English (machine translation)

Language: English
Extent: 147 passages, 69,434 words
Text: complete digital text
Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1785 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

1 — 32 parts
2 — 18 parts
3 — 21 parts
4 — 10 parts
5 — 31 parts
6 — 29 parts

Text

1.1

Spoken by the Great Master Zhizhe of Tiantai under the Sui;

In this text of four fascicles, there are eighteen chapters in all. Traditionally, division and partitioning have differed in length and arrangement. Masters north of the Jiang take the first chapter as the introductory section; from the "[Chapter on the] Span of Life" down through the "[Chapter on] Relinquishing the Body" as the main discourse; and the "[Chapter on] Praising the Buddha" as the transmission. The main discourse text is further threefold: from the "[Chapter on the] Span of Life" down is the main discourse; from the "[Chapter on the] Four Kings" down is the great vow to protect the sūtra; and from the "[Chapter on] Curing Diseases" down is great compassion taking in beings. Masters south of the Jiang take the first chapter as the introductory section; from the "[Chapter on the] Span of Life" down as the main discourse; and the thirteen chapters from the "[Chapter on the] Four Kings" down as the transmission. The Tripiṭaka [Master] Paramārtha divided the new text into twenty-two chapters: the first chapter as the introductory section, the nineteen chapters from the "[Chapter on the] Span of Life" down through the "[Chapter on] Relinquishing the Body" as the main discourse, and the final two chapters as the transmission. Paramārtha explained: "The '[Chapter on the] Span of Life' clarifies the Master's fruition; the two chapters on confession and praise clarify the disciples' cause; 'Bestowing Prediction' is the disciples' fruition; 'Curing Diseases' is the Master's cause; and from the '[Chapter on the] Four Kings' down properly discusses power and function. Since the Master's fruition and disciples' cause above are already the main discourse, how could the subsequent Master's and disciples' causes and fruitions be the transmission?" Now the Master [Zhiyi] says: Dividing texts is fundamentally a matter of human opinion. Human opinion uniformly holds that the introductory section does not yet delineate the Way, and the transmission is a declining remnant in which causes and fruitions of master and disciple cannot be discussed. This view is not correct. As for the three divisions, they cannot be rigidly severed and separated: the introductory section fundamentally introduces the main discourse and transmission, so the introductory section possesses three meanings; the main discourse fundamentally centers the introductory section and transmission, so the main discourse also has three meanings; the transmission fundamentally transmits the main discourse and introductory section, so the transmission also has three meanings. This is because words that are good in the beginning, middle, and end are all good. Furthermore, sentient beings' capacities for attaining the Way are unfixed; how could the introductory section be without savor and the transmission be a declining remnant? Since it is not a declining remnant, what harm could there be in explaining the causes and fruitions of master and disciple? Just as explaining the main discourse within the introductory section is also unobjectionable. When the transmission contains the intention of the main discourse, it all the more spurs on and encourages dissemination, without contradicting the purport of the sūtra. Moreover, in the Lotus Sūtra it is explained that the Ṛṣi Asita is the master's cause, and the Chapter on Holding the Sūtra bestows the prediction of fruition upon the disciples, yet the various masters all judge this to be the transmission. There is precedent for this, so in terms of meaning there is no problem. Acceptance and rejection lie with people; one need not rigidly cling [to either]. Now, taking from "Thus have I heard" into the "[Chapter on the] Span of Life," down to the assembly of devas and nāgas at the chamber of Ruciraketu Bodhisattva, as the introductory section; from "At that time the four Buddhas" down through the "Chapter on Emptiness" as the main discourse section; and from the "Chapter on the Four Kings" down through the end of the sūtra as the transmission section. "Introduction" means introducing benefits that are to come. "Main" means properly delineating the Way in response to capacities. "Transmission" means: flowing (liu) denotes pouring downward, and passing through (tong) denotes being unblocked—wishing to cause the water of the true Dharma to pour from the present into the future, so that the fish-trap and snare of the sagely teaching are not blocked in future generations. When the sūtra states that "the words are good in the beginning, middle, and end," it is this meaning. The doubter asks: How can an introductory section enter into a main chapter? The various sūtras have precedents for this. For instance, the Vimalakīrti has no introductory chapter, and the introduction is in the main discourse; the main discourse of the Large Prajñāpāramitā is in the introductory chapter; and the introductory section of the Nirvāṇa enters into the main chapter. All sūtras are like this and are not doubted; why be confused only by this? This was the intention of the one who brought forth the sūtra: because the four Buddhas severing doubt arose abruptly and its text was discontinuous, he drew the introductory section and placed it within the "[Chapter on the] Span of Life." Now, following the convenience of the meaning, one cannot partition them strictly chapter by chapter. An introduction has three meanings: first, sequential beginning; second, recounting; third, initiation. "Sequential beginning" means that it occupies the outset of the whole work, standing at the head of the various discourses; hence it is called sequential beginning. "Recounting" means recounting what is impending and narrating future benefits; hence it is called recounting. "Initiation" means inspiring their faithful mind and initiating the teaching. A single section of sūtra text contains these three meanings, which is why it is titled an introductory chapter. "Chapter" in Sanskrit is called varga; this means chapter (pin), and pin means "class" or "category." In this text, sentences of a kindred category follow one another, and dividing them forms a varga. It is like the