大乘四法經論廣釋開決記 1.1

[Ānanda asked:] “Depending on what should we dwell? While the Bhagavat is in the world, he himself tames evil people; after your parinirvāṇa, how should we dwell together? While the Tathāgata was here, the Buddha himself expounded the sūtras; after your parinirvāṇa, what words should be placed at the head of all sūtras to cause sentient beings to believe?” The Bhagavat told him: “After my nirvāṇa, take the precepts as your teacher to cut off all evil and engender all good; it will be no different from my being in the world. For this reason, depend on the four applications of mindfulness and dwell single-mindedly: contemplate the body as impure, contemplate feelings as suffering, contemplate the mind as impermanent, and contemplate phenomena as without self, thereby eliminating the four inversions. Having emerged from birth and death, one is able to achieve the noble path. Therefore, you should constantly dwell depending on them. As for evil monks, punish them with the brahmadaṇḍa: merely do not speak with them, and they will naturally be subdued. At the head of all sūtras, you should place words such as ‘evaṃ mayā śrutam’; then sentient beings will believe.” Because of Kāśyapa’s request, these words were placed [there]; this is the origin and reason here. Regarding clarifying the rationale: briefly, there are four points. First, to eliminate doubt. Second, to generate faith. Third, to exclude the heterodox. Fourth, to manifest the correct. Regarding eliminating doubt: the Vinayakṣudrakavastu states that at the time of the council, Ānanda ascended the seat, and due to the majesty of the Dharma his appearance suddenly seemed like the Buddha. The assembly gave rise to three doubts: first, they doubted that the Great Compassionate One had arisen from nirvāṇa; second, they doubted that another Buddha had come from another direction; third, they doubted that Ānanda had transformed his body and become a Buddha. When he said “evaṃ” and the rest, the three doubts were all severed. Regarding generating faith: the Mahāprajñāpāramitopadeśa says that stating the time, place, and person causes them to generate faith, because the great ocean of the Buddha's Dharma can be entered by faith, and moreover it is the source of the path and the mother of merits. In rescuing and pulling sentient beings out of birth and death, one must raise the hand of faith to receive the hand of the teaching; the preface generates the hand of faith, and the main body is the hand of the teaching. The two hands meet to bring them out of the mud. Just as a person with hands goes to a mountain to take jewels, but one without hands comes back empty-handed with nothing gained, so a person with faithful mind enters the Dharma and attains realization, whereas without faith, although having understanding, it is of no benefit. Therefore, at the beginning of the sūtras, pure faith is engendered. Regarding excluding the heterodox: where the sūtra text lacks these six phrases, one should know that all of them belong to the teachings of the heterodox. For example, some heterodox schools necessarily place the two syllables ‘a’ and ‘uṃ’ at the beginning of all their teachings. ‘A’ represents non-existence, and ‘uṃ’ represents existence; this indicates that the purport of their teachings does not depart from existence and non-existence. Now, these six phrases are placed to distinguish from them. Thus the Mahāprajñāpāramitopadeśa says: “What words should be placed at the head of all sūtras to distinguish them from the heterodox?” Regarding manifesting the correct: the Tattvasiddhi says that because the Three Jewels are the most auspicious, at the beginning of our sūtras the Buddha is spoken of as the Buddha Jewel; “mayā śrutam,” Ānanda, and the bhikṣus and bodhisattvas are named the Saṅgha Jewel; and “evaṃ,” “ekasmin samaye,” the country of Śrāvastī, and so forth, as the time and place spoken of, are all the Dharma Jewel. On account of these four reasons, “evaṃ” and the rest were placed. Establishing the rationale is concluded. Regarding explaining the main text: only the Mahāprajñāpāramitopadeśa divides it into the six fulfillments: first, faith; second, hearing; third, time; fourth, host; fifth, place; sixth, assembly. As for the first, the fulfillment of faith: the sūtra says “evaṃ” (thus); it adduces the Dharma that was heard to cause sentient beings to believe, so it is named the fulfillment of faith. Now, setting aside various explanations, it is explained with three meanings: first, glossing and explaining the two characters separately; next, generally expressing the meaning of the two characters; finally, taking “mayā śrutam” along with it to explain “evaṃ”. First, as for explaining separately: since antiquity there have been many explanations, the main purport of which does not depart from teaching, principle, practice, and fruit. Therefore, now relying on these four meanings, it is explained: teaching can manifest principle, […] as the text, not seeking meaning, is called “is” (śi); principle conforms to the teaching being manifested as “thus” (ru); meaning does not deviate from the text is called “is” (śi); giving rise to practice based on teaching is “thus” (ru); conforming to the three marks of principle is “is” (śi); relying on […] attaining the fruit is “thus” (ru); matching the fruit to the cause is “is” (śi). Next, as for generally expressing [their meaning]: it reveals that the exposition of this sūtra is free from four kinds of faults, and therefore says “evaṃ”. First, it is free from [the fault of] speaking of oneself, because the Dharma taught by the Buddha is precisely thus. Second, it is free from [the fault of] discrepancy, because the words and meanings are definitively all thus. Third, [free from the fault of] unbelief: if there are those who have faith, it says “thus”. Fourth, it is free from [the fault of] non-Dharma: if it is the correct Dharma, it is called “thus”. Finally, as for explaining “evaṃ” while taking “mayā śrutam” along with it: according to the Buddhabhūmy-upadeśa and various explanations, the general phrase “evaṃ” operates based on four meanings. First, based on question and answer, it reveals freedom from the fault of speaking of oneself or mere hearsay; that is, at the time of the council, the assembly all asked: “[Did you] definitely hear in the past what is to be spoken?” Therefore, he answered, saying: “Evaṃ mayā śrutam (thus have I heard).” Second, based on analogy, it reveals freedom from the fault of adding or subtracting […]: that is, such phrases to be spoken are just as I heard in the past; up to this extent they will be spoken, definitely without difference. Third, based on consent, it reveals the virtue of having sovereignty and competence: the assembly all requested, saying: “As you have heard, you should speak thus.” He then gave consent to them, saying: “Thus I will speak, just as I have heard.” Fourth, based on instructional preaching, it reveals the virtue of giving rise to reverent faith and acceptance: that is, at the time of the council, he said to the assembly: “Thus you should listen, just as I have heard; you should hear correctly so as to practice according to the principle.” Second, as for the fulfillment of hearing: the sūtra says “mayā śrutam” (have I heard); it adduces the person capable of hearing to reveal that one personally heard it oneself—this is the fulfillment of hearing. That is, the transmitter of the Dharma points to himself, saying: “Such Dharma, I personally heard it myself.” “I” refers to the provisional entity composed of the aggregates, which is called “I” because of the cause of being a master and controller. “Heard” means that the ear faculty gives rise to consciousness and listens to sound; the mental consciousness follows the ear consciousness and apprehends the names and so forth produced by the sound; perfumed into consciousness, they accumulate and appear, which is generally called “hearing.” Setting aside the particular to adopt the general, it is therefore named “I heard.” Question: Why is it necessary to set aside the particular and adopt the general in this way? Answer: It reveals reliance on a multitude of conditions. That is, when hearing the Dharma, mental conditions must be complete. If one were to set them out one by one, it would become overly diffuse; yet if one merely adduced one aspect, it would not be fully manifested. Using the provisionally complete conditions, one says “I heard.” If so, why not say “non-self heard”? Answer: To remove a fearful mind, fearing that various heterodox thinkers and others, hearing the sound of “non-self,” would think: “Since it says non-self, who hears and who learns?” and would fear the Buddha's Dharma and turn away rather than enter. There are further questions and answers, as clarified elsewhere. Third, as for the fulfillment of time: the sūtra says “ekasmin samaye” (at one time); it reveals that the Dharma heard is well-matched to the appropriate time and free from the fault of untimeliness—this is the fulfillment of time. That is, clarifying the time this one sūtra was expounded, it was heard at one time as spoken at a certain house; thus this reveals the time of expounding this one sūtra, because at other times innumerable sūtras were expounded again.

