T2185 Prince Shōtoku’s Commentary on the Śrīmālā-sūtra

Chapter 2: The Ten Main Ordination Vows

Prince Shōtoku's Commentary on the Śrīmālā Sutra

truth, if he does not respond by protecting her, then the act of taking refuge itself is unworthy of respect. Thus, Śrīmālā asks the Buddha for protection. This part has four sections. (1) The first line of verse in which Śrīmālā directly requests the Buddha's protection. Here,

"Dharma" refers to the

Dharma body, the seed of which is all virtuous deeds. (2) The next line of verse describes the Tathāgata's granting protection to Śrīmālā. [Śrīmālā states, "'In this and in future lives, I ask you, O Buddha, always to accept me. ' (The

Buddha replies:) 'I have been teaching you for a long time in your previous lives.

'"] And while Śrīmālā requests his protection only for her current and future lives, the Tathāgata also states that he had [taught and] protected her in previous lives, illustrating the depths of his protection. (3) The following one and one-half lines show that after the Buddha granted Śrīmālā protection, she makes the same request again as a sign of respect. [This section reads: "'I teach you now, and will do so in the future. '

(Śrīmālā responds:) 'I have already produced merits, and will do so again in remaining lives. Because of these virtuous deeds, I hope to see and to be accepted by you in the future.

'"] In this section, [Śrīmālā thinks that] because

the Tathāgata had acknowledged helping her for a long time, she must have produced virtuous [deeds in previous lifetimes]. Moreover, "remaining lives"

refers to the future. If the Buddha has protected Śrīmālā in the past and present, and will also do so in the future, then she will not stop performing virtuous deeds. [To confirm this,] she asks the Buddha to offer a prediction. 4) "The Buddha [offered this prediction] to the assembly. " This passage

describing the Buddha's prediction can be divided into six subsections. A) The Buddha acknowledges the cause [of Śrīmālā's becoming a buddha]. B) From "You will make offerings [to immeasurable buddhas]" describes the fruit [of Śrīmālā's becoming a buddha]. C) From "Your buddha land [will have no evil destinies]" describes this as an undefiled land. D) From "sentient beings of your land" describes the Buddha's prediction [that those who inhabit this buddha land will be] pure. E) From "When Queen Śrīmālā [received this prediction]" describes the desire of humans and devas [to be reborn in that land]. F) Explains the Buddha's prediction that humans and devas [would indeed be reborn in that land]. See the sutra.

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Part II

Chapter Two:

The Ten Main Ordination Vows

The second part of "self-practice" is "Chapter Two: The Ten Main Ordination Vows.

" It begins with "At that time, Queen Śrīmālā, having heard this prediction, [respectfully stood up and took the ten main ordination vows]. " This

chapter describes Śrīmālā's praising the Buddha's truth and reveals that the foundation for taking refuge in that eternally abiding truth is practicing virtuous deeds. But the refuge taken by Śrīmālā differs from that of earlier times; here, she professes the ten great vows that are distinct from the five precepts of the Small Vehicle. Indeed, these precepts need to be renewed [to meet the needs of those living today].

This chapter has three parts. The first describes the proper means for receiving the precepts [that one vows to follow]. The second, which begins "O World-honored One, from this day [until I attain enlightenment], " describes

Śrīmālā's taking the precepts. The third begins with "O Dharma King, the World-honored One" and concludes at the chapter's end. This third part describes Śrīmālā's standing before the Buddha and taking these vows, thereby eliminating the doubts [of the assembly].

Moreover, as she prepares to take these vows, Śrīmālā realizes she must do so not only in the correct form but also in a calm state of mind. That is, with the proper form and a calm mind, she prepared herself to take the vows. The second part of the chapter describes Śrīmālā's taking the precepts. However, as soon as she took them, doubts arose among some in the assembly. There were those who thought that because Śrīmālā had taken the form of a woman, her will was weak. And now, having taken these serious and far-reaching vows, they worried that she might be unable to put her words into practice. Therefore, the third part shows Śrīmālā's taking these vows and cutting off their doubts by promising to put into practice the vows she had taken. 2.1: The Proper Means for Receiving the Precepts

The first part begins with "She respectfully stood up. " Even though it

is customary to prostrate on the ground when taking the precepts, Śrīmālā stood up instead. She did so because the Buddha had appeared in the sky. If she had prostrated herself on the ground, it would have been difficult to hear the Buddha's words.

"Receiving the ten main ordination vows"[: in this

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Prince Shōtoku's Commentary on the Śrīmālā Sutra

phrase, the word "receiving" has two meanings.] The first refers to the state of mind in which one is ready to receive the precepts, while the second refers to [the process of] receiving the ten precepts themselves. These are referred to as the "ten main ordination vows" because, as previously noted, they differ from the five precepts of the Small Vehicle. That is, these precepts taken by Śrīmālā are meant [to produce] the eternally abiding wisdom [of the Great Vehicle]. 2.2: Śrīmālā Takes the Ten Vows

The second part of the chapter describes Śrīmālā's taking the ten vows. It can be divided into three subsections. The first subsection consists of [her vow to follow] precepts one through five. These are called "the disciplinary precepts" and are meant to prevent negative behavior. [The word "disciplinary" combines two ideas. The first,] "rule,

" is a type, while "deportment,

" the second, means "behavior.

" These five precepts are thus meant to promote the

practice of positive types of behavior, enabling one to remain on the Buddhist path. The second subsection begins with "[I will not accept material things] for my own benefit.

" It includes the four vows called "the precepts benefiting sentient beings.

" The third subsection begins with "Embracing the true

Dharma and never forgetting it.

" This points to the tenth vow, which describes

the precept of cultivating goodness.

Those who wish to teach others must first correct themselves, and so they begin with self-cultivation[, which requires taking the disciplinary precepts]. This is the basis for the practice of the bodhisattvas who correct their own behavior so that they can teach and save sentient beings. The next step is to take [precepts six through nine,] the precepts benefiting sentient beings. Since the path of educating and saving sentient beings does not consist solely of stopping evil, practitioners must also cultivate virtuous behavior; indeed, the third subsection is called "the precept of cultivating goodness. "

In this way, although the basis of the first subsection is self-cultivation, it also reveals the importance of teaching others. And while teaching others is the thrust of the second subsection, it also illuminates self-cultivation. The third subsection illuminates both self-cultivation and teaching others. As a group, these are the practices of the bodhisattva, which are described below in greater detail.

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2.2-1: The Five Disciplinary Precepts

The five disciplinary precepts of the first subsection can be divided into three components. The first component includes the vow that relates to the five Hinayana precepts that were taken in earlier times; this is the vow not to develop an attitude in which one would transgress any of these earlier precepts. Since the Hinayana teachings of the precepts are meant to restrain the body and speech, but not the mind, they are understood as preliminary practices that put one on the path to ultimate purification. But the vow [of the Mahayana bodhisattva], which is taken first, does not invalidate these earlier precepts. The second component includes [the second and third] vows, which are meant to prevent evil acts toward those who are in higher and lower [positions than oneself]. The third component includes [the fourth and fifth] vows that are meant to prevent evil acts toward self and others. The second vow [of the second component] reads,

"I will show neither

pride [nor jealousy] toward the worthy elders"; this vow refers to the three types of "worthies,

" [rulers, parents, and teachers,] and to other "elders" in high positions. The third vow,

"I will not hate sentient beings,

" is a general

reference that includes the varied types of sentient beings. Here, we examine three explanations for [why the Buddhist practitioner] should avoid pride and jealousy toward those above and hatred and anger toward those below. One explanation says that people normally want to be equal to their superiors, and so become jealous [of their higher position]. But they also want to do as they please [toward those below them], and so become angry [when the latter do not respond as they wish]. Since neither attitude is on the Buddhist path, one must eliminate jealousy toward those above and anger toward those below.

