妙法蓮華經文句 白話全本 · 冊4

I. The Parable Chapter: General Explanation and Four Kinds of Benefit

The Parable chapter is now explained.

First comes the general explanation. A “parable” takes one matter as a comparison for another; its “illustration” causes people to understand and be instructed. A relatively accessible matter is borrowed to compare with another matter, and through reliance on what is accessible people are enabled to understand a profound meaning.

The prose and verse of the chapter on the five buddhas have already been extensively taught above. Those of superior faculties and sharp wisdom awakened and entered upon hearing the complete Dharma-teaching, but those of middling and inferior faculties still held to delusion and had not yet cast it off. The Tathāgata's great compassion would not stop there, and his skillful wisdom is limitless. He therefore again shakes a tree so that people know there is wind and raises a fan so that they understand the moon to which it points, enabling those of middling and inferior faculties also to awaken and understand. Hence this is called a parable.

Next comes the differentiated explanation. First, a worldly dharma is used to compare with a world-transcending dharma. From a father-son relationship they have experienced before, living beings hear of the world-transcending relationship between teacher and disciple that they have never heard of, and so leap with joy. The scripture uses a worldly father and sons to illustrate a world-transcending teacher and disciples. This brings people joy through the world they share.

Second, worldly birth is used to compare with world-transcending birth. Receiving the teaching of the Buddha's voice, living beings no longer lose the Great Vehicle. As the scripture says, the father knows that each of his children formerly had toys and rare objects they delighted in. This causes people to receive the Buddha's teaching and generate the wholesome dharmas they should have.

Third, worldly cessation is used to compare with world-transcending cessation. Although the śrāvakas have already attained the uncontaminated, on hearing this Dharma now they further cast off sorrow and distress. As in the scripture, the father thinks to himself that he should extricate his children from their hardship and keep them from being burned. This uses the Dharma to counteract sorrow and distress.

Fourth, worldly neither-arising-nor-ceasing is used to compare with world-transcending neither-arising-nor-ceasing, causing people to abide within real wisdom and know with certainty that they will become buddhas in the future. As the scripture says, they ride this jeweled vehicle directly to the place of awakening. This benefits people through the ultimate meaning.

It can therefore be known that although the Buddha proclaims a parable in a single voice, he skillfully enables those of middling and inferior faculties to receive the four benefits of the world, the individual, counteraction, and the ultimate meaning. Hence this chapter is named the Parable chapter.

II. Explaining the Parable through the Four Modes, Origin and Trace, and Contemplating the Mind

It is next explained in terms of the teaching that is taught.

In the first mode, the Buddha's original intent was to praise the buddha vehicle. Only because living beings could not receive it did he recollect how earlier buddhas established skillful means out of great compassion and go to the Deer Park to praise three carts. Those of the two vehicles can rescue only themselves, so their beneficence still cannot reach others. Bodhisattvas drive an ox cart and can also carry others out of the burning house, and so they are called mahāsattvas. This is the parable within the Tripiṭaka teaching.

In the second mode, all three kinds of people fear the suffering of being burned by fire. A śrāvaka is like a river deer who only keeps fleeing straight ahead and never looks back. A pratyekabuddha is like a mother deer who looks back at her fawn even while running. A bodhisattva is like a great elephant who shields against blades and arrows with his own body and brings the entire herd safely out. The Nirvāṇa Sūtra also speaks of a rabbit and a horse. This is the parable within the shared teaching.

In the third mode, people of the first three vehicles arouse the aspiration from a relatively near point, the principle they take as object is relatively shallow, and their wisdom is also relatively weak. Although they sever shared delusions, they cannot exhaust their limits and reach their depths, and so still cannot be called pāramitās. Bodhisattvas arouse the aspiration from the distant past, take a profound principle as object, and have strong wisdom. They can sever distinct delusions, plumb the source, and exhaust the essential nature. The Large Perfection of Wisdom compares firefly light with sunlight, saying that the two vehicles are like fireflies while bodhisattvas are like the sun. This is the parable within the distinct teaching.

In the fourth mode, some people first see the Buddha's body and hear the Buddha teach, immediately believe and receive it, and enter the Tathāgata's wisdom. Such people are easy to transform and do not cause the Tathāgata fatigue or hardship. This is like the setting described in the Flower Ornament Sūtra: they enter reality through the phenomena directly before them and need not rely on a parable.

For those who had not yet entered, throughout more than forty years he again used various differing skillful means to help reveal the ultimate meaning. At today's assembly in the royal city, he definitively teaches the Great Vehicle and universally causes all living beings to open, be shown, awaken to, and enter the Buddha's wisdom, not allowing even one person to attain cessation alone. What is taught today is like what was taught at the beginning, and what was taught at the beginning is like what is taught today: there is no difference between them and no two realities. Those of superior faculties and sharp wisdom can understand upon hearing once and do not make the Tathāgata labor, so they require no parable. Only those of middling and inferior faculties still generate doubt through attachment and hesitate at a fork in the road. Today, therefore, the great cart must be used as a parable so that they receive benefit. This is the parable within the perfect teaching.

Origin and trace and contemplation of the mind can be understood according to the preceding model; this treatise does not record them in detail. 〔The remainder is abbreviated.〕

III. Placement of the Five Stages of the Dharma-Teaching and the Passage on Understanding

The Dharma-teaching comprises five passages of scripture. Of these, the first passage has been completed from beginning to end, while the other four remain unfinished. According to the sequence of meaning, the Parable chapter should be placed after the gods' verses and before the parable of the burning house. In order to adjust the fascicle divisions, however, those who compiled the scripture placed the chapter title at the beginning of the passage on understanding.

Someone further says: this passage is meant to initiate the awakening and understanding of those of middling faculties, so it is placed at the beginning of the second fascicle. Just as the six portents and the questions and answers form an introduction to the Dharma-teaching, Śāriputra's understanding and receipt of a prediction form an introduction to the parable-teaching.

This treatise holds that this is merely an explanation based on human sentiment. If the passage on understanding were placed after the Dharma-teaching, could those of middling faculties not attain awakening and understanding after hearing the Dharma-teaching to its end?

In this passage on understanding, one receives the Dharma one has heard and states the meaning one has understood. The prose speaks of receiving and understanding together, while the verse states receiving and understanding separately. It is therefore called the passage on understanding.

IV. The Narrator's Account: Inward Understanding

The passage on understanding divides into two parts: first, the narrator's account; second, Śāriputra's own statement. The narrator's account again has two parts: inward understanding and outward bearing.

Understanding within the mind is called joy; when joy stirs and manifests in the body, it is called leaping. Śāriputra heard a wondrous Dharma from a wondrous person and further attained a wondrous understanding. Encountering even one of these three matters would be enough to make one rejoice and leap; with all three joys complete, how could he not leap?

The scripture says that Śāriputra now heard this Dharma-sound from the World-Honored One and leapt within his heart. Only when the inward mind and outward form correspond does this joy arise. This is the explanation in terms of the shared experience of the world.

He further changed from the Lesser Dharma he had formerly studied and turned to study the Great Vehicle. He abandoned the grass hut on which his impoverished life depended and inherited the estate of a wealthy household. The scripture says that only today did he know he was truly a child of the Buddha, and so he rejoiced. This is the explanation in terms of generating wholesome dharmas.

His former sorrow and regret were cast off together, and his doubts and difficulties disappeared at the same time. Inward and outward obstructions were entirely cleared away, leaving him suddenly open and bright. The scripture says that he had already exhausted the contaminants and that on hearing this Dharma he further cast off sorrow and distress, and so he rejoiced. This is the explanation in terms of counteraction.

Everything a child of the Buddha should attain has now been completely attained. The scripture says that he abides within real wisdom and knows with certainty that he will become a buddha in the future. This is the explanation in terms of the ultimate meaning.

This joy is next distinguished in terms of the teaching that is taught. What is ordinarily called joy is joy at entering some stage of practice. Yet an arhat has long since escaped the cage of the three realms, destroyed the delusions of the four abidings, and realized the fruit: he does not grieve when meeting harm or delight when meeting benefit. The joy spoken of here is certainly not joy in worldly gain and loss.

If it is understood as the arising of clear wisdom in the tolerance of suffering, or as the attainment of ultimate nonlearning, Śāriputra had already attained these before and should not rejoice in them again today. If all three kinds of people realize emptiness through a path that cannot be expressed in words, then although their modes of realizing emptiness through embodiment or analysis differ, the emptiness realized is one. This shared joy too would have been attained long ago and would not be a joy arising anew today.

If contemplating the two kinds of emptiness is taken as the path of skillful means, contemplation of the provisional clears away the two vehicles' narrowness and contemplation of emptiness clears away the clamor of ordinary people. Passing beyond the deviations of the two extremes, emptiness and existence, one can attain great joy. In terms of perfect awakening, the first dwelling of arousing the aspiration is called the dwelling of joy; the first practice is also called the practice of joy; and the first ground is also called the ground of joy. Since Śāriputra possessed superior faculties and sharp wisdom, his joy must have come from entering beyond the sequence. Even if he did not enter by leaping beyond, it can still be called joy. These are all explanations in terms of the teaching.

In terms of origin and trace, Śāriputra became a buddha in the distant past under the name Golden Dragon Dhāra. He now manifests as the disciple of wisdom to Śākyamuni Buddha's right, assisting the Buddha's transformation. First, he manifests the uprooting of deviant views among non-Buddhists and a return to the right path. At the milk-flavor stage he manifests joy and benefits ordinary people; next, at the curds-flavor stage he manifests joy and benefits the worthy and noble; then, at the raw-cream and clarified-cream stages he manifests joy and benefits bodhisattvas; today, at the ghee-flavor stage, he enters the Buddha's knowledge and vision and through joy benefits those studying the buddha path. These differing joys are all manifestations enacted within the trace for the sake of transformation.

The explanation through contemplating the mind is not recorded here in detail. 〔The remainder is abbreviated.〕

V. The Narrator's Account: Outward Bearing

The narrator next describes the outward bearing.

Śāriputra immediately rose and joined his palms. This is called understanding through the body. In the past he saw the provisional and the real as two things, like two palms that had not been joined. Today he understands that the provisional itself is the real meaning, like two palms coming together.

He faced the Buddha. In the past he thought the provisional Dharma was not the cause of buddhahood and that the real meaning was not the buddha-fruit. Today he understands that the provisional itself is the real meaning and becomes a perfectly complete and extensive cause, and that this cause necessarily tends toward the buddha-fruit. He therefore joins his palms and faces the Buddha.

He further gazes upon the World-Honored One's face, indicating that he understands the real. The real is precisely the Buddha's domain and is not a skillful means. Gazing upon the honored face with no other thought indicates that the Buddha's knowledge and vision have opened and appeared to him. Through the mind he understands the real meaning and simultaneously understands the provisional; through the body he receives the provisional and simultaneously understands the real. The scripture raises one end on each side, but the two actually contain each other.

Beginning with Śāriputra's address to the Buddha is understanding through speech, that is, Śāriputra's own statement. His statement divides in two: first prose, then verse. The prose again divides into three parts: first, identifying the three joys; second, explaining them; and third, concluding their accomplishment.

When Śāriputra says that he now hears the Dharma from the World-Honored One, he identifies that his body sees the Buddha's body, and so this is called bodily joy. When he says that he hears this Dharma-sound, he rejoices at hearing from the Buddha's mouth, and so this is called verbal joy. When he says that he has attained an understanding never before experienced, his own mind understands the Buddha's intent, and so this is called mental joy. This identifies the three joys.

VI. Śāriputra's Prose Statement: Identification, Explanation, and Conclusion

Next, beginning with Śāriputra's explanation of the reason, comes the second part, the explanation: he raises his former losses in order to reveal what he has attained today.

From Śāriputra's statement of the reason through his statement that he had lost the Tathāgata's immeasurable knowledge and vision concerns his former loss of truly seeing the Buddha. Formerly, when the Buddha gave predictions to bodhisattvas, Śāriputra did not participate in this matter and so felt that his relationship with the Buddha was remote. Since he did not see that he too could become a buddha, he had no bodily joy.

The scripture says that he formerly heard a Dharma such as this. Speaking in terms of the time sunlight first illuminated the high mountains, it is not that he had absolutely no hearing of the Great Dharma while in darkness. Yet in the manifest teaching he appeared as though deaf and mute, so it cannot be said that he heard such a Dharma. In terms of manifest hearing, this refers only to his hearing the true wisdom of the Great Vehicle in the Vaipulya teaching. Its meaning did not differ from what he heard today, and so it says that he had formerly heard such a Dharma.

The “prediction” too was the Buddha's prediction of bodhisattvas in the Vaipulya assemblies, in which people of the two vehicles did not participate. Being deeply grieved refers to the settings of the Sūtra of Brahmā's Questions and the Vimalakīrti Sūtra, where the Great Vehicle was praised and the Lesser Vehicle subdued: inwardly he harbored doubt, while outwardly he was disparaged, and so this is called grief. Losing all knowledge and vision means losing what the buddha-eye sees and also what buddha-wisdom knows.

From Śāriputra's renewed address to the World-Honored One through his acknowledgment that the fault did not lie with the World-Honored One concerns his former loss of hearing the Dharma. His body dwelt in mountains and forests, while his mind clung to a lesser path, and therefore he could not hear this Dharma and had no verbal joy.

When he says that he once dwelt alone, this means that there he reflected on his own fault. When he says that everyone equally enters the Dharma-nature, this directly states where the fault lay: he clung to the single principle into which they entered and further doubted why the three teachings had different gateways of entry. Since the principle entered was the same yet he had lost the Buddha's knowledge and vision, and since the three gateways of teaching differed yet bodhisattvas received predictions, he thought that the Tathāgata was partial. This constituted his fault.

Now when he says that this was his own transgression, he acknowledges precisely this: if he himself was confused about the provisional, what did that have to do with principle or teaching? If he himself was confused about the real, what did that have to do with whether the Buddha was partial? Recounting his former error, he looks up and thanks the Tathāgata, taking the fault back upon himself.

From his further explanation of the reason through his statement that he reproached himself throughout the day and night concerns his former loss of understanding in the mind. He did not wait for the Buddha to explain the cause of buddhahood, and so he had no understanding of the real. He also did not recognize skillful means, and so he had no understanding of the provisional. Without either understanding of the provisional or the real in his mind, he had no mental joy. Once the three former losses have been made clear, the three attainments of today naturally become evident.

Not waiting for the Buddha to explain the cause is self-reproach for not understanding the real; not understanding skillful means is self-reproach for not understanding the provisional. “Waiting for the cause” has two levels of meaning. First, a Dharma that could be revealed through contrast had already been present before him, yet he did not receive it. Second, the reality for which he should later have waited was still to come, yet he did not remain and wait.

At the beginning, when the sun illuminated the high mountains, the wisdom of the three truths had already revealed the cause of buddhahood. This teaching had been placed before him in contrast with what he had attained, but he did not receive it and so missed it at the earlier end. After a long time, the Dharma of all buddhas necessarily teaches reality. He did not stop and wait, but hurriedly grasped a Lesser Vehicle fruit between the two ends, understanding neither the real nor the provisional. This is precisely what the scripture describes.

Beginning with Śāriputra's statement that he now hears the Dharma from the Buddha is the conclusion of the three joys. First it concludes them; then it explains the identities accomplished through the three joys.

Hearing from the Buddha concludes bodily joy; hearing this Dharma concludes verbal joy; and severing all kinds of doubt and regret concludes mental joy. Knowing only today that he is truly a child of the Buddha accomplishes the identity of being close to the Buddha. Being born from the Buddha's mouth accomplishes verbal joy. Being born through transformation by the Dharma accomplishes mental joy. Explained phrase by phrase in this way, none of the scripture's meaning remains unresolved, and the principle being explained is thereby made clear.

The four kinds of benefit can further be used to explain this passage of scripture. Beginning with hearing the Dharma from the World-Honored One is joy through the world. Beginning with Śāriputra's explanation of the reason, raising his loss to reveal today's attainment, is joy through the individual. Beginning with his renewed address to the World-Honored One, recounting his former mental activity, is joy through counteraction. Beginning with knowing only today that he is truly a child of the Buddha is joy through the ultimate meaning.

The four kinds of benefit can also be explained solely from the joyful mind: inward joy stirs and delights, which is something ordinarily never experienced; joy further stirs awareness and reflection within the mind and then manifests in the body. 〔The remainder is abbreviated.〕

VII. The Twenty-Five and a Half Lines of Verse: Identification, Explanation, and Conclusion

The verse comprises twenty-five and a half lines and divides into three parts.

The first line restates the identification of the three joys. The verse raises his own hearing of the Dharma-sound and at the same time also makes clear his future attainment of buddhahood.

Beginning with “since long ago,” the second part comprises twenty-two lines and restates the explanation of the three joys. It again divides into three parts.

The first part comprises one and a half lines and restates the joy of seeing the Buddha. The prose says that he had lost the Buddha's knowledge and vision, while the verse says that he had not lost the Great Vehicle in the past. The prose speaks of loss from the more distant perspective, while the verse speaks of attainment from the nearer perspective; the two sides reveal each other.

Beginning with his body's dwelling in mountain valleys, the second part comprises eleven lines and restates his earlier inability to hear the Dharma. It again divides into two passages. The first nine lines restate that because his body was far from the Buddha, he could not hear the Dharma. The two lines beginning with his original attachment to deviant views restate that because he clung to common entry into the Dharma-nature, he could not hear the Dharma. Deviant views are the attachments of ordinary people; attachment to having entered the Dharma-nature is the attachment of those of the two vehicles. Both kinds of attachment prevent people from hearing the Dharma being taught directly before them.

The verse says that he once reflected day and night. This again has several levels of interpretation. First, birth-and-death can be called night and nirvāṇa called day. His doubt was whether nirvāṇa was within birth-and-death or outside birth-and-death. When he attained awakening and understanding, both doubts were cast off together.

Second, birth-and-death and nirvāṇa can both be called night; only when this doubt is cast off is it called day. When daylight appears, the two doubts concerning birth-and-death and nirvāṇa disappear at the same time.

Third, people in the world who study the path can be divided into two kinds: those who begin by studying the Great Vehicle and those who first study the Lesser Vehicle and later enter the Great Vehicle. Judging their actual circumstances, those who directly enter the Great Vehicle are instead relatively weaker, while those who first enter through study of the Abhidharma are relatively stronger. Bodhisattvas should likewise be understood in this way: those who directly entered at the Flower Ornament assembly should have a relatively weaker course of transforming others, while those who enter after refinement through the five flavors are stronger.

Beginning with his statement that only now has he himself awakened, the third part comprises nine and a half lines and restates the earlier joy of attaining wondrous understanding in the mind. The prose says that in the past he did not wait for the cause and did not understand skillful means. The verse states positively that today he attains the cause and also understands skillful means. Hearing that he will become a buddha in the future is attaining the cause of buddhahood. Hearing that the paths practiced by the five buddhas are the same and thereby understanding that the one directly before him is a buddha and not a māra is understanding skillful means. The prose and verse each reveal one side. Here he receives what was taught in the chapter on the five buddhas, and so this is also receiving the text.

Beginning with hearing the Buddha's gentle voice, the third major part comprises two and a half lines and restates the preceding conclusion and accomplishment of the three joys. The scripture's sequence is perfectly clear.

VIII. The Third Stage, Confirmation: Taught the Great, Forgot the Great, and Taught the Great Again

Beginning with the Buddha's address to Śāriputra is the third stage, confirmation. Śāriputra has already stated that he attained awakening and understanding; the Tathāgata now confirms his understanding and establishes that what he understood was not false.

Confirmation divides into three parts: first, in the past the Buddha taught him the Great Vehicle; second, midway he forgot the Great Vehicle and grasped a Lesser Vehicle fruit; third, now the Buddha again teaches him the Great Vehicle.

Thus first raising the fact that the Great was taught in the past confirms the causes and conditions of his seeing the Buddha today. Saying that midway he forgot it and grasped the Lesser confirms the causes and conditions of his former sorrow and regret and his hearing the Dharma today. Teaching him the Great again confirms that his awakening and understanding today are genuinely not false. These three items exactly confirm the three meanings above.

The treatise next cites the Daśabhūmika-vibhāṣā to explain the unsurpassed path. Its first series lists seven kinds of unsurpassedness: unsurpassed body is adornment with the marks and excellences; unsurpassed reception and retention is benefiting oneself and others; unsurpassed completeness is life, views, and precepts; unsurpassed wisdom is the four unobstructed knowledges; inconceivable unsurpassedness is the six pāramitās; unsurpassed liberation is the ability to destroy two kinds of obstruction; and unsurpassed practice is noble practice and brahmā-practice.

The second series again lists seven items: unsurpassed body is called great person; unsurpassed reception and retention is called great loving-kindness and compassion; unsurpassed completeness is called reaching the other shore; unsurpassed wisdom is called omniscience; inconceivable unsurpassedness is called arhat; unsurpassed liberation is called great nirvāṇa; and unsurpassed practice is called samyaksaṃbuddha.

The treatise further cites Fascicle Thirteen of the Bodhisattva Jeweled Necklace, listing ten pairs: the path should be pure—defilement is not the path; the path should be single-minded—many thoughts are not the path; the path should know contentment—many desires are not the path; the path should be reverent—arrogance is not the path; the path should restrain the mind—heedlessness is not the path; the path should shine clearly—concealing oneself is not the path; the path should be continuous from beginning to end—failure to practice is not the path; the path should awaken—delusion is not the path; the path should teach and transform—begrudging the teaching is not the path; and the path should draw near good friends—being perfumed by unwholesome dharmas is not the path.

In this way, the various scriptures and treatises explain the unsurpassed path in many different ways. This scripture takes perfectly complete penetration as the unsurpassed path. Meanings that incline to one side or advance gradually through a sequence are discussed in other scriptures.

When the Buddha says that Śāriputra studied under him through the long night, this means that although he had formerly been transformed through the Great Vehicle, he still had not destroyed ignorance and studied under the Buddha within a deluded and darkened mind. Since even the distant cause capable of accomplishing understanding had never disappeared, how could his genuine awakening and entry today be false? The Buddha therefore raises the former teaching of the Great Vehicle to confirm that Śāriputra's seeing the Buddha today was not mistaken.

When the Buddha says that through skillful means he caused Śāriputra to be born within the Buddha-Dharma, this phrase connects with two levels of meaning. If it refers to his past transformation through the Great Vehicle and his arising of Great Vehicle understanding today, it belongs to the first item, the former teaching of the Great. If it refers to first drawing him in through the Lesser Dharma so that he would not fall into evil paths, it belongs to the second item, his midway grasping of the Lesser.

The Buddha further says that he formerly taught Śāriputra to vow to seek the buddha path, but Śāriputra had today entirely forgotten. If this means that midway he abandoned the Great Vehicle and instead studied the Lesser Dharma, then midway he forgot it entirely. If it means that even now he thought he had already attained cessation, then even today he still forgot it entirely. Because he forgot the Great Vehicle, his aspiration immediately turned to cultivation of the Lesser Dharma and he generated sorrow and regret. His ability to hear this Dharma today is certainly not false.

The Buddha now intends to cause him to recollect his original great vow again, thereby confirming that his understanding is not false. First he establishes the provisional teaching, accomplishing the lesser good Śāriputra attained midway; later he reveals the real, fulfilling the great aspiration Śāriputra originally aroused.

IX. The Fourth Stage, Prediction: Four Purposes, Ten Divisions of Prose, and Verse

Beginning with the Buddha's statement that Śāriputra will become a buddha in the future is the fourth stage, prediction. Śāriputra first stated his own understanding and the Buddha then finished certifying it, and so the Buddha gives him a prediction.

Someone may ask: if Śāriputra truly attained Great Vehicle understanding, he should himself know that he will become a buddha. Why must he still wait for the Buddha to give him a prediction?

Prediction has four purposes. First, those of the two vehicles had not been given predictions in the past, and today they must explicitly receive predictions. Second, those of middling and inferior faculties have not yet awakened and understood, so the prediction encourages them. Third, it enables those who hear the prediction to form a connection with the buddha path. Fourth, it fulfills Śāriputra's original vow. A prediction is therefore still required.

The prediction has prose and verse. The prose divides into ten divisions.

First is the time of his buddhahood. Second is the cause he practices before buddhahood. Third is the buddha-fruit he attains. The Buddha's ten epithets can be explained in many ways; only one is recorded here: because he is without falsity, he is called Tathāgata; because he is a fine field of merit, Worthy of Offerings; because he knows the Dharma realm, Correctly and Universally Knowing; because he possesses the three illuminations, Perfect in Knowledge and Conduct; because he never retreats again, Well-Gone; because he knows living beings and lands, Knower of the World; because no one can equal him, Unsurpassed Person; because he can discipline the minds of others, Tamer of Persons; because he serves as the eye of living beings, Teacher of Gods and Humans; because he knows the three groups, Buddha; and because he destroys Māra Pāpīyas, Bhagavān.

Fourth is the land of the buddha-country. Fifth is the Dharma taught in the country. Sixth is the name of the eon. Seventh is the number of the assembly. Eighth is the lifespan of the Buddha and the people. Ninth is the bodhisattva who will occupy the place of succession. Tenth is the length of time the True Dharma and Semblance Dharma remain after the Buddha's extinction. All ten divisions can be known by reading the root scripture itself.

The treatise further cites Fascicle Forty-Eight of the Great Treatise, which says that in the prediction received by Śāriputra the True Dharma remains for thirty-two minor eons. When the three disasters of famine, disease, and warfare destroy living beings, this is called a minor eon. Another explanation calls any period of time a minor eon. For example, when the scripture says that the Lotus Sūtra was taught for sixty minor eons, this likewise only counts a period of time; external things need not be destroyed by the three disasters for it to be called a minor eon.

The prediction verse comprises eleven and a half lines and divides into two parts. The first ten lines restate nine items from the prose, omitting the place of succession, while additionally introducing offerings to the relics. The final one and a half lines conclude with praise.

The first line advances out of sequence to restate the buddha-fruit attained. The one line beginning with making offerings to buddhas turns back to restate the cause practiced. The half-line beginning with the passage of immeasurable eons advances out of sequence to restate the name of the eon. The one and a half lines beginning with the world named Free of Defilement restate the purity of the land. The one and a half lines beginning with the bodhisattvas in that land restate the number of the bodhisattva assembly. The half-line beginning with great persons such as these restates the Dharma taught by the Buddha. The two lines beginning with the Buddha having been a prince restate the lifespans of the Buddha and the people. The one and a half lines beginning with the Buddha's extinction restate how long the True Dharma and Semblance Dharma remain. The half-line beginning with the widespread distribution of the relics concerns offerings to the relics. The final one and a half lines beginning with what the Buddha Flower Glow does conclude with praise.

When the verse exhorts Śāriputra to rejoice on his own account, it accomplishes the understanding through which he first entered the stage of joy. At the first dwelling one can manifest buddhahood in one hundred buddha-worlds, and the functions of the subsequent practices and grounds multiply progressively.

X. The Fifth Stage, the Fourfold Assembly's Understanding, and the Concluding Questions and Answers

The fifth stage is the fourfold assembly's understanding, which also has prose and verse.

In the prose, the narrator first describes the assembly's joy and then describes their presentation of offerings. Only beginning with the assembly's own statement is there formal understanding: first they receive the Buddha's opening and revealing of the former provisional teaching; beginning with the statement that today he again turns the Dharma wheel, they receive the Buddha's revelation of the real.

The verse comprises six and a half lines and divides into two parts. The first two lines restate the preceding opening of the provisional and revelation of the real. In the latter four and a half lines the assembly themselves state the understanding they attained, rejoice in Śāriputra's prediction, and dedicate all their meritorious action to the buddha path.

When the assembly says that they too are the same, it means that like Śāriputra they understand, like Śāriputra their understanding is confirmed by the Buddha, and like Śāriputra they will receive predictions in the future.

The treatise ends with a question: great śrāvakas such as Kāśyapa and Subhūti had not yet attained understanding. Who, then, were the members of the fourfold assembly present here, and how did they instead attain awakening and understanding first?

The first branch of the answer says that within the fourfold assembly and among gods and humans there are faculties of superior, middling, and inferior grades. Those of superior faculties awakened and understood together with Śāriputra; the cases of those of middling and inferior faculties can be inferred by analogy.

The second branch gives another explanation: Śāriputra and Kāśyapa are both practitioners who manifest through provisional skill. Since those of middling and inferior faculties had not yet opened and understood, Kāśyapa and Pūrṇa likewise manifested the same lack of understanding. This is like the meaning stated in the Vimalakīrti Sūtra: while living beings have not yet recovered, bodhisattvas have not yet recovered either. 〔The remainder is abbreviated.〕

I. Teaching by Parable for Those of Middling Capacity Extends through Four Chapters

Beginning with Śāriputra's request that the Buddha teach, the scripture enters its second major division: teaching through parable for those of middling capacity. This major division comprises four chapters. The Parable chapter directly uses parable to open the previously taught three vehicles and reveal the one vehicle. The Belief and Understanding chapter explains that those of middling faculties have understood. In the Medicinal Herbs chapter the Tathāgata certifies and restates their understanding. In the Prediction chapter he gives them the certainty of buddhahood. Each of the four rounds has its own function, and all unfold according to the sequence of teaching by parable.

The four passages that follow also explain understanding or receipt of a prediction through their respective causes and conditions. Kauṇḍinya understands through the past cause and condition of the sewn jewel; Ānanda receives his prediction by invoking the cause and condition of Buddha King of Emptiness; and the other examples are the same. 〔The remainder is abbreviated.〕

By comparison with the preceding Dharma-teaching, there should also be text here describing the joy of those of middling faculties in the fourfold assembly, yet it does not appear in the present scripture. The root treatise offers two explanations: first, the compilers of the scripture abbreviated it; second, it can be known by looking at what precedes and follows. Corresponding text occurs later in the Dharma Teacher chapter. 〔The remainder is abbreviated.〕

II. Why Śāriputra Again Requests the Buddha to Teach

The parable-teaching divides into two parts, request and reply. The request again has three levels: first, Śāriputra states that he is without doubt; second, he says that his fellow practitioners and peers still have doubts; third, he requests the Dharma universally for the fourfold assembly.

Śāriputra's statement that he is without doubt is already clear in the scripture itself. His peers practice together with him but remain mentally attached to what they formerly heard, and so he must ask on their behalf. The fourfold assembly is the object of the Buddha's teaching and transformation. Śāriputra has now aroused great compassion anew and does not remain concerned with only one group, and so he requests teaching universally for the fourfold assembly.

Beginning with the statement that the Buddha constantly taught and transformed them indicates that these people remain attached to the three teachings they formerly heard. Beginning with the statement that they now hear in the presence of the World-Honored One indicates that they are further attached to a single principle they had previously determined. In the past they heard that the three vehicles were ultimate; now they hear that only the one vehicle is real. The two understandings conflict with each other and cause their confusion, and so the scripture says that everyone has fallen into doubt.

Someone explains that Śāriputra had both an old and a new doubt, while the twelve hundred had only the new doubt. The root treatise holds that those of superior faculties have fewer doubts, while those of middling and inferior faculties have more. If Śāriputra is instead said to possess two doubts and the twelve hundred only one, the order is reversed.

Beginning with Śāriputra's praise of the World-Honored One's goodness and wondrousness is his universal request for the fourfold assembly. The causes and conditions requested are those between the preceding three teachings and the later one-vehicle teaching.

III. The Buddha's Reply First Rebukes, Then Draws In

Beginning with the Buddha's address to Śāriputra is the Buddha's reply. The reply has three levels: first, initiation; second, parable; third, exhortation to believe. This unit first explains the initiation.

The initiation again has two branches: first rebuking, then drawing in. Rebuke rouses people to vigorous advance; drawing in enables them to move forward quickly.

Beginning with the Buddha's statement that he had surely already spoken before points back to what was explained above: every provisional teaching through skillful means is for bodhi, while the reality revealed is entirely for teaching bodhisattvas. Whether provisional or real, the teaching causes people to enter the buddha path and does not stop with their abiding in nirvāṇa. Since this has already been clearly taught above, why do listeners still cling to the teaching's words and remain mentally darkened and unable to understand? This challenge is the rebuke.

Beginning with the Buddha's further statement that he will now again explain through a parable is the drawing-in and reassurance. The preceding rebuke is direct, and the Buddha fears that listeners may sink back on their own through self-abasement and resentment. He therefore immediately promises to explain this meaning again through a parable. If they can understand through parable, they can still be called people of wisdom.

IV. The Prose First Opens the Parable, and the General Parable First Establishes Six Elements

The second stage, parable, has prose and verse. Within the prose, the parable is first unfolded and then doctrinal meaning is correlated with it. The way of dividing the unfolded parable has already been explained above; here it is further divided into the general parable and specific parables.

The general parable corresponds to the two lines in the Śākyamuni chapter beginning with the present Buddha's being likewise, which briefly restate opening and revealing the three vehicles and leading them into the one. The specific parables correspond to the forty-one and a half lines in the Śākyamuni chapter beginning with the Buddha's seeing living beings through the buddha-eye, which extensively restate the six meanings within opening and revealing. This unit explains only the general parable.

The general parable has six elements in order: first, the elder; second, the house; third, the single gateway; fourth, the five hundred people; fifth, the arising of fire; sixth, the thirty children.

The elder illustrates the “I” by which the Buddha refers to himself, that is, Śākyamuni as master of this period of transformation. The burning house illustrates the place described above: peace in the scripture is opposed to the lack of peace in the three realms. The single gateway illustrates the gateway through which the buddha path is proclaimed and shown above. The five hundred people illustrate living beings. The arising of fire illustrates the five turbidities and eight sufferings opposed to peace. The thirty children illustrate the Buddha's knowledge of living beings' natures and desires and of which practitioners of the three vehicles are among them.

V. The Elder's Name and Conduct Pervade Country, Town, and Village

The parable of the elder divides into three aspects: first, name and conduct; second, rank and designation; third, virtue and work.

The name is like a guest, while actual conduct is like the host. Actual conduct differs according to nearness and distance, and reputation likewise has near and distant ranges. The scripture therefore raises the places where the elder is found in order to reveal his name and conduct.

A country with territorial boundaries is farthest, a governed town lies in the middle, and a village where neighbors dwell together is nearest. The elder's name and conduct pervade all three places. Those living nearby do not see even minor or base behavior in him, while those far away can still admire his lofty bearing. In speech he has no words that can be faulted; in bodily action no conduct that can be faulted; in mental intention no dharma grasped that can be faulted. Only when reputation and actual conduct correspond is he a true great person.

