法華論疏 1

English (machine translation) 1

Language: English

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Preface to the Block-Printing of the Commentary on the Treatise on the Lotus Sūtra

The Commentary on the Treatise on the Lotus Sūtra was composed by Master Jiaxiang. The Great Sōjō of our mountain, Jitsuzōgu, once collated and commented on the base treatise, adding textual emendations, and granted my request to circulate it. Recently, someone rejoiced in printing it and sent an ancient edition. Collating on the basis of that, missing characters and errors were occasionally found. Thereupon, placing them upon the standards and adding Japanese readings to the side, I entrusted it to the block-carver. The carved printing blocks having been completed, the printer requested that I write a preface for it; hence, I record its origin and course.

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Time:

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Shōtoku, jiawu year, first month of winter, first day of the month.

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Preface by the monk Kanrun, originally residing on Mount Tendai.

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Composed by the foreigner Jizang.

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Upadeśa on the Saddharmapuṇḍarīkasūtra

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Composed by the Bodhisattva Vasubandhu (called Tianqin in Chinese)

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Translated by imperial decree by the Tripiṭaka Master Bodhiruci

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The Upadeśa on the Saddharmapuṇḍarīkasūtra was composed by Vasubandhu and translated by Bodhiruci. Vasu means "heaven" (tian), and bandhu means "kin" (qin). The man was originally the younger brother of Śakra, King of the Gods. Śakra sent him down to Jambudvīpa to subjugate the asuras; hence he is called "Tianqin" [Heaven-Kin]. Bodhi means "the Way" (dao), and ruci means "desire" (xi); that is, "desiring the Way." Both have separate biographies, which are not recounted here in full. Although this treatise was translated very long ago, it has not circulated widely in the world. Truly there are two reasons: First, its phrasing and points are brief and concise, and the front and back appear disordered; looking at it cursorily, one cannot see the head or the tail. Second, in ancient times, the Northern Lands and the South of the River mostly used the five periods and the four tenets to understand this teaching; these all contradict the treatise. The master lecturers clung to their old attachments, turning their backs on the sage and putting faith in the ordinary; therefore, it was not circulated in the world. I have lectured on this sūtra with three kinds of commentaries: first, using the old tenets of Rui and Lang of the Guanhe region; second, relying on Nāgārjuna and Āryadeva to understand the great purport of the sūtra; third, adopting the essential outlines of this treatise to explain the Lotus. However, although I have previously produced commentaries on the sūtra three times, I had not yet unpacked the text of the treatise; now I explain it in full, causing both sūtra and treatise to be brilliantly clear and graspable. However, there are two editions of this treatise: One has no opening preface, but directly says, "The sūtra says: 'Taking refuge in all buddhas and bodhisattvas'"; this is the wording of the compiler of the sūtra requesting protection. The second has a verse of taking refuge and veneration; this was composed by Tianqin himself. Now, relying completely on both texts, I open them into three sections: 1. Taking refuge and veneration in the Three Jewels to express the intent of composing the treatise, requesting awe-inspiring spiritual protection, which is the section on the causes and conditions; 2. Citing the sūtra and explaining it, which is the main body section; 3. Re-citing the section headings to trace and show the boundaries, which is the section on remaining implications. Regarding the first, there are two parts: 1. Tianqin's taking refuge and veneration to express the intent of composing the treatise; 2. The compiler of the sūtra's taking refuge and veneration to express the intent of compiling the sūtra. Regarding the first, there are two parts: the first two verses take refuge and venerate the Three Jewels to express the intent of composing the treatise; the next verse and a half takes refuge and venerates the Buddha and Saṃgha to request awe-inspiring spiritual protection. Regarding the first, there are again two parts: 1. Generally taking refuge and venerating the Three Jewels of identical substance to express the intent of composing the treatise; next, specifically taking refuge and venerating Śākya Buddha and the Saṃgha to express the intent of composing the treatise. Regarding the first, there are again two parts: the first half-verse takes refuge and venerates the Three Jewels of identical substance; the next half-verse expresses the intent of composing the treatise. Regarding the first, there are again two parts: the first two characters recount the utmost sincerity of the one capable of veneration; the next eight characters praise the supreme culmination of the object venerated. "Prostration" is the first phrase.

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"Prostration"

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There are three kinds of salutation: lower, middle, and upper. Here it refers to the upper grade of salutation. Since the object of veneration is supremely ultimate, the salutation of the one capable of venerating must be the highest.

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From "ocean of perfect awakening" downward is the second, clarifying the supreme culmination of the object venerated. Question: How is it known that this is the Three Jewels of identical substance? Answer: Since it refers to the "unconditioned Saṃgha of pure dharma," one knows that this clarifies the permanently abiding Saṃgha. Since it is so for the Saṃgha, the Dharma and the Buddha follow the same pattern. Question: Why venerate the Three Jewels of identical substance? Answer: Since this is the ultimate sūtra of the ekayāna, it must clarify the ultimate Three Jewels. Furthermore, by means of the ultimate Three Jewels, it makes known the ekayāna; the ekayāna is the consummate and ultimate sūtra. This statement is also used to refute the theory of the four tenets of the Northern Lands and the teaching of the five periods of the South of the River.

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"The ocean of perfect awakening, the unconditioned Saṃgha of pure dharma,"

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Regarding the words "ocean of perfect awakening": First, the dharmakāya Buddha pervades all places, as vast as an ocean; therefore the Samantabhadra Meditation Sūtra states, "Vairocana is in all places." Second, it is as deep as an ocean, meaning that the seven eloquence-faculties cannot explain it and the five eyes lose their illumination; therefore it is called deep. Third, it is of single taste like the ocean: the equal dharmakāya is one body like a single taste. Fourth, the dharmakāya possesses all merits, just as the ocean is provided with all treasures. The remaining Dharma and Saṃgha are easy to understand.