Sentient beings' faculties being mature, they respond to the Tathāgata's manifestation matching their spiritual capacities; medicine and disease correspond, and in following his words they obtain benefit. The speaker and the listener meet together at that very time without error, which is called 'at one time' without fault. The non-Buddhist secular scriptures possess no such capacity; therefore in our Buddhist teaching it is called 'at one time.' The former [distinction] excludes times of speaking and listening to the sūtras of other traditions; the latter excludes times before and after the speaking and listening. [This] is […] to demonstrate the superiority of the Buddhist teaching so as to generate faith. If so, then all dharmas should not be mere cognition (vijñapti-mātra), because 'one' and 'time' are dharmas external to the mind! Answer: Although we say 'at one time', it is not separate from the mind and consciousness. That is to say, this conscious mind, according to differences of form, errantly posits each [unit of] time. If separated from form and mind, it cannot be obtained; hence it is subsumed under the aggregate of conditioning factors not associated with mind (citta-viprayukta-saṃskāra). The Mahāyānasaṃgraha explains this as the consciousness of time and consciousness of number. Even the Dharma heard is not separate from the mind, so how could 'one' and 'time' exist separately? There are further questions and answers, as clarified elsewhere. Fourth, regarding the 'fulfillment of the host': the sūtra states, 'the Bhagavat.' This shows that the master who expounded the sūtra is the most supreme and venerable one, signifying that the sūtra is worthy of trust, without the fault of a master inappropriate to the time; thus it is the fulfillment of the host. If 'Bhagavat' were not stated, one would not know by whom this sūtra was expounded, and everyone would give rise to doubt. The Mahāprajñāpāramitopadeśa says that those capable of expounding are of five kinds: first, the Buddha, the Bhagavat; second, holy disciples; third, devas, nāgas, and so forth; fourth, divine ṛṣis and so forth; fifth, apparitional creations and so forth. If 'Bhagavat' were not stated, it might be feared to be spoken by others. Now, stating 'Bhagavat' indicates that it is worthy of veneration and faith. As for 'Bhagavat', the Buddhabhūmy-upadeśa says that the word bhaga is explained according to six meanings: first, the meaning of sovereignty; second, the meaning of flaming splendor; third, the meaning of majestic appearance; fourth, the meaning of fame; fifth, the meaning of auspiciousness; sixth, the meaning of venerability. As a verse says: 'Sovereignty, flaming splendor, and majestic appearance, / Fame, auspiciousness, and venerability: / Such sixfold differences in meaning / Should be known as collectively designated by bhaga.' All Tathāgatas possess these in every aspect, none being separate; therefore the Tathāgata is named Bhagavat. What does this mean? It means that the bodies of all Tathāgatas are not bound to any defilements, hence possessing the meaning of sovereignty; they are burned and refined by the blazing fire of knowledge, hence possessing the meaning of flaming splendor; they are adorned with the marvelous thirty-two marks of a great being, hence possessing the meaning of majestic appearance; all supreme merits are fully perfected without lack of harmony, hence possessing the meaning of fame; all the world approaches, makes offerings to, and praises them, hence possessing the meaning of auspiciousness; possessing all virtues, they constantly give rise to skillful means to benefit and gladden all sentient beings without indolence or negligence, hence possessing the meaning of venerability. Or, it means being able to destroy the four enemies that are the māras, hence named Bhagavat. The four enemies that are the māras are: the kleśa-māra, the skandha-māra, the mṛtyu-māra, and the devaputra-māra. The Buddha possesses ten kinds of epithets of merit; why did the Tathāgata instruct the transmitters of the Dharma only to place the name 'Bhagavat' at the head of all sūtras? Because this single name is universally revered by the world; all non-Buddhists call their own original teachers Bhagavat. Furthermore, this single name collectively encompasses all virtues, whereas other names do not; therefore, this name is placed at the head of every sūtra. However, the Buddha, the Bhagavat, has his three bodies. Now, as for this sūtra, it was spoken by the saṃbhogakāya. When facing those before the bhūmis, it was spoken by the nirmāṇakāya; when facing those on the bhūmis, it was spoken by the saṃbhogakāya. As for the dharmakāya and saṃbhogakāya [in their ultimate aspect], there is also no preaching of the Dharma: enjoying the bliss of the Dharma for oneself, one does not preach the Dharma; Buddhas do not preach the Dharma to one another; and they are not bodies visible to ordinary bodhisattvas. Since the essence of the three bodies is not different, then across the three bodies there is neither preaching nor non-preaching. Fifth, regarding the 'fulfillment of place': the sūtra states, 'dwelling at Śrāvastī, in the Jetavana, in Anāthapiṇḍada's Park.' This is the place of preaching the Dharma, showing that the preaching of this sūtra must have its place, without the fault of an inappropriate place; thus it is the fulfillment of place. This has both general and specific [designations]: the general refers to the city of Śrāvastī; the specific refers to the Jetavana and Anāthapiṇḍada's Park. The general and specific allow those far away to hear of it, while the specific ensures that those nearby do not mistake it. If the place were not stated, one would not know where this sūtra was preached, and everyone would give rise to doubt; in order to generate faith, the place is stated. As for 'dwelling' (vihāra), there are three kinds: first, dwelling in deportment, meaning the four deportments, which are bodily karma; second, dwelling in preaching the Dharma, meaning the approaches to instruction, which are verbal karma; third, dwelling in meditative absorption, which is mental karma. This again has three kinds: first, the brahma dwellings, namely the four immeasurables; second, the noble dwellings, namely the four dhyānas and the four formless attainments; second [read: third], the Buddha dwellings, namely the three liberations. As for 'Śrāvastī', it is a Sanskrit sound, translated here as 'hearing-existence'. In ancient times, there were two ṛṣis: one named 'Hearing' and the other named 'Existence'; because these two ṛṣis established this city, [it was so named]. Another explanation says that this means 'abundant virtue', meaning that it has the four virtues of abundant wealth and treasures, female beauty, broad learning, and liberation; hence it is named 'abundant virtue'. It is also named 'hearing-things', because its many precious things and talented people are renowned in all directions. As for 'Jeta', it is translated here as 'victorious in battle'; he was the crown prince of King Prasenajit. On the day the prince was born, the king defeated an enemy army, and therefore named him, calling him 'victorious in battle'. As for the 'grove' (vana), Prince Jeta owned park grounds with a circumference of ten li, located some five or six li south of the city. Flowers and plants grew in profusion, and springs and ponds cast dappled reflections; among gardens and parks, it was particularly extraordinary. As for 'Anāthapiṇḍada' (benefactor of the destitute), he was a high minister of the state, originally named Sudatta, which is translated here as 'good giver'. Benevolent and intelligent, he was able to amass and distribute, giving utmost relief to the poor and grieving, and caring for orphans and the elderly. People at the time praised his virtue and dubbed him Anāthapiṇḍada. He had seven sons, six of whom were already married. On account of seeking a wife for his youngest son, he went to the great city of Rājagṛha. The Buddha had just attained enlightenment and was residing in that kingdom. Meeting the Buddha and hearing the Dharma, he realized the fruit of stream-entry (srotāpanna). He then invited the Bhagavat to descend upon Śrāvastī. Once the Tathāgata granted permission, he vowed to build a monastery. The Buddha commanded Śāriputra to accompany him to inspect and select [the ground]. Only this place was fit to build a monastery. He then visited the crown prince, earnestly seeking to buy it. The prince jokingly said that only if it were covered with gold would he sell it. Hearing this, Sudatta's mind was completely untroubled; he immediately brought out gold from his storehouses and covered the ground according to his word. Deeply moved, the prince told him:

