金光明最勝王經疏 2

English (machine translation) 2

Language: English

2.1

Composed by the Sūtra-Translating Śramaṇa Huizhao

2.2

Chapter 2: The Lifespan of the Tathāgata

‘Chapter on the Lifespan of the Tathāgata’ is briefly distinguished via three sections: 1. Purpose of occurrence; 2. Explanation of the title; 3. Resolving difficulties. Regarding the purpose of occurrence, there are briefly five: 1. To give rise to correct understanding; 2. To cause attainment of bodhi; 3. To cause attainment of nirvāṇa; 4. To give rise to wondrous practice; 5. In response to the capacities [of beings].

2.4

Regarding giving rise to correct understanding: from this chapter down to ‘The Chapter on Fulfilling Vows by Relying on Emptiness’, there are nine chapters explaining the main body of the sūtra. The first two chapters explain the fruit; the next five chapters explain the practice; the last two chapters explain the objective sphere. Another interpretation says: The first two chapters explain the fruit generally and specifically to make beings rejoice in it. Next, from ‘The Chapter on Confession in a Dream’ downward, the intention is to lead to cultivation. The basis of cultivation does not exceed eradicating evil and cultivating good: the two chapters ‘Confession’ and ‘Extinguishing Hindrances’ eradicate evil, and the chapters below cultivate good. Within cultivating good, first there is the pure cultivation of the stages; next, ‘Praise by the Simile of the Lotus’ removes doubts and explains causes; ‘The Most Victorious Golden Dhāraṇī’ causes one to see all buddhas so that one’s practice does not regress; ‘Re-elucidating Emptiness’ aims to make practice accord with reality; ‘Fulfilling Vows by Relying on Emptiness’ realizes the principle and perfects practice. Now this single chapter generally clarifies bodhi and nirvāṇa, and also specifically clarifies nirvāṇa. If the assembly did not hear the Tathāgata expound bodhi and nirvāṇa for them, they would be unable to attain correct understanding. Since they would not understand correctly, how could they seek and train in the unsurpassed, supreme fruits of bodhi and nirvāṇa? Therefore, this fruit is presented first to generate understanding and awakening. Hence the text below states: ‘Wishing to benefit these ordinary beings and the assemblies of non-Buddhists and such classes of beings, and to cause them to give rise to correct understanding.’

2.5

Second, regarding causing the attainment of bodhi: the fundamental intention of all buddhas appearing in the world is to cause sentient beings to obtain the fruit of bodhi. The fruit is not obtained in vain; it must rely on the cause of practice. The cause relies on the objective sphere to arise, and only then is practice established. If the fruit is not explained first, one cannot inspire an aspiring mind. Once an aspiring mind has arisen, one then vows to cultivate practice; having instructed them to cultivate practice, the objective sphere is explained next. Previously, the rationale was stated, and the assembly all thirsted and yearned to hear the sūtra; as the World-Honoured One formally sets forth the main principle, he first expounds ‘The Lifespan of the Tathāgata’, wishing to cause the hearers to realize and attain bodhi. Hence it is stated directly below: ‘Wishing to benefit these ordinary beings and the assemblies of non-Buddhists and such classes of beings, causing them to give rise to correct understanding and quickly achieve unsurpassed bodhi.’ Therefore, after ‘The Introductory Chapter’, this chapter arises.

2.6

Third, regarding causing the attainment of nirvāṇa: it is stated below, ‘Yet that Tathāgata, wishing to cause sentient beings, having seen nirvāṇa, to give rise to the thought that it is difficult to encounter,’ and so forth. Furthermore, the Mahāyānasaṃgraha says: ‘For the sake of those who, seeing the Tathāgata as permanent, do not delight in nirvāṇa, the Buddha manifests nirvāṇa to make them delight in perfect stillness.’ Therefore, after ‘The Introductory Chapter’, ‘The Lifespan of the Tathāgata’ is explained.

2.7

Fourth, regarding giving rise to wondrous practice: the text below states: ‘Regarding the scriptures and teachings expounded by the Buddha, the World-Honoured One, you should quickly uphold them, read and recite them fluently, explain them to others, and not give rise to slander.’ Therefore, the Tathāgata manifests this short lifespan to immediately induce practice; hence this chapter arises.

2.8

Fifth, regarding responding to capacities: thirty-two thousand devaputras, upon hearing the explanation of ‘The Lifespan’, all gave rise to the bodhicitta. Because their capacities prompted this response, they ought to hear it, and upon hearing it, they obtained benefit. The remaining benefits may be inferred accordingly.

2.9

Regarding the explanation of the title: The Buddhas of the three bodies are all called tathāgata. 'Span' (壽) is life. 'Measure' (量) means limit, or it means measurement. That is, measuring and assessing the limits of the Buddha's life-span; it is the Tathāgata's life-measure, or the measure of the Tathāgata's life—both are genitive determinative compounds (tatpuruṣa). That is, it abides continuously by resting in the Dharma-nature, it continues in succession in accordance with vows and conditions, and it is uninterrupted in responding to the capacities of beings; the virtue of this life-span is hard to fathom. Resting upon the Dharma-nature to uphold the aspects of virtue, decisively tranquil and clear—this is the life-faculty of the Dharma body. Just as the Buddha and the land differ in nature and characteristics, so too should this be understood. Or, the aspects of virtue themselves, abiding calmly, are able to uphold their own substance, which is called the life-measure. Resting upon the seeds of the mirror-like wisdom, through the power of the seeds of the great vow, it causes the four categories of wisdom to continue in decisive succession to the end of the realm of sentient beings; this is the life-span of the reward body. Through the power of the seeds of great compassion, in accordance with the conditions of beings' responses, it manifests a body of the form aggregate with decisive limits; this is the life-span of the two bodies of other-enjoyment and transformation. Since their substance is conceded to be conventionally established, volition (cetanā) is also included under vow, which does not contradict Vijñaptimātra's doctrine that it is drawn by karma.

