T2185 Prince Shōtoku’s Commentary on the Śrīmālā-sūtra

PRINCE SHŌTOKU'S

COMMENTARY ON THE

ŚRĪMĀLĀ SUTRA

This digital version of the original publication is distributed according to the Creative Commons "Attribution-NonCommercial-ShareAlike 4.0 International (CC BY-NC-SA 4.0)" license agreement. See https://creativecommons.org/licenses/by-nc-sa/ 4.0 for a summary; consult the complete legal code at https://creativecommons.org/ licenses/by-nc-sa/4.0/legalcode. For additional information on the dBET program please visit our website: www.bdkamerica.org.

This PDF file may be printed and distributed according to the terms of use covered by the license agreement. The file includes security provisions that disallow modification. Buddhist groups or scholars of Buddhism with legitimate reasons to modify and/or adapt the contents of any such file (such as for inclusion of the contents in a publicly available online database of Buddhist sources) may contact BDK America for permission and unrestricted files, to be granted on a case-by-case basis. dBET PDF Version

© 2016

Front Matters

BDK English Tripiṭaka Series PRINCE SHŌTOKU'S COMMENTARY ON THE ŚRĪMĀLĀ SUTRA (Taishō Volume 56, Number 2185) Translated from the Chinese by

Mark W. Dennis BDK America, Inc. 2011

Copyright © 2011 by Bukkyō Dendō Kyōkai and BDK America, Inc.

All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transcribed in any form or by any means —electronic, mechanical, photocopying, recording, or otherwise— without the prior written permission of the publisher. First Printing, 2011

ISBN: 978-1-886439-43-6

Library of Congress Catalog Card Number: 2011918396 Published by

BDKAmerica, Inc.

1675 School Street

Moraga, California 94556

Printed in the United States of America

A Message on the Publication of the

English Tripiṭaka

The Buddhist canon is said to contain eighty-four thousand different teachings. I believe that this is because the Buddha's basic approach was to prescribe a different treatment for every spiritual ailment, much as a doctor prescribes a different medicine for every medical ailment. Thus his teachings were always appropriate for the particular suffering individual and for the time at which the teaching was given, and over the ages not one of his prescriptions has failed to relieve the suffering to which it was addressed.

Ever since the Buddha's Great Demise over twenty-five hundred years ago, his message of wisdom and compassion has spread throughout the world. Yet no one has ever attempted to translate the entire Buddhist canon into English throughout the history of Japan. It is my greatest wish to see this done and to make the translations available to the many English-speaking people who have never had the opportunity to learn about the Buddha's teachings. Of course, it would be impossible to translate all of the Buddha's eightyfour thousand teachings in a few years. I have, therefore, had one hundred thirtynine of the scriptural texts in the prodigious Taishō edition of the Chinese Buddhist canon selected for inclusion in the First Series of this translation project. It is in the nature of this undertaking that the results are bound to be criticized. Nonetheless, I am convinced that unless someone takes it upon himself or herself to initiate this project, it will never be done. At the same time, I hope that an improved, revised edition will appear in the future.

It is most gratifying that, thanks to the efforts of more than a hundred Buddhist scholars from the East and the West, this monumental project has finally gotten off the ground. May the rays of the Wisdom of the Compassionate One reach each and every person in the world.

NUMATA Yehan

Founder of the English

August 7, 1991 Tripiṭaka Project

v

Editorial Foreword

In January 1982, Dr. NUMATA Yehan, the founder of Bukkyō Dendō Kyōkai (Society for the Promotion of Buddhism), decided to begin the monumental task of translating the complete Taishō edition of the Chinese Tripiṭaka (Buddhist canon) into the English language. Under his leadership, a special preparatory committee was organized in April 1982. By July of the same year, the Translation Committee of the English Tripiṭaka was officially convened. The initial Committee consisted of the following members: (late) HANAYAMA Shōyū (Chairperson), (late) BANDŌ Shōjun, ISHIGAMI Zennō, (late) KAMATA Shigeo, (late) KANAOKA Shūyū, MAYEDA Sengaku, NARA Yasuaki, (late) SAYEKI Shinkō, (late) SHIOIRI Ryōtatsu, TAMARU Noriyoshi, (late) TAMURA Kwansei, URYŪZU Ryūshin, and YUYAMA Akira. Assistant members of the Committee were as follows: KANAZAWA Atsushi, WATA NABE Shōgo, Rolf Giebel of New Zealand, and Rudy Smet of Belgium.

After holding planning meetings on a monthly basis, the Committee selected one hundred thirty-nine texts for the First Series of translations, an estimated one hundred printed volumes in all. The texts selected are not necessarily limited to those originally written in India but also include works written or composed in China and Japan. While the publication of the First Series proceeds, the texts for the Second Series will be selected from among the remaining works; this process will continue until all the texts, in Japanese as well as in Chinese, have been published.

Frankly speaking, it will take perhaps one hundred years or more to accomplish the English translation of the complete Chinese and Japanese texts, for they consist of thousands of works. Nevertheless, as Dr. NUMATA wished, it is the sincere hope of the Committee that this project will continue unto completion, even after all its present members have passed away.

Dr. NUMATA passed away on May 5, 1994, at the age of ninety-seven, entrusting his son, Mr. NUMATA Toshihide, with the continuation and completion of the Translation Project. The Committee also lost its able and devoted Chairperson, vii

Publisher’s Foreword

Editorial Foreword

Professor HANAYAMA Shōyū, on June 16, 1995, at the age of sixty-three. After these severe blows, the Committee elected me, then Vice President of Musashino Women's College, to be the Chair in October 1995. The Committee has renewed its determination to carry out the noble intention of Dr. NUMATA, under the leadership of Mr. NUMATA Toshihide. The present members of the Committee are MAYEDA Sengaku (Chairperson), ICHISHIMA Shōshin, ISHIGAMI Zennō, KATSURA Shōryū, NAMAI Chishō, NARA Yasuaki, SAITŌAkira, SHIMODA Masahiro, Kenneth K. Tanaka, WATANABE Shōgo, and YONEZAWA Yoshiyasu.

The Numata Center for Buddhist Translation and Research was established in November 1984, in Berkeley, California, U.S.A., to assist in the publication of the BDK English Tripiṭaka First Series. The Publication Committee was organized at the Numata Center in December 1991. In 2010, the Numata Center's operations were merged into Bukkyō Dendō Kyōkai America, Inc. (BDK America) and BDK America continues to oversee the English Tripiṭaka project in close cooperation with the Editorial Committee in Tokyo. MAYEDA Sengaku

Chairperson

Editorial Committee of

the BDK English Tripiṭaka

viii

Publisher's Foreword

On behalf of the Publication Committee, I am happy to present this contribution to the BDK English Tripiṭaka Series. The initial translation and editing of the Buddhist scripture found here were performed under the direction of the Editorial Committee in Tokyo, Japan, chaired by Professor Sengaku Mayeda, Professor Emeritus of Musashino University. The Publication Committee members then put this volume through a rigorous succession of editorial and bookmaking efforts.

Both the Editorial Committee in Tokyo and the Publication Committee in Berkeley are dedicated to the production of clear, readable English texts of the Buddhist canon. The members of both committees and associated staff work to honor the deep faith, spirit, and concern of the late Reverend Dr. Yehan Numata, who founded the BDK English Tripiṭaka Series in order to disseminate Buddhist teachings throughout the world.

