T2185 Prince Shōtoku’s Commentary on the Śrīmālā-sūtra

Chapter 5: The One Vehicle

Part II

The second section of this second branch is the conclusion to the Buddha's praise. It makes four points: (1) broad promotion [of embracing the true Dharma], (2) broad conclusion [of the merits that accrue to those who embrace the true Dharma], (3) brief promotion [of embracing the true Dharma], and (4) brief conclusion [of the merits that accrue to those who embrace the true Dharma].

The first point begins with "To elucidate these teachings for sentient beings.

" It refers to the human and devavehicles, and offers a metaphor that corresponds to the strong man described above. "To guide sentient beings"

refers to the two vehicles, and offers a metaphor that corresponds to the King of the Bulls.

"To establish sentient beings in the true Dharma" refers to bodhisattvas at the seventh stage and below, and offers a metaphor that corresponds to Mount Sumeru. Each of these passages offers broad promotion of embracing the true Dharma.

The second point begins with "In this way, [embrace of the true Dharma] has great benefits.

" It concludes the [discussion of the benefits received by] the human and deva vehicles.

"So too it offers great blessings" concludes

the blessings that accrue to practitioners of the two vehicles. "Also great

fruits" concludes the benefits that accrue to Mahayana bodhisattvas at the seventh stage and below. These passages correspond to the three metaphors noted already [of the strong man, the King of the Bulls, and Mount Sumeru]. This section is called the "broad conclusion.

"

From "Śrīmālā, in this way, even if I [explain the benefits of embracing the true Dharma" is the third point], the brief promotion [of embracing the true Dharma]. From "Therefore, [embracing the true Dharma offers innumerable and unlimited merits]" is the fourth point, the brief conclusion. See the sutra. Chapter Five:

The One Vehicle

The second part of the main teaching's subsection addressing "other-practice" is "Chapter [Five]: The One Vehicle.

" It begins with the passage,

"The Buddha

said to Śrīmālā,

'Now you should further explain [embrace of the true Dharma].

'" This chapter describes how all the virtues that emerge from embracing the true Dharma and from the teachings of the five vehicles all belong to the One Vehicle. The chapter can be divided into two parts: The 51

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first describes those who enter the One Vehicle, while the second explains the essential unity of the Three Treasures. The One Vehicle is the cause of the essential unity of the Three Treasures, just as the essential unity of the Three Treasures is the fruit of the One Vehicle. That is, fruit and cause form a single body. The second part of the chapter addresses this essential unity of the Three Treasures by explaining the oneness of fruit and cause. In earlier times, the Three Treasures were seen as the steps of a ladder rather than as an essential unity, and the five vehicles were seen as distinct paths. But the Buddha put forth these views as skillful means; that is, they were not true explanations of the ultimate teaching. Today, however, each of the five vehicles is seen to be part of the One Vehicle. In today's view, moreover, each vehicle possesses the cause that will enable its practitioners to realize the single fruit of the eternally abiding truth. As such, the earlier view of the Three Treasures as a stepladder was not a definitive view. Instead, only the eternally abiding, essential unity of the Three Treasures offers ultimate refuge. [If we consider the chapter's title,

"The One Vehicle,

"] "one" can simply

mean "not two,

" and "vehicle" can mean that which can serve as a transport. There are, however, other interpretations of the meaning of "one. " There is,

for example, the interpretation that "one" does not have any meaning beyond negating the notion [of three separate vehicles of the bodhisattvas, self-enlightened ones, and disciples]. Thus, it is called "one. " A second interpretation

argues that "one" means there is one, single fruit, and "vehicle" is a name given to express the cause. According to this perspective, although myriad types of virtuous deeds can emerge from this cause, each ultimately returns to this one, single fruit. It is this sense of "one"

—that is,

"one" fruit—that appears in the

name and is meant to distinguish it from the cause. Yet a third interpretation states that both "one" and "vehicle" are names associated with the cause. Although there are many virtuous practices that emerge from this cause, their underlying meaning is the same. They can thus be called "one. "

Although the first interpretation is not bad, one can raise the following sorts of doubts. In the pure lands of the ten directions, if distinctions were not made among the teachings of the three vehicles, then there would be no reason to explain the path of the One Vehicle. But it is the case that in all of these pure lands of the ten directions, the teachings of the One Vehicle are explained. As such, how then could it be that "one" is used simply to negate the three 52

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vehicles? But the second and third interpretations can both be used, although many of today's exegetes [accept the third], taking "one" to refer to the cause. [If we consider the word "vehicle,

"] we can distinguish the Great and the

Small Vehicles as follows. Practitioners of the former do not seek individual salvation but are concerned first with saving other sentient beings. Since the eventual fruit for all on this path is buddhahood, it is called the "Great Vehicle. "

In contrast, practitioners of the latter path view saving sentient beings as troublesome. Since they pursue a form of individual salvation that seeks to eliminate the mental afflictions, their path is called the "Small Vehicle. "

Even though the broader meaning of the "Great Vehicle" and the "One Vehicle" is the same, we can identify minor differences. For example, the Great Vehicle is another name for the path of the bodhisattva, which is one among the three vehicles [that also include the vehicles of the self-enlightened ones and the disciples]. Yet the One Vehicle is called neither the "three vehicles" nor the "two vehicles. " Although the Prajñāparamitā-sūtra and the

Vimalakīrtinirdeśaare called "teachings of the Great Vehicle, " they are not

referred to as "[teachings of] the One Vehicle.

"

Like the previous analysis of the One Vehicle, the meaning of "great" has different interpretations. For example, those exegetes who argue that "one" refers to the single fruit also argue that "great" is a name given in reference to that fruit. That is, the buddha fruit is "great. " But those exegetes

who argue that "one" refers to the single cause argue instead that "great" is the name for that cause. This means that rather than seeking individual salvation, bodhisattvas of this path seek instead to bring all sentient beings to [the other shore of enlightenment]. In this way, they each possess a vast mind that [can be seen as the cause that leads to the salvation of sentient beings]. The vehicle itself is thus called "great.

"

Next, if we turn to the main teachings of the One Vehicle, there are two types of virtuous deeds. The first is called "rewarded virtue" and the second is called "cultivated virtue.

" Although the former can reduce the severity of the

serious afflictions, it is a stage that reaches the diamond absorption, and thus does not reach the ultimate buddha fruit. In other words, while rewarded virtue helps one progress along the path, it is not the essential teaching. Since it is limited in this way, we take up here only the key elements of the second type, cultivated virtue.

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If we consider the relationship between liberation and virtuous deeds, liberation has often been understood as the root [or foundation] of the vehicle, and virtuous deeds as its branches. Here, however, [we reverse this] by taking virtuous deeds, not liberation, as the foundation. Why? Because on the Buddhist path there are "unimpeded" and "impeded" [forms of wisdom]. If liberation were viewed as the foundation of the vehicle, it would not be an "expansive" vehicle [because it would not be available to all sentient beings]. But the performance of virtuous deeds is different. That is, if one calls out just a single time "Hail [to the Buddha],

" is this not a virtuous act? Since all

sentient beings can perform such simple virtuous deeds, we can describe the latter type of vehicle as "expansive,

" and we will thus take these deeds to

be the foundation of the vehicle.

But the virtuous deeds practiced by a worldly person in the three realms do not constitute the foundation of the vehicle. This is because a vehicle should liberate practitioners from the cycle of birth and death, offering them the expectation of attaining the eternally abiding buddha fruit. But virtuous deeds performed by a worldly person in the three realms offer only the expectation of fruits within those realms, not the eternally abiding buddha fruit. As such, they cannot be considered the foundation of the vehicle. On the other hand, all the virtuous deeds of the three vehicles are part of the One Vehicle once their attachment to the three provisional teachings has been abandoned. One interpreter states that although in the past and present interpretations of these virtuous deeds have varied, ultimately there is but one type of virtue. It is unnecessary, therefore, to collect [these myriad virtuous deeds within the One Vehicle, since their essence is the same]. As teachings, however, the names and [methods for establishing] meaning differ, and so from this perspective it is necessary to assemble [the teachings of these three vehicles] in the One Vehicle. He notes that the sutra states, "the continuation of the true Dharma and

the extinction of the true Dharma are explained for the purpose of the Great Vehicle.

" [This interpreter concludes by noting that] the attachments of those of the three vehicles can be understood as explained above. 5.1: Those Who Enter the One Vehicle

The first part of this chapter, which addresses those who enter the One Vehicle, can be divided into three sections. (1) From the beginning of the chapter to the section ending with "the good actions of the supramundane 54

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world" offers a general description of how the teachings of the five vehicles enter the One Vehicle. (2) The passage beginning with "Just as the six principles are explained by the World-honored One" addresses how the cause of enlightenment of the two vehicles is part of the One Vehicle. (3) From "O World-honored One, the arhats and self-enlightened ones are fearful" addresses how the fruit of enlightenment of the two vehicles is part of the One Vehicle. The previous chapter addressed [the virtuous deeds] that emerge from the mind that has embraced the true Dharma. But it did not take up in detail the virtuous deeds performed by members of the five vehicles, and has not, therefore, fully explained their meaning. This chapter thus exhaustively takes up both those who practice these teachings and the fruits of that practice, showing that [the activities of] each of these vehicles is part of the One Vehicle. In the general summary of these vehicles with which we begin, we note that humans and devas had yet to pursue [the Buddhist path]. Indeed, the names "Great Vehicle" and "Small Vehicle" were not known to them. It is sufficient, therefore, to simply summarize them. Conversely, bodhisattvas of the seventh stage and below have, from the beginning, pursued the path of the Buddha, and so have naturally been part of the Great Vehicle. There is thus no need to offer detailed arguments about these bodhisattvas either. Rather, we will focus on [the disciples and self-enlightened ones, practitioners] of the two vehicles who have received the respect of sentient beings but have a different understanding of the cause and fruit of enlightenment. Therefore, we carefully examine below their relationship to the One Vehicle. As background [to this analysis], the previous chapter addressed only the meaning of embracing the true Dharma by bodhisattvas at the eighth stage and above, establishing the principles of "other-practice" [that do not include the two vehicles]. The present chapter, however, describes those who embrace the true Dharma and the product of their activities in relation to all five vehicles; since each is said to be part of the One Vehicle, some ask how the phrase "other-practice" can be used here [without contradicting this earlier material]. We can understand [this apparent contradiction] by considering closely the words [of the sutra]. When arguing from the perspective of truth, bodhisattvas from the first through the seventh stages have already established faith in the meaning of the One Vehicle. But when arguing from the perspective of the teaching, bodhisattvas at these seven stages have progressed on the path by 55

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cutting off the afflictions and contemplating the nature of phenomena, just like practitioners of the two vehicles. It is in the latter sense that they do not yet fully understand the meaning of the One Vehicle. Thus, when arguing from the perspective of those who fully understand the meaning of the One Vehicle, it is only bodhisattvas at the eighth stage and above who do so. It is from these two perspectives that this chapter on the One Vehicle refers to "other-practice.

