T276 Tiantai Lotus Texts

Notes

1 We used the original Sanskrit term parinirvāṇa,indicated by the Chinese transliteration panniepan.

2 The character zuiin the Taishō text is often translated as "sin, " but the meaning in a

Buddhist sense is closer to "impurity, impurities. "

3 Our translation follows the phrasing of the Old Song edition of the Japanese Imperial Household Library, as indicated in note 32 (you xue pu xian xing)/xing pu shien xing. The Taishō text has (you xue pu xian xing)/pu shien xing zhe. 4 The Chinese character that we here translate as "method, " fa,is the Chinese translation

of the Sanskrit dharma, a word that carries many meanings depending on the context in which it appears. On each occasion of this character's appearance in the Taishō text, we translated it according to our determination of its contextual meaning, e.g., "method,

" "way,

" "Dharma,

" "Way,

" "teaching,

" "phenomenon,

" etc.

5 In the Taishō Chinese text, the title Fahua jing, Dharma Flower Sutra(Lotus Sutra), appears. We follow the Taishō text in our translation, although note 33 corresponding to this wording says that three Chinese editions of this sutra, the Song, Yuan, and Ming editions, give the name Zahua jing(Jpn. Zakkekyō), which is thought of as an epithet of the Flower Garland Sutra(Skt. Avataṃsaka-sūtra;Ch. Huayan jing; Jpn. Kegon gyō). The Kasuga version has the title Zahua jing,and a previous English translation of this sutra translates the title as "Sutra of Miscellaneous Flowers. "

6 The Chinese songtranslated as such describes the internal attitude of the practitioner, although it is traditionally rendered as "to recite; recitation. " The traditional sequence

shou, chi, dou, songoften appears in direct translation as "accept, keep, read, and recite.

" In the process of preparing our translation, especially in light of this sutra's relationship to the Lotus Sutra,we evaluated each instance of the terms independently within the various contexts of their appearances, and translated accordingly, e.g., shou,

"accept"; chi,

"keep,

" "keep faith with"; dou,

"recite"; song,

"internalize,

"

"take to heart.

"

7 Our translation of sanmei, the Chinese transliteration of the Sanskrit samādhi. 8 The Taishō text has yen fu ti,the Chinese transliteration of the Sanskrit Jambudvīpa, which, according to Buddhist cosmology, is the name of the continent south of the Himalayas that includes India. It later came to simply mean "this world. "

79

The Sutra on All-embracing Goodness Bodhisattva

9 We chose to render the Chinese chanhui,a term more commonly translated as "repentance, " as "self-amendment" since this is more descriptive of the process that is meant, i.e., becoming aware of one's own excesses, shortcomings, and errors in behavior and attitude, determining to rectify them, and taking appropriate action to do so. 10 11 12 13 14 15 16 17 We render huafoas "manifested buddha form" to indicate the aspect of a transformational manifestation and uniqueness, instead of using a more literal translation such as "transformed buddha" or "transformational buddha. " In like manner we

employ "manifested bodhisattva form,

" etc.

In the Kasuga version, and in a previous English translation of this sutra, the phrase "a golden beam of light that enters the elephant's trunk" is followed by "having the color of a red lotus flower.

" The latter phrase does not appear in the Taishō text, and there is no note in the Taishō text regarding this difference. Although the pronunciation of the character in the Taishō text and the alternative character shown in note 15 are the same, the character read xiangin the source text means "ancient school,

" while the character given in note 15, from the Song, Yuan, and Ming editions and the Old Song edition of the Japanese Imperial Household Library, means "a sense of mindfulness,

" which is more appropriate in the context.

Thus we have rendered it here as "quiet purpose.

" The Kasuga version shows the

same character given in note 15 in the Taishō in this location. According to the Kasuga version, this passage can be read (and appears similarly in a previous English translation of this sutra) as "Hearing All-embracing Goodness preach the profound Dharma, and understanding its meaning. . . . " There is no note

in the Taishō text regarding this difference.

The original Chinese tuoluoniis the transliteration of the Sanskrit dhāraṇī,which is generally accepted (and usually defined in Buddhist dictionaries) as "magical or mystical words or syllables. " The context of its use in this sutra indicates that the term refers to unique powers that propel one toward the attainment of enlightenment. The ability to utilize them can be achieved by a practitioner as a result of correct guidance by the Buddha or others, as shown at this point in the sutra, for example, by the practitioner's attainment of xuan tuoluoni,the "Dharma-grasping empowerment of interaction and exchange" through the tutelage of All-embracing Goodness Bodhisattva. The Kasuga version reads "further rejoice" here, and a previous English translation of the sutra follows this reading. There is no note regarding the difference in the Taishō text.

The Kasuga version reads "one to three-times-seven days" here, and a previous English translation of the sutra follows this reading. There is no note regarding this difference in the Taishō text.

The Kasuga version reads "ideas" here, and a previous English translation of the sutra follows this reading. There is no note regarding this difference in the Taishō text. 80

Notes

18 19 20 21 22 23 24 25 26 27 28 29 The Kasuga version reads "matters" or "events" here, and a previous English translation of the sutra follows this reading. There is no note regarding this difference in the Taishō text.

In the common Japanese translation of this sutra, and in a previous English translation, this number is given as "two thousand. " In the corresponding part of the Kasuga version, however, it is possible to misread the script of the character for "ten" as "thousand. " A comparison with the similarly written character for "ten" in the nearby compound "ten directions" in the same Kasuga text makes clear that this character should also be read as "ten.

"

The original Sanskrit of this phrase would read "son[s] of good family" if translated literally, but the Chinese translation of it does not carry the aspect of "family. " In

keeping with our intention to use inclusive language in the translation whenever possible, and since, in the context of this sutra the practitioner is the one being addressed, the phrase shannanziis translated as "you of good intent. "

From the context, we believe that the character miao, "subtle,

" that appears in the

Taishō version is a misprint, and that sha, "sand,

" would be the appropriate character in the reference to the "sands of the Ganges. "

In traditional interpretations of the Chinese shou nu ren shen, nu ren has been read in the genitive; and in a previous English translation of this sutra, this phrase is translated as "[you] receive the body of a woman. " In our translation we have read nu ren as ablative, and therefore render the phrase as "your body is derived from a woman. "

We chose to follow note 15 in the Taishō text here, according to which the Song, Yuan, and Ming editions and the Old Song edition of the Japanese Imperial Household Library have the phrase gu se shi ru, "forms thus make you,

" in place of se shi shi

ru,which appears in the Taishō text. We follow note 17 in the Taishō text here, which indicates that instead of huiming, the Song, Yuan, and Ming editions have huiyen,which we render as "profound insight. "

We chose to follow the phrasing of the Yuan and Ming editions, as indicated in note 3 in the Taishō text, which give the number as one hundred and eight rather than the number eight hundred that appears in the source text. The name of this buddha, Shan-te, has also been translated as "Good Virtue" and "Excellent Virtue.

"

We used the original Sanskrit name Vairocana, indicated by the Chinese transliteration Piluzhenuo.

We used the original Sanskrit term nirvana, indicated by the Chinese transliteration niepan.