2.10

Third, resolving objections: Question: The Buddha has three bodies; whose life-span is explained here? Answer: It fully explains all three bodies. Thus, Kaundinya states in expressing his understanding: 'The nature of the Dharma body is permanently abiding; in practice there is no difference; the substance of all Buddhas is identical; and the Dharma they preach is likewise.' This is the Dharma body. 'All Buddhas have no maker, and fundamentally have no birth either.' The explanation says: 'Having no maker' means not made by karma and afflictions. 'Fundamentally have no birth' means because they are not born of afflictions. Vasubandhu's Prajñā-śāstra, explaining the reward Buddha who experiences bliss, says: 'Because he is far removed from all outflows and from conditioned dharmas.' 'Far removed from all outflows' is precisely this 'fundamentally have no birth'. 'And from conditioned dharmas' is precisely this 'having no maker'. Or it may mean not made by outflow-bearing karma, and not born of afflictions. Furthermore, it says: 'The Buddhas have a vajra-like substance, yet expediently manifest transformation bodies'—this is the transformation body. Therefore, it applies generally to the three Buddhas.

2.11

Question: The active phenomena of the response and transformation [bodies] are evoked by two causes, so seeing them may give rise to doubt. The essential nature (svabhāva) is not born of causes, and the self-enjoyment body is not an object seen by others; having no doubts about those, why is it necessary to speak of their life-span? Answer: Although the essential nature is not born of causes, it is nevertheless realized through causes. Although the self-enjoyment body is not seen by others, speaking of the two is intended to make beings aspire to them. Ruciraketu, through the transformation [body], gave rise to doubt, and the Buddha on that basis fully explained the three life-spans.

2.12

Question: Why did Śākyamuni, presently residing in this realm, not speak of his life-span himself, but let others speak of it? Answer: Because it was suitable for beings to hear, to display the four virtues, and because it was superior for removing doubts. If he had only spoken of it himself, others would not have been decisive.

2.13

Question: When the four Buddhas spoke of the life-span, Ruciraketu gave rise to understanding; why was it necessary for Śākyamuni to repeat the explanation? Answer: Bodhi and nirvāṇa are the unexcelled, marvelous fruits; if they are not explained three times, others cannot understand them. Therefore, the four Buddhas first proclaimed it, Śākyamuni repeated it, Kaundinya questioned it again, and Priyadarśana further made it clear. The four Buddhas manifested the four virtues, and the three explanations stood for the three bodies; on account of these many reasons, it was not spoken only once.

2.14

Question: In accordance with the text and verified by reasoning, it speaks only of bodhi; how can you now say it also clarifies perfect quiescence (nirvāṇa)? Answer: In accordance with this sūtra's text, below, when hearing of the life-measure, the assembly gains benefit. Furthermore, Ruciraketu says that having in person, before the Buddha and the four Tathāgatas, together with the two great beings and the devaputras, heard the matter of the life-measure of the Tathāgata Śākyamuni, he again rose from his seat and said: 'World-Honoured One! If it is truly so, that he does not enter parinirvāṇa and there are no relics, why do the sūtras say there is nirvāṇa and Buddha relics?' Since the assembly at that time gained benefit, and it also says 'having spoken', this makes clear that the hearing of the life-span before the Buddha was concluded, and now he further inquires about the preaching of nirvāṇa. The Buddha again answered: 'It should be known thus: there are ten dharmas by which one can understand the true principle of the Tathāgata, Arhat, Samyaksambuddha, speaking of the ultimate mahāparinirvāṇa.' Furthermore, in accordance with the Bodhisattva Vasubandhu's Saddharmapuṇḍarīka-śāstra explaining the text of the chapter on 'Life-span', it first speaks of the life-span to clarify the unexcelled nature of bodhi, and speaks of the physician metaphor to clarify the unexcelled nature of nirvāṇa. Now, in this sūtra, it first speaks of the long life-span to clarify bodhi, and later speaks of metaphors such as the parents with much wealth to clarify nirvāṇa.

2.15

Question: If so, why are the two metaphors different? Answer: That one relies on removing evil, hence using the metaphor of the king of physicians; this one uses the metaphor of giving birth to good, hence using the parents. Moreover, although the king of physicians and the parents are two different things, showing non-extinction to give rise to longing and reverence is similar in doctrinal intent.

2.16

Question: The four Tathāgata Buddhas spoke in Ruciraketu's chamber; at that time, Ānanda was on Gṛdhrakūṭa Mountain; how could the compiler say 'Thus have I heard' and so on? Answer: In accordance with the text below, it says: 'Bodhisattva Ruciraketu, along with an immeasurable great assembly, went to Gṛdhrakūṭa Mountain, bowed at the Buddha's feet, and reported the matters above in full to the World-Honoured One.' Therefore, one can say 'Thus have I heard'.

2.17

Question: Since the text has general and specific differences, why is nirvāṇa not treated in a separate chapter like the three bodies? Answer: Because the text is brief and the matters share the same characteristics, they are combined into a single chapter.

2.18

Sūtra: At that time, in the great city of Rājagṛha, there was a bodhisattva mahāsattva named Ruciraketu.