Applied to doctrinal meaning, this indicates the Tathāgata's three karmas of speech, body, and mind. The Tathāgata acts according to wisdom and teaches and transforms in accord with capacities. His name is universally known and his virtuous conduct fills the Dharma realm.

Old explanations had two sets of correlations. The first called the place in the empty space of the ten directions covered by compassion the country, the trichiliocosm the town, and one four-continent world a village. The second called a great-thousand world the country, a middle-thousand world the town, and a small-thousand world a village. The root treatise says that neither set is used here.

Fascicle Sixty of the Great Treatise illustrates conforming patience as a village and nonarising patience and complete awakening as a city. That explanation uses both cause and effect as parables. Here, however, the present scripture directly uses fruit-virtue as the parable: the land of true recompense is the country, the land of expedient means with remainder the town, and the land of shared habitation the village. As the Origin extends downward to manifest Trace and the Trace is gathered back to return to Origin, name and conduct correspond, and no difference remains between guest and host. Light shines greatly, full within and overflowing outward, pervading the three lands.

VI. The Worldly Elder Possesses Ten Virtues

The second aspect identifies the elder's rank and designation and further divides into three kinds: first, the worldly elder; second, the world-transcending elder; third, the elder in contemplation of the mind.

A worldly elder possesses ten virtues, in order: first, noble lineage; second, high rank; third, great wealth; fourth, commanding power; fifth, profound wisdom; sixth, advanced age; seventh, pure conduct; eighth, complete propriety; ninth, praise from those above; tenth, allegiance from those below.

Noble lineage means that he descends from the Three Sovereigns and Five Emperors and belongs to an eminent house marked by sable at the left and an inserted ornament at the right. High rank means that he occupies the position of aide or chancellor, seasoning like salt and plum and balancing like the A-heng. Great wealth is abundance and splendor like Copper Hill and Golden Valley. Commanding power inspires solemnity like severe frost; his awesome gravity towers high, and order naturally forms without his having to raise his voice. Profound wisdom is like having an armory within one's breast, with extraordinary and surpassing adaptive skill.

Advanced age means that his appearance is hoary and his bearing sharply dignified, so everyone submits to his demeanor. Pure conduct is like a white jade tablet without a blemish: his actions accord with his words. Complete propriety means that his measures are ordered and serve as a standard contemplated by the world. Above, he is respected by the single highest person; below, the people within the four seas turn toward him. Only with all ten virtues complete is he called a great elder.

VII. The World-Transcending Elder and the Elder in Contemplation of the Mind

The world-transcending elder is the Buddha, born from the true limit of suchness throughout past, present, and future. His practice is accomplished and his virtue manifest; his ten epithets are inexhaustible. His Dharma-wealth and myriad virtues are all perfectly complete. His ten powers are mighty and can subdue the hosts of Māra and non-Buddhists; there is nothing his threefold wisdom in a single mind does not penetrate. The Buddha accomplished correct awakening long ago and has been so from the distant past. His three karmas of body, speech, and mind operate according to wisdom and never err. His bearing is complete and his capacity of mind vast as the ocean. Those possessing wisdom of all modes throughout the ten directions praise him together, and practitioners of the seven kinds of skillful means all come to rely on him. This is called the great world-transcending elder, the Buddha.

Third is the elder in contemplation of the mind. The wisdom that contemplates the mind arises from the true mark; hence one is born into the Buddha's family and one's lineage is true and upright. The three delusions do not arise. Although genuine realization has not yet been manifestly attained, one already wears the Tathāgata's robe and corresponds with the tolerance of quiescent cessation. The three truths contain all merits. The wisdom of correct contemplation can subdue craving and the grasping of views, while the middle path simultaneously illuminates provisional and real, making both sides clear.

Only after long accumulation of wholesome roots does a practitioner become able to cultivate this contemplation, which surpasses the seven kinds of skillful means. Contemplating the mind-nature in this way is called superior concentration. The three karmas of body, speech, and mind are then without fault, and dignified conduct does not err while passing through various conditions and facing various objects. Contemplating in this way is the mark of profound faith and understanding, and all buddhas rejoice in it.

The scripture praises those who uphold the True Dharma, saying that gods, dragons, and the fourfold assembly will all honor and make offerings to them. A later passage further says that the ground on which a buddha-child dwells is thereby received and used by the Buddha, who walks, sits, and lies down there. Since such a person is called a buddha, one who contemplates the mind can likewise be called an elder.

VIII. How the Ten Virtues Are Correlated with the Scripture

The root treatise correlates the ten virtues with the scripture. The meaning is complete, lacking only one direct scriptural phrase.

The scripture says that in a country, town, or village there was a great elder. All three places praise him as great, directly revealing noble lineage. Calling him an elder reveals high rank. Saying that he was advanced in years reveals age. Saying that his wealth was immeasurable reveals riches. Saying that he possessed many fields and houses indicates thorough planning and sufficient discernment, revealing profound wisdom. Saying that he possessed many servants reveals great power. Saying that his house was vast reveals virtue sufficient to teach others. Saying that there was only a single gateway reveals his use of propriety to train people to follow one path. Saying that many people were present reveals that those below all turned toward him.

The scripture lacks only a phrase saying that those above respected him. The root treatise includes this meaning within the word “great”: because great persons know him, he is called great.

IX. Virtue and Work Have Inward Wisdom and Outward Wealth

Beginning with the scripture's statement that he was advanced in years is the third aspect, praise of the elder's virtue and work. Virtue and work have inward and outward sides: inwardly there are wisdom and strategy; outwardly, material wealth.

Advanced years bring broad seeing and hearing and penetration of past and present, illustrating the Buddha's virtue of wisdom. His strength has declined with age while his nature and resolve are mature, illustrating the Buddha's virtue of severance. Wealth illustrates outward virtue; “immeasurable” generally encompasses all the myriad virtues.

Fields and houses are explained separately. Fields can sustain life and illustrate dhyāna-concentration supporting prajñā. Houses can shelter the body and illustrate the real sphere serving as the place upon which wisdom relies. Briefly stated, there are eighteen gateways of emptiness; extensively stated, there are immeasurable gateways of emptiness. In terms of merit, there is no practice the Buddha has not cultivated; in terms of wisdom, there is no sphere the Buddha cannot illuminate. Hence the scripture says that he has many fields and houses.

Servants are people who provide, attend, and carry out commands, illustrating the Buddha's complete skillful knowledge and vision. The Buddha blends his light with the dust while moving through the six paths and bends in accord with immeasurable capacities. This skillful knowledge and vision all serves as the servants of real wisdom.

X. The Vast House and the Single Gateway

The second element is the vast house. The house corresponds to the opposition between peace and lack of peace above; lack of peace illustrates the three realms. Living beings dwell scattered, each in their own den, yet all take the three realms as their house. The Tathāgata manifests in response, gathers living beings together, and makes this his house. Hence it says that the house is vast.

The third element is the single gateway, corresponding to the preceding proclamation and revelation of the buddha path through various Dharma gateways.

Daochang Guan—Huiguan of Daochang Monastery—says that the principle of the true mark does not differ, and wisdom should likewise be one; because there is no different road of escape, it is called a single gateway. Fayun of Guangzhai says that although the three realms are vast and the ninety paths numerous, when the essential means of escape is considered, only the Buddha's teaching remains; hence it is called a single gateway.

The root treatise says that if principle alone is taken as the gateway, principle itself has no passage or obstruction and so cannot be called a gateway. If the teaching alone is taken as the gateway, many people have obtained the scriptural teaching, so why have they not all escaped? This passage therefore takes principle as the content explained by the teaching. Through the gateway of the Buddha's teaching, people escape the suffering of the three realms and attain realization of nirvāṇa.

The gateway further divides into two kinds: the house-gateway and vehicle-gateway. The house illustrates birth-and-death, and the gateway is the essential road by which one leaves the house; this is the gateway explained by the skillful teaching. The vehicle illustrates the Great Vehicle Dharma, and its gate is the gateway explained by the perfect teaching. If the house-gateway were itself the vehicle-gateway, then the initial rescue of the children through three carts should immediately be identical to the later equal gift of the great cart. Yet the gateway by which they leave the house is not the gateway through which they enter the cart. From this it can be verified that vehicle and house differ.

XI. The Five Hundred People and the Deteriorating House

The fourth element is the five hundred people, illustrating the living beings described above, that is, the five paths.

The fifth element begins with the halls and galleries and illustrates the Dharma of insecurity opposed to peace above, namely the five turbidities. It first describes the characteristics of the house burned by fire, illustrating karmic retribution in the six paths; only afterward does it describe the fire capable of burning, illustrating the eight sufferings and five turbidities.

First comes an explanation through phenomena. The hall illustrates the desire realm, while the loft illustrates the form and formless realms. The walls illustrate the four great elements; crumbling illustrates decline; perilous tilting illustrates continual change. The pillar bases illustrate life; beams and rafters illustrate consciousness; rotting illustrates danger and inability to endure.

To make these objects easy to understand, the root treatise further gives an explanation through contemplating the mind. The hall illustrates the lower body and the loft the upper parts such as the head. The walls illustrate skin and flesh and their crumbling aging and decay. The pillar bases illustrate the two feet and their rotting impermanence. The beams and rafters illustrate the spine and their perilous tilt the approach of life's final limit. The surrounding partitions, bent and winding, illustrate the large and small intestines; another explanation takes them to illustrate the mind. 〔The remainder is abbreviated.〕

XII. Why the Fire Surrounds, Arises Simultaneously, and Breaks Out Suddenly

Beginning with the statement that it surrounded everything, the text begins to describe the fire capable of burning the house.

The eight sufferings pervade bodies composed of the four great elements and also pervade the four modes of birth, and so it says that the fire surrounds everything. These bodies and lives all alike belong to impermanence, and so it says that the fire arises simultaneously. The root treatise uses “breaking out suddenly” to explain something originally absent that now arises: originally this suffering did not exist, but through ignorance it comes to be.

The characteristics of the house and the fire each have their own illustration here. The five hundred people illustrate living beings in the five paths. The characteristics of the house being burned illustrate karmic retribution in the six paths. The fire capable of burning illustrates the eight sufferings and five turbidities. Each element is established according to what the root treatise indicates.

XIII. The Thirty Children and Living Beings' Nature of Wisdom

The sixth element begins with the elder's children and speaks of the thirty children, corresponding to the preceding statement that the Buddha can know living beings' differing natures and desires.

These living beings studied the Buddha-Dharma in the past and have causes and conditions connecting them with the Buddha as though by nature, and so they are called children. Living beings differ in nature and desire. If the number is ten, they are bodhisattva-children; if twenty or thirty, they are children of the two vehicles. All these capacities can leave the house and are therefore called the elder's children. Those lacking such a capacity to leave the house belong among the five hundred people.

Another explanation says that pratyekabuddhas sometimes appear and sometimes do not, and their inclusion likewise differs: sometimes they are included in the Lesser Vehicle, sometimes in the middle vehicle. However they are included, all three groups are spoken of as ten because all possess the nature of the ten knowledges. Thus it says that they inwardly possess the nature of wisdom but still lack the nature of wisdom that knows things as they really are.

The three verses above first restate the real and later the provisional; the general parable now likewise teaches the real first and the provisional later. 〔The remainder is abbreviated.〕

The foregoing extends through the colophon of the first half of Fascicle Five of the Fahua Wenju.

I. The Elder Sees the Fire: Four Passages, Three Meanings

Beginning with the elder seeing this great fire is the second part, the specific parables. The specific parables further divide into four elements. First is the parable of the elder seeing the fire, illustrating the Buddha's vision of the five turbidities and based on four lines of scripture verse. Second is the parable of setting aside the stool and table and using the carts, illustrating how Śākyamuni Buddha, faced with beings of the five turbidities, suspends the direct bestowal of the Great Dharma and establishes the Lesser Dharma instead; it is based on the seventeen and a half lines of verse following the Buddha's first sitting at the place of awakening. Third is the parable of equally bestowing the great cart upon the children, illustrating Śākyamuni Buddha's revelation of the real and based on the six lines of verse in which the Buddha sees buddha-children aspiring to the buddha path. Fourth is the parable of the elder's not speaking falsely, illustrating the Buddha's declaration that he is king of all dharmas and based on two and a half lines of verse.

Taking the first element, seeing the fire, the scriptural text divides into four passages but has only three meanings: first, identifying the one who sees; second, identifying what is seen; third, identifying the alarm and fear that arise upon seeing; fourth, further explaining what was seen above. Because the fourth passage only unfolds the second meaning, together they still form three meanings.

“The elder sees” identifies the one who sees and illustrates the preceding verse in which the Buddha sees with the buddha-eye. “This great fire arises on all four sides” identifies what is seen and illustrates the living beings of the six paths seen by the buddha-eye. “He is immediately greatly alarmed and afraid” illustrates the Buddha's arising of great compassion for these beings. Beginning with the children still being inside the burning house explains more broadly the fire in the second meaning and also looks back to explain why the elder is alarmed and afraid.

II. The Four Sides of the House and the Arising of the Fire of Suffering

Body, sensation, mind, and dharmas are the four sides of the house. From these sides arise the four inversions, such as taking the impure as pure and suffering as pleasure; the fire of the eight sufferings and the various other sufferings then gather together. If one can know that the body is impure, suffering, and impermanent, the fire of affliction will cease.

There are three ancient explanations of “four sides.” The first says that the four great elements are the four sides and the six consciousnesses all depend upon them. The second says that the four modes of birth are the four sides. The third takes the four inversions as the four sides. Following the wording below, Zhizhe takes birth, old age, illness, and death as the house's four sides.

When the scripture says that the elder is immediately greatly alarmed and afraid, it means that he is alarmed at the thought that living beings will retreat from their former great goodness and afraid because he worries that they will produce grave evil. Alarm corresponds to loving-kindness because he considers living beings' lack of happiness; fear corresponds to compassion because he is concerned that they suffer.

III. Having Already Left through the Gateway, Why Is He Still Alarmed and Afraid?

“Although I can emerge safely through this gateway now being burned by the fire” further explains the elder's alarm, fear, loving-kindness, and compassion. “Although” shows that the sentence's meaning is not yet complete. Through the power of wisdom, the Buddha can follow correct teaching and see the true truth expressed by that teaching. Because he is not endangered by the five turbidities and eight sufferings, this is called “peace”; because he is not moved by the violent winds of the four inversions, this is called “security”; because he stands freely apart from all entanglements, this is called “emergence.”

Living beings are not like this and continue to be burned by the fire. Because the Tathāgata has loving-kindness and compassion for them, his concern blazes like a fire, and so the scripture specifically says, “Although I can emerge.” It means that although he has left, he does not thereby abandon the living beings who remain in the fire.

IV. The Gateway Being Burned: What Is Burning?

The scripture speaks of “the gateway now being burned by the fire,” prompting someone to ask: if teaching is the gateway, is this gateway of teaching itself burned or not?

Someone offers this rescue-explanation: the gateway of teaching itself does not burn. The Buddha's teaching is like a gateway that enables those being burned to pass through. Because the people to whom the gateway gives passage are burned, the gateway that gives passage is derivatively called burned. It is like saying that a household has declined when the people inside its gateway die, although the gateway itself has not declined.

The root treatise then presses the question: if so, teaching would be permanent and not conditioned. If it is not permanent, why is it not burned?

Zhizhe explains that this cannot be said. A gateway has material components and an open space in its middle. Without components, nothing marks it as a gateway; without an opening, it cannot let anyone pass. The components can burn to ashes, while the open space cannot be burned. Teaching likewise has words capable of expressing and a meaning expressed by those words. Without words that express and distinguish, there would be no teaching; without meaning expressed beneath the teaching, by what could anyone leave?

Words capable of expressing and distinguishing can be impermanent, while the meaning expressed is no longer impermanent in that way. People meet what is expressed through teaching and are therefore said to emerge peacefully and securely. The words that express wear away, and so it is also called the gateway being burned. If not through this gateway being burned, from where could one emerge peacefully and securely? It is precisely by means of verbal teaching that one meets what is expressed. The root treatise therefore cites a statement transmitted as coming from the Great Scripture: an impermanent cause produces a permanent fruit. This explains why the scripture says one emerges through the gateway being burned.

In terms of the Lesser Vehicle's gateway of the teaching of impermanence, one emerges through a gateway being burned. In terms of the Great Vehicle's gateway of the teaching of permanence, words themselves are liberation and teaching is principle; comprehending that there is originally nothing that can burn in so-called burning, one emerges peacefully and securely. In terms of the Tathāgata's provisional wisdom, one emerges through the gateway being burned; in terms of real wisdom, one comprehends what is burned and emerges peacefully and securely. This is the meaning in the initial failed attempt to carry the children out with a robe-fold, stool, and table and in the later use of the teaching of impermanence to lead them out.

V. Playing without Knowing the Fire

“Attached to playfulness and play” can be explained word by word: attachment to views is named “playfulness,” while attachment to craving is named “play.” It can also mean that immersion in the four kinds of views is playfulness and the vain loss of cultivated merit is play; attachment to craving is likewise. Or immersion in the five sensory objects may be named playfulness and ultimately obtaining nothing named play. Living beings are born and die in vain but never become disenchanted, like children absorbed in games.

“Not awakening and not knowing” likewise has two levels. Not saying at all that a fire exists is named not awakening; not understanding that fire is something hot is named not knowing. Because they do not know its heat, they do not fear bodily injury and are therefore not alarmed; because they do not consider that life may be severed, they are not afraid.

Living beings do not awaken at all to the five aggregates and eight sufferings, nor do they know the four inversions and three poisons. If they do not recognize their own delusion, how could they become concerned? Delusion harms the Dharma body and damages the life of wisdom. Not awakening therefore corresponds to not awakening to suffering, not knowing to not knowing origination, not being alarmed to not being alarmed at damage to the path, and not being afraid to not fearing the loss of cessation. Without hearing the teaching of the four truths there is no wisdom from hearing, and this is named not awakening; without wisdom from reflection, this is named not knowing. Inability to produce understanding through seeing is named not awakening; inability to produce understanding through cultivation is named not knowing. When one sees the truths one awakens in alarm, and after cultivation one becomes disenchanted and afraid.

This can also be explained in terms of present and future: not awakening to present suffering and not knowing future suffering. The later statement that they undergo many sufferings now and afterward will undergo the sufferings of hell and so forth has precisely this meaning.

In the scriptural phrase “fire comes and presses upon the body,” body indicates the first five consciousnesses. The scripture next speaks of mind, where mind indicates the sixth consciousness, the mind-king. The body is pressed by the eight sufferings, but the mind is neither disenchanted nor distressed. Another explanation says that living beings planted Great-Vehicle merit in the past, taking Dharma-body wisdom as their substance; although that substance is pressed by the four inversions, living beings remain neither awakened nor knowing.

“The mind is neither disenchanted nor distressed” means not becoming disenchanted with the suffering of impermanence or treating the origination of afflictions as a distress. “Having no intention to seek escape” means not cultivating the path in order to realize cessation.

Finally, the root treatise correlates the whole burning-house passage item by item with the five turbidities. The burning house itself illustrates the five turbidities. Playfulness illustrates the turbidity of views; play, the turbidity of afflictions. Not awakening or knowing and not being alarmed or afraid illustrate the turbidity of living beings. Fire pressing upon their bodies and pain cutting into them illustrate the turbidity of life. The mind's not being disenchanted or distressed and the absence of an intention to escape illustrate the turbidity of the eon. Every sentence in the scripture corresponds to the five turbidities. 〔The remainder is abbreviated.〕

VI. Setting Aside the Stool and Using the Carts: Three Stages Each in the Gateways of Exhortation and Admonition

Beginning with the elder's reflection is the second element, the parable of setting aside the stool and using the carts. It illustrates the preceding suspension of the direct bestowal of the Great Dharma and the turn to bestowing the Lesser Dharma. The first six and a half lines of verse above describe assessing the suitability of the Great Dharma without success; the later eleven lines describe assessing the suitability of the Lesser Dharma with success.

The earlier “great assessment unsuccessful” has three stages: first, considering whether using the Great Dharma is suitable; second, living beings lacking the capacity to receive it; third, suspending that transformation. The parable now further divides into two gateways: first attempting an assessment through exhortation, then attempting one through admonition. Each has the three stages of assessing suitability, nonacceptance, and relinquishment.

The first stage in the gateway of exhortation begins with the elder's thought that his body and hands are strong and illustrates the Buddha's consideration during the three periods of seven days of whether to transform beings through the Great Dharma. The second begins with the elder's further reflection and says that the children cannot receive it, illustrating that living beings lack the corresponding capacity: with faculties so dull, how can they be liberated? The third begins with the possibility that the children will fall and be burned by fire. It is relinquishing the original method of skillful inducement and illustrates seeing that living beings lack the capacity and suspending this transformation, preferring temporarily not to teach the Dharma and swiftly enter nirvāṇa.

The elder's thought that his body and hands are strong illustrates the reflection during the three periods of seven days. The root treatise explains it through the phrase “only through the powers of supernormal ability and wisdom” from the later correlation: the body illustrates supernormal power capable of bearing living beings, and the hands illustrate wisdom capable of lifting them. Supernormal ability comes from the virtue of severance accomplished through samādhi, while the virtue of wisdom accomplished through wisdom enables teaching the Dharma. The powers of wisdom and severance accomplish the Dharma body, and these two powers enter through the gateways of exhortation and admonition.

Exhortation is the individual siddhānta, while admonition is the counteractive siddhānta. Both are skillful means established for the siddhānta of ultimate meaning. The Tathāgata first wishes to assess suitability through exhortation, causing living beings to practice every kind of good and accomplish the ten powers, fearlessnesses, and wisdom of all modes, but they cannot receive it. He next wishes to assess suitability through admonition, causing them to avoid every evil and realize great nirvāṇa, but they still cannot receive it. Because they lack the capacity, he suspends this transformation.

Thus the intention to transform through the Great Vehicle is discussed in this passage only through the two siddhāntas of exhortation and admonition and through supernormal power, wisdom, and severance. The previously cited powers of concentration and wisdom adorning one, through which living beings are liberated, have precisely this meaning. The earlier praise of the elder as advanced in years likewise illustrated wisdom and severance. Wisdom and severance are the strength of body and hands described here.

VII. Various Explanations of the Robe-Fold, Stool, and Table

The root treatise first records several explanations of the robe-fold, stool, and table. A Tripiṭaka master says that a robe-fold is a foreign vessel for holding flowers, used to contain them when presenting them to an eminent person. The root treatise does not record his name here.

Another old explanation takes the robe front to illustrate the cause of the Great Vehicle and the stool and table to illustrate its fruit. At first the Great-Vehicle cause and fruit are assessed as suitable for living beings, but they lack the corresponding capacity.

Another old explanation takes these three objects to illustrate Great-Vehicle moral discipline, concentration, and wisdom. Contemplating the Dharma attained during the first seven days is like using the robe-fold; contemplating living beings' faculties and conditions during the second seven days is like using the stool; contemplating the kindness of the tree and ground during the third seven days is like using the table. This old explanation claims that the meaning comes from an Āgama.

Zhizhe now explains them by taking the later correlation. The later text says that if the Tathāgata used only the powers of supernormal ability and wisdom to praise his knowledge and vision, powers, and fearlessnesses for living beings, they could not thereby be liberated. Supernormal power is the body in the parable and wisdom-power the hands, as above. Knowledge and vision illustrate the robe-fold, fearlessnesses illustrate the stool, and the ten powers illustrate the table. The Tathāgata activates these three Dharmas through supernormal power and proclaims them through wisdom. Because living beings lack the capacity, he suspends this transformation.

In the explanation adopted by the root treatise, the difference among the robe-fold, stool, and table is only the difference among brief, intermediate, and extensive teaching. The brief teaching is named the Tathāgata's knowledge and vision: knowledge is wisdom of all modes and vision the buddha-eye. The name is brief but its meaning profound, like a robe-fold with only one support that can hold many things. The intermediate teaching is named the four fearlessnesses and correlates them with the four truths, like a stool. Its doctrinal meaning is somewhat broader and the object somewhat steadier. The extensive teaching is named the ten powers and encompasses both horizontally and vertically, like a table with many legs that does not overturn. Its doctrinal range is broad, and as an object it is broad and stable. During the three periods of seven days, the Buddha considered transforming living beings with the extensive, intermediate, and brief Buddha Dharma in this way, but they could not receive it; hence the parable speaks of robe-fold, stool, and table.

VIII. The Single Gateway Is Narrow and Small, and the Children May Fall

Beginning with the elder's further reflection is the second stage of the gateway of exhortation. It says that the children cannot receive and illustrates living beings' lack of the corresponding capacity. The scripture says that the house has only a single gateway and that it is narrow and small. The gateway's general meaning is as above; here both a specific and a general explanation are given.

The specific explanation treats each of the three words separately. “Single” indicates the sole principle and one pure path. “Gateway” indicates the correct teaching that can provide passage to what it accesses. “Small” means that the gateway does not admit the mixing-in of views of annihilation and permanence, the seven skillful means, and the rest. Teaching and principle are originally broad and are not truly narrow and small. It is only that living beings cannot use this principle and teaching to make themselves pass through. Because the passage is about to show their lack of capacity, it calls the gateway narrow and small.

The general explanation first speaks in terms of principle. Principle is purely one and unmixed and is therefore called single; principle itself provides passage and is therefore called gateway; principle is subtle and difficult to know and is therefore called narrow and small.

Next it speaks in terms of teaching. When one searches throughout the ten directions in truth, there is no other vehicle, only the one buddha vehicle, and it is therefore called single. This teaching enables passage and is therefore called gateway. Because the teaching is subtle, ordinary people know neither from where to leave—the provisional—nor where to enter—the real. Because people of the two vehicles have heard only a small portion, they know the essential road of escape but never know how to enter. Although bodhisattvas themselves know how to leave, they do not know how to enter. Strictly speaking, none of the seven skillful means knows how to leave or enter. The preceding passage says that if the buddha vehicle alone were praised, living beings would instead sink in suffering. Their inability to pass through by themselves through this teaching is precisely meant to show their lack of capacity, and so it is called narrow and small.

It further speaks in terms of practice. The complete cause travels by itself on the broad direct path without delay or obstruction and is therefore called single. Skillfully practicing the bodhisattva path leads directly to the place of awakening and is therefore called gateway. Because this wondrous practice is difficult to practice and living beings lack the corresponding skillful capacity, it is called narrow and small.

An old explanation holds that the minor goodness of humans and devas is called immaturity and the absence of Great-Vehicle goodness called having no knowledge. The root treatise now says that living beings received instruction in the unsurpassed path from twenty thousand buddhas, but their Great-Vehicle roots of goodness are weak, and so they are called immature. If hearing the Great Vehicle instead produces slander and destruction, they are called those with no knowledge.

“Clinging with attachment to the place of play” follows the preceding statement of weak goodness by turning to strong evil. In cause, living beings are deeply attached to views and craving; in result, deeply attached to the body and mind on which they depend and the environment in which they dwell. In the desire realm they are attached to the six sensory objects, in the form realm to the flavor of meditative concentration, and in the formless realm to the objects of concentration. As the earlier text says, living beings' faculties are dull, they are attached to pleasure and blinded by delusion, and therefore cannot receive the Great Vehicle.

When the scripture says that the children may fall and be burned by fire, these two clauses relinquish the original skillful inducement. Falling has two meanings. First, in terms of the children's condition, immature children fall because they remember their former place of play, while utterly unknowing children fall because they cannot firmly grasp an object. This illustrates living beings' attachment to the five desires and descent into the three evil destinies. Second, in terms of capacity, living beings with weak roots of goodness and no discernment fall into the three evil destinies because they slander and destroy the Great Vehicle.

IX. Admonished with Fearful Matters, the Children Still Do Not Accept

Beginning with speaking to the children of fearful matters is the second, counteractive gateway, which likewise has three stages. The first is assessing suitability through a counteractive Dharma: the elder describes the frightening matter and admonishes the children to leave quickly. The character of counteraction is as the Great Prajñā says: the four foundations of mindfulness are themselves the Mahāyāna and, because they are unobtainable, differ from the Lesser Vehicle. Since the children cling to the place of play, the elder explains fearful matters so that they will not be burned by the fire of the five turbidities.

The house of the five aggregates should originally be abandoned. If one dwells in and clings to it for long, roots of goodness will certainly be severed. The elder therefore admonishes them not to let the fire burn and harm them.

Beginning with the father's loving pity is the children's nonacceptance of the admonition. “Neither alarmed nor afraid” means that the wisdom from hearing and reflection described above cannot arise. They do not recognize that the eight sufferings and five turbidities can burn away roots of goodness, just as they do not know what fire is. They do not recognize that the aggregates, elements, sense fields, and other Dharmas are vessels that receive the various sufferings, just as they do not know what a house is. They do not know how the Dharma body can be lost, just as they do not know what loss is.

The two clauses saying that the children merely run east and west at play and look at their father relinquish the urgent and painful exhortation. Turning away from light and moving toward darkness is like running east and west. Swiftly coming and going in birth-and-death is like racing. Producing views and craving therein is like playing. Although the Great Dharma has already been assessed as suitable, they do not follow the Great Teaching and therefore merely look at their father.

X. Establishing the Three Carts Instead and the Lives of Father and Children

Beginning with the elder's further thought that this house has already been burned by a great fire enters the parable of using the carts, illustrating the eleven lines in the preceding verse on recalling the power of skillful means practiced by past buddhas. The preceding Dharma-teaching had four passages, and the present parable likewise has four.

First is assessing the suitability of the three carts, illustrating the recollection that past buddhas too transformed through the three vehicles. Second, the father knows what his children previously enjoyed, illustrating the appearance of buddhas throughout the ten directions while he reflects. Third is praising the three carts, illustrating the actual application of the three vehicles, namely proceeding to Vārāṇasī after reflection. Fourth, what he says precisely suits the children's wishes, illustrating accepting, practicing, awakening, and entering, which is named turning the Dharma-wheel.

The work of Great-Vehicle transformation is the father's life, while living beings' great goodness is the children's life. If living beings' great goodness is exhausted, the children's life is severed. Once their life is severed, the Buddha's work of transformation likewise loses its function and the father's life is severed. The preceding text said only that fire pressed upon their bodies and pain cut into them, meaning they had not yet died. To say now that they will certainly be burned carries the meaning of death.

The preceding passage says that the elder has emerged safely through the gateway being burned, while the present passage says that if they do not leave in time they will certainly be burned. How do the two agree? The preceding emergence is the Dharma body's emergence. The present warning that they must leave in time concerns the response-body undergoing danger together with living beings. While living beings retain roots of goodness, the response-body emerges together with them. If their roots of goodness are severed and they cannot emerge together with the response-body, father and children are both burned. The present intention is precisely to use the response-body to assess what is suitable so that living beings leave in time. Thus, beginning with the elder's saying that he must now establish a skillful means is the impending establishment of the provisional.

XI. The Father Knows Their Former Minds: The Great Is Weak and the Lesser Strong

Beginning with the father's knowing what the children formerly enjoyed is the second passage and explains that living beings already possess a capacity through which they can be liberated. Living beings practiced the Lesser Dharma in the past, and so the father knows their former minds and knows that each person's nature and desires differ and have their own preference.

The father also knows that living beings practiced the Great Dharma in the past, but their practice was not yet deep and their great goodness is therefore weak. Because they are disenchanted with old age, illness, and death, they can first be drawn in through the Lesser Dharma, and their lesser goodness is therefore stronger. It is like Śāriputra's retreat at the sixth mind: because he had originally practiced the Great Dharma, this is called knowing the former mind; because he became disenchanted with old age, illness, and death midway, this is called each having what one enjoys.

XII. Praising the Three Carts: Exhortation, Demonstration, and Confirmation

Beginning with the father's address to the children is the third passage, praising the rarity of the three carts and illustrating the actual turning of the Dharma-wheel. It divides into exhortation, demonstration, and confirmation.

Beginning with the playthings being rare and difficult to obtain is the exhortation-turning, exhorting the children to take the carts. Beginning with the various goat carts, deer carts, and ox carts is the demonstration-turning, showing the three carts. Beginning with “you should quickly leave the burning house, and I will give them all to you” is the confirmation-turning, the father's promise confirming that his words are not false.

XIII. Suited to the Children's Wishes: Six Phrases from Cause to Fruit

Beginning with the children's hearing what their father says is the fourth passage: what is said precisely suits their wishes and illustrates accepting, practicing, awakening, and entering. The preceding verse stated this only briefly, while the events of the parable now unfold more broadly and explain in detail the movement from cultivating the cause through attaining the fruit. The root treatise explains it through six phrases.

“Suited to their wishes” means that living beings' capacities and the teaching heard correspond. This is wisdom through hearing.

“Courageous and keen” is wisdom through reflection. The reflective mind beginning to operate and consider is the skillful preparation for wisdom through reflection.

“Pressing one another forward” means using the four truths to investigate and subdue delusions of views. Because wrong and right have not yet been decided, it is called mutually pressing; at this point one has entered wisdom through cultivation and belongs to the stages of warmth and summit.

“Vying” is vying to obtain the superior principle. This is the stage of patience vying to obtain that principle: at first one contemplates the thirty-two truths and vies to approach the true path; afterward one contracts what is contemplated and approaches patience with the Dharma of suffering.

“Together” is the stage of the foremost worldly dharma, where everyone jointly contemplates a single truth. Its four modes of contemplation do not differ from those of patience with the Dharma of suffering.

“Racing” is the fifteen minds entering the path of seeing, swiftly seeing principle and illustrating the verse's statement that the sound of nirvāṇa then exists. Within the path of seeing, one has already received a share of nirvāṇa.

“Vying to get out” is the path of cultivation: striving to leave the three realms and accomplishing the fruit beyond training. Only when delusions of thought are exhausted does one truly leave the burning house, illustrating the verse's statement that arhat, Dharma, and Saṅgha have acquired distinct names.

Finally, the root treatise gives an explanation through contemplating the mind. Directly contemplating the true mark through correct contemplation of the middle path, mind and Dharma correspond and this is named suited to the wish. The contemplated object is boundless and the contemplation that contemplates it likewise boundless, named courage. When the object is examined the mind becomes sharp, named keenness. Mind and object mutually examine one another, named pressing one another forward. The mind-king and mental factors rapidly engage objects, named vying and racing together. Traversing all aggregates, elements, sense fields, and the rest and finding none that is not the true mark is named leaving the burning house. 〔The remainder is abbreviated.〕

Fahua Wenju, Fascicle Six, Middle and Latter Sections, taught by Tiantai Great Master Zhizhe.