sections and classes in the Vinaya, or the skandhas in the Abhidharma. From "Thus" downward is the sequential beginning; from "At that time the Tathāgata" downward is the recounting; from "that chamber naturally became vast, spacious, and adorned" downward is the initiation. Regarding the introduction of sequential beginning, traditionally five items are spoken of; the Dilun masters separated out the Buddha, making six items. In this sūtra, when the devas and nāgas gathered at Ruciraketu's chamber, they did not hear the prior introduction nor the subsequent dream; thus it may be considered being among those who heard together, or it may be considered otherwise. The audience who heard together was small and unsystematic (and so forth). These five or six are also called the seal of certainty introduction, because at the beginning of the sūtras of all Buddhas of the three times, "Thus" is always placed. It is also called the common introduction, because it is shared with all sūtras. It also serves as the common title, because it constitutes the basis. It is also called the post-sūtra introduction, because it was placed by the compilers. It is also called the pre-sūtra introduction, because the Buddha's testament instructed it to be placed. It is also called the heresy-refuting introduction, because it counteracts and refutes the non-Buddhist oṃ. It is also called the faith-certifying introduction, because it causes listeners not to doubt. Master Tiantai states: Synthesizing these six explanations, they are all the intention of the four siddhāntas. What is shared among all Buddhas and all sūtras is the worldly siddhānta; before and after the sūtra for the benefit of future generations is the individual adaptation siddhānta; counteracting and refuting non-Buddhists is the counteractive siddhānta; and believing, following, and being free of doubt is the ultimate truth siddhānta. The old explanation is: "thus" (ru) means non-different; "is" (shi) means without error. The sentences transmitted by Ānanda were like water poured from one vessel into another, of one single kind with the Buddha; thus non-different is called "thus." The principle beneath the text was entirely correct and unerring; thus without error is called "is." Put briefly, the text is thus, and the principle is correct. Master Sengzhao said: "'Thus is' is an expression of faith and compliance. When there is faith, the principle one hears accords; when there is compliance, the way of master and disciple is accomplished." The Tripiṭaka [Master] Paramārtha said: "'Thus is' means determination: determination of quantity and determination of principle. When the Buddha spoke this sūtra, it had a certain number of sentences: if more, it would constitute the slander of addition; if fewer, it would constitute the slander of reduction. Ānanda transmitted it like pouring water, neither more nor less; hence determination of quantity. The Buddha spoke the principle of signlessness as neither existing nor non-existing: if existing, it falls into addition; if non-existing, it falls into reduction. Ānanda transmitted it without addition or reduction; hence determination of principle." Nāgārjuna explained "thus is": "It is an expression of faith and compliance. One who has faith says, 'This matter is thus'; one who lacks faith says, 'This matter is not thus.'" Each of these four explanations is based on the meaning of one siddhānta. The old explanation's words are general, not making clear what principle the text expresses as "thus," nor what principle expressed by the text is "is"; since it is not clear, it is merely the meaning of the worldly siddhānta. Master Sengzhao bases it on faith and compliance, which is individual adaptation. The Tripiṭaka Master's determination of text and principle is counteraction. Nāgārjuna's faith and compliance as "thus is" is the ultimate truth (and so forth). Now we provide two interpretations, common and distinctive. The Buddha spoke in accordance with the mark of dharmas, and Ānanda transmitted it in accordance with the mark of hearing; hence it is called "thus." The Buddha understood in accordance with the mark of dharmas, and Ānanda received it like the measure of the ocean; hence it is called "is" (and so forth). As for the distinctive interpretation: non-Buddhists say oṃ, calling it auspicious, but their text contradicts its principle, hence it is not "thus"; their principle differs from its text, hence it is not "is"—one cannot see oṃ at the beginning and regard the middle and end as all auspicious. When the text is like its principle, it is called "thus"; when the principle is like its text, it is called "is." Now we say: When the Tripiṭaka sūtras say "Thus is" at the beginning, because the two truths are each different, it is not "thus"; because the principle is shallow, it is not "is." In the Mahāyāna, because the two truths are mutually identical, it is called "thus"; because the principle is profound, it is called "is." Now we say: because the three vehicles hear together yet understand differently, it is not "thus"; because their realizations differ in excellence and inferiority, it is not "is." Only what the bodhisattva hears is "thus"; only what the bodhisattva arrives at is "is." Now we say: a text that clarifies the Middle by departing from the extremes is not "thus"; that there is a Middle Way existing outside the two truths is not "is." When the nature of words is detached, it is identical with the Thus; hence it is called "thus." When all dharmas are identical with the Buddhadharma, it is termed "is." First, refuting heresy to clarify orthodoxy is the "thus is" of the Tripiṭaka sūtras. Next, refuting difference to clarify identity is the "thus is" of the common teaching sūtras. Next, refuting shallowness to clarify depth is the "thus is" of the distinctive teaching sūtras. Next, refuting detachment to clarify the Middle is the "thus is" of the perfect teaching sūtras. Since this sūtra belongs to the vaipulya, it broadly accommodates differing faculties and natures, so there is no fault in making various explanations. As for the interpretation through the contemplation of the mind: because the contemplation is merged with the object, it is "thus"; because the object is identical with correct contemplation, it is "is." When the sūtra states, "One who contemplates in this way engages in correct contemplation; if one contemplates otherwise, it is called wrong contemplation," it is precisely this meaning.

