楞伽阿跋多羅寶經註解 1

English (machine translation) 1

Language: English

On the tenth day of the seventh month in the eleventh year of the Hongwu reign, Zongle, Abbot of the Tianjie Shanshi Chan Monastery, and Ruqi, Abbot of the Yanfu Teaching Monastery, presented the newly commented Laṅkāvatāra Sūtra for imperial inspection at the Pavilion of Western Splendour, together with Li Yong, Director of the Directorate of Merit Evaluation, and other officials. On that day, the imperial decree was reverently received: "This sūtra has been commented upon very appropriately. Let woodblocks be cut immediately and printed for circulation, instructing all monks throughout the realm to lecture on it and study it. Respect this."

1.3

Preface to the Presentation of the Newly Commented Laṅkāvatāra Sūtra

1.4

[Your subject] has heard: Although the flourishing of the fortunes of the Dharma is said to depend on people, it must also have its proper time. If there are the people but not the time, or the time but not the people, even though one may wish to make it flourish, how could that be attained? Therefore, there must be a ruler of keen intelligence and holy wisdom, presiding over an age when the realm is peaceful and secure, to make it flourish. As for this single scripture, the Laṅkāvatāra, our Great Awakened World-Honoured One spoke it two thousand years ago, and His Present Majesty implements it two thousand years later—is this not having both the people and the time? Otherwise, why is it that, although this sūtra has flowed eastward to China for over a thousand years, none of the emperors of previous dynasties ever paid such close and sustained attention to it as our Sage Son of Heaven, investigating its tenets and imperial-commanding all the clergy to apply themselves to its study in such flourishing abundance? Now, the reason why our Buddha spoke this sūtra was to eliminate the deluded minds of sentient beings and cause them to return to the genuine and correct Way. And the intention of His Majesty is to wish that the people of the realm and future generations all abandon delusion and return to truth, cast off evil and follow good, so as to ascend to the realm of benevolence and longevity. How wonderfully this accords with the Buddha's mind! Furthermore, the essentials of this sūtra do not go beyond the five dharmas, the three svabhāvas, the eight consciousnesses, and the two kinds of selflessness; and they encompass the true and the false, cultivation and nature, sages and worldlings, causes and effects, none of which lie outside the one mind. Those who can fathom this mind will fear evil and turn toward good, abandon delusion and return to truth, and attain the ground of self-realized right knowledge. Those who cannot fathom this mind will indulge their passions and give rein to their desires, drifting away and forgetting to return, to the point of losing their loyalty and filial piety, corrupting customs and disturbing the standard norms, willingly incurring penal punishment as if stepping into water and fire. This is why our Buddha gave rise to great compassion to rescue and deliver them, just as an emperor's benevolence nurtures the common people as though caring for infants.

1.5

We, your subject monks Zongle and Ruqi, yesterday reverently received an imperial decree in the Inner Court, which considered that the three scriptures—the Heart Sūtra, the Diamond Sūtra, and the Laṅkāvatāra Sūtra—are truly the Dharma gates for governing the mind, and that banishing emotions and abandoning attachments are fully contained within them: 'Can you not exert yourselves?' Ever since your subjects received this command, we have been anxious and vigilant day and night, fearing that we could not live up to the imperial mind. Thereupon, exhausting our sincerity and straining our thoughts, we annotated and explained the two scriptures, the Heart Sūtra and the Diamond Sūtra, which were already memorialized and approved for circulation on the twenty-eighth day of the first month in the eleventh year of the Hongwu reign. As for the Laṅkāvatāra, its commentary was only completed on this tenth day of the seventh month. We have respectfully bathed, transcribed it, and, bowing our heads and prostrating, proceeded to the Palace to present it. Reflecting repeatedly, your subjects' talent and knowledge are mediocre and crude, our learning empty and shallow; we certainly would not dare presume to join the ranks of commentators. Yet, receiving the remaining bounty of the imperial rain and dew and relying on the pure radiance of the sun and moon, we hope to slightly benefit its circulation by one part in ten thousand, and that is all.