We understand the sutra's use of wuzhong, "five kinds,

" here as referring to the

"wrong views" errantly praised by the sense faculty of speech in the corresponding 81

THE COMMENTARY ON THE LOTUS SUTRA

The Sutra on All-embracing Goodness Bodhisattva prose sections at 392b18, characters 1-4, and 392b23, character 15, to 392b24, char-30 31 32 33 34 35 acter 1. The Taishō text has the two characters in the order song dou, "internalize and recite, "

here, but we chose to follow the phrasing of the Song, Yuan, and Ming editions, which give the order as dou song, "recite and internalize. " This ordering matches the introductory phrasing of this section at 393b16, characters 11-14: shou, chi, dou, song. See note 6, above.

The Kasuga version and a previous English translation give the epithet of Mañjuśrī as da beizhe,

"possessor of great compassion, " instead of da huizhe, "possessor of

great wisdom,

" in the Taishō text, which is consistent with traditional descriptions of this bodhisattva's character. There is no note regarding this difference in the Taishō text.

We have translated the two phrases "six appropriate behaviors" and "eight appropriate behaviors" based on information from the Ubasokukaigyō (Ch. Youposai jie jing, Sutra for the Behavior of Laymen) and the Bosatsuzenkaigyō (Ch. Pusa shan jie jing, Sutra of Good Behavioral Principles for Bodhisattvas), in which both groups are mentioned.

Although the source text reads wu nian nian qing, "in every thought,

" here, we follow

the phrasing wu yi nian qing, "within a moment of thought, " which appears in the

Song, Yuan, and Ming editions and the Old Song edition of the Japanese Imperial Household Library, as indicated in note 5 of the Taishō text. The Kasuga version here contains the phrase "The Buddha said, " as introductory to

"What are said to be the ways of self-amendment. . . . " Additionally, the source text continues, at character 12, with "A way of self-amendment is. . . , " while the Kasuga version has the phrase "A way of self-amendment for leaders and the privileged is. . . . " A previous

English translation of this sutra conforms to the Kasuga version. No notes are found in the Taishō edition regarding these differences. The Taishō edition reads bu bi li bai, "but do not need to worship, " while the Kasuga

version reads ke bi li bai, "must worship"; a previous English translation has "must surely salute.

" There is no note in the Taishō text regarding the opposing readings. 82

THE COMMENTARY ON THE LOTUS SUTRA

Contents

The Commentary on the Lotus Sutra Translator's Introduction 87 Fascicle One 93

Chapter I. The Introduction to the Lotus Sutra Chapter II. Expedient Means 117 Fascicle Two 123

Chapter II. Expedient Means (continued) 95 123

Chapter III. Parables 137 85

Translator’s Introduction

Translator's Introduction

The Saddharmapuṇḍarīka-sūtra-upadeśa(Jpn. Myōhorengekyō upadaisha) is a commentary on the Lotus Sutraattributed to the eminent Buddhist philosopher Vasubandhu. According to the Hokke Denki(Taishō no. 2068, 52c25-29), over fifty commentaries were written on the Lotus Sutra(Saddharmapuṇḍarīkasūtra) in India, including one by the renowned philosopher Nāgārjuna. The Saddhar mapuṇḍarīka-sūtra-upadeśa(hereafter also referred to as the Commentary) has the distinction of being the only Indian commentary on the Lotus Sutrato have been preserved in any Buddhist canon; it may, however, be an apocryphal text.

The Commentaryis divided into three chapters. Chapter I, "The Introduction

to the Lotus Sutra,

" contains only quotations from the first chapter of the Lotus Sutra,

"Nidāṇa-parivarta.

"This chapter is structured around a discussion of the seven meritorious accomplishments presented in the first chapter of the sutra. It also contains a well-known section on the seventeen titles of the Lotus Sutra. Chapter II,

"Expedient Means,

" contains only quotations from the second chapter of the Lotus Sutra,

"Upāyakauśalya-parivarta.

"In this chapter of the

Commentarythe significance of the Dharma as realization, the Dharma as teaching, and predictions are explained. Most of the discussion about the tathāgatagarbha(lit., "womb of the buddha"), the dharmakāya(Dharma body or absolute body), and the ekayāna(One Vehicle or single vehicle) occurs here. Chapter III,

"Parables,

" contains quotations or references to twenty-four chapters of the Lotus Sutra.Only the "Utsāha-parivarta "and "Anuparīndanāpari varta

"chapters are not mentioned. The chapter that is most frequently referred to here is the "Tathāgatāyuṣpramāṇa-parivarta. "Important topics discussed in this chapter of the Commentaryare the seven parables that act as counteragents to the seven kinds of arrogance, the three equalities, the ten supreme meanings, and the three kinds of enlightenment of the three kinds of buddhas. 87

The Commentary on the Lotus Sutra

Vasubandhu and the Saddharmapuṇḍarīka-sūtra-upadeśa

Vasubandhu, a versatile and brilliant scholar of Buddhism, may have written the Saddharmapuṇḍarīka-sūtra-upadeśa.Based on all the evidence, it is impossible to establish beyond all reasonable doubt that he is in fact the author of this text.

Vasubandhu wrote over ten different commentaries on various Mahayana sutras. Many of these commentaries are concerned with sutras that are philosophically affiliated with the Prajñāpāramitā (Perfection of Wisdom) school of Buddhism. The Commentarydiffers in this respect. Rather than the elucidation of śūnyatā(emptiness), its main philosophical emphasis is the explication of the ekayāna(the single buddha vehicle to enlightenment); the tathāgatagarbha and its relation to the dharmakāya;the relation of the dharmakāyato the adherents of the three vehicles: the Mahayana (Great Vehicle), the śrāvakayāna(vehicle of the disciples, śrāvakas), and the pratyekabuddhayāna(vehicle of the selfenlightened buddhas, pratyekabuddhas); and the merits of the sutra. The fact that the author of the Commentarymentions the tathāgatagarbhaseveral times in the text indicates that he affiliated this concept with the Lotus Sutraand its ekayānadoctrine.

The Saddharmapuṇḍarīka-sūtra-upadeśastates that the tathāgatagarbha, which is equated with the dharmakāya,is equal and undifferentiated, thus everyone shares it; however, only the bodhisattva vehicle leads to its realization. Based on these statements, it can be inferred that the author of the Commentary presupposes the existence of two types of gotra(religious lineage): one that is conditioned (samudānīta-gotra) and one that is unconditioned (prakṛtiṣṭhagotra). According to the text, only the bodhisattva path leads to the true enlightenment of a buddha. The conditioned results, or conditioned gotras, obtained through the other two paths, of the disciples (śrāvakas) and of the self-enlightened buddhas (pratyekabuddhas), are inferior and do not lead to true enlightenment. For the author of the Commentary,there is only one vehicle (ekayāna) that leads to the enlightenment of a buddha: the Mahayana (Great Vehicle), which is exclusively the vehicle of the bodhisattvas. The Saddharmapuṇḍarīka-sūtra-upadeśa in China and Japan

The history and influence of this text in India are obscure due to the lack of historical records. However, beginning with its translation in China during 88

Translator's Introduction

the early part of the sixth century C.E., it is clear that the Saddharmapuṇḍarīkasūtra-upadeśabegan to exert some influence on the great Chinese Buddhist scholars of that age, particularly Zhiyi (538-587) and Jizang (549-623). Although Jizang is commonly associated with the Mādhyamaka school in China, he had extensive knowledge of the other schools of Buddhism as well. He wrote several commentaries on the Lotus Sutraand is the author of the only commentary in China on the Saddharmapuṇḍarīka-sūtra-upadeśa,the Fahua lun shu(Taishō no. 1818).