1.4

"I heard": Traditionally it is said: Ānanda did not follow his own mind but personally received the Buddha's intention; hence it is said "I heard." Paramārtha said: "'I' has the meaning of a vessel. First, a distracted mind is called an overturned vessel, because it lacks the wisdom of hearing. Second, a forgetful mind is called a leaking vessel: though it obtains, it loses, because it lacks the wisdom of reflection. Third, an inverted mind is called a defiled vessel: taking the wrong to be right, because it lacks the wisdom of cultivation. Ānanda was free from these three faults and was solely a fine vessel; his personal reception had substance, hence it is said 'I heard.'" The Mahāprajñāpāramitopadeśa states: "When the ear faculty is undamaged, the sound is in a place where it can be heard, and one applies the mind to listen attentively, the combination of causes and conditions is termed 'hearing.' Ānanda recounted the Buddha's bequeathed intention to the audience, personally receiving it without error; hence it is said 'I heard.'" The Master explains that "I" has four meanings, namely: self-I, I-selflessness, selfless-I, and the non-dual true I of I and selflessness; these meanings match people of four faculties (and so forth). "Hearing" also has four meanings, namely: hearing hearing, hearing non-hearing, non-hearing hearing, and non-hearing non-hearing, matching people of the four teachings and dharmas (and so forth). There are four kinds of Ānanda, namely: Delight Ānanda, Worthy Ānanda, Treasury-Holding Ānanda, and Ocean Ānanda, with four names established for four kinds of conditions. Delight Ānanda is self-I using hearing hearing: he personally received from the Buddha of the sixteen-foot body and maintained the Tripiṭaka Dharma; hence it is said self-I hearing hearing. Worthy Ānanda is I-selflessness using hearing non-hearing: he personally received from the Buddha who unites the sixteen-foot and the exalted distinctive bodies and maintained the common Dharma; hence it is said I-selflessness hearing non-hearing. Treasury-Holding Ānanda is selfless-I using non-hearing hearing: he personally received from the Buddha of the exalted distinctive body and maintained the distinctive Dharma; hence it is said selfless-I non-hearing hearing. Ocean Ānanda is the non-dual I and selflessness using non-hearing non-hearing: he personally received from the Dharmakāya Buddha and maintained the perfect Dharma; hence it is said the non-dual I and selflessness using non-hearing non-hearing. Because this sūtra is taught in common to the three vehicles, who hear the single sound and each understand differently, distinctions must be made (and so forth). As for the contemplative interpretation: if one practices the contemplation of grasping the superior and rejecting the inferior, this is self-I hearing hearing. If one practices the two kinds of contemplation of entering emptiness from provisionality—by analytical deconstruction and by direct realization of substance—these are both I-selflessness hearing non-hearing. If one practices the contemplation of emerging from emptiness into provisionality, this is selfless-I non-hearing hearing. If one practices the contemplation of the Middle Way, this is the true I non-hearing non-hearing.

1.5

"At one time": Master Sengzhao said: "It is the time of the auspicious assembly when the Dharma King initiated his dispensation." The Tripiṭaka [Master] said: "High times and low times are both [unfit]: if exceeding or falling short, one is incapable of hearing the Dharma. Only when there is an even time is it 'one time.'" Personally, I hold: during high times, an arrogant mind is active; during low times, one is indulged in the five desires; when neither indulged nor arrogant, it is an even time. The Master explains: it is the time when sentient beings feel a need for the Dharma and the Buddha compassionately responds with teaching—the time of capacity and response; it is also the time of generating the genuine and perceiving the truths; it is also the time when the Dharma eye is brightly illuminating the world; it is also the time when the Buddha eye illuminates the Middle (and so forth). As for saying "one": if there are prior thoughts and subsequent awakenings, these two are not one; it is the time when conceptual thought and delusion are severed and one opens into awakening, hence it is said "at one time." As for the contemplative interpretation: entering emptiness from provisionality is at one time with the real; emerging from emptiness into provisionality is at one time with capacities; the correct contemplation of the Middle Way is at one time with dharmatā (and so forth).

1.6

Regarding "Buddha": Paramārtha states, "The Buddha has three meanings: omniscient knowledge differentiates him from non-Buddhists; loving-kindness and compassion differentiate him from the two vehicles; impartiality differentiates him from lesser bodhisattvas. Other people do not possess these." The Mahāprajñāpāramitopadeśa clarifies that Buddha is the ninth epithet; "Buddha" is named "awakened," awakening to the mundane and supramundane, the permanent and impermanent, the conditioned and unconditioned, and so forth, brilliantly and greatly awakening, hence named "Buddha." The Master of Tiantai states: As for Buddha, relying on the knowledge of all phenomena there is the sixteen-foot Buddha; relying on the knowledge of the paths there is the sixteen-foot majestic Buddha; relying on all-aspect knowledge there is the Dharmakāya Buddha. The three Buddhas cannot be obtained as one or different; they are neither one nor different, yet are one and different. In contemplative interpretation: the contemplation of emptiness awakens to and knows that all dharmas are of a single mark; the contemplation of the provisional awakens to and knows that all dharmas have various marks; the contemplation of the Middle Way awakens to and knows that all dharmas have neither a mark of unity nor difference, yet also have marks of unity and difference (and so forth).

1.7

Regarding "dwelt": the Buddha is the one who dwells, and Rājagṛha is the place dwelt in. Paramārtha explains that the dharma of dwelling has eight [aspects]: first, dwelling within the trichiliocosm; second, dwelling in the place of reliance, which is the royal city; third, dwelling in the fivefold Dharmakāya, with life-span presently persisting; fourth, dwelling in deportment to benefit beings; fifth, the divine dwelling, dwelling in dhyāna-concentration; sixth, the Brahmā dwelling, dwelling in the four immeasurable states of loving-kindness and compassion; seventh, the noble dwelling, dwelling in the three samādhis; eighth, the dwelling in the great place, dwelling in the ultimate truth. The Mahāprajñāpāramitopadeśa's four dwellings subsume the eight: the divine dwelling and Brahmā dwelling subsume his divine dwelling and concentration dwelling; the noble dwelling subsumes his fivefold lifespan dwelling; the Buddha dwelling subsumes his dwelling in the great place; furthermore, there is the trace-dwelling in Rājagṛha, which subsumes his three dwellings within the realm, of reliance, and of deportment. The Master of Tiantai states: The sixteen-foot body Buddha dwells in the absolute truth; the combined sixteen-foot majestic body Buddha dwells in both the absolute and the middle; the majestic body Buddha dwells in both the conventional and the middle; the Dharmakāya Buddha dwells in the Middle Way. In contemplative interpretation: the contemplation of emptiness dwells in the absolute; the contemplation of the provisional dwells in the conventional; the contemplation of the ultimate truth dwells in the middle.