1.6

Preface on the [blank] day of the seventh month in the eleventh year of the Hongwu reign.

1.7

Translated under the Song dynasty by Guṇabhadra by imperial decree.

1.8

Annotated together by imperial decree by the subject monk Zongle, Abbot of the Tianjie Shanshi Chan Monastery of the Great Ming, and the subject monk Ruqi, Abbot of the Yanfu Teaching Monastery.

1.9

This sūtra had four translations in all, of which three are extant today: the first was translated under the Liu Song by Guṇabhadra into four fascicles, titled the Laṅkāvatāraratnasūtra; the second was translated under the Yuan Wei by Bodhiruci into ten fascicles, titled the Ru lengqie jing; the third was translated under the Tang by Śikṣānanda together with Fuli and others into seven fascicles, titled the Dasheng ru lengqie jing. In terms of the difficulty of the translated texts, the Tang seven-fascicle text is simple in phrasing and clear in meaning, complete from beginning to end. The present explanation follows the Song translation in four fascicles because this edition was the first to circulate in the world and has the most reciters. Moreover, when Great Master Bodhidharma transmitted the mind-dharma to the Second Patriarch, he indicated that the four-fascicle Laṅkāvatāra could be used to seal the mind; furthermore, Zhang Fangping once copied this edition, and Su Zizhan wrote a preface for that event. Thus we know that most people through successive dynasties followed this edition. However, its wording is terse and archaic, to the point that its punctuation can be unreadable; therefore, we have adopted passages from the seven-fascicle version whose wording and meaning are clear to explain it, while still collecting the best ancient commentaries to annotate it jointly.

1.10

This sūtra takes doctrine and metaphor as its name, the ultimate mind as its substance, comprehending delusion and revealing the nature as its central tenet, refuting the Lesser [Vehicle] and discerning error as its function, and the vaipulya Mahāyāna as its doctrinal character. 'Taking doctrine and metaphor as its name': Laṅkā is the name of a citadel, translated into Chinese as 'inaccessible.' That citadel is situated on the summit of Mount Malaya in the southern sea; those without supernormal powers cannot go there. The Buddha's expounding of the Dharma at this place is itself the Buddha's realm; thus the place signifies the doctrine. Avatāra is translated into Chinese as 'unsurpassed' and is also said to mean 'entry.' 'Ratna' (jewel) is an exceedingly precious object, metaphorically representing the exalted nobility of this sūtra; hence it is called 'taking doctrine and metaphor as its name.' 'Sūtra' means 'to thread through,' which signifies threading through and connecting all meanings. 'The ultimate mind as its substance' is the pure ultimate mind of the tathāgatagarbha's own-nature. 'Comprehending delusion and revealing the nature as its central tenet' means penetrating delusion to reveal the true and abandoning attachment to svabhāva. 'Refuting the Lesser [Vehicle] and discerning error as its function' means breaking the one-sided attachments of the Hīnayāna and destroying the heterodox views of the tīrthikas. 'The vaipulya Mahāyāna as its doctrinal character' means that the sūtra communicates through the three vehicles while its meaning follows the perfect and sudden teaching. These five chapters are all tenets expounded within the sūtra; taking them in advance now to explain the opening title is meant to allow students to know the overarching import of the entire sūtra.

1.11

Chapter on the Mind of All Buddhas' Speech

1.12

'The mind of the Buddhas' speech' is the mind-dharma spoken by all Buddhas. Now, the Dharma gates expounded in the sūtra are roughly four: namely, the five dharmas, the three svabhāvas, the eight consciousnesses, and the two kinds of selflessness. The reason why 'mind' alone is spoken of is that these four Dharma gates are the main outline of the whole sūtra and the essence of investigating the mind. As the Ru lengqie jing states: 'The many wondrous Dharma gates of the five dharmas, svabhāvas, and so forth are the realm of entering one's own mind for all Buddhas and bodhisattvas, free from the marks of practice, according with true reality; they are the mind taught by all Buddhas.'

