金光明最勝王經疏 1

English (machine translation) 1

Language: English

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Translated under imperial order by the Tang Tripiṭaka Master Yijing

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Composed by the translation-monk Huizhao

Those who possess the three virtues complete, the true tamers of all living beings,
Who expound the true teaching they have realized, all the profound and wondrous Dharma gates,
And the Sangha of noble and virtuous ones who learn in their wake, in whom I take refuge with pure faith:
I now praise this scripture to propagate the Dharma and benefit self and others,
Dedicate it toward mahābodhi, that we may together ascend to samyaksambodhi,
And devoutly pay homage with the three karmas, praying only for their protection.

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About to explain this sūtra, I first distinguish it through five gates: 1. recounting the reasons for the sūtra's origination; 2. revealing the essential purport of the sūtra; 3. clarifying the timing and benefit of the sūtra; 4. explaining the acquisition of the sūtra's title; 5. section-by-section commentary following the text.

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First, the reasons for the sūtra's origination are further twofold: 1. the general reasons for origination; 2. the specific reasons for origination. 'General' refers to what applies to all sūtras; 'specific' refers to what is confined to this teaching.

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As for the first, the general reasons: all Tathāgatas are free from all conceptual discrimination; their minds realize the ocean of concentration and their wisdom equals suchness; subject and object are both extinguished, and form and voice are both tranquil. Yet, because of their cultivated past vows they respond naturally to capacities and conditions, like a round mirror reflecting forms or an empty cliff echoing sounds; thus there are responsive manifestations showing traces, uttering sounds according to [each] kind. Although teachings have ten thousand distinctions, the conditions for their arising are only two: first, flowing from the Tathāgata's mahākaruṇā; second, evoked by the dispositions and desires of sentient beings. However, among the various teachings, what is presented varies. As the Anantanirdeśa-sūtra presents only what is evoked by the dispositions and desires of sentient beings, hence that sūtra states: 'Because the dispositions and desires of all sentient beings are immeasurable, the dharmas are immeasurable; the dharmas taught are likewise immeasurable.' Chapter One of the Lotus Sūtra says: 'I am now also like this: knowing that all sentient beings have various desires deeply attached in their minds, in accordance with their original natures, by means of various causes and conditions, parables, and expressions, through the power of upāya I expound the Dharma for them.' Chapter on Confession in a Dream of this sūtra says: 'Abiding in life for inconceivable eons, according with capacities to teach the Dharma and benefit the multitude of beings.' Vasubandhu's Mahāyānasaṃgraha[-bhāṣya] speaks in terms of compassion: 'The twelve branches of scripture flow from mahākaruṇā.' Asabhāva's Mahāyānasaṃgraha[-upanibandhana] speaks in terms of the nature of the capacity: 'Arising from the cognitive mind through the power of one's own roots of goodness.' The Viṃśikā-vijñaptimātratā combines both to state the reason for origination, with the verse saying: 'Through mutual predominant influence, two consciousnesses are determined.' The commentary explains: due to the distinction of another's consciousness-continuity (saṃtāna), a distinct consciousness-continuity in another is made to arise. Here, 'continuity' is the body, and 'distinction' is the teaching; this means that by the Buddha's bodily consciousness manifesting names, phrases, and meanings, the hearer's consciousness is made to give rise to the names, phrases, and meanings. Here, the ripening of sentient beings' faculties constitutes the capacity to evoke, while the Tathāgata's mahākaruṇā constitutes the capacity to respond, largely grounded in the rationale of mahākaruṇā benefiting others.

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There are also two conditions: first, for the saddharma to long abide; second, to benefit sentient beings. Chapter One of the Lotus Sūtra says: 'With various causes and conditions and through immeasurable parables, illuminating the Buddha-dharma and awakening sentient beings.' Illuminating the Buddha-dharma to cause the Dharma to long abide is great wisdom; awakening sentient beings to benefit sentient beings is mahākaruṇā. This sūtra is also like this: the 'Chapter on Confession' says, 'Abiding in life for inconceivable eons, according with capacities to teach the Dharma and benefit the multitude of beings'—this is mahākaruṇā. As the 'Chapter on Entrustment' says, 'Who among you can generate the aspiration to guard, broadly proclaim, and propagate, being able to cause the saddharma to abide long in the world?'—this is great wisdom. Alternatively, the intention to make the Dharma abide long may be to benefit sentient beings, which is mahākaruṇā; or benefiting the multitude of beings may be to make the Dharma abide long, which is great wisdom. It also leads the hearers to cultivate the two benefits: making the Dharma abide long cultivates svārtha, while benefiting sentient beings cultivates parārtha. Fascicle 82 of the Yogācārabhūmi says: 'If one possesses such fivefold preaching of the Dharma, like fivefold music, it can cause self and others to generate great joy, and can further initiate benefit for self and others.' The explanation of this fivefold [preaching] is clarified in full in the Commentary on the Benevolent King Prajñā[-sūtra].

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There are also three conditions: 1. to cause the generation of aspiration and joy; 2. to cause cultivation of practice; 3. to cause the severance of hindrances. That is, clarifying that the teachings sentient beings wish to hear do not exceed three kinds: 1. aspiring to seek superior fruit and benefit sentient beings; 2. practices to be cultivated; 3. hindrances to be eliminated. As in the Prajñāpāramitā Sūtra, Subhūti's question states, 'How should those who set out upon the bodhisattva vehicle abide...', etc., by which we know that setting out upon the remaining vehicles likewise has three kinds. In the vehicle of humans and devas, although one does not sever the seeds, one can also subdue the hindrances to the three miserable destinies and attain rebirth among humans and devas; hence each has three, which is due to the evocation by capacities.