"If the Buddha were not an excellent field of merit, how could I treat gold lightly and value land? This is precisely the time for me to plant good seeds." [Sudatta said,] "Take the trees as you wish; I will donate them myself." Sudatta obtained the land and built on a grand scale. When the monk's quarters were fully adorned, he invited the Buddha from afar to descend. The Great Sage, knowing beforehand, rode on his supernatural powers. Once the Tathāgata arrived at the monastery, he said to the great assembly: "The forest trees were voluntarily given up by Jeta; the park ground was bought and donated by Sudatta. The two men shared the same mind, together exalting this meritorious deed. The lord was above and the minister below—this is the worldly standard. From now on, this ground should be called Jeta's Grove, Anāthapiṇḍada's Park." Wandering and transforming was done in the city; dwelling and staying was done in the park. Mentioning both city and park shows that although these two meanings differ, both are designated as "dwelling." Therefore the sūtra says: "Dwelling in Śrāvastī..." This indicates the transformation land where the transformation Buddha resided. It was for the sake of those of lesser faculties, to give rise to faith, and to manifest the Buddha's compassion in saving the burdened assembly. In truth, there are also the aspects of purity and defilement of the two bodies and their lands, because there is no separate substance. Sixth, regarding the fulfillment of the retinue: the sūtra says, "together with a great community of bhikṣus, one thousand two hundred and fifty people, and countless bodhisattva-mahāsattvas." Mentioning the assembly who heard [the teaching] together shows that the preaching of this sūtra must have been suited to their capacities, free from the fault of an inappropriate retinue, which is the fulfillment of the retinue. If the retinue were not mentioned, one would not know with whom this sūtra was heard together, and everyone would give rise to doubt. To give rise to faith, the assembly who heard it together is mentioned. This is divided into two: first, the fulfillment of the śrāvaka assembly; second, the fulfillment of the bodhisattva assembly. Bhikṣus and bodhisattvas should be understood in that order. The word "with" has the sense of concurrent, united, and accompanying. That is, they were at the same time as the compiler, in the same assembly, having the same outflow-free mind, having the same freedom from all evils, having the same view of those beyond training, having the same path of self-emptiness, and having the same eradication of afflictions. Endowed with these seven meanings, it is therefore called "with." The word "great" means that for this assembly who heard it together: the assembly was large in number; their renown was high; they were all arhats; they were free from heavy hindrances; their virtue was hard to fathom; kings and others revered them; they were directed toward the fruit of Buddhahood; and they defeated non-Buddhists. Comprehensively combining all explanations, it has this great meaning. The word bhikṣu is a Sanskrit sound, which contains multiple meanings. First, it is called "frightening Māra," because his palace trembles. Second, it is called "mendicant," because begging for food and Dharma supports body and mind. Third, it is called "pure precepts," because of freedom from all vocal and mental faults and evils. Fourth, it is called "pure livelihood," because of livelihood free from wrong and unwholesome means. Fifth, it is called "destroying evil," because of being able to destroy the heavy afflictions of seeing and cultivation. Since the term contains five meanings, in translation the Sanskrit word alone is preserved. Due to these five meanings, they are called bhikṣus. The word "community" (saṅgha) means harmonious assembly: four or more people, possessing the two harmonies of principle and practice, obtain the name saṅgha. Having the same precepts and views is called harmony in principle; having the same poṣadha and so forth is called harmony in practice. Because of harmony, it is called a community. As for "one thousand two hundred and fifty people," these are the five hundred disciples of Uruvilvā-Kāśyapa; Gayā-Kāśyapa and Nadī-Kāśyapa each having two hundred and fifty disciples; and Śāriputra and Maudgalyāyana together having two hundred and fifty disciples. The non-Buddhist disciples of these five masters together amounted to one thousand two hundred and fifty. When the Buddha first attained the Way, he liberated them at the first assembly. Because they constantly followed the Tathāgata, most sūtras and treatises cite them. In truth, there were also other bhikṣu assemblies, but because these were all practitioners of pure conduct who had renounced home, were disciples of the five masters, had renounced heterodoxy to take refuge in orthodoxy, were liberated at the first assembly, obtained the precepts through "come, monk," obtained the two liberations, and were known by humans and devas—endowed with these seven meanings, they are cited specifically. Why is this śrāvaka assembly listed in a Mahāyāna sūtra? Because of three meanings: first, for the sake of the compiler of the sūtra, wishing to cause true faith to arise in himself; second, to cause the śrāvakas to enter the Mahāyāna; third, not abandoning the supreme bodhicitta and so forth, as these are shared dharmas. The reason the śrāvakas are listed first is that the śrāvakas did not leave the Buddha and served as his attendants, and to cause people to give rise to reverence toward those who have renounced household life. As for "bodhisattva-mahāsattvas," the meaning is as stated in the treatise, so it is not explained here. Here, the number of bodhisattvas is not listed, but merely "countless," because in gathering and benefiting sentient beings, their comings and goings have no bounds, sometimes increasing and sometimes decreasing, with no fixed standard; hence they are not enumerated. The explanation of the preliminary verification section is concluded. Next, second, is the explanation of the introductory narrative section. The sūtra says: "At that time, the Bhagavat addressed the bhikṣus, saying: 'Bhikṣus, a bodhisattva-mahāsattva, to the end of physical life without regard for body or life, practices these four dharmas.'" This passage of the sūtra and its explanation have already been entrusted to the master, so now I shall only explain the indeterminate meanings within the extensive commentary. The commentary says: "That is, having the same referent, the two have no distinction." How do kṣānti and gentleness have the same referent? Kṣānti can peacefully endure the harm inflicted by others, while gentleness does not injure or torment. Therefore they are said to have the same referent. As for "not causing this to be obtained," it means wishing to combine kṣānti and gentleness so that they constitute one count, not two counts. The commentary says: "Bodhisattva, mahāsattva, endowed with the supreme radiance of wisdom, child of the Most Victorious, cause of the Most Victorious, sprout of the Most Victorious, being the most victorious, endowed with valor, and rare, guides of the great path, endowed with great renown, great compassion, great fields of merit, sovereign—one endowed with such dharmas..." Among these sixteen names, although each of those from the first bhūmi onward possesses all of them, they are now established provisionally in terms of stages. The first four names, along with the four aspirations, and the stages of clear virtue, clear increase, one-sided suchness, and uninterruptedness should be known respectively. As for "bodhisattva," it refers to the initial generation of the mind that takes bodhi and sentient beings as its objects. As for "mahāsattva," it refers to wishing to gather and transform the great gathering of sentient beings, donning the armor of great vows, and practicing great conduct. As for "endowed with wisdom," it refers to contemplating only the supreme, vast wisdom. As for "supreme radiance," it refers to possessing light capable of destroying the great darkness of the afflictive and cognitive obscurations. As for "child of the Most Victorious" and "cause of the Most Victorious," these two are names of the Pramuditā-bhūmi, because they are born from the family and mind of the Tathāgata, and because based on that superior wisdom, all that is most victorious is able to arise. As for "sprout of the Most Victorious," it is the name of the second bhūmi, Vimalā.