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"For those of deep and sharp faculties": this is the second, expressing the intent of composing the treatise. It also has two parts: the first phrase clarifies the persons for whom the teaching is intended.

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"For those of deep and sharp faculties,"

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"Those of deep and sharp faculties" means that understanding upon hearing once is sharp, reaching the ultimate principle. The reason this treatise has not circulated widely is that the multitude of sentient beings in the final age are mostly shallow and dull; hence we know that those who understand its tone are rare.

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"To open and reveal the vyākaraṇa treatise": above clarified the conditions for whom it is intended; now clarifies the teaching capable of covering them.

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"To open and reveal the vyākaraṇa treatise."

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The conditions for whom it is intended possess both sharpness and depth; the treatise capable of covering them possesses both opening and revealing, which are the great opening and the detailed revelation. As for the vyākaraṇa treatise, this text cites what is spoken in the Nirvāṇa and Prajñā sūtras to praise this present teaching of the Lotus. A young child is taught only the sūtras of half letters; when grown up, he is instructed in the full-letter vyākaraṇa treatises. The previous preaching of the three vehicles was analogised to the half letters; now, clarifying the one ultimate is called the full-letter sūtra. This statement is also used to refute the theories of the five periods and the four tenets, because they hold that only the Nirvāṇa Sūtra is full, while teachings such as the Lotus are still half teachings. Vyākaraṇa is rendered here as "root of words." A Vyākaraṇa treatise has not been seen in translation; Master Lang of Hexi stated that it was composed by a bodhisattva of great provisional manifestation.

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From "Reverence to the Muni Lord" downward is the second, specifically venerating Śākya Buddha and the Saṃgha. Why is specific veneration necessary? The Three Jewels have both identical substance and distinct substances; therefore both general veneration and specific veneration are necessary. Furthermore, Śākya is the current lord of the teaching; wishing to explain the teaching he spoke, one must venerate the person who expounded the teaching. Within the text there are again two parts: the first half takes refuge and venerates the Buddha and Saṃgha; the latter half expresses the intent of composing the treatise. The two sections each have two parts. Regarding the two of the first section: first, the two characters "reverence" recount the utmost sincerity of the one capable of veneration; next, the eight characters praise the supreme culmination of the object venerated.

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"Reverence"

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Qi means repeatedly; qian means revering. Having already paid homage generally, now he specifically venerates again; hence it is called "repeatedly." Alternatively, the previous explanation of "prostration" used the pronunciation of the Eastern Land, whereas this calling it "qi-qian" follows the instruction of India. The sequence is not yet clear in detail; I must ask the translator separately.

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"To the Muni Lord, as well as the bodhisattvas and śrāvakas,"

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From "Causing the Dharma to benefit oneself and others" downward clarifies expressing the intent of composing the treatise. It is also divided into two: the first phrase expresses the intent of composing the treatise.

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"Causing the Dharma to benefit oneself and others,"

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This means causing understanding of this wonderful Dharma to attain benefit for oneself, meaning attaining buddhahood oneself; furthermore, transmitting it to others so that others attain buddhahood.

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"Briefly producing a mātṛkā treatise": this is the second, directly clarifying the composition of the treatise.

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"Briefly producing a mātṛkā treatise."

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Explaining in detail from beginning to end is called an extensive treatise. Now, only grasping its pivotal essentials, shaking the collar and lifting the net-rope, is like drawing the tusk-points of a rhinoceros or elephant, or plucking the feathers of a kingfisher. As for "mātṛkā treatise," it is the mātṛkā, meaning treatises explaining the Abhidharma; this is translated as "sphere of cognition." Inquiring into the purport of this treatise, it can generate understanding that benefits oneself and others; thus it is the sphere of cognition that generates understanding.

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From "Taking refuge in past and future" downward is the second, clarifying the expression of veneration and request for protection. This is opened into two parts: half a line conveys veneration, and one verse requests protection. Each has two parts. Regarding the first two: the two characters "taking refuge" clarify the utmost sincerity of the one capable of taking refuge.

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"Taking refuge"

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The next recounts the supreme culmination of the object venerated.

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"In past and future, / As well as present buddhas and bodhisattvas, / With vast compassion descend with spiritual power, / May you grant me fearlessness,"

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With vast compassion descend with spiritual power, causing what I speak to accord with principle and match the capacities, free of the faults of contravening principle or harming capacities.

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The next half requests that great compassion grant protection, causing one to depart from the four māras and attain the increase of saṃbodhi.

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"May great compassion halt the four māras, / And protect the increase of bodhi."

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The first phrase requests that what should be departed from is completely departed from; the next clarifies that what should be attained is completely attained.

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The sūtra says: "Taking refuge in all buddhas and bodhisattvas": this is the second, the wording of the compiler of the sūtra requesting protection.

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"The sūtra says: 'Taking refuge in all buddhas and bodhisattvas'": above, taking refuge and veneration expressed the intent of composing the treatise, requesting awe-inspiring spiritual protection; here, taking refuge and veneration is by the compiler of the sūtra, who, wishing to bring forth the Buddha's sūtra, also requests awe-inspiring spiritual protection. All sūtras alike have these words; it is merely placed here in this one text to show brevity.