2.19

Commentary: Within this chapter, the main text divides into two: first, a general explanation of bodhi and nirvāṇa; second, from 'At that time, Bodhisattva Ruciraketu, in person before the Buddha' onwards, a specific clarification of nirvāṇa. The first text has five parts: 1. Ruciraketu doubts the shortness of the Buddha's life; 2. other Buddhas preach the endlessness of his life; 3. Śākyamuni himself explains his constant peace; 4. Priyadarśana reinforces his non-extinction; 5. the assembly at that time understands, receives benefit, and concludes it. The first part has three: 1. citing the person who conceives the thought and asks; 2. clarifying the object of his doubt; 3. recounting the cause of his doubt. The first part further has three: 1. clarifying his dwelling place; 2. listing his name; 3. briefly praising his virtues. These first two texts: with supreme wisdom towering high and uniquely surpassing the multitude, a name was established through a metaphor, calling him Ruciraketu. In Sanskrit it is Ruciraketu; here it is translated as Miaojitou ('Wondrous Cock's Comb'). Regarding 'banner' (ketu): a comet is called a banner; formerly it was translated as Xinxiang ('Faith Characteristic'). 'Characteristic' (lakṣaṇa/yaṣṭi): in Sanskrit it is yaṣṭi. Now since it says rucira, ketu is therefore translated as 'Wondrous Banner'. The nature of faith is pure, and its meaning is similar to 'wondrous'. A 'banner' is high and eminent, hence they erroneously called it 'characteristic'.

2.20

Sūtra: He had already served, made offerings to, and planted roots of goodness under immeasurable koṭis of nayutas of hundreds of thousands of Buddhas in the past.

2.21

Commentary: Praising his virtues. 'Koṭi': according to the Abhidharmakośa-śāstra, ten million (shiyi) is one koṭi. According to the Avataṃsaka-sūtra's chapter 'The Bodhisattva Cittarāja Inquires about the Asaṃkhyeyas', ten thousand ten thousands make an 'yi', and an 'yi' times 'yi' makes one 'juli'; 'juli' is koṭi, the sound being slightly corrupted. 'Immeasurable' is a number name. With immeasurable numbers counting koṭis and nayutas: counting ten thousands as one wan, a hundred thousands corresponds to ten wan, which means an immeasurable number of koṭis of nayutas. One hundred thousand Buddhas: according to the Abhidharmakośa-śāstra, one hundred thousand is one yi; the Mahāprajñāpāramitopadeśa takes ten million as an yi; the Avataṃsaka-sūtra takes ten thousand ten thousands as an yi. These numbers are of three kinds: small, medium, and large. The Kośa, Upadeśa, and Avataṃsaka follow the small, medium, and large counts respectively; here it is not fixed. 'Served' means drew near to. 'Made offerings' means practiced the ten kinds of offerings. 'Roots of goodness' means merit and wisdom. 'Planted' means sowed.

2.22

Sūtra: At that time, Bodhisattva Ruciraketu, alone in a quiet place, had this thought: 'For what cause and condition is the life-span of the Tathāgata Śākyamuni so short, only eighty years?'

2.23

Commentary: The object of his doubt.

2.24

Sūtra: He further thought: 'As the Buddha has said, there are two causes and conditions for obtaining a long life-span.'

2.25

Commentary: Recounting the cause of his doubt, which has three parts: first, stating the cause doubted; second, hypothetically raising the inquiry and explaining it; third, concluding the intent of the preceding doubt. This is the first.

2.26

Sūtra: 'What are the two? The first is not harming living beings; the second is giving food and drink to others.'

2.27

Commentary: Hypothetically raising the inquiry and explaining it.

2.28

Sūtra: 'Yet the Tathāgata Śākyamuni, over immeasurable hundreds of thousands of myriads of koṭis of innumerable great eons, did not harm living beings, practiced the ten paths of wholesome action, and constantly bestowed food and drink on all hungry beings, even giving away his own flesh, blood, bones, and marrow to satisfy them, not to mention other food and drink.'

2.29

Commentary: This concludes the intent of the preceding doubt. According to this sūtra's text and the third fascicle of the Nirvāṇa [Sūtra], the causes and conditions for long life are all of the myriad practices, because one attains the three bodies. But here he merely adduces giving food and not killing living beings; since these are common causes and conditions for the life-span of sentient beings, he specifically adduces them to ask. He feared that beings, seeing the Buddha's life-span was eighty years, would then doubt that not killing and giving food were not the causes for obtaining a long life. Wishing to make them rely on the body to increase the Path and receive beings, it was convenient [to frame the question this way].

2.30

Sūtra: When that bodhisattva had this thought regarding the World-Honoured One,

2.31

Commentary: Second, other Buddhas speaking of the endlessness of his life-span, which has six parts: 1. the other Buddhas manifest their bodies; 2. Ruciraketu joyfully asks; 3. those Buddhas answer for him; 4. Ruciraketu asks again; 5. the Buddhas explain further; 6. having spoken, they disappear. This is the first, the other Buddhas manifesting their bodies, which is divided into eight: 1. appearing according with the proper time; 2. transforming the land and purifying the directions; 3. the adornment of the jewelled thrones; 4. the descent of the Buddha bodies; 5. emitting light to illuminate the realm; 6. the light displaying auspicious signs; 7. the light benefiting the multitudes of beings; 8. a brief summary pointing it out. This is the first. Because the Buddha's preaching of the Dharma is faultless, they appeared precisely at the time when the bodhisattva had this thought.

2.32

Sūtra: through the Buddha's transcendent power, his room suddenly became vast, magnificent, and pure, decorated with indranīla lapis lazuli and various jewels in variegated colors like a Buddha's pure land; and a wondrous fragrance, fragrant and rich beyond all heavenly perfumes, filled it completely.