One particular feature of Jizang's philosophy is his interest in the various kāya(buddha body) theories found in Buddhist sutras and śāstras. Jizang and Zhiyi both quote the Saddharmapuṇḍarīka-sūtra-upadeśain their discussions on the trikāya(three bodies of the Buddha). Credit for the introduction of the trikāyatheory to Chinese Buddhism should therefore go mainly to this text, along with another sutra commentary by Vasubandhu, the Daśabhūmika-sūtraśāstra(Taishō no. 1522), which was translated into Chinese shortly before the Saddharmapuṇḍarīka-sūtra-upadeśa.Also in regard to Jizang's philosophy, the clear association of the tathāgatagarbhawith the ekayāna(One Vehicle) theory in the Saddharmapuṇḍarīka-sūtra-upadeśaappears to have influenced his understanding of the buddha-nature as an intrinsic part of all sentient beings. Beginning in the ninth century in Japan, many commentaries were written on the Saddharmapuṇḍarīka-sūtra-upadeśa.It has been a particularly important text for the Japanese Tendai school. Both Saichō (767-822) and Enchin (814-891), who are associated with the Tendai school, produced commentaries on it. Enchin's commentary, the Hokkeronki(Nihon Daizōkyō, vol. 49) is very significant since it establishes the doctrinal basis for Japanese Tendai. Philological Issues Regarding the Chinese Translation of the Commentary

This text, like many of the other sutra commentaries attributed to Vasu bandhu, is now extant only in Chinese translation. There are three Chinese versions of the Saddharmapuṇḍarīka-sūtra-upadeśamentioned in the various Chinese catalogues of Buddhist scriptures. The first was translated by Ratnamati and Senglang in 508 (Taishō no. 1520). The second was translated by Bodhiruci and Tanlin between 508 or 509 and 535 (Taishō no. 1519). A third translation reportedly done by Yijing has never been found.

89

The Commentary on the Lotus Sutra

An examination of T. 1519 and T. 1520 along with the Saddharmapuṇḍarīkasūtra-upadeśamanuscripts that are quoted in full in the commentaries by Jizang and Enchin show that these are not actually two different translations. T. 1519, attributed to Bodhiruci, appears to be a revised version of T. 1520. Since there are discrepancies in the information in the catalogues about these two alleged translations, it is difficult to determine whether Ratnamati is actually the translator of T. 1520. The original translation may have been done by Bodhiruci since he also translated many of Vasubandhu's other sutra commentaries. One particularly interesting feature about the Chinese rendition of the Commentaryis how the quotations from the Lotus Sutrahave been translated. A majority of these quotations, especially those that have been abridged, seem not to have been directly translated from the Sanskrit manuscript but instead copied from Kumārajīva's translation of the Lotus Sutra(Taishō no. 262). In this English translation of the Commentary,the abridged quotations have been restored following Kumārajīva's rendition of the Lotus Sutra,since the translators of the Commentaryin China were so influenced by his translation of the sutra. These abridged quotations, in particular, should not be taken to represent the actual Sanskrit manuscript of the Lotus Sutraon which the author of the Saddharmapuṇḍarīka-sūtra-upadeśabased his commentary. That manuscript may well have been a longer version of the Lotus Sutrathan is represented by any of the present Sanskrit manuscripts, and it was undoubtedly very different from T. 262. The research on T. 1519 and this subsequent translation were undertaken from 1982 to 1985 under the gracious direction of Prof. Seiji Kimura and other faculty in the Department of Buddhism at Komazawa University in Tokyo, Japan. It is my hope that this translation will assist others in the further study and improved translation of this text.

90

THE COMMENTARY ON THE LOTUS SUTRA 91

Fascicle I

Fascicle One

A commentary by Vasubandhu, the Commentator on the Great Vehicle

Translated by Bodhiruci, the Tripiṭaka Master from Northern India, with the Buddhist monk Tanlin and others in Yexia, between 509-535 during the Later Wei dynasty. I give reverence to the Sea of Perfect Enlightenment (Buddha), the Immaculate Doctrine (Dharma), and the Immutable Assembly (Sangha). For those of profound intellect I shall elucidate an explanation [of the Lotus Sutra].

In honor of the Venerable Sage, the bodhisattvas, and the disciples, I shall briefly put forth this synopsis in order to have the Dharma benefit myself and others.

I pay homage to the buddhas and bodhisattvas of the past, present, and future.

With their extensive benevolence and overwhelming supernatural powers, I entreat them to bestow me with self-confidence. Having great compassion and stopping the four Māras, they protect the dominant factor for enlightenment.

93

Chapter 1: The Introduction to the Lotus Sutra

Chapter I

The Introduction to the

Lotus Sutra

Thus have I heard at one time. The Buddha was staying in the city of Rājagṛha, on Mount Gṛdhrakūṭa together with a great gathering of twelve thousand monks—all of them were arhats, free of depravities, undefiled, fully controlled, quite mentally freed, with fully emancipated wisdom, well refined, great dragons among men, their work done, their task accomplished, their burden laid down, their own goal achieved, fetters all destroyed. Their minds were fully emancipated through right knowledge. They had complete mastery of all thoughts and had reached the highest perfection.

There were also eighty thousand bodhisattvas, great beings, who were irreversible from highest, complete enlightenment. All of them had attained the magical spells and were inspired speakers. They had set the irreversible wheel of the Dharma in motion, worshiped countless hundreds of thousands of buddhas, planted the roots of good merit under them, and always received their praise. They had cultivated themselves with great friendliness, fully entered the Buddha's wisdom, penetrated the highest knowledge, and reached the other shore. They had achieved fame throughout countless worlds and ferried across innumerable hundreds of thousands of living beings. The Commentarysays: The gateway to this sutra begins with an introduction that reveals the accomplishment of seven types of merit. 1) [The merit] accomplished in the opening statement; 2) [the merit] accomplished with the gathering of the great assembly; 3) [the merit] accomplished when the Tathāgata wants to teach the Dharma; 4) [the merit] accomplished when the comportment by which [the Tāthagata] teaches the Dharma accords with his station; 5) [the merit] accomplished when he establishes the ground to teach; 95

1a16

1b

The Commentary on the Lotus Sutra

6) [the merit] accomplished when the assembly wants to hear about the event; 7) [the merit] accomplished by Bodhisattva Mañjuśrī.