...because taking the first and second bhūmis as causes, the sprout is able to arise. The phrase "being the most supreme" is the name of the third [bhūmi], Prabhākarī. That very sprout, in this bhūmi, incurs no damage, but is gradually made to advance, heading toward the great fruit. The phrase "possessing valor" is the name of the fourth [bhūmi], Arciṣmatī; for within this bhūmi, one is able to possess the great power and function of striving toward bodhi. The phrase "as well as rare" is the name of the fifth [bhūmi], Sudurjayā; because it is the most supreme stage surpassing the two vehicles. The phrase "great guide" is the name of the sixth [bhūmi], Abhimukhī; because having realized the profound meaning of the prajñāpāramitā, one is able to guide and benefit the bewildered multitudes. The phrase "of great renown" is the name of the seventh [bhūmi], Dūraṅgamā; because one is able to arrive at the culmination of preparation, fulfilling and possessing great renown. The phrase "perfected with great compassion" is the name of the eighth [bhūmi], Acalā; because arising from tranquil meditative absorption, one benefits sentient beings. The phrase "great field of merit" is the name of the ninth [bhūmi], Sādhumatī; because being able to possess the four unimpeded eloquence, expounding the Dharma to cross over living beings, one obtains great merit. The phrase "having sovereignty [and] such complete dharmas"—these two are the name of the tenth [bhūmi], Dharmameghā; because one attains birth in the abode of great sovereignty and is able to realize the wisdom of the great Dharma. The above two sections concluding the analysis of the preface section.