2.33

Commentary: Transforming the land and purifying the directions has four parts: 1. identifying the persons capable of transforming it; 2. clarifying the extent of the transformed land; 3. the characteristics of the transformed land; 4. clarifying the perfume's fumigation. Question: Which Buddha transformed this? Answer: One explanation is that Śākyamuni transformed it, just as in the Lotus Sūtra, when the transformation Buddhas were about to assemble, Śākyamuni transformed it. Another explanation is that the four Buddhas transformed it, just as when Gadgadasvara was about to arrive in this land, flower thrones and so forth were manifested in advance. The second explanation is correct. Why? Because below, emitting light and showing auspicious signs to produce delight are all done by the four Tathāgatas; therefore we know the pure land was also transformed by the four Buddhas. 'Indranīla lapis lazuli' is the blue lapis lazuli jewel of Śakra, lord of the devas; being supreme among jewels, it is specifically mentioned. Outflow-bearing sentiments are narrow, whereas the outflow-free mind is all-penetrating; hence it is vast and pure. Due to non-conceptual wisdom, there is indranīla. Although Ruciraketu's house was pure as a Buddha land, it possessed the five divisions of fragrance; the explanation of the text is easy to know.

2.34

Sūtra: On its four sides there was, on each, a superior and wondrous lion throne made of the four jewels, over which were spread celestial jewelled garments. Furthermore, upon these thrones were wondrous lotus flowers adorned with various precious gems, equal in measure to the Tathāgatas, which spontaneously appeared.

2.35

Commentary: 3. Transforming the jewelled thrones has four parts: 1. The substance of the thrones: that the thrones are four represents that the four kinds of born beings can all attain Buddhahood; thus they are made of four jewels, just as is the place where the lion king resides. The 'four jewels' are: first, gold; second, silver; third, vaiḍūrya; fourth, sphaṭika; representing the four fearlessnesses. 'Over which were spread celestial jewelled garments and so on': second, clarifying the furnishings, representing their pure livelihood. 'Furthermore, upon these thrones and so on': third, the adornments, representing departing from saṃsāra and attaining the seven flowers of awakening. Being adorned with precious gems also represents being adorned by the seven noble treasures. 4. The measure of the thrones: the jewelled thrones match the bodies, hence they are 'equal in measure to the Tathāgatas'. Because it was not through the power of Ruciraketu, it says 'spontaneously appeared'.

2.36

Sūtra: Upon the lotus flowers were four Tathāgatas: Akṣobhya in the east, Ratnaketu in the south, Amitāyus in the west, and Dundubhisvararāja in the north. These four Tathāgatas were each seated cross-legged on their thrones.

2.37

Commentary: The four tathāgatas descending upon the lotus seats symbolizes the dharma body, and the four buddhas represent the four virtues. Why does a buddha appear in each of the four directions to represent the four virtues? Answer: As stated in the sūtra, the four directions symbolize arising, abiding, changing, and ceasing, which are the characteristics of the conditioned; the four virtues overturn these, being without arising, abiding, changing, or ceasing, and therefore they appear in the four directions. Question: The Dharma can be preached in any of the four postures; why must they appear seated cross-legged? Answer: Because they appear according to what suits and pleases those capacities. According to the thirtieth fascicle of the *Yogācārabhūmi-śāstra*, there are five reasons: first, because by drawing in the body one quickly gives rise to pliancy; second, because by quiet sitting one can abide for a long time; third, because this quiet sitting is an exclusive phenomenon; fourth, because by this quiet sitting one's physical form is upright and dignified; fifth, because this quiet sitting is commonly approved by the buddhas and their disciples. According to the *Mahāprajñāpāramitopadeśa*, it is in order to subdue māras. That treatise says: "Seeing even a painting of one sitting cross-legged, the king of māras is terrified of himself; how much more so when a person entering the path sits upright without wavering!" Asaṅga's *Prajñāpāramitā-śāstra* says: "Only one who sits in tranquility can awaken to and preach all dharmas. This posture accords with abiding in the composure of absorption. It shows that being able to awaken to all dharmas and being able to preach all dharmas necessarily depends on attaining absorption, and attaining absorption depends on sitting."

2.38

Sūtra: Emitting great radiance, it illuminated everywhere the great city of Rājagṛha and this trichiliocosm, extending to the buddha-lands as numerous as the sands of the Ganges in the ten directions.

2.39

Commentary: Fifth, emitting radiance illuminates the realm. According to the *Gayāśīrṣa-sūtra-śāstra*, emitting radiance has seven meanings: first, causing pure faith to arise, knowing this is an extraordinary person; second, shattering darkness and sweeping away ignorance. These are explained fully as in my commentary on the *Lotus Sūtra*. The radiance has three stages: first, Rājagṛha; second, the trichiliocosm; third, the ten directions. Wishing to reveal the three bodies, three gradations are manifested. Furthermore, it clarifies the sequence of seeing the three bodies: first seeing the transformation body, next seeing the response body, and finally beholding the dharma body. Citing the sands of the Ganges has five meanings, also as in the *Commentary on the Lotus Sūtra*. The measure of the realm of the trichiliocosm is indeterminate; consult the *Notes on the Yogācārabhūmi*.

2.40

Sūtra: It rained down heavenly flowers and played heavenly music.

2.41

Commentary: Sixth, the radiance presents auspicious omens. The five meanings of raining flowers are as in the *Commentary on the Lotus Sūtra*. Playing music represents the auspicious joy of being able to hear the Dharma.

2.42

Sūtra: At that time, all sentient beings in this Jambudvīpa and the trichiliocosm, through the buddha's mighty power, experienced supreme and wonderful joy, lacking nothing.

2.43

Commentary: Seventh, the radiance benefits the multitude of beings, which has two parts: first, obtaining joy; later, leaving suffering. This is the first. Question: The radiance illuminated this realm, and this realm beheld the radiance and gained benefit; it also reached the ten directions—why did the ten directions not receive benefit? Answer: By implication both should be benefited, but it is merely omitted from the discussion.