1.13

Thus have I heard. At one time the Buddha was dwelling on the summit of Mount Laṅkā by the shore of the southern sea, adorned with various jewelled flowers. He was together with a great bhikṣu saṅgha and an assembly of great bodhisattvas, who had come from various different buddha-kṣetras. These bodhisattva-mahāsattvas had the power of sovereign mastery in immeasurable samādhis and sport with supernormal powers. Bodhisattva-mahāsattva Mahāmati was their leader; all the Buddhas consecrated his head with their hands. He well understood the meaning of the realms appearing from one's own mind; with immeasurable gates of deliverance, he universally manifested in accordance with the classes of various sentient beings and their various minds and forms; and he thoroughly and completely penetrated the five dharmas, svabhāva, consciousness, and the two kinds of selflessness.

1.14

This is the general prologue section. 'Thus' indicates the Dharma heard, and is also an expression of faith and compliance. 'Have I heard' means that Ānanda heard and retained this Dharma from the Buddha. 'At one time' is the time of the auspicious gathering between the teacher and his disciples. 'The Buddha' means the Awakened One, signifying that, having accomplished the path of awakening, he availed himself of the opportunity to preach the Dharma to guide and benefit the multitude of living beings. 'Dwelling on the summit of Mount Laṅkā by the shore of the southern sea' is the location where the Dharma was spoken. 'Adorned with jewelled flowers' indicates the excellence of the place. 'A great bhikṣu [saṅgha] and an assembly of bodhisattvas' enumerates the assembly who heard it together. 'Had come from different buddha-kṣetras': mentioning the distant implies the near, so as to reveal their great numbers. 'Immeasurable samādhis' and so forth praises the virtues of the bodhisattvas. From 'Mahāmati' onward, the virtues of Mahāmati are praised individually. 'All the Buddhas consecrated his head with their hands' clarifies that his stage resides at equal awakening and that he is about to be conferred the Buddha stage; therefore they perform abhiṣeka on him. 'The realms appearing from one's own mind': all good and bad realms arise from one's own mind; Mahāmati understands this well, so his wisdom is supremely transcendent. 'The various minds and forms of sentient beings' means that the five aggregates of all sentient beings are of many different kinds; Mahāmati universally responds to them through immeasurable gates of deliverance, which shows the depth and breadth of his Dharma gates. 'The five dharmas' are nāma, lakṣaṇa, vikalpa, samyagjñāna, and tathatā. 'The three svabhāvas' are vikalpa, paratantra, and pariniṣpanna. 'Consciousness' refers to the eight consciousnesses. 'The two kinds of selflessness' are the selflessness of persons and the selflessness of dharmas. Mahāmati is able to completely and thoroughly penetrate all the above dharmas and serve as the initiator for the assembly; this is why the Buddha profoundly praised him.

1.15

At that time, Bodhisattva Mahāmati, together with Bodhisattva Mahāmati, roamed through all the buddha-kṣetras. Sustained by the Buddha's spiritual power, he arose from his seat, bared his right shoulder, placed his right knee on the ground, joined his palms reverently, and praised the Buddha in verse:

1.16

From here down is the specific prologue section. 'Madi' (mati) is translated into Chinese as 'wisdom.' From 'bared his right shoulder' to 'reverently' is the ritual of respect in India.

1.17

"The world is free from arising and ceasing, / Just like flowers in the sky. / Wisdom perceives neither existence nor nonexistence, / And gives rise to a mind of great compassion. / All dharmas are like illusions, / Far removed from mind and consciousness. / Wisdom perceives neither existence nor nonexistence, / And gives rise to a mind of great compassion. / Far removed from annihilation and permanence, / The world is constantly like a dream. / Wisdom perceives neither existence nor nonexistence, / And gives rise to a mind of great compassion."

1.18

Sentient beings of all the world turn their backs on awakening and join with the dust, transmigrating through birth and death, giving rise to the mind and consciousness of false discrimination, and further clinging to the two views of annihilation and permanence, having no means of escape. With wondrous wisdom the Tathāgata observes and penetrates all dharmas such as arising and ceasing as being like sky-flowers, like illusions, and like dreams, neither existent nor nonexistent; therefore he gives rise to a mind of great compassion to deliver them, causing them all to become far removed [from delusion].