A second explanation argues instead that people often feel anger, not jealousy, toward those above them. This is because those above arrogantly enjoy their high positions and despise the masses below, thereby causing great anger among their subordinates. This second explanation argues, moreover, that those below display little jealousy toward those above them because they naturally respect their virtue and authority. Here, those above feel much pride or even arrogance, but little anger, toward those below them. Indeed, feeling that those below are naturally beneath them, they feel great pride in 23

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Prince Shōtoku's Commentary on the Śrīmālā Sutra

themselves. And thinking that those below will do exactly as they wish, they generally do not become angry [with their subordinates]. [But these attitudes do not accord with the Buddhist path, on which] one must not exhibit even a little jealousy toward those who are above. How much more so this is true that one should not exhibit even a little pride toward those who are below. Similarly, one must not express even a little anger toward those who are below, just as one must not do so toward those who are above. These explanations address [human tendencies]—here, to [emphasize one's own benefit and] slight [that of others]—to illustrate a more fundamental point [about the Buddhist precepts].

The third explanation states that the worthy ones and the elders should be respected. Arrogance and respect are incompatible because one who is filled with the former cannot display the latter. Similarly, those in subordinate positions are worthy of kindness. Anger and kindness are incompatible: one who is filled with the former cannot display the latter. The third component of the five disciplinary precepts includes [the fourth and fifth] vows, which are meant to prevent evil acts toward self and others. This includes refraining from being jealous [of others' physical appearance or material possessions] and stingy with one's own possessions. See the sutra. 2.2-2: The Four Precepts Benefiting Sentient Beings

The second subsection, the four vows [six through nine], represents the precepts benefiting sentient beings. These precepts can be divided into two elements. The first element, vows [six and seven], illuminates the compassionate mind that brings joy to other beings. The second element, vows [eight and nine], illuminates the sympathetic mind that removes the suffering [of other beings].

Since the first element includes two vows, it can naturally be divided into two. The sixth vow illuminates the fruit of [the compassionate mind] that brings joy to other beings. The seventh vow illuminates the cause of [the compassionate mind] that brings joy to other beings.

The sixth vow begins,

"I will not accept material things for my own benefit. " This passage illustrates the "good of restraint.

" The following section

of this vow reads,

"All that I receive [will be used to help sentient beings who are poor and who suffer].

" It illustrates the "good of virtuous activity.

"

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Part II

The seventh vow begins,

"I will not, for my own benefit, practice the four methods [of the bodhisattva to help others: giving, loving speech, beneficial acts, and cooperation]. " This passage also illustrates the good of restraint, while the next,

"for the benefit of all sentient beings, " illustrates

the good of virtuous activity. In the conclusion to the seventh vow, "a mind

that lacks worldly attachments" can be understood to be free from craving, "a mind that does not become overwhelmed" to be free from hatred, and "a mind that is unobstructed" to be free from delusion. [But there are other interpretations of these passages.] One interpreter argues, for example, that "a mind that lacks worldly attachments" points to those whose compassion displays no hint of attachment. Indeed, if one is attached [to worldly things], then one's teaching of the Buddhist path will naturally be influenced by the afflictions. This interpreter also argues that ["a mind that does not become overwhelmed"] means that if one wearies of birth and death [because one has become overwhelmed by the needs of sentient beings], then one's ability to teach them will inevitably be compromised. Another interpreter argues,

"a mind that lacks worldly attachments" points to those distinguished simply by not being worldly, "a mind that does

not become overwhelmed" indicates those not associated with the two vehicles, and "a mind that is unobstructed" refers to Mahayana bodhisattvas. The second element of this subsection, consisting of vows eight and nine, illustrates the sympathetic mind that removes the suffering of others. It can also naturally be divided into two: the former vow illustrates the fruit of removing suffering, while the latter vow illustrates the cause of removing suffering.

The eighth vow begins,

"If I see those beings who are solitary and alone, [chained in the dark, with sickness and disease, who are distressed and suffering because of calamities and hardships]. " This passage illustrates the

good of restraint. The following part of this vow, "I must offer them comfort,

"

illustrates the good of virtuous activity. [The elements of this passage can be understood as follows.] A child without a parent is "solitary,

" while an elderly person without a child is "alone. "

A prison is "dark,

" while a shackled prisoner is "chained. " Everyday illness

is called "sickness,

" while extreme illness is called "disease. " Problems that

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Prince Shōtoku's Commentary on the Śrīmālā Sutra come from within are "calamities,

" while those caused by another are "hardships. " Self-criticism is called "distress, " while external annoyances are

called "suffering.

"

This vow continues,

"Through these principles, I will offer them benefits. [Only after that will I depart.]" In this passage, "principles" refers to [behavior

that accords] with the teachings [of the eternally abiding truth] and that helps alleviate the ten types of suffering. "Only after that [will I depart]" means that Śrīmālā will not leave these sentient beings who suffer until each has reached enlightenment.

The ninth vow illustrates the cause of removing suffering, and includes both the good of restraint and the good of virtuous activity. The beginning of this vow,

"When I see those who catch and raise [animals], " illustrates

the good of restraint, while "When I gain this power" illustrates the good of virtuous activity. Here, pursuing animals in the wild is called "catching, "

while keeping animals [on one's property] is called "raising. "

The ninth vow continues,

"The evil acts that contravene the discipline. "

This passage refers to the sixteen restraints of evil [behavior associated with particular professions]. See the Nirvana Sutra.The following line, "transgressing the precepts,

" refers to those who have broken a vow already taken. [These passages can also be understood as follows.] "The evil acts that contravene the discipline" refers to those who intended from the beginning to commit evil acts, while "transgressing the precepts" refers to those who intended to do good but ended up committing evil. [In taking this vow, Śrīmālā states,] "When I gain this power. " Her statement refers to two kinds of power: vital power and the power of the path. She continues,

"in whatever place [I see sentient beings]"; this means that if one does not act in accord with the good of virtuous activity, then the path to liberation will become obstructed and sentient beings will transmigrate among the six destinies. Thus, wherever bodhisattvas see those committing egregious acts, they will use their vital power to subdue them. Wherever they see those committing mildly bad acts, they will use the power of the path to teach them. If sentient beings refrain from evil and practice good, then the holy teaching will last for a long time. If the holy teaching lives on in the world, then good will prevail and evil will disappear. Indeed, the sutra states, 26

Part II

"devas and humans will thrive and evil paths will diminish. " If those who

are vessels of the path increase, then the wheel of the Buddha-Dharma will turn eternally.

2.2-3: The Precept of Cultivating Goodness

The third subsection has one vow, [the tenth,] called "the precept of cultivating goodness. " This precept has three aspects. The first aspect illustrates not forgetting the embrace of the true Dharma, while the second explains why one must not forget embracing the true Dharma. The third concludes the discussion of not forgetting the embrace of the true Dharma. The first aspect begins with "I will never forget embracing the true Dharma.

" It was stated above that embracing the true Dharma is the practice of bodhisattvas at the eighth stage and above, and so is called "other-practice. "

Since Śrīmālā has appeared at the seventh bodhisattva stage, for her not forgetting to embrace the true Dharma means not to forget the aspiration to attain the eighth and higher bodhisattva stages. That is, Śrīmālā should not forget, even for a moment, her intention to embrace the true Dharma. This does not mean, however, that she herself has already [attained the eighth stage] where one's mind does not forget, even for a moment, embracing the true Dharma.

The second aspect includes three practices and three aspirations. The former are the practices of bodhisattvas at the eighth stage and above, while the latter are the aspirations of bodhisattvas at the seventh stage and below. The three practices are: embracing the true Dharma, following the Great Vehicle, and engaging in the perfections (pāramitās). But this distinction [between practice and aspiration] does not mean that those at the seventh stage and below are not part of the Great Vehicle. Rather, it suggests that the meaning of "great" has not yet been fully revealed to them. Why? It is because bodhisattvas at the seventh stage and below have only severed the afflictions and passed beyond the three realms, just like practitioners of the two vehicles. But they have yet to reach the eighth stage and above, and so are unable to [directly intervene] in the various destinies that are part of the process of transmigration. It is in this way that the complete meaning of "great" is not yet clear to them.

