大般涅槃經疏 3.8

3.8

初、獻供，文為四：一請、二受、三難、四答。請又二：初經家敘德、二發言陳請。敘德為二：一敘德、二敬儀。先敘其讓德、次敘所為德。敘讓德中兼具十意。優婆塞，如前釋，此即三讓，謂俗讓道、凡讓聖、淺讓深。拘尸城，如前釋，此是以近讓遠，城旁讓隱遯。工巧之子有二義，將作大匠子則貴，執斧子則賤，未知是何？且指以賤讓貴、以麁讓妙。同類十五人者，一本云五十，雙卷云五百。十五據端首，五十據親近，五百據徒屬。或當如此，此之一句是同類讓異類、以顯讓冥、以少讓多。今敘意者，此人正為請佛受供，即是以財讓法，依文證義義自滿足。次為令世間得善果者，敘所為德。善果多塗，謂可意果、無漏果、隨分果、究竟果。可意果者，賢聖所訶。文云「我今於此處，不求人天身。」無漏果者，二乘灰滅，經家所歎，必非自調自淨之果。隨分果者，三賢十聖住果報，分而非極。下文云「我今所獻食，願得無上報。」故非分果為令眾生得佛菩提究竟之果。次「捨身威儀」下，敘敬儀。威儀不同，謂俗威儀、道威儀、法門威儀、佛威儀。如波斯匿王見諸佛時捨五威儀，冠劍𤧑履車；餘雖無五，亦有脫巾解帶徒行等，皆俗威儀。道威儀者，謂偏袒單縫、天冠天衣、法式規矩等。法門威儀者，謂生忍法忍等諸法門也。佛威儀者，謂相、好、力、無畏、不共等法。或可捨俗服服道服，或捨事服入法門服，或即俗服是力無畏。偏袒右肩者，有俗袒、道袒、權袒、實袒。俗袒者，如書中肉袒謝罪。道袒者，弟子事師供役便易，故袒右覆左。權袒者，權化易行，故袒權覆實。此釋他經，非今教意。今言袒實覆權，覆無常之權、袒雙非之實，正當機利物便易得宜，故言偏袒右肩。右膝著地者，日既右轉，隨順世間以右著地，即世界也。日是陽精，表智導行，此即為人。《文殊經》云「右是正道，左是邪道。」用正去邪，此是對治。膝表於行，地表於理，以行契理，故以膝著地，即第一義。此意通用，可解他經。若依今經，膝即常行，地即常理，以行到理，故膝著地，此是第一義也。不釋合掌，私云事釋可知，如世歛手則表敬也。若所表者，二表權實二理，諸教諸味各有此二。今經合已，理無外也。悲感者，悲則悲他，感則感佛。他行不同悲亦不一，諸供不受則福德不生，是故悲也。供既不受，不得因供開常，是故悲也。常既不開，雙非不顯，是故悲也。佛若受供，最後檀成，我與同類眾願悉滿，故以悲助他、以感祈佛。不釋禮足，私云以我之頂歸佛足下，故諸教之果咸歸圓因。次「白佛」去，陳請，謂標請、正請、結請。標為二：初標三寶舟杭、次標自他求度。初世尊及比丘僧，即二寶也。佛及比丘智斷具足，即是法寶。哀者慈悲法門，指此一宇又是法寶。如是三寶即無供之眾，為有供眾而作福田。若無無供，供無所供；供若無受，供無由供，是故須請。受我等者，即是同類群輩。言最後者，由初致後。如來出世初益眾生，今入涅槃後益眾生。佛無再受之期，我無再供之日，故言最後。為度無量者，標他也。如此自他欲憑舟航，請求度脫。「世尊」去，正請，有三：法、譬、合。法說為二：一所失故請、二所求故請。所失為兩：初明所失、次釋所失。初所失者，失於三寶。無主是失佛，無親是失法，無救是失僧。「無護」去，釋所失。若無主，忠無所護；若無親，孝無所歸；若無師，學無所趣。既不為主護，又無主可護，則無榮無祿，是故言貧。既無親可歸，又親去不歸，則無生無蔭，是故言窮。無師可趣，又師不示趣，則無訓無成，是故言困。釋所失意顯。次從「欲從如來」下，是所求故請。又二：初明所求、次釋所求。初文者，求佛一體即滿三益：佛是良田，即是從上求祿，故言求將來食；佛能長養法身慧命，即是從親求生；佛能訓導令得正轍，即是從師求成。若從如來，即兼諸義。次「唯願」去，即釋所求。次從「世尊譬如剎利」去，是譬請。開為兩：一、貧窮譬，譬上所失無主無親等請，無主故貧、無親故窮。二、役力譬，譬上所求，求將來食請。貧窮譬中舉四姓者，舊云是四族姓。是義不然。現見四族一方俱貴，不相忝謝。今文四姓高下不同，於義不便。今明是四種姓：剎利翻田主，愛民治國王者之類；婆羅門翻淨行，博學明文之類；毘舍未見翻，應是平民耕農販賣之類。首陀未見翻，應是底下客糞擔尸之類。舊以四姓譬四生，又譬六道。是義不然。若四生六道，譬太近收義不盡；今譬九法界根性，束九以為四種。方便菩薩根性既有化他統物之能，譬於剎利；聲聞緣覺同是無漏清淨涅槃，譬婆羅門；天人兩界善道受報，譬於毘舍；地獄等四同是惡趣，譬於首陀。所以然者，一切眾生同一佛性其味真正，一體三寶等無差別，而為煩惱之所覆蔽，輪迴六道受種種身。界隔差別，其味混雜，或酢或鹹或甜或苦。無主無親亡家亡國，一體三寶隱而不顯。外則遠離三寶喪失善法，故言貧窮。善惡隔絕，故言遠至。非己本源，故言他國。下〈性品〉云「一切眾生雖有佛性皆不能見，而為三毒所覆，故墮地獄畜生餓鬼，生剎利等種種家中。」即其義也。若觀開譬，以剎利等譬四種人根性則便；若觀合譬，云貧四姓者即我身是，可譬一人有四根性，其義則便。而文又云拯及無量苦惱眾生者，復似就於多人作譬。既有二文，不可一向。若得此意，一人既然，多人亦爾，故於一人兩用無妨。然此經宗明常辨性，尋初法說通失三性，三性不顯義說為無，正性不顯故言無親，緣性不顯故言無主，了性不顯故言無救，通舉三失以為請端。法說所求中云但從如來求將來食者，專從主求祿是求緣因，緣能資了、了能顯正，此略舉一而為請也。就譬失中別請三性，意言眾生本有正因之性，一體三寶等無差別，而為惑覆，受種種身四姓等異。此舉異以請不異，別請如來顯於正性。以貧窮故遠至他國者，無主曰貧、無親曰窮、無師曰困，此舉貧請富，別請如來顯緣因性。役力農作乃至草薉，此明始從人天乃至菩薩，偏除煩惱唯是少分，無上善根不能開發。唯希天雨，天雨一灑即能發生，別請如來顯了因性。然三佛性非通非別，隨順根緣通別兩請。餘文如經。下如來受中亦有兩意：我今為汝除斷貧窮，是許其作主，顯緣因性；無上法雨，許為作師，顯於了性；雨汝身田令生法芽，許為作親，顯於正性。此是別許三因佛性。從「何以故？純陀！施食有二果報無差。」云何無差？若許作主即是親師，若許親師即是許主，是三如一等無差別。若顯緣因即顯了正，了正若顯即顯緣因，是三性顯等無差別。此是通許三因性也。惑者云：此未明佛性，云何此解？答：經明佛性是其正宗，初若不開，後何所躡？良以初請一體之佛作主親師，一體之親施其常命色力，一體之主施其常安，一體之師施其常辯，令其身內一體三寶三佛性顯，自他內外等無差別。上根利智已同純陀，為未解者至〈哀歎〉中開祕密藏，安置諸子悉入其中。〈長壽〉、〈金剛〉次第相躡，乃至〈迦葉〉、〈師子吼〉等廣顯佛性。若初開宗不明佛性者，為開何義？何義為宗？恐帖文流散，故懸示此義。次從「役力農作」去，譬上所求。此譬略從人天二乘、方便菩薩所有善法悉是緣因少分，故舉此為求。役力者，正明厭斃惡趣貧窮，尚人天善，故言役力農作。得好調牛，文有兩意：若以牛譬於身，身是善果猶屬人天；若以調牛，譬身口七。此譬於戒，良田譬定，平正譬慧。耘除草薉譬斷煩惱，此亦兩意：若除四住，譬二乘善；若除塵沙，譬三菩薩。「唯希法雨」去，正求了因。唯希如來，是求主求親。法雨是求師，三求若允，如貧得主、如窮得親、如蒙得師，則佛性顯，所求之要正在於此。佛隨其求，應請而施，施常命色力是許為親顯其正性，施其常安是許為主顯其緣性，施其常辯是許為師顯其了性。前後無違，方知文旨。三從「言調牛」下，合譬，先合役力、後合貧窮。文不次者，貧之與役不定前後，只貧故役、只役故貧。始從人天至三菩薩悉皆是貧，雖少不同，皆貧如來無上財寶。不次第合，意或在此。合役力譬，又兩：先歷法合，後一體合。初歷法合中不合人天者，特是文略。身口七支用戒防護，合上調牛。定能資慧，合上良田。慧忘差別，合上平正。除四住惑，合上除薉。除塵沙惑，合除沙鹵。次「世尊我今身有」下，就一體合。體有於戒以合調牛，定合良田，慧合除薉。雖少善緣不能顯正，「唯希如來」去，正是合求了因言教。從「貧四姓者」去，合上貧窮。上歷四姓，今就一體，已如前釋。從「拯及」下，合上歷別四姓意也。