I. The Four Divisions of the Specific Parables and the Mutual Display of Dharma-Teaching and Parable-Teaching

Beginning with the scripture's words “At that time, the elder saw that the children,” this is the third division among the specific parables: the elder equally gives the children great carts, which serves as a parable for the preceding revelation of the true aspect.

This passage has four divisions in all. First is the parable of the father seeing that the children have escaped danger and rejoicing; it is based on the preceding verse passage of two lines and one phrase, from “I immediately had this thought: the reason the Tathāgata appears in the world” through “Now I rejoice and am without fear.” Second is the parable of the children asking for the carts; it is based on the preceding activation of Great-Vehicle capacity, the two-line verse “I see the Buddha's children resolved to seek the Buddha path, all coming before me with reverent minds.” Third is the parable of equally giving the children great carts; it is based on the preceding three phrases, “Among the bodhisattvas, straightforwardly setting skillful means aside, teaching only the unsurpassed path.” Fourth is the parable of the children obtaining the carts and rejoicing; it is based on the preceding verse, “When bodhisattvas hear this Dharma, the net of their doubts is entirely removed.”

The preceding Dharma-teaching first explained the activation of Great-Vehicle capacity, then the removal of barriers and the Buddha's joy and freedom from fear; the present parable instead first explains the children's escape from danger and only afterward their seeking the carts. If stated in full, this should be opened into four cases.

First, there is the case in which barriers are removed first and Great-Vehicle capacity is activated afterward. The four great śrāvakas and others, for example, first removed barriers within the Tripiṭaka teaching; only at the end of the Great Prajñā and the beginning of the Lotus did their Great-Vehicle capacity begin to be activated.

Second, there is the case in which barriers have not yet been removed but Great-Vehicle capacity is already activated. Among the ordinary beings in the Avataṃsaka and Lotus assemblies, for example, some are able to enter the Buddha's wisdom.

The remaining two cases are the two patterns already explained above. Third, Great-Vehicle capacity is activated first and barriers are removed afterward, as taught in the “Skillful Means” chapter. Fourth, barriers are removed first and Great-Vehicle capacity is activated afterward, as taught in the present passage. The activation of capacity and removal of barriers mutually display one another in the Dharma-teaching and parable-teaching, together completing a single meaning.

Again, the “Skillful Means” chapter explicitly says that the Buddha rejoices and is without fear, whereas this passage says that the children rejoice. When the children rejoice, the father also rejoices; these two sides likewise display one another and together complete a single meaning.

II. Escape from Danger, Joy, the Crossroads, and the Open Ground

The division on escape from danger contains two meanings: first, escape from danger; second, joy. If the children have not yet escaped danger, the father is anxious; if they have already fled the burning house, the father's mind is settled and at ease. Escape from danger and joy can therefore be combined into a single parable. When the children rejoice, the father also rejoices, and this can represent the Buddha's joy.

How should “in the crossroads” be explained?

An old explanation holds that removing the barriers of four turbidities is like reaching a road open in four directions, and that removing one further turbidity is like sitting in the open ground.

The root treatise does not adopt this explanation. The five turbidities directly explain only defiled and obstructive dharmas, not yet the path that counteracts them, so they should not be used to represent the crossroads. The crossroads properly represent the four truths. The contemplations applied to the four truths bear different names, like four roads, while all four truths converge in seeing the truths, like several roads meeting. Although delusions of views have been removed, delusions of thought still remain, so this cannot yet be called the open ground. Only when delusions of thought throughout the three realms are completely exhausted is it called the open ground. Abiding in the fruit attained without advancing further is why the scripture says that they sit; no longer being constrained by delusions of views and thought is why it says their minds are at ease; forming the thought that they have already attained extinction and gained security is why it says they rejoice.

III. The Words Requesting the Carts and Ten Objections Advanced by Someone

Beginning with the scripture's words “The children each said to their father,” this is the second division, the parable of seeking the carts. The scripture's meaning is: “Please give us those three kinds of jeweled carts.” Although the word seek does not occur in the text, these words of request show that the children are seeking the carts.

Someone maintains that people of the two vehicles seek the carts but bodhisattvas do not. To establish this claim, he advances ten objections.

First, people of the two vehicles have left the three realms and reached the place where the father formerly promised the carts, so they seek the carts of the fruit. Bodhisattvas have not yet reached the place where the carts were promised; why would they suddenly seek the carts?

Second, Great-Vehicle scriptures do not say that bodhisattvas seek Lesser-Vehicle fruits, so one knows that bodhisattvas do not seek.

Third, the bodhisattvas being transformed remain ordinary beings from their initial arousal of resolve through the stage of succession and have not left the three realms, so in principle they have nothing to seek. At the thirty-third mind, the bodhisattvas who transform others are about to exhaust delusions of views but have not exhausted delusions of thought; at the thirty-fourth mind they become buddhas, so from whom would a buddha seek?

Fourth, the fruits of the two vehicles lie outside the gateway of the primary afflictive agents, while the Buddha fruit lies outside the gateway of habitual tendencies and ignorance. People of the two vehicles exhaust the primary agents but still do not see the carts, so they seek them. Bodhisattvas have not yet severed habitual tendencies and ignorance; why would they suddenly seek?

Fifth, if the two vehicles are only skillful means, they can be said to seek. The scripture says that this one matter alone is real and the other two vehicles are not true. It follows that only the two vehicles should seek, whereas the sole real vehicle does not seek.

Sixth, if the causes and fruit of buddhahood taught from the Great Prajñā onward until before the Lotus are all skillful means, then the jewels entrusted to the impoverished son should likewise be only skillful means. If the entrusted wealth is real, the Buddha Vehicle explained in the Great Prajñā and other scriptures is already real; why would it still need to be sought?

Seventh, the verses in the “Skillful Means” chapter say only that the Lesser Vehicle taught in the past was a skillful means; they do not say that the Great Vehicle taught in the past was also a skillful means. It follows that the Great Vehicle of the Buddha's children is not a skillful means, so why would they still have anything to seek?

Eighth, if people of all three vehicles seek the carts, why is there no explicit passage in which bodhisattvas express understanding? Since there is no expression of understanding, one knows that bodhisattvas do not seek.

Ninth, the combined parable means that the Buddha sees living beings leave the suffering of the three realms and obtain the joy of nirvāṇa, and therefore gives them the Great Vehicle. Bodhisattvas do not realize nirvāṇa, so why would they seek the carts?

Tenth, only after the children sit peacefully do they seek the carts from their father. The fruits of people of the two vehicles are complete and their cultivation has ceased, so they can be said to sit peacefully and seek. Bodhisattva cultivation has not ceased and therefore has no meaning of sitting peacefully; why would bodhisattvas seek the carts?

The root treatise divides its response to these ten objections into a general refutation and specific refutations.

IV. General Refutation: Seeking in Intention, Requesting in Speech, and Begging in Body

To seek is another name for desiring and requesting. When held in the mind, it is seeking through desire; when voiced aloud, it is seeking through request; when expressed through bodily action, it is seeking through supplication. It is like the confused seeking knowledge, the hungry opening their mouths to seek food, or lost travelers asking others for the road. How could those who have not yet reached understanding have absolutely nothing they seek?

Because something is sought, the Buddha promises to teach and promises to give; because he promises to give, the listeners rejoice. In the present scripture, request, gift, and joy are all explicitly stated.

In the Dharma-teaching, the twelve hundred led by Śāriputra earnestly request the Dharma three times; among the bodhisattva assembly, Maitreya leads. The verse says that they are children born from the Buddha's mouth, eighty thousand in number, all joining their palms with reverent minds and wishing to hear the complete path.

At the beginning of the parable-teaching, Śāriputra requests the Dharma for those of middling faculties. He also requests it generally for the fourfold assembly and, incidentally, for those of lesser faculties. He says, “Excellent, World-Honored One! Please explain the causes and conditions involved to the fourfold assembly.”

In the Dharma-teaching, the Buddha's promise to teach means, “Since you have earnestly requested three times, how could I not speak?” In the parable-teaching, the Buddha's promise to teach means, “I shall use a parable to explain this meaning once again.” In the teaching through causes and conditions, the Buddha's promise means, “I shall now explain the causes and conditions between you and me in past lives.”

After the Dharma-teaching, Śāriputra rejoices; after the parable-teaching, Kāśyapa and the others rejoice; after the teaching through causes and conditions in past lives, Pūrṇa rejoices. The text combining the parable with the Dharma also says that the Buddha enables the children to play throughout long ages and enables bodhisattvas to ride this jeweled cart straight to the place of awakening.

From joy one knows that what was given has been obtained; from obtaining what was given one knows that something was previously requested. All three rounds possess the three meanings of request, gift, and joy, and the scripture is clear and explicit. Why insist that only those of the two vehicles seek while bodhisattvas do not?

V. Specific Refutation of the Ten Objections in Sequence

The first objection speaks only according to the Tripiṭaka teaching when it says that bodhisattvas do not sever delusion. According to the Lotus, one should distinguish four cases: barriers are removed and great capacity is activated; barriers are not yet removed and great capacity is activated; and the other two cases stated above. Whenever Great-Vehicle capacity is activated, one can know that there is seeking.

The second objection says that Great-Vehicle scriptures do not have bodhisattvas seek a Lesser-Vehicle fruit. The root treatise answers by invoking the meaning of the Great Prajñā: people of all three vehicles alike rely on the path beyond words to sever afflictions and enter nirvāṇa. Since severing afflictions and entering nirvāṇa are shared, why claim that bodhisattvas alone do not seek?

The third objection says that a bodhisattva remains a bodhisattva at the thirty-third mind, exhausts delusions of thought and becomes a buddha at the thirty-fourth mind, and then asks from whom a buddha could seek. This is still only the meaning within the Tripiṭaka teaching. Great-Vehicle capacity can be activated even in ordinary beings whose barriers of views have not yet been removed. How much more could it be activated at the thirty-third mind? When capacity is activated, one knows that there is seeking.

The fourth objection says that bodhisattvas should not seek before severing habitual tendencies and ignorance, while after severing them they become buddhas, so from whom would they seek? This is one level of meaning shared by all three vehicles. Great-Vehicle capacity can be activated even when afflictions are fully present and barriers remain; how much more when only habitual tendencies and ignorance remain?

The fifth objection says that since the sole reality is real, why would it still need to be sought? The root treatise answers: the absolute one revealed through convergence leaves no Dharma outside itself, whereas the one formerly taught in contrast to the two vehicles still has other dharmas outside it. Although the name is the same, the substance and meaning differ. Dimly mistaking rubble and fish eyes for a night-shining jewel and a moon-shaped pearl is precisely what confuses the foolish and draws the compassion of the wise〔The remainder is abbreviated.〕

The sixth objection says that since the wealth entrusted after the Prajñā and before the Lotus is real, it should not need to be sought again. The root treatise answers that prajñā has shared and unshared aspects. The unshared aspect does not need to be sought again, but this cannot establish that the shared aspect likewise should not be sought〔The remainder is abbreviated.〕

The seventh objection says that the “Skillful Means” chapter describes only the Lesser Vehicle of the past as a skillful means, not the Great Vehicle, and therefore the Great Vehicle does not seek. The root treatise asks in return: have you not heard the “Lifespan” chapter say that the Buddha manifests leaving home while young and attaining awakening, and that everything taught in the interval, whether Lesser or Great, whether about himself or others, is the Buddha's skillful means? The same is true of all buddhas, so how could one say there is nothing at all to seek?

The eighth objection says that if bodhisattvas seek, there should be an expression of understanding by bodhisattvas; since there is none, they do not seek. The root treatise asks in return: after the Dharma-teaching, devas, dragons, and the fourfold assembly all express understanding. If there were no bodhisattvas among them, what kind of beings were they? The “Dharma Teacher” chapter also confers predictions upon those who seek the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the Buddha path. If none had understood, why would predictions suddenly be conferred?

The ninth objection says that only after leaving the suffering of the three realms and obtaining secure joy do beings receive the gift and seek the carts; since bodhisattvas have not yet left or attained, they do not seek. The root treatise says that this is still only an explanation within the Tripiṭaka teaching.

The tenth objection says that only after sitting peacefully do the children receive the gift; the cultivation of people of the two vehicles has ceased and can be called sitting peacefully, whereas bodhisattva practice has not ceased, so bodhisattvas do not seek. The root treatise says that this is still the same earlier limitation. Some seek after cultivation has ceased, and some seek while cultivation has not yet ceased. Moreover, the practice bodhisattvas are carrying out is itself the vehicle's movement. Since the vehicle is obtained through seeking, how can one say that they do not seek?

These ten objections repeatedly entangle themselves in a single Tripiṭaka understanding, seeing only a small part and not the whole. The root treatise therefore distinguishes the matter further.

VI. The Four Teachings, Five Flavors, and Four Patterns within Each Meaning

First, there are bodhisattvas who neither sever delusion nor seek the carts: the bodhisattvas of the Tripiṭaka teaching.

Second, there are bodhisattvas who sever delusion and also seek the carts: the bodhisattvas of the Shared teaching.

Third, there are bodhisattvas who both sever and do not sever, and who both seek and do not seek: the bodhisattvas of the Distinct teaching.

Fourth, there are bodhisattvas who neither sever nor do not sever, and who neither seek nor do not seek: the bodhisattvas of the Perfect teaching.

These meanings are next distinguished within the five flavors. The milk flavor has two meanings: both severing and not severing, both seeking and not seeking; and neither severing nor not severing, neither seeking nor not seeking. The curds flavor has only the single meaning of not severing and not seeking. Raw ghee possesses all four meanings. Clarified butter has only three meanings. Ghee has only one meaning. This is a broad gathering of the overall framework; the actual counts are not equal.

Within every phrase and every meaning, four further cases can be opened: barriers are removed and capacity is activated; barriers have not yet been removed and capacity is activated; barriers are both removed and not removed while capacity is activated; and barriers are neither removed nor not removed while capacity is activated. If one does not see this purport but clings to one account and rejects the other three, one is deeply pitiable.

VII. Three Accounts of the Number of Carts and Their Scriptural and Treatise Bases

People hold different positions on both the number and the nature of the carts. There are three accounts of their number: some say that three carts are taught at first and the two vehicles are later gathered into the one vehicle; some say that three carts are taught at first and all three vehicles are later gathered into the one vehicle; some say that four carts are taught at first and the first three vehicles are later gathered into the one vehicle.

Scriptural passages should therefore be presented as evidence rather than merely trusting what people say. The past buddha's teaching cited here teaches the corresponding four truths for śrāvakas, the corresponding twelve links of dependent origination for pratyekabuddhas, and the corresponding six perfections for bodhisattvas. The present Buddha likewise teaches three vehicles; the number is the same.

The meaning of the eighth fascicle of the Avataṃsaka is this: for beings of inferior faculties who are disgusted and submerged, it reveals the śrāvaka path; for beings of comparatively dull faculties who delight in causes and conditions, it teaches the pratyekabuddha path; for beings of sharp faculties who possess compassion, it teaches the bodhisattva path; and for beings who arouse the unsurpassed mind and delight in great matters, it teaches immeasurable Buddha Dharmas.

The thirty-sixth fascicle of the Avataṃsaka further says that the three liberations give rise to the Śrāvaka Vehicle, the Dharma free from contention gives rise to the Pratyekabuddha Vehicle, the six perfections and four means of embracing give rise to the Great Vehicle, and knowing all dharmas gives rise to the Buddha Vehicle. Its ninth ground also lists the characteristics of the Śrāvaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle, and Tathāgata Vehicle.

The Treatise on the Ten Grounds Scripture explains the second ground: contemplating the accumulation of the ten unwholesome deeds leads to falling into the three evil destinies, while accumulation of the ten wholesome deeds produces birth in the heavens. Superior-grade wholesome deeds joined with contemplative knowledge of the four truths become the Śrāvaka Vehicle; superior-grade wholesome deeds joined with contemplative knowledge that awakens by itself without hearing from another become the Pratyekabuddha Vehicle; superior-grade wholesome deeds joined with fully purified contemplative knowledge become the bodhisattva grounds; and the most superior wholesome deeds joined with knowledge of all modes and all Buddha Dharmas accomplish the Buddha fruit.

The meaning of the thirteenth fascicle of the Yingluo cited by the root treatise is this: the buddhas of the ten directions teach three vehicles; each vehicle in turn opens into three, making nine vehicles in all; and at the end all nine vehicles converge into the great wisdom of equality.

The teachings of the noble ones are originally like this. If people cannot comprehend and integrate them, but instead judge one another right and wrong, they both slander the Dharma and malign people. No fault could be greater.

VIII. Integrating the Number of Carts through the Teachings and Five Flavors

The number of carts is now distinguished according to the different teachings.

If the Dharma gateways of the three vehicles differ while the true principle they realize is the same, this is the account of the Tripiṭaka teaching. If both the Dharma gateways of the three vehicles and the true principle they realize are the same, this is the account of the Shared teaching. If each of the three vehicles opens into three, making nine vehicles, or if four vehicles are described as occupying distinct shallow and deep stages before all enter the great wisdom of equality, this is the account of the Distinct teaching. If every vehicle among the three, nine, or four accords with the great wisdom of equality, nondual and nondifferent, this is the account of the Perfect teaching.

Next, they are distinguished according to the five flavors. The milk flavor explains only the Bodhisattva Vehicle and Buddha Vehicle. The curds flavor explains only three mutually different vehicles. Raw ghee fully explains the distinct boundaries of the three, four, and nine vehicles without mixing them together. Clarified butter removes only the three mutually different vehicles and otherwise resembles raw ghee. Ghee purely explains the Buddha Vehicle, with no other vehicle remaining.

When this meaning is understood, the various different accounts do not obstruct one another. When it is not understood, they only increase dispute.

IX. What Constitutes the Body of the Buddha Vehicle?

People also give different explanations of the body of the Buddha Vehicle.

Master Guangzhai takes the Buddha fruit's ultimate knowledges of exhaustion and nonarising as the cart's body. Because it goes beyond five hundred yojanas, it is called high in contrast to the past; because it possesses myriad virtues, it is called broad in contrast to the past.

Master Zhuangyan takes the causal stage's all-encompassing myriad practices as the cart's body. Seeking the Buddha path above is called high, while transforming living beings below is called broad.

One old explanation does not take merit as the cart's body because merit is also shared with ordinary beings, and takes only wisdom. Another old explanation takes merit and wisdom together as its body.

The root treatise asks in return: the scripture speaks of riding these three carts and of delighting among themselves in undefiled roots, powers, factors of awakening, the path, meditative concentrations, liberations, and samādhis. How could the cart be only wisdom?

Another master takes only understanding of existence as the body and does not take understanding of emptiness because he holds that understanding of emptiness has no movement or function; the knowledges of exhaustion and nonarising are understanding of existence. Another Lesser-Vehicle account takes wisdom of emptiness as the cart's body, on the basis of the meaning “Throughout the long night, we have always cultivated dharmas of emptiness”〔The remainder is abbreviated.〕 Some in the Great Vehicle also take real wisdom and skillful means as the cart's body, reasoning that the Dharma represented by a cart possesses movement.

The root treatise holds that although the masters explain the body of the Buddha Vehicle, they compete to identify its various ornaments, like a group of blind people feeling an elephant and disputing while each grasps its tail or tusk. According to what Tiantai Zhizhe explains, the true mark of all dharmas is precisely the cart's body; all the many jeweled adornments are merely the cart's ornaments. The later text on actually giving the carts will identify them one by one.

X. The Causal Vehicle and Resultant Vehicle of the Small Carts and Their Being outside the Gateway

An old explanation says that the small carts are the Lesser fruit. The resultant stage has conditioned and unconditioned merits; conditioned merit is specifically taken to represent the cart's movement because it can carry a practitioner into nirvāṇa without remainder.

The conditioned fruit includes both merit and wisdom, with wisdom primary and merit belonging to its ornaments. Wisdom has ten kinds in all, eight of which extend through the causal and resultant stages; only the knowledges of exhaustion and nonarising belong solely to the resultant stage. The old explanation therefore takes these two knowledges to represent the resultant cart and on this basis also says that the cart is outside the gateway.

Yet the meaning of the Great Prajñā is that this vehicle goes out from the three realms and abides in knowledge of all. If one is already riding this vehicle before leaving the house, what exactly is being ridden to escape the burning house? Why does the text still say that the cart is outside the gateway? If the cart was originally only outside the gateway, what was ridden to come out from inside the house?

The vehicle should therefore extend through cause and result. The thirty-seven factors that sever delusions of views and thought are all the causal vehicle, while the knowledges of exhaustion and nonarising are the resultant vehicle. Only by relying on the causal vehicle to exhaust the delusive barriers can one obtain the resultant vehicle's knowledges of exhaustion and nonarising. Thus, when speaking primarily from the standpoint of the result, one can say that the cart is outside the gateway; the result is primary and the cause ancillary.

If the causal stage's movement in severing bonds within the house can be called a vehicle, how could the resultant stage outside the house be called a vehicle if it had no movement at all? Although the resultant stage has no movement of severing delusion, it still uses the knowledges of exhaustion and nonarising to enter nirvāṇa without remainder, and only then is the movement complete. Yet if the causal vehicle has already carried a person to the fruit, why would one seek the cart again upon reaching the fruit? This question introduces the following distinction between seeking through capacity and affective seeking.

XI. The Old Account of Seeking through Capacity and Affective Seeking and the Root Treatise's Four Counterarguments

An old explanation divides seeking into seeking through capacity and affective seeking. Seeking through capacity can be understood. Its account of affective seeking, however, is this: after the Buddha teaches the knowledges of exhaustion and nonarising and arhats realize this fruit, they use the supernormal divine eye to observe the future and still see vast transformational birth-and-death beyond the realms. They therefore doubt whether the knowledges of exhaustion and nonarising they have attained are real. If nonarising has truly been attained, why do they still see birth-and-death? If birth-and-death remains vast, what they attained in the past is not ultimate. Their inward seeking from the Buddha for what he formerly promised is then called affective seeking.

The root treatise says that if one searches the scripture, no such account appears there; if one investigates the meaning of seeking, the principle likewise does not accord. The absence of the words might still admit another explanation, but there are four points of doctrinal incongruity.

First, the later text says that people of the two vehicles form the thought that what they have attained is already extinction. If they have already used the divine eye to see that birth-and-death remains, why would they still form the thought of extinction? The two contradict each other.

Second, if arhats after the Buddha's passing do not encounter another buddha, they cannot reach definite understanding. If they have already seen birth-and-death through the divine eye, why would they still need to encounter a buddha before they could understand?

Third, even the divine eye attained in the first dhyāna cannot see the realm of the second dhyāna. How much less could it see transformational birth-and-death beyond the realms? This also conflicts with the direction of the Mahāyānasaṃgraha cited by the root treatise.

Fourth, if arhats could use the divine eye attained through undefiled karma to see the future result of birth-and-death beyond the realms, ordinary people in the present world who cultivate the five precepts and ten wholesome deeds should likewise be able to see their own future recompense. One therefore knows that recompense beyond the realms cannot be seen by the divine eye.

The root treatise consequently does not adopt this classification of affective seeking.

XII. The Root Treatise's Alternative Account of Affective Seeking and Verbal Seeking

What the root treatise calls affective seeking is another matter. People of the two vehicles formerly followed the Buddha's teaching and believed that the knowledges of exhaustion and nonarising could enable them to enter nirvāṇa without remainder. At the Vaipulya assembly, they saw the inconceivable realm of bodhisattvas and heard Vimalakīrti rebuke them, and so doubt arose: if what they had attained were real, the great being should not have chastened them; if what they had attained were unreal, the Buddha should not have said that it was true. They were bewildered and did not know what to say.

At the Great Prajñā assembly, they comprehended the great Dharma; after hearing it, delight in the Great Vehicle arose in their minds. They wished to advance and cultivate the Great Vehicle but did not know whether they could attain it. All of this has the meaning of already seeking the Great Vehicle in their minds.

Thus, when expressing his understanding, Śāriputra brought up the doubts he had felt in the past: seeing bodhisattvas receive predictions of buddhahood while he had no part in the matter, he grieved and deeply reproached himself, wishing to ask the World-Honored One whether he had lost out or had not lost out. This precisely indicates that affective seeking was already present at the Vaipulya assembly.

Verbal seeking is now added. On hearing the opening verse of the “Skillful Means” chapter briefly say that everything the Buddha taught in the past was a skillful means, people of the two vehicles still clung to the skillful means before them and doubted whether what they had formerly attained was ultimate. They therefore said, “I now do not know what this meaning ultimately points to.” Their old doubt was stirred, and they voiced three requests, seeking the reality formerly taught.

Great-Vehicle capacity is already present, while what their feelings seek still points toward the reality of their former attainment. One can also say that in their feelings they seek the Great Vehicle, while with their mouths they ask about the former reality. Bodhisattvas of the six perfections and of the Shared teaching can be understood according to the same principle.

XIII. Equal Children, Equal Carts, and Giving Each a Great Cart

Beginning when the scripture addresses Śāriputra and says “At that time, the elder,” this is the third division, equally giving the great carts. The text has two chapters, two expansions, and two explanations. The two chapters are equality of the children and equality of the carts; the two expansions are an expanded account of the carts and an expanded account of the equal mind; the two explanations explain the reason carts are possessed and the two kinds of equality. Each of these three pairs has its own referent and cannot be flattened into six coordinate sections.

First is equality of the children. Because all the children are equal, the father's mind is equal. This represents the equal possession of buddha-nature by all living beings. Since their buddha-nature is the same, all are equally children of the Buddha.

Second is equality of the carts. Because all dharmas are equal, there is no Dharma that is not Buddha Dharma. This represents all dharmas being Mahāyāna. Since Mahāyāna is the same, all are equally the great cart.

The scripture further says that he gives to each because the four truths, six perfections, and immeasurable other dharmas cultivated by living beings in the past differ. The Buddha reveals reality within each person's own former practice. Because former practices differ, it says “each”; because everything revealed is Mahāyāna, it says “great cart.”

XIV. The Great Cart's Height and Breadth and Its Adornment with Many Jewels

Beginning with the scripture's words that the cart-body is high, this is the expanded account of the carts, which is further divided into two passages: first, an expanded description of the cart-body; second, an explanation of why the elder possesses carts. The description of the cart-body first explains its height and breadth, next the white ox, and last the attendants.

The provisionally designated cart has the characteristics of height and breadth, representing the depth and reach of the Tathāgata's knowledge and vision. Horizontally, it extends throughout the bounds of the Dharma realm; vertically, it penetrates the source and depths of the three truths. It is therefore called high and broad.

Its adornment with many jewels represents being embellished with the myriad practices.

Railings encircling it represent dhāraṇī: retaining all good and also preventing every evil.

Bells hanging on all four sides represent the four unobstructed eloquences transforming living beings below.

The canopy spread above represents the four immeasurable minds. Among all virtues, loving-kindness and compassion are supreme, universally covering and protecting all.

Adornment with precious and rare assorted jewels represents adorning loving-kindness and compassion with the real myriad forms of goodness. Citing the meaning of the Great Nirvāṇa Sutra, the root treatise says that when loving-kindness possesses the ten powers and fearlessnesses, it is called the Tathāgata's loving-kindness; it also means practicing giving and the other practices within loving-kindness〔The remainder is abbreviated.〕

The jeweled cords interlacing it represent the four great vows strengthening the mind of great loving-kindness.

The various flower garlands hanging down represent the four means of embracing, supernormal powers, and other dharmas that delight and move living beings; they also represent the seven factors of awakening as beautiful flower garlands.

The soft mats spread layer upon layer represent all meditative dharmas—contemplative dhyāna, refining dhyāna, permeating dhyāna, cultivating dhyāna, and the rest—overlapping and soft.

There are two explanations of the vermilion pillows placed inside. If these are the objects that brace and raise the cart from outside while it is moving, on which the cart must rely wherever it goes, they represent stillness precisely in activity and activity precisely in stillness. If they are objects within the cart upon which a passenger rests the head, they represent the samādhi of one practice bringing knowledge of all and all practices to rest. Vermilion is the radiance of the color red, representing the nondiscriminating Dharma.

XV. The White Ox and the Factors of the Path

The white ox that draws the cart represents undefiled prajñā guiding all the myriad practices of truths, conditions, perfections, and the rest toward knowledge of all.

White is the basis of all colors, representing accord with the originally pure and undefiled. The ox's hide being full represents the substance complete with myriad virtues; its clean color represents not being stained by afflictions.

Each feature can also be correlated with the factors of the path. The four foundations of mindfulness are the substance of the white ox. Within the four right efforts, good dharmas of the two times are fulfilled, like the hide being full; evil dharmas of the two times are exhausted, like the color being clean. The four bases of spiritual power accord with the practitioner's mind, like the ox's handsome form. Its sinews represent the five faculties, with the meanings of standing firm and generating. Its strength represents the five powers, with the meanings of overcoming and effective function. Its even and straight gait represents the balance of concentration and wisdom, and also the harmony and evenness of the seven factors of awakening. Running as swiftly as the wind represents proceeding within the noble eightfold path and rapidly reaching knowledge of all.

The attendants represent the perfection of skillful means, which can adapt and accord with others in detail, supplying service and obeying commands. Māras, outsiders, and the lesser practices of the two vehicles all follow skillful wisdom and are put to use. The root treatise therefore cites the meaning of the Vimalakīrti and says that they are all my attendants. The attendants also represent the free functioning of supernormal powers at the resultant stage, which can be employed at will.

XVI. Why Carts Are Possessed: Wealth, Two Treasuries, and Three Pairs of Fullness and Overflow

Beginning with the scripture's question “Why is this?” comes the explanation of why the elder possesses carts. The reason is that his wealth is immeasurable and his storehouses and treasuries overflow, representing the perfection of merit and wisdom at the resultant stage.

There are a treasury of practice and a treasury of principle. To say that all dharmas tend toward giving, precepts, patience, and the rest and do not go beyond this tendency explains the Tathāgata treasury in terms of practice. To say that all dharmas tend toward the five aggregates, twelve entrances, eighteen elements, faculties, objects, and the rest and do not go beyond this tendency explains the Tathāgata treasury in terms of principle.

Within the treasury of practice and treasury of principle, one's own practice is called fullness and transforming others is called overflow. The completion of real wisdom is called fullness and the activation and application of skillful wisdom is called overflow. Entering the middle path is called fullness and being further able to illuminate both sides is called overflow.

Not only are the storehouses and treasuries numerous, but each treasury is full and overflowing. Given this, what Dharma is not Mahāyāna? It is therefore said that the Great Vehicle is immeasurable.

XVII. Equality of Mind, Not Removing Former Practices, and Joy upon Obtaining the Carts

Beginning with the elder's thought in his mind comes the expanded explanation of equality of mind, which is further divided into two passages: first, an expanded explanation of equality of mind; second, an explanation.

The expanded explanation of equality of mind says that the elder has immeasurable wealth and that all those before him are his own children. Because he has no partial affection among them, his mind can be equal. If he were wealthy but those before him were not his children, or if they were his children but he was poor, such equality could not be achieved.

Now the great carts of seven treasures are immeasurable in number. Whether the Dharma taught or the practice carried out, all is Mahāyāna; this is abundant wealth. Giving to each without distinction means not removing living beings' former dispositions, but revealing reality right there. Śāriputra, for example, formerly cultivated wisdom; the Buddha reveals the Buddha's knowledge and vision within his wisdom, enabling him to possess all Buddha Dharmas. Maudgalyāyana formerly cultivated meditative concentration; the Buddha reveals the Buddha's knowledge and vision within his meditative concentration, enabling him to possess all Buddha Dharmas. The same principle applies to everyone else.

Likewise, the various different names in the Vaipulya and Prajñā teachings—the foundations of mindfulness, right efforts, faculties, powers, factors of awakening, the path, and the rest—all reveal the true mark within themselves. This extends through every Dharma, and so it is said that the number of carts is immeasurable.

Beginning with the scripture's further question “Why is this?” comes the explanation of the two kinds of equality. First, it explains abundant wealth: the elder's wealth would not be exhausted even if it supplied an entire country, much less his children. This represents the perfect great cause universally encompassing good and evil, much more the Buddha's knowledge and vision. Next, it explains the equality of the children: even those who are not his own children can receive a full supply, much more the children who have affinities with him. This represents the Buddha delivering even those without affinities, much more children who have affinities. The text itself makes this clear.

Beginning with the children each riding a great cart comes the fourth division: their wishes are fulfilled and they rejoice, representing acceptance, practice, awakening, and entry. The children originally sought the three carts of goat, deer, and water buffalo, hoping only to leave fragmentary birth-and-death. Now they instead obtain the white-ox great cart, which can exhaust transformational birth-and-death. Since it surpasses their original hopes, how could they not rejoice?

XVIII. No Falsehood: First, the Question; Second, the Answer; Third, the Affirmation and Praise

Beginning with the Buddha asking Śāriputra what he thinks comes another fourth division, the parable of no falsehood, representing that the Dharma King's words are not false. The complete passage has three divisions: first, the question; second, the answer; third, the affirmation and praise.

The Buddha's intent in asking is clear from the scripture.

Beginning with Śāriputra's reply comes the second division, the answer. The answer has two chapters. First, there is no falsehood because the danger is escaped, also called no falsehood because a weightier matter displaces the lighter doubt. Second, there is no falsehood because the original intent is not violated, also called no falsehood because what is given surpasses the original hope. Each chapter has three branches: stating the chapter, explaining it, and concluding by comparison.

The first chapter begins by stating escape from danger: the elder enables the children to escape the danger of fire and preserve their lives, so he cannot be called false.

It next explains: life is weighty, while the body is lighter by comparison. Enabling the entire body to escape the burning house has already secured the weighty treasure of preserving life. How could there be falsehood?

It concludes by comparison: being able to escape the fire of the eight sufferings and preserve the fivefold Dharma body is already a great treasure. How much more does the complete cause of the Great Vehicle's wisdom-life, planted in the past under twenty thousand buddhas, also accomplish the opening of the Buddha's knowledge and vision? How could this be false?

The second chapter concerns not violating the original intent. It first states the chapter: the elder originally knew that there were no three real small carts. He first promised three carts so that the children would not slander through disbelief. Since the children did not slander, the elder has not violated his original intent.