1.19

"Knowing that persons and dharmas lack self, / And that the afflictions as well as jñeya / Are constantly pure and markless, / He gives rise to a mind of great compassion."

1.20

This is freedom from the two obstacles of delusion and knowledge. Afflictions are the obstacle of delusion; 'eryan' (jñeya) is a Sanskrit word meaning the obstacle of knowledge. Wisdom originally shatters delusion; delusion is the two attachments to person and dharmas. 'Selflessness' means the absence of these two attachments. If one produces attachment toward wisdom, wisdom also becomes an obstacle. The Tathāgata fully realizes that both persons and dharmas, delusion and wisdom, are fundamentally empty; hence it is said, 'constantly pure and markless.' Because sentient beings suffer in confusion, he gives rise to a mind of compassion to rescue and deliver them.

1.21

"In all things there is no nirvāṇa; / There is no nirvāṇa Buddha, / Nor is there a Buddha's nirvāṇa. / Far removed from awakening and that which is awakened, / Whether existent or nonexistent, / Both of these two are completely abandoned."

1.22

'All' refers to all sentient beings. 'Nirvāṇa' is the principle of non-arising and non-ceasing. The Buddha and sentient beings equally possess this principle; there is not even birth-and-death to sever, so how could there be a nirvāṇa to realize? Hence it says: 'In all things there is no nirvāṇa.' However, realizing through non-realization, one realizes this nirvāṇa; thus the Buddha is the person capable of realization and nirvāṇa is the dharma that is realized. Apart from the dharma there is no person, so it says: 'There is no nirvāṇa Buddha.' Apart from the person there is no dharma, so it says: 'Nor is there a Buddha's nirvāṇa.' The Ru lengqie jing states: 'The Buddha does not abide in nirvāṇa; nirvāṇa does not abide in the Buddha.' The words differ, but the meaning is identical. 'Awakening' is the Buddha; 'that which is awakened' is nirvāṇa. Person and dharma are both obliterated, so it says: 'Far removed from awakening and that which is awakened.' However, with person and dharma both obliterated, existence has been negated but nonexistence has not yet been negated; hence it says: 'Whether existent or nonexistent, both of these two are completely abandoned.'

1.23

"The silent contemplation of the Muni: / This is being far removed from arising; / This is named non-grasping, / Pure in this life and future lives."

1.24

"Muni" is Sanskrit; in Chinese it is translated as "silent one," which is an epithet of the Buddha. This means that if a person can contemplate the silent, tranquil essence of the Buddha as arising from detachment, they will not give rise to grasping with regard to the Buddha; thus in both the present life and future lives they will attain purity. The Entry into Laṅkā says: "If one sees the Muni / As arising from tranquil detachment, / In this life and future lives / One is free from grasping and has nothing to seize." The phrasing and meaning are even clearer. In all the preceding verses praising the Buddha, they all speak of being free from grasping because praising the Buddha engenders wholesome [roots]. If one is not free from grasping, the wholesome [roots] engendered will not be profound.

1.25

Then Mahāmati Bodhisattva, having praised the Buddha in verse, stated his own name:

1.26

"My name is Mahāmati, / Fully versed in the Mahāyāna; / Now with one hundred and eight topics, / I respectfully inquire of the Supreme among the Honoured."

1.27

From here down is the main body [of the sūtra]. Mahāmati states of himself that he is a vessel of the Mahāyāna, initiating [the inquiry] on behalf of the assembly.

1.28

The Knower of the World, / Having heard the verses he spoke, / Looked upon the entire assembly / And addressed the sons of the Buddha: / "All you sons of the Buddha, / Now ask freely whatever you wish; / I shall explain for you / The realm of self-realisation."

1.29

"Knower of the World" (lokavid) is one of the ten titles of the Tathāgata. The one hundred and eight topics that Mahāmati asks about are all dharmas personally realised by the Tathāgata, hence called "the realm of self-realisation."