The long-term goal of our project is the translation and publication of the one hundred-volume Taishō edition of the Chinese Buddhist canon, plus a few influential extracanonical Japanese Buddhist texts. The list of texts selected for the First Series of this translation project is given at the end of each volume. As Chair of the Publication Committee, I am deeply honored to serve in the post formerly held by the late Dr. Philip B. Yampolsky, who was so good to me during his lifetime; the esteemed late Dr. Kenneth K. Inada, who has had such a great impact on Buddhist studies in the United States; and the beloved late Dr. Francis H. Cook, a dear friend and colleague.

In conclusion, let me thank the members of the Publication Committee for the efforts they have undertaken in preparing this volume for publication: Senior Editor Marianne Dresser, Dr. Hudaya Kandahjaya, Dr. Carl Bielefeldt, Dr. Robert Sharf, Reverend Kiyoshi Yamashita, and Reverend Brian Nagata, President of Bukkyō Dendō Kyōkai America, Inc.

John R. McRae

Chairperson

Publication Committee

ix

Contents

A Message on the Publication of the English Tripiṭaka NUMATA Yehan v

Editorial Foreword MAYEDA Sengaku vii Publisher's Foreword John R. McRae ix Translator's Introduction Mark W. Dennis xiii Conventions for the Translation xix Prince Shōtoku's Commentary on the Śrīmālā Sutra Introduction

The Contents of the Sutra 3 The Title of the Sutra 3 The Three Divisions of Buddhist Sutras 4 Part I. Commentary on the Introductory Teaching The General Introduction 7 The Specific Introduction 9 Part II. Commentary on the Main Teaching Chapter One: Praising the True Merits of the Tathāgata Chapter Two: The Ten Main Ordination Vows Chapter Three: The Three Great Vows Chapters Four and Five: "Other-Practice" Chapter Four: Embracing the True Dharma Divisions of Chapter Four 32 Chapter Five: The One Vehicle Part Two of the Sutra's Main Teaching The General Explanation 94 Chapter Six: The Unlimited Noble Truths 13 21

29

30

31

51

93

94

Chapter Seven: The Tathāgatagarbha 97 xi

Translator’s Introduction

Contents Chapter Eight: The Dharma Body Chapter Nine: The Concealed Truth: The Meaning of Emptiness The Specific Explanation 111 Chapter Ten: The One Noble Truth Chapter Eleven: The One Refuge Chapter Twelve: The Distorted Truths Chapter Thirteen: The Intrinsically Pure Chapter Fourteen: The True Children of the Tathāgata 107 109

112

115

117

121

128

Part III. The Propagation of the Teaching Propagation of the Teaching 1: The Buddha Returns to Śrāvastī Propagation of the Teaching 2: Transmitting the Sutra Propagation of the Teaching 3: The Sixteen Names for the Sutra 131 131

132

Notes 135 Glossary 137 Bibliography 151 Index 157 A List of the Volumes of the BDK English Tripiṭaka (First Series) 167 xii

Translator's Introduction

This book is a translation of the Shōmangyō gisho(Commentary on the Śrīmālādevīsiṃhanāda-sūtra), one of three Buddhist commentaries written in classical Chinese that have been attributed to Japan's Prince Shōtoku (574-622). 1 The Shōmangyō

gishooffers an interpretation of the Śrīmālādevīsiṃhanāda-sūtra(Sutra of the Lion

'

s Roar of Queen Śrīmālā), more commonly known as the Śrīmālā-sūtra. 2 In

this text, Queen Śrīmālā of Ayodhyā receives a letter from her parents, King Prasenajit and Queen Mallikā, extolling the superiority of the Mahayana, or "Great Vehicle. "

The letter prompts Śrīmālā to speak the Buddha's name in praise and request him to appear to her. The Buddha responds to her request by appearing before Śrīmālā and her court attendants in the sky in front of the palace. Much of the text describes Śrīmālā's explanation of central Mahayana doctrines through the eloquence granted her by the Buddha. The central teachings of the text include the tathāgatagarbha, "storehouse of the Tathāgata"; the ekayāna,

"One Vehicle"; and the conditioned

and unconditioned forms of the Four Noble Truths.

The Śrīmālā-sūtra

The Śrīmālā-sūtra is considered one of the key early Mahayana sutras that espouse the tathāgatagarbha—a Sanskrit compound term that combines tathāgata,an epithet of the Buddha (literally, "thus gone"), and garbha,meaning the

"storehouse,

" "matrix,

" "womb,

" or "seed" of enlightenment that is present in

all sentient beings. While the tathāgatagarbhais closely related to the notion of buddha-nature, the Shōmangyō gishodescribes the former at length but refers to the latter just once. Indeed, both doctrines were more fully developed in later Mahayana texts, particularly the Ratnagotravibhāga-śāstra,the Laṅkāvatārasūtra,and the Awakening of Mahayana Faith. Ekayāna, the second of the sutra's central teachings, is a Sanskrit term meaning the "One Vehicle" that encompasses all Buddhist paths. It appears in a number of Mahayana Buddhist texts and has been understood as an attempt to harmonize divergent Buddhist interpretations and paths, particularly those xiii

Translator's Introduction

of the three vehicles—the bodhisattva, pratyekabuddha,and śrāvaka.The Shōmangyō gishoalso refers to the ekayānain contrast to the two vehicles; some of these references point to the paths of the pratyekabuddhaand śrāvaka,while others refer to pratyekabuddhas and arhats. The term ekayānais also used in reference to the five vehicles, which adds those of the devas (gods) and humans to the other three.

Pratyekabuddhameans "self-enlightened one" or "solitary realizer, " while

śrāvaka("hearer") originally referred to a direct disciple of the Buddha—those who had heard him teach. Later, the term śrāvaka came to mean a monastic whose goal was to become an enlightened master, or arhat (literally, "one who

is worthy of respect"). All three figures—pratyekabuddhas, śrāvakas, and arhats—are often criticized in Mahayana polemics, with the arhat coming under particular criticism for "selfishly" focusing on his own enlightenment. This lack of selflessness is contrasted to the altruistic and superior goal of the bodhisattva, who becomes the ideal practitioner of the Mahayana. This "Great Vehicle, "

when understood through the lens of the ekayāna,teaches ultimate truth, unlike the lower vehicles it encompasses, whose teachings are described as provisional—taught by the Buddha as a form of "skillful means. "

The Śrīmālā-sūtraalso discusses at length the Four Noble Truths, commonly rendered as: life is characterized by suffering; suffering is caused by desire; remove desire and thereby eliminate suffering; follow the eightfold path to remove suffering. In the translation, however, these four truths are often abbreviated as suffering, origination, cessation, and path. The Śrīmālā-sūtrais noteworthy in this regard because it distinguishes the "conditioned" from the "unconditioned" forms of these truths. The four conditioned truths are the realm of the disciples, self-enlightened ones, and arhats, while the unconditioned truths are understood only by the Buddha and bodhisattvas of high spiritual attainment. While the four conditioned truths are provisional, the four unconditioned truths represent ultimate truth. Among the latter set, however, the truth of the cessation of suffering is described as the ultimate refuge for Buddhist practitioners. Early Accounts of Shōtoku

and the Shōmangyō gisho

The earliest surviving written records describing Prince Shōtoku were not composed until some one hundred years after his death. Perhaps the most important xiv

Translator's Introduction

of these early accounts is the Nihon shoki, compiled in 720 C.E. Modeled on the Chinese dynastic histories, the Nihon shokiseeks to legitimize the Japanese imperial house by describing an unbroken lineage of sovereigns that descended from Amaterasu, the Sun Goddess, a primary figure in Japan's creation mythology. This lineage is traced through the descent of the Heavenly Grandson, Ninigino-mikoto, to a line of human sovereigns that includes a number of Shōtoku's relatives, including his aunt, Empress Suiko (554-628 C.E.). 3

The Nihon shokidescribes Shōtoku as a master politician and shining figure in the imperial line. After being appointed regent by his aunt in 593 C.E., he played a leading role in the government until his death in 622. 4 During this

thirty-year period, he is credited with composing a seventeen-article proto-constitution, instituting a system of twelve ranks to distinguish court functionaries, and promoting diplomatic, cultural, and religious contacts with the Sui and Tang dynasties of China as well as with the three Korean kingdoms of Goguryeo, Baekje, and Silla. The text also recounts the transmission of Buddhism from Baekje to the Japanese archipelago in the mid-sixth century and important battles fought by the Soga clan, said to have been key supporters of Buddhism, and the Mononobe clan over its acceptance.

