無量壽經連義述文贊 1.14

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).