It next explains: the elder originally knew that no real small carts existed. His intent was that the children not slander and not fall into an evil result through slander. Since there is neither the cause of slander nor a fall into an evil result, not giving the small carts does not violate his original intent.

It concludes by comparison: knowing that his wealth is immeasurable and wishing to benefit the children, the elder gives them a single great cart. What they obtain surpasses their original hopes, and therefore there is no falsehood.

In summary, the skillful rescue in the first chapter seems to represent the virtue of severance and the power of supernormal abilities; the immeasurable wealth in the latter chapter seems to represent the virtue of wisdom and the power of eloquent teaching. The former involves no falsehood because the children are equal; the latter involves no falsehood because the wealth is sufficient to supply them equally.

Beginning when the Buddha addresses Śāriputra comes the third division, the affirmation and praise. The Buddha says “Excellent” twice, precisely affirming the two kinds of no falsehood stated by Śāriputra.

Someone finally asks: why does the Buddha not personally say that he is not false?

The answer has two branches. The Buddha first promised three carts and later actually gave one great cart. If the Buddha himself were to say this was not false, it would be more difficult to inspire trust. When Śāriputra says that the elder is not false, trust is more easily secured.

This is the second major passage, explaining how the scripture applies the preceding burning-house parable to its Dharma meanings.

Guangzhai Fayun divides the preceding parable into ten items, but applies only seven in the application, leaving three unapplied. Of the seven, five are directly applied and the fifth and eighth are incidentally included, while the seventh and ninth are not applied. This shows that opening the passage into ten parables produces numerous classifications without correspondence between the earlier and later texts. The passage now gathers them under two types, the general and specific parables. The general parable in turn has six items; all six are applied in the present scripture, although their order differs slightly.

I. The Six Items of the General Parable

The first item applies the name, conduct, station, title, virtues, and works of the elder in the preceding parable.

The scripture says, “Śāriputra, the Tathāgata is likewise so,” first applying the elder's station and title. The Tathāgata has immeasurable titles of virtue, of which this passage briefly cites only the ten meanings explained earlier. It next says “all worlds,” using place to determine name and conduct. The preceding parable spoke of country, town, and village; the present text directly says all worlds, referring comprehensively to shared habitation, expedient means with remainder, and its own substance, all of which are places of recompense obtained through wondrous form and wondrous mind. The Tathāgata universally appears in response throughout these three places, so “all worlds” applies the country, town, and village of the preceding parable.

Beginning with “amid various fears,” the text applies the preceding praise of the elder's inner and outer virtues. The inner virtues are represented by his advanced age and decrepitude: age brings extensive experience and abundant understanding, representing the Tathāgata's wisdom and severance of delusive barriers. Amid all fears, ignorance has been forever exhausted, corresponding to “decrepitude” and revealing the virtue of severance; the accomplishment of immeasurable knowledge and vision corresponds to “advanced age” and reveals the virtue of wisdom. Powers, fearlessnesses, and the rest correspond to the elder's immeasurable external wealth. Deeply cultivating meditative concentration enables supernormal powers, so “supernormal power” corresponds to fields; wisdom necessarily illuminates its objects, like a body having somewhere to rely, so “wisdom-power” corresponds to houses; possessing the perfection of skillful means corresponds to the many servants.

The second item, beginning with “great loving-kindness and great compassion,” applies the fourth item in the preceding parable. Loving-kindness and compassion are the basis for carrying out teaching and transformation. “All” means living beings in the five destinies, who are constantly covered and nurtured by compassion, and therefore corresponds to the five hundred people in the house.

The third item, beginning with “and are born in the burning house of the three realms,” applies the house in the second item of the preceding parable.

The fourth item, beginning with “in order to deliver living beings,” applies the sixth item of the preceding parable. Living beings with affinities with the Buddha and close relations to him are delivered first, and therefore correspond to the elder's thirty children.

The fifth item, beginning with the words “birth, old age, illness, and death,” applies the fifth item of the preceding parable, the fire suddenly breaking out.

The sixth item, beginning with “teaching and transforming them so that they attain unsurpassed awakening,” applies the third item of the preceding parable. The teaching can express and disclose principle; following principle, one activates practice and thereby attains awakening. Teaching and principle therefore function together here, corresponding to the house's single gateway.

When explaining these six items, each basis in the parable from the “Skillful Means” chapter must be brought forward and compared so that earlier and later are readily understood. Every passage below is handled in the same way.

II. The First Specific Parable: Seeing the Fire

Beginning with “seeing living beings,” the text enters the application of the specific parables. There are four specific parables in all, and this first applies seeing the fire. The preceding parable has three levels of meaning, although the scriptural wording is arranged in four places; the present application likewise has four places. The parable first describes the elder's alarm and fear, and later describes the children still attached to their place of play. The application instead first describes living beings neither awakening nor being alarmed, and later describes the Tathāgata wishing to remove suffering and give joy. The two sides reveal one another, showing that their sequence is not immovably fixed.

First, the word “seeing” applies the elder's eye that can see: the Tathāgata's wisdom-eye that is quiescently luminous and able to see things as they really are.

Second, beginning with “living beings are beset by birth and old age,” the text applies the fire seen arising on four sides. Here the eight sufferings are the fire. The four sufferings of birth, old age, illness, and death follow the scripture's direct wording. Craving and pursuing is the suffering of not obtaining what is sought. Later birth in hell, heaven, or the human realm is the suffering of the five aggregates. The sufferings of separation from what is loved and encounter with what is hated likewise follow the scripture. These eight sufferings arise from the four inversions and precisely correspond to the fire arising on four sides.

Third, beginning with “living beings are submerged within them,” the text applies the fourth item of the fire seen above: the children neither awaken nor know, and are neither alarmed nor afraid. Because they do not contemplate suffering and its cause, they feel no disenchantment. Because they do not contemplate the path out of suffering and the cessation of suffering, they do not seek liberation. Even while undergoing great suffering, they do not regard it as calamity. This precisely corresponds to their minds feeling no disenchantment and having no wish to leave.

Fourth, beginning with “after seeing this, the Buddha had this thought,” the text applies the third item above, the elder's alarm and fear, and also the elder's thought that although he himself could emerge peacefully and securely through the gateway being burned, the children could not. “I should remove their painful danger” is the power of great compassion; “give them immeasurable joy” is the power of great loving-kindness.

III. The First Half of the Second Specific Parable: Setting Aside the Stool and Using the Carts

Beginning with “the Tathāgata again had this thought,” the text applies the second passage, setting aside the stool and using the carts. The preceding parable has both exhortation to good and admonition against evil; the present application expressly explains only exhortation to good and does not separately explain admonition against evil. The preceding Dharma-teaching likewise exhorts to good without separately explaining admonition against evil because exhorting people to cultivate good is primary and warning against evil ancillary. Exhortation to good is itself admonition against evil, and admonition against evil is itself exhortation to good. Since exhortation to good has now been applied, one knows that admonition against evil is also present within it.

The exhortation in the preceding parable has three levels: first assessing a suitable means of rescue, next being unable to carry it out because the children lack the capacity to accept it, and last ceasing the original transformation. In assessing the means of rescue, there are the parable-matters of body, hands, robe-fold, stool, and table. When the scripture says “only through supernormal power,” it corresponds to the elder's bodily strength; “and through wisdom-power,” to the strength of his hands; praise of the Tathāgata's knowledge and vision, to the robe-fold; and powers and fearlessnesses, to the stool and table. Even if the Buddha, immediately upon appearing in the world, were to assess living beings through these means, they still could not thereby be delivered.

The scripture next asks “Why?” to explain why they cannot be delivered, corresponding to the children's refusal to accept the exhortation. Precisely because the barriers of the five turbidities are profound, living beings have not yet escaped the fires of birth and death. The Great Vehicle is subtle and they cannot enter it, so the text asks how they could understand the Buddha's wisdom. This sentence also corresponds to the house having only one gateway that is narrow and small. Because the gateway is small, they cannot understand buddha-wisdom; not understanding wisdom means being unable to make corresponding practice a gateway of entry and exit.

The scripture says that although the elder has strong body and hands, he does not use them. This corresponds to setting aside the original skillful enticement: because there is no capacity, he ceases that form of transformation; if he were still to impose it, the children might fall and be burned by the fire. Although the word “set aside” does not appear here, comparison with the parable and its basis makes the meaning of ceasing transformation entirely clear.

The passage on ceasing transformation has two levels: it first restates three preceding and following passages of the parable, then directly applies cessation of transformation. The first parable passage restated directly corresponds to ceasing transformation; the two later passages restated incidentally complete this meaning.

“Although body and hands are strong, he does not use them” restates the preceding parable in which he fails to rescue the children through his body and hands, and is used to apply ceasing transformation; the Tathāgata likewise temporarily suspends the original Great teaching. Beginning with “only earnestly,” the text restates the parable of establishing the three carts. Beginning with “then giving each,” it restates the third parable, equally giving great carts. Only the sixteen characters beginning with “the Tathāgata is likewise so” that follow directly apply the third level, cessation of transformation.

IV. Rescuing the Children with the Carts: Four Forms

Beginning with “only through wisdom and skillful means,” the text applies the use of the carts to rescue the children. The preceding text has four forms, and the present text likewise has four.

First, beginning with “only through wisdom,” the text applies the initial assessment of using the three carts to rescue the children.

Second, beginning with “teaching the three vehicles for them,” the text applies the elder's knowledge of what each child formerly delighted in.

Third, beginning with “he then told them,” the text applies praise of the rarity of the three carts. The preceding parable has exhortation, demonstration, and confirmation; the present application likewise contains all three, although in a different order.

It first applies the original second item, “demonstration.” “Do not delight in dwelling within the three realms” indicates the place where afflictions have been exhausted and later birth no longer arises. The three realms demonstrate suffering; not craving coarse forms, sounds, odors, tastes, and tactile objects, or the attachment born from craving them, demonstrates the cause of suffering; swiftly leaving the three realms demonstrates the cessation of suffering and the practice leading to cessation. Cessation and practice also demonstrate that outside the three realms are the wisdom, virtue of severance, and attained fruits of the three vehicles. Urging them to leave swiftly so that they may obtain the three vehicles therefore takes the path out of suffering and the cessation of suffering as the principal content of the three vehicles here.

Next, “I now assure you that this matter will ultimately not be false” applies the original third item, the certainty that the carts will be given, confirming through the assurance of no falsehood that attainment is certain.

Then, beginning with “He further said: you should know,” the text applies the original first item, praise of rarity. These three vehicles are the common means by which all buddhas skillfully guide living beings, and therefore are praised by all noble ones. Attaining knowledge of nonarising is called mastery; attaining knowledge of exhaustion is called freedom from bonds; because “my births are ended” and no later existence is received, it is called having nothing upon which to rely; because “what was to be done has been done and the brahma conduct established,” it is called having nothing to seek.

Fourth, beginning with “if living beings inwardly possess a wisdom-nature,” the text applies the three carts precisely suiting the children's wishes. The preceding parable has four stations including true and semblant; the present application likewise has four. The preceding passage states them generally, whereas this one explains the three vehicles separately. Each vehicle has four items, and each restates the preceding parable in making its correspondence.

“Inwardly possessing a wisdom-nature” means that past cultivation of the three vehicles has already formed a delight in and aptitude for their wisdom, and therefore the Buddha establishes the teachings of the three vehicles. From “inwardly possessing wisdom” through “hearing the Dharma from the Buddha and accepting it in faith” corresponds to hearing that the delightful playthings spoken of by the father suit their wishes, and also corresponds to wisdom through hearing. “Earnestness” corresponds to the children each becoming keen and courageous in mind, and also to wisdom through reflection. “Vigor” corresponds to the second item, pressing one another forward: to press means to infer principle; to push aside means to remove evil dharmas. Because evil dharmas are removed, it is called purification; because principle becomes clear, it is called advancement. This corresponds to wisdom through cultivation. Beginning with “wishing to leave swiftly,” the text corresponds to the third item, racing together; “this is called the Śrāvaka Vehicle” corresponds to the fourth item, vying to escape the burning house.

The practices of all three vehicles each have these four items. Pratyekabuddhas seek natural wisdom. They emphasize contemplating dharmas through their own minds, hear the Dharma from others less, and infer meaning by themselves more. The deer cart is therefore taken as the parable because deer do not depend on people. “Natural” means entering through the gateway of the twelve links of dependent origination. This gateway is originally so and is not made by a buddha, deva, or human; it is therefore called natural wisdom. Not hearing from another is also called natural wisdom.

What bodhisattvas seek is called knowledge of all. Unlike the first two vehicles, it is buddha-wisdom. Bodhisattvas look upward to this wisdom and cultivate the causes of buddhahood, and so the Great Vehicle carries both themselves and others.

V. The Third Specific Parable: Equally Giving Great Carts

Beginning with “it is like the elder seeing that the children had emerged safely,” the text applies the third passage, equally giving great carts. The preceding text has four items: first, escape from the danger of the burning house; second, seeking the carts from the father; third, equally giving the carts; fourth, rejoicing after obtaining them. The present passage omits the second and fourth without applying them in separate passages, but its application of escape from danger also incidentally includes seeking the carts, while its application of equal gift also incidentally includes joy.

The text now restates the two parable passages of escape from danger and giving the carts as a pair, and then applies their Dharma meanings as a pair. Beginning with “It is like that elder,” it restates escape from danger. Beginning with “himself reflecting on his wealth,” it restates equal gift. Beginning with “The Tathāgata is likewise so,” it applies escape from danger.

The gateway has three meanings: entry, exit, and distinction. If the three realms are taken as the house and the five aggregates as its rooms, living beings enter form and mind because they are deluded about form and mind. This is entering the house and is also the gateway of birth and death. In terms of exit, the Dharma ridden can enable people to leave the three realms: one receives the Buddha's Shared teaching and takes the principle it expresses as the gateway. In terms of distinction, one receives the Distinct teaching and takes the principle it expresses as the gateway. The gateway of the Buddha's teaching in the present passage specifically refers to the two teachings of Tripiṭaka and Shared; the principles expressed by these teachings jointly serve as the gateway through which one leaves the three realms and escapes the danger of the burning house.

Beginning with “The Tathāgata then had this thought,” the text applies equally giving the carts. The preceding equal gift of great carts first listed two chapter divisions, then gave two expanded accounts, and finally had a third passage of explanation. The present application abbreviates some material, and its order also differs slightly.

First, beginning with “The Tathāgata then had this thought: I possess immeasurable wisdom-power,” it applies the preceding fourth item, explaining why carts are possessed, just as the preceding parable spoke of immeasurable wealth and storehouses and treasuries full to overflowing.

Second, beginning with “These living beings are all my children,” it applies the preceding fifth item, the expanded explanation of equality of mind, just as the elder thought: my wealth has no limit, and I should not give my children inferior small carts. “Not allowing anyone to attain extinction alone, but causing all to attain extinction through the Tathāgata's extinction” precisely applies equality of mind.

Third, beginning with “These living beings have already escaped the three realms,” it applies the preceding first item, the chapter division of equality of mind, just as the preceding parable said that he equally gave one to each child.

Fourth, beginning with “the buddhas' meditative concentrations, liberations, and the rest,” it applies the preceding second item, the chapter division that initially states the great carts.

Fifth, beginning with “all are of one mark and one kind,” it applies the preceding third item, the expanded account of the great carts, comprehensively applying the cart-body's height and breadth through the servants and the various ornaments. One mark is the true mark, which is Dharma body. One kind is knowledge of all modes. Prajñā gives rise to pure and wondrous joy; because this is joy, it is free from suffering and is therefore called liberation. These three virtues are high and broad, complete with ornaments, and gather all virtues. They are called Mahāyāna and correspond to the great carts in the preceding parable.

VI. The Fourth Specific Parable: Why There Is No Falsehood

Beginning with “It is like the elder first using three carts,” the text applies the fourth passage, no falsehood. The answer in the preceding parable has two chapters: first, preserving the children's bodies and lives; second, not violating the elder's original intent. Each chapter in turn has statement, explanation, and a comparison from the weightier to the lighter. The present passage directly applies only not violating the original intent, but at the same time also includes the meaning of preserving body and life.

Why? The Buddha's original intent is to remove the five turbidities for living beings. Once the five turbidities have been exhausted, great goodness is naturally preserved. The preceding chapter on not violating the original intent also has three items: first a statement, second an explanation, and third the counter-comparison from the elder's immeasurable wealth that establishes no falsehood. The present passage applies only the latter explanation and counter-comparison.

It first restates the parable of using three carts to entice the children and later giving great carts; it next applies the Tathāgata first teaching the three vehicles as an enticement and afterward giving only the Great Vehicle. This precisely corresponds to the preceding explanation of not violating the original intent: the elder first intended, “I will use skillful means to enable the children to emerge.”

Beginning with “Why?” the text applies the third item, the counter-comparison establishing no falsehood. The elder knows that his own wealth is immeasurable and also wishes to benefit his children, so first promising three carts and later giving one great cart is not false.

This explanation differs slightly from the preceding account. The preceding meaning is that the elder wishes only to bring the children out, and his intent is not centered on the three carts. Once the children have emerged, even if the three carts are not given, this cannot be called false. The present text instead says that when the Tathāgata appears in the world, he originally wishes to teach the Great Vehicle. Only because beings of narrow wisdom are attached to the three realms does he first use skillful means to entice them. Once living beings have emerged, he still gives them the Great Vehicle, thereby according with the Tathāgata's original intent. The Tathāgata can therefore give the Dharma of the Great Vehicle to living beings; it is only that not all living beings can fully receive it.

If living beings in the Avataṃsaka can receive it, the Buddha directly gives the Great Vehicle without first differentiating the one vehicle into three. Only for those unable to receive it does the Buddha, through the power of skillful means, differentiate and teach three within the one buddha vehicle. The teaching of the three vehicles arises from the capacities of living beings and is not the Buddha's original intent. This explains why promising three first and later giving one still does not violate the original intent and is not false.

Fahua Wenju, Fascicle Six, Upper. Taught by Tiantai Great Master Zhizhe.

I. Of the 165 Lines of Verse, First Chanting the General Parable

Second comes the verse, comprising 165 lines and divided into two parts. The first one hundred lines repeat in verse the preceding prose; the following sixty-five explain methods for transmitting the scripture. The prose above has the opening of the parable and its application, and the verse likewise has two parts: the first sixty-five and a half lines chant the opening of the parable; the next thirty-four and a half chant its application.

The verse repetition of the opening parable is again divided in two. The first thirty-three lines chant the general parable, and the next thirty-two and a half chant the specific parables. The general parable originally has six meanings. Here only four are chanted directly, while the other two are included incidentally: chanting the house also includes the parable of the single gateway, and chanting the five hundred people also includes the parable of the thirty children.

The opening sentence concerns the elder and repeats the preceding status and title while also including name, conduct, and praise of virtue. Since he possesses the virtues of an elder, one knows that his name and conduct are universally honored throughout country and city, and that his inner and outer qualities, age, and moral stature are all eminent. In the doctrinal meaning symbolized, Bhagavān is the title; the Buddha himself knows that he fully possesses wisdom, the virtue of severance, compassion, and all other virtues.

II. Why Is the Great House Long-Standing, Old, and Suddenly Decrepit?

Beginning with “there was one great house” is the second division, comprising three lines and one sentence and chanting the second preceding parable, the house. It has two parts. The first sentence chants the house's vastness; the three lines beginning with “this house was long-standing and old” extensively describe its substance and its appearance while being burned, showing that this passage chants the substance of the house.

The three realms have existed without beginning and are therefore called “long-standing.” They were not made only now and are therefore called “old.” Being impermanent, debased, and contemptible, they are called “suddenly decrepit.” Another explanation correlates the head with the palace hall, the abdomen with the main hall, and the back with the dwelling; because moment-to-moment continuity is impermanent, this is called “high and dangerous.”

Another account takes the form realm as the “hall” and the desire realm as the “dwelling.” Because they still cannot avoid falling, they are called “high and dangerous.” The life faculty supports the body of form like a “pillar”; past karmic activity is the foundation of the present body, like the “foundation and steps.” Another explanation takes the two feet as the “bases of the pillars”; because the body is transformed by the three marks, they are called “broken and rotted.”

Consciousness maintains and governs the various dharmas like “beams and ridgepoles”; body and mind are damaged by many sufferings like beams and ridgepoles “leaning.” Another explanation takes the spine as the “beams and ridgepoles,” the waist as the “foundation and steps,” and old age as their “collapse.”

Regarding the “walls,” one explanation takes the four elements as the “walls” and the skin as the “earthen coating.” When the four modes of deportment are improper, it is like “falling in disorder”; when the five consciousnesses are dull and cannot each govern their respective objects, it is like structural members “coming apart.”

Another explanation says that ruined and split walls resemble cracked and decaying skin; the fresh, clear complexion of youth resembles newly applied earthen coating; the withered and haggard complexion of old age resembles the coating later falling away; aged hair and beard eventually fall out entirely like roof thatching dropping in disorder; and old, weak sinews and bones whose joints can no longer support one another resemble “rafters and eaves loosened and detached.”

III. Encircled by Obstructions, Winding, and Filled Everywhere with Filth

In explaining “encircled by obstructions and winding,” Master Yin says that the body's thirty-six impure constituents obstruct one another and are therefore called “encircled by obstructions,” while the pig intestine coils and turns and is therefore called “winding.” The body is not only transformed by impermanence but also contains impurity, suffering, and the rest; hence it is “filled everywhere with filth.”

The root treatise's present explanation instead says that “encircled by obstructions” means the six consciousnesses and “winding” the six faculties. The six consciousnesses grasp objects in reliance on the six faculties, proceeding with difficulty and circuitousness; hence “winding.” Because the six objects stain the six faculties everywhere, it is “filled everywhere with filth.” There are also explanations in terms of causes and conditions and contemplation of the mind. 〔The remainder is abbreviated.〕

Beginning with “there were five hundred people” is the third division. It occupies only half a line and chants the preceding third parable, the five hundred people. The capacities of the three vehicles are all included within the five destinies, hence five hundred people; this parable also incidentally includes the parable of the thirty children.

IV. General Outline of the Twenty-Nine Lines on the Outbreak of Fire

Beginning with owls and other birds is the fourth division, comprising twenty-nine lines of verse and directly chanting the preceding fifth parable, the outbreak of fire. These twenty-nine lines are divided into four passages. The first twenty-two concern events on the ground, symbolizing the outbreak of fire in the desire realm. The second, three and a half lines, concerns events in holes, symbolizing the outbreak of fire in the form realm. The third, two and a half lines, concerns events in open space, symbolizing the outbreak of fire in the formless realm. The fourth and final line concludes that the many dangers are not of only one kind.

The twenty-two lines on the outbreak of fire in the desire realm are further divided into four passages. The first seventeen and a half describe the kinds of beings burned, symbolizing living beings governed by the ten agents. The second, one and a half lines, describes the cause of the fire, symbolizing the cause from which the five turbidities arise. The third, one and a half lines, directly describes the force with which the fire begins, symbolizing the actual arising of the five turbidities. The fourth, one and a half lines, describes the appearance of the many kinds being burned, symbolizing undergoing the eight sufferings and five turbidities.

The first passage of seventeen and a half lines is divided in two: the first sixteen directly describe the kinds of beings burned, and the last one and a half conclude. The sixteen are again divided in two: the first six describe birds and beasts being burned, symbolizing living beings governed by the five dull agents; the next ten describe ghosts and spirits being burned, symbolizing living beings governed by the five sharp agents.

The passage on the five dull agents is again divided in two: the first five and a half lines explain them separately, and the second half-line concludes. The first section divides the five dull agents into conceit, anger, delusion, greed, and doubt.

V. Eight Birds Symbolize Conceit; Poisonous Creatures Symbolize Anger

The first half-line symbolizes the agent of conceit. Living beings elevate themselves and slight others, like birds whose nature is to soar high and look down. Eight kinds of birds symbolize eight forms of conceit. The Sutra of Questions by Mañjuśrī teaches eight forms of pride, which the root treatise correlates with the eight birds: pride in youthful strength with the kite, pride in lineage with the owl, pride in wealth with the eagle, pride in mastery with the vulture, pride in longevity with the crow, pride in intelligence with the magpie, pride in wholesome conduct with the turtledove, and pride in appearance with the pigeon.

To tower over others is called pride, and to value oneself is likewise called pride. Loving oneself is greed, loving another is lust; anger directed at oneself is resentment, anger directed at another is wrath; one's own confusion is foolishness, and confusing another is delusion. 〔The remainder is abbreviated.〕

Next, the two phrases beginning with black snakes form the second passage and symbolize the agent of anger. Anger has three kinds. The black snake's poison is so potent that it can draw in without being touched, symbolizing anger that arises without reason. Vipers and scorpions sting only when touched, symbolizing anger arising from attachment to what one regards as principle. Centipedes symbolize anger arising through conceptual proliferation. People commonly say that those with red necks are centipedes and those without are house centipedes.

VI. Beginning with House Lizards: The Parable of Delusion

Beginning with house lizards is the third passage, comprising two lines and symbolizing the agent of delusion. Delusion has two types: arising alone and arising in association. House lizards, many-legged creatures, and the like remain blankly still, symbolizing ignorance that arises alone; monkeys, wildcats, mice, and the like symbolize ignorance that arises in association.

Beginning with “the many evil insects” explains how, from the root of delusion, the various fetters arise in full. The various agents condition one another; some range across and take all three realms as objects, like the insects crossing in every direction; they arise rapidly and urgently, like the creatures racing about.

The one line beginning with excrement and urine explains the objects to which the deluded mind attaches. All these objects are impermanent, painful, without self, and impure. Unable to understand because of delusion, living beings instead construe purity and the like in them and become attached; hence dung beetles and other insects gather upon the filth.

VII. Beginning with Foxes and Wolves: The Parable of Greed

Beginning with foxes and wolves is the fourth passage, comprising two lines and explaining the agent of greed. Greed has two forms: with strength and without strength. Greed with strength seizes through force and power, like foxes and wolves. Greed without strength can only beg others for coarse and inferior things, like jackals.

Beginning with chewing explains the greedy mind taking its objects. Drawing external things toward oneself resembles “chewing”; taking without following principle resembles “trampling.” A greedy mind may seize a city or seize an entire country. What it takes still has boundaries, like “gnawing with the teeth.”

Another explanation says that some objects taken by greed are useful and some useless: taking what is useful resembles “chewing,” while taking even what is useless resembles “trampling.” They may also be divided by quantity: a small amount is chewed, while a great amount is trampled. “Bones and flesh scattered everywhere” means accumulating the five sensory objects without knowing when one has enough.

“Because of this, the pack of dogs competes to strike and seize” means that greed with strength turns upon and seizes those without strength, referring to kings and thieves. “Hungry, emaciated, and panicked” means that constant dissatisfaction resembles hunger, pursuing without obtaining resembles emaciation, and undertaking all kinds of schemes and searches to acquire things resembles panic. A person of many desires remains impoverished even when wealthy.

Explained further through minds of craving and views, greed belonging to craving desires the flesh of the five objects, while greed belonging to views desires the bones of principles and explanations. Pursuing knowledge and views until one has acquired many understandings means possessing many bones; dogs that need bones compete to come and seize them.

Among the many minds of views, not yet obtaining the food of right Dharma is called hunger; being unable to subdue and sever one's own views is called emaciation; searching everywhere for explanations is called panic. Another account says that the three simply express the hopes and longings of a greedy person's mind.

VIII. Fighting Symbolizes Doubt; Ghosts and Spirits Symbolize the Five Sharp Agents

The two phrases beginning with fighting, grasping, and pulling form the fifth passage and symbolize the agent of doubt. Hesitation between two sides is called doubt; inability to decide right and wrong produces fighting. The mind temporarily supposing something right is called pulling; afterward supposing it wrong is called grasping. Baring the teeth, howling, and barking mean issuing arguments in an attempt to decide the principle of right and wrong. The next two phrases of the scripture speak of terror and form the second passage, concluding the five dull agents above.

Beginning with “they are everywhere” is the second major passage, comprising ten lines and explaining the five sharp agents. It has two parts. The first half-line gives a general explanation: because the sharp agents universally take the five aggregates and four truths as objects, the text below says “they are everywhere.”

Ghosts and spirits possess supernormal powers and knowledge, whereas birds and beasts do not. Ghosts and spirits therefore symbolize the five sharp agents, while insects and beasts symbolize the five dull agents. Beginning with yakṣas is the second passage, comprising nine and a half lines and separately explaining the five sharp agents. It is divided into deviant views, attachment to precepts, the view of a body, attachment to views, and extreme views.

IX. Yakṣas Symbolize Deviant Views

The first three lines concern yakṣas. A yakṣa is a swiftly moving ghost and symbolizes deviant views that deny cause and effect. Humans belong to good recompense and symbolize supramundane cause and effect unmixed with affliction. Deviant views deny this principle, like yakṣas eating human flesh. Poisonous insects and the like belong to bad recompense and symbolize mundane cause and effect mixed with many afflictions. Deviant views deny this principle, like yakṣas devouring poisonous insects.

“Incubating, nursing, and giving birth” means that worldly dharmas produce results of their own kind from causes of their own kind. “Each hides and protects its own” means that a cause can contain a result and is therefore called hiding; because the cause unfailingly brings about the result, which is not lost, it is called protecting.

Human flesh may also be taken as good and poisonous insects as evil. The mind of deviant views denies the cause and effect of good and evil, resembling the devouring of both. “Incubating, nursing, and giving birth” states generally that both good and evil possess the function by which cause and result produce one another. “Having eaten their fill” means that the mind of views is established; “their evil minds blaze more fiercely” means that the mind of views continues to expand.

“The sound of fighting” means that after a false view is established inwardly, it manifests outwardly as verbal teaching, proclaiming a doctrine of neither cause nor result. Because this can cause hearers to fall into the three bad destinies, it is called extremely terrifying.

X. Kumbhāṇḍas Symbolize Attachment to Precepts

Beginning with the kumbhāṇḍas is the second passage, comprising two lines and two phrases and symbolizing attachment to precepts. Kumbhāṇḍas are stronger among ghosts, just as contaminated wholesome dharmas surpass the many insects.

“Squatting upon earthen mounds” means that cultivating the ten wholesome precepts can produce rebirth in the six heavens. The six heavens are high places within the desire realm, like sitting upon an earthen mound. It may also mean that outsiders who maintain precepts can cultivate meditative concentration, first attaining desire-realm concentration or future concentration. Future concentration has not yet left the desire realm but occupies its summit, likewise resembling an earthen mound.

“At times leaving the ground by one or two feet” means that attaining form-realm concentration resembles rising one foot and attaining concentration in the formless spheres resembles rising two feet. Ascending to a higher realm is called “going,” and falling back is called “returning.” Giving rise to views that cover one's nature resembles “roaming freely and playing.”

Regarding “seizing the dog's two feet,” one explanation says that denying the cause of suffering resembles seizing a dog's feet, while denying the result of suffering resembles pressing a foot upon its neck. Accumulation originally produces a result, like a dog producing sound; the views of the sharp agents deny accumulation and deny the principle that suffering is obtained through accumulation, causing this sound to disappear.

In the contemplative explanation, one cultivates the six practices to subdue greed. Because greed temporarily does not operate and seems to have been severed, this is called losing its voice. The dog represents desire and greed, while its two feet represent applied and sustained thought. Applied and sustained thought move back and forth and constantly remain within the objects of greed. Counting breaths stops the mind and has the meaning of binding it, hence seizing applied and sustained thought.

To strike down means that when greedy thought grows strong and turns toward an impure object, one cultivates the contemplation of impurity to subdue it. Greedy thought is crushed and subdued like a dog struck down and thereby unable to make a sound. Another explanation says that cultivating the contemplation of impurity resembles striking down the dog, while the meditative concentration produced through that contemplation resembles the dog losing its voice after being struck down.

“Pressing a foot upon its neck” means that although the dog has been struck down, it still struggles and will not submit, so a foot is added to restrain it. Although greed temporarily stops upon knowing that objects are impure, it is not yet entirely still. The foot of contemplation of impermanence must further press upon the neck that clings to permanence. Greed then becomes afraid, and greedy thought no longer arises.

Another account says that initially restraining the mind once is like throwing the dog to the ground; continuously binding the mind to its object is like pressing a foot upon the dog's neck so that it cannot rise. “Frightening the dog and delighting oneself” means awakening the greedy mind through contemplation of impermanence, like frightening the dog; the taste of meditative concentration is thereby obtained, hence delighting oneself.

XI. The View of a Body, Attachment to Views, and Extreme Views

Beginning with “the ghost's body was tall and large” is the third passage, comprising one and a half lines of verse and symbolizing the view of a body. Vertically entering the three times and construing a self is called “tall”; horizontally pervading the five aggregates and construing a self is called “large.”

Reckoning that the self possesses mastery, one refuses to cultivate wholesome dharmas and therefore has no shame or conscience; hence “naked form.” Adorning oneself with evil dharmas is “black,” and lacking the nourishment of merit and virtue is “thin.” Those who construe a self cannot leave the three realms, hence “constantly dwelling within.” The construction of self exists inwardly and is then verbally proclaimed as the mark of self, hence “making a great evil sound.” Hoping to obtain the fruit of the path through these claims is “crying out in search of food.”

Beginning with “there were also other ghosts” is the fourth passage. It occupies only half a line and symbolizes attachment to views. Their throats are as narrow as needles and their lives are in great danger, yet they still cling to the belief that they will live long. The concentration of neither-perception-nor-nonperception is impermanent, yet they construe it as nirvāṇa; hence “their throats were like needles.”

Beginning with “heads like ox heads” is the fifth passage, comprising two lines and symbolizing extreme views. One investigates whether the self is annihilated or permanent; the two extremes resemble the two horns of an ox head. Deliberating whether the body is the self or the self is the body means that extreme views arise based upon the view of self, like two horns growing from an ox head.

The faults of clinging to permanence and annihilation can cut off supramundane good, like eating human flesh, and can cut off mundane roots of good, like sometimes devouring dogs. At one time they construe permanence and at another annihilation, turning back and forth like disheveled hair. Construing permanence refutes annihilation, and construing annihilation refutes permanence; each harms the other, like savage cruelty. Lacking the food and drink of wisdom and concentration to nourish themselves, they are pressed by hunger and thirst.

Beginning with yakṣas and hungry ghosts is the second passage, comprising one and a half lines. It concludes the appearance of desire-realm afflictions and also the appearance of living beings governed solely by the sharp agents. All these are contaminated states of mind that constantly lack the flavor of the right path, hence “desperately hungry.”