The Nihon shokialso depicts Shōtoku as a devout practitioner and generous patron of Buddhism who donated land to the Buddhist community and helped build Hōryūji and other temples. His keen intellectual interest and understanding of Buddhist doctrine, honed under the instruction of continental tutors, led to lectures at court on the Śrīmālādevī-sūtra and the Lotus Sutra (Saddharma puṇḍarīka-sūtra). Although the Nihon shokiremains silent on Shōtoku's composition of any of the three commentaries that are attributed to him, later texts describe these lectures as the source of their composition. The Jōgū Shōtoku hōō teisetsu

The earliest reference to Shōtoku's composition of any of the three Buddhist commentaries appears in the Jōgū Shōtoku hōō teisetsu,though the author and dates of composition of this text are unknown. While the Teisetsudescribes Shōtoku's great intellect and sagacity in terms similar to the Nihon shoki,it focuses to a greater degree on his Buddhist activities, noting that he promoted the Buddhist faith by supporting the sangha through building temples, sending monks abroad, and collecting texts.

xv

Translator's Introduction

The Teisetsualso records that in an effort to gain a deeper understanding of Buddhist teachings, Shōtoku studied with Hyeja, a Buddhist teacher from the Korean peninsula. The text notes that during his tutelage under Hyeja, and at the behest of Empress Suiko, Shōtoku offered to a number of dignitaries lectures on the Śrīmālā-sūtrathat lasted for three days. The Teisetsudescribes his lectures as being like those of a monk, and notes that all in attendance were greatly pleased, gained faith, and converted to Buddhism. After these lectures, Empress Suiko offered Shōtoku a substantial gift of land in the region of Harima (modern-day Hyōgo prefecture), which he pledged, in turn, to Hōryūji. But there is no mention of Shōtoku's lectures on the Hokke gisho (Commentary on the Lotus Sutra), which are noted in the Nihon shoki,nor specifically his authorship of all three commentaries. Instead, the Teisetsustates that Shōtoku composed Buddhist texts on the Lotus Sutra and other unnamed sutras. Though vague, scholars who have studied Shōtoku's works have assumed this passage refers to the other two texts that make up the Sangyō gisho.

The Teisetsualso records that Hyeja returned to his homeland with Shōtoku's commentaries, and lamented his passing when he heard of Shōtoku's death. Hyeja is said to have predicted that he himself would die on the one-year anniversary of the prince's death, and would meet his student again in the Pure Land. The text adds that, just as predicted, Hyeja took ill and died exactly one year after Shōtoku. The Shengmanjing shuyi sichao

The Teisetsustates Shōtoku's commentaries were carried back across the sea by Hyeja, but nothing more is heard of their fate or influence on Korean Buddhist traditions. Such is not the case, however, in China. The Tang dynasty Tiantai monk Mingkong (no dates) composed a study of the Śrīmālā-sūtra,the Shengmanjing shuyi sichao,after coming across a copy of Shōtoku's Shōmangyō gisho that had been brought to China by Japanese monks. The little that is known of Mingkong comes from the colophon to his commentary, which states he was a disciple of Zhanran (711-782), the sixth patriarch of the Tiantai school. In the Shengmanjing shuyi sichao,Mingkong draws on the ideas of a number of Buddhist exegetes, including Kumārajīva (350-419), Zhizang (458-522), Seng zhao (384-414?), and also Shōtoku. 5 Shinshō Hanayama, a wellrespected Shōtoku scholar, estimates that of the approximately one thousand seven hundred lines that make up the Shōmangyō gisho,Mingkong either quotes xvi

Translator's Introduction

directly from or clearly interprets about one-fifteenth of the total text. Mingkong's text was later copied and brought back to Japan by the Japanese Tendai monk Ennin (794-864), whose discovery of the Shengmanjing shuyi sichaoin China is recorded in a postscript to a copy of it written by Enchin (814-891), which notes that Ennin entered Tang China in 838. Later figures such as Eizon (1201-1290) cited the composition of Mingkong's commentary as evidence of the Shōmangyō gisho's erudition and value, Shōtoku's greatness as a Buddhist exegete, and the sophistication and legitimacy of the Japanese Buddhist traditions that drew upon Shōtoku's thought.

Although the Sangyō gishobecame interwoven into the broader East Asian Buddhist exegetical tradition in this way, information about Shōtoku's texts was also transmitted through artwork (statues, mandalas, and pictorial biographies), poetry, and rituals at Hōryūji and other temples that commemorate Shōtoku's lectures on the Śrīmālāand Lotussutras.

Shōtoku's Reincarnations

Over time, Shōtoku's image was embellished in these sources through the appearance of a body of auspicious omens, predictions, and supernatural events. These accounts claim, for example, that Shōtoku could speak at birth, faced the east and chanted "hail to the Buddha" at the age of two, and at age seven was capable of reading Buddhist texts sent from the continent. He was believed to possess the gift of clairvoyance and the ability to listen simultaneously to the claims of ten people and produce a sagacious judgment for each. Shōtoku was also connected by rebirth or other means to central Buddhist figures, including Śākyamuni Buddha, Maitreya, Avalokiteśvara, Queen Śrīmālā, Bodhidharma, and the Chinese Tiantai master Huisi (515-577). He was said to have reappeared to the faithful as he reincarnated or manifested in dreams or other forms, including Emperor Shōmu (701-756) and other prominent figures.

The Development

of an Exegetical Tradition

Evidence suggests that by the mid-eighth century the texts of the Sangyō gisho were being copied by monks at Hōryūji as an act of devotion, and possibly studied by a small group of literate monks living in the temple or having access to its library. Over time, they became the objects of study for an exegetical tradition xvii

Translator's Introduction

that can be traced to the work of the Tendai school's Chikō (708?-780?) and other scholar-monks of the Nara (710-794) and Heian (794-1185) periods. This tradition of exegesis became firmly established, however, in the Kamakura period (1185-1333), when the Tōdaiji exegete Gyōnen (1240-1321) composed three detailed sub-commentaries of Shōtoku's work.

Modern Scholarship

The modern period has seen an outpouring of scholarly and popular works addressing Shōtoku and his texts. Scholars have invested much intellectual effort in the study of the Sangyō gishoand related materials in an effort to recover the authentic Shōtoku by proving whether or not particular events, achievements, and texts ascribed to him are credible. Although most scholars believe that Shōtoku authored the Sangyō gisho,a small number of critics argue that he is not the rightful author of these commentaries. The studies of this latter group first appeared in the more open intellectual environment of the postwar period and can be traced to the work of the historian Sōkichi Tsuda. Tsuda was instrumental in beginning a process of identifying historical inaccuracies in the Nihon shokiand other early accounts describing the formation of the nascent Japanese state. He challenges the veracity of a number of early records describing Shōtoku, arguing, for example, that accounts of Shōtoku's lectures on the Śrīmālāand Lotussutras were the fabrications of pious Buddhists. He thus rejects Shōtoku's authorship of the Hokke gisho and the Shōmangyō gisho.

