. Now, calling him Dazhu ("Great Abiding") also follows the ancient name: his mother was so attached to this son that she refused to remarry, like a rope tethered to a fan, which can be described as "abiding." Dajingzhi ("Great Pure Aspiration") is Rāṣṭrapāla in the Shuo benqi [jing]. Having no other delight, he set his aspiration on the bliss of the immaculate Dharma and was foremost in dwelling in seclusion; hence the name Great Pure Aspiration. Mahācunda is Cūḍapanthaka (or Cunda), translated here as "Born on the Road." Because there were elder and younger "Born on the Road," mahā was added to distinguish him from the younger. The Sanskrit is Pūrṇamaitrāyaṇīputra, translated here as "Son of Full Compassion." Calling him Fulouna Mituoluoni-zi is an error. Pūrṇa ("Full") is his name; Maitrāyaṇī ("Compassion") is his mother's clan name. The mother's clan name being Maitrī, the venerable Pūrṇa was the son of the Maitrī woman, and was named accordingly. Calling him Manyuanzi ("Son of Fulfilled Vow") now is an error. The Sanskrit is Aniruddha, translated here as "Unextinguished"; he was a cousin of the Buddha, foremost in divine vision. Calling him Lizhang ("Free from Obstacles") now also carries this meaning. Calling him Anulouduo is an error. As for Liuguan ("Flowing Abundance"), some say this is Revata, translated as "provisional combination," hence "wandering (liuli)." This is likely incorrect: not only is the character not li, but Zhi Qian also calls him Nanti (Nanda). Now, this is the one named Nanti in the Shuo benqi [jing]. The Sanskrit is Sundarananda, translated here as "Charming Joy": Joy (Nanda) is his own name, and Charming (Sundarī) is his wife's title. Distinguishing him from Cowherd Nanda, he was designated by his wife's name. He was the Buddha's own younger brother, born of the Great Sage King (Śuddhodana). Because he offered a heated bathhouse in the time of Vipaśyin Buddha, he was handsome and possessed great presence, inspiring no weariness in those who saw him. Calling him Liuguan now also follows his name. Jianfu ("Firm Subjugation") corresponds to Zhuti (Jyotika) in the Shuo benqi [jing], for that sūtra says, "His resolve was firm in vigorous concentration, unconditioned and unshakable"; Bai Yan also says, "The Worthy One Liaoshending ('Understanding Deep Concentration')." Mianwang ("Face King") is what Zhi Qian calls the Worthy One Bojiuluo (Bakkula). The Sanskrit is Bakkula, translated here as "Fine Appearance." Although there are many types of fine appearance, the face takes precedence, so he is named "Face King" according to its meaning. Yicheng ("Distinct Vehicle") is what Bai Yan calls the Worthy One Shijieju ("Clan Precept Aggregate"). His practice of the precepts was outstanding; hence "Distinct Vehicle." Renxing ("Benevolent Nature") corresponds to Śarīra in the Benqi [jing], for that sūtra says, "He gave money and wealth, rescued the impoverished, and helped the lowly." Jiale ("Delightful Joy") is Nanda in the Benqi [jing], named Xinle ("Joyous Delight"). Zhi Qian also calls him Nanchi; the correct sound is Nanda, translated here as "Fine Origin." He was a cowherd: upon asking the Buddha eleven matters concerning herding cattle, he realized that the Buddha possessed all-knowledge and attained arhatship. He was extremely intelligent, and his voice was sublime. The present "Jiale" is also not the proper translation of the name. Shanlai ("Well-Come" / Svāgata) is what Zhi Qian calls the Worthy One Caijie, which the Benqi [jing] also calls Huojie. The tradition says the Sanskrit pronunciation is Svāgata, translated as "Well-Come." "To come" means to take refuge; coming to take refuge in the Buddha's Dharma brings great benefit, hence "Well-Come." Although "Svāgata" applies generally to the names of the one thousand two hundred and fifty people, it was adopted here collectively, so there is no specific designation. The Tathāgata's regular assembly all attained ordination through "ehi" ("come!"), as stated in the Mahālaṃkāra-sūtra. The Sanskrit is Rāhula, translated here as "Seizing the Moon"; calling him Luoyun now, or Bai Yan's "Born in the Royal Palace," are both corruptions. The Sanskrit is Ānanda, translated here as "Joyful Celebration"; calling him Anan now, or Bai Yan's "Extensive Hearing," are both abbreviated listings.