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Regarding 'The sūtra states: Thus have I heard': this is the second part, which properly elucidates the substance of the treatise. However, because the treatise is brief and difficult to understand, I will now introduce two headings to outline its stylistic norms. The first is distinguishing the agreements and differences between the two versions of the sūtra, and the second is outlining the method by which this treatise was composed. Regarding the agreements and differences between the two versions of the sūtra—that is, the sūtra translated by Kumārajīva and the sūtra accompanied by the treatise brought out by Bodhiruci—their texts differ in altogether five ways: First, the old sūtra is brief, whereas the treatise's sūtra is extensive. For instance, in praising the virtues of the arhats, the old sūtra has only five phrases, whereas the treatise's sūtra has sixteen phrases. Perhaps their Sanskrit originals differed in brevity and extensiveness; or perhaps because the śrāvaka assembly is constant, never absent from any gathering, and praised in every passage, Kumārajīva therefore praised their virtues briefly. Tianqin, wishing to demonstrate the understanding of the praised virtues in one sūtra so as to spur awareness of the meaning of the praised virtues across all sūtras, therefore expounded them extensively. Second, the old sūtra is extensive while the treatise's sūtra is brief. For example, in the 'Skillful Means Chapter', the old sūtra has ten phrases, namely 'such characteristics, such natures,' and so forth; the treatise's sūtra has only five headings, which must be because Tianqin subsumed the extensive within the brief. Third, the two sūtras agree without divergence in brevity or extensiveness, as in the praise of the bodhisattvas' virtues. Fourth, the sequence of chapters differs: in the old sūtra, 'Entrustment' comes before 'Medicine King', whereas in the treatise's sūtra it comes after 'Samantabhadra'. Kumārajīva followed the conceptual meaning, and therefore placed it before; Tianqin conformed to the standard practice of sūtras, and therefore placed it after. Fifth, terms and meanings differ: the old sūtra speaks of 'bodhisattvas [as numerous as] the sands of sixty-two koṭīs of Ganges Rivers', while the treatise's sūtra speaks of 'buddhas [as numerous as] the sands of sixty-two koṭīs of Ganges Rivers'. Kumārajīva translated following the sūtra text, and so says 'bodhisattvas'; the treatise takes the conceptual meaning praising and explaining their equal merit, revealing that a bodhisattva of the first bhūmi, having attained the dharmakāya of thusness, is identical to a buddha. Because Avalokiteśvara is non-dual with the sixty-two koṭīs of dharmakāyas, their merit is said to be equal, and so they are termed 'buddhas'. Next, in clarifying the difference in the treatise's method of composition: when Nāgārjuna comments on sūtras, he does not lay out section headings in advance, but names earlier portions retrospectively later on. Tianqin had altogether two intentions in commenting on this sūtra: first, to establish the beginnings and endings in advance, as with the seven sections in the first chapter; second, to set them forth only later, as when the end of the treatise states that 'the Skillful Means Chapter has altogether five headings'—this is simply the sage adapting to the occasion. Tianqin broadly divides this sūtra into altogether thirty-two sections. As for these thirty-two: the seven sections of the 'Introductory Chapter' and the five headings of the 'Skillful Means Chapter' constitute twelve; from the 'Parable Chapter' through the 'Apparition of the Jeweled Stūpa Chapter', refuting ten types of sickness and benefiting ten kinds of persons, constitutes ten passages; and from the 'Medicinal Herbs Chapter' through the end of the sūtra, elucidating the ten unsurpassables, there are another ten chapters. Thus together they make thirty-two. Question: Having initially refuted the ten sicknesses from the 'Burning House' through the 'Jeweled Stūpa', why does he again elucidate the ten unsurpassables from the 'Medicinal Herbs' through the end of the sūtra? Answer: The Fu fazang jing states, 'Vasubandhu was adept at understanding the meaning of all sūtras.' Sūtra has altogether five meanings: First, revealing—meaning that it reveals various doctrines; just as the seven passages of the 'Introductory Chapter' and the five headings of the 'Skillful Means' reveal twelve kinds of doctrines. Second, a gushing spring—meaning that its doctrinal flavor is inexhaustible; just as after explaining from 'Parable' through 'Jeweled Stūpa', he turns back to explain from 'Medicinal Herbs' through the end of the sūtra, retrospectively explaining the earlier part after explaining the later part to show the inexhaustibility of its doctrinal flavor, which is the meaning of a gushing spring. Third, generating—because various meanings are generated; just as in explaining the tenth unsurpassable power of supreme merit, he praises the sūtra's vast generation of inexhaustible merit, which is the meaning of generating. Fourth, the carpenter's line—because it corrects the heterodox and reveals the orthodox; refuting the ten sicknesses is called correcting the heterodox, and revealing the ten kinds of doctrines is called revealing the orthodox. Fifth, stringing a garland—threading together all the Buddha's teachings; thus the thirty-two sections together reveal the one path and teach only one person, just as tying a flower garland adorns the body and head. Furthermore, in retrospectively explaining the earlier after completing the later: internally the sage possessed unobstructed wisdom, and externally he possessed unconstrained eloquence, and thus was able to interpret freely. Moreover, moving from front to back displays the swift turn of a bird's eye; moving from back to front is like a lion turning back to pounce. Furthermore, when the earlier translation of the sūtra was finished, there were doubters who questioned it again, and so he explained it further later. Just as among people today when the meaning is profound, a later section provides separate, careful discrimination; this is the general style of the foreign sages in composing treatises.