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[We can better understand this distinction by examining the perfections, the last of the three practices.] The perfections of the bodhisattva are often referred to as "reaching the other shore.

" And while bodhisattvas at the seventh

stage and below have crossed over to the other shore devoid of marks, they are not yet able to discern [the eternally abiding truth in a single thought like bodhisattvas at the eighth stage and above]. Thus, the complete meaning of the perfections is not yet clear to them. Although bodhisattvas at the seventh stage and below engage in all virtuous practices, here again they cannot do so in a single moment of thought. Therefore, their practice cannot be called "fully embracing the true Dharma,

" [the first of the three practices]. As such,

it is said that the three practices of embracing the true Dharma, following the Great Vehicle, and engaging in the perfections are fully established only by bodhisattvas at the eighth stage and above.

The three aspirations of bodhisattvas at the seventh stage and below express their desire to attain a state of mental equilibrium in which they can constantly engage in these three practices. And while the three practices— the activity of the singular mind of bodhisattvas at the eighth stage and above—are described with different names, each emerges [from the single principle of embracing the true Dharma]. Thus, if one forgets embracing the true Dharma, then all three practices will be forgotten completely. And if the three practices are forgotten, then the aspiration for the three practices will also be forgotten.

Even though there should be a section in the text describing the aspiration for the perfections, it has been omitted. When listing the three practices in order, embracing the true Dharma is first. But when listing the aspirations in order, the Great Vehicle is first. This order is followed only for convenience, however, and has no more significant meaning.

The tenth vow continues,

"Following their desires, [they will never

transcend the level of the common person].

" This describes those who fall

away from these practices and engage in evil acts. Indeed, the third and final aspect begins with "I have seen in this way [the incalculable errors of these people].

" It concludes discussion of not forgetting the embrace of the true Dharma and suggests that forgetting the true Dharma leads to calamity, while constantly remembering it leads to blessings. Therefore, these vows must never be forgotten.

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Chapter 3: The Three Great Vows

Part II

2.3: Removing the Doubts of the Assembly

From "O Dharma King, the World-honored One" is the third and final part of Chapter Two. It describes Śrīmālā's taking the vows before the Buddha and removing the doubts of the assembly. This part can be divided into four points. (1) Śrīmālā takes the vows in front of the Buddha. (2) From "At the time Śrīmālā uttered these words" describes a shower of flowers [pouring from the sky] and [divine] music ringing out as proof that Śrīmālā's words were not false. That is, this rain of flowers proved that Śrīmālā's words were truthful and that her practice will bear fruit. (3) From "Having seen these splendid flowers [and heard the divine music]" describes the elimination of the assembly's doubts and its desire [to remain with Śrīmālā in future lives]. (4) This point describes the Buddha's prediction [that this desire would be realized]. See the sutra. Chapter Three:

The Three Great Vows

Chapter Three begins with "At that time, Śrīmālā took again [the three great vows] before the Buddha.

" It is the third of the three chapters on self-practice and describes taking refuge in the Great Vehicle by accepting precepts that differ from those of earlier times. This represents a superior aspiration, one that is an essential part of embracing the eternally abiding Dharma body. It differs from the tradition of earlier times, which focused on [eliminating suffering by] restraining the body and by developing wisdom that eliminates [the objects of consciousness].

This chapter has three components. The first describes Śrīmālā's taking these vows. The second component begins with "through these virtuous roots" and describes the three great vows she professes. The third component begins with "At that time, the World-honored One [offered a prediction to Śrīmālā]. "

It describes the Buddha's acknowledgement that Śrīmālā will fulfill her vows. The first component includes the phrase "by the truth of these vows. "

It refers to Śrīmālā's taking the three great vows a second time. This act is meant to show that bodhisattvas take vows not for themselves but for the sake of other sentient beings. Indeed, in the first vow Śrīmālā states, "May

I comfort [innumerable and unlimited] sentient beings.

" One interpreter

argues, however, that "by the truth of these vows" simply means that these practices will certainly be carried out.

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Chapter 4: Embracing the True Dharma

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Prince Shōtoku's Commentary on the Śrīmālā Sutra

The second component describes Śrīmālā's directly professing the three great vows, and so naturally includes these three vows. [After "Through these virtuous roots"] the first vow adds ["may I obtain] the wisdom of the true Dharma.

" Here,

"wisdom of the true Dharma" refers to the eternally abiding wisdom of the Buddha. The second vow reads, "[Having obtained this

wisdom of the true Dharma,] I vow to explain it for the benefit of sentient beings.

" In the third vow, Śrīmālā says, ["Having embraced the true Dharma, I will abandon body, life, and wealth, and] will protect the [true] Dharma. "

The first and the third vows deal mainly with self-cultivation but also illuminate teaching others. The middle vow explains teaching others but also addresses self-cultivation. In this way, these three great vows function similarly to the ten main ordination vows described above.

The third component of this chapter describes the Tathāgata's acknowledgment that Śrīmālā will fulfill her vows. See the sutra. These three great vows constitute the "vows of the anterior stage" that are [taken by bodhisattvas at the seventh stage and below]. In this chapter, "embracing these vows" points only to those vows of the anterior stage, which are not included among the vows of the eighth stage and above. Chapters Four and Five:

"Other-Practice"

From "At that time, Śrīmālā said to the Buddha" describes the teaching itself. This material, which includes Chapters Four and Five, marks the beginning of the second subsection of the sutra's first five chapters, addressing "otherpractice. " The first,

"Chapter Four: Embracing the True Dharma,

" describes

all the virtuous deeds produced when one embraces the true Dharma. Indeed, in just a single thought, bodhisattvas at the eighth stage and above can produce all the virtuous deeds performed by members of the five vehicles[: humans, devas, disciples (śrāvakas), self-enlightened ones (pratyekabuddhas), and bodhisattvas at the seventh stage and below]. The second is "Chapter Five: The One Vehicle.

" In the chapter's title,

"one" means that this vehicle is allinclusive. That is, the One Vehicle encompasses all the virtuous deeds produced by bodhisattvas at the eighth stage and above as well as those performed by members of the five vehicles.

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Part II

Chapter Four:

Embracing the True Dharma

Here we examine Chapter Four, whose title,

"Embracing the True Dharma,

"

can simply refer to the mind with the capacity to embrace[, that is, to understand and then to actualize] the myriad virtuous deeds. It is, therefore, called "embracing. " Since performing these virtuous deeds accords with the truth and is not evil, it is called "true.

" And because this practice contains a body of rules meant to guide the conduct of sentient beings, it is also called "Dharma. "

But there are many other interpretations of the phrase "embracing the true Dharma.

" One observer [offers a broader interpretation,] arguing that the myriad virtuous deeds can be embraced in the practices of all sentient beings. That is, from the lower stages of ordinary sentient beings up to the highest stage of the sages, all are capable of embracing the true Dharma. Another interpreter argues that because the virtuous deeds of bodhisattvas at the level of the "outer ordinary" are done with a dualistic mind, those at this level have not, therefore, fully embraced the true Dharma. But those beings at the level of the "inner ordinary" and above have fully embraced the true Dharma. Yet another interpreter argues that because [those at the level of the] "inner ordinary" have not yet attained true liberation, even they have not yet fully embraced the true Dharma. This third interpretation maintains that because bodhisattvas at the "first ground" and above have attained true meditative insight, they alone have fully embraced the true Dharma. 8

My interpretation is as follows. Bodhisattvas at the eighth stage and above can, in a single thought, embrace all virtuous deeds. 9 Indeed, this is

the central meaning of "embracing.