"

5.1-1: General Description

This section first summarizes [how the teachings of the five vehicles are part of the One Vehicle]. It has two subsections: (1) The Buddha requests Śrīmālā to explain the teaching, and (2) Śrīmālā accepts his request and does so. 5.1-1-1: The Buddha Requests the Teaching

In "Chapter Four: Embracing the True Dharma,

" Śrīmālā first requested

the Buddha's permission to speak before making a statement. In this chapter, however, the Buddha himself makes the request first. And in the last chapter, Śrīmālā[, having received the Buddha's permission,] expounded the profound principles of the "other-practice" [of bodhisattvas at the eighth stage and above], but did not dare proclaim them herself [because, as a bodhisattva of the seventh stage, she was not sufficiently advanced to engage in such practices]. Therefore, the Buddha first requested Śrīmālā to explain the teachings so that no one would doubt that her explanation agreed with his own. In this chapter, the Buddha does not wait for Śrīmālā's request but instead initiates the teaching by requesting her to explain it. He tells her, "Now, you

should again explain the embrace of the true Dharma that was expounded by all the buddhas.

" In this way, the Buddha requests Śrīmālā to expound the teaching, just like the buddhas before her, regarding the practitioners and their acts that are part of the One Vehicle.

5.1-1-2: Śrīmālā Accepts the Buddha's Request

The second subsection describes Śrīmālā, having received the Buddha's request, explaining the teaching. This subsection has two halves. The first describes the virtuous deeds performed by those who embrace the true Dharma, and the second begins with "O World-honored One, just as the [eight great rivers emerge from] Lake Anavatapta, [so too the virtuous deeds 56

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of all the disciples and self-enlightened ones, of the world and supramundane worlds, emerge from the Great Vehicle].

" This half explains how [the five

vehicles] are all part of the One Vehicle.

5.1-1-2-1: The Virtuous Deeds of Those Who Embrace the True Dharma

The first half has two components: the first component summarizes these deeds and the second interprets them. The first describes Śrīmālā saying to the Buddha, ["Embracing the true Dharma] is, in this way, the Mahayana. " This

passage explains how the mind that has embraced the true Dharma is the same as the mind of the Great Vehicle. The second component explains that which is included in the One Vehicle, having already established that the mind that embraces the true Dharma and the various teachings that emerge from it are one. Although [the language of the sutra] may seem to suggest that the focus of this section is the [virtuous deeds of the five vehicles], the central concern is the [virtuous deeds of those who have embraced the true Dharma]. 5.1-1-2-2: The Five Vehicles as Part of the One Vehicle

The second half of the subsection, the results of embracing the true Dharma, also has two components. The first offers two metaphors that illustrate the unity of the teachings, while the second concludes the discussion of the Great Vehicle.

The first metaphor describes the eight rivers [that flow from Lake Anava tapta]; this metaphor has two parts: an opening and a summary. Lake Anava tapta, located near the peak of the Kunlun mountain range [in China], is called the "dragon without heat.

" Since a dragon lives in this lake, it is the

basis of the name. The water that flows from the lake in the four directions forms eight rivers. The water of these eight rivers is thus indistinguishable from the water in Lake Anavatapta. In other words, the water of these rivers is not different from that of the lake. In a similar way, the teachings of the four vehicles, [those of humans and devas, disciples, self-enlightened ones, and bodhisattvas at the seventh stage and below,] that emerge from the Great Vehicle are the Great Vehicle itself. That is, [just as the water in the eight rivers cannot be separated from that of the lake from which it emerged,] the teachings of the four vehicles cannot be separated from those of [the Great 57

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Vehicle]. This metaphor means, therefore, that the Great Vehicle itself is the origin [of the other Buddhist teachings]. For the summary, see the sutra. The second metaphor, [the metaphor] of the seed, [also has an opening and a summary]. This metaphor illustrates how a seed relies on the earth to grow. [Dependent on the earth,] the seed is then the [source of that which grows and flourishes on the] great earth. In a similar way, the four vehicles rely on the Great Vehicle to grow, and in this sense are the Great Vehicle. One interpretation of this metaphor argues,

"By relying on the earth to grow,

a seed is not separate from the earth. Likewise, by relying on the Great Vehicle to grow, the five vehicles are not separate from the Great Vehicle. And while they are mutually inclusive in this way, some still ask how can they be described as the same thing. This is because the seed eventually returns to the earth.

" In just this way, the metaphor of the seed is meant to suggest that these vehicles all eventually return to [the Great Vehicle]. For the second part, the summary, see the sutra.

In this section of the sutra,

"the world" refers to the realms of devas and

humans, while "the supramundane world" refers to bodhisattvas of the Great Vehicle at the seventh stage and below. The metaphor of the seed includes bodhisattvas at the seventh stage and below because [even though they have progressed further along the path than practitioners of the other vehicles] they had, in earlier times, been part of the three vehicles. The relevant passage begins,

"In this way, [all the virtuous deeds of the

world and the supramundane worlds, of all the disciples and self-enlightened ones, emerge from the Great Vehicle].

" This passage concludes the second

component of the second half of the subsection [describing the virtuous deeds produced by embracing the true Dharma]. In this passage, the "Great Vehicle" refers to Mahayana bodhisattvas at the seventh stage and below. 5.1-2: The Cause of Enlightenment of the Two Vehicles

Section two of the first part of this chapter begins with "In this way, the World-honored One [explained the six principles].

" This section shows how

the cause of enlightenment of the two vehicles is part of the One Vehicle. It has five subsections. The first subsection addresses these six principles, which were studied in former times as part of the teachings of the Small Vehicle. Here, however, they are included in the One Vehicle. The six principles are 58

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[expressed as pairs]: (1) the teaching of the Buddha that flourishes and declines, (2) embracing virtuous behavior and freeing oneself from evil behavior, and (3) taking up the religious life first by leaving home and finally by taking the precepts. Together, [these three pairs] represent the six principles. The second subsection begins with "Why? [Because the continuity of the true Dharma is taught for the benefit of the Great Vehicle]. " This subsection

summarizes the flourishing and eventual decline of the Buddha's teaching. The third subsection begins with "Although the Prātimokṣa[and the Vinaya have different names, they have the same meaning]. " It summarizes the precepts that help one engage in virtuous behavior and free oneself from evil behavior. The fourth subsection begins with "leaving home [and receiving ordination].

" It summarizes taking up the religious life first by leaving home and finally by taking the precepts. The fifth subsection begins with "The arhats [take refuge in the Buddha]" and compares the fruit and cause [of enlightenment].

5.1-2-1: The Six Principles

The first subsection begins with "In this way, the World-honored One taught these six principles.

" This passage explains the six principles that are the source of two types of wisdom: "the wisdom of exhausting [the afflictions]" and the "wisdom of non-arising. " The six principles [can be understood

as follows:] "The continuation of the true Dharma and the destruction of the true Dharma" takes up the flourishing and decline of the teaching. The two phrases of this sentence describe the conditions in which practitioners of the two vehicles can obtain the fruit of enlightenment. Here, "The continuation

of the true Dharma" refers to the five hundred-year period after the death of the Buddha, in which the teaching was still vibrant and had not yet declined. This phrase thus explains the flourishing of the Dharma. [The second part of the sentence,] "the destruction of the true Dharma, " refers to the period

that follows these first five hundred years. [This second period,] known as the "semblance Dharma,

" describes the decline of the Dharma.

The two terms,

"Prātimokṣa" and "Vinaya,

" describe the precepts by

which one engages in virtuous behavior and frees oneself from evil behavior—the second [of the three] pairs [that make up the six principles]. They describe the cause that enables practitioners of the two vehicles to obtain the 59

Prince Shōtoku's Commentary on the Śrīmālā Sutra

fruit of enlightenment. Prātimokṣameans to be free from the afflictions and to safeguard [one's position on the path] to liberation. This term illustrates how one becomes virtuous. Vinayameans "to eliminate evil, " and describes

the precepts that promote virtue by eradicating evil. [The third pair begins with] "Leaving home [to take up the religious life] and receiving the precepts.

" The two phrases of this sentence naturally

explain taking up the religious life first by leaving home and finally by taking the precepts. They describe the entire process by which a person first leaves the home of his or her parents to take refuge in the Three Treasures outside of worldly affairs, and then accepts the teaching that promotes virtuous behavior. After explaining the beginning of the religious life, the phrase "receiving the precepts" refers to the ceremony of the four announcements taken as part of the "disciplinary precepts.

" This section explains the culmination of the

process of ordination.

These six passages[, expressed as three pairs,] explain the six principles. "For the benefit of the Great Vehicle, [the World-honored One] taught these six principles": this passage describes how [each of the six principles is part of the Great Vehicle].

5.1-2-2: The Flourishing and Decline of the Teaching The second subsection begins with "Why? [Because the continuity of the true Dharma is taught for the benefit of the Great Vehicle.]" This subsection takes up the flourishing and eventual decline of the Buddha's teaching. That is, [after the Buddha's death] there was a period during which the Dharma continued, but that period was followed by [a period of] decline. See the sutra. The passage that follows [the question] "Why?" [with which this section begins addresses the decline of the true Dharma]. 5.1-2-3: Summary of the Precepts

The third subsection begins with "Although the Prātimokṣa [and the Vinaya have different names, they have the same meaning]. " This subsection

summarizes the precepts by which one can engage in virtuous behavior and free oneself from evil behavior. It has four points: the first explains that the Prātimokṣaand the Vinaya form a single body. The second explains the precepts and begins with, "The Vinaya is studied by practitioners of the Great Vehicle.

" The third begins with the passage "Why? [Because one follows the 60

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Buddha by leaving home and taking ordination.]" The Buddha embodies the Great Vehicle. If one follows him by leaving home and taking ordination, how then could one not also be [established on the path of] the Great Vehicle? The fourth offers a conclusion to this section on the precepts, and begins with "Therefore, [the explanation of proper behavior according to the Mahayana precepts].

" See the sutra.

5.1-2-4: Leaving Home and Taking Up the Religious Life The fourth subsection, which begins with "leaving home, " summarizes

taking up the religious life first by leaving home and finally by taking the precepts. This subsection has three components. The first explains [the process of entering the religious life and taking ordination in] the Great Vehicle. The second begins with "Therefore" and explains how the Great Vehicle differs from the Small Vehicle. The third begins with "Why? [Because the arhat leaves home and takes ordination by relying on the Tathāgata.]" This passage also explains how the Great Vehicle differs from the Small Vehicle. Since the Buddha embodies the Great Vehicle, if one takes refuge in his teaching by leaving home to take up the religious life, how could one then be on the path of the Small Vehicle?