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There are also four conditions: 1. wishing to cause those who have not escaped suffering to escape suffering; 2. wishing to cause those who have not attained bliss to attain bliss; 3. wishing to cause those who have not been able to generate the aspiration to sever evil and cultivate good to sever evil and cultivate good; 4. wishing that those who have not attained buddhahood will quickly attain buddhahood. These are due to compassionate vows; hence Chapter Three of the Lotus Sūtra says: 'Causing the unsaved to be saved—

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There are also five conditions, as the second fascicle of the Viśeṣacintā[-brahma-paripṛcchā]-sūtra says: 'If a person can penetrate and comply with the characters, words, sentences, and phrases spoken by the Tathāgata...' up to '...can know by what the Tathāgata teaches the Dharma, by what suitability he teaches, by what upāya he teaches, by what Dharma gate he teaches, and by what mahākaruṇā he teaches. O Brahmā! If a bodhisattva can know that the Tathāgata speaks with these five powers, this bodhisattva is capable of performing the Buddha's work.' 'By what he teaches the Dharma' refers to addressing the essence of the Dharma; 'by what suitability' refers to according with what is appropriate to capacities; 'by what upāya' refers to showing, instructing, benefiting, and gladdening, using skillful means to speak where there are no names or words; 'by what Dharma gate' refers to analyzing and explaining a single dharma through various approaches; 'by what mahākaruṇā' refers to the thirty-two kinds of mahākaruṇā. For instance, when it is said that all dharmas are devoid of self, yet sentient beings cannot believe and understand it, the Tathāgata generates mahākaruṇā regarding this and teaches so that they believe and understand it, as detailed extensively therein. The first four constitute great wisdom, and the fifth constitutes mahākaruṇā. Furthermore, the first four are what is arisen, and the fifth is what can give rise [to them]. Here, sentient beings are what evoke, and the Tathāgata is what responds. Although through delusion and ignorance they do not believe and understand, they nevertheless have roots of goodness that evoke the Buddha to teach for them. In accordance with the teachings expounded in this sūtra, it is because sentient beings cannot believe and understand that the Buddha generates mahākaruṇā and expounds them. As with being unable to understand the Tathāgata's lifespan, the Tathāgata takes pity and speaks of it; by this standard we know that this constitutes the various kinds of mahākaruṇā. Classifying the remaining sections above by examining the text is omitted here for fear of being too cumbersome.

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Furthermore, there are six causes, as explained in Asaṅga's *Commentary on the Prajñāpāramitā*. Why did the elder Subhūti ask? The explanation gives six reasons: to sever doubt, to arouse faith, to enter into profound phenomena, to attain non-retrogression, to produce joy, and to cause the saddharma to abide for a long time; therefore, the World-Honoured One's reply was also for these six. The intention of that treatise's explanation is: for those who have doubt, to sever their doubt; for those whose doubt is severed, who delight in merit yet whose minds are not yet fulfilled—when bodhisattvas and others hear of great merit, they arouse faith and understanding regarding the *Prajñāpāramitā-sūtra*; for those whose minds are fulfilled, to enter profound meanings; for those who do not despise themselves, by coveting the great merit of upholding and practicing, they do not retrogress; for those who have attained concordant absorption and a pure mind, through entering phenomena themselves and seeing [others do so], joy is produced; and to cause the Mahāyāna teaching to abide for a long time in the future. This meaning is that for those with doubt regarding abiding, practice, and subjugation, one asks for teaching to remove doubt; although their doubt is removed, their minds delight in merit but their faculties are not yet mature: they think that upholding and reciting this sūtra has no great merit, so a comparative measurement is stated that upholding the sūtra has much merit, to cause them to produce faith and understanding. Having produced faith and understanding with fulfilled minds, they are able to enter and understand profound meanings. Having entered profound meanings, they know their own capability to practice and attain the fruit, do not despise themselves, covet great merit, and upholding and practicing, they do not retrogress. Not retrogressing for a long time, reaching the stage of definitive discernment, they gradually enter the path of vision, which is termed attaining concordant absorption and a pure mind. Enlightened to phenomena themselves, and seeing others enter, joy arises, and thereby they can cause the Dharma to abide long without vanishing. Now this sūtra also has these six meanings. In the chapter 'Span of the Tathāgata's Life', the Bodhisattva Ruciraketu says: 'I also reflected upon the measureless virtues of Śākyamuni Tathāgata, yet concerning his lifespan alone, doubt arose in my mind: why is it so brief, only eighty years?' The four Buddhas explained it for him: this is to cause those with doubt to sever doubt. Furthermore, the subsequent text states: 'Practicing the six pāramitās for hundreds of thousands of great kalpas without upāya is not as fruitful as the merit produced by hearing this sūtra.' Also, the chapter 'Dhāraṇī of Non-Attachment' states: 'If one fills asamphyeya three-thousand-great-thousand worlds with the seven jewels and offers them to all Buddhas, and offers supreme clothing, food, and drink of various kinds for countless kalpas; yet if another person can uphold even one verse of this dhāraṇī, the merit produced is twice as great as that.' This means: for those whose minds delight in merit but whose faculties are not mature, who think upholding this sūtra has no great merit, comparative measurement is stated to show that upholding the sūtra has much merit, causing them to generate faith and understanding to uphold, read, and recite it. As the chapter 'Emptiness' states: 'Then the great assembly, hearing the Buddha preach this profound emptiness, were countless sentient beings who all fully understood that the nature of the four great elements and five skandhas are all empty, and the six sense faculties and six sense objects falsely produce bondage', and so forth; this is being able to enter and understand profound meanings. The chapter 'Fulfilling Vows by Relying on Emptiness' states: 'Three hundred billion bodhisattvas attained non-retrogression in anuttarasamyaksambodhi'; this means having entered profound phenomena, knowing one's own capability to practice and attain the fruit, not despising oneself, coveting great merit, and upholding without retrogression. The chapter 'Emptiness' states: 'We vow to renounce saṃsāra, correctly cultivate transcendence, rejoice with profound mind, and uphold it according to the Dharma'; this is termed having attained concordant absorption within the four roots of good. How is this known? Since it says 'vow to renounce saṃsāra', it is clear they have not yet ascended the bhūmis. And saying 'correctly cultivate transcendence and rejoice with profound mind' means seeking to abide in the true, supreme nature of vijñaptimātra is called correctly cultivating transcendence; because of much joy and diligence, they rejoice with profound mind. The chapter 'Dhāraṇī of the Purified Bhūmi' states: 'When this Dharma was expounded, thirty billion bodhisattva mahāsattvas attained anutpattikadharmakṣānti.' The chapter 'Fulfilling Vows by Relying on Emptiness' states: 'Countless kings and ministers left dust and defilement behind and attained dharmacakṣurviśuddhi'; this is entering the purified bhūmi. Through this, one rejoices oneself and also rejoices upon seeing others enter, and therefore can also cause the saddharma to abide for a long time. The vows for dissemination in the various chapters below are all subsumed under this. Through this, the meaning of turning the wheel of Dharma is also accomplished. How so? Having heard the Dharma oneself, severed doubt, and gained entry, up to attaining sainthood, this constitutes the initial turning; seeing others gain entry, joy arises in the mind, and further causing the saddharma to abide long and spread abroad, which is causing others to sever doubt, enter the Dharma, and even attain sainthood—therefore it is called turning the wheel of Dharma. Moreover, in terms of the eight meanings, namely wishing to expound the great Dharma and so forth, by analogical interpretation brief citations are pointed out, and the rest may be known accordingly. The above is the general arising cause.