" Since their practices correspond to the

eternally abiding truth and are not evil, they are called "true. " And since they

serve as rules for the behavior of sentient beings, they are called "Dharma. "

But the practices of bodhisattvas from the first to the seventh stage accord with the untainted truth, and so can also be called "true. " Moreover, because

their practices serve as a rule for sentient beings, they too can be called "Dharma.

" But [unlike bodhisattvas at the eighth stage and above, those at the seventh stage and below] are incapable of practicing the myriad virtuous deeds in a single thought since they have not completely overcome dualistic thinking. It is in this sense that one can say that they have yet to fully embrace 31

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the true Dharma. This interpretation can be confirmed by examining the content of the sutra itself. That is, if bodhisattvas at the seventh stage and below were capable of fully embracing the true Dharma, then the sutra would not state,

"The bodhisattva vows, numerous as the sands of the Ganges River, are all part of the one great vow that is called 'embrace of the true Dharma. '"

It is useful, therefore, to distinguish between "self[-practice" for bodhisattvas at the seventh stage and below] and "other[-practice" for bodhisattvas at the eighth stage and above].

Divisions of Chapter Four

[This chapter has traditionally] been divided into two parts: The first starts at the beginning of the chapter and ends with "having great merits and great benefits.

" The second part, which explains the [body of] practices associated with embracing the true Dharma, begins with "Śrīmālā said to the Buddha, 'I will now receive the spiritual power of the Buddha, '" and concludes at the

end of the chapter.

My interpretation of this chapter is slightly different. That is, the central message of this chapter is that [these virtuous deeds] emerge [when one has embraced the true Dharma]. But when sentient beings hear the three vows mentioned above, they consider them extreme. Thus, the section from the beginning of the chapter to the passage ending with "having great [merits and] benefits" explains how the vows of bodhisattvas at the seventh stage and below—vows as numerous as the sands of the Ganges River—are, in fact, contained within the vow in the single thought of bodhisattvas at the eighth stage and above. And so the highest teaching is contained in these [vows]. In my interpretation, moreover, the second part of the chapter also begins with "Śrīmālā said to the Buddha,

'I will now receive the spiritual

power of the Buddha.

'" This part explains the emergence of [the myriad virtuous deeds after one has embraced the true Dharma]. [This view offers a more logical understanding of this material, which will become clear as we break down the chapter into more detail below.]

4.1: Śrīmālā's Vow to Embrace the True Dharma

The first part of this chapter explains Śrīmālā's vow to embrace the true Dharma. It has two branches: the first branch takes up the vow to embrace the true Dharma, while the second branch describes the Tathāgata's praise. 32

Part II

4.1-1: The Vow to Embrace the True Dharma

The first branch has three components: (1) describes Śrīmālā's listening to the [Buddha's] request; (2) describes the Buddha's authorizing [Śrīmālā's] words; and (3) describes the vow to embrace the true Dharma and begins with "Śrīmālā said to the Buddha.

"

The first component begins with ["I will now] receive the spiritual power of the Buddha [and explain the great vow that disciplines and is indistinguishable from the truth]. " When an outer form is proper and reverential, it has "power"; when the inner mind is difficult to fathom, it is called "spiritual. "

In this passage, the word "receive" means that the Tathāgata has sanctioned Śrīmālā's explanation of the teaching. But this sort of spiritual power does not refer to the magical techniques by which trees and stones can be made to speak. In the three previous chapters [that dealt with "self-practice, "]

Śrīmālā did not seek the Buddha's spiritual power. Here, however, she asks to receive it [because she is dealing with the "other-practice" of bodhisattvas at the eighth stage and above, who are more advanced than she]. This request is meant to highlight the differences between these two types of practice. In this section,

"the great vow that disciplines" refers to a mind that always adheres to the principles and so can be called "disciplined. " And one who

does not intend to engage in unwholesome deeds reflects this great vow. "Indistinguishable from the truth" means [that the vows taken by Śrīmālā] do not differ at their core from the previous vows given by the Buddha or from his previous teachings.

[For a description of the second component in which the Buddha] authorizes Śrīmālā's words, see the sutra. The third component takes up the vow to embrace the true Dharma, and includes,

"[The bodhisattva vows,] numerous as the sands in the Ganges River, are all contained in the one great vow.

" "One great vow" refers to

the vow that is contained within a single thought of bodhisattvas at the eighth stage and above. This statement clearly means that the vows of bodhisattvas at the seventh stage and below—vows as numerous as the sands in the Ganges River—are all contained in this vow of a single thought of bodhisattvas at the eighth stage and above. Indeed, the sutra clearly states, "all

[these vows] are contained in the one great vow. " The sutra continues,

"that

is called 'embracing the true Dharma.

'" This passage describes the essence

33

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Prince Shōtoku's Commentary on the Śrīmālā Sutra

of the one great vow and the myriad practices of the true Dharma that emerge from it. It points to the wide range of activities that can be performed in just a single thought of bodhisattvas at the eighth stage and above. The sutra emphasizes this relationship, stating,

"Embracing the true Dharma is truly

the great vow.

"

4.1-2: The Tathāgata Praises Śrīmālā's Words

From "The Buddha praised Śrīmālā" is the second branch of the first part of this chapter, which describes Śrīmālā's embracing the great vow and the Tathāgata's praise. This section has five components. (1) The Buddha praises Śrīmālā's current virtues. (2) From "For a long time, you have [been cultivating virtuous roots]" praises the past causes [of Śrīmālā's current virtues]. (3) From "Your explanation [of embracing the true Dharma]" praises Śrīmālā's explanation as agreeing with the teachings propounded by the buddhas [of the past, present, and future]. (4) From "Having received supreme enlightenment, [I will always explain embracing the true Dharma]" praises Śrīmālā's words as agreeing with those of Śākyamuni. Although Śākyamuni is one of the buddhas, since he is master of the entire teaching he is addressed separately. (5) From "In this way, I will also explain [embracing the true Dharma]" praises the unlimited merits of embracing the true Dharma. Here,

"unlimited merits" means that the basic principles of embracing the true Dharma are deep, profound, and far-reaching. Since they cannot be fully explained, they are said to be "unlimited.

" The following passage,

"the

wisdom and eloquence of the Tathāgata are also unlimited, " helps us to resolve

the following doubt: If the unlimited merits of embracing the true Dharma [cannot be fully explained], who, then, could understand and explain them to sentient beings? This doubt can be easily resolved, however, by noting that the Buddha's wisdom, which arises from these unlimited principles, is itself unlimited. Since the Buddha's limitless wisdom—also called "universal cognition" —illuminates these very principles, what doubts could remain? Indeed, the passage beginning with the question "Why is that?" offers an explanation of the limitlessness of the Buddha's wisdom. Even so, some still express doubt, asking,

"Why is the Tathāgata's wisdom limitless?" This

doubt can be resolved by noting that the principles that underlie embracing the true Dharma have great merits and benefits. Thus, it must also be true 34

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that the Buddha's wisdom that emerges from these principles is also unlimited. But there is another explanation [that helps resolve such doubts completely]. The virtuous deeds that arise from embracing the true Dharma are unlimited because the very act of embracing the true Dharma activates access to the Buddha's transcendent wisdom and the ability to teach sentient beings. In this way, these merits and benefits are said to be inexhaustible and therefore must also be unlimited.

4.2: Practices of Those Who Embrace the True Dharma

From ["Śrīmālā said to the Buddha,] 'I will now receive the spiritual power of the Buddha'" is the second part of this chapter, which explains the practices of those who have embraced the true Dharma. I say that this part explains the emergence [of the myriad virtuous deeds after one has embraced the true Dharma]. It can be divided into two branches. The first branch explains the practices of embracing the true Dharma, while the second branch begins with "At that time, the World-honored One was pleased with Śrīmālā's explanation [of the powers gained by embracing the true Dharma]. " It concludes

at the end of the chapter. This second branch describes again the Tathāgata's praise.