Next is the second major section, clarifying the main body section. It is again divided into two: first, extensive; second, brief. Regarding the first, "extensive": as the sūtra states, "What are the four?" up to "one should not depart from." This is again divided into two: first, showing the characteristics; second, concluding with an exhortation. Showing the characteristics is again fourfold: 1. counteracting lack of diligence; 2. counteracting ignorance of skillful means; 3. counteracting the abandonment of sentient beings; 4. counteracting attachment to sense objects. Herein there are again four sets of four distinct headings; since the treatise clarifies them itself, the four passages of the sūtra text are not listed here. All their intrinsic natures and meanings will be fully clarified by the treatise. Now [I] only briefly explain the unresolved meanings within the commentary.

The commentary says: "The bodhicitta is the object of aspiration." There are two kinds of bodhicitta: 1. ultimate truth; 2. conventional truth. As for the ultimate truth, it refers to non-conceptual wisdom taking suchness as its object. Conventional truth has five aspects: 1. essential nature; 2. mental mode; 3. objective referent; 4. virtues; 5. transcendence. Regarding the essential nature of bodhi, one makes the vow: "In order to benefit and bring ease to all sentient beings, I now swiftly attain unexcelled, complete awakening, crossing beyond the ocean of suffering in existence." Regarding the mental mode of bodhi, it means: oneself being able to practice the deeds of bodhi, and also being able to engage in deeds that benefit others. Regarding the objective referent of bodhi, it means taking bodhi and sentient beings as referents. Regarding the virtues of bodhi, it means good in the beginning, middle, and end. Regarding the transcendence of bodhi, it means transcending the two vehicles as well as humans and devas.