1.8

Regarding the "city of Rājagṛha": The Mahāprajñāpāramitopadeśa extensively sets forth its circumstances. When first established among the five mountains, it burned seven times and was built seven times; the king came to dwell here, hence it was called "the King's Abode" (Rājagṛha). It is also said, "Other houses were burned, but the king's house was not burned. Afterwards, all arranged to claim they were the king's house, and thereby escaped being burned. From then on, it was called 'Rājagṛha'." In contemplative interpretation: the five aggregates are the house, and the mind-king dwells in them; hence it is called "Rājagṛha."

1.9

Regarding "Mount Gṛdhrakūṭa": The Mahāprajñāpāramitopadeśa translates it as Vulture Peak. Paramārtha states, "Mount Quniao is southeast of Rājagṛha, Mount Vipula is southwest, Mount Ṛṣi is northwest, Mount Heitu is northeast, and Mount Baitu is in the center. The center, three yojanas in extent, is flat and even, which is the royal city." In the contemplation of the mind: as for the mountain, the spiritual is spiritual wisdom, which is prajñā; the vulture is the myriad virtues, which is liberation; the mountain is unmoving, which is the Dharmakāya. Constantly contemplated by the mind-king, this is the dwelling place of contemplation, causing all mental factors to enter together into it.

1.10

This sūtra lacks a共同-listening assembly because there were five times and four places: the assembly on Mount Gṛdhra did not hear the discourse in Ruciraketu's chamber; the assembly in Ruciraketu's chamber did not hear the discourse in the dream; the assembly in the dream did not hear the discourse after awakening from the dream. Because the assemblies were not at a single session, a common-listening assembly is not listed. If so, Ānanda should not claim "Thus have I heard." However, although he did not hear it [then], the Buddha subsequently expounded it for him. Furthermore, because he attained the Buddha-Awakening Samādhi, he was able to comprehend it on his own, and thus could properly claim "Thus have I heard."

1.11

From "At that time the Tathāgata" downward is the narrative preface, because it narrates the subsequent seventeen chapters. It is also called the particular preface: it distinguishes this from other sūtras and also serves as the basis for the specific title; hence it is termed "particular." The particular meaning has seven aspects: first, from "At that time the Tathāgata" downward, one and a half lines is the particularity of entering samādhi; second, from "This Suvarṇaprabhāsa" down to the end of the twenty-seven lines of verse is the particularity of narration; third, from the Chapter on the Span of Life downward is the particularity of conceiving doubt; fourth, from "The Mahāsattva thus" downward is the particularity of auspicious responses; fifth, from "Ruciraketu seeing the Buddha" downward is the particularity of expressing doubts and thoughts; sixth, from "The Four Buddhas told" downward is the particularity of ending doubts; seventh, from "The gods of the desire and form realms" downward is the particularity of gathering the assembly. As for their arising: The Buddha is constantly in samādhi, yet the various capacities appeal to the Buddha, and the Buddha wishes to respond to them; hence he displays the formal deportment. The Tathāgata is eternally tranquil, yet still takes delight in samādhi, entering to roam the dharmatā and emerging to narrate the King of Sūtras. Ruciraketu, hearing the profound Dharma, doubted: since the Dharma is eternal, why is the human lifespan short? Therefore he conceived doubt. Through the power of the bodhisattva's merit, his doubt could elicit a response; because of the response, the Four Buddhas appeared; when the Buddhas appeared, he expressed his doubt; because he expressed his doubt, the Buddhas then ended his doubt; and because the Dharma rain was to be showered, the great assembly gathered like clouds. These seven matters differ from other sūtras; hence they are termed "particular." The explanation of the seven particularities is finished.

1.12

Or sometimes they are made into three particularities: first, from "At that time" downward is named the narrative preface; second, from the Chapter on the Span of Life downward is named the preface of manifesting auspicious signs; third, from "At that time the Four Tathāgatas" downward is the preface of gathering the assembly (and so forth).