First, the offering of food, which comprises four sections: first, requesting; second, accepting; third, challenging; fourth, replying. The request also has two parts: first, the redactor describes [Cunda's] virtues; second, [Cunda] speaks to present the request. The description of virtues has two parts: first, describing virtues; second, the deportment of respect. First, his virtue of deference is described; next, the virtue of that for the sake of which he acts. In describing his virtue of deference, ten points are simultaneously contained. An upāsaka, as explained earlier, represents three deferrals: the secular deferring to the monastic, the ordinary deferring to the holy, and the shallow deferring to the profound. The city of Kuśinagara, as explained earlier, represents the near deferring to the far, and the city's outskirts deferring to seclusion. The 'artisan’s son' has two meanings: if he is the son of a master artisan, he is of noble status; if he is the son of an axe-wielding laborer, he is of base status. It is not known which this is; tentatively, it indicates the base deferring to the noble, and the coarse deferring to the exquisite. As for 'fifteen companions', one manuscript says 'fifty', and the two-fascicle version says 'five hundred'. Fifteen refers to the principals; fifty refers to close relatives; five hundred refers to followers. It may well be like this. This phrase signifies those of like kind deferring to those of different kind, the apparent deferring to the hidden, and the few deferring to the many. The intention described here is that this man is solely requesting the Buddha to accept his offering, which is the material deferring to the Dharma. Evidenced according to the text, the meaning is fully satisfied on its own. Next, to 'cause the world to attain good fruits' describes the virtue of that for the sake of which he acts. Good fruits take many paths: agreeable fruits, outflow-free fruits, partial fruits, and ultimate fruits. Agreeable fruits are criticized by the worthy and the holy. The text says, 'I do not at this place seek a human or celestial body.' Outflow-free fruits belong to the two vehicles' [nirvāṇa of] reduced-to-ashes and extinguished, which the redactor praises, but is definitely not the fruit of self-discipline and self-purification. Partial fruits are the karmic reward stages attained by the three ranks of worthies and ten ranks of noble ones; they are partial and not ultimate. The text below says, 'The food I now offer, I pray to obtain the unsurpassable reward.' Thus it is not a partial fruit, but causes sentient beings to attain the ultimate fruit of the Buddha's bodhi. Next, from 'abandoning bodily deportment' onward describes the deportment of respect. Deportment differs; there are secular deportments, monastic deportments, Dharma-gate deportments, and Buddha deportments. For example, when King Prasenajit met the Buddhas, he discarded five deportments: crown, sword, parasol, shoes, and carriage. Although others might not discard all five, they also remove headgear, untie sashes, and walk barefoot—all of which are secular deportments. Monastic deportments mean baring the shoulder, wearing a single-stitched robe, celestial crowns and celestial robes, and following rules and regulations. Dharma-gate deportments mean various Dharma-gates such as patience toward living beings and patience toward dharmas. Buddha deportments mean dharmas such as marks, secondary characteristics, powers, fearlessnesses, and unshared qualities. Alternatively, one may abandon secular clothes to wear monastic robes, or abandon worldly robes to enter Dharma-gate robes, or realize that the secular robe itself is the powers and fearlessnesses. Baring the right shoulder has a secular baring, a monastic baring, a provisional baring, and a real baring. Secular baring is like baring one's flesh to apologize for an offense in the historical records. Monastic baring is for a disciple serving his teacher, facilitating