1.11

The sūtra says: "...all leaders such as these." The commentary states: This is the fifth [section], briefly concluding.

1.12

The sūtra says: "He was also together with a multitude of Mahāyāna bodhisattvas." The commentary states: In the second [part], the assembly of bodhisattvas has four sections; this is the first, indicating their practice. That is to say, as in the Saddharmapuṇḍarīkopadeśa, the bodhisattvas cultivate great practices, seek awakening, and benefit sentient beings, being designated by sattva. Moreover, through the power of supernormal abilities, they manifest at any time according to circumstance, able to practice the Mahāyāna. Just as Bhadrapāla and the sixteen others fully embodied the inconceivable deeds of bodhisattvas while manifesting the forms of the four assemblies such as upāsakas, they are spoken of as bodhisattvas. According to Bai Yan, there were seventy nayutas of bodhisattvas, but they are not mentioned now because of abbreviation.

1.13

The sūtra says: "Samantabhadra Bodhisattva..." down to "...and all the bodhisattvas." The commentary states: The second section lists their names. It has two parts; this is the first, the bodhisattvas of the Bhadrakalpa. "Samanta" means universal, which is the wisdom that realizes truth. "Bhadra" means worthy and good, which is the practice that engages with phenomena. Inner virtue is universal, and outer transformation is worthy and good, hence the name Samantabhadra. Miaode ("Wondrous Virtue") should be called Miaojixiang (Mañjuśrī). "Jixiang" (auspicious / śrī) has the sense of merit and virtue, hence translated as "Wondrous Virtue." As for "Ci-shi" (Maitreya, "the Benevolent One"), he first generated the mind of bodhi in the presence of Maitreya Buddha and was also born into the Maitrī clan, hence called "Ci-shi." The Sanskrit says Veda (or Bhadra?), translated here as "Good"; hence it is also called the "Good Kalpa," with its meaning explained as in the Mahāprajñāpāramitopadeśa. Saying "Worthy" (Bhadrakalpa) follows the current designation. The length of the kalpa and the number of buddhas are explained in detail in the Commentary on the Maitreya Sūtra.