I. [The Merit] Accomplished

in the Opening Statement

It should be known that "the accomplishment [of merit] shown in the opening statement" indicates an accomplishment of two supreme meanings in this religious discourse. What are these two? 1) It shows the accomplishment of the highest meaning in all religious discourse; 2) it shows the accomplishment of sovereignty. Thus Rājagṛha, which excels all other cities, and Gṛdhrakūṭa, which surpasses all other mountains, [are used to] illustrate the highest meaning found in this religious discourse. Just as it says in the Lotus Sutra, "The Blessed

One was staying in the city of Rājagṛha, on Mount Gṛdhrakūṭa. "

II. [The Merit] Accomplished with

the Gathering of the Assembly

There are four accomplishments regarding the assembly. These four should be known as follows: 1) the accomplishment regarding calculation; 2) the accomplishment regarding practice; 3) the accomplishment regarding the accumulation of merit; 4) the accomplishment regarding deportment based on the Dharma.

The accomplishment regarding calculation refers to [the members of] the great assembly who are countless.

The accomplishment regarding practice includes four types: 1) the disciples (śrāvakas) who cultivate the practice of the Small Vehicle; 2) the bodhisattvas who cultivate the practice of the Great Vehicle; 3) the bodhisattvas who through their supernatural powers manifest themselves according to the circumstance so that the practice of the Great Vehicle can be cultivated. For example, among the sixteen virtuous ones there is Bodhisattva Bhadrapāla, who completed the incomprehensible tasks of a bodhisattva and constantly revealed various forms, such as [that of] a layman or laywoman, a monk or nun; and 4) the ordained disciples whose deportment is stipulated. They are not the same as the bodhisattvas.

The sixteen statements that begin with "all of them were arhats" illustrate the merits that the disciples have accomplished. The thirteen statements that 96

Chapter I

begin with "who were irreversible from the highest, complete enlightenment" illustrate the merits that the bodhisattvas have accomplished. The sixteen statements regarding the merits accomplished by the disciples are consolidated into three categories. What are these three? 1) The explanation based on the preceding statement, 2) the generic and individual characteristics, and 3) incorporated subjects.

The explanation based on the preceding statement: Since they were "free of depravities" the disciples were referred to as "arhats. " They were referred

to as being "free of depravities" since they were "fully controlled. " They

were referred to as being "fully controlled" since they were "undefiled. "

They were referred to as being "fully controlled" since they were "quite mentally freed, " "with fully emancipated wisdom.

" They were referred to as

being "undefiled" since they had rid themselves of any distinction between subject and object. They were referred to as being "well refined" since they were "quite mentally freed,

" "with fully emancipated wisdom.

" They were

"great dragons among humans" since they had undauntedly traveled on all dangerous paths as if they were smooth roads, gone where they should have gone, and arrived where they should have arrived. "Their work done" means

these "dragons among men" had attained the antidotes for suppressing the antagonism of the defilements.

"Their task accomplished" means they had no further rebirths since they had already completed the relevant tasks. "Their

burden laid down" means that since "their task was accomplished" and "their work was done,

" they had already rid themselves of the burden of further rebirths.

"Their own goal achieved" means that with "their burden laid down" they had realized nirvana.

"Their fetters all destroyed" means that with "their own goal achieved" they had eliminated the causes for all defilements. "Fully

emancipated through right knowledge" means they were "free of depravities. "

"They had complete mastery of all thoughts" means they had fully comprehended the knowledge of the paths of insight and practice. "They had reached

the highest perfection" means "they were fully emancipated through right knowledge" and fully possessed the supernatural powers and all the merits of the passionless meditative trances.

They were "great arhats" because they were "fully controlled" and "had reached the highest perfection.

" That they were well known means kings, crown princes, ministers, commoners, Indra, and Brahma all knew them. 97

1c

2a

The Commentary on the Lotus Sutra

Moreover, they were also well known by those of superior knowledge, that is, the disciples, bodhisattvas, and buddhas. Therefore they were referred to as "well known.

"

As for the category of the features of the generic and individual characteristics, among the sixteen statements beginning with "all of them were arhats,

" the first statement illustrates the generic characteristic while all the others illustrate individual characteristics. As for "all of them were arhats, "

the term "arhat" means "one who is worthy.

" The fifteen meanings of one

who is worthy should be known. What are these fifteen? 1) One who is worthy receives food and bedding, honor, and reverence; 2) one who is worthy leads the great assembly in giving guidance to all [living beings]; 3) one who is worthy enters such places as cities and villages; 4) one who is worthy overcomes all heretical systems; 5) one who is worthy quickly surveys all phenomena (dharmas) with wisdom; 6) one who is worthy teaches the Dharma untiringly and in good physical condition in accordance with the truth (Dharma); 7) one who is worthy sits tranquilly in a secluded forest, does not accumulate or gather food, clothing, or possessions, and is satisfied with little; 8) one who is worthy intently practices good conduct and does not become attached to any meditation; 9) one who is worthy carries out the noble practice of emptiness; 10) one who is worthy carries out the noble practice of signlessness; 11) one who is worthy carries out the noble practice of wishlessness; 12) one who is worthy suppresses [their desire for] the tranquility of worldly meditation; 13) one who is worthy has produced the superior qualities of all the supernatural powers; 14) one who is worthy has realized the superior merits of the supreme meaning; and 15) with their knowledge of true reality, one who is worthy [knows] the merits that those of the same group have attained in order to benefit all living beings. As for the category of incorporated subjects, it should be known that [the remaining] fifteen statements incorporate ten types of merit that illustrate both expressible and inexpressible results. What are these ten? 1. The arhats, having acquired the special merit [of being rid of defilements], are described in the Lotus Sutraby the two statements "free of depravities" and "undefiled. "

2. Their having acquired all merits is illustrated in the Lotus Sutraby three statements. One statement illustrates the merit of overcoming that 98

Chapter I

which pertains to the mundane. This is expressed in the Lotus Sutraas "fully controlled.

" Two statements illustrate the merit of one with still more to learn who overcomes that which pertains to the supramundane. This is expressed in the Lotus Sutraas "quite mentally freed, " "with fully emancipated wisdom.

"

3. Their having acquired the merit of conformity means their practice was in accordance with the Tathāgata's teaching. This is expressed in the Lotus Sutraby the statement "well refined. "

4. Their having acquired the most excellent merits is expressed in the Lotus Sutraby the statement "great dragons among men. "

5. Their having acquired the most excellent merit of having done what was to be done means they have worshiped, revered, and respected the tathāgatas in accordance with the Dharma. This is expressed in the Lotus Sutra by the statement "their work done.

"

6. Their having acquired the merit of completion means they have completed the stage of one who has more to learn. This is expressed in the Lotus Sutraby the statement "their task accomplished. "

7. Their having acquired the merit of transcendence is illustrated by three statements in the Lotus Sutra.The three obstacles they have overcome are craving, honoring and revering the desire for life, and [rebirth in] the lower and the upper realms. The arhats have acquired this type of merit because they have transcended the state of having more to learn. Just as it says in the Lotus Sutra,

"their burden laid down,

" "their own goal achieved,

"

"their fetters all destroyed.