service and chore; hence the right is bared and the left is covered. Provisional baring means provisional transformation is easy to practice; hence provisionality is bared and reality is covered. This explains other sūtras, not the teaching's intention here. Here, baring the real and covering the provisional means covering the provisionality of impermanence and baring the reality of the double negation; precisely responding to capacities and benefiting beings, it is easy and fitting. Thus it says 'baring the right shoulder'. Placing the right knee on the ground: since the sun turns to the right, in accordance with the world one touches the ground with the right; this is the worldly [siddhānta]. The sun is the essence of yang, symbolizing wisdom guiding practice; this is [the siddhānta] for individuals. The Mañjuśrī Sūtra says, 'The right is the correct path; the left is the heterodox path.' Using the correct to eradicate the heterodox is the counteractive [siddhānta]. The knee symbolizes practice, and the ground symbolizes principle; because practice tallies with principle, one touches the ground with the knee, which is the paramārtha [siddhānta]. This meaning is universally applicable and can explain other sūtras. If based on this sūtra, the knee is permanent practice, and the ground is the permanent principle; because practice reaches the principle, the knee touches the ground—this is the paramārtha. Joining palms is not explained; privately I note that the literal explanation is obvious: as in the worldly custom of folding hands, it signifies respect. If we consider what it symbolizes, the two [hands] symbolize the two principles of provisional and real; all teachings and flavors each possess these two. In this sūtra, having joined them, principle leaves nothing outside. Feeling sorrow and moved: sorrow means sorrow for others; moved means moved by the Buddha. The practices of others differ, and sorrows are also not single: if the offerings are not accepted, merit will not arise; hence the sorrow. If the offering is not accepted, one cannot through the offering open the permanent; hence the sorrow. If the permanent is not opened, the double negation is not revealed; hence the sorrow. If the Buddha accepts the offering, the final dāna will be completed, and the wishes of myself and my companions will all be fulfilled; hence with sorrow he assists others, and with being moved he entreats the Buddha. Prostrating at the feet is not explained; privately I note that placing one's crown at the Buddha's feet means the fruits of all teachings all return to the complete cause. Next, from 'addressed the Buddha' onward, he presents the request, which has the indication of the request, the main request, and the concluding request. The indication has two parts: first, indicating the ferryboat of the Three Jewels; next, indicating the seeking of liberation for oneself and others. First, 'the World-Honoured One and the bhikṣu-saṅgha' refers to the two jewels. The Buddha and the bhikṣus are endowed with wisdom and severance, which is the Dharma Jewel. 'Grief' refers to the Dharma-gate of loving-kindness and compassion; this single character also refers to the Dharma Jewel. The Three Jewels like this are the assembly without offerings, acting as a field of merit for the assembly with offerings. If there were no one without offerings, there would be nowhere for an offering to be made; if there were no acceptance of offerings, there would be no cause for making an offering; therefore, he must make the request. 