Among these pairs, only the Prātimokṣaand the Vinaya are thought to be the same. For example, the flourishing and subsequent decline of the Dharma clearly occur at different times. When one leaves home to take up the religious life and finally takes the precepts, there is a clear beginning and end to these activities. Occurring at different times, they cannot be described as identical. But the Prātimokṣaand the Vinaya differ from the other pairs because they are a single body and they occur at the same time. They are thus described as being the same.

5.1-2-5: Comparing the Fruit and Cause of Enlightenment The fifth subsection begins with "The arhats [take refuge in the Buddha]. "

This subsection compares [the fruit] and cause of enlightenment. It has two components. The first component describes [the arhats who take refuge in the Buddha and are afraid]. The second component begins with "Why? [Because arhats have not completed all practices.]" It explains why [arhats take refuge in the Buddha and yet are afraid].

61

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Prince Shōtoku's Commentary on the Śrīmālā Sutra The first component begins,

"The arhats take refuge in the Buddha,

"

which means that arhats have not yet completed all the virtuous practices. The next passage,

"the arhats are afraid,

" means that they have not yet completely

eliminated evil acts.

The second component has two halves. The first half describes the reasons why arhats have not yet completely eliminated evil behavior. The sutra states, "[Because arhats] have not completed all practices, " which means that

[although arhats perform virtuous deeds in the three realms described above,] they are not on the path on which they can engage in such practices outside of those realms. The sutra states that they thus "live in fear. " That is, since

arhats have not yet escaped from the realm of inconceivable transformation, their hearts are filled with fear. Indeed, the following section of the sutra offers a metaphor illustrating this fear, stating, "it is as if a person with a

sword meant to injure him.

" The sutra adds,

"Therefore, arhats have not yet

experienced ultimate joy.

" This passage, which concludes the first half of the second component, suggests that because they have not yet escaped inconceivable transformation, arhats cannot experience ultimate joy. The second half of this component begins with the question, "Why?"

This section describes the virtuous practices that have not yet been completed [by the arhats]. [The sutra distinguishes them from the Buddha, stating that] "Since the Buddha is a refuge, he need not then seek another refuge. " This

passage explains that because the Buddha possesses self-reliant virtue, he does not need to seek refuge elsewhere. The next section of the sutra offers another metaphor that illustrates this point. See the sutra. The passage that begins with "In this way, [the arhats are afraid]" combines this material. For that summary, also see the sutra.

5.1-3: The Fruit of Enlightenment of the Two Vehicles The third section of part one, which addresses those who enter the One Vehicle, begins with "O World-honored One, the arhats [and self-enlightened ones are afraid].

" This section explains how the fruit of enlightenment of the two vehicles is part of the One Vehicle. This section has six subsections. (1) From the beginning of the section to the passage ending with "[In this way, the arhats] are far from the state of nirvana" criticizes the four types of wisdom of the arhats and describes the fruit of nirvana attained by them 62

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as being provisional. (2) From "Why? [Because it is only the Tathāgata, the Worthy, Perfectly Enlightened One who attains final nirvana and possesses all merits.]" This passage explains the basis for this criticism. (3) From "Why? There are two types of [birth and] death": this passage describes the two types of birth and death, and elaborates on the material discussed in the previous section. 4) From "Why? Because there are afflictions that [cannot be eliminated by the arhats and self-enlightened ones]": this section addresses the two types of mental afflictions and elaborates on the meaning of [the two types of birth and death] discussed in the previous section. (5) From "O World-honored One, the arhats, self-enlightened ones, and bodhisattvas in their final body" offers concluding remarks on each of the first four sections. (6) From "O World-honored One, those who first attained this stage" concludes discussion of the two vehicles being part of the One Vehicle.

5.1-3-1: Criticism of the Four Types of Wisdom of the Arhats The first of these six subsections criticizes the four types of wisdom of the arhats and describes the fruit of nirvana attained by them as provisional. These four types of wisdom are (1) the wisdom of the cessation of the self, (2) the wisdom of those firmly established in the pure practices, (3) the wisdom of accomplishing that which had to be done, and (4) the wisdom that one will not be reborn. Practitioners of the two vehicles believe that having attained these four types of wisdom, they have also [realized] the fruit of final nirvana. But Queen Śrīmālā criticizes this path as incomplete[, arguing that it is a provisional path, not the ultimate path expounded in the sutra]. And if these four types of wisdom are provisional, then the path of those who realize it must also be lacking, as it produces what is called "the fruit of conditioned activity. "

So, too, if the nirvana experienced by those on this path is provisional, then the realization of the truth of the cessation of suffering is also incomplete. As such, they have not yet produced what is known as "the fruit of unconditioned activity,

" and so this path must be criticized as being both incomplete and provisional. Since their path is limited in these ways, arhats should immediately turn toward the ultimate path of the Buddha.

The sutra states in this regard,

"Since phenomenal elements of life remain

[for the arhats and self-enlightened ones].

" This passage means that for living

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Prince Shōtoku's Commentary on the Śrīmālā Sutra things in the phenomenal world the afflictions are inevitable, and so they are called "the phenomenal elements of life. " Those who understand the realm

in which the afflictions have been exhausted possess "the wisdom that has exhausted [the afflictions].

" Since the afflictions remain for practitioners of the two vehicles, however, their form of wisdom is provisional. The sutra continues,

"There is birth [in cyclic existence].

" And while

this passage would seem to criticize the "wisdom of non-arising" [of the arhats], it simply argues that for those on this path, birth itself has not been exhausted because the afflictions have not yet been exhausted. But this passage does criticize [the arhats] for believing that the wisdom [they have realized is sufficient] for exhausting [the cycle of rebirth. In other words, this is the first type of wisdom noted above, the "wisdom of the cessation of self"]. The following passage states,

"They have not completed all the pure

practices and so remain impure.

" This means that although practitioners of the two vehicles have overcome the afflictions of the three realms, they have not eliminated all the afflictions and so are still impure. Since the realm of wisdom experienced by the arhats is impure, how could it be said that they have attained ultimate wisdom? This passage thus criticizes [the second type of wisdom,] "the wisdom of those firmly established in the pure practices. "

The sutra continues,

"Since their activities are provisional, they still have actions to be done.

" This passage means that although practitioners of the two vehicles have already completed the necessary practices [in the three realms], they still have practices to complete outside those realms in order to overcome all the afflictions. And so this passage states, "they still have

actions to be done.

" Having actions yet to perform, how could the wisdom [they have developed] by contemplating the objects [of the world] be complete? This passage thus criticizes [the third type of wisdom,] "the wisdom of accomplishing that which had to be done. "

The sutra adds,

"Since they have not yet crossed over [to the other shore], they still have [mental afflictions] that must be cut off. " This passage criticizes

[the fourth type of wisdom,] "the wisdom that one will not be reborn. " The

passage that says "Since they have not yet crossed over" means that they have not yet transcended the realm of inconceivable transformation; while "they still have [mental afflictions] that must be cut off" means that they still possess entrenched ignorance that must be eliminated. Since they must therefore be 64

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reborn, birth has not yet been exhausted. How then could this sort of wisdom be taken to be ultimate?

The next passage reads,

"Since the [afflictions] have not been cut off,

they are far from the realm of nirvana"; this passage criticizes the fruit of nirvana [attained by practitioners of the two vehicles] as being provisional. Here,

"Since the [afflictions] have not been cut off" means that entrenched ignorance has not yet been eliminated. Since all mental disturbances have not yet been cut off, they are still subject to inconceivable transformation. How then could they be said to have attained final nirvana? 5.1-3-2: Praise and Criticism of the Enlightenment of the Two Vehicles The second subsection begins with "Why? [Because it is only the Tathāgata, the Worthy, Perfectly Enlightened One who attains final nirvana and possesses all the merits.]" This explains the reasons for the praise [offered by the Buddha] and the criticism offered by Śrīmālā. In earlier times, the Tathāgata had said that [the enlightened state reached by practitioners of the two vehicles] was ultimate. But here, because Śrīmālā criticizes that view, there appear to be conflicting views, one praising and the other criticizing [the earlier teachings]. [This apparent conflict] must be explained to resolve the following doubt.

"In earlier days, why did the Tathāgata state that [the teachings of the two vehicles] were ultimate, but Śrīmālā now criticizes this view?" It is because when the Tathāgata praised the earlier teachings, he was using skillful means. That is, it was not intended as an explanation of ultimate truth. Indeed, Śrīmālā now criticizes those teachings, stating that ultimate truth exists in the Tathāgata alone, not in the two vehicles. We can also address these doubts by considering five items found in the passage above that begins,

"Why? [Because it is only the Tathāgata, the Worthy, Perfectly Enlightened One who attains final nirvana and possesses all the merits.]" [In this section of the sutra, the merits of the Tathāgata are described as] "all[-encompassing],

" "immeasurable,

" "incomprehensible,

"

"pure,

" and "revered,

" although their order has no special meaning. [In the passage describing the Tathāgata's merits that are revered by sentient beings, the sutra adds,

"the arhats and self-enlightened ones meditate on liberation, have the four types of wisdom, and ultimately reach the nirvana of the annihilation of body and mind. "] Here,

"meditate" refers to the functioning of

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wisdom, while "liberation" refers to eliminating the afflictions. Likewise, the "four types of wisdom" explain the essence of wisdom, while the "nirvana of the annihilation of body and mind" explains liberation. This material thus describes those possessing an unconditioned and immovable [mind], those who have attained the [liberation and] nirvana [of the two vehicles]. 5.1-3-3: The Two Types of Birth and Death

The third subsection begins with "Why? There are two types of birth and death.

" This subsection naturally describes the two types of birth and death. It also elaborates on the two activities of praising and criticizing addressed in the last subsection, where it was noted that although the Buddha praised [at one time the teachings of the two vehicles as being ultimately true], that was no more than his skillful means. Indeed, Śrīmālā now criticizes these previous teachings, stating that ultimate truth exists in the Buddha alone, not in the two vehicles.

In taking up these two types of birth and death, we consider the reasons why the Buddha used his skillful means to praise the two vehicles [as ultimate], and why Śrīmālā now criticizes them as provisional teachings. Indeed, some express doubts regarding this last point, asking,

"Why did [the Buddha]

praise these teachings in the past [as the ultimate truth], but now they are said to be no more than skillful means? And why does ultimate truth exist in the Tathāgata alone, not in the two vehicles?" To answer these questions, we examine the two types of birth and death that are described in the sutra: limited cyclic existence and inconceivable transformation. In the past, the Buddha stated that the elimination of limited cyclic existence by practitioners of the two vehicles was the ultimate truth. But it is clear now that his praise for those who had done so was no more than skillful means [since attaining ultimate truth] also requires transcending inconceivable transformation. Because practitioners of the two vehicles have not yet done so, the ultimate truth resides in the Tathāgata alone, not in the two vehicles. [This third subsection] has four components. The first describes in a general way the two types of [birth and] death. The second component begins with "[the birth and] death of limited cyclic existence [that refers to sentient beings who live in delusion].