"

8. Their having acquired the merit of the unsurpassable is expressed in the Lotus Sutraby the statement "fully emancipated through right knowledge. "

9. Their having acquired the merit of doing what should be done to benefit living beings is expressed in the Lotus Sutraby the statement "they have complete mastery of all thoughts.

"

10. Their having acquired the merit that is foremost is expressed in the Lotus Sutraby the statement "they have reached the highest perfection. "

The merits accomplished by the bodhisattvas are described in thirteen statements that are consolidated into two categories. What are these two? 99

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The Commentary on the Lotus Sutra 1) The category of primary and secondary divisions and 2) the category of incorporated subjects.

It should be known that the category of primary and secondary divisions is called the category of the generic and individual characteristics. The general characteristic is indicated by the statement, "They were irreversible from the highest, complete enlightenment. " All the remaining statements are individual characteristics.

There are ten irreversibilities summarized by the generic characteristic. What are these ten?

1. The bodhisattvas are irreversible from being established in listening to the Dharma. Just as it says in the Lotus Sutra, "They had all attained the magical spells.

"

2. They are irreversible from eloquence. Just as it says in the Lotus Sutra, "[They were] inspired speakers. "

3. They are irreversible from teaching, having set [the irreversible wheel of the Dharma] in motion. "

4. They are irreversible from relying on [the buddhas], their beneficial friends, since the actions of body and mind are predicated on the material bodies [of the buddhas]. Just as it says in the Lotus Sutra, "[They had] worshiped countless hundreds of thousands of buddhas" and "planted the roots of good merit under them. "

5. They are irreversible from having eliminated all doubts. Just as it says in the Lotus Sutra,

"[They] were always praised by the buddhas. "

6. They are irreversible from entering into various doctrines in order to teach the Dharma in any situation. Just as it says in the Lotus Sutra, "They

had cultivated themselves with great friendliness. "

7. They are irreversible from having entered the true realm of omniscience. Just as it says in the Lotus Sutra, "They had fully entered the Buddha's wisdom.

"

8. They are irreversible from relying on the insubstantiality of the individual and the insubstantiality of phenomena (dharmas). Just as it says in the Lotus Sutra,

"They had penetrated the highest knowledge. "

9. They are irreversible from having entered the realm of true reality. Just as it says in the Lotus Sutra, "They had reached the other shore. "

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10. They are irreversible from their work being done. Just as it says in the Lotus Sutra,

"They had achieved fame throughout countless worlds and

ferried across innumerable hundreds of thousands of living beings. "

One category of "basis of support" shows in which pure stage a bodhisattva resides and which expedient means he uses in that state to do what has to be done.

"Pure state" means the serenity and purity of the practice of signlessness in the three stages of the bodhisattva path starting with the eighth stage. There are four types of expedient means:

1. The expedient means of incorporating the true Dharma (saddharma), since [a bodhisattva] upholds the true Dharma when using the power of eloquence to explain it to people. 2. The expedient means of incorporating beneficial friends, since [a bodhisattva] relies on beneficial friends to accomplish what must be done. 3. The expedient means of incorporating living beings, since [a bodhisattva] does not abandon them. 4. The expedient means of incorporating knowledge, since by giving guidance to living beings [the bodhisattva] causes them to enter that knowledge. Furthermore, there is another category of "basis of support" that illustrates the most excellent merits incorporated in the stages [of the bodhisattva path], since the merits [acquired through] the two vehicles (i.e, those of the disciples, śrāvakas, and the self-enlightened buddhas, pratyekabuddhas) are not the same. The knowledge of effortless [practice, a merit that is acquired] in the eighth stage [of the bodhisattva path], is different [from the merits acquired in] the lower [six stages] and the upper [seventh stage]. That it is different from the lower [six stages] means that in these [stages a bodhisattva has] established a practice that requires effort. That it is different from the upper seventh [stage] means that in this [stage a bodhisattva has] established the practice of signlessness. [In the eighth stage] practice is spontaneous. In the ninth stage a bodhisattva attains the special magical spells and is endowed with the four analytical knowledges. In the tenth stage, a bodhisattva sets the irreversible wheel of the Dharma in motion because he acquires the status of a buddha, as if he were the crown prince of a universal monarch (cakravartin), and because he likewise attains the benefits of his accumulation of merits. 101

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The accomplishment regarding the accumulation of merits shows that [a bodhisattva has] relied on some basis, thought, knowledge, realm of action, and objective support. The basis upon which he relied was that which gives aid (kalyāṇamitra). The thought upon which he relied was the thought of giving guidance to living beings and completely benefiting them all. The knowledge upon which he relied was threefold: 1) the secret knowledge of receiving a prediction, 2) the superknowledges, and 3) the knowledge of true reality. It should be known that the realm of action and objective support upon which he relied were understood through the three types of knowledge. As for the accomplishment regarding deportment based on the Dharma, four types are shown. What are these four? 1) The assembly surrounding [the Buddha]; 2) [the assembly] bowing [to touch the feet of the Buddha] and then withdrawing [to one side]; 3) [the assembly] worshiping and revering [the Buddha]; 4) [The assembly] respecting and praising him. Just as it says in the Lotus Sutra,

"At that time the Blessed One was surrounded, worshiped, revered, respected, and praised by the fourfold assembly. "

III. [The Merit] Accomplished

When the Tathāgata Wants

to Teach the Dharma

That merit is accomplished when the Tathāgata wants to teach the Dharma means the Tathāgata explains the Sutra of the Great Vehicleto the bodhisattvas. It should be known that this [Lotus] Sutra of the Great Vehiclehas seventeen titles that reveal its profound merit. What are these seventeen and what do they show?

1. [The Lotus Sutra] is called "The Infinite Meanings Sutra" because it completes the meaning of words, and because this religious discourse explains the subtle realm of their profound truth (Dharma).

"The subtle realm of their

profound truth" means the ultimate realm of all the buddhas, the tathāgatas. 2. It is called "The Most Excellent Sutra.

" This shows that among the

three divisions of the Buddhist scriptures, the most excellent division is well completed in this religious discourse.

3. It is called "The Greatly Expanded Sutra" since it well completes the foundation of all the vast discourses of the Great Vehicle in accordance with the faculties of living beings.

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4. It is called "The Instruction for the Bodhisattvas, " since it well completes the instruction for those bodhisattvas with mature faculties in accordance with their capacities.

5. It is called "[The Sutra] that is Protected by the Buddhas, " since the

buddhas, the tathāgatas, abide in this Dharma. 6. It is called "The Mysterious Dharma of All the Buddhas, " since the

profundity of this Dharma is known only by the buddhas. 7. It is called "The Storehouse of All the Buddhas, " since the storehouse

of all the meritorious meditative states of the tathāgatas is in this sutra. 8. It is called "The Mysterious Subject of All the Buddhas, " since it is

not conferred on those who do not have the capacity [to understand it], such as living beings with immature faculties.

9. It is called "The Sutra that Produces All the Buddhas, " since the great

enlightenment of all the buddhas can be produced by hearing this religious discourse.