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Regarding the commentary on the initial chapter, it is broadly divided into two: first, citing the sūtra; second, the treatise's commentary. In citing the sūtra, it cites only two chapters: namely, the sūtra on the introductory section and the sūtra on the assembly section. In citing the sūtra on the introductory section, starting from 'Thus' and ending at 'Gṛdhrakūṭa Mountain', it cites the introductory section of the sūtra.

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Introductory Chapter, Number One

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Thus have I heard: At one time the Buddha was dwelling in the city of Rājagṛha, on Mount Gṛdhrakūṭa,

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From 'together with the great bhikṣus' downward is the second part, citing the section on the fulfillment of the assembly. Kumārajīva's translation of the sūtra has three [groups]: first, śrāvakas; second, bodhisattvas; third, the assembly of humans and devas. Here it cites only the first two, because these two assemblies have praised virtues and he now wishes to explain them, hence he cites them; because the assembly of humans and devas has no praised virtues, is easily understood, and has already been explained in other sūtras, he does not cite it. Regarding the citation of the two assemblies, there are two: in citing the śrāvaka assembly, the old sūtra has bhikṣus and bhikṣuṇīs, but here he cites only bhikṣus. In the assembly of bhikṣus there are two aspects: first, the manifest names; second, the hidden practices. Here he cites only the manifest names and not the hidden practices, both because they are easy to understand and because they lack praised virtues. Among the bhikṣus there are six headings: first, stating the general designation; second, declaring the number; third, clarifying the status; fourth, praising the virtues; fifth, listing the names; sixth, the general conclusion. Here he lists only the first four and does not list the latter two. Furthermore, the commentary in the treatise does not explain the first general designation or the fifth listing of names.

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together with an assembly of twelve thousand great bhikṣus, all of whom were arhats, their outflows already exhausted, free from further affliction, having attained mastery of mind, having thoroughly attained liberation of mind, thoroughly attained liberation by wisdom, their minds thoroughly subdued, great nāgas among men, having done what was to be done, their task accomplished, having laid down their heavy burdens, attained their own benefit, exhausted the fetters of existence, thoroughly attained correct knowledge, their minds liberated, having attained mastery over all mental states, and reached the foremost other shore.

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Among the bodhisattvas there are also six headings: first, the general designation; second, declaring the number; third, clarifying the status; fourth, praising the virtues; fifth, listing the names; sixth, the general conclusion. But later the treatise's commentary does not explain the first or the latter two, as will become evident in the text.

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There were eighty thousand bodhisattva-mahāsattvas, all non-retrograde with respect to anuttarā samyaksaṃbodhi, having all attained dhāraṇīs and great eloquence, delighting in preaching and turning the irreversible wheel of the Dharma, having made offerings to immeasurable hundreds of thousands of buddhas, planted roots of goodness under those buddhas, constantly praised by the buddhas, cultivating body and mind with great loving-kindness and compassion, adept at entering the Buddha's wisdom, fully penetrating great knowledge, having reached the other shore, their renown universally heard across immeasurable worlds, able to deliver countless hundreds of thousands of sentient beings.

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From 'The treatise states' downward is the second part, the treatise's commentary. As for the text, it has two parts: first, a general explanation of the whole chapter, comprising altogether seven headings; second, an individual listing of the seven headings.

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The treatise states: In this Dharma-gate of the sūtra, the initial, first chapter demonstrates the fulfillment of seven kinds of merit.

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Regarding the first part, there are again two phrases: 'This Dharma-gate' is the general designation for the entire work. 'The initial, first chapter' is the specific title of this single section. That all seven are called 'merit' is because these seven are all able to reveal the path and benefit beings, hence all are termed 'merit'. In each and every section, the elucidated doctrines are complete without remainder and cannot be undermined; hence they are termed 'fulfillment'.

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From 'What are the seven?' downward is the second part, individually listing the seven headings. As for the text, there are again two parts: first listing them, and next explaining the text.

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What are the seven? First is the fulfillment of the introductory section; second is the fulfillment of the assembly; third is the fulfillment of the Tathāgata's arriving at the time when he desires to preach the Dharma; fourth is the fulfillment of abiding in accord with deportment based on the Dharma to be preached; fifth is the fulfillment of the cause based on which it is preached; sixth is the fulfillment of the great assembly being present desiring to hear the Dharma; seventh is the fulfillment of the reply by Mañjuśrī.

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From 'Regarding the fulfillment of the introductory section' downward is the second part, explaining the seven section headings, which form seven sections. The first section has five elements: first, 'thus'; second, 'I heard'; third, 'at one time'; fourth, the master of teaching; fifth, the dwelling place. Here he explains only the fifth; the first four elements have already been clarified in other sūtras and moreover are easy to understand, so he does not explain them. When the treatise says 'regarding the fulfillment of the introductory section', this cites the meaning of the fulfillment of the introductory section.

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Furthermore, regarding the fulfillment of the introductory section:

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Regarding 'it should be known that in this Dharma-gate two kinds of supreme meaning and fulfillment are demonstrated': this is the second part, explaining the fulfillment of the introductory section. As for the text, it has two parts: first, the proper explanation; second, adducing the sūtra to indicate the passage explained. Regarding the first, there are again four parts: first, stating the two kinds of supreme meaning and enjoining [the reader] to know them; from 'What are the two?' downward is the second part, individually setting forth the two kinds of supreme meaning; from 'Just as the city of Rājagṛha' downward is the third part, properly adducing the city and mountain to demonstrate the two kinds of supreme meaning; from 'Because it reveals the most supreme meaning of this Dharma-gate' downward is the fourth part, properly clarifying the supreme meaning.