The commentary says: "'Bodhisattva kalyāṇamitra' refers to bodhisattvas and Buddhas." There are five phrases that clarify the kalyāṇamitra: 1. being able to point out [faults]; 2. causing one to be mindful; 3. admonishing; 4. instructing; 5. expounding the Dharma. Now these five phrases are established with reference to the three trainings. The first two phrases reveal the higher ethical training: if there is a transgression, they can point out the offense; if one forgets a transgression, they cause one to properly recall it and teach repentance in accordance with the Dharma for each. The next two phrases reveal the higher meditative training: because they can admonish concerning the dharmas of the mental ground, and if there are doubts, they can skillfully sever them through instruction. The last phrase reveals the higher wisdom training: because they can definitively resolve and explain, teaching without error the specific characteristics and universal characteristics.

For one who listens to the Dharma, with respect to what the kalyāṇamitra does, five kinds of conceptions are to be removed, and [five] kinds of conceptions are to be maintained. As for the characteristics to be maintained: the conception of a jewel, the conception of an eye, the conception of light, the conception of fruit, and the conception of great beneficial fruit; because of the conception of rarity, innate wisdom, knowing in accordance with reality, obtaining wondrous fruit, and being faultless. As for the conceptions to be discarded: broken precepts, low caste, unpolished speech, non-melodious voice; one should not see faults in these five matters.

The commentary says: "'Kṣānti' means being able to endure injuries inflicted by others." The Yogācārabhūmi says: "What is endurance? It means: for instance, someone does not revile in return when reviled; does not harbor anger in return when angered; does not strike in return when struck; does not mock in return when mocked. Furthermore, that venerable one is able to endure cold, heat, hunger, thirst, mosquitoes, gnats, lice, and the poisonous touch of snakes and hedgehogs. Furthermore, one is able to endure harsh and abusive words and speech inflicted by others. Furthermore, one can endure all the intense, severe, harsh, heart-rending, life-threatening painful feelings within the body. Being able to endure and bear them—this is called endurance."

The commentary says: "'Gentleness' means not afflicting others." The Yogācārabhūmi says: "What is gentleness? It means: for instance, someone toward the Teacher and others perfectly accomplishes bodily karma of loving-kindness, perfectly accomplishes verbal karma of loving-kindness, and perfectly accomplishes mental karma of loving-kindness; together with the wise fellow practitioners of purity, one harmoniously enjoys what ought to be enjoyed; whatever food and drink is consumed, there is nothing secret; whatever is obtained in accordance with the Dharma, whatever is acquired in accordance with the Dharma, whatever is in the almsbowl, contained within the bowl, is enjoyed; having shared precepts and shared views, accomplishing these six delightful, acceptable, venerable, and non-contentious dharmas; of an easily cohabited nature, not afflicting others, cohabiting in one place with the wise fellow practitioners of purity, constantly causing them to rejoice: this is called gentleness."

The commentary says: "'In order to counteract attachment to sense objects, therefore the sūtra says,' etc." In this, what is called "solitude"? The Yogācārabhūmi says: "What is called 'dwelling in an araṇya'? It means: dwelling in secluded mountain forests, wildernesses, and open plains, using peripheral bedding and seats, dwelling far away from all villages, towns, and hamlets: this is called dwelling in an araṇya."