10. It is called "The Seat of Enlightenment of All the Buddhas, " since

the highest, complete enlightenment of all the buddhas can be produced through this religious discourse, and not through any of the other sutras. 11. It is called "The Wheel of the Dharma Set in Motion by All the Buddhas,

" because all the obstructions can be destroyed through this religious discourse.

12. It is called "The Adamantine Relic of All the Buddhas, " since the

true absolute body (dharmakāya) of all the tathāgatas [that is found] in this sutra does not decay.

13. It is called "The Sutra that is the Great Skillful Expedient Means of All the Buddhas,

" since they rely on this religious discourse to develop great enlightenment and use it to explain all the good attributes of the heavenly beings (devas), disciples, and self-enlightened buddhas to living beings. 14. It is called "The Sutra that Teaches the One Vehicle, " since this religious discourse reveals the ultimate essence of the highest, complete enlightenment of the tathāgatas, whereas the way of the other two vehicles does not. 15. It is called "The Sutra that is the Abode of the Highest Meaning, "

because this religious discourse is the ultimate abode of the dharmakāyaof all the buddhas, the tathāgatas.

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16. It is called "The Saddharmapuṇḍarīka-sūtra.

" This title has two

meanings. What are these two?

The first meaning is [that of a lotus] emerging from water. This indicates that which cannot be destroyed emerges from the turbid water of the Small Vehicle. There is another significance, [that of the disciples who are] just like a lotus emerging from turbid water. When all the disciples obtain entry to the Tathāgata's great assembly, they too, like all the bodhisattvas, are seated on lotuses. And while listening to the explanation about the pure realm of the Tathāgata's unsurpassed knowledge, they directly apprehend this profound subject matter. The second meaning is [that of] a blossoming lotus. Because of the trepidation living beings have regarding the Great Vehicle, they are unable to produce faith in it. Therefore a blossoming lotus represents the pure dharmakāyaof all the tathāgatas, which causes living beings to engender faith.

17. It is called "The Supreme Religious Discourse, " because of its accomplishment of verses.

"The accomplishment of verses" means it includes countless words, phrases, syllables, and ten millions and hundreds of tens of millions of verses.

These seventeen statements about the religious discourse are general, while all others are particular. Just as it says in the Lotus Sutra, "[Buddha

Candrasūryaprabhā] taught the sutra of the Great Vehicle called "[The Sutra] of Infinite Meanings" to the bodhisattvas. . . .

"

IV. [The Merit] Accomplished When [the

Tathāgata] Teaches the Dharma with

Comportment that is Based on His Station

As for the merit, on what means does he rely to teach the Dharma? He utilizes three methods:

1. [He] utilizes the accomplishments of meditative trance. There are two types of accomplishments: The first is the power of self-mastery, since [in meditative trance] the body and mind remain imperturbable. The second is the elimination of all the obstructions, something that occurs along with the power of self-mastery. The power of self-mastery also has two types: 104

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The first type is for [the Tathāgata] to conform [the teaching] to living beings to illustrate the antidotes [and enable them to] attain the elements conducive to enlightenment. The second type functions as an antidote to the tenacious defilements that exist from beginningless time. Just as it says in the Lotus Sutra:

The Buddha, having expounded this sutra, sat in the posture of meditation and entered the meditative trance called "the abode of the exposition of infinity" where he remained imperturbable in body and mind. . . .

2. He utilizes the physical worlds.

3. He utilizes the human worlds.

That is why [the Tathāgata] caused the earth to quake and knew what had happened over the past countless world-ages (kalpas). Just as it says in the Lotus Sutra:

Then mandārava[and great mandārava,mañjūṣakaand great mañjū ṣakaflowers fell like rain from the sky, scattering over the Buddha and the great assembly. And the entire buddha world quaked in six ways. Thereupon the entire assembly of monks, nuns, laymen, and laywomen in that gathering, the devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahorāgas, humans and nonhumans, kings and noble emperors, attained an unprecedented experience]. Joyfully, and with the palms of their hands pressed together in reverence, they gazed attentively at the Buddha.

V. [The Merit] Accomplished When

the Tathāgata Establishes

the Grounds to Teach

This merit means that he reveals an unusual, incomprehensible event to the great assembly. Seeing it, the great assembly is struck with wonder. Delighted, they want to hear about it and think: "The Tathāgata should now explain something to us.

" Therefore it is called the accomplishment of a basis to explain the motive. That is why the Tathāgata emits a great ray of light that reveals various events occurring in the worlds of another direction. 105

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The Tathāgata first displays for the great assembly external events, such as the earth quaking in six ways. Then he reveals the profound and subtle truth (Dharma) within this religious discourse that he realized by himself. He also utilizes the physical and human worlds; a variety of types and dimensions; the different defilements and purities possessed; the different buddhas, doctrines (Dharmas), and disciples in order to illustrate the Three Jewels; the different vehicles; the worlds with buddhas and those without buddhas. He causes living beings to see practitioners who have not yet attained the result [of the path] as well as those who have gained the path and attained the result. Just as it says in the Lotus Sutra,

"[A]ll who had achieved the path

through practice. . . .

"

"A variety of types" means various sights. Briefly expressed, there are four: 1) nourishment, 2) listening to the Dharma, 3) practice, and 4) delight. Just as it says in the Lotus Sutra:

At that moment the Buddha emitted a ray of light from the tuft of white hair between his eyebrows [which totally illuminated all of the eighteen thousand worlds in the east, down as far as the lowest hell and up as far as the highest heaven. In those lands the beings of the six destinies were completely visible. Moreover the buddhas present in those lands were seen and the Dharma they were teaching was heard. Also seen there were the monks, nuns, laymen, and laywomen who had achieved the path through practice. Moreover, all the bodhisattvas, great beings, possessed of various inclinations, motives, and appearances, were seen practicing the bodhisattva path.

Furthermore all the buddhas in final nirvana (parinirvāṇa) were seen. Also seen were all the buddhas after their final nirvana], and their buddha-relic stupas made of the seven precious treasures. It should be known that those practicing the bodhisattva path give guidance to living beings using the expedient means of the four methods of conversion. [The four methods of conversion] should be individually applied in accordance with what is taught in the Saddharmapuṇḍarīka-sūtra. 106

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VI. [The Merit] Accomplished When

the Great Assembly Wants to

Hear About This Event

Hereafter is shown the accomplishment [of merit that occurs when] the great assembly wants to hear about this event. That one person was asked means that many people, who were quite astonished, wanted to hear [an explanation from someone capable of explaining it]. That is why only Mañjuśrī was asked. Thus, it shows that the Blessed One's disciple could explain it correctly. Now why did the Buddha, the Blessed One, manifest this miraculous sign? He did so to explain the great Dharma; he manifested a great sign to explain the reason; he manifested a great sign to teach the Lotus Sutra.The Tathāgata manifested a great marvel in order to explain the words and passages of the incomprehensible meaning of the true Dharma (saddharma) that he had attained.