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It should be known that in this Dharma-gate two kinds of supreme meaning and fulfillment are demonstrated. What are the two? First, because it demonstrates the fulfillment of the most supreme meaning among all Dharma-gates; second, because it demonstrates the fulfillment of the meaning of sovereign merit. This is because the city of Rājagṛha is superior to all other cities, and Mount Gṛdhrakūṭa is superior to all other mountains.

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Question: How does Rājagṛha surpass all other cities?
Answer: An independent account states: "Across the five regions of India, among the sixteen great kingdoms, five hundred medium kingdoms, and ten thousand small kingdoms, there are six great cities, and Rājagṛha is the largest." Nāgārjuna said: "After the Buddha's parinirvāṇa, King Ajātaśatru's population decreased, so he separately established another small city, which was still superior to all other cities—how much more so the original Rājagṛha!" As an analogy for this sūtra surpassing all other sūtras: generally, there are four kinds of vehicles: first, the human and heavenly, that is, the mundane vehicle; second, the small vehicle (hīnayāna); third, the Great Vehicle (mahāyāna); fourth, the One Vehicle (ekayāna). This sūtra precisely elucidates the One Buddha Vehicle; therefore, among all sūtras, it is supreme. Furthermore, it expounds the Dharma that exhausts principle, opens up the intent of all sages, and fulfills the vows of all Buddhas. Although teachings prior to the Lotus Sūtra, such as the Avataṃsaka, expounded the Dharma that exhausts principle, they had not yet explained that sentient beings of all five vehicles will achieve Buddhahood, nor had they fully opened up the intent of all Buddhas; hence, this sūtra is the most supreme. It concludes and encompasses the beginning and end of a single period of conversion; hence, it is the most supreme. As the "Chapter on Supernatural Powers" states: "All the dharmas belonging to the Tathāgata, all his sovereign supernatural powers, all his secret and essential treasuries, and all his profound matters are proclaimed, demonstrated, and clearly explained in this sūtra." Other sūtras merely clarify meaning according to their specific teachings and have not fully opened up the intent of all Buddhas; hence, this sūtra is the most supreme. Moreover, as the latter part of the treatise says: "This sūtra has seventeen names, which demonstrate seventeen kinds of profound virtues." Hence, it is the most supreme.
Question: What is the difference between the Great Vehicle and the One Vehicle?
Answer: There are both identities and differences. As for their identity: because it is one yet all-encompassing, the One Vehicle is called "great"; because it is great without a second, the Great Vehicle is called "one." Thus the text below says: "He preached the Great Vehicle sūtra named Saddharmapuṇḍarīka for all the śrāvakas." It is also like the Śrīmālādevīsūtra, where the acceptance of the true Dharma is called Mahāyāna; thus we know that the "one" and the "great" are non-dual. As for their difference: the Mahāyānasaṃgraha already speaks of the Hīnayāna, Mahāyāna, and Ekayāna. The Diamond Prajñā says: "Spoken for those of the Great Vehicle, spoken for those of the Supreme Vehicle"; thus we know that "great" and "one" differ. As for their difference: the Great Vehicle has not yet eliminated the two [vehicles], whereas the One Vehicle has already eliminated the two; the Great Vehicle covertly eliminates the two, whereas the One Vehicle overtly eliminates the two; the Great Vehicle is merely the cause, whereas the One Vehicle is precisely the fruit. As the Dazhidulun says: "This vehicle sets forth from the three realms and abides in sarvajña." Upon reaching the Buddha Vehicle, it is conversely called the knowledge of all aspects (sarvākārajñatā) and is no longer called a vehicle; thus we know that the Great Vehicle is only the cause. The Lotus Sūtra explains that the three carts and the one city are all the stage of fruition; thus we know that the One Vehicle is only the fruit. Furthermore, the Great Vehicle extends across both cause and fruit, as the Twelve Gates Treatise states: "It is called 'great' because it is ridden by all Buddhas; it is called 'great' because it is ridden by great beings (mahāsattvas)." The One Vehicle is only the fruit, as expounded in the Lotus Sūtra. Furthermore, the Fahua lun says: "The One Vehicle refers to unexcelled bodhi, because its fruit is ultimate." This is the determination of one lineage; there are other interpretations as well. The Nirvāṇa Sūtra says: "Buddha-nature is called the One Vehicle." The Prajñā, Śūraṅgama, and Siṃhanāda texts [hold similarly]; according to such passages, the One Vehicle is also the cause, being non-dual with the Great [Vehicle].
Question: Why is the One Vehicle ascribed exclusively to the fruit?
Answer: Formerly, it was explained that the three fruits were ultimate; coming to this sūtra, the two fruits are non-ultimate, and only the Buddha-fruit is ultimate. Therefore, the One Vehicle is ascribed exclusively to the Buddha-fruit.

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As for "Vulture Peak surpasses all mountains": the country of Magadha has five mountains, and among the five mountains, Vulture Peak is the most supreme.
Question: Texts such as the Daśabhūmika Sūtra explain ten jewel mountains; why is Vulture Peak alone taken as surpassing all?
Answer: Vulture Peak is the place where all Buddhas of the three periods of time constantly dwell, whereas other mountains are not like this; therefore, it is specifically stated to be supreme.
Question: What is meant by the meaning of "sovereignty"?
Answer: Having explained the Buddha Vehicle, the Buddha is sovereign. Furthermore, other sūtras clarify meaning only according to their specific teachings, whereas this sūtra concludes, harmonizes, and unifies the beginning and end of a single period of conversion, manifesting and drawing all back in; hence, it is called "sovereign."
Question: In the section headings, it explained: first, the meaning of supremacy; second, the meaning of sovereignty. Now in distinguishing the city and the mountain, both represent the meaning of supremacy. How do they represent sovereignty?
Answer: Precisely because of these two supremacies, it is sovereign. Alternatively, the royal city takes the sense of sovereignty, while the mountain takes its supremacy.