2.44

Sūtra: If any had incomplete bodies, all were made complete: the blind could see, the deaf could hear, the mute could speak, the foolish gained wisdom; if any were distracted in mind, they regained their original mind; if any lacked clothes, they obtained garments; those despised and degraded were respected by others; and those who were filthy became clean of body.

2.45

Commentary: Leaving suffering. Although when leaving suffering they conversely obtain joy, it provisionally speaks of leaving suffering. This leaves nine sufferings, which can be known from the text. According to the *Yogācārabhūmi-śāstra*, the innate mighty power of all the tathāgata buddhas can cause sentient beings who see it to attain these benefits. "If any had incomplete bodies" refers to lacking hands and feet, being a paṇḍaka, being of dual sex, and the like; the causes of such bad retributions can be known. Moreover, the eighth fascicle of the *Mahāprajñāpāramitopadeśa*, the *Karmavibhaṅga*, and so forth all explain this extensively.

2.46

Sūtra: All unprecedented events of benefit in this world were completely manifested.

2.47

Commentary: Briefly pointing out and concluding.

2.48

Sūtra: At that time, the bodhisattva Ruciraketu saw the four tathāgatas and these rare occurrences; dancing with joy, he joined his palms and single-mindedly gazed up at the extraordinary marks of the buddhas.

2.49

Commentary: Second, Ruciraketu's joyful inquiry. In this there are two parts: first, his joy at beholding the buddhas; second, requesting the removal of doubt. This is the first. Manifesting the pure sitting on flowers, emitting radiance to benefit beings, and so forth are all rare occurrences; contemplating the marks of a great person of the four tathāgatas is called the "extraordinary marks."

2.50

Sūtra: He also contemplated the immeasurable merits of the tathāgata Śākyamuni, yet gave rise to doubt regarding only his lifespan: "Why is it that the Tathāgata's merits are immeasurable, yet his lifespan was so short—only eighty years?"

2.51

Commentary: Requesting the removal of doubt has two parts: first, his inner doubt; later, his verbal request. The marks and signs are equal to those of all buddhas, so no doubt arose in his mind. The lifespan is different from that of Amitābha and others, hence it says "regarding only his lifespan gave rise to doubt."

2.52

Sūtra: Then the four buddhas told the bodhisattva Ruciraketu: "Good son! You should not now speculate on the length of the Tathāgata's lifespan. Why is that? Good son! In the world of devas, māras, brahmās, śramaṇas, and brāhmaṇas, among humans and non-humans, we see none who can calculate and know the measure of the Buddha's lifespan, or know its limit,

2.53

Commentary: Third, the buddhas' reply, which has three parts: first, briefly citing its inconceivability; next, gathering the assembly to explain it; later, concluding with cause and effect to urge not giving rise to doubt in the final three verses. This is the first part, which has two: first, others cannot fathom it; later, only a buddha can know it. In the first part there are three: 1. stopping the wrong [speculation], 2. an interrogative transition, 3. providing the explanation.

2.54

Sūtra: "except for the unexcelled, fully awakened ones."

2.55

Commentary: Only a buddha can know it.

2.56

Sūtra: At that time, wishing to explain the lifespan of the buddha Śākyamuni, through the buddha's mighty power, the devas of the desire and form realms, dragons, ghosts, spirits, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, and immeasurable hundreds of thousands of koṭis of nayutas of bodhisattva-mahāsattvas all gathered and entered the pure, wonderful chamber of the bodhisattva Ruciraketu.

2.57

Commentary: Gathering the assembly to explain it: first, gathering the assembly; later, distinguishing it for them. This is gathering the assembly. Although the eight classes of beings were listed before, some had come and some had not; now, due to the buddha emitting radiance and summoning them with mighty power, they were first able to assemble together. Question: In other sūtras, when radiance is emitted, the assembly gathers upon seeing it. Why did this assembly not come when illuminated by the light? Answer: Maturation has earlier and later stages. Although illuminated by the radiance, at first they were not yet able to come; only when the buddha added further power were they finally able to arrive. Or else, the buddha's mighty power was itself the summons by radiance.

2.58

Sūtra: At that time, the four buddhas, wishing to reveal the lifespan of the tathāgata Śākyamuni in the great assembly, spoke verses, saying:

2.59

Commentary: Providing the explanation has two parts: first, concluding the narrative of the gathering; later, the buddhas speaking. This is the first.

2.60

Sūtra: "The drops of water in all the oceans / can be known in their number, / but there is none who can count and know / the measure of Śākya's lifespan. / If one crushes Mount Sumeru / into mustard seeds, their number can be known, / but there is none who can count and know / the measure of Śākya's lifespan. / The dust motes of all the great earth's soil / can be known in their number, / but there is none who can calculate and know / the measure of Śākya's lifespan. / Even if one could measure empty space / and reach its limits, / there is none who can count and know / the measure of Śākya's lifespan.

2.61

Commentary: This is the explanation. It is divided into two: first, the four verses transcending metaphor; fifth, the one verse transcending calculation. In the four verses of metaphor, two explanations have been traditionally transmitted. One says: the four verses sequentially reveal the four virtues of purity, self, bliss, and permanence, which sequentially can eliminate the four hindrances: disbelief, clinging to self, fear of suffering, and indifference. The other says: they reveal the lifespan in terms of the four bodies of the buddha—namely, the transformation body, the response body, the body that is both response and transformation, and the body that is neither response nor transformation—as metaphors in sequence. The transformation body vanishes here and appears there, so it is likened to water. The transformation body appears based on the response body, just as water emerges from a mountain, so it is likened to a mountain. The clause of both [response and transformation], the self-enjoyment body, is like the earth, serving as the basis for both mountain and water. The fourth likens the dharma [body], because it has no physical form.