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As for the particular arising causes, according to the *Mahāprajñāpāramitopadeśa*'s explanation of the arising causes of sūtras, whatever Dharma is expounded in this sūtra is its arising cause: such as expounding lifespan, the distinctions of the three kāyas, repentance, and the purified bhūmi—each of these many phenomena is a particular arising cause. However, the Buddha's preaching contains both text and meaning; within one text and meaning, countless aspects appear in each. Now, to explain briefly, there are six meanings: first, explaining the uncontaminated fruits of bodhi and nirvāṇa; second, explaining the removal of unwholesome causes; third, causing escape from unwholesome retribution; fourth, causing cultivation of the uncontaminated causes of bodhi and nirvāṇa; fifth, causing cultivation of contaminated wholesome causes; sixth, causing the attainment of human and heavenly bliss. Among the mundane and supramundane, uncontaminated fruits are supreme; all Buddhas appear in the world for this great matter, so it is explained first to cause joyful aspiration. Next, wishing to cause seeking and learning, they teach repentance to remove unwholesome causes; when unwholesome causes cease, unwholesome fruits are extinguished. Otherwise, one cannot seek the unexcelled fruit. Having repented and removed those unwholesome causes and fruits, next one should cultivate the causes of the uncontaminated fruits. However, within these causes, there are auxiliary and direct ones. Contaminated practice is an auxiliary condition for the uncontaminated, and the direct cause for the contaminated. Therefore, fifth, contaminated causes are explained, because contaminated causes yield the blissful retributions of humans and gods. Sixth, contaminated fruits are explained. Furthermore, sentient beings have distinct spiritual dispositions (gotras): for those with the Mahāyāna gotra, the first two meanings are explained; for those determined for the Hīnayāna and those without gotra, the latter two gates are explained. Furthermore, those who have practiced long can attain the first two, and beginners can attain the latter two. Unwholesome causes and fruits are explained for both, because both those without gotra and those with near or distant cultivation can practice this. Moreover, if unwholesome causes are not first repented, one cannot generate the mind directed toward unexcelled awakening. This briefly explains the arising causes relying on the *Ṣaṇmukhīdhāraṇī-sūtra*. The chapters 'Lifespan' and 'Three Bodies' explain the uncontaminated fruits. 'Repentance' and 'Extinguishing Hindrances' explain the removal of all unwholesome causes and fruits. From the chapter 'Purified Bhūmi' downward, the uncontaminated causes are explained. From 'The Four Heavenly Kings' Observation' downward, both contaminated and uncontaminated causes and fruits are generally explained: attaining kṣānti of non-arising, leaving behind dust and defilement, attaining dharmacakṣurviśuddhi, etc., are uncontaminated causes and fruits; relative to what precedes, they are fruits; in terms of what follows, they are causes. Upholding dhāraṇīs to seek blessings, obtaining wealth, food, and drink—these are also contaminated causes and fruits, as can be known from citing the text.

