盂蘭盆經讚述 1.3

1.3

The sūtra says: "Thus" (*evaṃ*). Commentary: Below, it brings out the Dharma that was heard. "Thus" (*ru*) is an expression that tallies with the principle; "this" (*shi*) is an appellation that distinguishes the non-erroneous. If "thus" did not accord with principle, one would consider it erroneous; since it accords with principle, it is therefore said to be "this." It can also be the characteristic of faith. Faith is the internal mind's firm determination as a habit. A certain aspect of the path is then expressed in words to encourage beings to tend toward the same; therefore, when mouth and mind are firmly determined, that is the characteristic of faith. Since the characteristic of faith is the beginning of entering the path, "thus" is also the beginning of the sūtra's preface. Relying on the *Buddhabbūmi-upadeśa*, the words "thus" can be verified with certainty: that is to say, "Such a Dharma, I formerly heard; this matter was thus." Up to this point, it should be said that there is definitely no discrepancy. It also says: the general expression "thus" operates relying on four meanings: 1. Relying on analogy: that is to say, the sentences and phrases to be spoken now are just as I formerly heard; this uses the present as an analogy for the past. 2. Relying on the ocean of teaching: that is to say, telling the assembly of that time, "You all should listen to what I formerly heard." 3. Relying on questions and answers: that is to say, someone asks, "Did you definitely hear formerly what you are about to say?" Therefore, he answers in turn, "Thus have I heard." 4. Relying on assent: that is to say, at the time of the council, the assembly of bodhisattvas all requested together, "As you have heard, you should speak thus." The bodhisattva transmitting the Dharma then assented to them, saying, "Thus shall I speak, as I have heard." Possessing these four meanings, it is therefore said: "I have heard." This concludes the section confirming faith above. The sūtra says: "At one time." Commentary: Below, it clarifies the introductory section, which has four phrases: first, clarifying the time when the teaching arose; second, clarifying the master of the teaching's arising; third, clarifying the place where the teaching arose; fourth, clarifying the person for whom the teaching arose. "At one time" is the time when the teaching arose. That is to say, the speaker's Dharma-meaning was inherently bright and clearly awakened, and the listeners raised their hearts and focused their thoughts, without inverted perception of the words and phrases. This is the day when the rain of the Dharma showered down, the moment when the virtuous companions received benefit; hence it is called "at one time." If it were not so, the characters, names, and phrases would differ between the times of speaking and listening; how could it be called "one"? Or, the one capable of speaking has attained dhāraṇī, so that in a single syllable and in a single moment, he grasps, is able to speak, and can uphold all Dharma gates; or the one capable of listening has attained such an auditory faculty that in a single moment, upon grasping one syllable, he can receive all the rest without obstruction and comprehend them all; hence it is called "at one time." Or, meeting together without discrepancy in time, it is called "at one time." That is to say, speaking and listening meeting together at the same time is the meaning; hence it is called "at one time."