There are two explanations [for why the great assembly] esteemed and relied on Mañjuśrī. What are these two? 1) Because [Mañjuśrī] had [previously] witnessed these states (dharmas), and 2) because he was removed from the causes and conditions [that affected the great assembly] and had accomplished these states (dharmas) within his mind. A variety of marvels were revealed in order to show various events. It should be well known that the marks of the events were [the marks of] origination, decay, subsistence, and impermanence. Since Mañjuśrī was able to recall these events, and since he had accomplished his task and the cause and the result were complete, he witnessed these states (dharmas). There are two tasks that he had accomplished: 1) the accomplishment of merits and 2) the accomplishment of wisdom.

"That the cause was complete"

means he had accomplished omniscience. There is also another type of cause referred to as the condition.

"That the condition was complete" means that

the various signs had occurred.

"That the result was complete" means that

Mañjuśrī would explain the true Dharma (saddharma) [to the assembly]. It should be known that various different buddha lands were revealed in order to show the various differences and distinctions in those lands. "Pure

land" means the dwelling place of living beings that have no defilements. Just as it says in the Lotus Sutra,

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[The Buddha's ray of light] illuminated all the eighteen thousand worlds in the east . . . and rendered visible the splendor of all those buddha worlds.

"The tathāgatas were foremost" since all the bodhisattvas and others take refuge in them, and since the tathāgatas are the ones who have attained self-mastery among those in the great assemblies of the [buddha] lands, just as it says in the Lotus Sutra,

"And all the buddhas abiding in those lands

"

were seen. . . .

VII. [The Merit] Accomplished

by Bodhisattva Mañjuśrī

Hereafter, [the accomplishment of merit regarding] the Noble (i.e., Mañjuśrī) is clarified. Through the knowledge of his former lives, Mañjuśrī witnessed the marks of the causes and the results in the past and ten events accomplished as if they were right before him. That is why he was able to answer Bodhisattva Maitreya. "That he witnessed the marks of the causes in the past" means Mañjuśrī saw himself carrying out various practices in those lands in his past [lives]. "That he witnessed the marks of the results in the past" means Mañjuśrī saw himself in a past life as Bodhisattva Varaprabhā who had taught living beings this religious discourse [called the Lotus Sutra] that he had heard from that buddha.

What were the ten events whose accomplishment he witnessed? 1. He witnessed the accomplishment of the conditions for the Buddha's great intention.

2. He witnessed the accomplishment of the conditions for the [Buddha to explain] his profound intention through conventional words and passages. 3. He witnessed the accomplishment of the conditions for that which is astonishing.

4. He witnessed the accomplishment of the conditions for the process of completion.

5. He witnessed the accomplishment of the conditions for experiencing that which is great.

6. He witnessed the accomplishment of the conditions for [others] to take up the wheel of the Dharma that all the buddhas have set in motion. 108

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7. He witnessed the accomplishment of the conditions for the Tathāgata having very forcefully set the wheel of the Dharma in motion. 8. He witnessed the accomplishment of the conditions for [the eight princes] to progress and enter [enlightenment].

9. He witnessed the accomplishment of the conditions for his remembrance. 10. He witnessed the accomplishment of the conditions for his own experience of the event. The Accomplishment of the Conditions for the Buddha's Great Intention

Eight statements illustrate the accomplishment of the conditions for the Buddha's great intention. The meaning of these eight statements should be known. What are they?

1. [The Tathāgata] wanted to expound the great Dharma. 2. He wanted to rain down the rain of the great Dharma. 3. He wanted to beat the drum of the great Dharma.

4. He wanted to raise the banner of the great Dharma. 5. He wanted to light the torch of the great Dharma. 6. He wanted to blow the conch of the great Dharma.

7. He wanted the drum of the great Dharma to incessantly beat. 8. He wanted to teach the great Dharma.

These eight statements show that the Tathāgata wanted to teach the great Dharma. Why are these called the eight great intentions? It is because they eliminate the doubts of skeptics, and also because they cause those who have already eliminated their doubts to nourish and fully develop their knowledge body. The Buddha teaches two subtle realms to those with fully developed faculties: The subtle realm of the disciples and the subtle realm of the bodhisattvas. The two statements referring to the drum of the great Dharma show that it can be heard even at a distance. To enter a subtle realm is to advance to a higher pure truth; to have already advanced to the unsurpassed pure truth is to advance to omniscience and attain direct perception; to have [already] advanced to omniscience and attained direct perception is to establish the meaning of the words and passages for all the Dharma. To have established 109

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the meaning of the words and passages is to enter the inexpressible knowledge of realization and to see the wheel of the Dharma in motion. The Accomplishment of the Conditions for [the Buddha to Explain] the Profundity of His Import through Conventional Words and Passages

As for his witnessing the accomplishment of the conditions for the profundity of [the Buddha's] import [to be explained through] conventional words and passages, it says in the Lotus Sutra:

I have seen buddhas in the past who have revealed this marvel and have taught the great Dharma immediately after emitting a ray of light. Therefore I know that this buddha, who is now emitting a ray of light, is also like this. He wants to make living beings have the experience of hearing and understanding the Dharma, which in all the worlds is difficult to believe. That is why the Buddha has now revealed this marvel. The Accomplishment of the Conditions for That which is Astonishing That he witnessed the accomplishment of the conditions for that which is astonishing means [he saw] that the countless time [that had elapsed since the first buddha, called Candrasūryaprabhā, taught the Dharma] was inconceivable. "Incomprehensible" "unnameable,

" and "countless" indicate the

inconceivability of the past countless world-ages [that had elapsed]. Moreover, five time periods are shown, namely: 1) a night, 2) a day, 3) a month, 4) a season, and 5) a year. These indicate countless and limitless world-ages. Just as it says in the Lotus Sutra:

[I]n the past, more than countless, limitless, incomprehensible and incalculable world-ages ago, there was a buddha called Candra sūrya prabhā—[a Tathāgata, Arhat, Fully Enlightened One, Perfect in Knowledge and Conduct, Sugata, Knower of the World, the Most Excellent Being, the Leader of Tameable Humans, the Teacher of Heavenly Beings and Humans, a Buddha, a Blessed One. He taught the true Dharma (saddharma) that is good in the beginning, good in the middle, and good in the end, profound in meaning, elegant in form, complete, entire, pure, and characterized by the perfect and stainless religious life. To those seeking the way of the disciples (śrāvakas) he taught the 110

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Dharma of the four truths leading to complete nirvana in order to overcome birth, old age, sickness, and death. He taught the doctrine of dependent origination (pratītyasamutpāda) to the self-enlightened buddhas (pratyekabuddhas). And to the bodhisattvas he taught the six perfections (pāramitās)], causing them to attain highest, complete enlightenment and achieve omniscience.

The Accomplishment of Seeing the Most Marvelous Event This means [he saw] that all the buddhas and bodhisattvas personally had the [same] experience. Just as it says in the Lotus Sutra: Then there was another buddha also named Candrasūryaprabhā, [and after him another buddha also named Candrasūryaprabhā. And so in this way twenty thousand buddhas all had the same name of Candra sūryaprabhā. They also had the same family name of Bharadvāja. O Maitreya! You should know that these buddhas, from the first to the last, all had the same name of Candrasūryaprabhā, endowed with ten epithets]. The Dharma that they taught was good in the beginning, [good in] the middle, and [good in] the end.