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"Because it demonstrates the most supreme meaning among these Dharma doors."

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"Because the sūtra says: 'Thus have I heard: At one time the Buddha was staying at Rājagṛha, on Mount Gṛdhrakūṭa.'"

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From "fulfillment of the assembly" downward is the second section among the seven sections, the section on the fulfillment of the assembly. The text has two parts: first, the heading; next, the explanation.

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"As for the fulfillment of the assembly, one should know that it has four kinds of fulfillments of meaning."

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Within the explanation: first, it lists the four section headings; next, it explains the four section headings.

1.66

"What are the four? The first is the fulfillment of number; the second is the fulfillment of practice; the third is the fulfillment of gathered virtues; the fourth is the fulfillment of deportment in accordance with the Dharma."

1.67

The first four headings explain in general that both the Great and Small Vehicles possess these four matters.

1.68

From "First, fulfillment of number" downward is the second part, which separately explains the four section headings, forming four distinct sections.

1.69

"First, the fulfillment of number refers to the great assembly being innumerable."

1.70

"Fulfillment of number" explains in general the count of the two assemblies of the Great and Small Vehicles, such as the twelve thousand śrāvakas and the eighty thousand bodhisattvas. The statement that they are "innumerable" indicates an abbreviation; it merely states in general that they are ineffable.

1.71

From "Second, fulfillment of practice" downward explains the second heading. In the text there are also two parts: first, it explains in general that the two assemblies, Great and Small, have four practices in all; next, it separately explains the essence of the practices.

1.72

"Second, the fulfillment of practice has four kinds: first, all the śrāvakas cultivate the practice of the Small Vehicle; second, all the bodhisattvas cultivate the practice of the Great Vehicle; third, all the bodhisattvas, through the power of sovereign supernatural abilities, can manifest and cultivate various practices according to the occasion, just as the sixteen worthy men such as the Bodhisattva Bhadrapāla, who possess the inconceivable matters of bodhisattvas yet constantly manifest various forms, namely upāsakas, upāsikās, bhikṣus, bhikṣuṇīs, and so forth; fourth, the deportment of renunciant śrāvakas is fixed, unlike that of bodhisattvas."

1.73

The four practices have two aspects in all: first, contrasting the Great and Small; second, fixed and unfixed. Regarding the Great and Small: śrāvakas definitely cultivate small practices, and bodhisattvas definitely cultivate great practices. Next, explaining fixed and unfixed: although the practices of bodhisattvas are great, they are able to manifest practices that have no fixed form or limitation; for instance, the sixteen worthy men are able to manifest as the fourfold assembly of the Small Vehicle, which means the great encompasses the small, and thus great beings manifest small practices. Next, regarding the fixed practice of bhikṣus and renunciant śrāvakas: they definitely remain in renunciant deportment. Question: Why does the treatise cite the sixteen great beings? Answer: The sixteen are lay bodhisattvas; by contrasting them with the renunciants of the Small Vehicle, it clarifies the religious and the secular, and clarifies the fixed and the unfixed.

1.74

From "All were arhats" downward is the second part, which separately explains the two kinds of practices of the Small Vehicle and the Great Vehicle. There are again two parts: first, it generally lists the number of virtues of the Great and Small; next, it separately explains the two.

1.75

"As for 'all were arhats' and so forth, there are sixteen phrases, which demonstrate the fulfillment of virtues of the śrāvakas; as for 'all were non-retrograde from anuttarā samyaksaṃbodhi' and so forth, there are thirteen phrases, which demonstrate the fulfillment of virtues of the bodhisattvas."

1.76

Regarding the sixteen phrases of virtues of the Small Vehicle: the sūtra text of the treatise is extensive, and therefore has sixteen. As for the thirteen phrases of the bodhisattvas: Kumārajīva's sūtra text and Tianqin's treatise text are identical.

1.77

"The fulfillment of virtues of an arhat" explains the preceding section heading. Now, first explaining the heading on arhats, it is further divided into two: first, it lists the three section headings; next, it explains the three section headings.

1.78

"As for the fulfillment of virtues of an arhat, one should know that those sixteen phrases demonstrate three doors of subsumed meanings. What are the three doors? The first is the door of progressively higher arising; the second is the door of general and specific characteristics; the third is the door of grasping matters."

1.79

These three doors are precisely used to explain the sixteen phrases of the sūtra text above.

1.80

"The door of progressively higher arising" is the second part, which explains it.