1.13

Regarding the narrative preface: it narrates the subsequent seventeen chapters. The initial five lines narrate the Chapter on the Span of Life in three parts: the first two lines narrate the virtues of the fruit; the next one line narrates conceiving doubt; the next two lines narrate severing doubt; if detailed, this can be traced. The next line and a half narrates the intention of destroying evil and producing good in the Chapter on Confession (and so forth). The next line and a half narrates producing good and destroying evil in the Chapter on Praise (and so forth). The next six lines narrate the destruction of evil among which is the destruction of the evils of the three obstacles in the Chapter on Emptiness (and so forth). From "The Four World-Protecting Kings" downward is the narration, and its chapter can be understood. "Great Eloquence" (Sarasvatī) narrates its chapter; "Nīlan / Hārītī, mother of demons" narrates the Chapter on the Goddess of Merit (Śrīmahādevī), because both are goddesses. "Earth Deity" (Dṛḍhā) narrates its chapter; "Mahābrahmā and the gods of the Trāyastriṃśa" narrates the Chapter on Saṃjñāya: Saṃjñāya is the general, and Brahmā and Śakra are the masters; by narrating the masters, the ministers and generals are included. The kiṃnaras and others are their subordinates; by narrating the subordinates, their jurisdiction is included. "What I now proclaim, the secrets of the Buddhas" narrates the two chapters, Correct Treatise and Good Assembly: proclaiming mundane secrets can govern a state, and supramundane secrets can lead to the Way; hence we know two chapters are narrated. "If one is able to hear the sūtra" onwards narrates the Chapter on Ghosts and Spirits: the Chapter on Ghosts and Spirits purely clarifies the merit of listening to the Dharma, being protected by the eight classes (and so forth). Below "wearing clean garments," two lines narrate the Chapter on Bestowal of Prophecy (Vyākaraṇa): the three Mahāsattvas and ten thousand devas have pure, earnest minds as clean as space, and therefore obtain prophecy. Below "if one can hear," it narrates chapters such as Eradication of Illness and Jalavāhana: hearing the name and taking medicine completely eliminates illness, which is to well attain a human body; furthermore, being able to cultivate the meritorious karma of generosity is to well attain the human path; when the fish heard the Buddha's name, they well attained heavenly bodies and the heavenly path; this is precisely the meaning. "Right livelihood" narrates the Chapter on the Relinquishing of the Body: when the tigress consumed the flesh and blood, they immediately attained liberation; how could this not be right livelihood? Below "if one hears confession," one line narrates the Chapter on Praising the Buddha: Buddhas exist throughout the three periods of time; the bodhisattvas are mostly previous Buddhas—that is, Buddhas of the past—and also Buddhas of the future; being praised by these bodhisattvas is to be praised by the Buddhas. The intention of the narration can only be adumbrated; it cannot be differentiated with absolute clarity (and so forth). Question: Who composed the narration? Former masters said it was the compiler of the sūtra. If so, it would be a treatise and not a sūtra; furthermore, it contradicts the sūtra text, for the text states: "I shall now proclaim." Others say it was Ruciraketu. If so, Ruciraketu could already profoundly narrate it; on what matter would he raise doubt? Moreover, he was not the compiler of the sūtra; how could he suddenly compose a preface? The Master says: It was composed by the Buddha himself. The challenger says: If so, then it is the primary sūtra; how could it be termed a preface? This poses no impediment: bodhisattvas are still able to expound thousands of myriads of verses while peacefully in dhyāna with palms joined; how much more so the secret verbal action and spiritual power of the Tathāgata responding to capacities—what could he not do? The text states, "I shall now proclaim dharmas such as confession"; this is clear proof. In the Pañcaviṃśatisāhasrikā, the transformed Buddha expounded the six pāramitās and this could also be termed a preface; this is an example of it.

1.14

The explanation of entering samādhi has three parts: first, one phrase and one word clarifies the person capable of roaming; second, three words and two phrases praise the Dharma that is roamed; third, the last two phrases conclude.

1.15

Regarding "at that time": Paramārtha states, "There are five kinds of three times: first, the time of wishing to preach, the time of preaching properly, and the time after preaching; second, the time of refuting non-Buddhists regarding past and future, and establishing the present as having preaching and listening; third, the times of planting seeds, ripening, and liberation; fourth, the times of the correct master, the correct teaching, and the correct study; fifth, the time when the Buddha wishes to preach, the assembly wishes to listen, and it is neither high nor low, but balanced." Now we only discuss the time when the Tathāgata knows that their capacities are capable of attaining the Way. When attaining the Way through the wisdom-eye, it is the time when wisdom merges with the absolute. When attaining the Way through the Dharma-eye, it is the time when wisdom merges with the conventional. When attaining the Way through the Buddha-eye, it is the time when wisdom merges with the middle. The Buddha wished to traverse the dharmatā and observe to know at what time sentient beings would attain the Way; hence it says "at that time."

1.16

Regarding "Tathāgata": this is the first of the ten epithets. The Tripiṭaka master's explanation of Tathāgata is extensive and not recorded here. Now we say: His wisdom illuminating principle is equal to all Buddhas, hence termed tathā ("thus"); his loving-kindness and compassion are equal to all Buddhas, hence termed āgata ("come"). The Buddhas should dwell in the secret treasury; why do they appear in the world? Solely because of loving-kindness and compassion do they come. The Tattvasiddhi-śāstra states: "Riding the path of suchness, he comes to realize correct awakening." The Mahāparinirvāṇa-sūtra states: "Coming from the eleven emptinesses"—this discusses "coming" in terms of wisdom; "coming from the six pāramitās"—this discusses "coming" in terms of practice. The Mahāprajñāpāramitopadeśa clarifies that understanding in accordance with the marks of dharmas is tathā, and proclaiming in accordance with the marks of dharmas is āgata. Now we clarify: understanding in accordance with the marks of dharmas of the three truths is named tathā; proclaiming in accordance with the marks of dharmas of the three truths is named āgata; hence he is called the Tathāgata.

1.17

Regarding "roamed": it simply has the meaning of traversing, entering, and advancing. Now, dharmatā is without entering, abiding, or emerging; hence the Smaller Prajñāpāramitā states: "As for the Tathāgata, he comes from nowhere and goes nowhere, hence he is named Tathāgata." How can one speak of roaming? Truly, because he guides beings through loving-kindness and compassion, modeling [it] for us to enter, it is therefore termed "roamed." Causing sentient beings to taste the flavor of nectar should also be called dwelling; proclaiming it for sentient beings should also be called emerging. Therefore the Lotus Sūtra states: "Skillfully entering, emerging from, and dwelling in hundreds of thousands of samādhis"; this is precisely the meaning.

1.18

Regarding "immeasurably profound": being about to clarify roaming and entering, to differentiate and reveal its substance as lofty and broad, with substance encompassing the Dharmadhātu, it therefore says "immeasurable." Penetrating through to the three truths, it therefore says "profound." It is not what the two vehicles and lower-stage bodhisattvas can reach; hence it says "immeasurably profound."