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Second, explaining the central theme and essence of the sūtra: first explaining the sūtra's theme, and later the sūtra's essence. Regarding the sūtra's theme, it is transmitted that Paramārtha explained: 'This sūtra shows that the three kāyas are fundamentally inherent, reveals the four virtues as unborn, opens the fruit of fruits that forgets conditions, and explains suchness as real.' Another says: 'This sūtra takes the cause and fruit of bodhi and nirvāṇa as its theme, thoroughly articulating the two fruits—fundamental and emergent—and fully displaying both causes—auxiliary and direct.' Both have flaws. The first says the three kāyas are fundamentally inherent: in terms of cause, this is admissible, but to say they are fruit is not. How so? Could the reward and transformation bodies be attained without cultivation? Because at the causal stage it is called tathāgatagarbha, not dharmakāya. The unborn nature of the four virtues, explained with reference to the dharmakāya, is logically correct; but with regard to the reward and transformation bodies, it is not definitely unborn; as the *Nirvāṇa-sūtra* states, 'The Tathāgata has eight sovereign Selves', etc., which is also logically uncontradicted when said with reference to the conceptualized nature. The other explanation says it articulates the two fruits—fundamental and emergent—and explains both causes—auxiliary and direct. This also has flaws. How so? Although tathatā is fundamentally inherent, at the cause it cannot be called a fruit; the reward and transformation [bodies] must be achieved through cultivation, so how can they be called fundamental and emergent fruits? Furthermore, although causes are auxiliary and direct, old interpretations mostly take tathatā as the direct cause of the three bodies; this is unreasonable, as extensively analyzed in the *Treatise of the Wisdom-Sun Illuminating the Middle and Extremes*. Now, in analyzing the theme of the sūtra, there are briefly two explanations. One says: it takes only the cause and fruit of bodhi as the correct theme of the sūtra. Why? It only expounds lifespan and the distinctions of the three bodies. Moreover, fascicle four of this sūtra only asks about the causal bodhicitta, and the Buddha answers by only expounding the practice of the ten pāramitās. Furthermore, the chapter 'Entrustment' states: 'You should know that for immeasurable, incalculable great kalpas I diligently cultivated austerities and obtained profound Dharma; the direct cause of bodhi has already been spoken to you.' Therefore, we know it takes only the cause and fruit of bodhi as the sūtra's correct theme. Another says: it also states the cause and fruit of nirvāṇa as the theme. Therefore, in the chapter 'Span of Life', through three iterations of ten meanings each, it is called nirvāṇa. Moreover, after analyzing the Tathāgata's ten kinds of conduct, it says: 'Good sons, you should know that the Tathāgata, Arhat, Samyaksambuddha expounds having such boundless correct conduct. You should know that this is the true characteristic of nirvāṇa.' Furthermore, the chapter 'Praise by Bodhisattvas of the Ten Directions' states: 'He constantly proclaims the primary truth for their sake, / causing them to realize the true tranquility of nirvāṇa. / The Buddha expounds the supreme Dharma of amṛta, / able to bestow the subtle meaning of amṛta, / leading them into the amṛta city of nirvāṇa, / causing them to experience the unconditioned bliss of amṛta.'

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Question: If nirvāṇa is also the sūtra's theme, why does it re-elucidate the three bodies below the chapter 'Span of Life', explain the causes of bodhi from 'Most Purified Bhūmi' downward, and in the chapter 'Entrustment' the World-Honoured One himself mentions the direct cause of bodhi, yet why are the cause and fruit of nirvāṇa not re-elucidated? Answer: The two causes are not distinct, so they are stated together. It is only with regard to the fruit that the causes are distinguished into generative and revelatory; since the causal essence is the same, they are not stated separately. As for the fruit not being restated, it is because the essence of the dharmakāya is itself nirvāṇa; hence the chapter 'Span of Life' states: 'The Tathāgata's dharmakāya, its essence is true reality, and is called nirvāṇa.' It also states: 'Emptiness is itself the true dharmakāya', and hence is called nirvāṇa.

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Question: If so, and the dharmakāya is nirvāṇa, what is the distinction between the two meanings? Answer: The term 'dharmakāya' is said from the side of being the support for virtues, while the term 'nirvāṇa' takes the meaning of the cessation of suffering and so forth; thus the two are distinct. Furthermore, through ellipsis, it is not restated; one may accept or reject either at will. However, taking both is superior. Why? Expounding lifespan and the three bodies takes bodhi as the theme. Since it also expounds nirvāṇa, why not take nirvāṇa as the theme? If one says that the sūtra only speaks of obtaining the direct cause of bodhi through profound Dharma, without mentioning the direct cause of nirvāṇa, and therefore knows it only takes bodhi as the theme: if so, apart from the cause of bodhi, what separate phenomenon could be cultivated as the cause of nirvāṇa? Therefore, the cause of bodhi is also the cause of nirvāṇa. Furthermore, relative to nirvāṇa, the fruit of bodhi can also be called a cause, just as fascicle ninety-five of the *Yogācārabhūmi* expounds five characteristics of the turning of the wheel of Dharma: first, being the characteristic of the object of what is to be attained; second, being the upāya to attain what is to be attained. As for upāya, the three turnings are all called upāya. Upāya is cause, the prior being the cause of the latter. Since the third turning is also called upāya, it is clear that relative to realizing nirvāṇa, bodhi can also be termed a cause; hence they are not stated separately.