1.14

The sūtra says: "Moreover, Bhadrapāla and others" down to "Mokṣa Bodhisattva." The commentary states: These subsequent [names] are the bodhisattvas of other kalpas. Some say that mentioning the sixteen true beings with "Bhadrapāla and others" is to subsume what follows under the initial mention as a general indication, while "Śucicintin and others" lists them separately by continuing from those who were "and others." This is probably not so. If Śucicintin and the others were the sixteen true beings, the text ought to say "fifteen true beings"; otherwise, the general indication and the list would contradict each other. Even if this were conceded, it would also contradict the Saddharmapuṇḍarīkopadeśa, which states: "Bhadrapāla and the other sixteen bodhisattvas." Śucicintin and the others have names different from the sixteen bodhisattvas in the Akṣayamatinirdeśa-sūtra; one certainly cannot say that Śucicintin and the others are the sixteen true beings. Some say: Bhadrapāla and the next word [hu / protection] are two bodhisattvas, and thus this pervades the sixteen beings; having the virtue of virtue and benevolence inwardly, he is called "virtuous being" (bhadra), and harboring outwardly the intention to protect creatures, he is called "protective intention" (pāla). This too is not so. Bhadrapāla translates here as "Virtuous Protection" (Xianhu); to divide it into two inevitably contradicts [the facts]. Furthermore, Samantabhadra and the others are each designated by a single name; Xianhu ought not be the names of two bodhisattvas. Some say: Although the number sixteen is indicated, the list of fifteen names is an omission, as the Jiaofa jing says: "There are two bodhisattvas: the first is named Bhadrapāla, and the second is named Sarvasattvapriyadarśana." This too is not so. Since there are only two there, whereas here there are sixteen, they cannot be listed together as one; nor is it admissible that whenever bodhisattvas come after Bhadrapāla across various sūtras, they all belong to the count of sixteen. Now, the bodhisattvas of other kalpas of themselves comprise two classes, and thus Bhadrapāla and the other sixteen true beings are one of those classes. Some say: Each of the sixteen great kingdoms has one, so there are sixteen. This is incorrect. It is reasonable that a single kingdom must have many bodhisattvas; there is no particular reason why each country would have only one. Here, these sixteen are similar in their vows and practices, so the sacred teachings everywhere indicate their number as sixteen, being equipped with inconceivable feats and manifesting transformations in accord with beings, as explained extensively in the Eulogistic Commentary on the Maitreya Sūtras. The fourteen bodhisattvas from Śucicintin onwards are the second class. Although there are fourteen, they can be summarized into seven pairs: First, the pair of contemplating the Dharma and confident understanding: that is, Śucicintin (Good Contemplation) thoroughly examines the teachings of the Dharma, and faithfully following instructions is called Jñānādhimukti (Faith-Wisdom). Second, the pair of realizing emptiness and entering existence: that is, inwardly realizing the principle of emptiness is called Śūnyatā (Emptiness), and roaming about transforming various realms of existence is called Ṛddhivikurvaṇa (Supernatural Transformation). Third, the pair of great compassion and great wisdom: that is, the brightness of the torch of compassionate light is called Prabhāśrī (Radiant Glory), and having an unsurpassable faculty of wisdom is called Jñānottama (Supreme Wisdom). Fourth, the pair of benefiting oneself and benefiting others: cultivating the path to bodhi is called Jñānaketu (Wisdom Banner), and guarding the sense gates is called Śāntendriya (Pacified Faculties). Fifth, the pair of literal names and metaphorical names: that is, Praṇidhijñāna (Vow-Wisdom) is a literal name, while Gandhahastin (Fragrant Elephant) is a metaphor. Sixth, the pair of the provision of merit and the provision of wisdom: that is, being equipped with the provision of merit is called Ratnaśrī (Jewel Glory), and being endowed with the provision of wisdom is called Madhyasthita (Abiding in the Middle). Seventh, the pair of cultivating practice and removing fetters: that is, cultivating the noble practice is called Sādhucaryā (Regulated Practice), and eradicating the two fetters is called Mokṣa (Liberation).

1.15

The sūtra says: "They all followed the virtues of Samantabhadra" down to "dharmas of meritorious virtue." The commentary states: This is the third part, praising their virtues. It has two parts: first, being endowed with the virtues of the expedient and the real; second, practices benefiting oneself and others. The first also has three: first, a brief praise; next, an extensive praise; finally, a concluding praise. The first also has two: this first part praises their real virtues. Following the virtues of Samantabhadra means cultivating the practices of higher stages. Being endowed with the practices and vows of a bodhisattva means being equipped with the vows of lower stages. Abiding in the dharmas of meritorious virtue means clarifying the dharmas in which one abides oneself. "Followed" (zun) means to emulate and conform to. "Samantabhadra" (Universal Virtue) is the name of one who, relying on Suchness, is equipped with all virtuous practices and resides in equal enlightenment. Therefore, that Bhadrapāla and the others all followed the virtues of the great being Samantabhadra indicates that their stage is the Cloud of Dharma ground (dharmameghā-bhūmi). "Practices" are the practices of the factors of enlightenment, the various pāramitās, maturing sentient beings, and supernatural powers mentioned in the Yogācārabhūmi. "Vows" are the ten kinds of vows in the Honghui jing: knowing all dharmas, obtaining the raft of prajñā, encountering the wind of wisdom, obtaining skillful expedients, ferrying all people across the great ocean of suffering, obtaining the complete path, ascending the mountain of nirvāṇa, entering the house of the unconditioned, and attaining the body of the nature of phenomena. Without vows, practice sinks into the ocean of suffering; without practice, vows ripen nothing; therefore, being equipped with both practices and vows can be called the path to bodhi. "Merit" (gong) means efficacy. Since all practices have the efficacy of benefiting kingdoms, this is the virtue belonging to good deeds, and hence called meritorious virtue. Because all virtues are accomplished, the text says "all." Because they are accomplished and completely fulfilled, the text says "peacefully abide."