" It details the two types of [birth and] death.

The third begins with "In these two types of [birth and] death[, it is through 66

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limited cyclic existence].

" This component explains how the Buddha's past

praise of the two vehicles was skillful means. The fourth begins "Having yet to exhaust [all the afflictions or future births].

" It explains why the teachings

of the two vehicles are provisional.

5.1-3-3-1

(This component is not mentioned.)

5.1-3-3-2: Analysis of the Two Types of Birth and Death Although sages can be found in the three realms, they are far outnumbered by those examined here, who are called "sentient beings who live in delusion. "

[Arhats and self-enlightened ones have generally been seen to be] at the seventh bodhisattva stage and below, and so have not yet attained the birth and death of inconceivable transformation. Here, however, those at the eighth [bodhisattva] stage and above are called "arhats" and "self-enlightened ones, "

which simply reflects the names they were given in earlier times. The sutra then states,

"Until they reach ultimate, supreme enlightenment,

" which refers

to the diamondlike mind that is the cause for attaining the ultimate fruit of enlightenment.

We can distinguish four types of birth and death based on the following qualities. (1) Tainted karma is the cause and the afflictions associated with the four entrenchments are the conditions for the fruit. One's physical appearance may be beautiful or ugly, and one's life span may be long or short. This is called "limited cyclic existence.

" (2) Untainted karma is the cause and the

afflictions associated with entrenched ignorance are the conditions for the fruit. Here, one's body is formless and one's life span is limitless. One possesses the light of awakening that illuminates the darkness of delusion, and with each thought, one freely transforms oneself. This state is called "inconceivable transformation. "

(3) Tainted karma with superior virtue is the cause and the remaining habitual tendencies associated with the three realms are the conditions for the fruit. Here one has a physical form and one's life span is limited. Although similar to limited cyclic existence, it also exhibits the arising and cessation of phenomena in each thought, like the birth and death of inconceivable transformation. It is thus called "birth and death of the mid-space of the two realms. "

(4) The last type emerges from the earliest moment of transmigration. It lies 67

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outside the three realms and lacks even untainted karma. Here, one undergoes birth and death because of the transmission of fundamental delusion. This is called "birth and death from the earliest moment of transmigration. "

In the forms of birth and death experienced by bodhisattvas at the sixth stage and below, down to those living in the three unfortunate destinies, phenomena arise and cease in each thought. For this group, the form and substance of the body are distinct and life spans are limited. So too, each of the realms in which they are born has its own limit. Thus, all of these groups experience limited cyclic existence. And while bodhisattvas at the eighth stage and above also have a limited life span, it is much longer than that of these other groups. For these bodhisattvas, moreover, the previous thought is the cause of the next thought's fruit, which means that their minds move unimpeded and immediately from thought to thought. They thus experience the birth and death of inconceivable transformation.

Although bodhisattvas at the seventh stage have physical form, they are not troubled by the afflictions and so cannot be said to experience limited cyclic existence. And while they perceive the arising and cessation of phenomena in each thought, since they have physical form, they cannot be said to experience the birth and death of inconceivable transformation. Their condition is thus like one who stands between two pillars, and so is called the "birth and death of the mid-space of the two realms.

"

Next, since at the earliest moment of transmigration there was no untainted karma, this condition cannot be viewed to be the same as inconceivable transformation. That is, those who experience it have not yet entered the three realms and become deluded [by the things of these realms]. And so their process of birth and death cannot properly be considered limited cyclic existence. Since they experience the continuation of consciousness that possesses the afflictions, they can, with each thought, fall into [the three realms]. As such, this state must be viewed as a separate type of birth and death. Among the three types of birth and death that include limited cyclic existence, inconceivable transformation, and the mid-space of the two realms, we can identify twelve truths[, four of each type. But the fourth type of birth and death] is associated only with the two truths of suffering and origination. Together, we can thus identify fourteen distinct truths [associated with these four types of birth and death].

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One interpreter argues, however, that at the earliest moment of transmigration, someone fortuitously met the Buddha, practiced his path, and realized enlightenment. As such, this list should also include the truths of cessation and the path, making a total of sixteen truths. But this interpretation is incorrect. This is because at the earliest moment of transmigration, [one is outside the three realms]. If one were to enter the three realms, one would naturally become attracted to worldly things, and so would become aware of suffering and enjoyment. One would thus seek to eliminate suffering by following the eightfold path. [Since one does not enter these three realms in this fourth type of birth and death, however, there is no such attraction.] Thus, there is no need for the last two truths, and so they have not been included [with the other fourteen]. In [the birth and death] in the mid-space of the two realms, the conditions [for transmigration are the remaining habitual tendencies of the three realms], not the active afflictions. In the birth and death associated with the earliest moment of transmigration, it is unclear whether these active afflictions have been eliminated. Therefore, [both the third and fourth types of birth and death] are insufficient for demonstrating that the Buddha possesses the ultimate truth. If they had to be classified, however, birth and death in the mid-space of the two realms would be associated with that of limited cyclic existence, and the earliest moment of transmigration would be associated with the birth and death of inconceivable transformation. The important point of this discussion, however, is the nature of limited cyclic existence and inconceivable transformation. Therefore, Śrīmālā [limits her discussion to these two types of birth and death], arguing that limited cyclic existence is provisional and inconceivable transformation is ultimate.

5.1-3-3-3: The Buddha's Praise of the Two Vehicles as Skillful Means The third component begins with "In these two types of [birth and] death [it is through limited cyclic existence].

" It explains how the Buddha's past

praise [of the two vehicles] was skillful means. At that time it was [taught] that by eliminating the four types of wisdom, one had attained ultimate truth. 5.1-3-3-4: The Two Vehicles Lack Ultimate Truth

The fourth component begins with "Having yet to exhaust all the afflictions [or rebirths].

" This section states that the ultimate teaching is not to be found in the two vehicles. This can be understood as follows. Since practitioners of 69

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the two vehicles have not eliminated all the afflictions, their paths cannot be described as being ultimately true. And while the language of the sutra clearly states that the two vehicles are not the ultimate truth, by reading between the lines we can understand that the Buddha's earlier praise of them as ultimately true was simply skillful means. It is thus the case that the ultimate does, in fact, reside in the Tathāgata alone. This reading naturally accords with the principles of the sutra.

The model text understands this material as follows.

"The passage that

begins 'In these two types of [birth and] death' is the conclusion to the [third subsection], in which the Buddha praises [the two vehicles]. [The passage beginning with] 'Having yet to exhaust all delusions' summarizes the criticisms made by Śrīmālā. "

5.1-3-4: The Two Types of Afflictions

The fourth subsection takes up the two types of afflictions. It begins with "Why? [Because there are mental afflictions that cannot be eliminated by the arhats and self-enlightened ones.]" This section explains in general terms the fruit [of enlightenment realized by practitioners] of the two vehicles. It also elaborates on the two types of birth and death from the previous section, illustrating the conditions in which one can and cannot escape them. This subsection has two halves: the first takes up the two types of afflictions in a general way, and the second begins with the phrase "There are two types of delusion. " It

takes up the essence and characteristics of the afflictions in greater detail. 5.1-3-4-1: General Description of the Two Types of Afflictions The first half begins with the doubts of some who ask,

"Why can the

Tathāgata escape these two types of death but practitioners of the two vehicles cannot?" We can resolve these doubts as follows. There are two types of afflictions: the four entrenchments and entrenched ignorance. Since the Tathāgata has already eliminated these two types of afflictions, he has also escaped from the two types of birth and death. Since practitioners of the two vehicles have eliminated only the four entrenchments, they have escaped only from limited cyclic existence.

5.1-3-4-2: Detailed Explanation of the Two Types of Afflictions The second half addresses the essence and characteristics of the afflictions. It has four components. (1) Addresses the essence and characteristics of the 70

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two types of afflictions. (2) Begins with "[O World-honored One,] the power of these four entrenchments [is the foundation] for all the active afflictions. "

This section compares the relative power of these two types of afflictions. (3) Begins with "[O World-honored One,] conditioned in this way [by tainted karma from birth in the three realms].

" It explains the differences among

karma-producing activities. (4) Begins with "In this way, O World-honored One, there is the entrenchment that desires existence itself. " It explains the

process by which the afflictions are eliminated.

5.1-3-4-2-1: The Essence and Characteristics of the Two Types of Afflictions

The first component, which addresses the essence and characteristics of the two types of afflictions, has two halves. The first interprets the four entrenchments[, the first type of affliction]. The second begins with "O Worldhonored One, the mind is not related to [beginningless, entrenched ignorance in this way].

" It interprets the second type of mental affliction, that associated with entrenched ignorance.

The first half begins with "[O World-honored One, among the afflictions that arise, the association of] the mind [with its mental functions] is momentary. " [The phrase "the mind with its mental functions"] refers to consciousness, while "the association of" refers to [the three other mental aggregates:] sensation, conception, and volition. In the second half, "The mind is not related

to" refers to the fundamental afflictions that are not associated with these four states of mind. Indeed,

"beginningless" points to the time before [the emergence of the afflictions associated with entrenched ignorance]. 5.1-3-4-2-2: The Relative Power of the Two Types of Afflictions The second component of this section addressing the essence and characteristics [of the afflictions] begins with "[O World-honored One,] the power of these four entrenchments [is the foundation for all the active afflictions]. "

This component compares the relative power [of these two types of afflictions: the four entrenchments and entrenched ignorance].

This component has five points. The first explains the weakness of the four entrenchments relative to entrenched ignorance. The second begins with "O World-honored One, [the power] of entrenched ignorance [is even greater]. "

This section describes the far greater power of entrenched ignorance relative 71

Prince Shōtoku's Commentary on the Śrīmālā Sutra to the four entrenchments. The third begins with "For example, [the power of entrenched ignorance] is like that of Māra, [the Evil One]. " This section

offers a comparison showing that the power of entrenched ignorance is far greater than that of the four entrenchments. The fourth begins with "as numerous as the sands of the Ganges River. " It too illustrates the superior power

of entrenched ignorance. The fifth begins with "In this way, O World-honored One, [entrenched ignorance is supremely powerful]. " This section concludes

the discussion of the superior power of entrenched ignorance. The first point begins with "All the active afflictions. " This phrase refers

to the active afflictions that are as numerous as the sands of the Ganges River. They emerge from entrenched ignorance and prevent sentient beings from practicing virtuous behavior. They are thus called the "active afflictions. "

The terms "ground" and "seeds" [appear in the passage, "the power of these

four entrenchments is the ground in which the seeds of the active afflictions grow].