6 This position has been elaborated upon by a few other scholars, who cite a lack of contemporaneous written records describing either Shōtoku as an individual or the details surrounding the composition of the texts. These scholars note that the earliest extant records are not only filled with embellishments and inaccuracies but also postdate Shōtoku's death by at least a hundred years. Irrespective of these scholarly debates, however, the influence of the Shōmangyō gishois undeniable in both premodern and modern forms of Japanese Buddhism, and it is still a source of inspiration for many.

xviii

Conventions for the Translation

The Shōmangyō gishogenerally follows the Śrīmālā-sūtrafrom beginning to end, although it occasionally moves back and forth between sections. It often quotes the sutra and then offers an explanation of the passage in question. The beginning of such quotations is generally indicated by the construction, "from . . . below,

"

but does not indicate where the passage ends. Some of these quotations are just one or two words, making it difficult in the case of common terms to determine which passage in the sutra is the referent. For example, many quotations simply begin with the question, repeated throughout the sutra,

"Why?" To distinguish

among these and other ambiguous passages, I have often inserted at least part of the following sentence from the sutra. These and other interpolations and additions to the Shōmangyō gishoare indicated with brackets. The structure of the text is often confusing due to its many sections, subsections, and so forth. The commentary divides the sutra into three major sections: the introduction, the main teaching, and the propagation of the sutra, with their corresponding chapters. But it also divides the sutra's fourteen chapters in other ways. For example, it distinguishes between "self-practice" and "other- practice. "

The former is the realm of Śrīmālā and other bodhisattvas who are at the seventh stage of bodhisattva practice and below, while the latter applies only to those bodhisattvas at the eighth stage and above. There are many other divisions that can make identifying a particular passage's location in the broader argument difficult as well. To clarify these relationships, many critical editions and translations of the text include headings and kadantables, which offer a visual map of the text's structure. I have followed this tradition by inserting numbered headings and subheadings that are accompanied by short descriptions of the coming section. The Shōmangyō gishoalso tends to repeat material by offering a short introduction to a new section, sometimes indicated by the word raii("the coming idea"), which simply lists the relevant passages to be discussed below. The text then repeats those passages when each is taken up for discussion in more detail. xix

Conventions for the Translation

I have used English translations of technical Buddhist terms whenever possible. For example, pratyekabuddha is rendered as "self-enlightened one, "

śrāvakaas "disciple,

" and ekayānaas "One Vehicle.

" I have kept "bodhisattva,

"

"Tathāgata,

" and other Sanskrit terms if they are commonly used in English translations of Buddhist texts. There are a few cases where it made sense to move back and forth between languages. For example, I have used both the Sanskrit "Dharma" and the English "teaching, " depending on context. This is

also true of the Sanskrit terms "Mahayana" and "Hinayana, " which appear in

some contexts as "Great Vehicle" and "Small Vehicle. " I have generally kept

tathāgatagarbhain its Sanskrit form, but have rendered garbhaas "storehouse" in sections that discuss the meaning of the term. Translations of other technical terms are consistent throughout the text, while I have used different words to translate key terms whose meanings overlap, for example, "afflictions" for the

Japanese bonnōand "mental disturbances" for waku. In a number of passages, the author abbreviates material by referring the reader to the Śrīmālā-sūtra,the object of this interpretive commentary. I have translated these references with some variation of the phrase "See the sutra. "

There are also frequent references to anonymous interpreters whose work is quoted, summarized, and sometimes criticized. I have translated these references as "One interpreter says,

" "Another interpreter argues,

" and so on. Scholars

have debated the identity of these interpreters and their texts, particularly that of the hongi, which I have translated as "model text. " This text served as a

resource or model for the composition of the Shōmangyō gisho, and much scholarly work has been devoted to identifying the hongiand debating the relationship between the two texts.

I have tried to minimize clutter in the translation by supplying terms without brackets that are clearly implied by the author. For example, "embracing the true

Dharma,

" a phrase that is repeated throughout the text, is often indicated simply by the character for "embracing" but it clearly refers to the true Dharma. In this and similar cases I have supplied the entire phrase without brackets: "embracing the true Dharma" instead of "embracing [the true Dharma]. "

Finally, I would like to thank Professor Noritoshi Aramaki, who generously helped me to begin work on this translation; and Laurie Dennis, whose keen editorial eye transformed it into a more coherent and smooth whole. I also wish to thank Professor Kenneth Tanaka of Bukkyō Dendō Kyōkai and Senior Editor xx

Conventions for the Translation

Marianne Dresser of the BDK English Tripiṭaka Project, who kindly and patiently assisted me in completing this project; and Professor Hiroshi Kanno, who painstakingly compared my final translation to the original Chinese. I would also like to acknowledge the value of the translations I have consulted of the Śrīmālā-sūtraand the Shōmangyō gisho(see Bibliography), as well as the Digital Dictionary of Buddhism (http://www.buddhism-dict.net/ddb/), which I have used extensively in preparing this translation.

xxi

Contents

PRINCE SHŌTOKU'S COMMENTARY ON THE ŚRĪMĀLĀ SUTRA

Introduction

[The Lion's Roar of Queen Śrīmālā: The Correct and Extensive Sutra Proclaiming the Great Expedient Means of the One Vehicle.] [Translated during the Liu-Song dynasty (420-479)

by the Indian Tripiṭaka master Guṇabhadra.]

This is from the private collection of King Jōgū

of the Great Land of Yamato. It is not a text from across the sea. 7

The Contents of the Sutra

As for Queen Śrīmālā, she was originally inconceivable. No one knows whether she was a transformation of the Tathāgata, or if she was a bodhisattva [of the tenth and highest bodhisattva stage called] the "Dharma Cloud. " Recognizing from afar that it was the proper time, she took on the form of a woman in Ayodhyā, [a city in the kingdom of Śrāvastī]. First, she was born to the king of Śrāvastī so that she could perform completely [the duties on] the path of filial piety. She then became the wife of King Yaśomītra of Ayodhyā in order to fulfill the three subordinations [to father, husband, and son]. Finally, influenced by Śākyamuni, she helped him widen the path of the Maha yana ("Great Vehicle").

The teaching [expounded in the sutra] is divided into fourteen chapters. The sutra's essential meaning is not shallow since it establishes the farreaching truth. Indeed, each time Śrīmālā expounds the teaching, the Tathāgata praises her words, saying that they are the same as those of the buddhas [of the past, present, and future], and thereby validates the teaching. The Title of the Sutra

[The sutra's title can be broken into the following elements.] "Śrīmālā": It is said that in the world, women adorn their bodies with the seven precious jewels. But here, Śrīmālā adorns her truth body with all the virtuous practices, 3

1a6

Prince Shōtoku's Commentary on the Śrīmālā Sutra and is thus called "Śrīmālā" ("Auspicious Garland"). "The Lion's Roar":

Since Śrīmālā fearlessly proclaims the great principles, she is like the lion that fears no other animal. The title thus includes [the words] "Lion's Roar. "

And while "Śrīmālā" is a name given based on her essential [qualities], "Lion" is a metaphor.