1.16

The sūtra says: "roaming through the ten directions and practicing skillful expedients." The commentary states: This subsequent part praises their expedient virtues. "Roaming" (bu) means to walk (xing). Manifesting bodily transformations without obstruction, with no resonance unanswered, is called "roaming through the ten directions." Their transformative deeds being skillful, with no form left unmanifested, is called "practicing skillful expedients."

1.17

The sūtra says: "entering the storehouse of the Buddha's Dharma and reaching the other shore." The commentary states: The second part is the extensive praise. It has two parts: this first part praises their real virtues. Some say: entering the storehouse of the Buddha's Dharma expresses the ascent of the cause, while reaching the other shore reveals the finality of the fruit; the dharmas as numerous as the sands of the Ganges within the tathāgatagarbha are called the storehouse of the Buddha's Dharma, realizing and uniting with them is called "entering," and arriving at the shore of nirvāṇa is called "reaching the final end." This is probably not so. The tathāgatagarbha is the meaning of the buddha-nature; to say that realizing and uniting with the virtuous dharmas as numerous as the sands of the Ganges is the ascent of the cause contradicts the sūtra's statement that "when one sees the buddha-nature, one attains unexcelled enlightenment." If realizing the buddha-nature were not the fruit of bodhi, then reaching the shore of nirvāṇa ought not to be the fruit of complete cessation. Now, "entering" means reaching an understanding that is ultimate in realization and understanding, knowing Suchness to benefit oneself and phenomenal matters to benefit others; hence it says "entering the storehouse of the Buddha's Dharma." This corresponds to skillfully entering the Buddha's wisdom and penetrating the great knowledge in the Lotus Sūtra. "The other shore" is the true principle; realizing this true nature is called "reaching the final end." This corresponds to arriving at the other shore in that sūtra. Constantly illuminating the two truths so as to benefit oneself and others can indeed be called real virtue.

1.18

The sūtra says: "manifesting the attainment of equal enlightenment in immeasurable worlds." The commentary states: This subsequent part extensively praises their expedient virtues. It has two parts: this first part is a general praise. Some say: Each bodhisattva attains buddhahood and transforms beings in a single world; hence the text says "immeasurable worlds." This is definitely not so. The supernatural sphere of a bodhisattva of the first stage already encompasses a hundred buddha worlds, so how could the worlds in which a bodhisattva of the Cloud of Dharma transforms beings be counted? Thus, to say that each is in a single world is definitely not correct doctrine. Now, each individual bodhisattva manifests transformations in immeasurable worlds, and therefore they "manifest the attainment of equal enlightenment in immeasurable worlds."