'Accept us and the others' refers to his group of like companions. Saying 'final' comes about because the initial leads to the final. When the Tathāgata appeared in the world, he initially benefited sentient beings; now entering nirvāṇa, he finally benefits sentient beings. The Buddha will not have a time of accepting again, and I will not have a day of offering again; hence it is called 'final'. 'In order to deliver immeasurable [beings]' indicates others. Thus oneself and others wish to rely on the ferryboat and request deliverance. From 'World-Honoured One' onward is the main request, which has three parts: the Dharma, the simile, and the application. The Dharma explanation has two parts: first, requesting because of what is lost; second, requesting because of what is sought. What is lost has two parts: first, explaining what is lost; next, interpreting what is lost. First, what is lost is losing the Three Jewels. Having no master is losing the Buddha; having no kin is losing the Dharma; having no rescue is losing the Saṅgha. From 'having no protection' onward interprets what is lost. If there is no master, loyalty has nothing to protect; if there is no kin, filial piety has nowhere to return; if there is no teacher, learning has nowhere to aim. Neither being protected by a master, nor having a master to protect, there is neither honor nor emolument; hence he is said to be destitute. Neither having kin to return to, nor kin returning without departure, there is neither birth nor shelter; hence he is said to be impoverished. Having no teacher to aim toward, and the teacher not pointing the way, there is neither instruction nor accomplishment; hence he is said to be distressed. The meaning of explaining what is lost is evident. Next, from 'desiring from the Tathāgata' onward is requesting because of what is sought. This also has two parts: first, explaining what is sought; next, interpreting what is sought. The first passage: seeking the one-body Buddha fulfills three benefits: the Buddha is a good field, which is seeking emolument from above, hence saying 'seeking future food'; the Buddha can nourish the Dharma-body and wisdom-life, which is seeking life from kin; the Buddha can instruct and guide so that one reaches the correct track, which is seeking accomplishment from a teacher. If one seeks from the Tathāgata, this combines all these meanings. Next, from 'I only pray' onward interprets what is sought. Next, from 'World-Honoured One, like a kṣatriya' onward is requesting through simile. It divides into two: 1. the simile of poverty and destitution, which illustrates the request above regarding what is lost—having no master, no kin, and so forth; because of no master one is destitute, and because of no kin one is impoverished. 2. The simile of toiling in labor, which illustrates the request above regarding what is sought—seeking future food. In the simile of poverty and destitution, four castes are cited; the old interpretation held they were the four clans and surnames. This meaning is incorrect. It is readily observed that the four clans in a single region are all noble and do not differ in superiority or inferiority. In the present text, the four castes differ in high and low; applied to that meaning, it does not fit. Here it is clarified that they are four classes: 'kṣatriya' translates as 'lord of the field', the class of kings who love the people and govern the state; 'brāhmaṇa' translates as 'pure practice', the class of broadly learned and literarily accomplished; 'vaiśya' has not seen a translation, it should be the common people such as farmers and traders; 'śūdra' has not seen a translation, it should be the lowly servants such as nightsoil