"The Correct and Extensive [Sutra Proclaiming] the Great Expedient Means of the One Vehicle": This phrase addresses the Dharma that will be expounded. [The word] jing("sutra") means both "Dharma" (or "teaching") and "eternal.

" That is, the truth of the Great Sage's teaching does not change, even though time passes and customs vary. It is thus called "eternal. " It is

also the law for sentient beings, and so is called "Dharma. " Furthermore,

this [term jing] is a Chinese word. In the foreign [language of Sanskrit], it is called "sutra,

" a term with five common meanings. Although it can be interpreted according to these five meanings, the two essential meanings are "wellspring" and "a [carpenter's] string" [that is used to draw a line] with ink. These correspond with the two meanings of jing[noted above]: "Dharma" and "eternal.

" Thus, the [Chinese term] jing has been substituted for [the Sanskrit word] "sutra.

"

Each sutra has a different name. In this case, the first section of the sutra is called "The Lion's Roar of Queen Śrīmālā, " which refers to a person. The

second section is called "The Correct and Extensive [Sutra Proclaiming] the Great Expedient Means of the One Vehicle,

" which refers to the Dharma.

Together, these phrases constitute the title by referring both to the person [who expounds the Dharma] and the Dharma [that is expounded]. Therefore, [the complete title is] "The Lion's Roar of Queen Śrīmālā: The Correct and Extensive Sutra Proclaiming the Great Expedient Means of the One Vehicle. "

The Three Divisions

of Buddhist Sutras

In response to the needs of the world, the Great Sage teaches the Dharma to sentient beings. When he does so, regardless of whether a sutra is of many or few volumes, or whether it illuminates a profound or shallow principle, he expounds it in three divisions. The first division is the "introductory teaching, "

where "introductory" refers to the stage that leads gradually [to the main teaching]. The second division is the "main teaching, " where "main" refers

4

Introduction

to the main body of the sutra. The third division is the "propagation of the teaching,

" which means transmitting [the teachings of the sutra] to future generations. The Buddha needs these three divisions because sentient beings, until the present, have been distracted by their attachment to external objects and their spirits have become ever more dull. If they suddenly heard the profound principles, they would be unable to accept them and put them into practice. Even worse, this could produce a slanderous mind, and so [cause listeners] to fall into one of the three unfortunate destinies [of animals, hungry ghosts, and hells]. For this reason, the Great Sage first shows extraordinary signs that cause sentient beings to desire [to listen to the teaching]. [Indeed, having witnessed] these initial signs, their minds are then ready to listen to the profound principles. The Buddha then expounds the main body of the teaching. Having completed the introductory and the main teachings, all sentient beings can receive the benefit [of the sutra].

Out of compassion, moreover, the Great Sage expounded the Dharma not only for the benefit of those living at that time but also for those to come, so that they would be equally blessed. Thus, at the end [of the sutra], he expounds [the last division] called the "propagation of the teaching, " which

explains the means by which to promote [the sutra to future generations]. The following sections [of the sutra] correspond to these three divisions. From the beginning of the sutra to "[Queen Śrīmālā and her attendants,] with pure minds, praised the true merits of the Buddha,

" is the introductory teaching. The main teaching begins with "The Tathāgata's body, marvelous in form, is unequaled in the world" and concludes with "You have already been familiar with countless buddhas, and can expound the meaning. " The propagation of the teaching begins,

"At that time the World-honored One emitted

a brilliant light that shone upon the great assembly,

" and ends at the sutra's

conclusion.

1b

5

Part I

Commentary on the

Introductory Teaching

The sutra begins with the introductory teaching, which has two sections. The first is the "general introduction" and the second is the "specific introduction. "

Since five elements, including "thus [I have heard], " are common to all sutras,

this section is called the "general introduction.

" Because the passage that

begins with "sending a letter and feeling the [presence of the] Buddha" is clearly meant for this sutra alone and not for another sutra, it is called the "specific introduction.

"

The General Introduction

The general introduction has two subsections. The first subsection shows that the teaching transmitted by Ānanda, [a cousin and key disciple of the Buddha,] was free from error, demonstrating that the person transmitting it can be trusted. The second subsection addresses the place of the teaching, the assembly that heard it, and the fundamental principles that were taught, demonstrating that the Dharma can be trusted. The trustworthiness [of the transmitter] comes first because it is people who transmit the Dharma. And because the Dharma is transmitted by people, its trustworthiness is shown afterward. Transmission of the Teaching

[The first subsection of the general introduction includes the phrase] "like this,

" [which appears in "I have heard like this,

" often rendered,

"Thus

I have heard"]. This phrase addresses in general terms an entire teaching. When two things are similar, they are described as being "like" each other. But when one thing is not different [in any way from another thing], it is said to be [identical to] "this" [thing]. [The former principle of similarity is illustrated] in a comparison of the speech of the Tathāgata and Ānanda, which are clearly not identical because the former speaks with a golden mouth and eight distinct voices, while the latter speaks with just one physical voice. 7

1c

Prince Shōtoku's Commentary on the Śrīmālā Sutra

They are similar, however, [because both speak with a voice that can be heard]. The text thus uses the term "like" to describe them. But while their speech differs in these ways, [the truth] expressed by each is a single thing, and so the meaning of [the words each speaks] is said to be "[identical to] this [truth].

"

The phrase "I have heard" means that Ānanda has heard the teaching directly from the Buddha, and so his transmission is free from error. It also shows that the teaching is free from the errors of the non-Buddhists who claim self-enlightenment [without hearing the Tathāgata's teachings]. The phrase "at one time" means that even though the teachings of the sutras expounded by the Tathāgata are innumerable, when Ānanda attained the state of the Buddha's enlightenment, or samādhi, he understood all of them at once. Thus, the sutra says "at one time.

"

The Audience

The second subsection addresses the place of the teachings and the assembly that listened to them, demonstrating that the Dharma can be trusted. Śrāvastī is the name of a city. In the Liang dynasty (502-557) it was called "the city of famous things.

" This city flourished and its name was

exceptionally famous, being heard at great distances in the four directions, and so it was known as "the city of famous things.

" Śrāvastī was located in

the country of Kośala, one of sixteen great countries. In the sutra, the name of the city is taken to represent the entire country, which is simply referred to as "Śrāvastī.

" The sutra also refers to the Jeta Grove and Anāthapiṇḍada Garden. Here,

"grove" is associated with Prince Jeta and "garden" is associated with the elder Anāthapiṇḍada. Together, the two built a spiritual practice center, which is known by the names of both men. It is thus called "the Jeta Grove and Anāthapiṇḍada Garden.

"

The assembly that listened together to the Buddha's teaching has been abbreviated and so appears to be incomplete. One interpreter states that at the time the sutra was explained, the Buddha was inside the palace while the devas were in the heavens above and the court maidens were with him on the earth below. Since the bodhisattvas were therefore absent, this sutra lacks proper verification. However, at the beginning of the sutra's final section—the propagation of the teaching—it states "[the Buddha] emitted a brilliant light that shone upon the great assembly,

" [which is a description that traditionally

8

Part I

includes the bodhisattvas]. How then can it be said that the necessary audience was not present?

And even though this passage has the elements required to show that the Dharma can be trusted—the place of the teaching and the required audience who listened together to it—one interpreter asks why only the court maidens who appear in the royal palace at Ayodhyā are described. This is because in the [final section of the sutra], when it was entrusted to future generations, the teaching was done at this place and before this audience. It is clear, therefore, that this information was abbreviated. The Specific Introduction

The second section [of the introductory teaching], the specific introduction, has two subsections. The first subsection begins with "At that time, King Prasenajit [and Queen Mallikā]" and ends with "[the messenger Candirā] respectfully offered [their letter] to Śrīmālā. " This is called "introduction to

the external conditions.