1.19

"Dharmatā" is the phenomenon that is traversed. That which all Buddhas take as their standard is called "dharma". Permanence, bliss, self, and purity, unchanging and immutable, are called "nature" (tā). It is not the principle illuminated by the two vehicles with the wisdom of the destruction [of defilements] and of non-arising that is dharmatā. The dharmatā of the two vehicles is shallow, and therefore not "profound"; it is bounded, and therefore not "immeasurable". Now, the principle illuminated by the wisdom that accords with reality encompasses the dharmadhātu horizontally and penetrates the three truths vertically; hence it is described as "immeasurable and profound". Furthermore, "immeasurable" does not mean there is another distinct dharma called "immeasurable". Vairocana pervades all places; all dharmas are the Buddhadharma; because they are all Buddhadharma, they are all dharmatā; the Buddha traverses them all, and thus it is called "immeasurable". Furthermore, there is not another distinct dharma called "profound". Reaching the real right in phenomenal things, there is nothing that is not the true mark; a single color, a single scent, is nothing other than the Middle Way; because all are the Middle Way, this is precisely "profound". For example, the *Dazhidulun* explains the four immeasurable minds, saying: "Focusing on sentient beings of the eastern direction is called 'broad'; focusing on the four cardinal directions is called 'great'; focusing on the four intermediate directions, above, and below is called 'immeasurable'." Following this analogy: focusing on the dharmatā of the absolute truth is called "broad"; focusing on the dharmatā of the conventional truth is called "great"; focusing on the dharmatā of the Middle Way is called "immeasurable". If one focuses on the Middle Way, this is focusing with the three wisdoms in a single mind, the three truths in one truth; this realm is immeasurable, and only the immeasurable wisdom of a Buddha can focus upon it, like a box and its lid matching each other. It is not something the two vehicles or lower-stage [bodhisattvas] can sound the depths of.

1.20

"The sphere of practice of all Buddhas" directly demonstrates that the Buddha's wisdom is immeasurable and profound. Because the Buddha's wisdom is immeasurable and profound, his sphere of practice is also immeasurable and profound; because his sphere of practice is immeasurable and profound, the Buddha's wisdom is also immeasurable and profound. Pointing to the box to reveal the lid, pointing to the lid to reveal the box—this is precisely what is here.

1.21

"Surpassing the pure practice of all bodhisattvas" directly distinguishes [it]. Bodhisattvas dwell in an unreached stage, because what is traversed by their wisdom cannot yet be profound and vast. The *Bodhisattvabhūmi* says: "Bodhisattvas attain nine kinds of dhyāna. The first is called the dhyāna of own-nature; if one enters this dhyāna, one enters the pure realm of the true mark and dharmatā, of which the two vehicles have not even heard the name, much less practiced it. If one enters the ninth, the purely pure dhyāna, all defiling bondages, common and distinct, both actual and habitual, are completely eradicated; hence it is called 'purely pure dhyāna'." From the lower stages down, all possess residual habit-energies; the Buddha abides at the summit of the tenth stage, and upon entering this dhyāna, he surpasses all bodhisattvas. The *Vimalakīrti-nirdeśa* says: "With mind purified, he has already crossed beyond all dhyāna concentrations." This is precisely the meaning. It is also citing his lofty station to distinguish the profundity of dharmatā.

1.22

From "This Suvarṇaprabhāsa" onward is the narrative preface. If we narrate the intention of the seventeen chapters of the main discourse and transmission sections, that has already been explained above. Now we shall further discuss and narrate the fivefold profound meaning. The first twelve and a half lines narrate the name, substance, principle, and function; the next fourteen and a half lines narrate the transmission and wide proclamation of this scripture, which is to say, narrating the characteristics of the teaching. As for the very first phrase, it narrates the name; the next phrase narrates the substance; the next three lines narrate the principle; the next nine lines narrate the function. From "protecting the world" downward narrates the characteristics of the teaching. Some commentators say: the phrase "Suvarṇaprabhāsa" is still a narration of the substance, just like gold within ore: the substance of gold is neither light nor brightness, but that does not prevent one from discussing internal and external functions with reference to the gold; dharmatā is neither principle nor power, yet principle and power are initiated in reliance on dharmatā. One should know that this phrase directly narrates the substance. Now we clarify that while in principle this is indeed so, in terms of dividing the text, it belongs to narrating the name. The "King of Sūtras" has been explained above, and now we narrate it once more. A Tripiṭaka [master] said: "The three virtues encompass the three [teachings]: the *Mahāparinirvāṇa-sūtra* specifically severs the annihilationist views of the two vehicles; the *Prajñāpāramitā* specifically dispels the attachment to existence of ordinary people; the *Avataṃsaka* specifically transforms bodhisattvas of initial practice. The present sūtra is shared by persons of the eight stations, and therefore it is called 'king'." These words are difficult to accept. The *Mahāparinirvāṇa-sūtra* explains the profound, subtle sphere of practice for bodhisattvas; how could it be only for the two vehicles? The *Prajñāpāramitā* says: "The Dharmakāya Buddha expounds the Dharma for Dharmakāya bodhisattvas." The assembly listening to the Dharma did not consist of people [bound to] birth-and-death; how could it only dispel the attachment to existence of ordinary people? The *Avataṃsaka* explains the first stage up to the tenth stage; how could it be only for bodhisattvas of initial practice? Making such one-sided statements causes unintelligent people to give rise to contempt toward the various sūtras; this doctrine is unacceptable. Now when we say 'king of sūtras': if one takes the text as the sūtra, it is the three kinds of conventional truth; if one takes the principle as the sūtra, it is the three kinds of absolute truth; if one combines text and principle as the sūtra, it is the three kinds of Middle Way. If it expounds other truths, it is a sūtra, but not a king; if it expounds the Middle Way, it is both a sūtra and a king, attaining mastery within the nine kinds of scriptures. However, the king of sūtras is one; according to conditions, teachings are established and their names differ. The *Avataṃsaka* calls it the dharmakāya; the vaipulya calls it the true mark; the *Prajñāpāramitā* designates it the mother of Buddhas; the *Lotus Sūtra* calls it the jewel in the topknot; the *Mahāparinirvāṇa-sūtra* names it the master of Buddhas. All of these are different names for dharmatā, which universally acts as the substance for all sūtras. For instance, the various clans rose alternately in response to the times; the Dragon Master and Bird Official established hegemony according to their seasons; though a hundred generations differed, the governing king was one. Dharmatā is also like this. For those suited to hear the *Pañcaviṃśatisāhasrikā-prajñāpāramitā*, the mother of Buddhas is the king, and other names are set aside. For those suited to hear the *Lotus Sūtra*, the place of treasures is the king, and other names are set aside. Dharmatā being the king of the *Suvarṇaprabhāsa* is also like this. If one understands it in this way, above, it does not contravene the Buddha's intent regarding the king of sūtras, and below, it does not foster the self-pride of sentient beings.