“Peering outward through windows” means contemplating the principle of emptiness through a deviant and crooked method while inwardly admiring the flavor of the right path. Although one repeatedly contemplates, attachment prevents accord with right principle, just as one peers through a window and sees the open space outside but still cannot pass through without obstruction.

XII. The Householder Has Recently Left and the Fire's Force in the Desire Realm

Beginning with “this decayed old house belonged to one person” is the second division, comprising one verse and explaining the cause of the fire. The three realms are the places in which the Buddha manifests and teaches. Since first giving rise to resolve, the Buddha has vowed to deliver the living beings within them, and therefore the house is said to belong to one person.

When the elder is in the house, he can make its inhabitants guard carefully against fire. After he leaves, the children are unaware, and the fire consequently begins. In the doctrinal meaning symbolized, since the time of the Buddha Great Penetrating Wisdom Excellence the Tathāgata has constantly taught these living beings and enabled them to subdue the five turbidities. When the conditions through which living beings evoke the Buddha's manifestation are exhausted, the Tathāgata relinquishes that responsive body, and later these beings again give rise to the five turbidities. The Tathāgata has only gone to another land in response to affinities and has not left forever; hence “he had recently left.”

Another explanation says that after attaining nonarising, one is no longer born in the three realms and is therefore called “having left”; because one will soon return in responsive manifestations, it is called “recent.” The “Lifespan” chapter's statement that nirvāṇa is repeatedly manifested expresses the elder's leaving the house.

Beginning with “later, in the house” is the third division, comprising two lines and directly explaining the force with which the fire begins. “Four sides” means the places in which the fire arises. Because the four inversions, five turbidities, and eight sufferings arise in relation to body, feeling, mind, and dharmas, it says “at once.” Because the fire's force continues and gradually increases, it is called “blazing”; the severance of the life faculty is “exploding,” and dismemberment by the wind-blade is “splitting.”

Another explanation says that the sound of grief and groaning while undergoing suffering is “exploding,” while destruction of the various faculties is “splitting.” Breath ending, bones separating, and sinews snapping are “breaking, collapsing, and falling”; dissolution of the four elements is “the walls falling down.”

Beginning with ghosts and spirits is the fourth division, comprising one and a half lines and explaining the appearance of those being burned. Some say that “ghosts and spirits” are relatives and “raising their voices” is the relatives' weeping. The root treatise now follows the five sharp agents above in understanding the ghosts and spirits.

Some people governed by the five sharp agents construe annihilation and others permanence. Those who construe permanence say that dharmas are determinately empty: what once existed afterward returns to nonexistence, and this nonexistence is permanent. Those who construe annihilation say that dharmas are determinately annihilated: there is only this one death, with no further continuity. Both loudly proclaim that they have definitively established the matter and that the principle has become evident, hence “raising their voices and crying aloud.”

Those governed by the five dull agents and the various forms of attachment to precepts do not originally construe annihilation. On suddenly seeing impermanence, they give rise only to doubt and fear and do not know the way out; hence “panicked and unable to escape by themselves.”

XIII. The Form-Realm Fire within the Holes

Beginning with evil beasts and poisonous insects is the second major passage, comprising three and a half lines. It concerns events within holes and symbolizes the outbreak of fire in the form realm. When the various schools explain doctrine, they say that anger extends throughout the three realms; this scriptural passage is their evidence.

The passage has four parts. The first line describes the kinds of beings burned. The objects of the four meditative absorptions resemble holes: although not as open and broad as the space outside the gateway, they can still afford temporary refuge from fierce flames. Entering meditative concentration can likewise bring temporary escape from the coarse evils of the desire realm. Living beings governed by the sharp agents can also attain concentration, just as piśāca ghosts likewise dwell within the holes.

The phrase “because their merit was scant” is the second division and explains the cause of the fire: scant merit brings proximity to evil conditions and encounter with suffering. “Pressed by the fire” is the third division and explains the fire's force. Although there are no fierce flames inside the holes, painful heat remains; although the four absorptions lack the coarse evils of the desire realm, subtle suffering from attachment to the taste of concentration remains. Thus they are pressed by the fire.

Beginning with “mutually harming one another” is the fourth division, comprising two lines and explaining the appearance of those being burned. It means that the sharp and dull agents seize from one another. Living beings governed by these agents all attain concentration alike, yet the views they construe differ. Because they differ, each judges the other's right and wrong, like mutually inflicting harm.

Since various views arise within meditative concentration, uncontaminated concentration and wisdom cannot arise. They cling only to silence, like “drinking blood,” and cling to the five factors, like “eating flesh.” Jackals represent desire-realm greed, which has already been severed at future concentration; hence they “had all died earlier” and may also be called devoured. Greed within meditative concentration resembles the great evil beasts that can swallow desire-realm greed.

The four inversions and eight sufferings of the desire realm resemble “fierce flames”; the four inversions and suffering of the form realm resemble “foul smoke.” This may also refer generally to body, feeling, mind, dharmas, the four elements, skin, flesh, and the rest; hence foul smoke “filled all four sides.”

XIV. The Formless-Realm Fire in Open Space and the Conclusion

Beginning with centipedes is the third major passage, comprising two and a half lines of verse and concerning events in open space, symbolizing the outbreak of fire in the formless realm. It is divided in two: the first line describes the kinds of beings burned, and the final one and a half lines describe the appearance of those burned.

Becoming disenchanted with form-realm concentration and turning toward the formless, one rejects coarse objects of form and instead contemplates formless dharmas, like poisonous snakes burned by the fire and fleeing from their holes. Under this explanation, one also knows that anger extends through the three realms. If formless concentration is attained, engagement with objects of the lower realms necessarily ceases; hence the kumbhāṇḍas “immediately seize and eat them.”

Neither-perception-nor-nonperception occupies the summit of the three realms, yet it still cannot avoid inversions and many sufferings, like “fire burning overhead.” It too has the fire of the eight sufferings: the arising of a different thought is the suffering of birth; thoughts unable to remain from moment to moment are the suffering of old age; the disturbance of constructive mental activity, which obstructs concentration, is the suffering of illness; falling back from concentration is the suffering of death; seeking concentration without obtaining it is the suffering of not obtaining what is sought; when concentration is not obtained, an obstruction necessarily appears, which is the suffering of encountering what is hated; and the mind composed of the four aggregates is the suffering of the five clinging aggregates.

Because the seeds at the summit of existence cannot be immediately severed, it resembles fire burning overhead. Lacking uncontaminated Dharma-food, beings are oppressed by hunger and thirst and continue wandering frantically within saṃsāra.

Beginning with “this house was like this” is the fourth division. Its final line concludes that the dangers in the three realms are not of only one kind. Here the explanation of the verse that chants the general parable is complete.

I. The Specific Parables Chant Only Three Divisions, Beginning with the Elder Seeing the Fire

Beginning with “at that time the owner of the house stood outside the gate,” there are thirty-two and a half lines of verse, repeating in verse the second division, the specific parables. The preceding specific parables originally had four divisions, but the verses here repeat only three: the first two and a half lines chant the elder seeing the fire; the second, thirteen lines, chants setting aside the stool and using the carts—that is, the parable of temporarily putting the great teaching to rest and applying a lesser Dharma; and the third, seventeen lines, chants the parable of giving the great cart.

The first two and a half lines chant seeing the fire and are divided into three points: first, the person able to see; second, the fire he sees; and third, the alarm and fear that arise after he sees it. All three are present in the verse.

First consider the person able to see. The three phrases beginning with “the owner of the house” identify the person able to see. The prose above says “saw,” whereas the verse now says “heard,” using hearing in place of seeing. Whatever is heard necessarily comes from another person.

“Standing outside the gate” repeats in verse the preceding statement that the elder himself was able to emerge safely through the gate that was burning. “Standing” also indicates that He abides on the ground of the Dharma-body, constantly cherishes great compassion, and wishes to rescue living beings; He therefore does not sit upon the seat of emptiness in the primary meaning.

For the “person” in “someone came and said,” this treatise sets out four explanations side by side. An old explanation says that the buddhas of the ten directions tell Śākyamuni: the children connected with You remain within the three realms, and their wholesome roots are about to perish. Another explanation says that living beings’ capacities to evoke a response from the Buddha constitute the other person who comes to report. This treatise's present explanation is that Dharma is the Buddha's teacher, here meaning the Dharma of samādhi. Since this Dharma can act as teacher, it is the so-called other person. If the Buddha enters samādhi, He can see living beings’ capacities; because samādhi causes the Buddha to see, the scripture says that someone came to report. Yet another explanation says that great compassion itself is the other person. 〔The remainder is abbreviated.〕

The one line and one phrase beginning with “those children of yours” form the second point and chant the fire seen by the elder.

Here someone asks: the children had not yet gone out, so why does the scripture say that, because they were playing, they entered the house again?

The answer has two branches. First, living beings may previously have aroused the resolve. At the time they aroused it, they could be said to have already left the three realms; when they later regressed and returned, this could be called reentry. It is like someone raising a foot to step across the threshold, then turning around and retreating inside: one may say both that the person had gone out and that the person returned and entered again. Second, from the standpoint of principle-nature, one's nature is originally pure and is not a dharma of the three realms. It is only because ignorance gives rise to conceptual proliferation that birth and death come to be; hence the scripture says that they previously came into this house through play.

Because great goodness has not yet become manifest, they are called “young”; because they are obscured by ignorance, they are called “unaware.” The two phrases beginning with “after the elder heard this, he entered in alarm” form the third point and repeat in verse the preceding passage in which the elder was immediately greatly alarmed and afraid and consequently aroused the mind of great compassion.

II. Failing to Rescue the Children: Intending the Great Teaching, but the Children Do Not Heed the Warning

The thirteen lines beginning with “he should now devise a means of rescue” chant setting aside the stool and using the carts and are divided into two passages. The first five and a half lines chant the preceding attempt to rescue the children with the great teaching, which could not succeed; the latter seven and a half chant the change to the three carts.

First comes the failed rescue. When the parable was unfolded above, it included exhortation and warning; in the preceding application, only the exhortation was applied, whereas the verse here chants only the warning. The warning originally had three points, and all three are still given now. The first four and a half verses chant the elder's wish to explain the frightful dangers and his initial formulation of an appropriate teaching. The three phrases beginning with “the children were unaware” form the second point and chant the children's refusal to accept the admonition. The phrase “they continued playing without cease” is the third point and directly chants the cessation of guidance by the great teaching.

“An appropriate means” is the deliberation to use the great teaching for rescue. “Telling and instructing” means explaining the various dangers to the children and admonishing and teaching them. The scripture singles out the phrase “they continued playing without cease” to chant the preceding statement that the children merely looked at their father. Seeing that his admonitions had no effect, the elder set aside those anguished, urgent words.

III. Changing to the Three Carts: One of Four Meanings Omitted; Exhorting, Showing, Confirming, and Exhorting Again

The seven and a half lines of verse beginning with “at that time the elder thought to himself” form the second passage and chant the preceding change to the three carts.

The preceding prose originally had four meanings: first, deliberating on establishing the three carts; second, knowing the children's former preferences; third, praising the rarity of the three carts; and fourth, making the establishment accord with the children's wishes. The verses here have only three meanings, omitting the second—knowing the children's former preferences.

The first three lines chant the deliberation on establishing the three carts. The three verses beginning with “he told the children” form the second meaning, exhorting the children to leave the house and praising the rarity of the three carts. The prose above explained this through the three meanings of exhorting, showing, and confirming. The verses now still have those three meanings, but because the exhortation is chanted a second time, the wording forms four units.

The first unit, one line, chants the exhortation. Second, the three phrases beginning with the goat cart chant the showing of the three carts. Third, the phrase “come out quickly” chants the exhortation once more. Fourth, the verse beginning with “for your sake I” chants the confirmation: the father truly is able to make carts for the children and give them the carts.

The one and a half lines beginning with “when the children heard that there were such carts” form the third meaning and chant that the establishment accorded with the children's wishes. They collectively chant the six phrases of the preceding prose. The treatise correlates the children's “racing out” with seeing the truths and their “reaching the open ground” with the stage beyond learning.

IV. Equally Giving the Great Cart: Escaping Danger, Requesting the Carts, Equal Giving, and Rejoicing

The seventeen lines of verse beginning with “the elder saw that the children had already left the burning house” form the third passage and chant the preceding parable of equally giving the great cart.

The preceding prose had four divisions: first, escape from danger; second, requesting the carts formerly promised; third, equally giving the great cart; and fourth, rejoicing after receiving the cart. The verses now contain all four in the same sequence: the first five lines chant rejoicing at escape from danger; the second three lines chant requesting the carts; the third seven and a half lines chant equal giving; and the fourth one and a half lines chant rejoicing upon receiving the cart.

The first five lines chant the children's escape from danger and are divided into two levels. The first level, one line, directly chants escape from danger; the four lines beginning with “and he himself” form the second level and chant the elder's rejoicing.

For “sat upon the lion seat,” this treatise sets out two explanations side by side. The first says that the children sat upon the seat; because they had already left the three realms, they attained fearlessness. The second says that the elder sat upon the seat; when the elder saw that the children had escaped danger, he too attained fearlessness. When he first stood outside the gate, the children were still in the burning house, so he remained worried and afraid. Now that the children had left through the gate, he could sit at ease without fear. Thus the Skillful Means chapter says, “Now I rejoice and am without fear.” At this point the passage on escape from danger is fully explained.

The four lines beginning with “and he himself rejoiced in his good fortune” chant the elder's rejoicing; the scripture's meaning is evident from its wording.

The three lines of verse beginning with “the children knew that their father was seated at ease” form the second passage and chant the children's request for the carts; their meaning is clear from the scripture.

The seven and a half lines beginning with “the elder was extremely wealthy” form the third passage and chant the equal giving of the great cart. The preceding prose had two headings, two extended explanations, and two explanatory passages, which together formed five textual units. Here only four of them are chanted; the extended explanation of the equal mind and the explanation of the equal mind are not chanted.

The first line departs from the sequence and chants the fourth point first—that is, the explanation of the great cart. A place above ground where things are stored is called a storehouse, while a place underground where things are stored is called a treasury. Practice replete with all dharmas is called a treasury; the six faculties of eye, ear, and so forth being replete with all dharmas is called a storehouse. 〔The remainder is abbreviated.〕

The six lines of verse beginning with “next, with various precious things” form the second point and extensively chant the great cart. Within them, the first two phrases chant the two headings. The phrase “with such wondrous carts” forms the third point and chants the heading of the great cart. The phrase “equally gave them to the children” forms the fourth point and chants the heading of the equal mind.

The one and a half lines beginning with “at that time the children leapt for joy” form the fourth passage and chant their rejoicing after receiving the cart.

The treatise explains “roamed throughout the four directions” as riding the wisdom of the middle way: horizontally roaming the four kinds of four gates and the four kinds of four truths, vertically traversing the forty-one stages, and finally consummating the virtues of permanence, bliss, self, and purity. Hence they are said to play freely.

V. Applying the General Parable: Four Meanings Also Encompass Six Parables

Beginning with “I too am like this, I tell you Śāriputra,” there are thirty-four and a half lines, forming the second major passage and chanting the application of the parable.

The first four lines chant the application of the general parable. They make only four points yet also encompass six parables. The line “I too am like this” chants the application of the elder: the first half-line applies the elder's rank and title, while the second applies his name and conduct and also carries the sense of praising his virtuous deeds. The Buddha is most honored among the sages and worthies of the seven skillful means and is also the father of the nine worlds.

The verse “all living beings are my children” chants the application of the living beings of the five destinies and in meaning also encompasses the thirty children. The thirty children are children through conditioning cause, whereas all living beings are children through direct cause.

The half-verse “there is no safety in the three realms” chants the application of the house and also encompasses the meaning of the single gate. The verse and a half “all kinds of suffering fill it” chant the application of the outbreak of fire. Here the application of the general parable is complete.

VI. In Applying the Specific Parables, First Applying Seeing the Fire, Then Setting Aside the Stool and Using the Carts

The thirty and a half lines beginning with “the Tathāgata has already left the burning house of the three realms” form the second passage and chant the application of the specific parables. The earlier verses opening the parable did not chant the absence of falsehood; now the verses applying the parable supply it.

The first three verses chant the Tathāgata seeing living beings scorched by birth, aging, and other sufferings, corresponding to the parable of seeing the fire. The preceding verses opening the parable divided seeing the fire into three points; its application now likewise has three.

The first verse chants the Tathāgata as the one able to see. Precisely because He dwells calmly in seclusion, He can see the children amid the five turbidities; this verse corresponds to the preceding “heard someone come and report.” The one and a half lines beginning with “now these three realms” form the second point and chant the living beings seen by the Tathāgata being scorched by birth, aging, illness, and death, corresponding to the fire seen. The half-verse beginning with “I alone” forms the third point and chants the Buddha's immediate thought of rescuing and protecting them after He sees, corresponding to the elder's entering the burning house in alarm.

The four lines beginning with “although He again admonished them” chant the application of setting aside the stool and using the carts and are divided into two passages.

The first passage, one line, chants the application of setting aside the stool. When the parable was unfolded earlier, there were three points: deliberating on an appropriate means, living beings lacking the capacity, and ceasing to teach. This verse now also has all three meanings, merely stated in a condensed way. The phrase “although He again admonished them” chants the deliberation on an appropriate means. “They did not believe and accept” chants living beings’ lack of the capacity to accept the great teaching. The next two phrases chant the cessation of the great teaching. Another division holds that the next two phrases also both chant the lack of receptive capacity.

“Because their attachments were very deep” chants the preceding statement that living beings had not yet escaped birth, aging, illness, death, worry, sorrow, suffering, affliction, and the like.

The three verses beginning with “therefore, through skillful means” form the second passage and chant the application of using the carts to rescue the children and bring about their escape. The preceding prose had four meanings, but here only three are chanted; the second—knowing the children's former preferences—is again omitted.

The initial phrase “therefore, through skillful means” chants the preceding deliberation consisting solely in skillful wisdom. The one line and one phrase beginning with “He taught them the three vehicles” form the second meaning and chant the application of the preceding praise of the rarity of the three carts. The one and a half lines beginning with “these children” form the third meaning and chant the application of the preceding establishment in accord with what was desired.

When applying the three vehicles above, each vehicle had four phrases; now the three vehicles are collectively chanted. The treatise says that only from patience with the Dharma of suffering onward is “if the mind has become resolute” truly decisive; this phrase collectively chants the stages at which adherents of the three vehicles race out. The one line beginning with “complete” then separately chants the stages at which the three vehicles vie to leave the house.

VII. Applying the Equal Gift: Together Receiving the Great Cart and Playing Day and Night

The eight lines beginning with “you, Śāriputra, I, for the sake of living beings” form the third passage and chant the application of the third parable, equally giving the great cart.

In the prose application, neither requesting the carts nor rejoicing was applied, while the verses opening the parable contained both. Now the verses applying the parable apply only equal giving and rejoicing, not escape from danger or requesting the carts. Through these complementary selections, they ultimately form two passages. The wording is also divided into two parts: the first five lines chant the application of equal giving, and the latter three chant rejoicing.

The preceding application of equal giving had four points. Here two of them are not chanted; only the two headings and the third passage, which extensively explained the great cart, are applied, and the explanation of why the cart exists is chanted again.

First, the one line beginning with “you, Śāriputra” chants the heading of the great cart, corresponding to the meditations and other dharmas of the buddhas in the preceding prose. Second, the one line beginning with “if you are able” chants the application of the heading of the equal mind, corresponding to the living beings who have left the three realms in the preceding prose. Third, the two lines beginning with “this vehicle is subtle and wondrous” chant the application of the direct, extended explanation of the great cart, corresponding to the preceding phrases “all of one characteristic, one kind,” and so forth. Fourth, the one line beginning with “immeasurable hundreds of millions of various powers and liberations” chants the preceding explanation of why the cart exists.

The three verses beginning with “having obtained such a vehicle” form the second part and chant rejoicing after receiving the cart. This again divides into two levels: the first two verses say that each receives the great cart; the one verse beginning with “because of this cause and condition” concludes and exhorts people to believe.

For “day and night” in the first two verses, the treatise sets out several levels of meaning. When one first attains the Buddha's knowledge and vision, the light of the wisdom of the middle way is like white day, while the ignorance that remains is like dark night. One's own attainment of the wisdom of the middle way is like white day, while entering birth and death through compassion is like dark night. Because one constantly exercises these two dharmas, wisdom and compassion, it is said that one plays day and night.

Adherents of the three vehicles together enter the Buddha's wisdom, so the scripture says that bodhisattvas and the assembly of śrāvakas ride together. This can also be explained from the two sides of one's own practice and transforming others: one personally attains this one vehicle, hence “playing day and night”; one also uses this one vehicle to guide others, hence “riding the jeweled vehicle together with the bodhisattvas and the assembly of śrāvakas.” The adherents of the three vehicles who are guided thereby ride the jeweled vehicle together.

The next verse says that there is no cause and condition for the three vehicles to stand alongside the one vehicle taught here. If one examines and seeks throughout the lands of the ten directions, there is only the one vehicle and no second vehicle. The three vehicles are merely established by the Buddha as skillful means and therefore are not included in this sentence's direct statement.

At its close, this treatise further records another person's question: if bodhisattvas did not request a cart, why did they later ride a cart and rejoice?

VIII. Applying the Absence of Falsehood: First Teaching Three, Then Returning to the One Great Vehicle After Obstructions Are Removed

The fifteen and a half lines of verse beginning with “I tell you Śāriputra, all of you” form the fourth passage and chant the preceding application of the parable's absence of falsehood.

The prose application above had two levels: first, it raised two elements of the parable; then it applied the parable to explain the absence of falsehood. Now only the application of the absence of falsehood is chanted, again in two parts. The first three and a half lines directly chant the heading of the absence of falsehood. The twelve verses beginning with “if there is a bodhisattva” chant the explanation of the absence of falsehood, based on the parable in which what Śāriputra did accords with the father's original intent.

The father originally wished to free his children from danger, and therefore first established the three carts. Once the children had escaped danger, even if he subsequently did not give them the small carts, he had not betrayed his original intention to rescue them from danger and was therefore not false. The Buddha chants this parable again likewise to explain the absence of falsehood. The Buddha's original intention was to teach the one vehicle, but because living beings amid the five turbidities would not believe and accept it, He first taught the three vehicles. Once the turbid obstructions had been removed, He returned to teaching the one great vehicle, precisely according with His original intent.

The initial heading has three points. First, one line establishes the relationship of father and children, showing that the father originally wished to give the great cart; the scripture says that all are His children, so in principle He should equally give them the great cart. Second, the verse beginning with “all of you” shows that the later establishment of the three vehicles was for removing obstructions; hence it says that for long kalpas you had been scorched by various sufferings. Third, the one and a half lines beginning with “although I first taught” state that, once obstructions were removed, He returned to His original intent and gave the Great-Vehicle Dharma; hence it says that what should now be done is solely the Buddha's wisdom.

The twelve lines beginning with “if there is a bodhisattva” form the second part and explain the preceding three points in reverse. The first two verses explain that living beings are alike the Buddha's children, so in principle the great should be given equally. The seven verses beginning with “if a person's wisdom is narrow” explain that living beings cannot accept it immediately and that the Buddha therefore provisionally teaches the three vehicles. The three verses beginning with “in fact, they have not yet attained” explain that, if living beings later become able to accept it, the Buddha will still give them the Great Vehicle.

First consider the initial two lines. The “if there is a bodhisattva” spoken of here refers to living beings guided by the skillful three vehicles. They are all Buddha-children who formed connections with the Buddha in the past and alike possess buddha-nature as thusness; therefore all are said to be bodhisattvas.

The seven lines beginning with “if a person's wisdom is narrow” explain that people of lesser wisdom have deep obstructions and cannot immediately believe and accept, so the Buddha skillfully opens the three vehicles to draw them in.

The scripture says “He teaches that person the truth of suffering” because the śrāvaka is the smallest of the three vehicles and takes the truth of suffering as the first gateway of entry. It says “living beings’ minds rejoice” because the teaching exactly accords with their former dispositions: they originally rejected birth and death and personally sought nirvāṇa; now, on hearing that escape is possible, they meet with their past habituation and therefore rejoice. This passage directly concerns the constructed four truths.

“Only separated from the false” means that ignorance is originally unreal. Shared delusions arise in dependence on ignorance and therefore are also called false. The constructed four truths can remove only this level of delusion, and this is called liberation; they free one from fragmentary birth and death, but not yet from transformational birth and death, so this is still not mastery.

The three verses beginning with “in fact, they have not yet attained” form the third passage and state that, once obstructions have been removed and sentiments and capacities have become keen, the Buddha returns to His original intent and gives the Great-Vehicle Dharma. The Buddha originally wished to give liberation from everything. Now you have severed only fragmentary birth and death and have not yet attained great nirvāṇa. Since you have not attained liberation from everything, you ultimately have not accorded with the Buddha's original intent; hence the scripture says that the Buddha's intention is not to have people reach only this extinction.

The Buddha still intends now to bring people to the unsurpassed path and into great nirvāṇa; only then do they finally accord with the Buddha's original intent. Liberation from everything is the unconstructed truth of cessation, and the unsurpassed path is the unconstructed truth of the path; these truths of cessation and path demolish the unconstructed truths of suffering and accumulation. The Buddha originally wished to teach these dharmas before, but living beings could not accept them at the time. Now that the obstructions have been removed, He again teaches this one great Dharma.

The Buddha is the Dharma-king and has attained mastery over both skillful and true Dharma. He opens the three to reveal the reality of the one; how could there be falsehood?

IX. Exhortation to Trust Has Two Axes: Teaching or Not Teaching, Transmitting or Not Transmitting

Beginning with “you, Śāriputra, this Dharma-seal of mine,” the treatise originally labels this “six, fifteen lines of verse”: it is the sixth division, fifteen lines of verse, explaining the exhortation to trust and transmit the scripture.

“Trust” means trusting why the Buddha teaches and why He does not teach. “Exhortation” means exhorting practitioners to distinguish what may and may not be transmitted. Because it has these two levels of meaning, it is called the exhortation to trust.

The whole is divided into two parts: first, the two headings are stated; second, they are separately explained.

The first line states teaching and not teaching. Teaching means that the Tathāgata proclaims this Dharma-seal for the benefit of the world. Not teaching means that, during the previous forty years and more, the time for teaching it had not yet arrived and the five thousand had not yet left the assembly; He therefore did not teach it.

The half-line beginning with “in the places where you travel” states the headings of what may and may not be transmitted—that is, it warns against reckless propagation. If one insists on teaching evil people and causes them to fall into painful results, that is improper. If one does not teach good people and causes them to miss happiness, that too is improper. Out of great compassion for evil people, one should not transmit it to them; out of great loving-kindness for good people, one should transmit it to them. These are the headings of what may and may not be transmitted.

Beginning with “if there is someone who hears,” the second part is again divided into two passages: the first eight lines explain what may and may not be taught; the second, fifty and a half lines, explain what may and may not be transmitted.

The first eight lines explain how the Tathāgata benefits the world. In general, He observes benefits in the past, present, and future; specifically, He brings adherents of the two vehicles into trust and understanding.

“Avaivartika” means nonretrogression, which this treatise regards as a present benefit. “Has formerly seen” means that He teaches a person only after observing the person's wholesome roots from the past. Someone able to believe what Śāriputra teaches and also believe what the Buddha teaches is taught only after the Buddha observes that person's future goodness. The later passage says that a person of deep trust and understanding can see the Buddha eternally abiding on Vulture Peak; this is precisely the present meaning.

After “this Lotus Sutra,” one character has the interlinear note 〔practice is〕. Syntactically, it carries forward the preceding text and introduces what follows: the Tathāgata observes and knows that benefits exist in all three times, and therefore teaches people; He does not teach those whose wisdom is shallow and who cannot understand. This explains the heading of the Tathāgata's teaching and not teaching.

X. The Gate of Great Compassion: Do Not Insist on Teaching Evil People

Beginning with “arrogant and indolent” is the explanation of those to whom a transmitter of the scripture may and may not transmit it, again divided into two passages.

The first thirty-six and a half lines say that, when employing the gate of great compassion, one must not teach evil people. The scripture first lists evil conduct, then the evil results this person must incur through malicious slander. To prevent that person from creating the cause of slandering the Dharma and undergoing later suffering, great compassion does not permit insistent teaching.

The scripture says in sequence: it should not be taught to those who are arrogant, indolent, and attached to views of self; nor should it be taught to ordinary people of shallow wisdom, deeply attached to the five desires, who cannot understand upon hearing. If someone disbelieves and slanders this scripture, that person will cut off the buddha-seed in the world. If, in addition, the person furrows the brow and harbors doubt, or even slanders the scripture while the Buddha is in the world or after His extinction, and looks with contempt on, hates, envies, and bears resentment toward those who read, recite, copy, and uphold the scripture, that person will incur the offenses and retributions described next.

The scripture then sets out the evil results in sequence: at life's end the person enters Avīci Hell; after completing a kalpa, the person is born there again, passing repeatedly through it for innumerable kalpas. After emerging from hell, the person again falls among animals, becoming a dog, jackal, camel, or donkey, or becoming a one-eyed jackal or a great footless python, suffering hunger and thirst, heavy loads, beatings with staves, being eaten by insects, and other pains. If the person again obtains a human body, the faculties are dark and dull and the form maimed; others do not trust the person; ghosts and spirits possess the person; and the person is poor, lowly, sickly, and without support. Whatever is gained is soon lost; treatment for illness instead increases other ailments; when the person falls ill, no one rescues or treats them; and, moreover, the person unexpectedly encounters such calamities as rebellion, plunder, and theft.

For a long time, such a person cannot see a buddha or hear the Dharma, is constantly born in difficult circumstances, and is deranged, deaf, mute, and deficient in faculties. The person circles through hell and the other evil destinies. On again obtaining a human body, the person suffers deafness, blindness, muteness, poverty, decline, edema, emaciation, scabies, leprosy, abscesses, sores, and other pains; the body constantly stinks and is filthy, while views of self are deeply held and anger and lust increase. The scripture says that even over long kalpas one could not exhaustively describe the retributions for slandering the scripture; it therefore warns Śāriputra not to proclaim this scripture among the ignorant.

This treatise further explains “cutting off the buddha-seed in the world.” First, the Vimalakīrti takes the afflictions as the Tathāgata-seed; this treatise adopts the object-realm nature it teaches. Second, the Great Perfection of Wisdom Sutra says to study prajñā through knowledge of all aspects; this treatise adopts the understanding cause as buddha-seed. Third, the Nirvāṇa Sutra holds that the principle of mind-nature is uninterrupted; this treatise adopts the direct cause as buddha-seed. Fourth, this scripture says that even minute wholesome acts can bring buddhahood; this treatise adopts the conditioning cause as buddha-seed. To disbelieve that even small goodness can bring buddhahood is to cut off the buddha-seed in the world.

XI. The Gate of Great Benevolence: The Five Pairs and Ten Kinds of Good People May All Be Taught

The nineteen lines beginning with “if there are those of keen faculties” explain the use of the gate of great loving-kindness when transmitting the scripture: good people should be taught, lest they lose happiness.

The essential point in transmission is to harmonize the two gates of great compassion and great loving-kindness so that each is used in its proper place. Only proper use constitutes skillful transmission; improper use is reckless propagation.

This passage is again divided into two parts: the first seventeen lines list the characteristics of the five pairs and ten kinds of good people who may be taught; the latter two lines conclude that they should be taught.

The first pair is past and present. The first kind is a person in the present who has keen faculties, clear wisdom, extensive learning, strong retention, and seeks the Buddha-path; the treatise gathers that person's present goodness under “keen faculties” and “strong retention.” The second kind is a person who in the past saw hundreds of thousands of millions of buddhas, planted many wholesome roots, and was firm in deep mind; the treatise gathers that person's past goodness under “planting goodness” and “seeing hundreds of thousands.”

The second pair is below and above. The third kind is a person who is diligent, constantly cultivates loving-kindness, and does not spare life and limb; the treatise uses “cultivating loving-kindness” to express that person's compassion for living beings below. The fourth kind is a person who is reverent, without divergent mind, removed from the foolish and ordinary, and dwells alone in mountains and marshes; the treatise uses “reverence” to express that person's respect for those above.

The third pair is outer and inner. The fifth kind is a person who abandons bad friends and draws near good friends, seeking wholesome supporting conditions outwardly. The sixth kind is a person who keeps the precepts as purely as a bright jewel and aspires to Great-Vehicle scriptures, inwardly protecting their own observance of the precepts.

The fourth pair is one's own practice and transforming others. The seventh kind is a person without anger, upright and gentle, constantly compassionate toward all, and reverent toward the buddhas; the treatise uses “uprightness and reverence for the buddhas” to describe that person's own practice. The eighth kind is a person who, amid an assembly and with a pure mind, teaches the Dharma unobstructedly through various causes and conditions, parables, and expressions; the treatise uses “teaching through parables” to describe that person's transformation of others.

The fifth pair is beginning and end. The ninth kind is a person who, seeking knowledge of all aspects, goes in the four directions to seek the Dharma and receives it with palms joined and placed upon the crown; this is the beginning of requesting instruction. The tenth kind is a person who single-mindedly receives and upholds Great-Vehicle scriptures, seeks no other scriptures, and seeks the scripture as one would wholeheartedly seek the Buddha's relics, then bears it upon the crown and upholds it after obtaining it; this is the final refuge and the endpoint of dedicated cultivation. 〔The remainder is abbreviated.〕

The two lines beginning with “I tell you Śāriputra” form the conclusion. The characteristics of good believers are exceedingly numerous, and the scripture merely gives ten in brief to show people how to transmit it. In facing different people, one must employ the two gates of great loving-kindness and great compassion in their proper places; only then does one know when it may and may not be transmitted.

I. First Distinguishing Several Explanations of “Faith and Understanding”

Some divide faith and understanding into three kinds of transformation: the initial transformation, the subsequent pursuing transformation, and the final thorough completion of transformation. According to the first account, the Buddha's teaching of the Great Vehicle in the past was the initial transformation; after living beings turned away from the Great Vehicle, the Buddha followed and transformed them again, which was pursuing transformation; only when father and son saw one another was transformation thoroughly completed.