" The second subsection begins with "Śrīmālā accepted the letter with joy" and ends with "praising the true merits of the Buddha. "

This is called "introduction to the internal cause. " The first subsection refers

to the letter sent [by the king and queen to their daughter]. Since it explains the external conditions of the sutra, it is called "introduction to the external conditions.

" The second subsection refers to Śrīmālā's silent contemplation and perception of the Buddha. Since it explains the internal cause of the sutra, it is called "introduction to the internal cause. "

External Conditions

The first subsection, the introduction to the external conditions, has three parts. The first part describes the king and queen's conversation in which they discuss Śrīmālā's intelligence, agreeing that it is the proper time for her to hear the profound Dharma and engage in virtuous deeds. The second part begins with "The queen said [to her husband,

'Now is the proper time'].

"

Immediately afterward, they sent a letter to Śrīmālā so she could hear of the Buddha's merits. The third part begins with "the messenger [Candirā] presented the letter [to Śrīmālā]. " This passage describes the messenger receiving the letter, taking it to Ayodhyā, and presenting it to Śrīmālā. [The first part describes the king and queen discussing their daughter's intelligence.] In [this section of] the sutra,

"time" refers to the proper time

9

2a

Prince Shōtoku's Commentary on the Śrīmālā Sutra

for Śrīmālā to hear the eternally abiding truth.

"Their faith in the Dharma was

only recent" means that the king and queen's faith in the Mahayana teachings was not of long duration. For a long time they had believed only in the Hinayana, not in the Maha yana. But one day, when the Tathāgata was beneath a tree expounding the Dharma, King Prasenajit approached him to offer praise while beating a drum. Although the Buddha knew the answer, he asked [his disciple Ānanda],

"What is this sound?" Ānanda replied truthfully [and described the king's approach]. The Buddha said [to King Prasena jit], "You

are a king of the world who beats the drum of birth and death. But I am the king of the Dharma who beats the drum of truth.

" This scene was the beginning of the Buddha's teaching of the Dharma Drum Sutra. It was also the time when the king and queen first developed faith in the Great Vehicle. Soon thereafter, they sent a messenger to proclaim this news to their daughter Śrīmālā. As such, one interpreter states that "time" refers to the time at which the Buddha delivered the Dharma Drum Sutra.

There are also varied interpretations of the passage "their faith in the Dharma was only recent.

" But by examining the sutra from beginning to

end, one can see that only the interpretation noted above is correct. Thus, I have not listed these other interpretations. [The next passage in the sutra reads,

"They spoke these words together: 'Śrīmālā, our daughter, is sharp, wise, and quick-witted, she has penetrating intelligence and quick comprehension. '"] Here, the phrase "our daughter" expresses words of praise. It suggests that no one surpasses a father and mother in looking after their child, just as no one knows a subject like a king. When speaking of one's own child, one naturally describes only his or her virtues. Since Śrīmālā, who was bright, virtuous, and capable of hearing about the path of the Great Vehicle, was their child, the king and queen naturally refer to her as "our child. "

"She is sharp, wise, and quick-witted": One whose ears hear well is called "sharp,

" while one whose mind clearly discerns is called "wise. " And one

who listens closely and discerns quickly and clearly is called "quick-witted. "

"Penetrating intelligence and quick comprehension": One who hears the superficial but arrives at the profound is called "penetrating. " This quality comes

from listening closely. Having the capacity to clearly comprehend and deeply illuminate is called "intelligence.

" This quality comes from discerning deeply.

To encounter a principle and to immediately understand it is called "quick 10

Part I

comprehension.

" This quality comes from being quick-witted. The former passage points to Śrīmālā's innate abilities, while the latter describes her activities. These two passages complement each other: to receive the teaching [properly], one must listen closely. Thus, Śrīmālā's ability to listen is praised first. This demonstrates that she was capable of receiving the Dharma. "Quickly understands the Dharma,

" means that having heard something

just once, Śrīmālā immediately understood it and so did not need to hear the teaching again. The passage "Her mind will not doubt [the teaching], " means

that her mind was open and clear and did not become mired in doubts like those who follow the Hinayana. [King Prasenajit and Queen Mallikā said,] "At the proper time, we should send a letter to arouse her mind of enlightenment. " Here,

"time" has two meanings: the time of year and time as an opportunity. Both meanings should be remembered since both contain the truth [that can be received by Śrīmālā].

From "the queen said [to her husband,

'Now is the proper time']" is the

second part [of the introduction to the external conditions]; that is, their sending the letter [to Śrīmālā].

"Succinctly praising the innumerable merits

of the Tathāgata": this passage means that because these immeasurable, holy merits could not be explained in detail, only three are described: [the Dharma body, liberation, and wisdom].

The third part describes the messenger arriving in Ayodhyā and presenting the letter to Queen Śrīmālā. See the sutra. This passage indicates that [Śrīmālā] correctly received the true [teaching]. See the sutra. The Internal Cause

The introduction to the internal cause, the second subsection of the specific introduction, begins with "Śrīmālā accepted the letter [with joy]. " This

subsection can be divided into five parts.

The first part describes Śrīmālā's accepting the letter with joy. See again the sutra. This part also includes "producing a rare state of mind, " which

refers to hearing the eternally abiding truth. That is, because the primordially existent and eternally abiding truth is rarely heard, [Śrīmālā's state of mind] is referred to as "rare.

"

The second part is the first line of verse in which Śrīmālā expresses the desire to worship the Buddha. But having only seen [her parents'] letter, how can Śrīmālā say,

"I have heard the voice of the Buddha"? This is because the 11

Chapter 1: Praising the True Merits of the Tathāgata

2b

Prince Shōtoku's Commentary on the Śrīmālā Sutra

voice transmits one's intention, and a letter transmits the voice [of its writer]. As such, having read the letter, Śrīmālā received the meaning of the Buddha's eternally abiding truth. It is in this way that she "heard" the voice of the Buddha. Moreover, whether one reads, hears, or contemplates [the Buddha's words]—in this case, in a letter—one "hears" [the voice of the Buddha]. [In the sutra, Śrīmālā then says,] "one whose [voice] has never been [heard] in the world.

" This passage suggests that even though [Śrīmālā's] original state [was described above as being "inconceivable,

" in her current embodied

form] her [sense of] self may have prevented her from hearing that eternally abiding truth [before she received the letter].

[She continues,

"If what I have said is] real and true.

" This means that

because the Sage's body is perfect and is not false, it is called "true. " And since

it possesses unchanging, perfect merits that are not unreal, it is called "real. "

[The third part] is the line of verse that describes Śrīmālā's silent contemplation and perception of the Buddha. This passage means that the Tathāgata responds to the needs of sentient beings in the world without discrimination. Even so, Śrīmālā says,

"I am but an ignorant woman who is one among many

in the world. I request that out of compassion you let me see you. "

[The fourth part] is the line of verse explaining that the Buddha, sensing Śrīmālā's request, appeared before her in the sky. [The Buddha appeared in the sky] because his movements would have been restricted [had he appeared] in the palace. He may also have done so to show that the Tathāgata's Dharma body is formless, like space. [When expounding the Dharma,] the Tathāgata constantly emits a light from the top of his head that is about seven feet in length. Now, since he wanted Śrīmālā to expound the principles of the eternally abiding perfection of the One Vehicle, he emitted this light from his entire body.