1.19

The sūtra says: "dwelling in Tuṣita Heaven and widely proclaiming the true Dharma." The commentary states: This subsequent part provides specific praises. There are nine: first, leaving here and ascending to heaven; second, descending with spiritual presence into the womb; third, emerging from the womb with extraordinary signs; fourth, having complete skills and vast understanding; fifth, displaying arts and taking a wife; sixth, renouncing secular life and following ascetics; seventh, subduing Māra and attaining enlightenment; eighth, the Dharma transformation being universally pervasive; ninth, returning to truth and benefiting creatures. This is the first of these. "Dwelling in Tuṣita Heaven" refers to ascending to heaven. "Widely proclaiming the true Dharma" means that the transformations fully reach the heavenly hosts. In Sanskrit, it is Tuṣitadeva, translated here as the Heaven of Joyful Contentment. The buddhas always practice the middle way, which is why all bodhisattvas are born in this heaven. As stated in the Zhuangyan jing: "Having previously renounced the householder's life following the buddhas under hundred billions of nayutas of koṭis of buddhas; having practiced great giving under fifty hundred billion nayutas of koṭis of buddhas; having already drawn near to three hundred and fifty koṭis of pratyekabuddhas; having already instructed and transformed immeasurable asaṃkhyeyas of śrāvaka assemblies, causing them all to abide in correct expedients; wishing to realize unexcelled enlightenment, he then advanced to the stage of being bound to one more birth. Ending his life from here, he was born in Tuṣita Heaven as a son of heaven there named Pure Banner. Sons of heaven numbering hundreds of thousands of koṭis of nayutas gathered in a great assembly in the Dharma hall, surrounding the bodhisattva to hear and receive the unexcelled great Dharma he proclaimed, severing all afflictions and generating a vast aspiration."