1.30

Then Mahāmati Bodhisattva-mahāsattva, receiving the Buddha's permission, bowed his head at the Buddha's feet, joined his palms in reverence, and inquired in verse, saying:

1.31

Baochen's Commentary on the Entry into Laṅkā says: "The verses that follow ask about the meaning of the one hundred and eight statements: some take one line as a question, some take two lines as a question, some take three lines as a question, up to ten lines as a question, or one line as two questions. However, these one hundred and eight statements precisely inquire into the five dharmas, the three svabhāvas, the eight consciousnesses, the two kinds of selflessness, and the counteractive approaches for delivering sentient beings." Therefore, Mahāmati brings up what he saw above when travelling with Mati through the Buddha-lands; thus below he asks about mountains, oceans, the sun, the moon, and so forth, which are nāma, lakṣaṇa, and vikalpa among the five dharmas; below he asks about the meditations, liberations, and so forth, which are samyagjñāna and tathatā among the five dharmas.

1.32

"How does one purify one's mindfulness?"

1.33

This asks about purifying one's deluded thoughts and giving rise to right mindfulness.

1.34

"How does mindfulness increase?"

1.35

This asks about increasing pure mindfulness.

1.36

"How do deluded views arise?"

1.37

This asks about the arising of the delusion of views.

1.38

"How do delusions increase?"

1.39

This asks about the increase of the delusion of views.

1.40

"Why are there transformed appearances in the lands, and the various tīrthikas?"

1.41

This asks why the Tathāgata manifests physical forms in the lands to transform sentient beings and the various tīrthikas.

1.42

"How is there a sequence without perception?"

1.43

The Entry into Laṅkā says: "And the sequence without images," meaning it asks why there is a sequence in signless dharmas.

1.44

"Why is it called 'without perception'?"

1.45

Following upon the above, it asks: if there is a sequence, why is it called a signless dharma? "Without perception" has the meaning of signlessness.

1.46

"Why are they called 'sons of the Buddha'?"

1.47

This asks why bodhisattvas are called sons of the Buddha.

1.48

"To what place does liberation lead?"

1.49

This asks: once the practitioner attains liberation, to what place can they further go?

1.50

"Who is bound, and who is liberated?"

1.51

This asks who is bound when deluded, and who is liberated when awakened.

1.52

"What is the realm of dhyāna?"

1.53

This asks what constitutes the realm of the various dhyānas and samādhis.

1.54

"Why are there three vehicles? / Please explain this for me."

1.55

This asks why there are the three vehicles of śrāvakas, pratyekabuddhas, and bodhisattvas.

1.56

"From what does dependent origination arise? / How are the agent and the action constituted?"

1.57

This asks about wholesome and unwholesome dependent origination, as well as created karma and its fruit.

1.58

"How are there theories of both and of difference?"

1.59

This asks why the false views of the tīrthikas include doctrines of both [identity and difference] and of difference.

1.60

"How does increase occur?"

1.61

The Entry into Laṅkā says: "How do the realms of existence arise?", referring to the arising of the three realms of existence.

1.62

"What are the formless absorptions?"

1.63

This asks about the four formless absorptions of the formless realm.

1.64

"And the attainment of cessation?"

1.65

This asks about the attainment of the absorption of cessation.

1.66

"How does conception cease? / For what reason does one awaken from absorption?"

1.67

This asks: when the mind of sensation and conception ceases it constitutes absorption; how then does one awaken from absorption?

1.68

"How does that which is performed arise? / How does one advance and maintain the body?"

1.69

This asks: arising from absorption into active function, in whatever is performed, how does this body attain great mastery in going and staying?

1.70

"How does one manifest distinctions?"

1.71

This asks how one manifests a body to preach the Dharma, distinguishing the distinctive characteristics and varieties of all dharmas.

1.72

"How do the bhūmis arise?"

1.73

This asks about attaining awakening and entering the stages of the bhūmis. The Entry into Laṅkā says: "How does one enter the bhūmis?"