" This means that the basis for the individual afflictions lies in a set of common characteristics, called the "ground. " Since the individual characteristics of the afflictions grow out of these common characteristics, they are called "seeds.

" Indeed, those who have interpreted entrenched ignorance and the four entrenchments argue that the former is the "ground" of the active afflictions, and the four entrenchments are the "seeds" that grow out of the fundamental characteristics. The next passage takes up the weakness of the four entrenchments relative to entrenched ignorance. The second point begins "O World-honored One, [the power of entrenched ignorance is even greater].

" This section describes the far greater

power of entrenched ignorance [relative to the four entrenchments], and so repeats some of the material described in the last section. In this section of the sutra it states,

"Among these four types of entrenchments, the desire for existence itself.

" In this passage,

"the desire for existence itself" refers to the afflictions associated with the formless realm. The term "types" refers to [the other three types of entrenchments:] attachment to form, attachment to desire, and the unenlightened view that sees all phenomena springing from a single ground. Together, these are the four entrenchments. The third point offers an opening and a combining metaphor that illustrates the power [of entrenched ignorance is far greater than that of the four entrenchments]. See the sutra.

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The fourth point begins,

"as numerous as the sands of the Ganges River. "

This section also illustrates the superior [power of entrenched ignorance]. The passage that follows,

"[causes the active afflictions] to abide for a long time,

" means that from the distant past entrenched ignorance has been the foundation [for the afflictions associated with the four entrenchments]. [Since it supports these afflictions] it is thus described as "superior. " The sutra states,

"The [wisdom attained by members of the] two vehicles cannot eliminate [the four entrenchments]. It is only the enlightened wisdom of the Buddha that can eliminate them.

" This passage addresses the difficulties associated with eliminating the superior [power of entrenched ignorance]. In that passage, "the enlightened wisdom [of the Buddha]" refers to his understanding of emptiness. Although the means by which he eliminates them has not been explained in detail, the term is meant to suggest the power of entrenched ignorance. One interpreter states,

"When the diamondlike mind has cut off

and exhausted the mental disturbances, one reaches the stage called 'studying the [wisdom of the] Buddha.

' Therefore, this stage is also called,

'the Tathāgata's enlightened wisdom that cuts off [the afflictions]. '"

The fifth point begins,

"In this way, [O World-honored One, entrenched ignorance is supremely powerful].

" This concludes the discussion of the

superior power of entrenched ignorance. See the sutra. 5.1-3-4-2-3: Differences among Karma-producing Activities The third component of this subsection addressing the essence and characteristics of the afflictions begins with "[O World-honored One,] conditioned in this way [by tainted karma from birth in the three realms]. " It explains the

differences among karma-producing activities, and has four aspects. The first aspect explains that the afflictions associated with the four entrenchments have been "enriched" with tainted acts that lead to birth in the three realms. [In the passage that introduces this component,] "conditioned" refers to the afflictions associated with the four entrenchments, which can help to create karma that will eventually bear fruit. In other words, the four entrenchments serve as a condition for the production of that fruit. Here, "tainted karma that is the cause [of rebirth in the three realms]" is a general reference that leads into a discussion of both good and bad acts. 73

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Prince Shōtoku's Commentary on the Śrīmālā Sutra The second aspect begins,

"In this way[, the three forms of mind-made bodies of the arhats, self-enlightened ones, and powerful bodhisattvas are conditioned by entrenched ignorance and caused by untainted karma]. " This

passage explains how the mental disturbances associated with entrenched ignorance, when "enriched" with untainted acts, lead to rebirth in the realm of inconceivable transformation.

The third aspect begins,

"At these three stages[, the three types—the mind-made, the body-made, and birth from untainted action—are based on entrenched ignorance].

" This passage explains how entrenched ignorance "enriches" all actions that lead to rebirth in the various realms. In this passage, "At these three stages" refers to the three realms [of desire, form, and formlessness], while "the three types" refers to the three vehicles. Here, "mindmade" refers to the birth of inconceivable transformation, while "body-made" refers to birth in limited cyclic existence. "Birth from untainted action" naturally refers to birth arising from untainted actions. One interpreter states,

"In a previous section,

'mind-made' referred [not

to the cause but] to the fruit of birth in inconceivable transformation, and so is also called 'untainted actions that are the cause of birth. ' And while the

previous section of the sutra mentions the 'three stages, ' it does not distinguish

clearly between [two of those stages:] form and formlessness. By distinguishing clearly [the mind-made and the body-made], however, we can clarify [this ambiguity].

"

The passage that includes "based on entrenched ignorance" explains how entrenched ignorance "enriches" all actions [that lead to rebirth in the various realms]. Sentient beings believe that entrenched ignorance creates the conditions for the birth and death of inconceivable transformation, but not for limited cyclic existence. The sutra states in this regard, "[phenomena]

are conditioned; that is, they are not unconditioned. "

The fourth aspect begins,

"In this way[, the three types of mind-made bodies and birth from untainted actions are conditioned by entrenched ignorance]. " This section concludes the discussion of how entrenched ignorance "enriches" these untainted acts that lead to birth in the realm of inconceivable transformation.

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5.1-3-4-2-4: The Process of Eliminating the Afflictions The fourth component of this subsection addressing the essence and characteristics of the afflictions begins,

"In this way, O World-honored One,

[there is the entrenchment that desires existence itself]. " This passage explains

the process by which the afflictions are eliminated, and it can be divided into three parts.

The first part explains why the functioning of activities associated with the two types of entrenchments are not the same. See the sutra. The second part explains removing the afflictions [of entrenched ignorance]. [The sutra reads, "Entrenched ignorance and the four entrenchments are different because the former is] eliminated by the buddha stage. " This

passage means that the buddha stage possesses all merits. The passage "[Entrenched ignorance is also] eliminated by the Buddha's enlightened wisdom" addresses eliminating the afflictions [associated with entrenched ignorance] through emptiness wisdom. The third part explains why [the Buddha's emptiness wisdom eliminates these afflictions]. Some express doubts, asking "Why is it only at the buddha stage that [entrenched ignorance] can be eliminated? Why cannot practitioners of the two vehicles also do so?" This is because practitioners of the two vehicles, having eliminated only the four entrenchments, have not yet exhausted untainted karma. Indeed, the sutra states precisely that "They have not yet exhausted untainted karma,

" which means that they have not realized the state in which all the afflictions have been eliminated. The sutra also states, ["Arhats and self-enlightened ones] have not yet obtained autonomous, unimpeded power.

" This statement means that since

these two groups have not yet realized the highest stage of untainted action, they do not possess such autonomous, unimpeded power. Since they have realized neither [the stage of untainted action] nor complete self-mastery, they have not cut off entrenched ignorance. The sutra adds, ["The arhats and self-enlightened ones] have not yet realized [enlightenment]. 'Not realized the stage of untainted karma' refers to entrenched ignorance.

" This passage means that since the arhats and self-enlightened ones have not yet eliminated entrenched ignorance, they have not realized what should be realized, where the phrase,

"should be realized,

" means the

elimination of [all the afflictions].

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One interpreter states,

"'They have not yet exhausted untainted karma'

means that afflictions still remain, and this is a reference to entrenched ignorance itself. Indeed, directly below that passage, the sutra states, 'they have

not yet realized the stage of untainted karma' refers to entrenched ignorance. "

When reading these passages in the sutra, doubts may arise about why the Buddha alone can eliminate the entrenchment of ignorance. But these doubts are resolved later in the text where it explains the reasons that the two vehicles are unable to eliminate this type of ignorance, although simply stating [that the Buddha alone can do so] would have been sufficient. 5.1-3-5: Summary of Subsections 1-4

The fifth subsection begins,

"O World-honored One, the arhats, selfenlightened ones, [and bodhisattvas in their final body]. " It describes the

fruit of enlightenment realized by the two vehicles, and offers an analysis of each of the first four subsections, which were explained above in only a cursory fashion. Before taking each of the four up in detail, however, [I offer the following background].

The first analysis starts at the beginning of the section and ends with "facing the realm of nirvana.

" It summarizes the four types of wisdom criticized in the first subsection and the incomplete nirvana [experienced by the two vehicles]. The second analysis begins with "If one knows all forms of suffering.

" It summarizes the second subsection, which explains that ultimate wisdom exists in the Buddha alone, not in the two vehicles. The third analysis begins,

"O World-honored One, among the active afflictions. " It summarizes

subsection four, which looks back at subsection three to address the two types of afflictions and the two types of birth and death that can and cannot be eliminated. The fourth analysis begins with "O World-honored One, there are two types of wisdom that do not lead to rebirth. " This analysis addresses

the two types of birth and death from subsection three, but also offers a conclusion to subsection two, which describes [the wisdom of the Buddha] as ultimate and [that of the two vehicles] as provisional. The model text divides this material differently, arguing instead, "From

this [point in the sutra] forward is the conclusion to the second subsection stating that only the Tathāgata realizes ultimate enlightenment and, therefore, the enlightenment of the two vehicles is provisional. This analysis has four components: the first offers an initial conclusion to the subsection describing 76

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[the enlightenment of] the two vehicles as provisional. The second begins with 'If one knows all forms of suffering.

' This component offers a [second]

conclusion to the subsection describing the [enlightenment of the] Tathāgata as ultimate. The third begins with 'O World-honored One, if entrenched ignorance is not eliminated. ' It offers an interpretation of the subsection describing the [enlightenment of the] two vehicles as provisional. The fourth begins with 'O World-honored One, among the active afflictions. ' It offers an interpretation of the subsection describing the [enlightenment of the] Tathāgata as ultimate.

"

If we divide the sutra as the model text suggests, however, the third and fourth components are interpreting material that has already been concluded in components one and two. This approach seems slightly inappropriate because it could lead to endless interpretation. I have not, therefore, used it. 5.1-3-5-1: The Four Types of Wisdom, Incomplete Nirvana, and the Seven Virtues

The first analysis offers a conclusion to the discussion of the four types of wisdom and the nirvana [of the two vehicles]. Since both are described as being incomplete, the seven virtues associated with them must also be incomplete. The seven virtues that practitioners of the two vehicles have not completed are: (1) wisdom; (2) elimination of the afflictions (see the passage that begins "since they [have not perfected] wisdom and spiritual insight"); (3) liberation (see the passage that begins "since they have not eliminated these afflictions); (4) purity (see the passage that begins "that is called 'purity with remainder'"); (5) merit (see the passage that begins "achieve ['merits with remainder,

' which is not complete merit]"); and (6) wisdom based on complete observation of phenomena (see the passage that begins "achieve '[merits] with remainder'"). These six passages criticize the four types of wisdom [of the two vehicles]. (7) Nirvana (see the passage that begins "this is called '[achieving limited nirvana]).