1.20

Regarding the passage in the sūtra, "Descending from that heavenly palace, [the bodhisattva] lowered his spirit into his mother's womb": The commentary states: This is the second [aspect]: lowering his spirit and entering the womb. Desiring to cause sentient beings to give rise to a reverent mind so that they would easily accept what he taught, he therefore descended from the heavenly palace and entered the womb. That sūtra says: Twelve years before the bodhisattva was to descend and be born, there were [gods of the] Śuddhāvāsa Heaven who descended to the land of Jambudvīpa, disguised as Brahmins, preaching the treatises of the Vedas [and proclaiming]: "Twelve years from now, a superior person will manifest the form of a white elephant and enter his mother's womb, fully endowed with the marks of a Great Man; if he leaves home, he is certain to attain Buddhahood." Moreover, gods descended to Jambudvīpa and announced to the pratyekabuddhas: "You ought to abandon this land; a bodhisattva will descend with his spirit and enter a womb." At that time, in Mount Vipula near Rājagṛha, there was a pratyekabuddha named Mataṅga. Having heard these words, he leaped into the empty air to a height of seven tāla trees, transformed his body into fire, incinerated himself, and entered nirvāṇa, leaving only relics that fell from the sky. The five hundred pratyekabuddhas of the state of Vārāṇasī also did the same. As the bodhisattva resided in the heavenly palace, he observed the proper time, direction, land, and lineage; ascending a great palace hall named High Banner, sixty-four yojanas square, he taught the assembly of gods the one hundred and eight Dharma-gates, from the Dharma-gate of faith down to the Dharma-gate of consecration; from that heavenly palace he descended to be born and enter the womb. A deva named Prabhāśreṣṭha (Sheng Guang) made this utterance: "What is stated in the treatises of the Vedas is that when the bodhisattva descends to be born, he shall take the form of an elephant to enter his mother's womb." After the winter season had passed, in the vernal equinox, in the month of Vaiśākha, at the time of conjunction with the constellation Viśākhā when it is neither cold nor hot, when the bright fortnight was round and pure and the constellation Puṣya was in exact conjunction with the moon, as his mother was observing the pure precepts of the fast and sleeping peacefully, [the bodhisattva], taking the form of a white elephant fully endowed with six tusks—its tusks being golden, its head emitting red light, and its form, marks, and sense faculties all perfectly complete—in right mindfulness and clear comprehension, lowered his spirit and entered through his mother's right side. One should not raise the objection: "Since the text is praising the virtues of all the bodhisattvas, how can you explain it using these passages on the nine aspects?" [For] the eight aspects of Śākyamuni are precisely the superior progressive practices of all bodhisattvas. Furthermore, when the eight aspects are manifested, every single bodhisattva manifests these aspects, and because their similarities are so close, sentient beings consider them to be one. Therefore, in citing that sūtra's account of the World-Honoured One's adornments to explain the passage on the nine aspects of these bodhisattvas, what contradiction could there be? However, since the sūtra text is burdensome and extensive, and we fear wasting words, we now deduce the meaning with concise language, matching the sūtras while being fully equipped with the principle. Although the bodhisattva's adornments while dwelling in the womb are numerous, we briefly state three kinds. The first is the palace halls: namely, the devas of the desire realm each brought splendid palaces to King Śuddhodana, and the king also built a magnificent palace for the bodhisattva such as does not exist in the human world. Due to the bodhisattva's majestic power, the holy queen Māyā's body appeared in every single palace, with the bodhisattva seated cross-legged at her right side; the devas each thought to themselves, "The bodhisattva's mother resides only in my palace." The bodhisattva's jeweled palace hall was three hundred yojanas square, with a threefold perimeter of adornments, all made of heavenly Gośīrṣa sandalwood incense, a single portion of which was worth a trichiliocosm. The palaces of all the devas of the desire realm appeared within the bodhisattva's palace hall. Whenever he was about to enter the womb, this hall existed first at his mother's right side; only then did he lower his spirit from heaven to enter the womb and sit cross-legged within this hall. The second is food and drink: on the night the bodhisattva entered the womb, a lotus flower welled up from the bottom of the water limit, pierced through the earth wheel, and reached up to the Brahma world, being sixty-eight lakṣa yojanas square; with the sole exception of the Buddhas, bodhisattvas, and Mahābrahmā, none were able to see it. All the fine delicacies of the trichiliocosm appeared within this flower like ambrosia. The heavenly king Mahābrahmā held this pure and marvelous taste of ambrosia in a vaiḍūrya vessel and offered it to the bodhisattva, and the bodhisattva accepted and consumed it. With the sole exception of a bodhisattva bound to a final rebirth, no one could eat it; this was brought about by the karmic reward of having rescued the sick with medicine and attended holy ones with marvelous flowers throughout the long night [of saṃsāra]. The third is transforming beings: while the bodhisattva was dwelling in the womb, the light of his bodily marks pervaded the worlds. The Four Heavenly Kings and their yakṣa generals with their retinues, Śakra Devānām Indra with the Trāyastriṃśa devas, and the Sahā world lord Mahābrahmā with immeasurable assemblies of Brahmā devas, in their proper sequence, all appeared before the bodhisattva in the morning, at midday, and in the late afternoon in order to hear the Dharma; the bodhisattva consoled them, preached the Dharma for them, and they bowed and departed. Immeasurable bodhisattvas of the ten directions came at sunset to engage in questions and answers for the sake of hearing the Dharma; only those of identical practice could see them, whereas Māyā was not able to see them. Furthermore, according to that sūtra, immeasurable [bodhisattvas] of the ten directions bound to one final rebirth, and devas of the desire and form realms from the worlds of the ten directions, all came to Tuṣita to make offerings to the bodhisattva; the bodhisattva thereupon descended to be born from the supreme Tuṣita heavenly palace. At that time, his body emitted light that illuminated the trichiliocosm, the six kinds of quaking occurred, and there were eighteen marks. That these are absent in the present text is simply due to brevity.

1.21

Regarding the passage in the sūtra, "He was born from the right side": The commentary states: The third [aspect is] the extraordinary emergence from the womb. There are three parts: this is the first, the extraordinary place of birth. Some say: When Queen Māyā had completed ten months, she rode a mica carriage to the Lumbinī grove, grasped the aśoka tree, and he was born from beneath her right armpit. This is incorrect, because when examining the *Zhuangyan jing* (Lalitavistara), there are no such words at all. The present text means: when the bodhisattva's dwelling in the womb for ten months was complete and he was about to emerge, the holy queen knew it; in the first watch of the night, she requested of the king that she wished to go to the Lumbinī grove. The king commanded his ministers and attendants to harness twenty thousand elephants, colored like white clouds and shaped like ṛṣis, equipped with various chariot troops bearing weapons, and embellished the Lumbinī grove with various exquisite jewels so that it was like the Nandana grove. The holy queen ascended the jeweled carriage, the world quaked in six ways, Śakra purified the path, the Four Kings drove the carriage, and Brahmā led the way, clearing away all evil omens as she arrived at the grove for sightseeing. Arriving at that jeweled tree—beneath which the mothers of immeasurable Buddhas of the past had all come to sit—at that time hundreds of thousands of Śuddhāvāsa devas also arrived beneath this tree, encircling the holy queen with joyous salutations and praises. The queen's body emitted light, and gazing up at the tree, she grasped its eastern branch with her right hand; yawning and stretching, she stood upright and stately, and [the bodhisattva] was born peacefully from his mother's right side. At that time, Śakra and King Brahmā bowed forward, received and supported the bodhisattva with both hands using an enveloping kauśeya cloth, and carried the bodhisattva's palace hall back to the Brahma palace.