[The fifth part] is the fourth line of verse, in which Śrīmālā worshiped the Tathāgata with the three types of activities associated with [the body, speech, and mind]. See the sutra.

"[Bowed their heads and] touched his feet

as a sign of respect": even though the Tathāgata was in the sky, Śrīmālā and her attendants made the customary gesture of reaching out to touch his feet as a sign of respect. It was not the case that they touched his feet directly. 12

Part II

Commentary on the

Main Teaching

The second division of the sutra, the main teaching, begins with the line of verse,

"The Tathāgata's body, marvelous in form, [is unequaled in the world]. "

This division has fourteen chapters, which are organized into three main sections. The first section includes the sutra's first five chapters on the main teachings, which address the essence of the teachings and all types of virtuous deeds. The second section includes the eight middle chapters, which explain the realm of the teachings, taking up the conditioned and unconditioned forms of the Eight Noble Truths. The third section is the final chapter. It examines those who practice the teachings, taking up the bodhisattvas who do so by engaging in the three types of patience.

The five chapters of the first section that explain the essence of the teachings can be divided into two subsections: Chapters One through Three, and Chap ters Four and Five. The first subsection explains "self-practice. " Although Śrīmālā

was originally an inconceivable being, she appeared in the world at the seventh stage of the bodhisattva. These first three chapters explain the practices of [bodhisattvas such as Śrīmālā at the] seventh stage, which are called "self-practice. "

The last two [of the first five] chapters explain "other-practice, " meaning the

practices of bodhisattvas at the eighth stage and above. Since these bodhisattvas have moved beyond the practices of the seventh stage [of Śrīmālā], they are called "other-practice.

" The three chapters addressing self-practice are: "Chap ter One: Praising the True Merits of the Buddha, " "Chap ter Two: The Ten Main

Ordination Vows,

" and "Chapter Three: The Three Great Vows.

"

Chapter One:

Praising the True Merits of the Tathāgata

The central message of "Chapter One: Praising the True [Merits] of the Tathāgata" is that Śrīmālā had not heard the eternally abiding truth until she received her parents' letter. Having now heard that eternally abiding truth, she praises 13

2c

Prince Shōtoku's Commentary on the Śrīmālā Sutra

it and vows to take refuge in it. But this form of refuge differs from the impermanent refuge [of the Small Vehicle]. Indeed, the foundation for engaging in the virtuous behavior [of the Great Vehicle] is first taking refuge [in the Mahayana]. That is, because Śrīmālā wants to broadly illuminate the path of all virtuous practices, she naturally begins by taking refuge [in the teachings of the Great Vehicle]. In this regard, the Sutra of the Upāsaka Precepts states that if one receives the precepts without first taking refuge in the Three Treasures, then one's commitment to the precepts will not be firm, just as the color in a cloth dyed with no adhesive agent [will soon wash out]. This chapter can be divided into two parts. The first part is the five lines of verse that praise the eternally abiding truth and describe the vow to take refuge. The second part begins with the next line of verse, "have compassion

and protect me,

" and concludes at the end of the chapter, where Śrīmālā requests the Buddha's protection.

1.1: Praising the Eternally Abiding Truth

The five lines of verse of the first part praising [the eternally abiding truth] can be divided into four sections. (1) The first two lines praising the Dharma body, (2) the next line praising liberation, (3) the next line praising wisdom, and (4) the final line praising all three virtues collectively. However, the buddha stage is generally said to possess myriad virtues. Why then have only these three virtues been selected for praise? This is because the Dharma body is the foundation of the myriad virtues, liberation eliminates [the mental afflictions], and wisdom is [the perfect] knowledge [of the Buddha]. Indeed, among the myriad virtues, these three are essential. And by taking up these three virtues, the others will naturally arise. Thus, these three alone are praised. It was noted above, moreover, that when Śrīmālā's parents discussed the innumerable holy virtues, they could not describe in detail each one and so chose to extol these same three. Śrīmālā follows this model. While there are varied interpretations of this material, the essential meaning has been expressed above. Therefore, I have not recorded them.

1.1-1: Praising the Dharma Body

The two lines of verse that praise the Dharma body [read as follows: (1) "The Tathāgata's body, marvelous in form, is unequaled in the world. Incomparable and inconceivable, we now honor you. (2) The Tathāgata's 14

Part II

form is inexhaustible; so too his wisdom. All phenomena eternally abide, and so I take refuge in you"]. [Traditionally,] they have been divided into two subsections: (A) The first one and a half lines that praise the manifestation body (nirmāṇakāya) of the Buddha, and (B) the last half of the second line of verse that praises the true body (dharmakāya) of the Buddha. [These two bodies complement each other;] that is, without the true body as the source, the manifestation body would not appear, just as without the appearance of the manifestation body, the source would remain hidden. Thus, in passages of praise, both [bodies] are generally praised together. Here [the phrase] "The Tathāgata's body, marvelous in form, is unequaled in the world" praises his peerlessness. This means that even Brahma, high in the heavens above, cannot gaze down upon the top of the Buddha's head. "Incomparable and inconceivable" offers a comparison suggesting that the minds of sentient beings cannot imagine [these qualities of the Buddha]. "The

Tathāgata's form is inexhaustible" means that those who are spiritually aware can see the manifestation body of the Buddha. And while that which has form naturally comes and goes in the world, it is said that if one develops this spiritual awareness, the [Tathāgata, in the form of the] manifestation body, will always appear. These four passages praise the Tathāgata's form. Next, "so too his wisdom" praises the Buddha's mind as being incomparable and inexhaustible, just as his form was praised above.

"We therefore worship you,

[O World-honored One,]" concludes praise of the manifestation body. One interpreter argues,

"Since this last passage [concludes the section

praising] the manifestation body, it should appear directly after the first two passages of the second verse [above—that is,

'The Tathāgata's form is inexhaustible; so too his wisdom']. But the one who recorded the sutra [selected this order because he] desired to conclude each verse with some form of praise. "

"All phenomena eternally abide" is the second subsection, which praises the true body of the Buddha. While his manifestation body appears in response to the needs of sentient beings, the true body is immovable and unchanging. Here,

"eternally abide" suggests that which is immovable. Since the remaining virtues all naturally arise on the path to enlightenment, only that which can "eternally abide" is praised here.

My interpretation is slightly different [than this traditional interpretation]. The first line of verse praises the manifestation body and the next line is 15

3a

Prince Shōtoku's Commentary on the Śrīmālā Sutra

devoted entirely to praising the true body of the Buddha. Moreover, the statement "The Tathāgata's form is inexhaustible" means that it must also be eternally abiding. This passage thus praises the formless, eternally abiding aspect of the Buddha's true body. How can this be? That is, if the Tathāgata manifests with form, how then could that form be inexhaustible? It is precisely because [the true body, the source of the manifestation body,] has already been called "inexhaustible. " As such, it is also self-evidently formless and permanent. Indeed, it is said that "the Tathāgata's form is inexhaustible. " And since the Buddha's

inexhaustible wisdom also appears in the form [of the manifestation body], wisdom itself takes on material form.