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Second, explaining the essence of the sūtra: first identifying the essence of the teaching, and next analyzing the compilation. In identifying the essence of the teaching, there are five approaches in total: 1. the essence subsuming phenomenal appearances back into nature; 2. the essence subsuming the rest under consciousness; 3. the essence subsuming the nominal under the real; 4. the essence discussing nature and function distinctly; 5. the essence comprehensively subsuming all phenomena. Among these five approaches, first the five essences are analyzed, and next their strengths and defects are explained. In first analyzing the essences, the former four approaches are broadly explained as in the original *Fayuan [zhulin]*'s "Comprehensive Clarification of the Forest of Meanings". The fifth, the essence comprehensively subsuming all phenomena, in fact also belongs to the approach of discussing nature and function distinctly; it is now explained further because it has not yet been addressed. *Yogācāra[-bhūmi]* fascicle 81 says: "What is the essence? It is the so-called sūtras. In brief, there are two kinds: first, text; second, meaning. Text is that which is relied upon, and meaning is that which relies. These two kinds together are comprehensively called the objective domain of all that is knowable." It also says: "Having thus established the text-and-meaning essence of the various sūtras, it is therefore called the essence comprehensively subsuming all phenomena." Regarding text and meaning, the treatise says: "Texts are of six kinds: 1. groups of words (*nāmakāya*); 2. groups of phrases (*padakāya*); 3. groups of syllables (*vyañjanakāya*); 4. speech (*vāc*); 5. cognitive aspects (*ākāra*); 6. requests by the receptive capacities. Among these, the principal text is exclusively the groups of syllables. The others are called text because: words and phrases follow that which is relied upon; speech follows that which relies; cognitive aspects concern that which is manifested and the speaker; requests by the receptive capacities are based on that which can instigate—all are nominally grouped as text in association with these." Hence the treatise says: "These six kinds all manifest in text; because they can manifest meaning, they are therefore called text. Meanings are of ten kinds: 1. the meaning of planes, namely the nine planes of meditation and the ten grounds (*bhūmi*), and so forth; 2. the meaning of characteristics, namely the essential characteristics of phenomena; 3. the meaning of attention, namely the various modes of attention (*manaskāra*), and so forth; 4. the meaning of bases, namely the bases of affairs, bases of time, and bases of individuals (*pudgala*); 5. the meaning of faults, namely phenomena to be reproved; 6. the meaning of benefits, namely phenomena to be praised; 7. the meaning of that which is to be counteracted, namely defiled phenomena; 8. the meaning of the counteractive, namely pure phenomena; 9. abridged meaning; 10. expanded meaning. Here, both that which is expressed and that for which it is intended are called meaning; all ten are that which is expressed. Among the bases, the individual (*pudgala*) is also that for which it is intended, because the various phenomena are spoken for these sentient beings; for now we take that which is expressed." That the six texts and ten meanings are together the sūtra essence has three senses: 1. the intrinsic essence; 2. the essence that is relied upon; 3. the intended essence. Text is that which expresses, and meaning is that which is expressed. Regarding that which expresses: the two phenomena of words and phrases are intrinsically that which expresses, which is the intrinsic essence; text [as syllables] and speech are both the essence that is relied upon. Hence the *Triṃśikā-bhāṣya* says: "Words express intrinsic nature, phrases express distinctions. Syllables are letters, which are what both rely upon." Speech is sound; because it carries words and phrases, it is called speech. Hence the *Triṃśikā-bhāṣya* says: "Because speech is not distinct from that which expresses, it is named the expressing essence by following that which relies upon it." Cognitive aspects pertain to both, namely the intrinsic and that which is relied upon; its cognitive aspects are analyzed solely in reference to that which is expressed and the speaker, so the essence of cognitive aspects is just sound, words, phrases, and syllables, and therefore pertains to both kinds. The requests by receptive capacities being called text is the intended purpose of the text, or because the text is initiated for the sake of the requests; thus saying that requests by receptive capacities are called text refers to the intended essence. In the essence of that which is expressed, the base of the individual (*pudgala*) pertains to both the intrinsic and the intended. It is also speaking of that individual for the sake of this individual; speaking of that individual is just a minor portion of the base of that which is expressed, whereas the remaining nine are all intrinsically that which is expressed. Here "meaning" refers not merely to principle: anything that is expressed can also be called meaning; therefore the comprehensively subsuming essence has these three senses. However, identifying the essential nature by the doctrine of the three categories [skandhas, dhātus, āyatanas] is entirely subsumed under the approach of discussing nature and function distinctly. These five approaches are based specifically on the Great Vehicle; since the doctrine of the three categories applies to all three vehicles, it is omitted and not detailed here.

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Analyzing the strengths and defects is as explained in the *Weishi yideng*. Next, analyzing the compilation is broadly analyzed as in the *Fayuan [zhulin]*'s "General Overview of the Forest of Meanings" and the *Weishi yideng*.

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Third, explaining the period and benefits, which is again divided into two: first, explaining the period; later, explaining the benefits. Within the period there are again two: first, explaining the time when the World-Honoured One began to preach the sūtra; later, explaining the dates of translation by the disciples.

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First, the period when the Buddha preached is again divided into two: first, analyzing the differences in periods; second, analyzing which period of the teaching it is subsumed under. Analyzing the differences in periods is broadly explained as in the *Fayuan [zhulin]*'s "General Overview of the Forest of Meanings", the *Vajracchedikā-ṭīkā*, the *Huiri lun*, and so forth. The above explains the time when the World-Honoured One began to preach the sūtra. Second, explaining which period of the teaching it is subsumed under: it belongs to the third period. How is this known? The text below also speaks of the wheel of Dharma with twelve aspects. Moreover, the "Chapter on Fulfilling Vows" says: "Eight hundred billion devaputras, kings, ministers, and common people left defilement and removed impurity, attaining the purification of the Dharma-eye." According to the *YogācārabCurrent-bhūmi*, attaining the fruit of stream-entry means leaving defilement in the uninterrupted path and removing impurity in the path of liberation; therefore it applies generally to all vehicles.

1.20

Later, regarding the dates of translation by the disciples: This sūtra recounts the profound mysteries of the three bodies and discourses on the subtle pivot of the four virtues; it is a dragon chariot crossing to the other shore, an elephant carriage leaving the burning homestead. Therefore it dispels the three hindrances repeatedly and equips the practice with the two causes; it is a sturdy fortress protecting the royal domain and acts as a sword and armour conquering Māra. For this reason, it has been received with reverence and circulated throughout the lands of the ten directions. Thus, in this land of China, it has already undergone five translations: Tripiṭaka Master Dharmakṣema first transmitted it in the Northern Liang; Dharma Master Yaśas retranslated it in the Guisheng Temple during the Later Zhou; Paramārtha retranslated it in Jianye; Jñānagupta translated it again in the Sui dynasty. Although each relied on Sanskrit manuscripts and fully dedicated their sincerity, because lacunae sometimes occurred when the text was transmitted on palm leaves, this caused the translators to vary in additions and omissions. Tripiṭaka Master Yijing had luminous understanding and outstanding talent, displaying brilliance from the young age of rescuing ants; with natural discernment, he stood out upon the shore of receiving full ordination. The four Vedas and three Piṭakas shone brighter than the morning sun; the five sections and seven treatises were clearer than the evening moon. Cherishing the intention to ferry others like a boat, and possessing an earnest desire to carry on the transmission, he sacrificed himself for the Dharma and forgot fatigue—why shrink from broken bones? He traveled through the Western Regions for more than twenty years, fully plumbing the depths of heavenly treasuries and dragon palaces. Inquiring into various Sanskrit texts, he investigated and compared them without omission; vibrating his staff, he returned to the East and translated by imperial decree. In the second year of Chang'an, the year of renyin, he received the brush for this sūtra, striving diligently without cease. By the fourth day of the tenth month in the third year of Chang'an, the year of guimao, the polishing was complete, and it was produced in ten fascicles and thirty-one chapters. Its prose is complete and its principles fully provided, striking the balance between embellishment and substance; only now has the jewel in the topknot been attained, and together opened the treasure stupa. Mortals and sages rejoiced, and it was presented above to the Emperor's mind; where the voice of the teaching extended, an imperial decree commanded it to be copied. The gaps and completions therein will be clarified as the meaning is reached. These are the two different aspects of the disciples' translation era, both of which belong to analyzing the period.