2.62

Sūtra: "If a person were to abide for a hundred million kalpas, / continually calculating with all their might, / they still could not know / the measure of the World-Honoured One's lifespan.

2.63

Commentary: Because it transcends calculation.

2.64

Sūtra: "Not harming the lives of sentient beings / and bestowing food and drink— / by these two kinds of causes / one attains a long and distant lifespan. / Therefore, the Great Awakened Honoured One's / lifespan is difficult to know in number; / just as kalpas are boundless, / his lifespan is likewise so.

2.65

Commentary: Concluding with cause and effect, urging not to give rise to doubt. These two verses conclude that the two causes bring about the fruit of long life.

2.66

Sūtra: "Ruciraketu, you should know, / you must not give rise to doubt; / the Most Victorious One's lifespan is immeasurable, / none can know its count."

2.67

Commentary: Urging not to give rise to doubt.

2.68

Sūtra: At that time, the bodhisattva Ruciraketu, having heard the four tathāgatas explain that the buddha Śākyamuni's lifespan was limitless, addressed them, saying: "World-Honoured Ones! Why did the Tathāgata manifest such a short lifespan?"

2.69

Commentary: Fourth, Ruciraketu's repeated request. That the Buddha's actual life is long, I have already briefly understood. For what reason did he manifest this brevity? Earlier they only answered that it is long, but did not explain the reason for the short life; therefore he now asks again. According to the eighty-first fascicle of the *Yogācārabhūmi*, it says: "Regarding resolving objections: whether by oneself or others, all objections should be resolved. One should know that these objections arise briefly from five aspects: 1. to make explicit an unexplicit meaning, as when saying 'what meaning does this text have?'; 2. due to verbal contradiction, saying 'why is what was said earlier different?'; 3. due to contradiction with reason, as when showing a meaning that contradicts the four kinds of reason; 4. due to indeterminate exposition, as when saying 'why is a single meaning explained through various different approaches?'; 5. due to that which is ultimately unreasonable and seen [in worldly experience], as when saying 'what entity and what material form does the internal self have, that you say it is permanent and eternal, and so forth?' In regard to these five objections, they should be resolved in accordance with their sequence. That is, for the objection of unexplicit meaning, one uses upāya to make it explicit; for the objection of verbal contradiction, one reveals the intended purport to harmonize and reconcile them; likewise, for the objection of indeterminate exposition and the objection of that which is ultimately non-evident, one should know it is also like this. For the objection of contradiction with reason, one may settle it by means of the 'black teaching'—this intention is implicit, and referring to the Hīnayāna it is called the black teaching; or based on reason, or to enhance the fruit, or to enhance the cause—this intention is either an adaptive turn or an upāya; in order to sever evil and cultivate good, the cause and effect spoken of may appear contradictory, but in reality they do not conflict." Although objections are fivefold, according to the *Yogācārabhūmi*'s explanation, each objection has five intents: 1. for lack of understanding, 2. for doubt, 3. for testing, 4. for slighting, 5. for benefit and joy. Among the five objections now, this is an objection of verbal contradiction: Śākyamuni stated it was short, while the four buddhas stated it was long. Because of this contradiction, he raises it as an objection. Among the five intents, he asks with the intent of benefiting.

2.70

Sūtra: Then the four World-Honoured Ones told the bodhisattva Ruciraketu: "Good son! When that buddha Śākyamuni appeared in the world of the five turbidities,

2.71

Commentary: Fifth, the buddhas explain extensively. The text is divided into three: 1. presentation, 2. explanation, 3. establishment. From "Good son, these tathāgatas" down, this is the initial presentation, which contains three: 1. presenting the time of manifesting the short lifespan, 2. presenting the reason for manifesting the short lifespan, 3. concluding the presentation of the short lifespan. This presents the time. The meaning of the five turbidities is distinguished as in the *Commentary on the Lotus Sūtra*. It is also a general presentation of the five turbidities.

2.72

Sūtra: "the human lifespan was one hundred years; their inborn nature was base and inferior, their roots of goodness slight and thin, and moreover they lacked faith and understanding.

2.73

The commentary says: This indicates the reason for manifesting a brief [lifespan]. There are two reasons: first, to extinguish evil, namely abandoning saṃsāra; second, to generate goodness, namely causing them to attain bodhi. Here, it is to extinguish evil. It also distinctively explains the five defilements (pañcakasāyāḥ). There are five kinds of defilement; here four are cited: First, the lifespan defilement (āyuḥkaṣāya), which refers to human life lasting one hundred years. Second, the sentient-being defilement (sattvakaṣāya), within which there are three aspects: 1. their joyful disposition is not magnanimous, which refers to being inferior by nature; 2. they lack past merit and wisdom, which refers to having meager and thin roots of goodness; 3. they have much delusion and foolishness, which refers to having no faith and understanding.

2.74

The sūtra says: “These sentient beings mostly hold the view of a self (ātmadṛṣṭi), the view of a person (pudgaladṛṣṭi), [the view of] a sentient being (sattvadṛṣṭi), [the view of] a soul (jīvadṛṣṭi), the wrong view of a nourisher (poṣadṛṣṭi), the view of self and what belongs to self (ātma-ātmīyadṛṣṭi), the views of annihilationism and eternalism, and so forth.”