"So too is his wisdom" thus praises the

true body. This suggests that [the Buddha's wisdom] is also inexhaustible and eternally abiding. Finally,

"All phenomena eternally abide" is a general reference to all the phenomenal elements associated with the true body. 1.1-2: Praising Liberation

The next line of verse praises liberation. [It reads: (1) "Having eliminated the mind's affliction and the four kinds of errors of the body. (2) Having already arrived at the undaunted stage, we thus honor you, Dharma King. "]

Here,

"[Having eliminated] the mind's afflictions" refers to the three poisons [of the mind: craving, hatred, and ignorance,] and the four distorted views[: seeing the impermanent as permanent, suffering as pleasure, the impure as the pure, and non-self as the self]. The following passage, "[having eliminated]

the four kinds of errors of the body,

" refers to the four great elements [of

earth, water, fire, and wind]. These two passages thus praise liberation from the four evil entrenchments of the three realms [of desire, form, and formlessness]. One interpreter [agrees that the phrase "mind's afflictions" refers to the three poisons but] argues that "the body" should be taken as the three evil activities of the body, [killing, stealing, and licentiousness,] and that "the four [distorted views]" refers to the four evils of speech, [lies, slander, duplicity, and flattery]. For this interpreter, these collectively constitute the ten evils, and this section explains the evil entrenchments in the three realms. The following line of verse reads,

"Having already arrived at the

undaunted stage, [we thus honor you, Dharma King].

" Here,

"the undaunted

stage" refers to one possessing the adamantine mind. Indeed, there are four 16

Part II

types of evil demons: those of the heavens, afflictions, aggregates, and death. The adamantine mind cannot be defeated by heavenly demons or by non-Buddhists, and it has subdued the demon of the afflictions by purifying and exhausting the mental disturbances. At this stage, however, the adamantine mind is free from neither the activities of the demon of the aggregates nor from the arising and ceasing of the demon of death. This is called "the undaunted stage,

" [also rendered as "the difficult-to-subdue stage"]. One interpreter argues instead that the undaunted stage refers to the buddha stage. At the buddha stage, since one cannot be subdued by the four types of demons, one has reached the "undaunted" or "difficult-to-subdue stage.

" [This interpreter argues, therefore, that in contrast to the previous section, this] passage praises liberation from the evil entrenchment of ignorance outside the three realms. Yet another interpreter argues that the two passages [describing liberation from the afflictions of the mind and the body] praise "liberation with remainder, " while the passage that follows praises "liberation without remainder. "

Exhausting the cause of the afflictions is called "with remainder, " while

exhausting their fruit is called "without remainder.

" The previous passages

praise escaping from the four entrenchments [of the three realms], and show how elimination of the cause of the afflictions leads to elimination of their fruit. The following passage praises the elimination of ignorance, showing how the destruction of the fruit of the afflictions also proves the elimination of their cause. This interpreter concludes that this teaching proves, therefore, that [the cause and the fruit of the afflictions] can be destroyed. Dharma Master Fayun (467-529) [offers another interpretation], stating that there are two types of birth and death: "limited cyclic existence" and "inconceivable transformation.

" [Regarding the passage,

"Having eliminated

the mind's afflictions,

"] he argues that "mind" refers to the fruit of inconceivable transformation, and "[having eliminated] the afflictions" refers to its cause. [In the passage,

"Having eliminated the four kinds of errors of the

body,

"] "body" refers to the fruit of limited cyclic existence, and "[having eliminated] the four kinds [of errors]" refers to its cause. He also argues that the previous passage [describing the elimination of the mind's afflictions] shows how cutting off entrenched ignorance leads to the destruction of the fruit of inconceivable transformation. The next [passage, 17

Prince Shōtoku's Commentary on the Śrīmālā Sutra

describing the elimination of the body's errors,] explains the elimination of the four entrenchments, and thus the destruction of the karmic effects of limited cyclic existence. It can thus be called "subduing the afflictions. "

Master Fayun continues,

"'Having already arrived at the undaunted

stage' refers to the two types of mental obstructions that can prevent the development of wisdom. The first obstruction prevents one from seeing the marks of phenomena, while the second prevents one from perceiving impermanence. If the adamantine mind arises, however, it cuts off and exhausts these obstructions, thereby illuminating the marks of phenomena and removing the fetters of delusion [that prevent clear perception of impermanence]. [Since this realm shows how difficult it is to eliminate these afflictions, the adamantine mind] is thus called 'difficult to subdue. '"

But Master Fayun also argues that even at this advanced stage the mind still harbors afflictions, as one has not yet escaped impermanence, and so the fruit [of inconceivable transformation] still remains. But the sutra [states that this is difficult to subdue; it] does not say it "cannot be subdued" [and so suggests that there is a way to escape impermanence]. [Indeed, that path is suggested in the word] "already, " which appears in the passage,

"Having already

arrived at the undaunted stage.

" "Already" means to have "passed beyond,

"

and so suggests one who has "passed beyond" the adamantine mind and arrived at the buddha stage. Here, having destroyed the fetters [of the mind], one is freed from the impermanence of birth and death. Master Fayun concludes that in this way, the cause and fruit [of both limited cyclic existence and inconceivable transformation] are extinguished, and one is thus liberated. My interpretation is slightly different. In particular, I believe that that which is difficult for the adamantine mind to subdue refers only to the demons of the aggregates and death. Since the Tathāgata has already passed beyond these two realms, it is called "having arrived at the undaunted stage. " As such,

"We thus

honor you, Dharma King" concludes this section praising liberation. 1.1-3: Praising Wisdom

The next line [of verse is the beginning of the third section that] praises wisdom. It reads: "(1) Knowing all that is to be known, and by complete mastery of this body of wisdom. [(2) Encompassing all phenomena, we therefore worship you. "] In this passage,

"that is to be known" refers to what was

18

Part II

called "the mother of wisdom" in the Liang dynasty. "The mother of wisdom"

refers, in turn, to the realm of absolute truth. That is, since emptiness is the basis from which wisdom emerges, it is called "mother. " Since wisdom arises

from emptiness, which is itself unconditioned, it is called "mastery. " In this

way, these two passages praise the wisdom of emptiness. [The next line of verse reads,] "Encompassing all phenomena, [we therefore worship you]. " Here,

"Encompassing all phenomena" refers to the capacity to illuminate and understand at once the distinctions among the myriad phenomena of the world. [In contrast to the wisdom of emptiness, however,] this phrase praises the wisdom of existence, which is a form of conventional truth. Although it is a form of wisdom, it is an inferior sort that cannot properly be called "mother.

"

One interpreter says that the first two passages in this section praise "the wisdom of truth,

" while the next passage praises "expedient wisdom. " [In

discussing the phrase] "that is to be known, " he argues that since these two

types of truth can produce wisdom, they are both properly called "mother of wisdom.

" He also argues that the passage "by complete mastery of this body of wisdom" suggests the ability to freely use the wisdom that emerges from complete mastery of these two types of truth. [This interpreter concludes his argument by] stating that the passage "encompassing all phenomena" shows how the Buddha uses expedient means to attract and teach sentient beings so that they will engage in virtuous behavior. The section praising wisdom concludes,

"We therefore worship you.

"

1.1-4: Praising the Dharma Body, Liberation, and Wisdom The next line of verse praises together [the Dharma body, liberation, and wisdom]. [That line reads: "We now worship you who transcends name and measure, the one who is beyond compare. We now worship the (teacher of the) limitless Dharma, the one who exceeds all comprehension. "] See the sutra.

1.2: Śrīmālā Requests the Buddha's Protection From "Have compassion and protect me, [thereby causing the seed of Dharma to grow,]" to the end of the chapter is the second part of Chapter One. This part describes Śrīmālā's requesting the Buddha's protection. This means that when Śrīmālā praises and takes refuge in the Buddha's eternally abiding 19

3b