4.2-1: The Practices of Embracing the True Dharma

The first branch has three components: The first addresses the body of practices by which one embraces the true Dharma and [the kinds of virtuous fruit] that are produced by those who have done so. The second begins with "For example, like at the beginning of time.

" It explains the emergence [of

the myriad virtuous deeds, and further illustrates these deeds through metaphorical language]. The third begins with "O World-honored One, 'embrace of the true Dharma.

'" This component describes the act of embracing

the true Dharma and the true Dharma that is embraced as an essential unity. This third component is meant to resolve the doubts of sentient beings. 4.2-1-1: The Body of Practices Associated with Embracing the True Dharma

The first component of the first branch has three aspects. The first aspect describes [Śrīmālā's] receiving the request [of the Buddha], while the second describes her hearing [and then considering] it. The third begins with "Śrīmālā 35

Prince Shōtoku's Commentary on the Śrīmālā Sutra

said to the Buddha,

" and addresses again the body of [practices associated with embracing the true Dharma]. See the sutra.

[This section of the sutra reads,

"The meaning of the breadth of the

embrace of the true Dharma is immeasurable. It encompasses all the Buddha's teachings that are expressed in the eighty-four thousand Dharma gates. "]

Here,

"The meaning of the breadth" clearly refers to this body of practices, although one interpreter maintains that it simply refers to the previous passage [in which Śrīmālā agrees to explain the true breadth of embracing the true Dharma]. In this interpretation, moreover, the phrase "is immeasurable" explains this breadth. Since the "eighty-four thousand Dharma gates" [mentioned in this section of the sutra] have been widely discussed in other commentaries, they are not addressed here. 4.2-1-2: The Myriad Virtuous Deeds

The second component of the first branch examines [the myriad virtuous deeds] that are produced [when one embraces the true Dharma]. It does so with four metaphors that are of two types. The first type examines these deeds from the perspective of the Dharma, while the second does so from the perspective of the practitioner. They can be distinguished because the first type of metaphor begins by describing the embrace of the true Dharma but does not mention the good sons and daughters, while the second type always mentions the good sons and daughters. The two metaphors of the first type can naturally be divided into two. The first is the metaphor of the cloud, suggesting something covered by shade. This means that bodhisattvas at the eighth stage and above who have embraced the true Dharma offer the "shade" [of protection and compassion] to all sentient beings that are destitute. The second is the metaphor of the great waters, illustrating how bodhisattvas at the eighth stage and above can wash away [the filth of the world]. That is, having embraced the true Dharma, they can wash away the impurities of sentient beings. 4.2-1-2-1: The Metaphor of the Cloud

The metaphor of the cloud has two parts: an opening metaphor and a combining metaphor. 10 The opening metaphor has four phrases. The first phrase is "For example, like at the beginning of time.

" It compares [the time of the

world's creation] to the initial stage in which bodhisattvas at the eighth stage 36

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and above begin constructing the true body of the Buddha. The second phrase is "like a great cloud that arose.

" It compares [this great cloud from the time

of creation that showers the world with myriad benefits] to the exposition of the teachings by the manifestation body of the Buddha. These two phrases illustrate [the virtuous deeds] produced when one embraces the true Dharma. The third phrase is "a multicolored rain pouring down, " which compares

[this beneficial rain] to the cause of the [myriad virtuous deeds] performed by members of the five vehicles. The fourth phrase, "many types of jewels,

"

compares [the value of these jewels] to the fruit of the [myriad virtuous deeds] performed by members of the five vehicles. In this way, these two phrases offer metaphorical language to describe [the virtuous deeds] performed by members of the five vehicles.

The combining metaphor, the second part, has three phrases; the first phrase is "In this way, embracing the true Dharma. " It is a "combining"

metaphor because it joins [and explains the compatibility of two metaphors; here,] "at the beginning of time" and the "[great] cloud that arose, " both of

which illustrate [the kinds of virtuous fruit that can be produced by those who have embraced the true Dharma]. The combining metaphor suggests, therefore, that bodhisattvas at the eighth stage and above who have begun to construct the true body of the Buddha appear in response to the needs of the world to teach sentient beings. That is, it compares the construction of these bodies to the beginning of time when a great cloud arose, [showering down upon the world a beneficial rain and many types of jewels]. The second phrase of the combining metaphor,

"brings a shower of innumerable rewards,

" connects these rewards to the "many types of jewels. "

This means that bodhisattvas at the eighth stage and above who have embraced the true Dharma help produce the fruit [of innumerable rewards] for members of the five vehicles, which are, therefore, like "a shower of many types of jewels.

"

The third phrase of the combining metaphor,

"brings a shower of innumerable virtuous roots,

" connects these roots to "a multicolored rain pouring down" from the section describing the virtuous deeds performed by those who have embraced the true Dharma. This means that [embracing the true Dharma] is the cause that produces [the myriad virtuous deeds performed by members of] the five vehicles like a multicolored rain shower. 6a

37

Prince Shōtoku's Commentary on the Śrīmālā Sutra 4.2-1-2-2: The Metaphor of the Great Waters The second metaphor of the first type, the metaphor of the great waters, has three parts: an opening metaphor, a combining metaphor, and a metaphor that offers a conclusion to the first two metaphors. The opening metaphor has four phrases. The first phrase, "at the beginning

of time,

" offers a metaphor for the initial construction of the true body of the Buddha by bodhisattvas at the eighth stage and above. The second phrase, "the collection of great waters,

" is a metaphor for the explanation of the Dharma by the manifestation body. Together, the first two phrases offer examples of [the benefits] that emerge from embracing the true Dharma. The third phrase,

"the many thousands of great worlds, " offers a metaphor for the benefits that emerge when bodhisattvas of the Great Vehicle [embrace the true Dharma]. Finally, the fourth phrase, "forty billion varied types of continents, "

offers a metaphor for the benefits that emerge for the four vehicles [of humans, devas, disciples, and self-enlightened ones]. The second part, the combining metaphor, has five phrases. The first phrase,

"In this way, by embracing the true Dharma, " combines "at the beginning of time" and the "great accumulated waters" to describe [the virtuous deeds] performed [by those who have embraced the true Dharma]. This offers a comparison—that is, when bodhisattvas at the eighth stage first begin constructing the true body of the Buddha and manifest to explain the Dharma, it is like the beginning of time [when the many worlds and continents] emerged from the collection of great waters. The second phrase is "[By embracing the true Dharma,] the innumerable worlds of the Great Vehicle and the supernormal powers of all the bodhisattvas emerge.

" It is combined with "the many thousands of great worlds that emerged [from the great waters].

" The third phrase,

"the peace and happiness

of all these worlds,

" is combined with the human vehicle, which corresponds to the first ten billion continents that emerged at the time of creation from among the forty billion mentioned above. The fourth phrase,

"the power to do as one wishes in all worlds, " is combined with the devavehicle, which corresponds to the next ten billion continents. The fifth phrase, "the peace of the supramundane worlds, " is combined

with the two vehicles [of the disciples and self-enlightened ones], corresponding to the third and fourth tens of billions of continents. Since practitioners 38

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of these two vehicles have been liberated from the three realms, they are discussed together. The third part of the metaphor of the great waters compares and then summarizes the first two types of metaphors. It begins with ["The peace of the supramundane worlds] that has not yet been obtained by devas and humans since the beginning of time.