cleaners and corpse carriers. Formerly, the four castes were taken to illustrate the four modes of birth, or the six paths. This meaning is incorrect. If they were the four modes of birth and six paths, the simile would be too narrow and not exhaust the meaning. Here they illustrate the capacities and natures of the nine dharma-realms, consolidating the nine into four kinds. The capacities and natures of provisional bodhisattvas, having the ability to transform others and govern beings, are compared to kṣatriyas; śrāvakas and pratyekabuddhas, sharing the outflow-free, pure nirvāṇa, are compared to brāhmaṇas; the two realms of devas and humans receiving karmic retribution on good paths are compared to vaiśyas; the four realms including hells, all being evil destinies, are compared to śūdras. Why is this? All sentient beings share the same buddhadhātu, whose taste is true and correct; the one-body Three Jewels are equal and without distinction, yet covered by afflictions, they cycle through the six paths and undergo various bodies. Divided by boundaries and differentiated, the taste becomes mixed: either sour, salty, sweet, or bitter. Having no master and no kin, losing their homes and losing their states, the one-body Three Jewels are hidden and not revealed. Externally, they are far removed from the Three Jewels and lose wholesome dharmas; hence they are said to be destitute and impoverished. Good and evil are severed from each other; hence they are said to go far away. It is not their own original source; hence they are said to go to other lands. The 'Nature Chapter' below says, 'Although all sentient beings have buddhadhātu, none can see it, and being covered by the three poisons, they fall into hells, animals, and hungry ghosts, or are born into various families such as kṣatriyas.' This is precisely its meaning. If one views the unfolding of the simile, taking kṣatriyas and the like to illustrate the capacities of the four kinds of persons is fitting; if one views the application of the simile, saying 'the poor person of the four castes is my own body', it can illustrate one person possessing the four capacities, and that meaning is fitting. Yet the text also says, 'rescuing immeasurable suffering sentient beings', which again seems to make the simile regarding many people. Since there are two passages, one cannot stick rigidly to one view. If one grasps this meaning, since it is so for one person, it is also so for many people; therefore, using both for one person presents no obstacle. However, the central doctrine of this sūtra is to illuminate permanence and discern the nature. Examining the initial Dharma explanation, there is a general loss of the three natures; when the three natures are not revealed, they are conceptually described as absent. The direct-cause nature not being revealed is called having no kin; the conditional-cause nature not being revealed is called having no master; the revealing-cause nature not being revealed is called having no rescue. Generally citing the three losses serves as the opening of the request. In the Dharma explanation of what is sought, saying 'only seeking future food from the Tathāgata' means exclusively seeking emolument from the master, which is seeking the conditional cause; the conditional can aid the revealing, and the revealing can make manifest the direct; this briefly cites one to make the request. Regarding the loss in the simile, the three natures are individually requested. The idea is that sentient beings originally possess the nature of the direct cause, where the one-body Three Jewels are equal and without distinction, yet covered by delusion, they undergo various bodies with differences such as the four castes. This cites difference to request non-difference, individually requesting the Tathāgata to reveal the direct nature. 