1.81

"As for the door of progressively higher arising: because all their outflows are exhausted, they are called 'arhats.' Because their minds have attained sovereignty, they are called 'those whose outflows are exhausted.' Because all their outflows are exhausted, they are called 'arhats.' Because the mind is free from afflictions once more, the mind is said to have attained sovereignty. Because they have well attained the liberation of mind and well attained the liberation of wisdom, the mind is said to have attained sovereignty. Because they are far removed from what can see and what is seen, they are said to be free from afflictions once more. Because they have well attained the liberation of mind and well attained the liberation of wisdom, their minds are said to be well tamed. 'Great nāgas among humans': they traverse all bad destinies as if walking on a level path, without any obstruction, because what should be walked has been walked, and where should be reached has been reached. 'What should be done has been done': being great nāgas among humans, they have attained the antidote and subdued the enemy of afflictions. 'Their tasks are completed': they will not be reborn again, because their corresponding affairs have already been accomplished. 'Free from all heavy burdens': they have done what should be done and their tasks are completed, because the heavy burden of future rebirth has already been cast off. 'Having attained their own benefit': having cast off the heavy burden, they have realized nirvāṇa. 'Having exhausted all fetters of existence': having attained their own benefit, they have cut off all causes of conceptual afflictions. 'Having well attained liberation of mind through right knowledge': because all their outflows are exhausted. 'Having attained sovereignty over all minds': because they well know the wisdom of the path of seeing and the path of cultivation. 'Having reached the foremost other shore': because they have well attained right knowledge and liberation of mind, and have well attained all virtues such as supernatural abilities and the samādhi of non-contention. 'Great arhats' and so forth: because their minds have attained sovereignty and have reached the foremost other shore. 'Known by the assembly': because they are well known by all kings, princes, ministers, people, Indra the heavenly king, the Brahmā heavenly kings, and so forth. Furthermore, śrāvakas, bodhisattvas, Buddhas, and so on are those of superior wisdom; those of superior wisdom all know them well, and so they are called 'known by the assembly.'"

1.82

This category may be explained in terms of two senses: first, explaining according to the meaning; second, explaining based on the text. As for explaining according to the meaning: the virtues of those in training (śaikṣa) are superior to the virtues of ordinary beings, and the virtues of those beyond training (aśaikṣa) surpass the virtues of those in training; thus it is called 'supreme of the supreme' (shangshang). As the treatise says below: 'To well attain liberation of mind through correct knowledge is called supreme-of-the-supreme virtue.' Only arhats possess this virtue. Moreover, there are two kinds of arhats: first, those of dull faculties; the virtues of lesser arhats are superior, and here, in praising the virtues of great arhats, it is therefore called 'supreme of the supreme'. Moreover, great arhats have two virtues: first, superior virtue; second, supreme-of-the-supreme virtue. Here, the sixteen phrases praise supreme-of-the-supreme virtue. 'Arising' (qi) means wishing to generate these supreme-of-the-supreme virtues. Explaining it based on what follows below: since it has already spoken of 'supreme of the supreme' (shangshang), one 'shang' serves as the upper (shang) and one 'shang' serves as the lower (xia); the upper and lower mutually illuminate and explain each other, which constitutes the 'category of arising of the supreme of the supreme'. Observing the explanation below, there are five meanings in total: first, using the lower to explain the upper; second, using the upper to explain the lower; third, using the upper to explain the upper; fourth, using the lower to explain the lower; fifth, using both the upper and the lower to fully explain a single phrase. As for 'using the lower to explain the upper': because all outflows are exhausted, they are called arhats. As for 'all outflows are exhausted', it is because their minds have attained mastery. This too is using the lower to explain the upper. How it differs from the preceding phrase is that the former encompasses the next in order to use the lower to explain the upper, whereas here it skips a phrase to use the lower to explain the upper. Because there are no more afflictions, their minds are said to have attained mastery: this is using the upper to explain the lower. Well attaining liberation of mind is called the mind attaining mastery: this is using the lower to explain the upper. Therefore, to explain the single phrase 'the mind attaining mastery', two phrases—upper and lower—are used to explain it. Question: In what way does the mind attain liberation, and wisdom attain liberation? Answer: The Treatise on the Great Perfection of Wisdom (*Mahāprajñāpāramitopadeśa*) states: 'When that which pertains to craving is exhausted, it is called mental liberation. When delusions pertaining to views are exhausted, it is called liberation of wisdom.' Another explanation states: 'When the hindrance of meditative absorption (dhyāna) is exhausted, it is called liberation of mind. When the hindrance to wisdom is exhausted, it is called liberation of wisdom.' According to the Abhidharma, meditative absorption is the mental factor of concentration, wisdom is the mental factor of wisdom, and liberation is also the mental factor of liberation. Liberation associated with meditative absorption is called absorption-liberation; liberation of wisdom is likewise.

1.83

As for 'because of being far removed from that which is capable of seeing and that which is seen, they are called having no more afflictions': this is an explanation within the phrase itself. For the arising of delusion necessarily depends on that which is capable of seeing and that which is seen; having arisen, if one is far removed from that which is capable of seeing and that which is seen, then afflictions do not arise. 'Well attaining liberation of mind and liberation of wisdom is called the mind being well-subdued': this is using the upper to explain the lower. 'Great dragons among men': this is an explanation within the phrase itself. Previously, explaining being far removed from that which is capable of seeing and that which is seen was explaining the upper within the upper; here it is explaining the lower within the lower. 'What ought to be done': this uses the upper to explain the lower. 'What was to be done has been accomplished': this is within the phrase itself. 'As the corresponding tasks have been accomplished' means corresponding with the principle of the Four Noble Truths. 'Leaving behind all heavy burdens': this is using the upper to explain the lower, using the two phrases above to explain this phrase. 'Attaining their own benefit': this uses the upper to explain the lower. 'Exhausting all fetters of existence': this uses the upper to explain the lower. 'Well attaining liberation of mind through correct knowledge': this uses the upper to explain the lower. 'All minds attaining mastery': this is an explanation within the phrase itself. 'Reaching the foremost other shore': this uses the upper to explain the lower, and is also an explanation within the phrase itself. 'Great arhats': this explains below in the sūtra 'such great arhats who are known to the multitude'; it uses the two phrases among the virtues praised above—'the mind attaining mastery' and 'reaching the other shore'—to explain it, because reaching the other shore denotes the ultimate śrāvakas, hence they are called great arhats. Question: How does 'the mind attaining mastery' explain 'great arhats'? Answer: The previous explanation stated that the mind attaining mastery possesses both concentration and wisdom; when both hindrances are completely exhausted, it is called the mind having mastery—these must be great arhats.