1.21

Second, analyzing benefits: "benefits" refers to advantages gained. For the benefit of what capacities and natures was this sūtra preached? Within this there are two parts: first, analyzing the differences in capacities and natures; later, explaining the capacities and natures benefited. In analyzing the differences: among the various teachings, the explanations of capacities differ from one another. For instance, the *Nirvāṇa Sūtra* speaks only of one capacity; hence that sūtra says: "All who have a mind shall attain Buddhahood." The majority of that assembly was suited to hearing existence; speaking of the existence [of Buddha-nature] and concealing non-existence, it stated that all will attain Buddhahood. The *Lotus Sūtra* is also like this, so it says: "If there are those who hear the Dharma, not one will fail to attain Buddhahood," and so forth. Texts such as the *Bodhisattvabhūmi-śīlapaṭala* (*Shan jie jing*) and *Bodhisattvabhūmi* (*Dichi lun*) speak of two capacities: first, possessing the nature; second, lacking the nature. Hence that sūtra says: "Regarding the lineage of nature, it continues in succession from beginningless time, and the six sense spheres are naturally endowed with excellence." This is possessing the nature. It also says: "Persons of no lineage, because they lack the lineage, though they generate the mind and practice the bodhisattva path, can ultimately never attain unexcelled bodhi." This is lacking the nature, which is an explicit teaching. If we consider the *Lotus Sūtra*, it speaks of three capacities: the "Introductory Chapter" says: "For those seeking to be śrāvakas, he preached the Dharma corresponding to the four truths; for those seeking to be pratyekabuddhas, he preached the Dharma corresponding to the twelve [links of dependent origination]; for the bodhisattvas, he preached corresponding to the six pāramitās." This also conceals the lack of nature. Because in that assembly he spoke mostly to indeterminate śrāvakas, he said all would attain Buddhahood. There are yet more categories, as recounted in Ci'en's *Yuance* [i.e., *Fahua jing shuyao*], the *Fahua jing shu*, the *Huiri lun*, and the *Vajracchedikā-ṭīkā*.

1.22

Explaining the capacities and natures benefited: first, explaining the capacities benefited; later, explaining how much benefit is attained. Regarding the capacities benefited, there are briefly two explanations. One says: It provides solely for Great Vehicle faculties and natures, which includes both determinate and indeterminate natures, because there are śrāvakas present. Why does it not provide for determinate śrāvakas and others? The answer: According to the *Lotus Sūtra* and the *Mahāratnakūṭa-śāstra*, "The reason why śrāvakas asked was for the sake of the undertakings of śrāvaka people." In this sūtra, the initial questioner is Bodhisattva Ruciraketu, and he only asked about the Tathāgata's lifespan, broadly explaining the three bodies; thus we know it is solely for bodhisattva faculties and natures. As for the benefits attained below being described as "leaving defilement and removing impurity" and so on: according to the *Mahāyānasūtrālaṅkāra*, entering the first bhūmi is also called attaining the purification of the Dharma-eye, so it does not refer solely to śrāvakas. Another says: Since it is the teaching of the third period, it provides generally for all five vehicles; the assembly lists śrāvakas, and there is also "leaving defilement and removing impurity". According to the *Yogācārabhūmi*, the text on attaining the fruit of stream-entry is not definitive, so it may provide generally. However, within the main body it is solely for bodhisattvas; from the "Chapter of the Four Heavenly Kings" onward, it can provide generally for the others, because all are caused to attain the fruits of humans and devas. Between the two explanations, the latter is superior, because it is admitted to be subsumed under the wheel of Dharma of the third period.

1.23

Later, explaining how much benefit is attained, which is again divided into two: first, explaining the attainment of present benefits; next, explaining the attainment of future benefits. Present benefits means gaining benefit on the spot. Future benefits means attaining after the Buddha has preached. Present benefits are of two kinds: first, attaining the benefit of the fruit; second, attaining the benefit of the cause. The fruit is of two kinds: first, the supramundane fruit; second, the mundane fruit.