2.75

The commentary says: This is the view defilement (dṛṣṭikaṣāya). What is said concerning the view of a self in various sūtras and treatises varies greatly, as explained in detail in the Cheng weishi yideng. Now, I merely explain briefly according to the text. Regarding the view of a self: in the eighty-third fascicle of the Yogācārabhūmi, there are eight kinds in total; here only five are cited: 1. The view of a self: the treatise says, “Based on the five grasping aggregates, the views of self and what belongs to self operate manifested.” Now, since this text separately speaks of “the view of self and what belongs to self,” there is a distinction between general and specific: the Yogācārabhūmi relies on the general, whereas here it encompasses both general and specific. Saying “view of a self” here means [a self] without “self and what belongs to self.” 2. The view of a person, that is, the view of a sentient being: this means the noble and holy ones know in accordance with reality that there are only these dharmas and nothing else whatsoever. Furthermore, because there is grasping attachment. 3. The view of a sentient being, that is, the view of a recurring transmigrator (pudgala), meaning being capable of repeatedly going and taking birth in various destinies without satiation. These three follow Kumārajīva's translation, which renders them “self, person, sentient being.” 4. The view of a soul: this is what the Yogācārabhūmi calls a “living being” (jīva); that is, through the conjunction of lifespan, currently existing and living, hence called a “living being.” Relying on Bodhisattva Vasubandhu’s Commentary on the Prajñāpāramitā, which says, “Self, sentient being, living being.” The explanation says: Seeing the differences among the five aggregates, one takes each aggregate to be a self. Such false grasping is called the view of a self. The meaning here is that universally calculating the differences among the five aggregates across the three periods of time is the view of a self. The physical continuity without interruption is called a sentient being. This calculates that the five aggregates have continued without interruption from the prior limit, hence called a sentient being. The uninterrupted abiding of the life-faculty of a single karmic retribution is a living being; this calculates that life is currently present in the present. After the life-faculty is severed, one is reborn subsequently in the six destinies: this is called a soul (āyuṣmat); this sees that life in a future birth arises again. This is based on the distinctions between general and specific among the five aggregates. 5. A nourisher: that is, nourishing the present, being able to perform human functions. Furthermore, it can increase karma for future existence. 6. Wrong views: that is, wrong view (mithyādṛṣṭi) among the five views. 7. The view of self and what belongs to self: that is, giving rise to the fifteen views and so forth based on the five aggregates. 8. The views of annihilationism and eternalism: these are extreme views (antagrāhadṛṣṭi); annihilation refers to the seven kinds of annihilationism, and permanence refers to the four kinds of universal eternalism, etc. Further saying “and so forth” encompasses grasping at views, grasping at precepts and vows, as well as secondary afflictions. The kalpa defilement (kalpakaṣāya) is omitted in brief, because the external realm is not that which is to be transformed, nor is it the substance of evil; therefore, it is omitted and not mentioned.

2.76

The sūtra says: “Wishing to benefit such types as these ordinary beings and various non-Buddhists, causing them to generate right understanding and quickly accomplish unexcelled bodhi,”

2.77

The commentary says: This is because [the Buddha] wishes to cause them to generate goodness and attain bodhi. Ordinary beings and non-Buddhists are the persons intended, setting aside the assemblies of great bodhisattvas who have entered the grounds (bhūmi). For those on the first ground and above see an even longer [lifespan]; it is not that [the Buddha] does not manifest cessation for them.

2.78

The sūtra says: “for this reason, Śākyamuni Tathāgata manifested such a brief lifespan.”

2.79

The commentary says: This concludes the indication of the brief lifespan.

2.80

The sūtra says: “Good son! But that Tathāgata wished to cause sentient beings, having seen his nirvāṇa, to generate the thought of it being rare to encounter, and thoughts of sorrow and suffering, and so on.”

2.81

The commentary says: The second section below is the explanation. The text is divided into three: first, the exposition in terms of dharma; second, the joining of the similes; third, the concluding exposition. Within the first exposition in terms of dharma, it is further divided into five: 1. explanation, 2. hypothetical question, 3. clarification, 4. interrogation, 5. resolution of difficulty. This explanation has three parts: 1. causing them to give rise to a longing mind toward the Buddha; 2. causing them to generate the intention to practice the Dharma; 3. a specific conclusion. This is the first part. Hence the Lotus Sūtra says: “If I abide long, sentient beings will not be able to generate the thought of it being rare to encounter, nor give rise to a thirsting mind,” and so forth; the meaning is the same as this. However, regarding the manifestation of nirvāṇa, according to the “Most Victorious Heavenly King Assembly” of the Mahāprajñāpāramitā, there is one cause: because sentient beings delight in hearing of perfect quiescence, he therefore manifests nirvāṇa. The Treatise on the Lotus Sūtra says: “In order to counter and eliminate excessive pride that arises from not accumulating roots of goodness in the Mahāyāna, to remedy this, he spoke the simile of the physician, manifesting the measure of the Tathāgata’s parinirvāṇa.” Asabhāva’s Commentary on the Mahāyānasaṃgraha gives six causes for which the Tathāgata’s transformation body does not abide definitively, fully as explained there. Relying on the Avataṃsaka-sūtra, it says: “Having perfected the Buddha’s deeds, there are ten meanings for manifesting the great nirvāṇa: 1. to make clear that all conditioned phenomena are impermanent; 2. to make clear that all conditioned things are not peaceful; 3. to make clear that the realm of nirvāṇa is the most peaceful; 4. to make clear that nirvāṇa is far removed from all fears; 5. because humans and devas delight in and cling to the physical body, to make clear that the physical body is impermanent and a thing subject to destruction, causing them to seek the pure Dharma-body.” This corresponds to the second meaning in the Mahāyānasaṃgraha. “6. to make clear that the power of impermanence is strong and cannot be turned back; 7. to make clear that conditioned dharmas lack self-mastery; 8. to make clear that all dharmas of the three realms are like unbaked earthenware vessels, lacking firmness; 9. to make clear that parinirvāṇa is the most real and indestructible; 10. to make clear that parinirvāṇa is far removed from saṃsāra and is not subject to arising and ceasing. With these ten meanings, he manifests nirvāṇa.” Now, in this sūtra text, there are six meanings in all: 1. to cause them to generate right understanding; 2. to quickly accomplish unexcelled bodhi; 3. to cause them, having seen the cessation, to give rise to the thought of it being rare to encounter with respect to the Buddhas; 4. to cause them to quickly practice the Buddha's teachings—namely, the preceding introductory text and this explanatory text contain these four, which are also to cause them to plant roots of goodness, give rise to practice, faith, and understanding, and sever wrong views; 5. to leave behind the bodily relics (śarīra) to cause them to make offerings and obtain various blessings—namely, below where Kauṇḍinya requests the Buddha’s relics, up to the end of the sūtra where the Buddha answers Ruciraketu: “At times one sees parinirvāṇa: this is an expedient means. And he leaves behind relics, causing sentient beings to revere and make offerings to them. If one makes offerings, in future lives one will be far removed from the eight difficulties, encounter and serve Buddhas, meet good spiritual friends, not lose a virtuous mind, and obtain boundless karmic rewards”; 6. to cause sentient beings to realize perfect quiescence—namely, as stated further below: “They will quickly transcend and not be bound by saṃsāra.” According to the Mahāyānasaṃgraha, this is also to manifest nirvāṇa for those who delight in permanence and do not aspire to perfect quiescence.