The Accomplishment of Perceiving the Conditions of Renunciation This means that at that time [he saw] the princes, who had experienced the most excellent pleasures, each abandon [their kingdoms] and renounce household life, and [he saw] that the great assembly did not become fatigued during the entire time [the Lotus Sutrawas taught]. Just as it says in the Lotus Sutra: The last buddha, before he renounced household life, [had eight princes. The first was called Mati; the second, Sumati; the third, Anantamati; the fourth, Ratnamati; the fifth, Viśeṣamati; the sixth, Vimatisamudghātin; the seventh, Goṣamati; the eighth, Dharmamati. These eight princes had dignity and power, and each of them controlled four great continents. Having heard that their father had renounced household life and had attained the highest, complete enlightenment, they all abandoned their kingdoms and also renounced household life. They set out on the path of the Great Vehicle, practiced the religious life, and became disciples. They all planted roots of good merit under many hundreds of thousands of buddhas.

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At that time, Buddha Candrasūryaprabhā taught a sutra of the Great Vehicle called "The Exposition of Infinity,

" a doctrine protected by all

the buddhas, which was instruction for the bodhisattvas. Having taught this sutra, he sat down in the posture of meditation and entered the meditative trance called the "abode of the exposition of infinity, " where he

remained imperturbable in body and mind. Then mandāravaand great mandāravaflowers, mañjūṣakaand great mañjūṣakaflowers fell like rain from the sky, scattering over the Buddha and the great assembly. And the whole buddha world quaked in six ways.

Thereupon the whole assembly of monks, nuns, laymen, and laywomen in that gathering, the humans and nonhumans, kings and noble emperors, attained an unprecedented experience. Joyfully, with the palms of their hands pressed together in reverence, they gazed attentively at the Buddha. Then the Buddha emitted a ray of light from the tuft of white hair between his eyebrows that completely illuminated all the eighteen thousand worlds in the east in the same way that all of these buddha worlds are visible now.

O Maitreya, it should be clear to you now. At that time there were twenty koṭis of bodhisattvas in the assembly who wanted to hear the Dharma. All of these bodhisattvas, having seen the buddha worlds illuminated by this ray of light, were struck with wonder and wanted to know why it appeared. A bodhisattva named Varaprabhā was there with his eight hundred disciples. At that time Buddha Candra sūrya prabhā, having emerged from the meditative trance, sat there for sixty intermediate world-ages and revealed to Bodhisattva Varaprabhā the sutra of the Great Vehicle called the the Sutra of the Lotus of the True Doctrine(Saddharmapuṇḍarīka-sūtra), a doctrine protected by all the buddhas, which was instruction for the bodhisattvas. The assembly also sat there imperturbable in body and mind listening to the Buddha's exposition for sixty intermediate world-ages as if only a single mealtime had passed. And during that time not a single person among them experienced fatigue of body or mind. Buddha Candrasūryaprabhā, after teaching this sutra for sixty intermediate world-ages, made this proclamation to the assembly consisting 112

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of Brahmas, Māras, disciples, brahmans, heavenly beings, humans, and asuras, saying: "On this day during the middle watch of the night the Tathāgata will enter final nirvana.

" Then Buddha Candra sūryaprabhā

gave this prediction to a bodhisattva called Śrīgarbha. Addressing the monks, he said,

"This Bodhisattva Śrīgarbha will become the next

buddha after me. He will be called Vimalakāya (Vimala netra), a Tathāgata, Arhat, Fully Enlightened One"]. The Buddha, after making this prediction, entered final nirvana during the middle watch of the night. The Accomplishment of the Conditions for Others to Take Up the Wheel of the Dharma That All the Buddhas Have Set in Motion That he witnessed the accomplishment of the conditions for others taking up the wheel of the Dharma that all the buddhas have set in motion means [he saw that] the wheel of the Dharma [turns] without ceasing. Just as it says in the Lotus Sutra:

After the final nirvana of the Buddha, Bodhisattva Varaprabhā, having preserved the Lotus Sutra,expounded it to living beings for the full period of eighty intermediate world-ages.

The Accomplishment of the Conditions for the Tathāgata Having Very Forcefully Set the Wheel of the Dharma in Motion

That he witnessed the accomplishment of the conditions for the Tathāgata having very forcefully set the wheel of the Dharma in motion means [he saw] that after the final nirvana of that buddha, the Dharma would be taught for an incalculable period of time. Just as it says in the Lotus Sutra: [This Bodhisattva] Varaprabhā [was made] the teacher of Buddha Candra sūryaprabhā's eight princes. [He matured them] and caused them to become firm in the thought of highest, complete enlightenment. The Accomplishment of the Conditions for [the Eight Princes] to Progress and Enter Enlightenment

That he witnessed the accomplishment of the conditions for [the eight princes] to progress and enter [enlightenment] means [he saw] that all the princes had attained great enlightenment. Just as it says in the Lotus Sutra, 113

The Commentary on the Lotus Sutra

"All these princes, [after having worshiped innumerable koṭis of buddhas,] attained the path of the buddhas.

"

The Accomplishment of the Conditions for His Remembrance That he witnessed the accomplishment of the conditions for his remembrance means [he saw] that he had taught the Dharma to others for their benefit. Just as it says in the Lotus Sutra: The last of these to become a buddha was named Dīpaṃkara. [Among the eight hundred disciples of Bodhisattva Varaprabhā there was a man named Yaṣakāma who was attached to gain. Even though he had repeatedly read the sutras he never became versed in them and forgot most of what he read. That is why he was called Yaṣakāma. But because he had also planted various roots of good merit, he was able to meet innumerable koṭis of buddhas whom he] worshiped, revered, honored, and praised.

The Accomplishment of the Conditions for His Own Experience of the Event

That he witnessed the accomplishment of the conditions for his own experience of the event means [he saw that] he had personally felt marvelous joy. Just as it says in the Lotus Sutra:

O Maitreya! It should be clear [to you now that Bodhisattva Varaprabhā at that time was none other than myself, and Bodhisattva Yaṣakāma was none other than you. The marvel we see here is exactly the same as the previous one. Therefore I am certain that today the Tathāgata will teach a sutra of the Great Vehicle called the Sutra of the Lotus of the True Doctrine(Saddharmapuṇḍarīka-sūtra), an instruction for the bodhisattvas, which is] protected by all the buddhas. "You were called Yaṣakāma" shows that Mañjuśrī knew about that event in the past. It also shows [that he knows] they will acquire that Dharma and become enriched.

Furthermore, there are three things incorporated in this meaning: 1) The explanation for others. Just as it says in the Lotus Sutra, "The Buddha, the

Blessed One, now wants to teach the great Dharma. . . . "; 2) the explanation

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Chapter I

in accordance with reality. Just as it says in the Lotus Sutra, "I have met

buddhas in the past. . .

"; and 3) the explanation causing them to wait [for the teaching]. Just as it says in the Lotus Sutra, "Now it should be clear to every-" one. . . .

It should be known that hereafter are shown the characteristics of the causes and the results of the Dharma that is to be explained. 115