'Because of poverty and destitution, going far away to other lands': having no master is called destitution, having no kin is called impoverishment, and having no teacher is called distress; this cites poverty to request wealth, individually requesting the Tathāgata to reveal the nature of the conditional cause. 'Toiling in farming labor, down to [weeding] overgrowth': this shows that starting from humans and devas up to bodhisattvas, eliminating afflictions in a biased manner is merely a small portion, and the unsurpassable good roots cannot be developed. Only hoping for heavenly rain: once the heavenly rain sprinkles, it can bring about growth; this individually requests the Tathāgata to reveal the nature of the revealing cause. Yet the three buddhadhātus are neither general nor individual; according with capacities and conditions, requests are made both generally and individually. The rest of the text is as in the sūtra. Below, in the Tathāgata's acceptance, there are also two meanings: 'I now sever poverty for you' is promising to act as master, revealing the nature of the conditional cause; 'the unsurpassable Dharma rain' promises to act as teacher, revealing the nature of the revealing cause; 'raining upon the field of your body to cause the Dharma sprout to grow' promises to act as kin, revealing the nature of the direct cause. This is individually promising the three-cause buddhadhātu. From 'Why? Cunda! Giving food has two rewards without difference' onward: how are they without difference? If promising to act as master, that is kin and teacher; if promising to act as kin and teacher, that is promising to act as master; these three are like one, equal and without distinction. If the conditional cause is revealed, the revealing and the direct are revealed; if the revealing and the direct are revealed, the conditional cause is revealed; the manifestation of the three natures is equal and without distinction. This is generally promising the three-cause nature. A confused person might say: 'Buddhadhātu has not yet been explained here, so why this interpretation?' Answer: The sūtra’s explanation of buddhadhātu is its primary doctrine; if it is not initially opened, what could be pursued later? Truly, because the initial request asks the one-body Buddha to act as master, kin, and teacher: the one-body kin bestows permanent life, form, and strength; the one-body master bestows permanent peace; the one-body teacher bestows permanent eloquence, causing the one-body Three Jewels and three buddhadhātus within their bodies to be revealed, so that self and other, internal and external, are equal and without distinction. Those of superior faculties and sharp wisdom already equal Cunda; for those who do not yet understand, when reaching the 'Lamentation Chapter', the secret treasury is opened, and all the sons are settled within it. The 'Longevity' and 'Vajra' chapters follow in sequence, culminating in Kāśyapa, Siṃhanāda, and others broadly revealing buddhadhātu. If the initial opening of the doctrine did not clarify buddhadhātu, what meaning would be opened? What meaning would serve as the primary doctrine? Fearing that following the text literally would scatter the meaning, I reveal this meaning in advance. Next, from 'toiling in farming labor' onward illustrates what was sought above. This simile briefly covers the wholesome dharmas possessed by humans, devas, the two vehicles, and provisional bodhisattvas, all of which are a minor portion of the conditional cause; therefore, this is cited as the seeking. 