1.24

Regarding the supramundane fruits, there are seven categories in all: five pertain to the Mahāyāna, and two pertain to the Hīnayāna. In the "Chapter on Fulfilling Vows by Relying on Emptiness" there is one, which says: "At that time, in the assembly there were five billion bhikṣus practicing the bodhisattva path who wished to regress from the aspiration for bodhi. When they heard the Bodhisattva Ratnacandrodbhāsa preach this Dharma, they all attained firm, inconceivable fulfillment of their supreme vows and once again gave rise to the aspiration for bodhi. They were then bestowed a prophecy: 'You bhikṣus, after thirty asaṃkhyeya kalpas, will attain buddhahood. The kalpa will be named Ardurjayaprabharāja, the land named Vimalaprabhā, and attaining buddhahood simultaneously, you will all share the single name Tathāgata Praṇidhānavibhūṣaṇālaṅkārarāja.'" In the "Chapter on Bestowing Prophecies" there are four. First, bestowing the prophecy on Bodhisattva Ruciraketu, it says: "In the Suvarṇaprabhāsa world, you will attain anuttarā samyaksambodhi, named Tathāgata Suvarṇaratnaparvatarāja." Second, it says: "When this Tathāgata's Dharma has entirely perished, then his eldest son, named Raupyaketu, will attain buddhahood right in this realm, named Tathāgata Suvarṇaketubhrāja." Third, it says: "When all the teachings of this Tathāgata have entirely perished, the next son, Raupyaprabha, will attain buddhahood, named Tathāgata Suvarṇaprabhāsa." Fourth, it says: "At that time, the ten thousand devaputras, having heard the three Great Beings receive prophecies, and further hearing such a Most Victorious King of Sūtras, had joyful, pure minds, undefiled like space. At that time, the Tathāgata, knowing that the good roots of these ten thousand devaputras had matured, immediately bestowed a prophecy upon them: 'In the future, in the realm of Indradhvaja-suvikrānta, you will attain anuttarā samyaksambodhi, sharing the same lineage and the same name, called Mukhaviśuddhotpalagandhadharaparvata, complete with the ten titles. In such succession, ten thousand buddhas will appear in the world.'" Sixth, the "Chapter on the Dhāraṇī for Purifying the Bhūmis" says: "Immeasurable and boundless bhikṣus and bhikṣuṇīs attained dharmacakṣurviśuddhi." This is attaining the first fruit [of the stream-enterer]. If based on the Mahāyāna, attaining dharmacakṣurviśuddhi is the stage of the first bhūmi and is thus subsumed under casual benefits; here, relying on the *Yogācārabhūmi*, it is stated to be a small fruit. Seventh, the "Chapter on Fulfilling Vows by Relying on Emptiness" says: "When this chapter was preached, eight hundred billion devaputras and countless kings, ministers, and people were separated from dust and freed from defilement, attaining dharmacakṣurviśuddhi."

1.25

Second, regarding mundane fruits, seventeen categories are briefly cited. In the "Chapter on the Tathāgata's Lifespan," it says: "All sentient beings in the trichiliocosm, through the Buddha's majestic power, experienced superior, wonderful bliss without any deficiency. If their bodies were incomplete, they all became complete: the blind could see, the deaf could hear, the mute could speak, the foolish attained wisdom, those whose minds were distracted attained their original mind, those without clothes obtained clothing, those who were despised were respected by people, and those who were filthy became clean of body. In this world, all beneficial, unprecedented events were fully manifested." Here there are nine benefits: first, obtaining implements of pleasure; second, possessing all sense faculties; third, gaining the function of the tongue [speech]; fourth, gaining wisdom; fifth, not losing the mind; sixth, obtaining clothes; seventh, obtaining respect; eighth, purity of body; and ninth, obtaining miscellaneous benefits. At the end of the "Chapter on the Four Heavenly Kings Protecting the State," it says: "When this Dharma was preached, immeasurable sentient beings all attained great wisdom, sharp intellect, and eloquence, gathered immeasurable accumulations of merit, abandoned all sorrow and suffering, gave rise to joy and delight, and clearly understood all treatises." The eight benefits herein can be known from the text. The above [sentient beings] in the world ascended the path of renunciation, never again regressed, and quickly realized bodhi; these are supramundane casual benefits.

1.26

Second, within the attainment of casual benefits, there are again two: first, attaining supramundane causes, and second, attaining mundane causes. The supramundane casual benefits comprise fifteen categories. 1. In the "Chapter on the Lifespan," there are two: it says, "At that time, in the assembly, thirty-two thousand devaputras all gave rise to the aspiration for anuttarā [samyak]sambodhi." 2. It also says, "When this 'Chapter on the Tathāgata's Lifespan' was preached, immeasurable, countless, and boundless sentient beings all gave rise to the aspiration for anuttarā [samyak]sambodhi." 3. The "Chapter on Repentance" says, "If any good man or good woman hears the name of this Tathāgata Ratnarājamahāprabhāsa, they will attain non-retrogression on the bodhisattva grounds, up to mahānirvāṇa." Since those in the assembly at that time heard it, it is clear they attained this benefit. 4. At the end of that chapter, it says, "At that time, the great assembly, having heard the Buddha's preaching, all received superior benefits, rejoiced, and practiced accordingly." 5. The "Chapter on the Dhāraṇī for Purifying the Bhūmis" says, "When this Dharma was preached, thirty thousand billion bodhisattva-mahāsattvas attained anutpattikadharmakṣānti." 6. It also says, "Immeasurable bodhisattvas did not regress from the aspiration for bodhi." 7. It also says, "Immeasurable and boundless bhikṣus and bhikṣuṇīs attained dharmacakṣurviśuddhi." 8. It also says, "Immeasurable sentient beings gave rise to the bodhisattva mind." 9. The "Chapter on the Lotus-Metaphor Praise" says, "When the great assembly heard this teaching, they all gave rise to the aspiration for bodhi, vowing to always rely on this repentance in the present and the future." 10. The "Chapter on Re-illuminating Emptiness" says, "At that time, when the great assembly heard the Buddha preach this profound emptiness, there were immeasurable sentient beings who were all able to thoroughly comprehend that the nature of the four great elements and five skandhas is entirely empty, and that the six sense organs and six sense objects falsely give rise to bondage; they vowed to abandon saṃsāra and genuinely cultivate renunciation." 11. The "Chapter on Fulfilling Vows by Relying on Emptiness" says, "When this Dharma was preached, three thousand billion bodhisattvas attained non-retrogression in anuttarā [samyak]sambodhi." 12. It also says, "In the assembly there were five billion bhikṣus practicing the bodhisattva path who wished to regress from bodhi; hearing Bodhisattva Ratnacandrodbhāsa preach this Dharma, they all attained firm, inconceivable fulfillment of their supreme vows and once again gave rise to the aspiration for bodhi." 13. The "Chapter on the Four Heavenly Kings Protecting the State" says, "Immeasurable and boundless sentient beings ascended the path of renunciation, never again regressed, and quickly realized bodhi," fully as cited above. 14. The "Chapter on Jalavāhana" says, "You should all diligently seek renunciation and not be negligent. Having heard this, the great assembly all awakened and understood that by great compassion one rescues and protects all, and only by diligently practicing austerities can one realize and attain unexcelled bodhi; they all gave rise to a deep mind, faithfully accepted it, and rejoiced." 15. The "Chapter on Sacrificing the Body" says, "When these past causes and conditions were preached, immeasurable asaṃkhyeyas of humans and devas in the great assembly all greatly rejoiced, marveled at what was unprecedented, and all gave rise to the aspiration for anuttarā [samyak]sambodhi."