'" This passage concludes the criticism

of the fruit of nirvana [experienced by practitioners of the two vehicles]. Among these seven virtues, number six[, wisdom based on complete observation of phenomena,] addresses as a group numbers three, four, and five[, that is, liberation, purity, and merit]. It does so because number two had already addressed number one. And while number three addresses number two, number four does not address number three, nor does number five address 77

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Prince Shōtoku's Commentary on the Śrīmālā Sutra number four. For this reason, number six takes up numbers three, four, and five as a group.

5.1-3-5-2: Ultimate Wisdom Exists in the Buddha Alone The second analysis offers a conclusion to subsection two, and begins with "If one knows all forms of suffering.

" It states that ultimate wisdom

exists in the Buddha alone, not in the two vehicles. This analysis has two halves: the first concludes the description of the Buddha as the ultimate, and the second begins with "O World-honored One, if entrenched ignorance [is not completely eliminated].

" It concludes the description of the two vehicles as being provisional.

5.1-3-5-2-1: The Buddha as the Ultimate

Since it is stated above that ultimate wisdom exists in the Buddha alone, we can conclude that unlike members of the two vehicles, he has fulfilled the seven virtues. He is thus called "ultimate. " This first half of the second

analysis can be divided into eight points. The first point includes the first four phrases noted below, each of which includes the word "all, " suggesting

that the Buddha's wisdom based on observation is complete. That is, the sutra reads, ["If one knows all suffering, eliminates all sources of suffering, realizes the destruction of all suffering, and practices the all-inclusive path, one will attain permanently abiding nirvana in a world that is impermanent and broken, impermanent and afflicted].

" This passage describing [the

Buddha's] wisdom based on the observation of phenomena contrasts to number six [of the seven virtues], which describes the incomplete wisdom based on observation [of the two vehicles].

The second point takes up the two types of impermanence [in a world that is described as "impermanent and broken, impermanent and afflicted"]. This passage suggests that the Buddha experiences complete nirvana, and so offers a contrast to number seven, which describes the limited nirvana of the two vehicles. Here,

"In [a world that is] impermanent and broken" refers to limited cyclic existence in which bodies are broken down and life spans are diminished. Likewise,

"in [a world that is] impermanent and afflicted" refers to inconceivable transformation in which bodies are not broken down and life spans are not limited. But even here, the mind is pensive about the impermanence of each passing moment and so can also be described as "afflicted. "

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The third point includes the passage,

"In an unprotected [world, a world]

without a refuge[, there is both a protector and a refuge]. " This passage

explains that the Buddha has completed the virtue of serving as a refuge for sentient beings, which does not correspond to any of the seven virtues described above. Earlier in the sutra, that which lacks a covering is naturally called "uncovered,

" just as those who do not have someone of strength nearby are called "unprotected.

" In the passage quoted above, moreover,

"without

a refuge" refers to those beings that experience the birth and death of inconceivable transformation. They suffer from milder afflictions than those who are "unprotected,

" [since the latter group experiences the birth and death of limited cyclic existence].

The fourth point takes up the Dharma body and related issues, explaining why the Buddha has attained complete nirvana. It begins by taking up the Dharma body, which also does not correspond directly to the seven virtues. The [fifth] point takes up wisdom, which corresponds to number one above: the incomplete wisdom of the two vehicles. [The sixth] point takes up liberation, which corresponds to number three above: incomplete liberation. [The seventh] point takes up purity, which corresponds to number four above: incomplete purity. The eighth point takes up three qualities as a group[: the one flavor of wisdom, the same flavor of the Dharma body, and the flavor of enlightened liberation], which explain the Buddha's completion of the seven virtues.

[After describing a world that lacks both a protector and a refuge, the sutra states,] "Why? [Because there is the realization of nirvana where there is no distinction between superior and inferior phenomena.]" This passage introduces the three virtues [of wisdom, liberation, and purity]. "Where there

is no distinction between superior and inferior phenomena. " The model text

interprets this passage as follows: "The Dharma bodies of the buddhas are [all equal,] possessing neither superior nor inferior qualities. Since [the sutra uses] 'equal' also to describe wisdom, liberation, and purity, they too do not possess such distinctions.

"

Here, however, we will interpret this passage as follows: The section describing superior and inferior phenomena corresponds to the three errors found in the Small Vehicle's view of nirvana. That is, in earlier times, the Small Vehicle described nirvana as being "with remainder" and "without 79

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remainder.

" This view has three errors: (1) nonconcurrence, (2) incompleteness, and (3) inequality. In this view, since the three virtues are seen to be superior or inferior relative to the other two, they are unequal. Since they are viewed as three distinct qualities, they are nonconcurrent. And since these three virtues are provisional, they are incomplete and so can be called "partial. "

But the nirvana discussed in this sutra is free from these three errors since it possesses one equal flavor. It is thus called "the realm of eternally abiding nirvana.

" The sutra reads,

"Therefore, nirvana has one equal flavor.

This is called the 'flavor of liberation.

'" In this passage,

"one flavor" refers

to wisdom, and "equal flavor" refers to the Dharma body. As such, this type of nirvana can be called "[nirvana] of the three virtues. "

But those who discuss the word "nirvana" in its original language say that it has multiple meanings. It can also be interpreted as follows: Although the nirvana of earlier times was not the same as these three eternally abiding virtues, [the nirvana] described in this sutra is the same as them. It is, therefore, the nirvana of one equal taste.

In the section above arguing that practitioners of the two vehicles have not completed the seven virtues, taking refuge and the Dharma body were not discussed. In concluding the discussion of the Tathāgata as the ultimate, [the failure of the two vehicles] to eliminate [the afflictions] and praise of the virtues were not addressed since they complement each other[, and thus became clear in the course of the interpretation].

5.1-3-5-2-2: Conclusion to the Provisional Nature of the Two Vehicles The second half of the second analysis begins with "O World-honored One, [if entrenched ignorance is not completely eliminated]. " It concludes

the argument that the two vehicles do not possess ultimate truth, and has four elements. The first element explains that practitioners of the two vehicles have not yet eliminated entrenched ignorance, and so have not attained the "three flavors"[: the single flavor, the equal flavor, and the flavor of liberation]. As such, their path is provisional. Element two begins with "Why? [If entrenched ignorance is not eliminated completely.]" It explains how by failing to eliminate entrenched ignorance one does not attain the "single flavor. " Element three

begins with "Therefore, entrenched ignorance.

" It explains that entrenched

ignorance is the foundation for the various mental disturbances. Element 80

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four begins with,

"In this way, [the active afflictions,] more numerous than the grains of sand in the Ganges River, [are eliminated by the Tathāgata's enlightened wisdom].

" It concludes the discussion of entrenched ignorance serving as the foundation for the myriad mental disturbances. For the first element, see the sutra.

The second element has two aspects. The first explains that the [mental disturbances] that should be eliminated have not yet been eliminated, and the second explains that [the single flavor] that should be obtained has not yet been obtained. [The sutra states,

"Phenomena more numerous than the sands

of the Ganges River that should be eliminated have not been eliminated. Therefore, phenomena more numerous than the sands of the Ganges River that should be attained have not been attained, and those that should be realized have not been realized.

"] The phrase "should be eliminated" refers to elimination of the distinctive characteristics of ignorance. "Should be attained"

refers to seeing with wisdom the distinctive characteristics of conditioned phenomena.

"Should be realized" refers to eliminating ignorance. [The third element] begins with "Therefore, [entrenched ignorance]. "

It explains that entrenched ignorance is the foundation for the myriad mental disturbances. This section abbreviates [these myriad mental disturbances] by taking up twelve distinctive characteristics. The relevant passage reads, "The accumulation [of ignorance] that produces the afflictions, which are eliminated by practicing the entire path of cultivation": when practicing the path, the afflictions that must be eliminated all arise from entrenched ignorance. This passage offers a general summary, while the next eleven passages explain how the active defilements, which appear in the various realms to block progress along this path, arise from entrenched ignorance. "That [gives

rise to the active defilements of the mind].

" Here, the word "that,

" with which

this passage begins, refers to entrenched ignorance, which produces the active defilements of the mind. One interpreter argues that "that" refers instead to the mind itself.

[The fourth element] begins with "In this way, [the active afflictions,] more numerous than the sands of the Ganges River, [are eliminated by the Tathāgata's enlightened wisdom].

" It concludes the discussion of entrenched

ignorance serving as the foundation for the myriad mental disturbances. The sutra states,

"[All the active afflictions that arise] are caused [and conditioned] 81

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by entrenched ignorance.

" This passage means that the active afflictions,

more numerous than the sands of the Ganges River, are originally nonexistent. These afflictions are caused by entrenched ignorance. Indeed, the sutra states precisely that "All [the active afflictions] are caused by [entrenched ignorance]. " But these active afflictions, more numerous than the sands of the Ganges River, also arise indirectly from entrenched ignorance. The sutra states, therefore, that "all [the active defilements] are conditioned [by entrenched ignorance].

"

5.1-3-5-3: Conclusion to the Two Types of Afflictions and the Two Types of Birth and Death

The third analysis begins with "O World-honored One, among the active afflictions.

" It offers a conclusion to the discussion of the two types of mental afflictions taken up in subsection four above, but also explains the two types of birth and death that can and cannot be eliminated, which were addressed in subsection three. The conclusion offered here follows the pattern of the previous section, which offered a conclusion to the discussion of the provisional nature of the two vehicles. That is, subsection four addressed entrenched ignorance and the four entrenchments as well as the two types of birth and death that can and cannot be eliminated. This third analysis has four subsections that address each of the four components from above. The first component took up the essence and characteristics of the afflictions, while the second compared the relative power of their functioning. The third component explained the differences among karma-producing activities, while the fourth explained the process by which the afflictions are eliminated. Here, however, discussion of the third component explaining the differences among karma-producing activities will be abbreviated by omitting its conclusion. But each of the three remaining components includes a conclusion. The relevant sutra passages for these conclusions are as follows. From the beginning of the section to the passage ending with "entrenched ignorance without beginning" concludes the first component, which takes up the essence and characteristics of the afflictions. The passage beginning with "O Worldhonored One, if [phenomena, more numerous than the sands of the Ganges River, that should be eliminated by the Tathāgata's enlightened wisdom]" concludes the second component comparing the relative power of the functioning of the two types of afflictions. And from "In this way, if all [the afflictions and 82

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active afflictions are eliminated]" concludes the fourth component, which explains the process by which [the afflictions] are eliminated. 5.1-3-5-3-1: Conclusion to the Essence and Characteristics of the Afflictions

The conclusion to the first component begins with "[O World-honored One,] among the afflictions that arise, the association of the mind with its mental functions is momentary": this passage addresses the four entrenchments. The following section of the sutra, which begins with "O World-honored One, the mind dissociated from the stage of entrenched ignorance without beginning,

" naturally addresses entrenched ignorance.