1.74

"Who is it that destroys the three realms of existence? / In what place, and with what kind of body?"

1.75

This asks what kind of Buddha-son is able to destroy the realms of existence and escape the three realms. The Entry into Laṅkā says: "How is there a son of the Buddha / Who is able to destroy the three realms of existence?"

1.76

"To what place is one reborn?"

1.77

This asks: having destroyed the three realms of existence, where is one reborn?

1.78

"Who is the supreme son?"

1.79

This asks who among the disciples is foremost.

1.80

"By what cause does one attain supernormal powers / And the samādhi of mastery?"

1.81

This asks what practice one cultivates to attain supernormal powers and samādhi.

1.82

"What is the samādhi mind? / Most Supreme One, explain it for me."

1.83

This asks what is supreme regarding the mind of samādhi.

1.84

"What is called the storehouse?"

1.85

This asks about the eighth, the storehouse consciousness (ālayavijñāna).

1.86

"What are mind and the consciousnesses?"

1.87

This asks about the mind-faculty (manas) and the various consciousnesses (vijñānas).

1.88

"How are arising and cessation? / How are views formed and then retracted?"

1.89

This asks about the arising and cessation of views generated by the mental consciousness. 'Retracted' also means ceased. The Entry into the Laṅkā states: 'How do various views arise? How do various views recede?'

1.90

"What are lineages, non-lineage, and mental measure?"

1.91

This asks about the distinct lineages (gotras) of the three vehicles, the non-lineage of tīrthikas, and the mental measure of the indeterminate lineage.

1.92

"How are characteristics established, / and what is the meaning of non-self?"

1.93

This asks about characteristics of existence and the characteristics of non-self.

1.94

"How are there no sentient beings? / Why is conventional discourse spoken?"

1.95

This asks about ultimate nonexistence and conventional existence.

1.96

"What is the view of annihilation, / and the non-arising of eternalism?"

1.97

This asks about the two views of annihilation and eternity.

1.98

"How do the Buddha and tīrthikas / not contradict each other in their characteristics?"

1.99

This asks how the heterodox and the orthodox do not conflict.

1.100

"Why will there be in future ages / various divergent schools?"

1.101

This asks why, after the Buddha's nirvāṇa, the doctrinal divisions adhered to by his disciples will diverge.

1.102

"What is the cause of emptiness? / How is there momentary destruction?"

1.103

This asks about the emptiness of the nature of all dharmas, and the cessation of thoughts in an instant. An instant (kṣaṇa) is the most minute thought-moment.

1.104

"How does womb birth occur?"

1.105

This asks about entering the womb and taking birth.

1.106

"How is the world unmoving?"

1.107

This asks why, while worldly characteristics are in constant flux, their nature is unmoving.

1.108

"For what reason are things like illusions, dreams, / gandharvanagaras, / the worldly mirages of the hot season, / and the light of the moon reflected in water?"

1.109

This asks about these five metaphors, which illustrate that the worldly characteristics of arising and cessation are entirely devoid of real substance. 'Gandharva' is Sanskrit, translated here as 'city of scent-eaters'.

1.110

"For what reason are the limbs of awakening / and the factors of bodhi spoken of?"

1.111

This asks about the seven limbs of awakening (bodhyaṅgas) and the eightfold noble path.

1.112

"How do lands fall into disorder?"

1.113

This asks for what reason the lands upon which beings depend become disordered and ruined.

1.114

"How does one produce views of existence?"

1.115

This asks: since all dharmas lack inherent substance, why produce views of existence? 'Existence' refers to the three realms of existence. The Entry into the Laṅkā states: 'Why does one see the various realms of existence?'

1.116

"Why is there no arising or cessation, / and the world is like flowers in the sky?"

1.117

This asks: if worldly characteristics are like flowers in the sky, why speak of neither arising nor cessation? The Entry into the Laṅkā states: 'Why are they like flowers in the sky? Neither arising nor ceasing?'

1.118

"How does one awaken to the world? / How is it spoken of as separated from words?"