1.23

"Subtle": others explain this as the cause being slight and the fruit being marvelous. Now [we say] this is not so: cause and fruit are both subtle. In the cause, the virtue of the [original] nature is deep and hard to see, which is called "slight"; being neither vertical nor horizontal, it is called "marvelous"; in the fruit, the virtue of cultivation is also like this.

1.24

"Protected and sustained by the four Buddhas of the four directions": the "four directions" are the four gates. The "four Buddhas" are the awakening wisdom on the fruit[-level] of the four gates. Śākyamuni's awakening wisdom is identical to that of the four Buddhas; the fruit-wisdom of all Buddhas merges with dharmatā, and when dharmatā is revealed, it is called the dharmakāya. The dharmakāya being immovable is called "sustained". Because dharmatā is permanent, all Buddhas are also permanent; the Dharma being permanent and the Buddhas being permanent, their lifespans are also permanent, and being permanent, they are immeasurable. Ruciraketu tracked the traces and was perplexed by the origin; the four Buddhas caused him to comprehend the origin and awaken to the traces, which is called "protecting". This single phrase contains various meanings: the four gates of dharmatā and the four virtues of dharmatā are the meaning of substance; the fruit-wisdom revealing the substance is the meaning of principle; protecting and being mindful of Ruciraketu to sever his doubts is further the meaning of function; yet narrating the principle is the primary intent. Interpreting through contemplation of the mind: the four directions are the four truths; the four Buddhas are the wisdom of the four truths. East is the head of the directions, just as origin is the cause of suffering. Furthermore, east, jia and yi, is spring birth; birth is precisely the truth of origin. Moving from east next to south is like birth followed by growth, first spring and then summer; hence the southern direction is the truth of suffering. After growth comes autumn harvest; furthermore, the White Emperor belongs to metal, and metal can make decisive cuts; the western direction is the truth of the path. From autumn harvest to winter storage, all affairs cease; the northern direction is like the truth of cessation. Cause and fruit of suffering and origin have both run their course and are no longer used. Contemplating these four truths gives rise to vision, wisdom, clarity, and awakening, sustaining the principle without losing it and protecting against inversions without letting them arise; hence it is called "protecting and sustaining". Furthermore, contemplating the four directions is the four virtues: contemplating the east as permanent is to break through impermanence, contemplating impermanence is to break through permanence, and contemplating neither permanence nor impermanence breaks through permanence and impermanence; up to contemplating the north as non-self to break through self is also like this. This contemplation sustains the virtues without losing them and protects against inversions without letting them arise; hence it is called "protecting and sustaining". Contemplating the eastern truth of origin as permanent, non-permanent, neither permanent nor impermanent, and immovable—hence he is named Akṣobhya. Contemplating the southern truth of suffering as bliss, without coming or going, dharmatā and true mark—the true mark being noble and honored, hence he is named Ratnaketu. Contemplating the western truth of the path as utterly pure, the lifespan of dharmatā being equal to empty space—hence he is named Amitāyus. Contemplating the northern truth of cessation as eternal stillness, serving as the self, entering the secret store—being the secret store, hence he is named Dundubhisvaranirghoṣa (and so forth).

1.25

The nine lines of verse from “I shall now speak” downward narrate the function. The text has four parts: the first three lines explain the superior teachings that are capable of destroying; the next three and a half lines explain the evil transgressions that are destroyed; the next line and a half cite the practices to encourage cultivation; the final line concludes and summarizes.

Regarding the first three lines explaining the superior teachings capable of destroying: they refer to the Dharma as the objective realm, which is the dharmatā; the Dharma as practice, which is confession and praise; and the Dharma as the guide, which is the knowledge of all aspects. Therefore, speaking of “confession and other Dharmas,” we know it is not just a single kind. If we discuss them as mutually assisting: practice assists wisdom, wisdom reveals principle, and because principle is revealed, it is capable of exhausting all suffering. Because suffering is exhausted, the Dharma body is revealed; because wisdom is perfected, the reward body is revealed; because merit and virtue are unsurpassed, the response body is revealed. If discussed from the perspective of the perfect [teaching]: the three Dharmas are cultivated neither horizontally nor vertically, and the three bodies are also revealed neither horizontally nor vertically. Although there is the distinction between the perfect and the distinctive [teachings], both are superior Dharmas capable of destroying [evil].

Examining the old text, its words are brief. The new version fully contains the text of the three turnings of preaching the Dharma: the four Buddhas speak of the permanent fruition, and those of superior faculties attain benefit; the brāhmaṇa speaks of the Dharma body having no relics, and those of middling faculties attain benefit; the Buddha distinguishes the three bodies, and those of inferior faculties attain benefit. Now in the prologue, saying “I shall now speak of confession and other Dharmas” is precisely narrating the Dharmas of the three turnings below that are capable of destroying evil.

Next, from “whose faculties are incomplete” downward, it narrates the Chapter on Emptiness. The text has two parts: the first three and a half lines explain the evils that are destroyed; the next two and a half lines explain the methods capable of destroying them. The first is further divided into three: from “whose faculties are incomplete” downward, it destroys the retribution obstacle; the single phrase “sorrow and grief” destroys the affliction obstacle; from “inauspicious stars, disasters, and portents” downward, it destroys the karma obstacle. Other sūtras say in response to conditions that retribution obstacles are difficult to transform: at the time of the cause one can be saved, but in fruition nothing can be done. In this sūtra, all three obstacles can be transformed.