5.1-3-5-3-2: Conclusion to the Relative Power of the Functions of the Afflictions

The second component compares the relative power of the functioning of the afflictions. This conclusion has two halves: the first describes the power of the four entrenchments as weaker than [that of entrenched ignorance], just as the second describes the power of entrenched ignorance as greater than [that of the four entrenchments]. Here, however, only a conclusion about the greater power of entrenched ignorance is offered, since the weaker power of the four entrenchments becomes obvious through the discussion of entrenched ignorance. And just as [the material described] above included a Dharma teaching and a metaphor, this conclusion also offers a Dharma teaching and a metaphor. See the sutra. This conclusion to the second component describes the ways in which the myriad afflictions coalesce and disintegrate based on the foundation of entrenched ignorance whose greater power was described above.

5.1-3-5-3-3

(This conclusion has been omitted.)

5.1-3-5-3-4: Conclusion to Eliminating the Afflictions From "In this way, if all [the afflictions and active afflictions are eliminated]" concludes the fourth component, which explains the process by which the afflictions are eliminated. Indeed, since it is stated above that entrenched ignorance "is also eliminated by the buddha stage and by the Buddha's enlightened wisdom,

" it is clear that the Tathāgata has completed

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the cause and fruit of enlightenment. He has, therefore, eliminated completely the afflictions.

This conclusion [to the fourth component] has three parts. The first explains the Buddha's completion of the cause of enlightenment so that he can eliminate the afflictions. The second begins with "[attaining all the merits of] the Dharma King, the Dharma Lord.

" This means that the Buddha, having

completed the fruit of enlightenment, can eliminate the afflictions. The third begins with "For this reason, [O World-honored One]" and offers the conclusion to this section. See the sutra. In the passage ["In this way, if all the afflictions and the active afflictions are eliminated],

" "all the afflictions" refers to the common characteristics shared by the fundamental afflictions, while "the active afflictions" refers to the secondary and distinctive characteristics of the afflictions. The following passage of the sutra describes those who have eliminated the afflictions as those who are "established in the pure practices, have accomplished actions, [and do not accept rebirth].

" These qualities have generally referred to the

stage that precedes the development of the diamondlike mind, [which is the final stage before buddhahood]. Here, however, the Dharma body that is the fruit of enlightenment is described as "the wisdom of those established in the pure practices" and "[the wisdom] of those whose actions have been completed.

" [Although this is language generally used to describe enlightenment in the Hinayana,] here it represents common language [used for both the Small and Great Vehicles].

5.1-3-5-4: The Ultimate and the Provisional

The fourth analysis begins with "O World-honored One, [there are two types of wisdom] that do not lead to rebirth.

" This analysis addresses the

two types of birth and death from subsection three but also offers a conclusion to subsection two, which describes the Buddha's wisdom as ultimate and the two vehicles' wisdom as provisional.

It was stated above that the Tathāgata has escaped from both types of [birth and] death, while practitioners of the two vehicles have only escaped from one[, that of limited cyclic existence]. This can be summarized simply here: since the Tathāgata has already subdued the four demons, he has escaped both types of [birth and] death. Since practitioners of the two vehicles have 84

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not subdued these four demons, they have escaped only one. The model text states,

"From this analysis down is the conclusion of the discussion [of the two vehicles] being part of the One Vehicle.

"

[A more detailed breakdown of this fourth analysis] reveals two halves: the first sums up the Tathāgata's escaping the two types of [birth and] death. The second begins with "O World-honored One, [there is also the wisdom of] the arhats [and self-enlightened ones].

" It explains why practitioners of

the two vehicles escape only one type of [birth and] death. 5.1-3-5-4-1: The Tathāgata Escapes the Two Types of Birth and Death The first half, which sums up the Tathāgata's escaping the two types of [birth and] death, has two elements: the first describes the Tathāgata's subjugation of the four demons and his escaping both types of [birth and] death. The second begins with "Having attained the inconceivable [Dharma body]. "

It takes up the myriad virtues of the Tathāgata and verifies that he has escaped from these two types of [birth and] death.

The first element begins with "[O World-honored One,] there are two types of wisdom that do not lead to rebirth.

" This passage offers a summary

of those who can and cannot escape the two types of birth and death, and describes the wisdom that does not lead to rebirth. In this selection from the sutra, the phrase "two types" refers to the wisdom of the Tathāgata that prevents both forms of rebirth, as well as to the wisdom of the two vehicles that prevents rebirth only in limited cyclic existence.

The sutra states, ["Through the supreme control of the Tathāgata's wisdom,] he subdues the four demons. " Here, the demon of the heavens represents

evil conditions, while the demon of the afflictions represents evil causes. The demon of the aggregates and the demon of death together represent evil fruit. Since the Tathāgata has subdued these four demons, he has escaped the two types of [birth and] death. [Mention of the four demons is followed by the phrase,] "appears in all worlds.

" It refers to the two worlds of limited

cyclic existence and inconceivable transformation. This passage concludes, "and is worshiped by all sentient beings.

" This phrase means that the Tathāgata, having subdued the four demons and transcended these two realms of [birth and] death, is worshiped by all sentient beings. It is clear, therefore, that the Tathāgata has escaped both types of [birth and] death. 85

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The second element begins with "Having attained the inconceivable [Dharma body].

" It takes up the myriad virtues of the Tathāgata and verifies that he has escaped from the two types of [birth and] death. Already possessing these exalted virtues, how could anyone think the Tathāgata incapable of escaping the two types of [birth and] death?

5.1-3-5-4-2: The Two Vehicles Escape Only One Type of Birth and Death

The second half begins with "O World-honored One, [there is also the wisdom of] the arhats [and self-enlightened ones].

" This half explains why

practitioners of the two vehicles escape only from one type of [birth and] death. This half also has two elements: the first element explains that even though the two vehicles have eliminated only the cause of [birth and] death in limited cyclic existence, they still believe they have passed completely beyond birth and death. The second element begins with "O World-honored One, [when the arhats and self-enlightened ones meditate]. " This passage

explains that [these two groups believe that] by eliminating the cause that leads to rebirth in limited cyclic existence, they have also attained the singular fruit of enlightenment. For the reasons noted above, however, they have eliminated only one type of [birth and] death. [The first element of the second half begins with] "Crossing over the fear of birth and death.

" This passage refers to the arhats and self-enlightened ones overcoming their fear of limited cyclic existence. The following phrase reads, "they gradually obtain the joy of liberation [with this thought in mind]. " It

explains the gradual elimination of the mental disturbances of the three realms. That is, free from mental disturbances, one is naturally joyful and so can experience the joy of liberation. "With this thought [in mind]" refers to [the arhats and self-enlightened ones], who, believing themselves to be free from the fear of birth and death, think that they will not again experience the suffering of cyclic existence. But this view points only to the second type of wisdom that does not receive rebirth, meaning that practitioners of the two vehicles escape only one [type of birth and death—that is, limited cyclic existence]. The second element begins with "O World-honored One, [when arhats and self-enlightened ones meditate].

" This element explains that these two groups

believe that [having eliminated] the cause [of birth and death in limited cyclic 86

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existence], they have attained supreme enlightenment. The phrase "when [arhats and self-enlightened ones] meditate" refers to the time of illumination of the Four Noble Truths. One interpreter states, "'Illumination of the Four

Noble Truths' means to think that one can, by individually pursuing the principles [of the Dharma], worshiping, and meditating, obtain the supreme [fruit of nirvana].

"

5.1-3-6: Entering the One Vehicle

The sixth subsection begins with "O World-honored One, those who first attained this stage.

" It explains how the fruit of enlightenment realized by practitioners of the two vehicles is part of the One Vehicle. The model text argues instead,

"This passage is meant to explain the Buddha's previous appearance, it does not refer to the One Vehicle subsuming the three vehicles. "

This subsection has four components: the first notes that practitioners of the two vehicles [eventually] realize during their practice that they have not yet reached the ultimate. The second begins with "Why? [Because the disciple and self-enlightened vehicles are part of the Great Vehicle.]" This component explains why practitioners of the two vehicles know [they have not yet reached the ultimate]. The third begins with "For this reason, [the three vehicles are the One Vehicle]. " It explains why these other vehicles are actually part of the One Vehicle. The fourth begins with "Those who attain the One Vehicle.

" It explains the meaning of the fruit of enlightenment attained by practitioners of the One Vehicle. The first component begins with the phrase "Those [who first attained this stage].

" In this passage,

"those" refers to members of the two vehicles and "first" refers to the preliminary practices of the "five types of skillful means.

" These practices are also referred to as the "three fruits" and the "four causes.

" The sutra continues,

"and they are not deluded about the Dharma, "

pointing to [those practitioners] who are not confused by the principles of the eternally abiding [truth]. This sentence concludes, "nor are they dependent

on others,

" which means that they do not rely on someone else's teachings. The second component explains why practitioners of the two vehicles know [they have not reached the ultimate]. It is simply because, from the perspective of ultimate truth, there are no distinctions among the three vehicles. The third component begins,

"For this reason, the three vehicles are the One 87

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Vehicle.

" It explains why these other vehicles are actually part of the One Vehicle. The fourth component explains the meaning of the fruit [of enlightenment attained by practitioners of the One Vehicle]. As was explained above, [the teachings of the One Vehicle] that are the cause [of ultimate enlightenment] form an essential unity. Next, the special characteristics of the fruit of [that enlightenment] realized [by practitioners of the One Vehicle] is explained. This component can be divided into two halves. The first half explains the fruit of enlightenment obtained [by practitioners of the One Vehicle], while the second half takes up and explains the essential unity of the three virtues: enlightenment, nirvana, and the Dharma body. We focus on their essential unity, [the second half,] because when sentient beings hear about enlightenment they think that the One Vehicle is concerned solely with the path to attaining it, not with attaining the two other virtues. [To highlight the importance of the virtues of nirvana and the Dharma body,] we illustrate their essential unity [with enlightenment by considering the following sutra passages].

The sutra states,

"To obtain the ultimate Dharma body is to obtain the ultimate One Vehicle. " This passage means that [the teachings of the One Vehicle] are the ultimate cause that leads to obtaining [the Dharma body—the ultimate fruit]. The Dharma body is [the eternally abiding] teaching, and the Tathāgata is its [ultimate] practitioner. Although [this language might seem] to suggest that the meanings of [the Dharma body and the Tathāgata] are distinct, by comparing their characteristics we can see that they form an essential unity. [That essential unity] can be understood by examining again the fruit, [that is, the Dharma body] and the cause, [that is, the One Vehicle]. That is, the Dharma body is the essence of the myriad virtues, while the One Vehicle is the direct cause of the Dharma body. And so by taking up the Dharma body in this way, we can explain how [the One Vehicle], as cause, is the ultimate. 5.2: The Essential Unity of the Three Treasures

The second main part of this chapter begins with "O World-honored One, the Tathāgata, who is not limited by time.