" Here,

"since the beginning of time" addresses

the first part of the opening metaphor, while "that has not yet been obtained by devas and humans" takes up the conclusion to the combining metaphor. This means that instead of "the peace of the supramundane worlds, " the sutra

employs "that which has not been obtained by devas and humans" to illustrate this point. In this way, the opening metaphor takes up the beginning of the passage, [stating "when the world was created,

"] and the combining metaphor

takes up the end of the passage[; that is,

"the peace of the supramundane

worlds"]. The middle of the passage has been abbreviated simply with "and. "

"All these emerge from [embracing the true Dharma]": [like the opening metaphor] that describes the many thousands of great worlds and the forty billion varied types of continents that have all emerged at the beginning of time, this section describes [the innumerable worlds of the Great Vehicle], which have not yet been attained by devas and humans, as emerging when one embraces the true Dharma.

These two metaphors of the cloud and great waters have three possible interpretations. The first interpretation argues that these metaphors are meant to illustrate the origin [of the Buddha's true body]. Since they both refer to "the beginning of time,

" they use the same language and express the same

meaning. The second interpretation argues that these two metaphors are meant to illustrate the Buddha's manifestation body. Here, the former metaphor describes manifestation from a great cloud, while the latter metaphor does so from the collection of great waters. Thus, while the meanings of both address manifestation, the language used to illustrate the metaphors is distinct. According to the third interpretation, these metaphors are meant to illustrate [the virtuous deeds] produced [by those who have embraced the true Dharma]. In this interpretation, the former metaphor points to the people of the five vehicles together but segregates cause from effect, while the latter metaphor describes them separately but combines cause and effect. In this way, both their language and meaning are different. In fact, these different interpretations 39

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Prince Shōtoku's Commentary on the Śrīmālā Sutra

are insignificant, since the Great Sage's explanation of the Dharma takes up and clarifies these issues.

4.2-1-2-3: The Metaphor of the Heavy Burden

The next passage [states],

"[embrace of the true Dharma is] like the great

earth, [which supports four heavy burdens. What are the four? They are (1) the great ocean, (2) the mountains, (3) grasses and trees, and (4) sentient beings]. "

This passage represents the second type of metaphor, which describes the sorts of virtuous deeds produced by those who embrace the true Dharma. This second type includes two metaphors: the first is called the "metaphor of the heavy burden, " which illustrates the burden of teaching and saving sentient beings borne by bodhisattvas at the eighth stage and above. The second is called the "metaphor of the jewel storehouse,

" which illustrates the stores of jewels that bodhisattvas at the eighth stage and above can use to benefit sentient beings. The metaphor of the heavy burden has two parts: an opening metaphor and a combining metaphor. The opening metaphor has two components. (1) The first two phrases offer a metaphor meant to show how bodhisattvas at the eighth stage and above can bear the burden of teaching sentient beings. (2) From "What are these four burdens?" is a metaphor meant to illustrate the nature of the burden of this teaching that they bear. The second component has four phrases: (A) "The great ocean" is a metaphor for those of the bodhisattva [vehicle], suggesting that they widely embrace sentient beings just like the great ocean embraces and receives living things without limit. (B) "The mountains" is a metaphor for those of the self-enlightened vehicle, suggesting that they stand out in the world just like a collection of towering peaks. (C) "Grasses and trees" is a metaphor for those of the disciple vehicle, suggesting that they are many in number, like grasses and trees. (D) "Sentient beings" is a metaphor for the human and devavehicles, suggesting that both groups transmigrate in cyclic existence just like the birth and death experienced by other sentient beings.

The combining metaphor of the heavy burden is divided into three components. The first combines the metaphor, the second concludes the metaphor, and the third praises the people who can carry these heavy burdens. The first component has two halves: the first half describes those people who can carry these burdens, and the second describes the burden of the Dharma they carry. The first half addresses the phrase "surpassing the great 40

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earth.

" Although the earth carries only the burden of things possessing material form, bodhisattvas carry not only this burden but also that of offering the spiritual teaching. That is, bodhisattvas must transform [both the bodies and minds of sentient beings by helping them to eliminate] evil and cultivate good. They are described, therefore, as "surpassing the great earth. "

The second half of the first component is a combining metaphor of the burden of teaching the Dharma, but it reverses the order of the combination. That is, sentient beings[, who appear at the end of the opening metaphor,] are taken up first here. See the sutra. [After addressing the "human and deva vehicles,

" which correspond to the metaphor of sentient beings,] "the disciple vehicle" is taken up. It corresponds with the metaphor of the grasses and trees, while "the self-enlightened vehicle" corresponds with the metaphor of the mountains.

"The Mahayana" corresponds with the metaphor of the great ocean. This metaphor means that bodhisattvas at the eighth stage and above can bear the burden of teaching all sentient beings of the five vehicles, just like the great earth bears the four types of burdens. The second component concludes the combining metaphor. See the sutra. From "O World-honored One, [good sons and daughters who embrace the true Dharma]" is the third component of the combining metaphor praising those who can bear these heavy burdens. [The passage that follows states that these goods sons and daughters,

"without being asked, express their

friendship for the sake of all sentient beings.

"] See again the sutra.

"Friendship" in this passage may seem to simply mean helping another person. But to help that person only after being requested is not true friendship. Therefore this passage states that "without being asked, they express their friendship. "

Indeed, the next passage compares the bodhisattva's teaching of sentient beings to that of the compassionate mother concerned for her infant, and so is described as "becoming the Dharma mother of the world. "

4.2-1-2-4: The Metaphor of the Jewel Storehouse

The second metaphor of the second type, the metaphor of the jewel storehouse, begins with "It is like the great earth that has four kinds of jewel storehouses. " This metaphor shows how bodhisattvas at the eighth stage "store" the jewel of the teaching for the benefit of sentient beings. This metaphor has two parts: an opening and a combining metaphor. 41

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Prince Shōtoku's Commentary on the Śrīmālā Sutra

The opening metaphor has two components, a direct metaphor and a summarizing metaphor. The direct metaphor has two halves: the first two phrases of the first half create a metaphor describing that which can be stored. See the sutra.

The second half of the direct metaphor draws on the following four phrases to create a metaphor for the Dharma that is stored [like a precious jewel]. In this section,

"priceless" is a metaphor for the bodhisattva vehicle; "high value" is a metaphor for the self-enlightened vehicle; "middle value" is a metaphor for the disciple vehicle; and "somewhat valuable" is a metaphor for the human and devavehicles.

The passage "These are called the four types of jewel storehouses [of the great earth]" is the summarizing metaphor of the opening metaphor. The second part of this metaphor [of the jewel storehouse], a combining metaphor, has three components that combine, praise, and explain the identity of the first two. Component one has two aspects: the first is a metaphor describing [the precious jewels] that are stored, and the second is a metaphor showing [the correspondence between particular jewels and types of practitioners]. The relevant sutra passage for the first aspect reads, ["In this way, good sons and daughters who embrace the true Dharma and construct the great earth] receive the most precious of these four types of jewels: that is, sentient beings.

" This passage can be interpreted in four ways.

The first interpretation states that the virtuous acts of the five vehicles are naturally associated with those sentient beings [who belong to each vehicle]. Since bodhisattvas at the eighth stage are constantly thinking about promoting this virtuous behavior, they are said to "receive the jewel of sentient beings.