Another says that the wholesome dharmas of the human and deva destinies were the initial transformation; everything from the teaching of the Lesser Vehicle through the Lotus Sutra was pursuing transformation; and only receiving a prediction in the Lotus Sutra thoroughly completed transformation. Another says that the initial teaching of the two vehicles was the initial transformation; subsequently ordering adherents of the two vehicles to turn and teach bodhisattvas was pursuing transformation; and the Lotus Sutra thoroughly completed transformation. Another says that turning the teaching was the initial transformation, passing through the Vaipulya assemblies was pursuing transformation, and awakening to the one vehicle thoroughly completed transformation. Another says that teaching the Lotus Sutra was still only the initial transformation, constant transformation after the ten grounds was pursuing transformation, and only the diamond-like mind thoroughly completed transformation. Another says that forming the saṃnāha was the initial transformation, the intervening course was pursuing transformation, and buddhahood thoroughly completed transformation.

Master Zhiyi holds that these explanations overlap layer upon layer, like a hand full of jade fragments that still do not make a complete jewel. What is called an initial establishment is by definition not the Buddha's original intent, whereas thorough completion should be the ultimate point of the purport. If the wholesome dharmas of humans and devas and the two vehicles are called initial establishments because they are not the original intent, the claim remains intelligible. Yet the Buddha taught the Great Vehicle in the past and now teaches the Lotus Sutra; these should plainly be ultimate, so how can they still be called initial? If the Lotus Sutra, originally ultimate, subsequently becomes initial, the original initial teaching for humans and devas could conversely become ultimate, and the sequence would be entirely reversed.

Again, classifying the two vehicles as initial means that the grass hermitage must be demolished. If the former Great Vehicle is classified as initial, the Great-Vehicle connection represented by the jewel in the robe must likewise be demolished. If one must be demolished and the other need not, both cannot be called initial. If father and son seeing one another is then called thorough completion, the preceding thorough completion should already have awakened to the one vehicle, leaving the later one without function. If awakening to the one vehicle must await the later occasion, the preceding occasion was not truly thorough completion. Every account encounters obstacles at each stage, so the root treatise uses none of them.

Another person says that this chapter concerns manifested traces, because the Tathāgata attained the path long ago and even His intermediate stopping was only a manifestation. Master Zhiyi says this may be maintained in principle, but it is not appropriate in the present scriptural passage. The Buddha has not yet taught Origin and Trace; how could the disciples suddenly understand them in advance? If the three vehicles have not yet been gathered together, awakening beforehand to the One Vehicle would likewise violate the textual sequence.

II. Why Is It Called Faith and Understanding?

Now the chapter title is explained directly. Living beings’ faculties may be keen or dull and their delusions thick or thin; the Buddha teaches either by directly stating Dharma-meaning or through parables; and hearers awaken earlier or later. Before the Lotus assembly, people of middling faculties were like peas. They describe themselves: although the Tathāgata had taught the Dharma for a long time and they sat in the assembly, their bodies were weary and indolent. They thought only of emptiness, signlessness, and wishlessness, without even a single thought of delight in the dharmas practiced by bodhisattvas.

When they first heard the brief teaching, their entrenched attachment was stirred and doubt arose. When they extensively heard the Five-Buddha chapter, they remained as though covered and did not understand. Now, on hearing the parable, they finally leap for joy. Trust arises, understanding emerges, doubt is removed, and the principle becomes clear. Joy corresponds to the world, the arising of trust to adaptation to the person, removal of doubt to counteraction, and clarification of principle to the primary meaning. Because of these four causes and conditions, the chapter is called “Faith and Understanding.”

In terms of the Dharma received and the stages of practice, whether one studies the Lesser or Great Vehicle, ordinary beings first become sages in an ordered sequence. In the Lesser Vehicle, practitioners through faith produce understanding from hearing. When illumination through patience with suffering arises and practice through faith is established, they are called practitioners through faith. Practitioners through Dharma personally contemplate according to principle; when illumination through patience with suffering arises and practice through Dharma is established, they are called practitioners through Dharma. After entering the path of cultivation, practitioners through faith are renamed those liberated through faith; after entering it, practitioners through Dharma are renamed those who have attained through seeing. The Lesser-Vehicle names may be used analogically for the Great Vehicle. People of middling faculties hear the parable, initially break doubt, and enter the Great-Vehicle path of seeing, so this is called faith; they then enter the Great-Vehicle path of cultivation, so this is called understanding.

The scripture further says that, without seeking, they attain the unsurpassed cluster of treasures and only today truly become śrāvakas. Through the voice of the Buddha-path they enable all living beings to hear. They hear the Perfect teaching and enter the Perfect stages; hence the chapter is called “Faith and Understanding.”

From the standpoint of origin and trace, Subhūti and the other three great disciples entered the Great Vehicle and accomplished the Buddha-Dharma long ago. They now manifest as people of middling faculties, displaying the initial arising of faith and initial attainment of understanding; hence the chapter is still called “Faith and Understanding.”

III. How Does the Understanding Unfold?

This passage presents understanding. Proximally, it is understanding of the burning-house parable; more remotely, it is understanding of the “Skillful Means” chapter. The scripture has two parts: first, the narrator describes the disciples’ joy; second, the disciples personally address the Buddha.

The narrator first describes their inward minds and then their outward reverence. Of the four, only Subhūti is specifically called “Wisdom-Life”; the other three are called “Mahā.” In general, all four have great virtue and wisdom. Specifically, Subhūti understands emptiness well, taking the wisdom of emptiness as his wisdom-life; this is explained from his practice. Moreover, among all who possess wisdom, the Buddha's wisdom is foremost. In the Prajñā assembly, the Buddha ordered Subhūti to turn the teaching; because he was commanded by the Buddha, the one of great wisdom, he is called Wisdom-Life. This is explained from the teaching. The other three disciples were less often ordered to turn the teaching and did not take understanding emptiness as their principal practice, so they are not specifically called Wisdom-Life. The meaning of “Mahā” was explained earlier.

They rejoice because, more remotely, they have heard the Dharma through the five passages of Dharma teaching in the “Skillful Means” chapter. The narrator describes only two things: hearing a rare Dharma and seeing the prediction. One may also say that hearing the rare Dharma gathers the first four passages, while seeing the prediction is the fifth. Everything they hear and see in this way is unprecedented, and therefore becomes the cause of their joy.

The scripture says they arouse a rare mind, describing the resolve aroused from proximally hearing the four rounds of teaching by parable. Once the mind is aroused, it is called faith; entering through faith, they enter the stage of joy, precisely the meaning of “Faith and Understanding.” Rising from their seats describes outward reverence. By comparison with Śāriputra, the four should likewise understand through the three modes of action, as can be understood from the preceding passage.

Beginning when the disciples address the Buddha is their statement through verbal action. The whole has two parts: the initial prose and seventy-three and a half verses formally state that they have attained understanding; the following thirteen verses praise the Buddha's profound kindness. Because this understanding is received from the Buddha, they first state their understanding and then praise His kindness.

The prose is also divided in two: first, a brief Dharma teaching; second, extensive teaching through a parable. The brief teaching divides again into a Dharma teaching and a brief raising of the parable. The Dharma teaching also has two passages: first, in the past they received the Dharma of the three vehicles and therefore sought no further; second, now they are gathered into the one vehicle and therefore receive of itself without seeking.

IV. Why Were There Three Reasons Not to Seek in the Past?

When explaining why they did not seek, the scripture first states the reasons and then explains them. Three reasons are stated: first, they stood at the head of the monastic assembly; second, they were advanced in worldly years; third, they believed they had attained nirvāṇa.

First, they stood at the head of the saṃgha. Their monastic seniority was high, and later students took them as standards. If they suddenly changed their former path, switched to a different track, abandoned the Lesser Vehicle, and sought the Great, they feared arousing the suspicion of those who followed. To preserve themselves and protect later students, they did not seek.

Second, they were old. To become bodhisattvas, they should single-mindedly undertake the great path and widely liberate living beings. Now that their bodies were frail and old, they felt unable to perform this task and therefore did not seek.

Third, believing they had attained the proper position of the unconditioned nirvāṇa, they could no longer arouse the great mind. Lotuses do not grow upon high, dry ground. Once knowledge of exhaustion and knowledge of nonarising had been established, they believed there was nothing further upon which to rely and nothing further to seek.

The scripture next explains these three reasons for not seeking, but not in the sequence of the preceding headings. It first explains that they did not seek because they had attained nirvāṇa. Next it explains old age, also encompassing leadership of the saṃgha. Alternatively, the earlier account of long hearing the Buddha teach without joy in their minds may be taken as the explanation of why leadership of the saṃgha caused them not to seek. Since the scripture says both that they sat in the assembly and that their years were already decayed and advanced, one knows that it is also explaining the failure of the heads of the saṃgha to seek. The remainder is clear from the scripture.

When the disciples then speak of being before the Buddha today, they state the cause of their understanding. More remotely, they have heard the brief and extensive opening of the three to reveal the real in the Five-Buddha chapter and therefore count themselves fortunate. Obtaining a great wholesome benefit is precisely their declaration that they have understood: proximally, they hear the rare Dharma of the four rounds of parables and thereby awaken; this awakening is the wholesome benefit.

Beginning with immeasurable treasures is the second passage, which briefly raises a parable: in the past they did not seek, whereas now the rare Dharma-treasure comes to them of itself without seeking.

V. The Five Parables and What the Elder Represents

Beginning with the disciples’ request for permission to teach through a parable is the extensive statement of understanding, which contains the opening and application of the parable. Before beginning the parable, they first ask the Buddha for permission to speak.

Five parables are opened. First, beginning with the son's abandonment of his father and flight, is the parable of father and son becoming separated; proximally, it understands the general burning-house parable, and remotely the brief verse in the “Skillful Means” chapter. Second, beginning with the poor son's employment, is the parable of father and son seeing one another; proximally, it understands the elder seeing the fire, and remotely the Buddha seeing living beings with the Buddha-eye. Third, beginning with immediately dispatching attendants to pursue him quickly and bring him back, is the parable of pursuit and inducement; proximally, it understands the elder setting aside the stool and changing to the three carts, and remotely the Buddha temporarily putting the Great Vehicle to rest and establishing the Lesser. Fourth, beginning after a period of time when father and son trust one another, is the parable of being entrusted with knowledge of the family estate. It does not understand the preceding proximate and remote meanings but reaches back to the Vaipulya assemblies’ rebukes and the Prajñā assembly's turning of the teaching. Fifth, beginning after a short further time when the father knows the son's mind, is the parable of entrusting the family estate; proximally, it understands giving the great cart in the burning-house parable, and remotely the direct abandonment of skillful means in the Dharma teaching. The fourth and fifth may also be combined as a single parable of receiving and entrusting; this will be discussed again later.

An old explanation correlates the Buddha of Immeasurable Life in the west with the elder, but the root treatise does not use it. The western Buddha and the Buddha here have different bodies and different conditions of transformation. Different Buddha-bodies cannot establish concealment and manifestation of the same Buddha-body; different conditions cannot establish one father-son relationship. Moreover, this scripture has no such purport from beginning to end. To force the correlation is only blind contrivance.

The present explanation follows the events stated in the scripture and joins them to Dharma-meaning. In explaining the poor son, it interprets the text through the adherents of the two vehicles’ half-word Dharma. In explaining the elder, it uses Vairocana Buddha's full-word Dharma-gateway. The elder inside the house removes his necklaces and puts on filthy clothing. Although the clothing and necklaces differ, the person remains the same. This illustrates Vairocana Buddha concealing immeasurable supernormal virtues, manifesting a sixteen-foot golden body, holding dung-clearing implements, and establishing the teaching of the three vehicles. Concealment and manifestation differ, but there are not two Buddha-essences. If one does not understand even Vairocana Buddha's nearby donning and removing of clothes, how can one move Amitābha from afar to this place and have Him change identities?

VI. Each of the Four Passages in the Parable of Separation Has Two Levels

The parable of father and son becoming separated has four passages: first, the son turns away from his father and leaves; second, the father searches for his son and finally stops in a city; third, the son wanders and happens to turn toward his native land; fourth, the father worries about his son. Each passage has two levels.

The first passage's two levels are turning away from the father and leaving, and turning toward home and returning. Turning away from the father and leaving understands the five hundred people in the general burning-house parable. Living beings formerly formed connections through the Great Vehicle and became Buddha-children, then lost their Great-Vehicle understanding and wandered through the five destinies. Hence the scripture says some passed ten years, twenty years, even fifty years. They are all alike Buddha-children. Because the meaning of being Buddha-children has grown faint, they are called young and childish; because they do not dwell in their original realm of connection, they are said to have dwelt long in another land.

Turning toward home and returning understands the thirty children in the general burning-house parable. The original conditions have now become slightly manifest, so he is called grown. Because those conditions have passed through suffering and distress and stirred the Buddha's great compassion, he is said to have happened upon his native land.

The second passage's two levels are the father's unsuccessful search for the son and stopping midway in a city. After living beings regress from the Great Vehicle, the Buddha keeps waiting for their Great-Vehicle capacities, but the time of encounter does not arrive; this is called seeking without finding. In the father's stopping midway in a city, the house understands the house in the general burning-house parable, while great wealth understands the elder's inner and outer virtues and wealth.

The third passage's two levels are why the son comes to the father's city and his actual arrival there. The cause of coming to the city understands the appearance of being afflicted and distressed by many sufferings when the fire arose. After losing the Great Vehicle, living beings wander everywhere and undergo every hardship. Precisely because of this, suffering becomes a capacity able to evoke a response and stir the Buddha's great compassion; hence he is said finally to reach the father's city.

The fourth passage's two levels are the father's thought of the pain of losing his son and of the joy of regaining him, understanding the single gate in the general burning-house parable. Young and unaware, the son takes the wrong gate and causes his father worry. Yet the father's original intention is to use this gate to bring him through, so he rejoices in advance that his son will gain passage. Here the general division is complete; what follows explains the wording phrase by phrase.

VII. The Son Turns Away from His Father and Leaves

The son's turning away from the father and leaving again divides in two. First, the phrase “suppose there were a person” is explained. This understands the twenty children in the burning-house parable and illustrates adherents of the two vehicles. Because bodhisattvas’ stages and practices are difficult to fathom, the explanation provisionally concerns only the part understood by the four disciples themselves.

The scripture says he was young and childish. An old explanation says he is called young because he had heard little Dharma. If so, should “grown” later be explained as having heard much Dharma? The root treatise instead says that deep ignorance obscures the mind of understanding and leaves it powerless, and therefore he is called young and childish. When wholesome roots are gradually perfumed and are about to become manifest, he is called grown.

Abandoning the father means regressing from the Great Vehicle; fleeing means ignorance concealing itself; departing means rushing toward birth and death.

Someone asks: living beings became confused only after the Buddha relinquished His responsive transformation-body. In principle, the father should have left the son, not the son abandoned the father.

The root treatise answers: it is precisely because living beings lack the capacity to evoke the Buddha that the Buddha leaves the world; ultimately, the meaning that the son abandons his father can still be established.

Dwelling long in another land means that the Dharma realm of nirvāṇa is originally the Buddha's own land, while birth and death amid the five desires are another land. Living beings originally wished to seek escape but afterward regressed and fell without returning, and therefore are said to dwell there long. Ten years represents the destiny of devas; twenty the human destiny; fifty the five destinies. This is stated of one person successively traversing the various destinies.

VIII. Growing and Gradually Turning toward His Native Land

Beginning with “when he was grown” is the second level, turning toward and returning to his native land. Being young has two meanings: first, deluded and small in mental scope; second, not yet having encountered suffering and therefore not knowing to turn back. This illustrates that, after living beings form Great-Vehicle connections, their Great-Vehicle understanding is still not deep; like the deluded, they do not return. Remaining merit persists, and they remain attached to worldly pleasure, so they still do not return. Now the force of karma habituated in the past secretly perfumes them, giving them some knowledge that they should turn toward the path. Encountering suffering and losing pleasure also make them begin to seek the essential path of escape. These two become the capacity that stirs the Buddha's transformation, and therefore this is called gradually turning toward the father's land.

The preceding passage says that, if someone undergoes pain, the Buddha teaches nirvāṇa to that person. If the two kinds of human and deva goodness are not conditions that evoke the Buddha, then living beings unable to see the Buddha-father within the three realms are called poor. Because they cannot obtain the essential method of escape, they are also called poor. The eight sufferings burn like fire, and therefore they are called hard-pressed.

Racing in the four directions in search of clothing and food receives two old explanations. The first says that the five precepts and ten wholesome acts of humans and devas each have cause and result, by which they sustain themselves in the four directions. The second says they make a living within the four modes of birth to seek clothing and food. The root treatise argues in response that the scripture says one may pass 130 kalpas before seeing one buddha. Human and deva causes and results were not absent during those 130 kalpas, yet they could not evoke the Buddha; therefore one knows that such goodness is not the capacity for seeing the Buddha.

The root treatise's explanation is that, before the Buddha appears in the world, ordinary beings give rise to four views based on body, feeling, mind, and dharmas. Within them, seeking the correct path is compared to seeking food, while seeking aids to the path is compared to seeking clothing. Seeking principle through rejection of suffering becomes a condition for teaching and transformation. Thus non-Buddhists and others were often liberated first when the Buddha initially appeared in the world. This is precisely the meaning. The Great Sutra also uses looking in the four directions as an illustration of the four truths; it may be understood accordingly.

Gradually traveling until he happens to turn toward his native land means that living beings reject suffering and hope for liberation. Although they wrongly seek nirvāṇa through wrong views and this is not the Buddha's original intention, they can still thereby encounter the Buddha; hence this is called “happened to turn toward.” The meaning of native land is as explained above.

The following passage speaks of country, city, and house together, and the three must be distinguished. All Buddha-Dharma is called the country, the broadest in scope. The city is narrower and denser: the nirvāṇa of the virtue of severance defends against what is wrong and wards off evil, and is therefore called a city. The house is still more intimate, with great compassion of shared substance as the house.

IX. The Father Searches for the Son and Stops Midway in a City

Beginning with the father's prior search for the son without finding him is the second major passage, also divided in two. First, after living beings regress from the Great Vehicle, the Buddha seeks capacities that can be taught and transformed but remains unable to meet them; this is called seeking the son without finding him. Second, the father stops midway in a city. The father does not abandon his entire family estate to search for one son; this illustrates that the Buddha does not stop teaching elsewhere because one place lacks capacities.

An old explanation says that “midway” means between the time after the twenty thousand buddhas and before Śākyamuni Buddha. The root treatise holds that calling it an interval is acceptable, but none of this account's explanations of stopping, country, city, and house can be adopted.

The root treatise instead takes the land of expedient means with remainder as the country. Because it lies between the land of shared dwelling and the land of real reward, it is called midway. Nirvāṇa with remainder is the city; dwelling in this nirvāṇa is stopping. Taking this place as the house, the Buddha manifests two responsive bodies there, superior and inferior: the inferior response corresponds to śrāvakas, the superior response to bodhisattvas. Five kinds of people who have severed shared delusions are born together in this land and all turn into bodhisattvas. The Buddha corresponds to them through the superior response and teaches them purely through the Great-Vehicle family estate. While stopping there, the Buddha awaits the capacities of His son in the land of shared dwelling. Thus not only does the meaning of “midway” agree, but country, city, and family estate are all distinct.

X. Why Is the Elder's Household So Wealthy?

Every level of the great wealth has a correspondence. The object of the true mark is called the house; possession of the myriad virtues is called wealth; merit from the five perfections is called riches; prajñā-wisdom is called treasure; guiding all dharmas back to the Great Vehicle is called immeasurability. Gold, silver, pearls, and the rest illustrate the thirty-seven factors of the path in the Great Vehicle. This understands the elder's great wealth in the burning-house parable.

Full and overflowing granaries and storehouses are also divided graph by graph. Internally is “full,” externally “overflowing”; rice is kept in a granary, objects in a storehouse. The granary illustrates meditation, which can produce 108 kinds of samādhi. The storehouse illustrates the true mark, which can generate the wisdom of the eighteen emptinesses. Capacity for one's own use is called full; capacity to transform others is called overflowing. This understands the many fields and houses in the burning-house parable.

Servants signify that skillful knowledge and vision and all the perfections are complete, able both to establish teachings flexibly according to capacities and accord with phenomena and principle. This understands the many servants. By stages, adherents of the two vehicles, bodhisattvas of the Shared teaching, and those at the thirty minds of the Distinct teaching are like servants; the ten grounds of the Distinct and Perfect teachings are like ministers, the ten dedications like assistants, the ten practices like officials, and the ten abodes like subjects.

On first entering the Buddha's domain, everyone within a country is a subject of the king. Though already subjects, they remain more distant than officials, assistants, and ministers. Those in the ten practices cultivate and train in the various dharmas through successive distinctions, running about in many ways, and are therefore like officials. In the ten dedications, phenomena and principle grow deeper and their posts approach the king, and therefore they are like assistants. Those on the ten grounds assist the Buddha in teaching and transformation, subduing demonic resentment and overcoming hostile obstructions, and therefore they are like ministers.

The vehicles are likewise correlated in sequence. The three contemplations in one mind are like the elephant, carrying the Great Vehicle of the Perfect teaching. The three contemplations in sequence are like the horse, carrying the Great Vehicle of the Distinct teaching. The contemplation of immediate emptiness and the analysis of dharmas into emptiness are like oxen, carrying the Great Vehicle of the Shared teaching and the rest. Analytical contemplation of dharmas is used in personal practice, like deer, sheep, and the rest, carrying the Dharma of the two vehicles.

“Innumerable” means that provisional and real dharmas may all be called vehicles, while provisional wisdom, real wisdom, and the various methods of contemplation may all be called elephants, horses, oxen, and sheep. Not only are teachings extremely numerous; contemplative wisdoms are equally innumerable.

Going out and coming in receive four explanations. First, two yet nondual is coming in, while nondual yet two is going out. Second, conversely, nondual yet two is coming in, while two yet nondual is going out. Third, the immeasurable returning to the one is coming in, while the immeasurable opened from within the one is going out. Fourth, the function of transforming others is going out, while the function of one's own practice is coming in. Carrying dharmas outward to benefit living beings is called returns; the merit of teaching and transformation returning to oneself is called profit.

“Even throughout other countries” means universally entering the three lands, practicing amid what is not the path while penetrating the Buddha-path. Only Dharma-nature is one's own land.

Merchants and traders also receive two explanations. First, the bodhisattvas are merchants and universally enter the three lands to seek the benefit of Dharma, and therefore they are numerous. Bodhisattvas of this land go elsewhere to hear the Dharma; great beings from other regions come here to hear the scripture; traveling back and forth, they gather the benefit of Dharma. Second, responsive and transformation bodies are like traders, carrying true Dharma into the three lands, teaching and benefiting living beings, then returning to the Dharma-body, and therefore they are called numerous. It is like worldly people entrusting others with capital to conduct business: while enabling others’ enterprise, they also accomplish their own.

XI. The Poor Son Returns Near His Father's City

Beginning with the poor son's wandering through settlements is the third major passage, the parable of the son's return near his father, also divided in two: first, seeking clothing and food; second, reaching the father's city.

In the inner meaning, seeking clothing and food means that, after living beings regress from the Great Vehicle, they undergo manifold sufferings everywhere, become deeply disenchanted, and wish to escape, but cannot correctly grasp the principle and thereby fall into wrong and deviant paths. Yet once wrong wisdom has made the mind examine objects, it can more readily turn toward correct wisdom. The wish to transcend the world becomes a cause for evoking the Buddha.

Contemplating the five aggregates is called a settlement; contemplating the twelve entrances, a town; contemplating the eighteen realms, a country. Passing through these objects while seeking principle is called seeking clothing and food.

Beginning with finally arriving where his father dwells is the actual turn toward the father. The city where the father dwells means that the painful object becomes a capacity able to evoke a response and stirs the Buddha's great compassion, and therefore this is called reaching the city. The city is nirvāṇa. Nirvāṇa includes both the half-word and full-word teachings; living beings’ habituation and understanding already contain the meaning that nirvāṇa may be attained, and therefore the scripture says he reaches the city.

XII. Why Does the Father Worry, and How Does Worry Turn to Joy?

Beginning with the father's constant thought of his son is the fourth major passage, the parable of the father's concern for his son, also divided in two.

First is his thought of the pain of losing his son. From the past until now, the Tathāgata constantly thinks of the son's Great-Vehicle capacity, and therefore the scripture says “always thought.” “More than fifty years”: fifty represents the five destinies; because the asura destiny is opened separately from the ghost destiny, the additional word “more than” appears.

“Had never told” has two explanations. First, in the land of expedient means with remainder, the Buddha had never told the ministers, assistants, officials, and subjects about this son's capacities and conditions. Second, since the Buddha responded and transformed in the world, at past Dharma seats in the Avataṃsaka, Vaipulya, the Great Perfection of Wisdom Sutra, and elsewhere, He had never told the great beings that these śrāvakas were originally children of the Great Vehicle. Because they did not manifest the meaning of Buddha-children, they could not understand the Buddha-Dharma. Sometimes they were as though deaf and mute; sometimes flowers fell upon their bodies and they knew only to bow; sometimes they even set down their alms bowls in bewilderment. None of these responses reached the great Dharma.

Harboring regret and resentment means that the father regrets not diligently admonishing and teaching his son in the past, so the son lacked instruction and fled; he also resents the son's failure to remember kindness and duty, distancing himself from his father and drawing near others. The inner meaning is that the Tathāgata regrets not diligently teaching living beings to enter the inner ordinary stages, causing them to regress from the Great Vehicle; He further resents their failure to apply their minds, exert themselves, and firmly maintain their resolve, instead fleeing into delusion without returning.

Thinking himself old and decrepit means that the period of teaching and transformation is about to end, yet no one can inherit the great Dharma, like an aged and decrepit man without a son.

Someone asks: bodhisattvas transformed by the Dharma-body can all become successors, so why should He be so worried?

The root treatise answers: transformations by the Dharma-body originally have no flourishing or decline, so how could aging and decrepitude be discussed? That is not the subject here. The retinue of the transformation-body now under discussion has two kinds. First are Dharma-body great beings, whose manifested forms follow like shadows. Although they manifest traces as disciples, in their origin they may be teachers, so thinking oneself old and decrepit does not concern this kind. Second are ordinary beings in the land of shared dwelling who first arouse the resolve for awakening under the teaching of a transformation-buddha; only this kind is called the son.

Only if the son inherits the father's work can the lineage of descendants continue unbroken. If Śāriputra receives a prediction and in the future becomes Padmaprabha Buddha, the buddha-seed in one direction will continue without interruption, and the Great-Vehicle family estate can be transmitted and entrusted from generation to generation. If Śāriputra lacks a capacity to be transformed and become a buddha, there will be no one to entrust with the present Great-Vehicle Dharma-wealth; where, then, could the buddha-seeds of living beings to come find reliance? This is the reason for the old father's lament.

Second is his thought of the joy of regaining his son. Maturation of a capacity for liberation is called regaining the son; giving him a prediction of buddhahood is called entrusting the Dharma-wealth; because this precisely accords with the Buddha's original intent, it is called calm happiness. Here the four disciples’ understanding of the preceding general burning-house parable comes to a close.

The Fahua Wenju, Fascicle Six, Lower, spoken by the Great Master Zhiyi of Tiantai.

I. Three Understandings and Two Passages Following the Text

Beginning with the poor son's hiring himself out to make a living is the second passage, the parable of father and son seeing one another. Proximately, it understands the sight of the great fire in the burning-house parable; remotely, it understands the five turbidities in the “Skillful Means” chapter. This understanding has three items.

First, the poor son's hiring himself out to make a living understands both the fire seen in the burning house and the five turbidities seen in the Dharma teaching. Second, the father's seeing the son understands both the elder's seeing in the burning-house parable and the seeing of the Buddha-eye in the Dharma teaching. Third, the father's joy and fulfillment of his wish understand both the alarm in the burning-house parable and the arising of great compassion in the Dharma teaching.

In the Dharma teaching and the parable, the father is described as seeing the son first; here, however, the son is described as seeing the father first. From the Buddha's side, numinously luminous wisdom already knows the capacities of living beings and only then gives rise to responsive transformation according to those capacities, and therefore the father is said to see the son first. From the side of living beings, the capacity that evokes a response must arise before the Buddha responds and transforms, and therefore the son is said to see the father first. The meeting of capacity and response is inconceivable: the response cannot be fixed as later, nor the capacity as earlier. The scripture therefore raises each side in turn, showing sequence from both perspectives.

For convenience in explaining the wording, this passage is now divided into only two major passages: first, the son's seeing the father; second, the father's seeing the son. Each again has four items. The son's seeing the father has four: the reason he sees his father, namely seeking clothing and food; the place from which he sees him, beside the gate; the marks of the father he sees, seated upon a lion throne; and the fearful avoidance that arises in his mind, regretting that he came there. The father's seeing the son likewise has four: the place from which the father sees him; recognizing him at sight; rejoicing upon seeing him; and seeing that the son fulfills his wish.

II. Seeking Clothing and Food, He Passes from Place to Place and Reaches His Father's House

First comes the reason for seeing the father. The poor son rejects suffering and seeks happiness, then goes on to seek the savor of principle. Through gradual accumulation and habituation, he finally forms wholesome roots that transcend the world, and therefore the scripture says that he hires himself out to make a living and passes successively through many places. These wholesome roots can evoke the Buddha's compassion, and therefore the scripture says that he happens upon his father's house.

The father in the parable represents the dharma body after attainment of the Way, while the house represents compassion not limited by any particular condition. Mahāyāna and Lesser-Vehicle capacities evoke this father's house simultaneously. Because he has a Mahāyāna capacity, he is said to see his father from afar; because he has a Lesser-Vehicle capacity, he is also said to remain beside the gate.

If he had only a Lesser-Vehicle capacity and no Mahāyāna capacity at all, he should not see the specially honored body, nor should the father think that his wealth and treasuries now have someone to whom they can be entrusted. If he had only a Mahāyāna capacity and no Lesser-Vehicle capacity at all, he should not stand beside the gate, nor should the son think this is not a place where hired labor can obtain wealth. The scripture's seeing from afar and standing beside the gate preserve both capacities together.

III. Beside the Gate, Right Seeing, and Two Kinds of Distance

Next comes the place from which he sees his father: beside the gate. The two contemplations serve as skillful means, like the two sides of a gate. A capacity for the Perfect middle sees directly through the gate, while people of the two vehicles remain partial to the side of the real truth and are therefore said to stand beside the gate. Through the samādhi that contemplates emptiness alone and the wisdom-eye partial to the real truth, they merely glimpse the dharma body from the side.

As for seeing the father from afar, the right seeing spoken of here has two kinds: first, near seeing; second, far seeing. Here, the Mahāyāna capacity has only just arisen and remains far from the actual event of calling forth a responsive manifestation, and therefore is called distant. Alternatively, the capacity remains weak and the Buddha's responsive transformation has not yet gone to meet it, and therefore it too is called distant. Both explanations clarify the same word “afar.”

IV. The Lion Throne and Jeweled Footstool

Next come the marks of the father he sees. The father is seated at ease upon a lion throne, representing the complete reward body and the dharma body abiding in the principle of emptiness, no longer fearing the shared and distinct classes of delusion, the eight māras, and the rest. Hence it is illustrated by being seated at ease upon a lion throne. The Avataṃsaka explains this throne through emptiness in the ultimate meaning and the four fearlessnesses.

The jeweled footstool supporting both feet takes concentration and wisdom as the two feet and the real truth as the stool that supports them. The concentration and wisdom of nonarising rely upon the object-realm of suchness. What the scripture first places before the eyes is the wealthy scene of the elder seated at ease with a jeweled stool supporting his feet; only afterward does the root treatise explain one by one the Dharma-meanings they represent.

V. Old Explanations of the Brahmans, Kṣatriyas, and Householders

There was an earlier explanation of the brahmans, kṣatriyas, and householders surrounding the elder. The brahmans were explained as eminent clans of noble lineage and good birth and correlated with the eighth ground and above; the kṣatriyas with the seventh ground and below; and the householders with inner ordinary beings and the rest.

Another old explanation says that the dharma body taught in this scripture is not the permanent dharma body. Rather, when a responsive body from another direction is about to respond and manifest in this land, it is called the dharma body here; for this reason it is surrounded by inner ordinary beings and others.

Master Zhiyi holds that this explanation is wrong. If the elder is explained as a buddha from another direction, none of the relations of father and son, capacity and response, essence and function, or donning and removing can be established, for the reasons given earlier. Nor can the Lesser-Vehicle capacity evoke this buddha while the Mahāyāna capacity evokes that one; the Mahāyāna connection should not be formed there while the Lesser-Vehicle connection is formed here; and one likewise cannot say that both great and small connections were formed here while both great and small responses are there. Such correlations create great confusion.

VI. The Present Explanation of Superior and Inferior Responses and Three Kinds of Retinue

Master Zhiyi now says that the wondrous superior response responds to bodhisattvas: it is Vairocana's specially honored body, evoked by the Mahāyāna capacity. The inferior response responds to the Lesser Vehicle: it is the sixteen-foot body dressed in coarse clothing, evoked by the Lesser-Vehicle capacity. The permanent clarified essence explained in this scripture is equal to the Nirvāṇa, while its perfect and immediate dharma body is equal to the Avataṃsaka. The elder in the parable possesses majestic virtue and is respectfully attended and surrounded by kṣatriyas and brahmans, all pointing to the retinue in the Avataṃsaka without difference; the characteristics of Dharma explained here likewise do not differ from those taught there.

According to the root treatise's present explanation, “brahman” means pure conduct and also a noble and pure lineage, representing bodhisattvas at equal awakening who are free from defilement. Kṣatriyas are the royal lineage, representing those from the first ground through the ninth. Householders are wealthy but do not belong to the nobility, representing the thirty minds. This is the root treatise's subsequent present explanation and is stated separately from the earlier old correlations.

VII. Necklaces, Value, Officials and People, Servants, and White Fly-Whisks

The pearl necklaces represent ethical discipline, concentration, wisdom, and, as a fourth group, dhāraṇī and samādhi: four kinds of necklace in all. Their value in the tens of millions represents the qualities of the forty stages, through which the dharma body is adorned.

Officials and people, together with servants, can be explained through distinct and shared gates. According to the distinct gate, those who receive expedient teachings and sever shared delusions are called people; those who receive the Distinct Teaching and sever shared delusions are called officials. According to the shared gate, the officials, people, and servants still represent the pāramitā of skillful means: inwardly identical with real wisdom and outwardly identical with living beings’ capacities, just as officials and people have the two duties of inward service and outward labor.