" This part takes up the essential

unity of the Three Treasures, which also leads to discussion of the One Vehicle that is their single cause. Since the Three Treasures as the fruit of the teachings of the One Vehicle possess an essential unity, the cause itself must also be of such a single substance. This part has two sections. The first starts at the 88

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beginning of this section and ends with "these are limited refuges. " Here,

the sutra explains the essential unity of the Three Treasures that represents the ultimate teaching of the One Vehicle. That teaching is contrasted to the provisional view that takes the Three Treasures to be separate. The second section begins with "If there are sentient beings.

" It explains that the essential

unity of the Three Treasures is the highest teaching. 5.2-1: The Provisional View of the Three Treasures

The first section begins by taking up the provisional view that considers the Three Treasures separately. It has two subsections. (1) From the beginning of the section to the passage ending with "there exists an inexhaustible refuge. "

This passage praises the Buddha first as one of the three separate treasures. It does so because even though this view is not ultimately true, as is the view of their essential unity, the Buddha treasure of the provisional view is identical to [the Buddha treasure of the ultimate view]. That is, the buddha of the former view cannot logically be inferior to that of the latter. As such, when viewed as three separate bodies, the Buddha treasure is taken up first and praised as the foundation of refuge. (2) Begins with the passage "an eternally abiding refuge. " This subsection

explains why, among the three separate treasures, the Dharma and the Sangha are provisional. That is, the view from earlier days that took the Three Treasures as separate bodies was simply the skillful means of the Buddha. The separate bodies of the Three Treasures discussed here are true in this sense only. Even so, these distinctions of their relative truth and falsity do not compare to the ultimate teaching of the essential unity of the Three Treasures. [Since the view of these treasures as separate bodies makes such distinctions,] they are, therefore, called "provisional.

"

5.2-1-1: Praising the Separate Body of the Buddha Treasure The first subsection, which praises the separate body of the Buddha, has five points: the first explains the eternally abiding refuge, the second explains great compassion, and the third encourages expounding great compassion. The fourth point encourages expounding the eternally abiding refuge, while the fifth offers a conclusion. See the sutra.

The next part of the sutra states,

"At a future time,

" which refers to [a

time very far in the future] when all sentient beings have become buddhas. 89

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Since all sentient beings will not become buddhas, however, clearly the Tathāgata must eternally abide [to continually teach them]. 5.2-1-2: The Provisional Dharma and Sangha

The second subsection explains the provisional nature of the two treasures of the separate Dharma and Sangha. This subsection has four components: the first lists [the Buddha, Dharma, and Sangha]. The second begins with "These two refuges" and explains that when [the Dharma and Sangha are viewed as separate bodies,] they are provisional refuges. The third begins with "Why? [Because the path described in the teaching of the One Vehicle leads to the ultimate Dharma body.]" It further explains why these two refuges are provisional. The fourth begins with "Therefore, [these two refuges are limited, not ultimate refuges,]" offering a conclusion to this subsection describing the provisional nature of these two refuges. The model text states,

"The passage from the beginning [of this subsection

describing the essential unity of the Three Treasures] to 'the Tathāgata, Worthy, Perfectly Enlightened One' explains that the essential unity of the [Three Treasures] is the foundation for refuge.

" This interpretation will not

be used here, however.

[As noted above, in earlier days] the Three Treasures were understood as the steps of a ladder. At that time, moreover, the teachings of the sutras were not distinguished according to those of the Great or Small Vehicles; all were part of the same "Dharma treasure.

" Similarly, whether those who

studied the teachings were referred to as members of the Great or Small Vehicles, all were part of the same "Sangha treasure. "

In this sutra, however, the superior teachings of the One Vehicle are discussed alongside those of the lesser teachings of the three vehicles. This is meant to hold up for praise only the One Vehicle with the purpose of teaching the people of the three vehicles. In earlier times, while the teachings of the Great Vehicle were already known, those of the One Vehicle had yet to be expounded. Indeed, it is only in this sutra that the One Vehicle is understood to be the Dharma treasure. Here, this teaching of the path of the One Vehicle leads to attaining the Dharma body. For those who have attained the Dharma body, there is no higher teaching of the One Vehicle. Therefore, the ultimate Dharma treasure lies only in the Dharma body. It is stated, therefore, that the One Vehicle is not the ultimate Dharma treasure.

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To better understand the provisional nature of the Sangha [treasure in this view of the Three Treasures as separate bodies], see the sutra. The fourth component offers a conclusion [to this material]. Refer also to the sutra. 5.2-2: The Essential Unity of the Three Treasures as the Ultimate Teaching

Section two begins with "If there are sentient beings [who follow the discipline of the Tathāgata].

" This section states that the essential unity of

the Three Treasures is the highest teaching. This section has five subsections: the first explains how taking refuge in the Dharma and Sangha is the same as taking refuge in the Tathāgata. The second subsection begins with "Why? [Because the Tathāgata is not different from these two refuges.]" This passage further explains how taking refuge in the Dharma and the Sangha is the same as taking refuge in the Tathāgata. The third begins with "Why? [Because of the teaching of the path of the One Vehicle.]" This section explains why [the Buddha, Dharma, and Sangha] form a single body. The fourth validates the Buddha's teachings by quoting his sermons. And the fifth begins with the passage,

"When the Tathāgata, according to the capacities [of sentient beings, teaches with skillful means].

" It explains why the principles of the One

Vehicle were not taught by the Buddha in earlier times. The first subsection begins with "These two refuges, " which refers to

the essential unity of the Dharma and Sangha refuges. The next phrase, "are

not two refuges,

" means that the view of these two refuges as separate bodies cannot be compared [to the view that recognizes their essential unity]. Indeed, these two passages are followed by "because they are the refuge of the Tathāgata.

" This means that the Dharma and Sangha, as a single body, are the Tathāgata.

One interpreter argues,

"When one engages in the disciplines [expounded

by the Tathāgata] and arouses the mind [of enlightenment], one takes refuge in the Dharma and Sangha. This is a reference to taking refuge in the Dharma and Sangha as separate bodies. [But the passage in the sutra that states,] 'These are not two refuges' offers a negation of the Dharma and Sangha refuges as separate bodies. Indeed, the view that takes the Dharma and Sangha as separate bodies was already rejected above as a provisional teaching. Here, however, the negation of these [two refuges as separate bodies] is taken up again to offer a comparison that affirms [their essential unity]. Therefore, 91

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Prince Shōtoku's Commentary on the Śrīmālā Sutra 'these two refuges' refers to the two refuges as an essential unity. And the passage 'taking refuge in the Tathāgata' explains this refuge from the perspective of this essential unity. "

Indeed, we know that this material explains the essential unity of the Dharma and Sangha because the separate bodies [of the Three Treasures] were concluded above. The sutra continues,

"To take refuge in the supreme

truth [is to take refuge] in the Tathāgata.

" In this passage,

"supreme truth"

refers to the three virtues [of enlightenment, nirvana, and the Dharma body] and the four qualities [of permanence, joy, self, and purity]. The model text states,

"These two phrases [that mention supreme truth

and the Tathāgata] mean the Buddha treasure is supreme among [the Three Treasures] when seen as an essential unity.

" If this is the case, then the Buddha

treasure, when viewed as a separate body, would also be supreme. But we must then ask how the Buddha treasure could be seen as supreme [among the Three Treasures] when viewed as a single body. Indeed, the sutra states in this regard,

"The supreme truth of these two refuges is the ultimate refuge of the Tathāgata.

" This passage means that to take refuge in the essential unity of the Dharma and Sangha treasures, as well as in the three virtues and four qualities, is [to take refuge] in the ultimate refuge of the Tathāgata. The model text adds,

"From 'these two refuges' concludes the discussion of the essential unity of the three refuges that are the ultimate truth. "

The second subsection further explains how by taking refuge in the Dharma and Sangha, one also takes refuge in the Tathāgata; it is because these three refuges form a single body. The model text argues, "Because each

of the [three refuges] represents the same ultimate truth, they are a single body.

" The third subsection explains how [the Buddha, Dharma, and Sangha] form a single body. They do so because each is attained through the teachings of the One Vehicle.

The fourth subsection describes the source of these arguments. That is, it quotes the Buddha's sermons as evidence for the essential unity of the Three Treasures. Naturally, each of the Three Treasures, when viewed as separate bodies, has a different substance and name, and so, logically, they can be thought of separately. This is clearly not the case, however, when they are viewed as a single body. This distinction can be understood as follows: the eternally abiding Dharma body is the Buddha treasure itself. Serving as the 92

Part II

law for sentient beings, the Dharma body is also naturally the Dharma treasure. The Dharma body can also harmonize the principles, and so is also the Sangha treasure. Indeed, the purpose of taking refuge is to free oneself from the fetters of the world and to destroy the mental afflictions. To do so, one may first take refuge in the separate bodies of the Three Treasures. But to unerringly take refuge, one must do so through the Three Treasures as a single body. Since Śrīmālā desires only to take refuge in the fundamental [and ultimate] teachings, she rejects the view of earlier days in which the Three Treasures were seen as rungs of a ladder, seeing them instead as a single body possessing an essential unity.

The fifth subsection explains why the principles of the One Vehicle were not taught by the Buddha in earlier times. Some ask why, if these principles are as they have been explained in the sutra, the Tathāgata expounded only the teachings of the three vehicles in earlier days. It was because the Tathāgata, in accord with the capacities of sentient beings, taught these principles as skillful means. From the perspective of the true teaching, however, there is only one vehicle, not two. The model text expresses this sentiment, stating, "From 'When the Tathāgata, [according to the capacities of sentient beings, teaches with skillful means]' explains the essential unity of the Three Treasures. It also offers a conclusion to [the discussion of the three vehicles] entering the One Vehicle.

" Other sutras simply state that the teaching of the

One Vehicle is "supreme truth,

" whereas the teachings of the three vehicles

are "conventional truth.

"

Part Two of the Sutra's

Main Teaching

The second part of the sutra's main teaching begins with "O World-honored One, the disciples and self-enlightened ones [first observed the Four Noble Truths with their single type of wisdom that eliminates the entrenchments]. "

This part includes eight chapters that explain the realm of the vehicle, addressing how the virtuous [deeds of the One Vehicle] do not arise spontaneously; rather, they arise through [understanding and putting into practice the teachings of the One Vehicle that constitute this] realm. This part also includes the key distinction between two sets of Noble Truths: the conditioned and the unconditioned. And while this is the broad meaning of these eight chapters, when 93

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