1.119

This asks how sentient beings become aware of worldly phenomena, and how they transcend the characteristics of written words.

1.120

"Who is separated from vikalpa? / What is the metaphor of space?"

1.121

This asks who knows all dharmas to be like space and separates from vikalpa and discrimination. The Entry into the Laṅkā states: 'How is it like space? How does one separate from discrimination?'

1.122

"How many kinds of the real are there?"

1.123

This asks how many kinds of tathatā there are.

1.124

"How many minds of the pāramitās?"

1.125

This asks how many minds of the perfections there are.

1.126

"For what reason are the stages crossed over? / Who attains non-reception?"

1.127

This asks who can transcend the ten stages and reach the Buddha stage. 'Non-reception' is the realm of the Buddha.

1.128

"What are the two kinds of selflessness?"

1.129

This asks who can empty the obstructive afflictions of grasping onto person and dharmas.

1.130

"How is the jñeya purified?"

1.131

This asks who can purify the cognitive obscurations (jñeyāvaraṇa).

1.132

"How many kinds of knowledge are there?"

1.133

This asks about the various kinds of samyagjñāna.

1.134

"How many precepts according to the natures of sentient beings?"

1.135

This asks: given that the natures of sentient beings differ, how many kinds of restrictive precepts are there?

1.136

"Who generates the natures of the various jewels, / maṇis, pearls, and the like?"

1.137

This asks from what the various precious substances are produced.

1.138

"Who produces the languages / and the diverse natures of sentient beings?"

1.139

This asks for what reason the differences in sentient beings' languages and distinct natures arise.

1.140

"The fields of knowledge and technical arts— / by whom are they revealed?"

1.141

This asks about the teachings of the five fields of knowledge (vidyāsthānas) and technical arts. As for the five fields of knowledge: the first is internal treatises, meaning all Buddhist teachings; the second is external treatises, of which there are four kinds: logic, linguistic science, medicine, and arts and crafts. Because each of these five can generate wisdom, they are called fields of knowledge.

1.142

"How many kinds of gāthās are there, / whether in extended verse or short lines?"

1.143

'Gāthā' is Sanskrit, translated here as independent verse, and also called metrical chanting; it is distinct from repeating verses (geya). This asks about independent verses, prose, and repeating verses.

1.144

"How many kinds of fulfillment are there?"

1.145

This asks about the principles [expounded] in sūtras. The Ru lengqie [jing] says: "How many differences are there in principles?"

1.146

"What is called a treatise?"

1.147

This asks about treatises that explain sūtras. The Ru lengqie [jing] says: "How many distinctions are there in explanations?"

1.148

"How are food and drink produced, / and how are the various desires produced?"

1.149

This asks who makes food and drink, and whence desire arises.

1.150

"What is called a king? / A wheel-turning [monarch] and lesser kings, / how do they protect their kingdoms?"

1.151

This asks about the various great and lesser kings, and the methods for protecting a realm.

1.152

"How many kinds of devas are there? / What are called the earth, / the lunar mansions, the sun and the moon?"

1.153

This asks about the names and characteristics of the desire realm.

1.154

"Of those who are liberated and practitioners, / how many kinds are there of each?"

1.155

This asks about persons in training and beyond training. The liberated are those beyond training, and practitioners are those in training.

1.156

"How many kinds of disciples are there? / What is an ācārya?"

1.157

This asks about masters and disciples. "Ācārya" is translated here as "teaching master".

1.158

"Further, how many kinds of Buddhas are there? / Further, how many kinds of births?"

1.159

This asks about the three bodies of the Buddha and the events of past births. "Past births" (jātaka) refers to deeds performed in previous lifetimes. The Ru lengqie [jing] says: "How many kinds of Tathāgatas are there? The matters of past births are also thus."

1.160

"The māras and the various heterodox practitioners: / how many kinds are there of each of them?"

1.161

This asks about the hosts of māras and the various tīrthikas. "Māra" is the Sanskrit word māra; here it means "one able to harm", meaning able to harm wholesome dharmas.