1.84

In explaining 'known to the multitude': the preceding part clarifies being known to ordinary assemblies; furthermore, from 'śrāvakas' on down, it clarifies being known to noble assemblies. Because they are known to both ordinary and noble assemblies, it is called 'the multitude'.

1.85

'Category of the general and the specific' explains the second category. First, it states the section heading. From 'all are arhats, etc.' on down, it explains the category of the general and the specific. The single phrase 'arhat' is the general, and the fifteen phrases from 'outflows exhausted' on down are the specific.

1.86

Category of the General and Specific Characteristics:

1.87

As for 'all are arhats': from here on down, it only explains the general and does not explain the specific.

1.88

Among the sixteen phrases beginning with 'all are arhats', the first phrase is general, and the remaining phrases are specific. As for 'all are arhats': those arhats are designated as 'worthy' (arhat / ying), and there are fifteen meanings that should be known. What are the fifteen? First, they should (ying) receive offerings of food, drink, bedding, reverence, and so forth. Second, they should lead the great assembly to teach and transform all beings. Third, they should enter hamlets, towns, and cities. Fourth, they should subdue various non-Buddhists and others. Fifth, they should swiftly contemplate all dharmas with wisdom. Sixth, they should preach the Dharma neither too quickly nor too slowly, in accord with the Dharma, without weariness. Seventh, they should sit quietly in unoccupied, solitary places, not accumulating or hoarding food, clothing, or any necessities of life, having few desires and being content. Eighth, they should practice wholesome deeds exclusively, without attachment to the dhyānas. Ninth, they should practice the noble conduct of emptiness. Tenth, they should practice the noble conduct of signlessness. Eleventh, they should practice the noble conduct of wishlessness. Twelfth, they should subdue the world and purify the mind through meditation. Thirteenth, they should generate the superior virtues of various supernormal powers. Fourteenth, they should realize the superior virtue of ultimate reality. Fifteenth, they should know as it truly is that all co-born sentient beings attain virtues, in order to benefit all multitudes.

1.89

In general, 'arhat' is translated variously as non-arising, slayer of the foe, unattached, or worthy of offerings. Here, Tianqin directly translates it as 'worthy' (ying). Among the fifteen, the explanation of the first phrase—stating that they should receive food and drink—is precisely the meaning of 'worthy of offerings'. The remaining fourteen are merely called 'should' (ying), as listed in the text. Regarding the fifteenth, which says 'they should know as it truly is that co-born sentient beings attain virtues': indeed, a sūtra states that there are two kinds of five kinds of Buddha-sons, both born from the Buddha's mouth, who are called 'co-born sentient beings'. First, the four fruits together with pratyekabuddhas constitute five kinds of Buddha-sons; second, the four fruits together with dharmakāya bodhisattvas constitute five kinds of Buddha-sons.

1.90

'Category of subsuming matters' explains the third category. Regarding the text, there are two parts: first, a general statement; next, a specific explanation.

1.91

As for the category of subsuming matters: it should be known that these fifteen phrases subsume ten kinds of virtues, because they manifest expressible fruits and inexpressible fruits.

1.92

'It should be known that these fifteen phrases subsume ten kinds of virtues' clarifies using the fifteen phrases to subsume ten kinds of virtues. As for 'because they manifest expressible fruits and inexpressible fruits', one explanation says: conditioned fruits are expressible, and unconditioned fruits are inexpressible. If one explains it according to this, those that form the designations of the ten virtues are called expressible, and those that do not form the designations of the ten virtues are inexpressible.

1.93

From 'what are the ten' on down, it clarifies the ten specific virtues.

1.94

What are the ten? First, two phrases manifest the virtue of subsuming abandonment, as the sūtra states: 'all outflows are exhausted and they have no more afflictions'. Second, three phrases subsume various virtues: one phrase is the virtue of subduing the mundane world, as the sūtra states: 'the mind attaining mastery'; two phrases are the virtues of subduing those in training who have transcended the world, as the sūtra states: 'well attaining liberation of mind and well attaining liberation of wisdom'. Third, subsuming the virtue of non-defiance, following and practicing the Tathāgata's teaching, as the sūtra states: 'the mind being well-subdued'. Fourth, subsuming superior virtue, as the sūtra states: 'great dragons among men'. Fifth, subsuming the superior virtue of what ought to be done, wherein 'what ought to be done' means being able to make offerings, revere, and honor the Tathāgata in accordance with the Dharma, as the sūtra states: 'doing what ought to be done'. Sixth, subsuming the virtue of fulfillment, fulfilling the stage of training, as the sūtra states: 'what was to be done has been accomplished'. Seventh, three phrases subsume the virtue of transcending: first, transcending craving; second, transcending the seeking of life, offerings, and reverence; third, transcending the upper and lower realms, having already transcended the stage of training; as the sūtra states: 'leaving behind all heavy burdens, attaining their own benefit, and exhausting all fetters of existence'. Eighth, subsuming supreme-of-the-supreme virtue, as the sūtra states: 'well attaining liberation of mind through correct knowledge'. Ninth, subsuming the virtue of what ought to be done to benefit sentient beings, as the sūtra states: 'all minds attaining mastery'. Tenth, subsuming foremost virtue, as the sūtra states: 'reaching the foremost other shore'.

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法華論疏 — Classical Chinese