To explain these three obstacles tentatively: they arise from violating the five precepts. Violating the five precepts is the karma obstacle; receiving bodies in the three lower paths, among humans, gods, and so forth is the retribution obstacle; having afflictions as the root is the affliction obstacle.

Now, explaining directly the retributions of violating the five precepts within the human path: the external deficiency of the faculties and the internal shortening of the life span—these two lines are the retribution of killing living beings. In the past one damaged the bodies of others, so now one's own faculties are ruined and crippled; in the past one cut off the life of others, so now one's own life span is reduced. The sūtra says: “Killing living beings is the cause and condition for obtaining two kinds of retribution: much illness and a short life.” This refers to that matter.

If one is destitute, impoverished, and afflicted, this is having no supportive retribution externally. If the gods abandon and depart from one, this is having no blessed merit internally. These two lines are [the retribution of] violating the precept against stealing. The sūtra says: “There are devas and nāgas born with the same birth and same name who assist him, and the Deva of Merit (Puṇyā) makes a vow to benefit him.” The thief has no such thing. Furthermore, those who are rich first and poor later are certainly abandoned by nāgas and deserted by gods.

If kin and intimates fight internally and the king's law is applied externally, these two lines are [the retribution of] violating the precept against sexual misconduct. The sūtra says: “When protected by people, people become angry; when protected by the law, the law breaks down. In the past one violated another's person, so now flesh and blood fight and litigate; in the past one destroyed another's law, so now the king's law is applied to oneself.” This refers to that matter.

“Each has wrath and contention”: there should be two lines here; either the translator omitted them, or it was just an abbreviation. Internally, each has wrath and contention; externally, no one believes him. This pair is [the retribution of] violating [the precept against] false speech. In the past one deceived others with untruths, so now one is constantly deceived and angered. In the past one's words were devoid of truth, so now people do not believe him.

Externally consuming wealth and property, and internally lacking manners and moderation: this is the retribution of drinking alcohol. In the past one was reckless with wealth and wasted days, so now one suffers great depletion; in the past one violated moderation, so now one falls into deafness and idiocy. The sūtra says: “The fierce wind of resentment blows the fire of the sinful mind, constantly making it blaze.” This refers to that matter.

Question: In explaining a Mahāyāna sūtra, why match its meaning with the five precepts?

Answer: Opening and combining the five precepts has great relevance. The Tiwei jing states: “The five precepts are the great taboos of Heaven and Earth; above they correspond to the five stars, below they match the five peaks, and in the middle they constitute the five viscera. Those who violate them defy Heaven and strike Earth, cutting down their own bodies.” Furthermore, they correspond to the five constants: non-killing corresponds to humaneness, non-stealing corresponds to righteousness, non-misconduct corresponds to propriety, non-drinking corresponds to wisdom, and non-false speech corresponds to trust. Furthermore, they correspond to the Five Classics: non-killing corresponds to the Shangshu, non-stealing corresponds to the Chunqiu, non-misconduct corresponds to the Liji, non-false speech corresponds to the Shijing, and non-drinking corresponds to the Yijing.

Furthermore, they correspond to the ten virtuous actions: killing, stealing, and sexual misconduct are the three of the body; false speech subsumes the four of speech; drinking alcohol subsumes the three of the mind. Ordinary people cannot guard speech [in all four ways], so non-false speech is instituted as a brief summary. The Mahāprajñāpāramitopadeśa says: “Speaking of the weighty one means false speech,” so it already subsumes the three. Drinking alcohol is wrong livelihood for sustaining oneself, increasing anger and delusion. The supramundane has wisdom as foremost, while saṃsāra has the three poisons as its root; if one can prohibit alcohol, one prevents the three poisons in the ground of the mind and nurtures supramundane wisdom. This is opening the five precepts to yield the ten virtuous actions. The ten virtuous actions are what the wheel-turning king of the ancient Dharma employed; they are also called natural sins and natural virtues, and are altogether the root of all transgressions.

Furthermore, the five precepts correspond to the five aggregates: non-killing is the aggregate of form, non-stealing is the aggregate of sensation, non-misconduct is the aggregate of perception, non-false speech is the aggregate of formations, and non-drinking is the aggregate of consciousness. The five aggregates open up the four applications of mindfulness; the applications of mindfulness open up the thirty-seven limbs [of awakening]; the thirty-seven limbs open up the three gates of liberation; the three gates of liberation open up nirvāṇa. Therefore it is said: form can produce precepts, sensation receives meditative concentration, perception through wisdom awakens to the empty and pervasive, formations produce liberation, and consciousness is knowledge and vision. One should know that the five precepts can accomplish the fivefold Dharma body and manage the teachings of the two vehicles.

Furthermore, the five precepts are also a Mahāyāna Dharma-gate. The Tiwei jing says: “The five precepts are wearing the talisman of long life and the seal of immortality”—this is the virtue of permanence. “Entering and exiting without disorder, coming and going without interruption”—this is the virtue of purity. “Governing one’s whole body”—this is the virtue of self. “To establish the root of the Path”—this is the virtue of bliss. This is the five precepts corresponding to the four virtues.

Condensing the five precepts into the three modes of action corresponds to the three without fault, the three unguardeds, the three wheels of inconceivable transformation, the three mysteries, the three tracks, the three bodies, the three Buddha natures, the three prajñās, the three nirvāṇas, the three knowledges, the three virtues, and other immeasurable threefold Dharma-gates. Horizontally and vertically boundless, equal to empty space and the realm of phenomena (dharmadhātu), they are also the Dharma-gate of the inexhaustible store, and also the samādhi of immeasurable meanings. To state the essence, they are simply all Buddha-dharmas.

First 25 of 155 passages. Read on