The white fly-whisks represent the function of provisional wisdom. Standing on the right represents the function of wisdom entering emptiness, which whisks away the dust of the four abiding delusions. Standing on the left represents the function of wisdom entering conventional existence, which whisks away the dust of ignorance. Both functions serve as skillful means of the middle way, and therefore the scripture says that the assembly held white fly-whisks and stood in attendance on the left and right. The text leaves an abbreviated phrase here and does not elaborate.

VIII. Jeweled Canopy, Flower Banners, Scented Water, Seven Pure Flowers, and Treasures

The jeweled canopy overhead represents true compassion. Of the various flower banners hanging down, the flowers represent the four means of gathering and the banners represent supernormal powers.

Sprinkling scented water upon the ground has two explanations. First, the Buddha pours down Dharma-water upon the bodhisattvas’ mind-ground, moistening the dust of delusion. Second, the water of concentration is sprinkled upon distracted minds. Scattering various famous flowers represents arraying the seven kinds of pure flower. In sequence, the seven are ethical discipline, concentration, wisdom, removal of doubt, purity concerning what is and is not the path, purity of knowledge and vision, and purity of the knowledge of severance.

First, ethical discipline means the three kinds of discipline, including that which gathers regulations. Second, concentration means the Śūraṃgama and other samādhis. Third, wisdom is true wisdom. Fourth, removal of doubt means having crossed doubt concerning the real and conventional truths. Fifth, purity concerning what is and is not the path means practicing what is not the path while penetrating the Buddha Way. Sixth, purity of knowledge and vision means perfection of wisdom-virtue and clear vision of buddha-nature. Seventh, purity of the knowledge of severance means accomplishment of severance-virtue and the permanent exhaustion of ignorance. “What is and is not the path” is one term, while purity of knowledge and vision and purity of the knowledge of severance are two distinct successive terms.

The treasures arrayed upon the ground represent the arrayed real qualities of the various grounds. Taking out and putting in remain as explained earlier; the text uses an abbreviated phrase and does not elaborate. The majesty and virtue that are most specially honored mean that the light is boundless, the colors and forms boundless, and the ocean of marks lofty, magnificent, splendid, and complete. This meaning must be explained as the Buddha Vairocana; how could it receive some other explanation?

IX. Why Is the Poor Son Terrified and Regretful?

Beginning with the poor son's seeing that his father possesses great power and majesty is the fourth item in the son's seeing the father: seeing his father and fearfully avoiding him. Because wisdom is vast, it is called great power; because supernormal powers are vast, it is called great majesty, just as the preceding text explained through strength of body and hands.

The poor son's terror represents the weakness of the Lesser-Vehicle capacity and its fear of the vast path. His regret at having come there means that the Buddha originally wished to meet him through the great Dharma, but the Dharma of the present response does not accord with the present capacity, and therefore he has only the intention to retreat from the great Dharma. Hence he is said to regret coming there.

His private reflection means that this matter lies obscurely concealed within the capacity of living beings. It does not mean that he clearly confronts the specially honored response body or has recognized that the elder before him is his father.

X. Two Explanations of the King and the King's Equal

The poor son guesses that the person before him may be a king or the equal of a king. The first explanation takes Pāpīyān as the king and his followers as the king's equals. The Lesser-Vehicle capacity takes extinguishing body and cognition as its destination, where the path of speech is cut off and no attachment is formed to colors and forms. Now it suddenly sees a specially honored response body surpassing gods and humans and hears Dharma characteristics wholly different from those of the two vehicles. People of small wisdom and meager virtue, never having seen or heard this before, suppose it is Māra and that the Dharma taught is Māra's teaching.

When the scripture briefly opened the three vehicles to reveal the one, even Śāriputra wondered: could Māra have transformed into the Buddha and come to disturb my mind? If the great Dharma had been used from the outset to guide the Lesser-Vehicle capacity, the suspicion that the Buddha was Māra would have been even stronger than it is today.

The second explanation approaches from another side. The specially honored response body is like the elder, and the elder represents the Buddha's reward body, and therefore is called the equal of a king. The dharma body is the teacher of the reward body, and a teacher is like a king; many scriptures also call Dharma the king among scriptures. Wisdom accords with Dharma and is therefore equal to Dharma, so the Buddha's reward body is called “equal.” The present passage concerns the Mahāyāna dharma body and reward body, not a place where Lesser-Vehicle practitioners can gain benefit; hence the poor son guesses that this is a king or the equal of a king.

XI. The Poor Quarter, Clothing and Food, and Swift Flight

The poor son thinks this is not a place where his hired labor can obtain wealth, representing the Lesser-Vehicle capacity's inability to receive Mahāyāna transformation. He would rather go to a poor alley, just as the Vimalakīrti says that these people of inferior faculties are liberated through a Dharma poor people can obtain.

The principle that contemplates emptiness alone does not contain all qualities and is not the tathāgata-garbha, and is therefore called a poor quarter. Being partial to the principle of emptiness corresponds precisely to Lesser-Vehicle wisdom, and so he says that there is a place where he can apply his strength. Clothing and food are easily obtained there, representing the undefiled clothing and food of nirvāṇa with remainder; alternatively, the practice of conduct is clothing and the practice of wisdom is food.

Remaining here for a long time means that cultivation of the Mahāyāna path requires immeasurable kalpas. The poor son already rejects and fears birth and death, and if he cultivates the Mahāyāna he must enter birth and death, so he feels that he may be pressured. Pressure represents broadly studying the myriad gates of practice. He formerly delighted in the Lesser Dharma, but now is required to arouse the resolve for Mahāyāna awakening, and so he says that he is being compelled to work. In the end, he abandons the great Dharma and chooses the Lesser, and therefore the scripture says that he flees at once.

XII. The Father Sees the Son: Place, Recognition, Joy, and Fulfillment

Beginning with the wealthy elder is the second major passage, the parable of the father's seeing the son, which likewise has four items: where the father sees the son; recognizing him upon seeing him; rejoicing upon seeing him; and seeing the son as the fulfillment of his wish.

The place from which the father sees the son is the lion throne. The Tathāgata's dharma body abides in the fearless object-realm of emptiness in the ultimate meaning and clearly illuminates living beings’ capacities.

The father's recognizing his son at sight means that the Buddha knows him to be precisely a living being who formed a connection with the great Dharma in the past. The father does not discern his identity only after testing him.

The father greatly rejoices because the Buddha has continually awaited and observed the son's capacity; now the capacities and conditions arrive and correspond precisely to His compassionate mind. This understands the arising of great compassion in the Dharma teaching. The burning-house parable speaks of great alarm to emphasize removing living beings’ suffering; here, great joy in the mind emphasizes giving living beings happiness.

When the father thinks that the wealth and treasuries finally have someone to whom they can be entrusted, seeing the son fulfills his wish. In the past, he saw living beings retreat from the great Dharma and choose the Lesser, struggling to seek food in a poor quarter to sustain their lives. The Buddha always wished to give them wealth, but could not because their capacity had not arrived. Today the capacity arrives and corresponds precisely to the mind of great loving-kindness, and therefore the treasuries are said now to have someone to whom they can be entrusted. Here the father only rejoices that there is someone to receive the entrustment; the son has not yet received the treasuries.

XIII. Constant Thought, Arrival of Himself, Decrepitude, and Cherishing

The father's saying that he constantly thought of his son means that living beings not only are poor and lack the great Dharma-wealth, but also wander in birth and death under the pressure of various sufferings. The Buddha's great compassion aches deeply for this, and therefore He constantly thinks of them. Though the Buddha wishes to save them, until their capacity arises there is no way to rescue them, and therefore the father says that he had no way to see him.

Now the capacity able to receive liberation arises, and therefore the father says that the son has suddenly come of himself. This capacity accords with the mind of great compassion, and therefore he says that it greatly fulfills his wish. At this point, pursuit and trial work have not occurred. The scripture describes only the father's seeing, recognizing, rejoicing, and fulfillment of his wish.

The father further says that, though already old, he still cherishes this wealth. The root treatise explains that his age represents the present lifetime of teaching nearing its end. Before the Mahāyāna capacity appears, the great Dharma has no one to whom it can be entrusted, and from whom will future students obtain liberation? Because he cherishes those able to receive liberation, this is called cherishing. Now that the capacities and conditions have come of themselves, he no longer worries that there is no one to whom the great Dharma can be entrusted, and his wish is fulfilled. This does not mean that he is worldly and reluctant to hand the wealth to his son.

I. Pursuit First, Inducement Later

From “immediately dispatched an attendant in urgent pursuit to bring him back”〔T34n1718 0083b17〕, begins the third passage, the parable of pursuit and inducement. Proximately, it understands the meaning in the burning-house parable where the elder sets aside rescuing the children with a stool and table and instead induces them with the three carts. Remotely, it understands the meaning in the “Skillful Means” chapter where the Buddha temporarily stops the Mahāyāna and turns to bestowing the Lesser Vehicle.

This passage has two parts: first, the father sends an attendant in pursuit; next, he sends two men to induce the son. The preceding pursuit understands the scriptural meaning in the burning-house parable where the elder, though physically strong, does not use that strength. Yet the opening and combining of the scripture and commentary in the preceding passages do not agree completely. “Skillful Means” combines the overall admonition and exhortation into one item and gives three layers of explanation. The burning-house parable separates the gates of exhortation and admonition and gives each three layers, while its passage on release is brief. The prose application of the burning house applies the exhortation gate but not the admonition gate, while its wording on cessation of transformation is more detailed. The verse chants only the admonition gate, not the exhortation gate or cessation of transformation. The passages differ and omit different things. The prose burning house gives three layers each for admonition, exhortation, and explanation, while the present passage understands them together.

The scripture's sending an attendant to run swiftly and seize the man understands the preceding exhortation gate's initial attempt to assess a suitable Dharma. The poor son's alarm understands the absence of a corresponding capacity in that gate. Forcibly pulling him back understands the admonition gate's renewed attempt to assess a suitable Dharma. The poor son's thinking himself innocent, through his fainting and falling to the ground, understands the continued absence of a corresponding capacity in the admonition gate. From the father's seeing him at a distance onward, the cessation of Mahāyāna transformation in the exhortation and admonition gates is understood together.

This is the four great disciples’ exploratory understanding of the Buddha's intent. When the Buddha tried the great Dharma in the exhortation gate and living beings had no capacity for it, His intent did not yet cease, so He tried the great Dharma again through the admonition gate. Only when the matter truly could not succeed did He stop this stage of Mahāyāna transformation.

II. Sending an Attendant in Urgent Pursuit

The scripture's sending an attendant first illustrates assessing suitability in the exhortation gate. In terms of teaching, wisdom is what sends and the teaching is what is sent; the meaning represented by principle is direct, while that represented by teaching stands to the side. The Mahāyāna teaching in twelve divisions flowing from the Buddha was originally intended to test whether it met living beings’ capacities. Living beings lacked a corresponding capacity and could not receive it, just as an infant cannot digest the taste of milk. Therefore the scripture says that an attendant is sent.

“Attendant” also means a subordinate minister or assistant. The Buddha sends dharma-body bodhisattvas to teach the Mahāyāna to living beings, as in the Avataṃsaka, where four bodhisattvas teach the forty stages. This too is sending an attendant.

Running swiftly to seize the man means that the Mahāyāna makes meaning manifest and direct and, when used in response to capacity, can proceed rapidly toward bodhi. The great-cart passage therefore says that its speed is like the wind. If the bodhisattva is understood as the attendant, the bodhisattva possesses supernormal power and is further empowered by the Buddha, and so can also cause living beings to enter bodhi rapidly.

The poor son's alarm represents the absence of Mahāyāna capacity in the exhortation gate. No great capacity is now manifest. Even if he once aroused the resolve, he has neglected it for so long that he no longer remembers. Suddenly hearing the great teaching conflicts with his present mind and startles him; because he cannot recognize it, he is confounded.

The poor son cries out in grievance. The root treatise calls the afflictions rejected by Lesser-Vehicle practitioners grievance and calls birth and death suffering. If he is exhorted that afflictions are bodhi, he loudly protests that he has been wronged. If told that birth and death are nirvāṇa, he loudly protests that he has been made to suffer. Both indicate an absence of capacity and inability to receive and still belong to the exhortation gate.

When the poor son says he has done nothing against the other person, it means that he did not seek the great Dharma, so why insist on transforming him through the Mahāyāna? This understands only the exhortation gate's assessment of suitability and absence of capacity; it has not yet reached cessation of transformation.

Next, though he is called again, he still refuses to come. The messenger seizes him with increasing urgency, understanding the admonition gate's assessment of suitability. The preceding exhortation toward good was still gentle in tone. Now fearsome matters must be explained to him, so the tone becomes urgent. Although the scripture says that he is forcibly pulled back, this represents admonishing him with painful and urgent words so that he will leave evil Dharmas. With no great capacity within and pressure from the Mahāyāna teaching without, he is like someone forcibly dragged back.

The poor son's thinking himself innocent understands his rejection of the admonition gate. “Guilt” here refers specifically to compassion. Living beings enter the prison of birth and death through karmic guilt, while bodhisattvas enter the same prison with them through compassion and are therefore called partners in guilt. Practitioners of the two vehicles lack great compassion and are therefore called innocent. Requiring them to enter birth and death to liberate living beings is like imprisoning someone guiltless. Entering birth and death without great skillful means would permanently destroy the wisdom-life of the three vehicles, and therefore he thinks he will certainly die. Thinking this, he becomes still more terrified.

When the great teaching is forced upon small wisdom, that small wisdom cannot understand it, and therefore the scripture says that he faints. If this produces slander, he will certainly fall into the three evil paths, and therefore it says that he falls to the ground; it also represents becoming stupefied and submerged in the ground of ignorance.

III. The Father Releases Him and Temporarily Ceases Great Transformation

Beginning with the father's seeing the poor son from afar is the third part: releasing the exhortation and admonition gates and ceasing the Mahāyāna transformation of that time. It again has four layers: first, considering that transformation should cease; second, explaining why it ceases; third, formally ceasing; and fourth, the cessation's precise accord with capacity.

The first layer of consideration has two meanings: knowing that the poor son's strength of aspiration for the great Dharma is weak and knowing that his strength of aspiration for the lesser Dharma is strong. The father sees him from afar because the Lesser Vehicle lies far from the Great Vehicle, and so it is called distant. The poor son had already formed Mahāyāna causes and conditions in the past, and therefore he is still called son and can still be seen by the father.

The father's address to the messenger may be explained in terms of teaching and person. In terms of teaching, the teaching is the messenger. Wisdom originally expounds the teaching; when wisdom knows that living beings lack capacity, the function of wisdom stops and the teaching stops with it. In terms of person, the Buddha tells the bodhisattvas not to reveal their noble and wondrous bodily marks to practitioners of the two vehicles. The Vimalakīrti's gathering in the body's fragrance so that living beings do not become confused and attached, and Samantabhadra's contracting his body when he enters this world, have the same meaning.

The father tells the messenger not to force the poor son to come because, since the son lacks Mahāyāna capacity, forcing the teaching upon him might instead damage his wholesome roots. Master Zhiyi further makes his own division: the father's saying that there is no need for this man is the consideration that stops the exhortation gate's assessment of suitability; his saying not to force the man to come is the consideration that stops the admonition gate's assessment of suitability. The two sentences belong separately and cannot be collapsed into one item.

Sprinkling cold water upon his face is the second meaning: knowing that the poor son aspires to the lesser Dharma and is suited to the water of the principle of extinction, which removes the fever of delusions of view and thought. “Face” means that rejecting birth and death is called the back, while facing nirvāṇa is called the face. Awakening means opening the Lesser-Vehicle Dharma to meet his capacity, allowing him to leave stupefaction and awaken to the four real truths. Telling the messenger not to speak with him again means deciding temporarily to stop the Mahāyāna teaching.

From “why is this?” onward comes the second layer, explaining the intent of cessation. The poor son now rejects suffering, aspires to empty quiescence, draws near to low and inferior Dharmas, and lacks a compassionate mind, and therefore fears the difficult great Dharma. The Buddha temporarily allows his lesser aspiration and suppresses His own original intent, and therefore stops Mahāyāna transformation.

Nevertheless, the Buddha knows exactly that the son formerly aroused the resolve for bodhi in the presence of two hundred thousand million buddhas and is not wholly without Mahāyāna capacity. Only great transformation is temporarily halted now; the Buddha's intent has not ended and still awaits a later opportunity. Not telling others that this is His son means that in former Lesser-Vehicle teachings the Buddha followed others’ inclinations and protected them through skillful means, calling them only śrāvakas. He did not speak according to His own intent and expressly say that they had originally been bodhisattvas.

From the messenger's speech to the poor son onward comes the third layer, formally ceasing transformation. The messenger says that he now releases the son, showing knowledge that his great capacity is weak. Letting him go freely wherever he wishes shows knowledge that his lesser goodness is strong. For these two reasons, the Buddha ceases the Mahāyāna transformation of that time.

From the poor son's joy onward comes the fourth layer, showing that cessation accords precisely with capacity. He is no longer pressed by the great teaching and therefore rejoices. He also avoids grave guilt from slandering the great Dharma and escapes the three evil paths, and therefore is said to rise from the ground; lesser goodness arises from this, and therefore he gets up. Alternatively, when the great Dharma was previously used to test his capacity, he was stupefied, failed to understand, and lay on the ground of ignorance; now that the lesser Dharma is used instead, he can awaken and therefore rises from the ground. He wishes to find the Dharma of the path within the four truths and therefore goes to a poor quarter seeking clothing and food. It may also mean that he seeks the path within the four kinds of view and that the place is therefore called a poor quarter.

IV. Secretly Sending Two Men for Gradual Inducement

From the elder's intention to induce the poor son onward begins secretly sending two men to induce him. This passage has two parts. First is correspondence with the teaching: proximately it understands rescuing the children with the three carts, and remotely it understands going to Vārāṇasī to establish the provisional teaching. Second, from “again, on another day”〔0084c22〕 onward, is understanding through exploring the intent: it understands that on the ground of the dharma body the Buddha had long illuminated and known skillful means and did not first know beneath the tree of awakening that He should employ the lesser Dharma. The Buddha had long discerned living beings and therefore knew that the specially honored body would be difficult to approach and that He had to display soiled clothing. The four great disciples thus reach back to understand the Buddha's still earlier intent and thereby complete their present understanding.

Why can the four great disciples know that the dharma body had illuminated capacities from the distant past? The root treatise answers by inferring distant events from near ones. If the Buddha had first learned beneath the tree of awakening that living beings lacked great capacity, He should not previously have descended from Tuṣita, entered the womb with right wisdom, displayed remaining afflictions, married, and fathered a son, and then displayed severing afflictions in His final body through thirty-four mind-moments. These proximate events show that the Buddha had long ago removed the oceans of great and small marks and subtle necklaces and put on the coarse and soiled clothing of a sixteen-foot body. This did not begin only beneath the tree of awakening.

Correspondence with the teaching is explained first. “The Parable” has four items: first, using skillful means to assess suitability; second, knowing what the children previously delighted in; third, praising the three carts; fourth, fitting the children's wishes. “Skillful Means” likewise has four, and the present understanding is divided in the same way.

From the elder's intention to induce the son onward understands using skillful means to assess suitability. The two messengers’ finding the poor son understands knowing that the son already had a corresponding capacity in his earlier mind. The two messengers’ complete statement of the work understands praising the rarity of the three carts. From the poor son's first taking his wages onward understands fitting what was wished and racing out of the burning house.

“Intending to induce” means that although Mahāyāna transformation has ceased, the Buddha cannot abandon the poor son alone and still wishes to establish other skillful means; hence the words “intending to.” Secretly sending two men means that the four great disciples understand only within the portion they themselves attained and do not extend to bodhisattvas, and therefore the scripture says two men. In terms of Dharma, the two are the twelve links of dependent arising and the four truths; in terms of principle, the conditioned real and conditioned conventional truths; in terms of persons, śrāvakas and pratyekabuddhas.

When the Mahāyāna was first tested for suitability, the text spoke of secretly sending an attendant, representing one real truth, one Mahāyāna teaching, and one bodhisattva person. Now it expressly explains skillful means: concealing real principle is called secretly, and indicating the partial truth is called sending. In terms of teaching, concealing the full-word teaching is called secretly and indicating the half-word teaching is called sending. In terms of persons, inwardly practicing bodhisattva conduct in secret is called secretly; outwardly displaying the body of a śrāvaka is called sending.

The appearance of the two men means that in the teaching of the two vehicles one does not cultivate excellent marks but explains only suffering, impermanence, and impurity, and therefore their appearance is haggard. In terms of persons, bodhisattvas conceal their original bodily appearance and display the traces of śrāvakas. What they teach is not the definitive teaching and does not reveal the ten powers and fearlessnesses, and therefore they are said to lack majestic virtue.

Sending the two men to where the poor son is means using the lesser teaching to test the lesser capacity. The principle elucidated by the great teaching is direct and true, and therefore the earlier messenger ran swiftly to seize him. The principle elucidated by the lesser teaching is indirect and hidden, and therefore they now tell him gently. “There is work here” means that the paths of seeing and cultivation are both places where delusions can be severed.

Giving him double wages has two levels of comparison. The five precepts and ten wholesome deeds can only take one beyond the three evil paths, while the four truths and twelve links of dependent arising can take one beyond birth and death; this is one doubling. The six practices of non-Buddhist paths can only suppress delusions, while cultivating the four truths can sever delusions and reach nirvāṇa; this is another doubling.

If the poor son agrees, it means that he has a capacity and the teaching is established; if he does not agree, he lacks the capacity and the teaching is not established. He asks what work he will do because practitioners of the two vehicles wish only to remove delusion and realize the fruit and do not concern themselves with purifying buddha lands or bringing living beings to fulfillment. The men therefore tell him that he is hired to clear dung and that they too will work with him. Those of the two vehicles have dull faculties and must rely upon the teaching and carry out its practices before they can complete their work. In terms of principle, cognition and truth support one another. In terms of persons, provisional persons and those who actually practice cultivate together.

The two messengers immediately seek the poor son; this is the second item, knowing exactly that he already has a capacity, and therefore the scripture says that they have found him, understanding prior knowledge of what delighted his mind. Completely stating the preceding terms of employment is the third item, understanding praise of the three carts: removing the dung of suffering and accumulation and obtaining the wages of path and cessation.

The poor son's first agreeing upon his wages and immediately going to clear dung is the fourth item. “Immediately” means beginning the work and understands fitting what was wished and racing out of the burning house. Practitioners of the two vehicles aspire to the fruit they will attain and cultivate its cause, and therefore this is called first taking the wages; it does not mean that the pay has already been placed in their hands.

When the father sees his son, he both pities him and wonders at him: he wonders that the son does not seek the Buddha Way and pities him for taking only the fruit of arhatship. What the son loses is great and what he gains is little, and therefore the father wonders. Here ends correspondence with the teaching, understanding the meanings expressly stated in the Dharma teaching and parable.

V. “Again, on Another Day”: Reaching Back to Understand the Intent

From “again, on another day” onward begins the second passage, understanding through exploring the intent. The Buddha's numinously luminous wisdom had long illuminated capacities and long established provisional means, following living beings through winding courses. It did not first begin to see causes and conditions beneath the bodhi tree, as the preceding text has already explained.

This passage has four items. First, “again, on another day,” reaches back to understand that the Buddha had long wished through provisional wisdom to test capacities. Second, seeing the son haggard shows the Buddha's long-standing knowledge that the Dharma of skillful means was what he delighted in. Third, removing fine clothing and putting on coarse garments understands the Buddha's long-standing knowledge that the three carts had to be praised. Fourth, personally teaching the son to work shows the Buddha's long-standing knowledge that he would accept the practice as fitting his wish.

“Again” carries the tone of solemn repetition. The four great disciples are about to reach back and understand that on the ground of the dharma body the Buddha had already known great and small capacities and established transformation. Because they repeat the Buddha's intent, the section opens with the graph “again.”

“Other” in “another day” has several levels of meaning. Practitioners of the two vehicles regard the Dharma of skillful means as their own and call what does not belong to the two vehicles “other”; this takes the dharma body as what is being approached. “Day” can mean both time and wisdom. At the time of the dharma body, wisdom illuminates and examines capacities, and therefore this is called another day. According to this meaning, real wisdom illuminating the real is self, while provisional wisdom illuminating skillful means is other.

Within correspondence with the teaching, the four great disciples understand the transformation body's activities as their own day and call what the transformation body does not perform another day. From the Tathāgata's side, both provisional and real wisdom in His self-practice are called His own, while the illumination of provisional and real wisdom used to transform others is called other. Again, in terms of the Tathāgata's illumination of self and other, provisional and real, illuminating the real is own and illuminating the provisional is other.

What is exploratorily understood here is that at the time of the dharma body the Buddha used provisional wisdom for transforming others to illuminate whether provisional capacities were present or absent, and to illuminate whether acts of provisional teaching could or could not be used. All these are illuminated by provisional wisdom and are therefore called another day. According to this meaning, correspondence with the teaching understands acts of provisional teaching for transforming others, which practitioners of the two vehicles call their own affairs. Exploratory understanding understands the provisional in self and other, which is not the affair of practitioners of the two vehicles and is therefore called other.

Although the root treatise gives two meanings, the words “another day” can be established in both. The present explanation follows what practitioners of the two vehicles understand and the wording “another day,” using exploratory understanding to understand the examination of capacities within the dharma body.

The narrow window and side window through which the father looks from a small space represent provisional wisdom illuminating a partial and lesser capacity. It is distant because the Lesser Vehicle lies far from the Great Vehicle. The man is still called the son because he formerly planted a Mahāyāna cause, and therefore is named son; the Buddha once tested his capacity with the great Dharma, and therefore this is called seeing. The narrowness of the window and side window shows that Mahāyāna transformation was not yet suitable then, so the Great was ceased and the Lesser bestowed.

From “weak and thin” onward comes the second item, understanding that the Buddha had long known the poor son's delight in lesser Dharmas. Little power of wisdom in cultivating the cause is called weak; little power of merit in cultivating the cause is called thin; inward fear of impermanence is called haggard; outward encounter with the eight sufferings is called worn. The four abiding delusions are illustrated by dung and soil, while ignorance is illustrated by flying dust covering the body.

From removing the necklaces onward comes the third item, understanding the Buddha's long-standing knowledge that He had to praise the rarity of the three carts. Removing fine garments illustrates concealing the immeasurable qualities of the reward body. Ethical discipline, concentration, wisdom, dhāraṇī, and the rest across the forty-two stages are like necklaces; patience in quiescent extinction is like the soft upper garment; the oceans of great and small marks are like ornamental implements. If his appearance and garments were too splendid, the son would be frightened. Practitioners of the two vehicles are not suited to see these marks, and therefore they are removed.

Putting on coarse and worn clothing instead means displaying the sixteen-foot body as coarse and displaying patience with beings and patience with dharmas as worn. Dust and soil adhering to the body means displaying remaining afflictions and being conditioned and contaminated. Holding the implement for clearing dung represents only conditioned Dharmas counteracting delusions of view and thought and does not discuss the pure wisdom of the grounds. The left hand illustrates the real and the right the provisional; the provisional can be employed skillfully and easily. The Buddha Himself severs fetters and becomes a buddha through this Dharma and also uses it to transform others.

Appearing as though afraid means displaying the same fear of birth and death and also displaying the experience of recompenses such as cold winds and eating horse fodder.

VI. Personally Teaching the Son to Work: Seven Categories of the Factors of the Way

From the father's speaking to the workers onward comes the fourth item, the parable of personally teaching the son to work. It uses the seven categories of the factors of the Way to show the form of clearing dung and understands the children in the burning house becoming courageous, pushing past one another, racing together, and leaving the house.

First, speaking to the workers illustrates the four foundations of mindfulness and belongs to the outer ordinary stages. Second, ordering them to work diligently and not slacken illustrates the four right efforts. Third, calling to the man and telling him not to go elsewhere illustrates the four bases of spiritual power. Fourth, telling him to put his mind at ease is the parable of reassurance and illustrates the five faculties. Fifth, from “why is this?” onward is the parable of lacking five faults and illustrates the five powers. These four sentences belong to the second level, the inner ordinary stages. Sixth, the elder immediately gives him the name “son,” illustrating the eightfold right path. Seventh, from the poor son's rejoicing in this treatment onward, the father continually has him clear dung, illustrating the seven factors of awakening. The final two sentences belong to the third level, the noble stages. The original order of the seven categories is the four foundations of mindfulness, four right efforts, four bases of spiritual power, five faculties, five powers, eightfold right path, and seven factors of awakening; the final two are not reversed.

First, the father speaks to the workers, representing the exposition of the Tripiṭaka Teaching and revelation of the four foundations of mindfulness. The four foundations are the implements for clearing dung and the contemplated objects against which fetters are severed. The root treatise cites the Bequeathed Teaching, saying that constantly practicing the path in reliance upon the foundations of mindfulness can destroy the four inverted views. This understands becoming courageous in the burning house as wisdom from hearing.

Second, “do not slacken” orders them diligently to cultivate the four foundations of mindfulness. If slackness arises, they cannot extinguish the two evils, those already arisen and those not yet arisen, or generate and increase the two goods, those not yet arisen and those already arisen. By relying upon the two kinds of right effort, the fire of warmth can arise. Corresponding to pushing past one another in the burning house, this is entry into the warmth stage of wisdom from cultivation.

Being able to approach the son through skillful means means that at the stage of the foundations of mindfulness the fire of principle has not yet warmed the mind; father and son remain distant and cannot draw near. Upon first attaining the skillful means of the warmth stage, he can approach.

Third, calling to the man: “ho!” both startles him awake and rebukes him by enumerating his faults. The activating and moving quality of the preceding four right efforts belongs to the Dharma of wisdom, and the man illustrates yang. The bases of spiritual power belong to concentration, and a woman illustrates yin. Right effort only activates and still cannot correspond to real principle, so the father rebukes and wakes him, causing him to leave distraction and enter quiescence; hence he calls to the man.

Telling him to work here constantly and not go elsewhere means that the foundations of mindfulness and right efforts still involve activity and cannot be single-minded, and therefore are not called constant. Within the four bases of spiritual power, the concentrated mind no longer grasps at other objects: when it reflects, it becomes concentrated, and when it reflects, it can sever. Concentration and severance are single-minded and therefore called constant. It no longer moves distractedly and therefore does not go elsewhere. This remains within the illustrative meaning of pushing past one another and is the summit stage.

Increasing the wages means that contemplation through the Dharma of warmth cannot yet generate the real and uncontaminated, while contemplation through the bases of spiritual power can generate the uncontaminated, and therefore the wages are increased. Whatever is needed—uncontaminated and contaminated wholesome Dharmas, auxiliary and right paths—may all be sought within contemplation through the bases of spiritual power and obtained as wished.

The essence of each of the four meditations contains its branches, like basins and vessels. Emptiness of persons is coarse, like rice, while emptiness of dharmas is fine, like flour; these belong to the right path. Beneath the four truths are sixteen contemplations of the truths: impermanence is like salt and suffering like vinegar; these belong to the auxiliary path. Rice and flour are difficult to eat alone and must be seasoned with salt and vinegar. The right path is likewise difficult to manifest and requires the aid of auxiliary paths.

Telling him not to doubt or find the work difficult concludes the preceding right and auxiliary paths. Knowing exactly that all are present within contemplation through the bases of spiritual power, he need not doubt. Knowing that the work can certainly be accomplished and treating the implements as his own possessions, he need not find it difficult.

There are also old and worn servants, which has two explanations. If supernormal powers are taken directly as substitutes for hands and feet that carry and employ things, such powers are also present within contemplation through the bases of spiritual power. Their force is weak, like servants old and worn; though not strong, they can still carry out the work. Alternatively, when the right path seeks principle, its power remains weak and cannot yet generate the real, and therefore it needs auxiliary practices such as the nine perceptions, ten perceptions, and eight liberations. These auxiliary paths are like servants and are also present within contemplation through the bases of spiritual power. If auxiliary paths support the right path, the practitioner becomes a person liberated in both ways.

Fourth, telling him to put his mind well at ease illustrates the five faculties made stable and difficult to destroy. The elder says that he is like the poor son's father because the understanding at the patience stage is near the real and resembles it but is not yet real; he therefore says only “like a father” and only “like a son.” Telling him not to worry causes him to settle his mind and destroy delusions of view and thought.

Fifth, the elder says that he is old and the poor son young. The Buddha dwells at the end of the path with cognition and severance complete and is therefore called old; the poor son dwells at the beginning of the path and does not yet possess cognition and severance and is therefore called young and strong. This is the patience stage.

Having none of the five faults means having attained the five powers and left five evil Dharmas: because of the power of faith he does not deceive; because of the power of vigor he is not idle; because of the power of mindfulness he is not angry; because of the power of concentration he does not harbor resentment; because of the power of wisdom he utters no words of grievance. “Other workers” remotely indicates non-Buddhist practitioners who seek principle through various views and proximately indicates those in the four stages beginning with warmth who have not yet escaped the five faults. This passage expressly states that the absence of five faults is the five powers.

The elder says that from now on he will treat the man as his natural son. The sixteen mind-moments of inferior patience still take a long time; middling patience narrows the objects contemplated but is still not a single mind-moment. At superior patience comes the final worldly mind-moment, neighboring the real and pressing close to the noble state. This stage is therefore called “like a natural son” and is the foremost worldly Dharma.

Sixth, the elder immediately gives him another name and calls him “son.” This means attaining the eightfold right path and entering the path of seeing, racing out in the burning-house parable, and therefore he is called son. The foremost worldly Dharma is separated from the real by only a short time, and therefore the scripture says “immediately.” The root treatise cites the Āgama as teaching five kinds of buddha-son: the four fruits and pratyekabuddhas are called the Buddha's true sons. Bodhisattvas are not yet established as sons through the severing of fetters.

VII. Still Having Him Clear Dung and the Seven Explanations of Twenty Years

From the poor son's rejoicing in this treatment onward comes the seventh item, the parable of continually hiring him for work. Although he has already been called son, he has not yet exhausted the delusions of thought, remains at the trainee stage, and has not attained freedom from difficulty, and therefore he is continually made to clear dung for twenty years. He also knows that he cannot inherit the great undertaking and only practices according to the teaching to exhaust the causes of suffering, and therefore still regards himself as a lowly hired laborer.