1.27

Next, explaining the attainment of present-life casual benefits: the "Chapter on Repentance" says, "If there is a woman who hears this Buddha's name, when her life is ending she will be able to see that Buddha come to where she is. Having seen the Buddha, she will ultimately never again receive a female body." Since it was preached for the assembly, the women at that time who heard this Buddha's name also attained the cause in the present, so that in future lives they would not receive female retribution.

1.28

Next, explaining the attainment of benefits in future lives: namely, after this sūtra was preached at the Vulture Peak assembly, the benefits obtained later by practicing and studying in accordance with it are all future benefits. To briefly cite a small portion: 1. Explaining the benefit of hearing the sūtra. The "Chapter on the Four Heavenly Kings Protecting the State" says: "If any sentient being hears this *Suvarṇaprabhāsa-sūtra*, they will immediately not regress in anuttarā [samyak]sambodhi." 2. Explaining the benefit of reading and reciting. The "Chapter on the Goddess Sarasvatī" says: "The goddess Sarasvatī addressed the Buddha, saying: 'World-Honoured One! If there is a Dharma master who preaches this *Suvarṇaprabhāsottamasūtra*, I will increase his wisdom and endow him with the eloquence of embellished speech. If that Dharma master forgets any of the letters, words, phrases, or meanings in this sūtra, I will cause him to remember and retain them, and to be able to listen and awaken well, and I will further grant him unobstructed retention of dhāraṇī.'" 3. Explaining the benefit of receiving and upholding. The "Chapter on the Dhāraṇī of Non-Attachment" says: "Suppose there were ten asaṃkhyeyas of trichiliocosms filled with the seven treasures offered to the buddhas, along with supreme garments, food, and drink, and various offerings throughout immeasurable kalpas. If there is another person who can receive and uphold even a single phrase of this dhāraṇī, the merit produced will be double that. Why? Because this profound Dharma gate of the Dhāraṇī of Non-Attachment is the mother of all buddhas." The meaning here is that because the sūtra can give birth to all buddhas, it is called the Buddha-mother. 4. Explaining the benefit of propagation. The "Chapter on the Three Bodies" says: "Wherever this sūtra is expounded and preached, in that country there will be four kinds of benefits: first, the king's army will be strong and powerful, without any enemies, free from epidemics, with long lifespans, auspiciousness, peace, and bliss, and the Saddharma will flourish; second, the queens, royal consorts, princes, and ministers of the inner palace will be harmonious and devoid of dispute, free from flattery and deceit, and beloved and respected by the king; third, śramaṇas, brāhmaṇas, and all the people of the country will practice the Saddharma, be free from disease, peaceful, and joyful, without anyone suffering untimely death, and will cultivate and establish all fields of merit; fourth, during the three seasons the four great elements will be harmonious, and they will constantly receive increased protection from the devas, having equal compassion without harmful intent, causing sentient beings to take refuge in and revere the Three Jewels and cultivate the practices of anuttarā [samyak]sambodhi." Furthermore, the "Chapter on the Three Bodies," explaining the benefit of hearing the sūtra, says: "If any good man or good woman hears, faithfully understands, and does not fall into the realms of hell, hungry ghosts, animals, or asuras, they will always dwell among humans and devas without being born in lowly stations, constantly be close to the tathāgatas to hear and receive the Saddharma, and always be born in the pure lands of the buddhas. Why? Because by being able to hear this profound Dharma, this good man or woman has already been known and prophesied by the Tathāgata to attain non-retrogressing anuttarā [samyak]sambodhi. If this profound, wondrous Dharma once passes through their ears, one should know that this person does not slander the Tathāgata, does not destroy the Saddharma, and does not slight the ārya saṅgha; it causes all sentient beings who have not planted good roots to plant them, and causes those who have already planted good roots to increase and accomplish them, so that all sentient beings in all worlds diligently cultivate the six pāramitās." Furthermore, the "Chapter on Repentance," explaining the benefit of propagation, says: "If any of the four assemblies expounds and preaches this wondrous classic of Golden Light to others wherever they are, in that country they will all obtain four kinds of fortunate benefits and good roots: first, the king will be free from disease and separated from all calamities; second, his lifespan will be extended without any obstacles; third, there will be no enemies, and the military forces will be brave and strong; fourth, there will be peace, security, abundance, joy, and the propagation of the Saddharma." It also says: "In that country, the ministers and counselors will have four kinds of benefits: first, mutual intimacy, respect, and affectionate care; second, constantly being beloved and esteemed in the heart of the king of people, and also being respected by śramaṇas, brāhmaṇas, large countries, and small countries; third, slighting wealth and valuing the Dharma without seeking worldly gain, with good reputations spreading everywhere and admired by the multitude; fourth, longevity, peace, security, and happiness. Śramaṇas and brāhmaṇas will also attain four superior benefits: first, no lack of the four requisites; second, contemplating with peace of mind; third, dwelling in peace and joy by relying on mountain forests; fourth, their vows being fulfilled according to their wishes. The common people will all attain abundance, joy, and freedom from epidemics, and merchants traveling back and forth will acquire abundant treasures and goods, possessing superior blessings." The benefits spoken of in the other chapters, although of immeasurable kinds, do not exceed these categories. Since the benefits are so manifold, all who hear it should learn it in accordance with the Dharma.

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金光明最勝王經疏 — Classical Chinese