1.22

Regarding the passage in the sūtra from "Manifested walking seven steps" to "became the unsurpassed honored one": The commentary states: Next is the demonstration of extraordinary marks. Once the bodhisattva was born, without relying on support, he walked seven steps in each of the ten directions; beneath his feet lotus flowers sprang forth, and he had no fear. Desiring to demonstrate a great man's vigorous power that transcends the six paths, he therefore walked seven steps. As for "Illuminating the ten directions with light": this was for the sake of benefiting beings through his bodily radiance. In that sūtra, the bodhisattva emitted light of immeasurable diverse colors that filled the trichiliocosm; sentient beings who encountered it experienced peace and joy in their minds, kept distant from greed, anger, and delusion, and were freed from all sinful obstacles. As for the six kinds of quakings: it was to cause the maras to surrender in fear. "Quaking" (*zhen*) means moving. According to the *Longer Āgama*, the six quakings are threefold: First, quakings of the six times, namely entering the womb, emerging from the womb, leaving home, attaining awakening, turning the Dharma wheel, and entering nirvāṇa. The present quaking is the time of emerging from the womb. Second, quakings of the six directions, namely welling up in the east and sinking in the west, welling up in the west and sinking in the east, welling up in the south and sinking in the north, welling up in the north and sinking in the south, welling up in the center and sinking at the edges, welling up at the edges and sinking in the center. Third, quakings of the six marks, namely shaking, welling, quaking, striking, roaring, and bursting. Swaying and becoming unsteady is "shaking"; undulating into mounds and hollows is "welling"; producing a low, muffled sound is "quaking"; knocking and striking together is "striking"; shattering with a crashing noise is "roaring"; and emitting an astonishing, startling noise is "bursting". Each of these has three degrees, termed the eighteen marks: namely shaking, greatly shaking, and extremely shaking; the remaining five are also like this. The six quakings here are precisely the quakings of the six marks; hence the *Zhuangyan jing* says that the six quakings comprise eighteen marks. As for proclaiming himself the unsurpassed honored one: this is his personal proclamation of his honorable title, causing beings to take refuge in him. To speak of it fully: walking toward the east, he said, "I have attained all good dharmas, and shall preach them for sentient beings." In the south, he said, "I am worthy of receiving offerings among gods and humans." In the west, he said, "I am the most honored and most supreme in the world." In the north, he said, "I shall be without superior among all sentient beings." In the nadir, he said, "I shall subdue all the armies of Mara." In the zenith, he said, "I shall be that which all sentient beings look up to with reverence." When the bodhisattva uttered these words, his voice was heard universally throughout the entire trichiliocosm. Although there are these distinctions, because none of them are not the acts of the World-Honoured One, the text collectively says "the unsurpassed honored one." As that sūtra says: "Because the bodhisattva practiced the power of vigor for asaṃkhyeya hundreds of thousands of koṭis of nayutas of kalpas, at the very moment of his birth he was able to walk seven steps in each of the ten directions. The majestic power of all Buddhas supported this earth, transforming it into vajra, so that the places the bodhisattva traversed did not sink or crack."

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無量壽經連義述文贊 — Classical Chinese