" The second interpretation states that bodhisattvas at the eighth stage receive this jewel of sentient beings for teaching the four types of sentient beings[: other bodhisattvas, disciples, self-enlightened ones, and humans and devas]. The third interpretation argues that by embracing the true Dharma bodhisattvas at the eighth stage receive the jewel of teaching the four types of sentient beings. The final interpretation emphasizes that the virtuous roots of the four types of sentient beings are received by bodhisattvas at the eighth stage, and so they are said to "receive the jewel of sentient beings. "

The first and second interpretations differ only because the former highlights the root and the latter highlights the branch. The overall meaning is, 42

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however, the same. But the third and fourth interpretations differ based on what is received—that is, while the former points to [embracing the true Dharma], the latter addresses [the virtuous roots of sentient beings]. Thus, both the words and the meaning of the third and fourth interpretations are different. The fourth interpretation agrees with the content of the sutra, but does not fully illustrate the connection between the jewels that are stored [and the bodhisattvas who use them to teach sentient beings]. But from the following passage, [which concludes the relevant section of the sutra,] we can infer that this is an important connection. [That passage reads, "In this way, all good

sons and daughters who embrace the true Dharma will receive this jewel of sentient beings and will also obtain exceedingly rare merits. "] And while the

third interpretation is also good, its analysis is too indirect. We should follow, therefore, the thought expressed in the first and second interpretations. Among the four types of jewels, only those described as "priceless" can logically be considered as ultimate. How then could it be argued by some that the other three types[—that is, those of high value, middle value, and some value—]can also be described as ultimate? This is because superior things are often grouped with lesser [things, and so even though lesser in relative terms they are still of high quality. They can, therefore, be considered part of a broader category of things that are] ultimate. One interpreter argues similarly that the three remaining valuable things all are of sufficiently high value to be designated collectively as "ultimate.

"

From "Who are the four?" is the second aspect of the first component, which takes up [the correspondence between particular jewels and types of practitioners]. From "those sentient beings who have not heard [the Dharma]" accords with "some value.

" From "[those who want to become] disciples"

accords with "middle value.

" From "[those who want to become] self-enlightened ones" accords with "high value. " And from "[those who want to become]

Mahayana [bodhisattvas]" accords with "priceless.

"

From "In this way, [all the good sons and daughters who have embraced the true Dharma attain the precious jewel of sentient beings]" is the second component of the combining metaphor that praises [bodhisattvas at the eighth stage and above].

From "O World-honored One, [the great jewel storehouse is the embrace of the true Dharma]" is the third component of the combining metaphor, 43

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Prince Shōtoku's Commentary on the Śrīmālā Sutra

which explains the identity [of the first two]. That is, the metaphor of the heavy burden offers a conclusion [to embracing the true Dharma] but does not explain their identity. The metaphor of the jewel storehouse explains this identity but does not offer a conclusion [to embracing the true Dharma]. [This structure can be understood as follows.]

The metaphor of the heavy burden states that these things[—the great ocean, mountains, grasses and trees, and sentient beings—]are borne by the body. Indeed, [bearing a heavy burden like these] is a difficult endeavor, and it simply cannot be undertaken by those who have not [embraced the true Dharma]. [Since this material unmistakably describes only those who have embraced the true Dharma and can bear these burdens,] even if their identity is not explicitly stated, it is clear that [these teachings] can be trusted. Therefore, while a conclusion to the metaphor is offered, this identity is unnecessary and has been omitted.

On the other hand, because the metaphor of the jewel storehouse describes [material objects] that possess value, it is more difficult to illuminate the meaning of the identity [between these objects and those who have embraced the true Dharma]. Since it is not a heavy burden that is borne by the body, it is, in this sense, relatively easier to store these jewels. Thus, the identity of the two is explained but a conclusion is not offered, [since it is unnecessary]. Finally, the metaphor of the heavy burden describes bodhisattvas as "surpassing the great earth,

" while the metaphor of the jewel storehouse refers to "receiving the jewel of sentient beings.

" These passages have the same meaning.

4.2-1-3: Resolving the Doubts of Sentient Beings

From "O World-honored One, embracing the true Dharma and those who embrace the true Dharma" describes the third section of the first branch: the practice of embracing the true Dharma. This section explains the identity between [the act of embracing the true Dharma and those who perform this act], and is meant to eliminate the doubts of sentient beings. In the second section above [that describes the benefits and merits of practitioners, the metaphors of the cloud and the great accumulated waters] were used to explain [the myriad virtuous deeds] that emerge from embracing the true Dharma. [The metaphors of the heavy burden and the jewel storehouse] that followed explained those deeds by focusing on those [who embrace the true Dharma]. 44

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Even so, some still raise doubts, saying,

"A person is clearly not the Dharma,

just as the Dharma is not a person. Since they are so clearly different, the metaphors used to describe them cannot be the same.

" From this initial distinction between people and the Dharma, other such doubts arise. For example, some argue that the myriad practices of the true Dharma clearly differ from the act of embracing the true Dharma. Or, [they argue] that those who embrace the true Dharma are not identical to the perfections of the bodhisattva. By examining what is meant by the term "identical,

" however, we can resolve

all such doubts.

The relevant material can be divided into two aspects. (1) From the beginning of this section to "the one who embraces the true Dharma is identical to the perfections" explains the identity of the Dharma to itself. (2) From "O World-honored One, I now accept your spiritual power and propound the great meaning [of the true Dharma]" explains the identity of people and the Dharma. Even so, the doubts noted above about [a fundamental difference between a] person and the Dharma may still exist, as such doubts cannot be dispelled with just a perfunctory explanation. Rather, the obvious identity of the Dharma to itself is explained first, so that those who have such doubts can gradually come to understand these identities. Afterward, the identity of a person to the Dharma can be explained and those doubts dispelled. 4.2-1-3-1: Identity of the Dharma to Itself

The first aspect, the identity of the Dharma to itself, has two halves. (1) The myriad practices of the true Dharma are identical to the mind that embraces it. (2) From "The perfections are not different from [the one who embraces the true Dharma]" explains that the perfections of the bodhisattva are identical to the myriad practices associated with the true Dharma. The first half [of this first aspect] has five passages. The first two passages address [the embrace of the true Dharma and the mind that embraces it]. The middle two passages illuminate how these two qualities "are not different from" each other, while the fifth passage explains their identity. The first passage,

"embracing the true Dharma,

" explains that which

one embraces by engaging in the myriad practices of the true Dharma. The second passage, which also reads "embracing the true Dharma, " refers to

the mind that can embrace the true Dharma. [The third passage,] which reads, 45

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Prince Shōtoku's Commentary on the Śrīmālā Sutra

"not different from the true Dharma,

" explains that the mind that can embrace

the true Dharma does not differ from all the virtuous practices of one who has embraced the true Dharma. [The fourth passage,] which reads, "not different from embracing the true Dharma,

" explains that all the virtuous practices

of one who has embraced the true Dharma do not differ from the mind that can embrace it. [The fifth passage,] which reads,

"The true Dharma is identical

to one who has embraced the true Dharma,

" explains that all the virtuous

practices of one who has embraced the true Dharma are identical to the mind that embraces it.

Although the sutra itself should follow this passage with "those who embrace the true Dharma are identical to the true Dharma, " this passage has

been omitted. This is likely because bodhisattvas at the eighth stage and above have already established the Dharma body. As such, all the virtuous deeds of the true Dharma have been firmly established in their minds, and so it must also be true that their minds are firmly established in all the virtuous deeds of the true Dharma. For them, mind and Dharma are unified; that is, they are not two separate entities. In this way, it becomes clear that all virtuous deeds of the true Dharma are identical to the mind, and that the mind is identical to all virtuous deeds of the true Dharma. But bodhisattvas at the seventh stage and below have not yet established the Dharma body. They are thus incapable of practicing all virtuous deeds in a single thought since they have not yet reached the stage in which [their minds are identical to all the virtuous deeds of the true Dharma]. The second half [of the identity of the Dharma to itself] explains that the perfections are identical to all the virtuous deeds of the true Dharma. This aspect has three points. (1) Explains the identity [of the perfections with all virtuous deeds of the true Dharma]. (2) From the question "Why?" takes up the teaching of the six perfections, showing that the true Dharma is identical to these perfections. (3) From "In this way, O World-honored One" concludes the section explaining these identities.

(1) "The perfections are not different": this passage means that embracing the true Dharma is not different from the perfections. "The embrace of the

true Dharma is the perfections" explains their identity. But the text has omitted the following sentence, ["The perfections are the embrace of the true Dharma,

"] and it is thus again deficient.