1.162

"Svabhāva and the mind: / further, how many kinds are there of each of them?"

1.163

This asks how many distinctions there are in svabhāva and mind.

1.164

"How are standards designated? / We pray only that the Supreme One explain."

1.165

This asks about the conceptual designation of mental standards. "The Supreme One" is an address for the Buddha.

1.166

"What are space, wind, and clouds?"

1.167

This asks about the names and characteristics of insentient things in the desire realm.

1.168

"What are mindfulness and intelligence?"

1.169

This asks how the thoughts of sentient beings in the desire realm are able to generate wisdom.

1.170

"What are groves and trees? / What are creeping vines? / What are elephants, horses, and deer? / And how are they captured?"

1.171

This asks what causes plants and trees to grow, what causes elephants and deer to be born, and further, who is able to capture them.

1.172

"From what cause is one base and lowly?"

1.173

This asks by what karma base, lowly, and humble people are brought to that state.

1.174

"How are the six seasons subsumed?"

1.175

This asks how a year is divided into six seasons. In the Western Regions, two months make one season, dividing a year into six seasons.

1.176

"What is an icchantika?"

1.177

"Icchantika" is Sanskrit; here it means "extremely wicked", and also "lacking faith".

1.178

"Men, women, and the neuter: / how are all these born?"

1.179

This asks from what causes men, women, and the five kinds of neuter persons in the world are born.

1.180

"How does practice regress? / How does practice arise?"

1.181

This asks why practitioners regress and fall away, and why they vigorously make progress and flourish.

1.182

"By what dharma does a meditation master / establish what kinds of people?"

1.183

This asks by what dharma practitioners of dhyāna guide people to enter the Path.

1.184

"Sentient beings born into the various destinies: / what are their appearances and forms?"

1.185

This asks about the bodily shapes and forms of birth in the six destinies.

1.186

"What is wealth? / By what causes is wealth obtained?"

1.187

This asks by what causes worldly wealth is acquired.

1.188

"What is the Śākya clan? / From what cause is there the Śākya clan? / What is the Ikṣvāku clan? / May the Unsurpassed Honoured One explain."

1.189

This asks about the Śākya clan and the Ikṣvāku (Sugarcane) clan. The Benxing jing says: "King Mahātṛṇa became a royal ṛṣi; shot by a hunter, his blood dripped onto the ground and produced two sugarcanes. Baked by the sun, they opened, producing a boy and a girl. The boy was named Sujāta, who was King Ikṣvāku, and the Śākya clan is his lineage."

1.190

"What of the ṛṣis who endure long suffering? / By whom are they taught?"

1.191

This asks: for ascetic ṛṣis who seek long life in their minds, from whom do they receive teaching?

1.192

"How does the Tathāgata, / manifesting in all times and kṣetras / in various categories of name and form, / become surrounded by the Sons of the Supreme One?"

1.193

This asks: when the Buddha manifests his body in realms numerous as dust motes, differing according to the categories [of beings], and surrounded by assemblies, what is the cause of this being so?

1.194

"Why should one not eat meat? / Why is the prohibition against eating meat established? / What are the various kinds of meat-eaters? / For what cause do they eat meat?"

1.195

This asks about the causes and conditions of eating meat and of cutting off the consumption of meat.

1.196

"How are worlds shaped like the sun and moon, / like Sumeru and lotuses, / realms with the supreme mark of the lion, / situated sideways or overturned, / like Indra's net?"

1.197

This asks about the shapes and appearances of worlds. "Sumeru" is the Wonderfully High Mountain; it unites the four continents, encircled by a single sun and moon. "Lotus" refers to the Padmagarbha world. The lion-shaped world is the most supreme among realms. Worlds are like vessels: some are tilted, some overturned, some facing upwards, and some horizontal. "Indra's net" is the net of Śakra; the net has a thousand jewels whose lights interreflect, illustrating the multiply layered and endless nature of worlds.

Linked texts (1)

楞伽阿跋多羅寶經註解 — Classical Chinese