'Toiling in labor' directly illuminates disgust with the poverty of evil destinies and esteem for human and celestial good; hence it is called 'toiling in farming labor'. 'Obtaining well-tamed oxen' has two meanings in the text: if the ox illustrates the body, the body is a good fruit that still belongs to humans and devas; if the tamed ox illustrates the seven [actions] of body and speech, this illustrates precepts, the good field illustrates concentration, and being flat and level illustrates wisdom. Weeding out wild grass illustrates severing afflictions; this also has two meanings: if eliminating the four dwellings, it illustrates the good of the two vehicles; if eliminating dust-and-sand [delusions], it illustrates the three [ranks of] bodhisattvas. From 'only hoping for Dharma rain' onward directly seeks the revealing cause. 'Only hoping for the Tathāgata' is seeking the master and seeking the kin. 'Dharma rain' is seeking the teacher. If the three seekings are granted, like the destitute gaining a master, the impoverished gaining kin, and the ignorant gaining a teacher, then buddhadhātu will be revealed; the crucial point of what is sought lies precisely in this. The Buddha complies with his seeking, responding to the request and bestowing: bestowing permanent life, form, and strength is promising to be kin and revealing the direct nature; bestowing permanent peace is promising to be master and revealing the conditional nature; bestowing permanent eloquence is promising to be teacher and revealing the revealing nature. Front and back do not contradict, and only then is the text's purpose known. Third, from 'as for the tamed ox' onward applies the simile: first applying the toiling in labor, and later applying the poverty and destitution. That the text is not in sequence is because poverty and toiling are not fixed in before and after: precisely because of poverty one toils, and precisely because of toiling one is poor. From humans and devas up to the three [ranks of] bodhisattvas, all are poor; though slightly different, all are impoverished of the Tathāgata's unsurpassable treasure. That they are not applied in sequence: the meaning may lie here. Applying the simile of toiling in labor also has two parts: first, applying across dharmas; later, applying to the single body. In the initial application across dharmas, not applying to humans and devas is simply textual brevity. Guarding the seven branches of body and speech with precepts matches the tamed ox above. Concentration being able to assist wisdom matches the good field above. Wisdom forgetting distinctions matches being flat and level. Severing the delusions of the four dwellings matches removing wild grass above. Severing the delusions of dust-and-sand matches removing sand and gravel. Next, from 'World-Honoured One, my body now has...' onward applies to the single body. The body having precepts matches the tamed ox; concentration matches the good field; wisdom matches removing wild grass. Although having minor wholesome conditions, they cannot reveal the direct [cause]; from 'only hoping the Tathāgata' onward directly applies to seeking the verbal teaching of the revealing cause. From 'the poor person of the four castes' onward applies to the poverty and destitution above. Above it went through the four castes, and here it addresses the single body, as already explained earlier. From 'rescuing and reaching' onward applies the meaning of the distinct four castes above.