46

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(2) The second point takes up the six perfections and explains that the true Dharma is identical to these perfections. But some express doubts about their identity, stating,

"How is the true Dharma identical to the perfections?" The correct explanation is that they are identical because bodhisattvas at the eighth stage and above can save sentient beings by responding to their individual capacities. As such, they are capable of practicing these six perfections in a single thought. Moreover, since the practice of these six perfections corresponds to the truth and is not evil, it is called "true. " Since the teaching

serves as the rule for sentient beings, it is called "Dharma. " And because

bodhisattvas practice these teachings without discrimination, they are called "perfections.

" [It is in this way that we can view the six perfections as] identical to the true Dharma. Indeed, each of the six perfections can be understood in this way. In the relevant passage,

"their" refers to bodhisattvas at the eighth

stage and above.

(3) From "In this way, [O World-honored One]" concludes the third point, explaining these identities.

4.2-1-3-2: Identity of People and the Dharma

From "O World-honored One, I now [accept your spiritual power and propound the great meaning of the true Dharma]" explains the identity of people and the Dharma. This second aspect can be divided into three components. (1) Explains the identity of people and the Dharma. (2) From "Why? [If good sons and daughters who embrace the true Dharma must abandon the three types of things to embrace the true Dharma]" —this section further

interprets the identity of people and the Dharma. (3) From "What are these three things?" reveals the meaning of the "three renunciations. "

The first component begins with "Embracing the true Dharma [and those who embrace the true Dharma].

" Clearly, the first part of the sentence describes the Dharma, while the second part addresses the people [who embrace it]. The next passage,

"not different from embracing the true Dharma, " means

that people are not different from the Dharma they embrace. Likewise, this phrase can be restated as "the Dharma is not different from the people who embrace it.

" Together, these two phrases explain why people and the Dharma are not different.

Next, although the identity of people and the Dharma should also be restated [as "Embracing the true Dharma is identical to the good sons and 47

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Prince Shōtoku's Commentary on the Śrīmālā Sutra

daughters who embrace the true Dharma],

" this passage has been omitted

from the sutra. It is clear, however, that this component, the second, explains that people and the Dharma are identical because the sutra states that "the good sons and daughters embrace the true Dharma.

"

The second component explains the meaning of the identity of people and the Dharma. But some raise doubts, asking,

"How can people be identical

to the Dharma?" Such doubts can be resolved as follows. When embracing the true Dharma, bodhisattvas at the eighth stage and above renounce the three types of things[: body, life, and wealth]. In this way, the mind that renounces these things is identical to the mind that embraces the true Dharma. In other words, with the mind of renunciation, these bodhisattvas have already completed these practices. How then could it be that the mind that has completely embraced the true Dharma is different from those who have renounced these three things?

The third component takes up in detail the meaning of renouncing these three things, which were only touched upon above. This section can be divided into four points. Number 1 explains the renunciation of these three things. Number 2 begins with "O World-honored One, in this way, [those good sons and daughters]" and praises those who have renounced the three things. Number 3 begins with "O World-honored One, the good sons [and daughters]" and explains the proper time to renounce the three things. Number 4 begins with "O World-honored One, I see how embrace of the true Dharma [has great power].

" It draws on the example of the Buddha as proof [of the power of embracing the true Dharma].

The first point can be divided into two halves. The first half addresses in a general way the three things and corresponds to the following sutra passage: "What are the three things? They are body, life, and wealth. " The second

half begins with the phrase "renouncing the body" and addresses each of the three renunciations. Naturally, the explanation of the renunciation of the body begins with the phrase "renouncing the body.

" So too the renunciation

of life begins with "renouncing life,

" and the renunciation of wealth begins

with "renouncing wealth.

"

Previous observers argue that renouncing the body means to renounce the self and so become like a slave, while renouncing life means to die for the sake of another person. Here, however, while it is true that renouncing 48

Part II

one's life and body are both forms of death, their meaning is actually distinct. If one offers one's body to a starving tiger, this is an example of renouncing the body. Or, if a loyal retainer, seeing danger, gives his life [for his master], this is renouncing one's life. But renouncing one's wealth is different because it deals with things outside the body.

[This section of the sutra reads,

"Good sons and daughters who renounce

the body, in present and future lives without limit, separate from the sufferings of old age, sickness, and death. They also receive unending, innumerable, and mysterious merits, and thereby obtain the Dharma body of the Tathāgata. "]

Here,

"future [lives] without limit" refers to the future that is without limit. This passage explains what is called "normal renunciation, " [whereby one

renounces the three things in both the present and the future]. Another interpretation of this passage argues that "future [lives] without limit" refers to the adamantine mind. Next,

"Having separated from old age, sickness, and

death" refers to the birth and death of limited cyclic existence, while "unending" refers to "inconceivable transformation. " The word "obtain" refers to

the merits received by sentient beings. But the merit of possessing the wealth of the Dharma is not like worldly wealth that is held [or destroyed] by the five things[: kings, pirates, evil sons, fire, and water]. In the next passage,

"receive the extraordinary offerings of all sentient

beings,

" the words are slightly out of order. The passage should read "receive the offerings of all extraordinary sentient beings.

" And if one interprets this

passage according to the language of the sutra, it is from humans and devas that these extraordinary offerings are received.

From "O World-honored One, [in this way, those good sons and daughters]" is the second of the four points, which praises those who have renounced the three things. See the sutra.

From "O World-honored One, the good sons and daughters [who have embraced the true Dharma]" is the third point that explains the [proper] time to renounce the three things. This passage describes the merits of protecting the Dharma at times when there are those who seek to destroy it. This means that those who protect the Dharma when it is under threat receive great merit. This point has two halves. The first half explains the proper time to renounce the three things: when there are those who seek to destroy the Dharma, one must act with the mind firmly on the true path. The second half begins with 49

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Prince Shōtoku's Commentary on the Śrīmālā Sutra

"Those who become friends in the Dharma.

" It explains that at the proper

time the Buddha will offer a prediction that those who renounce the three things [will eventually become buddhas]. See the sutra. From "O World-honored One, I see [how embrace of the true Dharma has great power]" is the fourth point of this component explaining renunciation of the three things. It draws on the example of the Buddha as proof [of the power of embracing the true Dharma], and also shows how the words of Śrīmālā are true.

4.2-2: The Tathāgata's Praise of Śrīmālā

The second branch of the chapter's second part begins with the phrase "At that time, the World-honored One [was pleased] with Śrīmālā's explanation [of the powers gained by embracing the true Dharma]. " This branch

describing the Tathāgata's praise has two sections: the first is his praise of Śrīmālā, while the second begins with "In this way, [embracing the true Dharma has immeasurable and unlimited merits].

" This passage is the conclusion to the Buddha's praise. The first section has two aspects: (1) direct praise of Śrīmālā, and (2) indirect praise of Śrīmālā. [The first aspect is not discussed further.] The second aspect has three components. The first offers the metaphor of a strong man, which illustrates the superiority of those [who have embraced the true Dharma] to those humans and devas [who have not]. The second aspect offers the metaphor of the King of the Bulls, which shows how those who have embraced the true Dharma also surpass the self-enlightened ones and the disciples. The third offers the metaphor of Mount Sumeru, which illustrates the superiority of those who [have embraced the true Dharma] to even those bodhisattvas of the Great Vehicle at the seventh stage and below. Each of these three components has an opening and a combining metaphor. See the sutra. Here, moreover, the reference to "embracing the true Dharma" means that bodhisattvas at the eighth stage and above can engage in all [these virtuous] activities as a single practice. The following passage reads, "In this way, the

mind that embraces [the true Dharma]"; it points to the mind engaged in all virtuous practices. And while bodhisattvas at the seventh stage and below can also renounce body and life, they cannot do so in a single thought like bodhisattvas at the eighth stage and above. Relative to [that of bodhisattvas at the highest levels, therefore,] this is a lesser form of renunciation. 50