2.82

The sūtra says: “and that regarding the sūtras and teachings spoken by the Buddha, the World-Honoured One, they should quickly receive and uphold them, read and recite them fluently, and explain them to others, without generating slander.”

2.83

The commentary says: Second, causing them to give rise to the intention to practice the Dharma. There are ten dharmic practices (daśadharmacaryā); here four are cited in brief: 1. receiving and upholding; 2. reading; 3. chanting and reciting; 4. explaining. The first three are practices for one's own benefit, while the latter one is practice for benefiting others; they implicitly indicate the remaining practices. In each of the ten dharmic practices, there are four aspects, namely performing them oneself and so forth. Now, saying “without generating slander” means giving rise to sympathetic joy, generating a mind of sympathetic joy toward what the Buddha has spoken. This shows that they also give rise to sympathetic joy toward those who uphold them and do not slander them; here easy practices are cited for the moment.

2.84

The sūtra says: “For this reason, the Tathāgata manifested this brief lifespan.”

2.85

The commentary says: This is a specific conclusion.

2.86

The sūtra says: “Why is this?”

2.87

The commentary says: This is a hypothetical question: Why is it that seeing the Buddha enter nirvāṇa causes them to generate the thought of it being rare to encounter, and give rise to minds of upholding the Dharma and so forth?

2.88

The sūtra says: “If those sentient beings saw that the Tathāgata did not enter parinirvāṇa, they would not generate thoughts of reverence and of it being rare to encounter.”

2.89

The commentary says: Third, the clarification. This clarifies the generation of the thought of it being rare to encounter.

2.90

The sūtra says: “Nor would they receive, uphold, read, recite fluently, or proclaim to others the profound sūtras spoken by the Tathāgata.”

2.91

The commentary says: This clarifies the arising of the mind that upholds the Dharma.

2.92

The sūtra says: “For what reason?”

2.93

The commentary says: Fourth, the interrogation: If they see that the Tathāgata does not enter parinirvāṇa, they will not give rise to the intention of it being rare to encounter or of upholding the Dharma. “For what reason?” is the question.

2.94

The sūtra says: “Because through constantly seeing the Buddha, they do not respect him.”

2.95

The commentary says: Resolving the difficulty. If they see the Buddha's cessation, they fear they will not meet him again and generate the thought of it being rare to encounter. Seeing him abide for a long time, they would then consider him to be permanently present, and would not give rise to the thought of him being rare and difficult to see, or the mind desiring to make offerings; therefore, they do not respect the Buddha. Since they do not respect him, they also do not consider the Dharma he taught to be rare to hear, and therefore they do not practice it.

2.96

The sūtra says: “Good son! By analogy, suppose there is a person who sees that their parents have abundant wealth and property, with jewels and treasures in plentiful supply; they then do not generate the thought that wealth and material things are rare and difficult to encounter.”

2.97

The commentary says: Second, the joining of the similes, which has two parts: first, the simile of abiding long and not rejoicing; second, the simile of seeing cessation and receiving reverence. The first has two parts: first the simile, then the application. The first simile has three parts: first the simile, next the question, and then the explanation. “A person” is a simile for ordinary beings and non-Buddhists. “Parents” is a simile for the Buddha, because he can generate and nurture the bodies of merit and wisdom. “Have abundant wealth and property” and so forth is a simile for the Buddha abiding long and the wealth of the Dharma being plentiful, wherefore they cannot generate the thought of it being rare to encounter. According to the text, it only says that with respect to the Dharma they cannot generate the thought of it being rare to encounter, but in reality it implicitly indicates the Buddha; therefore in the application below, it specifically applies to the Buddha, while in the explanation it covers both.

2.98

The sūtra says: “Why is this?”

2.99

The commentary says: The question.

2.100

The sūtra says: “Because they give rise to the notion of permanence regarding their father's wealth and goods.”

2.101

The commentary says: The explanation. It should say: “Because they give rise to the notion of permanence regarding the father, and because they give rise to the notion of permanence regarding the father's wealth and goods,” explaining the two meanings together. Or, because the preceding simile only used wealth as a simile for not generating the thought of it being rare to encounter, therefore now it also only questions and explains regarding wealth.

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金光明最勝王經疏 — Classical Chinese