The commentary says: "'As the sūtra speaks of through the ten phrases of exhaustion,' etc." This text appears in the Daśabhūmika-sūtra. Therefore the first [stage], the Pramuditā-bhūmi, says: "Through the ten phrases of exhaustion, one accomplishes all great vows. What are the ten? They are: 1. the exhaustion of the realm of sentient beings; 2. the exhaustion of the realm of worlds; 3. the exhaustion of the realm of space; 4. the exhaustion of the realm of phenomena;

5. the exhaustion of the realm of nirvāṇa; 6. the exhaustion of the realm of Buddhas appearing in the world; 7. the exhaustion of the realm of the Tathāgata's wisdom; 8. the exhaustion of the realm of the mind's objective referents; 9. the exhaustion of the realm of the entry of wisdom into the Buddha's domain; 10. the exhaustion of the realm of the revolution of the world, the revolution of the Dharma, and the revolution of wisdom. If the realm of the Tathāgata's birth were exhausted, only then would my vows be exhausted. If the realm of worlds were exhausted, if the realm of space were exhausted, if the realm of phenomena were exhausted, if the realm of nirvāṇa were exhausted, if the realm of Buddhas appearing in the world were exhausted, if the realm of the Buddha's wisdom were exhausted, if the realm of the mind's objective referents were exhausted, if the realm of the entry of wisdom into the Buddha's domain were exhausted, if the realm of the revolution of the world, the revolution of the Dharma, and the revolution of wisdom were exhausted—if those realms were exhausted, my vows would be completely exhausted. Just as the realm of sentient beings is not exhausted, so my roots of goodness cannot be exhausted either. Whether the realm of worlds is exhausted or not exhausted; whether the realm of space is exhausted or not exhausted; whether the realm of phenomena is exhausted or not exhausted; whether the realm of nirvāṇa is exhausted or not exhausted; whether the realm of Buddhas appearing in the world is exhausted or not exhausted; whether the realm of the Tathāgata's wisdom is exhausted or not exhausted; whether the realm of the mind's objective referents is exhausted or not exhausted; whether the realm of the entry of wisdom into the Buddha's domain is exhausted or not exhausted; whether the realm of the revolution of the world, the revolution of the Dharma, and the revolution of wisdom is exhausted or not exhausted: these vows and roots of goodness of mine also cannot be exhausted." The word-by-word explanation of this passage of the sūtra text appears in the Daśabhūmika-śāstra; one should reflect on it accordingly.

Second, regarding the concluding exhortation: the sūtra states, "Therefore, bhikṣus, bodhisattva-mahāsattvas, for as long as life lasts, without regard for body or life, should not depart from these four dharmas." This passage of text is as explained above. The explanation of the extensive text is concluded.

Next is the second: clarifying the brief text. This is again divided into two: 1. clarifying the cause; 2. clarifying the fruit. First, regarding the cause: as the sūtra states, "At that time, the Bhagavat, having spoken these words," up to "the wise constantly dwell in solitude." Next, regarding clarifying the fruit: as the sūtra states, "If the wise abide in these dharmas, they subdue all māras and achieve complete awakening." These two passages of text have already been discussed above in the extensive text; therefore they are not explained here. Clarifying the main body is concluded.

The third major section, the transmission section, is again divided into three: First, indicating the completion of the Buddha's transformation, as the sūtra states, "At that time, the Bhagavat, having expounded this sūtra." Next, clarifying that the assembly heard the Dharma together, as the sūtra states, "all the assemblies of bhikṣus and all the bodhisattva-mahāsattvas." Afterward, reverently receiving and upholding it, as the sūtra states, "the entire great assembly, hearing what the Buddha taught, rejoiced, received, and practiced it."

The Mahāprajñāpāramitopadeśa says: "'Evaṃ mayā śrutam' causes faith to arise. 'Receiving and practicing' causes wisdom to arise." Because what the Buddha taught possesses three kinds of pure excellence, it causes the listeners to rejoice and practice it: 1. purity of the speaker, because he has attained sovereignty over all dharmas; 2. purity of what is spoken, because it reveals the pure Dharma-essence of knowledge in accordance with reality; 3. purity of the obtained fruit, because having already departed from all hindrances, they have become Dharma vessels. When the Buddha properly expounds it, without any defilement of disbelief, they receive it in their minds, reverently comply with, and cultivate it. For this reason, it says: "rejoiced, received, and practiced it."