If, upon attaining the first fruit, he rejects the Lesser and delights in the Great and the Mahāyāna capacity arises, the Great Vehicle should be taught immediately; there is no need to proceed further and sever the remaining fetters. In actuality, precisely because he still does not relinquish his lesser aspiration and the Mahāyāna capacity has not arisen, he is temporarily instructed to exhaust the contaminants according to the teaching. For this reason he is continually made to clear dung for twenty years.

The root treatise gives seven explanations of twenty years:

First, seeing the truth has one path of liberation and one unobstructed path, while the path of cultivation has nine unobstructed paths and nine paths of liberation, making twenty; therefore it is called twenty years.

Second, severing fetters within the two paths of seeing and cultivation is called twenty years.

Third, the five lower fetters and five higher fetters are called twenty years.

Fourth, continuing to sever delusions of thought within the Dharma of the two vehicles is called twenty years.

Fifth, severing the remaining afflictions together by relying upon the two messengers is called twenty years.

Sixth, from the time the capacity for the two vehicles arose, living beings evoked the Buddha's responsive transformation; hence the father is said to have seen his son for twenty years.

Seventh, dwelling in the position of the two vehicles while turning toward the Mahāyāna teaching is called managing the family affairs for twenty years.

The seven explanations use the same expression “twenty,” each with its own basis. The root treatise finally points out that the sentence about continually having him clear dung for twenty years understands precisely the stage in which the children race from the burning house of the three realms.

Beginning with “after this,” this passage explains the fourth parable, understanding and entrusting the family estate. Proximately, it understands the meaning of equally bestowing the great carts in the burning-house parable. Remotely, it understands the meaning of the unsurpassed path in the Dharma teaching.

I. Understanding and Entrustment: Four Meanings in Causal Sequence

This parable is first divided into the two chapters of understanding and entrustment, each of which is further divided into two passages. Together they understand the four meanings of equally bestowing the carts in the burning-house parable, which are also the four meanings of revealing the real in the “Skillful Means” chapter. The two passages of understanding are, first, mutual trust between father and son, which understands their earlier escape from danger; and second, commissioning the son with the family estate, through which his mind gradually opens and the great aspiration matures, understanding the earlier asking for the carts. The two passages of entrustment are, first, formally entrusting the family estate, which understands the equal bestowal of the great carts; and second, rejoicing upon receiving the entrustment, which understands the joy of obtaining the carts.

Because father and son apprehend and trust one another, the elder can commission the poor son with the family estate. Once familiar with the estate and thoroughly knowledgeable about everything in it, the poor son matures in his great aspiration. Because his mind has opened, the elder can formally hand the estate over to him. Because he receives the estate, joy arises. These events follow one another in sequence.

They also have remote and proximate causes. If the elder had not earlier employed the poor son and given him a day’s wages, how could he later have established mutual trust with him, commissioned him with the estate, and finally entrusted the possessions to him? In Dharma terms, it was because śrāvakas had severed the bonds of affliction under the Tripiṭaka teaching that they could later bear hearing the Great Collection, receive rebukes in the Vimalakīrti, transmit the teaching on the Buddha’s behalf in the Prajñā, and finally arrive at the entrustment of the possessions. Employment and receiving wages are therefore the remote cause; mutual trust and the commission with the estate are the proximate cause.

The preceding parable of inducement also had two modes of understanding. The first, correspondence with the teaching, began beneath the tree of the Way and extended through leaving the burning house. The second, exploratory understanding, began at the ground of the dharma body and extended through the exhaustion of delusions of thought. The present understanding likewise includes both aspects: remotely it explores the beginning of the Buddha’s maturing living beings through four stages of compassion, while proximately it understands the culmination in the final entrustment of possessions and the ultimate single flavor. When remote and proximate, beginning and end are combined, they form the sequence of the five flavors.

II. From Milk to Clarified Essence: Five Stages of Maturation

The first flavor is milk. The elder sends an attendant, and the words spoken by that attendant represent the perfect and sudden teaching of the Avataṃsaka. This is the initial teaching: the attendant is like the cow, and the teaching he speaks is like milk. In Dharma terms, the Buddha gives rise to the scriptures in twelve divisions, and this is the first flavor. When this teaching is used to test practitioners of the two vehicles, they lack the corresponding capacity, cannot receive it, and fall unconscious to the ground. For those not yet matured in any way, this is like the flavor of milk.

The second flavor is curds. The elder then secretly sends two men who speak of work clearing dung. This represents ceasing to teach the great Dharma and teaching the three vehicles at the Deer Park. Practitioners of the two vehicles can trust the lesser Dharma and turn from ordinary beings into noble ones, like milk turning into curds. In Dharma terms, the sūtras emerge from the scriptures in twelve divisions, and this is the second flavor.

The third flavor is raw ghee. After the Tripiṭaka teaching, the Buddha teaches the Vaipulya and the Vimalakīrti, praising the Great Vehicle and reproving the Lesser Vehicle. Practitioners of the two vehicles hear the great Dharma without slandering it and receive reproach for the Lesser without retreating, precisely because they have already severed fetters under the Tripiṭaka teaching and obtained a day’s wages. They can therefore let the Buddha praise the Great and censure the Lesser. Had they not yet severed fetters, they could no more bear praise of the Great than they had formerly accepted exhortation, and no more bear censure of the Lesser than they had formerly accepted admonition. They now neither slander nor retreat precisely because father and son can trust one another. Practitioners of the two vehicles personally realize the lesser fruit and therefore trust that the great Dharma is not false; having obtained the wages of nirvāṇa, they also do not become angry when reproved. Though they still believe the great Dharma is not their own affair, they no longer doubt or slander it. Their minds gradually mature, like curds turning into raw ghee. In Dharma terms, the Vaipulya scriptures emerge from the sūtras, and this is the third flavor.

The fourth flavor is refined ghee. Beginning with the elder’s knowledge that his death is near, the parable represents practitioners of the two vehicles who, after establishing mutual trust and becoming able to enter and leave without difficulty during the Vaipulya period, are commissioned by the Buddha with the family estate and receive the teaching-command to explain the Mahāprajñāpāramitā to great bodhisattvas. Able to understand and manage the many possessions and to penetrate and gather the various Dharma gates, they become clear in mind and unobstructed in eloquence, increasingly admiring and delighting in the great Dharma. They regret only that they remain in the Lesser Vehicle and believe that the great Dharma is not their own share. If the Buddha were now to grant it to them, how could they fail to rejoice? This is like raw ghee producing refined ghee. In Dharma terms, the Mahāprajñāpāramitā emerges from the Vaipulya, and this is the fourth flavor.

The fifth flavor is clarified essence. When the elder approaches death and commands the son to assemble the people, it represents the period after the Prajñā teaching: the Buddha’s determining the natural relation, confirming father and son, gathering the three into the one, entrusting the possessions, bestowing predictions, and teaching the Lotus. The knowledge and vision of the Buddha are thereby opened and the real mark revealed. The doubts of bodhisattvas are removed, śrāvakas will attain buddhahood, and all are brought to extinction through the Tathāgata’s extinction, like refined ghee producing clarified essence. In Dharma terms, the Great Nirvāṇa emerges from the Mahāprajñāpāramitā, and this is the fifth flavor.

The four great disciples deeply understand the Buddha’s intent and explore remotely the sequential beginning and end of the five flavors throughout His lifetime of teaching. This entire passage is where they articulate that sequence.

III. Mutual Trust, Yet Still Remaining in the Original Place

Understanding the family estate has two passages: first mutual trust, then the elder’s commanding the poor son to understand and manage the estate. Mutual trust itself has two layers: first, trust is established; second, the poor son still remains in his original place.

“Mutual” means that father and son trust one another. Under the Tripiṭaka teaching, practitioners of the two vehicles have already received the wages of nirvāṇa and know that this lesser fruit is real and not false. When the Buddha now teaches the Great Vehicle to bodhisattvas, they can therefore trust that the Great Vehicle is not false. This is the son’s trust in the father. The Buddha, for His part, knows that they have severed the delusions of view and thought and will certainly not slander the great Dharma upon hearing it. Their uncontaminated faculties are sharp, so they can give rise to faith when they hear the wondrous teaching. This is the father’s trust in the son.

Because of this mutual trust, seeing the body adorned with special marks and hearing the Mahāyāna teaching is called “entering.” Later, receiving reproof while still seeing the sixteen-foot body and hearing the Lesser-Vehicle Dharma is called “leaving.” As they enter and leave between the great and lesser teachings, doubt no longer creates difficulty for them.

Yet the scripture next says that the poor son still remains in his original place. Though practitioners of the two vehicles can enter and leave without difficulty and also hear the Great Vehicle, they still believe that it is the affair of bodhisattvas and not a share proper to their own wisdom. They refuse to turn from the Lesser toward the Great, remain in the arhat position, and do not say that they will become buddhas in the future. This understands the raw-ghee teaching represented by the Great Collection and the Vimalakīrti.

IV. The Elder Commands Him to Know the Household Affairs

Beginning with the elder’s illness is the second passage, the commission with the family estate. It understands the refined-ghee teaching of the Large Prajñāpāramitā, where the Buddha commands practitioners of the two vehicles to transmit the prajñā teaching. This passage is first divided into the elder’s command that the poor son know the household affairs and the poor son’s reception of the command and understanding of the estate, with four parts in each.

The first part of the command is its occasion. In the parable, “knowing that his death was near” means that the elder’s life is almost over. In Dharma terms, when there are capacities to be transformed, the response body manifests birth; when the capacities of living beings to receive transformation are exhausted, the response body manifests disappearance. The present occasion for transformation is nearing completion, and the response body will soon withdraw from view.

The second part is the formal command to know the household affairs. Gold represents the principle of the Distinct Teaching, and silver the principle of the Shared Teaching. The ultimate truth elucidated in the Large Prajñāpāramitā does not go beyond these two. “Much” does not mean that principle itself is many, but that it may be called much in terms of the various Dharma gates. Emptiness, for example, is not originally eighteen distinct things; eighteen emptinesses are taught in relation to breaking eighteen kinds of dharma. All Dharma gates elucidated in the exhortation to study are likewise called precious things.

The storehouse represents the gate of concentration, namely the 108 samādhis. The treasury represents the gate of wisdom, namely the objects of the eighteen emptinesses. The storehouses and treasuries of concentration and wisdom in the Shared and Distinct Teachings contain every form of meditative concentration and wisdom without deficiency. Filled within and overflowing outwardly, they are called brimming storehouses and treasuries.

“How much there is within them” means that prajñā has extensive and abbreviated gates. Bodhisattvas practicing prajñā should know its abbreviated and extensive aspects: the abbreviated is called little and the extensive is called much. Taking is one’s own practice, and giving is guiding others. The Large Prajñāpāramitā contains words commanding bodhisattvas to teach the Dharma, and therefore the scripture says that all these things are known to you.

The third part admonishes the poor son to understand the elder’s mind. The elder says, “My mind is like this.” In Dharma terms, the Buddha takes prajñā as His mind. Practitioners of the two vehicles now transmit the lamp and teach the Dharma and should speak in accord with the Buddha’s intent. What they originally understood was analytical emptiness of dharmas. In commanding them to apprehend His own meaning, the Buddha commands them, when transmitting the teaching, to accord with the integral emptiness of dharmas that He apprehends.

When first commanded, they believed they were merely passing the Buddha’s lamp on to others. Only now do they know that the Buddha commands them to understand the gate of integral emptiness of dharmas, and so He says they should apprehend this meaning.

The elder further says that from this point there is no difference between himself and the poor son. The root treatise lists three explanations. First, practitioners of the two vehicles teach the Dharma through the empowerment of the Buddha, and what they say does not differ from what the Buddha says. Second, in terms of principle, all dharmas are the same suchness: Subhūti’s suchness and the Tathāgata’s suchness are one and the same, not two suchnesses, and therefore there is no difference. Third, in relation to the present, practitioners of the two vehicles begin to awaken to the fact that the natural relation of father and son has always been without difference; formerly, however, they believed they spoke only through the Buddha’s empowerment and thus remained different from Him.

The fourth part instructs him to be attentive and allow no loss. The first meaning is that in explaining the prajñā teaching to bodhisattvas, he must not leave anything out. The second is in terms of principle: because this was originally his own Dharma and he will later use it himself, he must not let any of it be lost.

V. Receiving the Command and Understanding the Estate; Two Explanations of “A Short Time”

Beginning with the poor son’s reception of the instruction is the passage on receiving the command and understanding the estate, also divided into four parts. First, he formally receives the command and comes to know the many possessions. Second, although Subhūti teaches prajñā, he has no thought of seeking or obtaining it and continues to believe he has no share. Third, he has not yet relinquished his inferior mind and remains in his original place. Although he admires the Great Vehicle, he has not resolved to say that he will become a bodhisattva; although ashamed of the Lesser Vehicle, he has not resolved to say that he will relinquish realization of the lesser fruit.

Fourth, after a short time the father knows that the son’s mind has gradually opened. This understands the meaning of the earlier parable of asking for the carts: practitioners of the two vehicles begin to disdain their former minds, which sought only the lesser fruit, and wish to pursue the great path. Their Mahāyāna capacity is thereby activated.

When, then, is it called “a short time”? The root treatise records two explanations.

The first explanation says that after the Prajñā teaching, practitioners of the two vehicles travel and contemplate elsewhere. They repeatedly consider the Mahāyāna Dharma gates they have received and understood, and longing and delight arise in their minds. They also wonder: will this understanding ultimately be lost or not? These reflections are precisely the activation of Mahāyāna capacity. Because the Lotus is no longer far away, this is called a short time.

The second explanation says that Mahāyāna capacity is activated when the Sūtra of Immeasurable Meanings is about to be taught. How is this known? That scripture says that the seven kinds of skillful means and the immeasurable gradual and sudden teachings arise from a single Dharma. Hearing this, they consider that since the former three vehicles of the Tripiṭaka teaching all arose from a single Dharma, the three vehicles should also converge in a single Dharma. While they reflect in this way, their minds gradually open and the great resolve immediately arises. Therefore the scripture says that the great aspiration matured.

VI. Commanding the Son to Assemble the People: Old Explanations, Defense, and the Root Treatise’s Present Interpretation

Beginning with the elder’s approach to death is the second chapter, the formal entrustment of the family estate. This chapter is divided into entrustment and joy. Entrustment has four parts: first, the occasion for entrustment; second, commanding the son to assemble the people as witnesses; third, joining and confirming the father-son relation; and fourth, formally entrusting the estate.

First, “when he was about to die” means that the occasion for transformation is nearing its end. The Buddha teaches the Lotus Sutra for eight years at Vulture Peak and declares that He will enter nirvāṇa. This is the time for entrusting the estate.

Second, the elder commands his son and assembles the people. The son represents disciples transformed by the Buddha in the presence of two myriads of koṭis of buddhas. Those whose Mahāyāna capacities have matured gather like clouds from the ten directions; these are the people described above as the surrounding fourfold assembly.

The scripture further says to gather the relatives. An old explanation correlates transformation bodies with relatives, the tenth ground with the king, the ninth with ministers, the eighth with kṣatriyas, and the seventh with householders. Northern exegetes instead correlate transformation bodies with relatives, the Buddha Prabhūtaratna with the king, the tenth ground with ministers, the eighth with kṣatriyas, and the thirty minds with householders.

The root treatise immediately challenges this: if so, Prabhūtaratna and the transformation bodies had not yet appeared in the scripture when the Dharma teaching of the Trace Gate was given. How could they already be used in this correlation?

The opponents defend their view by saying that while Śāriputra was still in doubt and unable to give rise to faith in the Lotus, Prabhūtaratna and the transformation bodies came together to bear witness. If they came only after doubt had been removed, faith and understanding had arisen, and predictions had been bestowed, what would remain for Prabhūtaratna to attest? Prabhūtaratna had therefore actually already appeared during the Dharma teaching. The scripture’s compilers simply did not place the same event twice; to arrange a sequence, they positioned it after the section on causes.

The root treatise criticizes this as a conjecture based on human sentiment with no evidence to support it. The proximate events of the Trace Gate do not yet require an ancient buddha’s testimony. Only when the distant matters of the Origin Gate are to be taught must the past first be attested. The root treatise therefore does not adopt the preceding explanation and instead turns to material indicated in the Sayun Sutra.

The root treatise’s own explanation is that the influencing assembly of dharma-body bodhisattvas throughout the ten directions who follow the Buddha and assist His teaching are the relatives. Most shared past karma with Śākyamuni Buddha and had also joined the Tathāgata in teaching and transforming living beings in the presence of two myriads of koṭis of buddhas. In relation to the sons being transformed, they all occupy the position of the father’s generation of relatives and therefore represent relatives.

The king represents all scriptures of the gradual and sudden teachings. Each scripture calls the subject it expounds king among scriptures. Each arises and withdraws at its own time in accordance with the capacities that benefit living beings, as though belonging to different realms; each scripture also declares itself foremost, and therefore is called a king. This scripture integrates all the teachings and may fittingly be said to assemble the kings.

The Sūtra of Immeasurable Meanings has already gathered them in advance: it first teaches the four truths and twelve links of dependent arising, next the Vaipulya scriptures in twelve divisions, and then the Mahāprajñāpāramitā and the oceanic emptiness of the Avataṃsaka. This gathers the scriptures universally, integrates the gradual and sudden teachings, and brings them into this scripture. It is therefore called assembling the kings.

The great bodhisattvas such as Maitreya are at the stage of equivalent awakening and represent ministers. The first through ninth grounds are born into the lineage of the Dharma king and represent kṣatriyas. The thirty minds represent householders. All these members of the assembly had received Śākyamuni Buddha’s instruction.

VII. Publicly Joining Father and Son and Formally Entrusting the Family Estate

Beginning with the elder’s words to the assembly, “Gentlemen, you should know,” is the third part, joining and confirming father and son. The poor son truly studied under the elder and so is truly his son. Because his understanding arose from the elder’s instruction, he was born from him. The Buddha had also taught him the great Dharma in the presence of two myriads of koṭis of buddhas, and therefore the Buddha is truly the father.

The scripture says only “a certain city.” The original text of this scripture was extensive in the West, but little was translated and transmitted here. The root treatise offers only a guarded possibility: a certain city and a certain name may originally have identified the former realm and name, as in the causal account of the Buddha Great Universal Wisdom Excellence, but the name is now omitted and only “so-and-so” remains.

Living beings turn away from the Great Vehicle, give rise to the darkness of ignorance, and flee into concealment within birth and death. Therefore the text says that the son abandoned his father and fled. They range throughout the six destinies, and therefore it says more than fifty years. The father’s former worry and search in his original city represents the Buddha, from the distant ground of the dharma body onward, constantly using provisional and real wisdom to contemplate and seek capacities that can be transformed. Only today do living beings’ stimulus and the Buddha’s response intersect, and therefore the text says they suddenly meet in this place.

The fourth part is formally entrusting the family estate. All the ten thousand practices and ten thousand virtues of the Great Vehicle are everything the elder possesses. His saying that the son knows all possessions that previously went out and came in refers back to the extensive and abbreviated prajñā and the shared and distinct Dharmas that practitioners of the two vehicles were commissioned to understand in the Large Prajñāpāramitā. Since they are known to you, they are also yours. The Lotus therefore elucidates the Buddha’s knowledge and vision as a whole and does not extensively repeat every mode of practice.

VIII. Three Periods of Non-Seeking, Gained of Itself Today

Beginning with the poor son’s hearing his father’s declaration is the second passage, rejoicing upon receiving the entrustment. It understands the preceding event of each person mounting a great cart and gaining the unprecedented. Looking back at themselves, practitioners of the two vehicles originally had no wish to seek the Buddha Way, yet now suddenly hear predictions that they will become buddhas. This is therefore called gaining of itself without seeking.

This non-seeking has three periods. Under the Tripiṭaka teaching, their original minds do not seek the great Dharma. In the Vaipulya period, being reproved on account of the Lesser makes them ashamed, while they also regard the great Dharma as beyond hope, so they do not seek it. In the Prajñā period, though they understand and manage the great Dharma, they still believe it is not their share, so they do not seek it. After these three periods of non-seeking, they now unexpectedly gain it of itself, and their joy arises from this.

IX. The Application First Applies the Separation of Father and Son

Beginning with the four great disciples’ comparison of the World-Honored One to a great wealthy elder is the second major passage, the application of the parable. Guangzhai sometimes places the application before and sometimes after, and his explanation is very brief. The root treatise now only identifies each meaning according to the scripture and does not further divide its branches. The application is brief because the essential task is to understand the parable’s meaning; many further words are unnecessary.

The great wealthy elder applies the parable of father and son becoming separated. The opening parable originally had four items, but the application gathers them under father and son, implicitly including the remaining meanings. The Tathāgata corresponds to the father, and “seeming to be a buddha-son” corresponds to the son.

“Seeming” has two meanings. If persons with Mahāyāna capacity are taken as the sons, before fleeing they have not yet entered the real and still remain outer ordinary beings, and therefore they are said to seem. If persons with Lesser-Vehicle capacity are taken as the sons, their lesser capacity merely resembles a Mahāyāna disposition, and therefore they too are said to seem. Since the son has fled the father, the scripture uses “seeming” to speak of him disparagingly.

Someone therefore asks: in explaining faith and understanding at the beginning of the chapter, the text plainly says that they had already entered the real. Why does it say here that they merely seem?

The answer is that this application concerns the time when the son fled his father, and therefore says that he seemed. The chapter’s opening concerns the time when the son awakens. The two sentences refer to different times; one cannot use the later awakening to challenge the disparaging description at the time of flight.

X. Applying Their Meeting, Pursuit and Inducement, and the Two Inducements

Beginning with the Tathāgata’s constant statement that the four great disciples are His sons applies the parable of father and son seeing one another. The root treatise applies only the elder’s seeing the son and recognizing him immediately.

Beginning with the four great disciples’ statement that the three sufferings torment them applies the parable of pursuit and inducement. The opening parable has an attendant pursue them, renewed pursuit, and then release. The application first applies the absence of corresponding Mahāyāna capacity in both exhortation and admonition. “I have not wronged you; why do you seize me?” and “he himself thought that he had committed no offense” apply the absence of Mahāyāna capacity. “Delighting in the lesser Dharma” applies the presence of lesser aspiration. Release is not separately applied here.

Beginning with the World-Honored One’s present command that they contemplate applies the two modes of inducement. The opening parable has correspondence with the teaching and exploratory understanding, and both meanings are applied here. Clearing away the dung of conceptual proliferation concerning all dharmas applies the two messengers’ full statement of the work to the poor son. Diligently exerting themselves therein applies assigning him the work of clearing dung. Obtaining the day’s wages of nirvāṇa applies the poor son’s first receiving his wages. All these belong to correspondence with the teaching.

Beginning with the World-Honored One’s prior knowledge of them applies exploratory understanding. The opening parable has four items, but the application explicitly states only three and does not separately apply the formal instruction to work. The preceding words on diligent effort and clearing away dung already include that meaning, so it is not applied again. The opening parable says that the father sees the son from afar; the application says that the World-Honored One knew beforehand. The opening parable says that the son is weak, thin, haggard, and worn; the application says that their minds cling to base desires. The opening parable says that the father removes his necklaces and changes into coarse, soiled clothing; the application says that He lets them go and does not distinguish for them a share in the treasure of the Tathāgata’s knowledge and vision.

XI. Applying Understanding the Family Estate: Able to Teach the Great Dharma, Yet Still Claiming No Share

Beginning with the Buddha’s teaching of Tathāgata-wisdom through the power of skillful means applies the parable of entrusting the family estate. The opening parable has the preceding cause and the entrustment, and the application likewise has these two aspects. The preceding cause has two parts: mutual trust and commission with the family estate.

It first applies mutual trust. An old explanation says that the Buddha’s teaching of Tathāgata-wisdom through the power of skillful means uses the cause of the Tathāgata’s wisdom as the fruit of the two vehicles. The root treatise’s present explanation instead says that the Buddha carries the skillful means of the three vehicles while teaching the real mark of the Great Vehicle, and therefore teaches the Mahāyāna Dharma before practitioners of the two vehicles. This also applies entering and leaving without difficulty: through the power of skillful means He goes out and distinguishes the two vehicles; through the power of buddha-wisdom He enters and elucidates the real mark. If the Buddha and practitioners of the two vehicles could not yet trust one another, how could He openly elucidate buddha-wisdom before them?

The four great disciples next say that they received the day’s wages of nirvāṇa from the Buddha and regarded this as a great attainment, applying their continued residence in the original place. They had no aspiration to seek the Great Vehicle, just as the poor son still remained where he was.

Beginning with their further explanation and exposition to bodhisattvas through Tathāgata-wisdom applies understanding the family estate. The opening parable has the elder’s command and the poor son’s reception of it; here only the reception is explicitly applied. The original reception had four items: receiving the command, no wish to take, not relinquishing the inferior mind, and gradual openness. The application explicitly applies the first two here, while also including the remaining meanings.

Their explanation and exposition for bodhisattvas applies receiving the command and understanding the estate; their own lack of aspiration applies having no wish to take. Their ability to teach with a mind like the Buddha’s comes from the empowering majesty of the Buddha, yet they themselves have no aspiration to seek the great Dharma.

Why do they have no wish to take? The Buddha accords with the minds of Lesser-Vehicle practitioners and teaches them through the power of skillful means, causing them to believe that they have no share in buddha-wisdom. They therefore do not know that they truly are buddha-sons and so do not take it. Carrying the power of skillful means, the Buddha teaches the Dharma of the real mark together with practitioners of the two vehicles. Unable to recognize its distinct meaning, they believe themselves not to be buddha-sons.

XII. Applying the Formal Entrustment: The Buddha Was Never Sparing

Beginning with the four great disciples’ realization only today concerning the World-Honored One applies the formal entrustment of the family estate. The opening parable has both entrustment and joy, and the application likewise has two passages. Entrustment in the opening parable originally had four items—occasion, assembling witnesses, joining father and son, and formally entrusting the estate—but the application here gathers them together under entrustment.

Entrustment has two further meanings. First, the Buddha was never sparing with the great Dharma. Second, it explains why, if He was not sparing, He did not entrust it early. The reason is precisely that living beings delighted in the Lesser and could not yet bear it, and therefore the great Dharma was not taught early.

The scripture next uses today to demonstrate the past. Because the principle revealed today is only one, we know that the three vehicles formerly taught were not ultimately real but were skillful means established because living beings could not yet bear the truth. When the Buddha formerly reproved śrāvakas before Mahāyāna bodhisattvas for delighting in the Lesser, it was to make them relinquish falsehood and turn toward the real. We thereby know with certainty that the Buddha was not sparing. In fact, He was always teaching through the Great Vehicle.

Finally, the four great disciples say that they originally had no wish to seek, applying their joy upon receiving the entrustment and again summarizing the three periods of non-seeking under the Tripiṭaka, Vaipulya, and Prajñā teachings. Again and again in the past they said, “It is not mine.” Now the Dharma king’s great treasure comes of itself, and everything that buddha-sons should receive has been received.

Volume six, latter part, of the Fahua Wenju (Words and Phrases of the Lotus), taught by the Tiantai Master Zhizhe.

I. How the Eighty-Six and a Half Lines Are Divided

This passage contains eighty-six and a half lines of verse. The first seventy-three and a half repeat the preceding prose, while the final thirteen praise the profundity of the Buddha’s kindness.

The first seventy-three and a half lines are further divided in two: the initial two lines chant the Dharma teaching, and the following seventy-one and a half chant the parable. The Dharma teaching does not repeat “not seeking”; it chants only “attaining of itself.” The parable likewise has two parts: the first forty-one verses chant the opening of the parable, and the following thirty and a half chant its application. The preceding opening of the parable contained four passages—father and son becoming separated, father and son seeing one another, commissioning him with the work, and entrusting him with the possessions—and the verse repeats all four.

II. Father and Son Become Separated: The Order Changes, but None of the Four Matters Is Missing

The first thirteen lines chant the separation of father and son. The preceding parable of separation contained four matters: first, the son turns his back on his father; second, the father searches for his son; third, the son gradually returns; and fourth, the father thinks anxiously of his son. The verse also has these four matters, though in a different order.

The first passage, one and a half lines, chants the son turning his back on his father and departing. The second, seven lines, chants the father’s unsuccessful search for his son. The third, two lines, passes over the original order to chant first the father’s deepening anxiety. The fourth, two and a half lines, returns to chant the son’s gradual approach to his father. Each of the four passages in the prose had two layers, and the verse chants them according to what it retains or omits in each passage.

The one and a half lines beginning “Suppose there were” chant only the son turning his back on his father and departing; they do not chant his return toward a certain land. In the burning-house parable, the elder’s dominion over a country, city, and settlement has a broader meaning. Here the poor son’s circling through the three realms is “wandering through various lands,” while his coming and going in the six destinies is “more than fifty years.”

The seven lines beginning “the father thought anxiously” concern the father’s unsuccessful search for his son. The preceding prose had two layers, and the verse chants both: the first half-line chants his failure to find the son; the six and a half verses beginning “wearied by his search” chant that the father does not abandon the family enterprise simply because he has lost one son.

“Searching in the four directions” differs from the four directions in the prose. There it meant investigating principle through the four truths; here it means observing the four modes of birth and seeking capacities that can be liberated. “Building a residence” means that in the land with remainder there is nirvāṇa with remainder: through compassion a place of rest is established, and the emptiness of inherent nature serves as its dwelling. “Many people came and went” means that bodhisattvas from lands throughout the directions came and went to hear the Dharma.

The two lines beginning “advanced in years” pass over the sequence to chant the father’s deepening anxiety. The prose had two layers, but the verse chants only this: he formerly lost his son, and now he also suffers because there is no one to whom he can entrust the family enterprise; hence sorrow fills his mind.

The two and a half lines beginning “At that time the poor son sought clothing and food” return to chant the son’s gradual approach to his father. The prose had two layers, and so does the verse. The first two lines explain why he approaches his father: he goes everywhere seeking clothing and food. Only the half-line beginning “gradually passing through” formally chants his arrival near the city where his father lives.

Within the layer of approaching his father while seeking food, moving “from one city to another” compares cities to the mutual involvement of faculties and objects and countries to the eighteen realms. Cultivating contaminated goodness is compared to “having some gain,” while cultivating the goodness of the two vehicles is compared to “having no gain.” Because he has not obtained Mahāyāna Dharma-food, he is called hungry; because he lacks powerful function, he is called weak; because he lacks vast merit, he is called thin; and because the delusions of view and thought still arise in relation to both kinds of wholesome dharma—with and without acquisition—he is compared to one afflicted with sores and ringworm.

III. Father and Son See One Another: The Son First Sees the Father, Then the Father Sees the Son

The seven and a half lines beginning “hiring himself out for work” chant father and son seeing one another. The prose had two passages, and so does the verse: the first six and a half lines chant the son seeing the father, and the final line chants the father seeing the son.

The prose gave four matters in the son’s seeing the father; the verse chants three. First, the initial half-line explains the cause of his seeing the father: seeking hire, the poor son at last reaches the father’s residence. Second, the two and a half lines beginning “At that time the elder” chant the appearance of the father as the son sees him. The prose separately said that the son saw the father from beside the gate; the verse says “the elder was within the gate,” which already includes the place. Jeweled canopies and the other adornments are precisely the father’s appearance as seen by the poor son, while the elder sits upon a lion throne. The dharma body is teacher and king; the reward body and response body are like the elder. “Registers, records, bonds, and accounts” mean bestowing predictions and explaining practice. According to the root treatise’s own explanation, expounding the extensive to reveal the abbreviated is a register; granting a determination is a record; the four universal vows are like bonds; and practices are like accounts. Third, the three and a half lines beginning “the poor son saw his father” chant the fearful impulse that makes him flee.

The one line beginning “the elder then” chants the father seeing the son. The prose had four matters: first, the place where he sees the son; second, recognizing him at first sight; third, rejoicing upon seeing him; and fourth, finding his wish exactly fulfilled. The verse chants only two: the first half-line chants the place of seeing, and the half-line beginning “seeing him from afar” chants the father’s immediate recognition of his son.

IV. Pursuit and Seizure Fail, So Skillful Means Are Used to Induce Him

The ten and a half lines beginning “he immediately ordered a messenger to pursue and bring him back” chant the preceding pursuit and inducement.

The first half concerns open pursuit and seizure and consists of three lines. The preceding pursuit of the son by another person had three matters: at the first summons, the son does not come; at the second summons, he still does not come; and finally he is released. The first three phrases of the verse chant the first summons, explaining that his capacity is not yet responsive and therefore he does not come. The phrase beginning “he fainted and fell to the ground” chants that he still does not come at the second summons. The two lines beginning “this man” chant that his capacity is not yet mature, which is the meaning of the preceding explanation for releasing him.

The seven and a half lines beginning “he immediately employed skillful means” concern secretly sending two men to induce the poor son. The prose had two passages, hiring him to work and teaching him how to work, and so does the verse: the first three lines chant the parable of hiring him, and the final four and a half chant the parable of teaching him.

The hiring in the prose had four matters: first, setting up a skillful means; second, seeking out and finding the poor son; third, explaining the work; and fourth, negotiating the wage and telling him to clear dung. The verse chants only two: the first two lines chant setting up the skillful means, and the one line beginning “the poor son heard this” chants negotiating the wage and clearing dung.

Each of the five physical features used in setting up the skillful means has a referent. “Blind in one eye” indicates partiality toward emptiness. “Short in stature” indicates inability to reach the source of the real mark. “Ugly in appearance” indicates narrowness across the breadth, without the adornment of the Mahāyāna’s manifold wholesome qualities. Because he does not possess the four fearlessnesses, he is said to have no imposing presence; because he differs from permanence, bliss, self, and purity, he is said to have no virtue. Beginning with “the poor son heard this,” the wage is agreed upon and he clears dung; what is cleared are the house of the six faculties and the dwelling of the five aggregates.

The four and a half lines beginning “the elder was within the window” chant teaching him to work. The prose had four matters, and the verse includes all four: the first half-line chants the elder observing through the window; the half-line beginning “thinking that his son was foolish and inferior” chants the son’s weakness and thinness; the one line beginning “the elder then put on” chants the elder’s removal of fine clothing and change into coarse garments; and the two and a half lines beginning “drawing near through skillful means” chant the formal instruction in the work.

The formal instruction in the prose contained seven sets of teachings. “He spoke to him” corresponds to the four foundations of mindfulness. “He told him to work diligently” corresponds to the four right efforts. The one line beginning “I will further increase your wages” chants the four bases of supernormal power. “Applying oil to the feet” means that oil enables both feet to tread through deep water, like supernormal powers, and also dispels wind so that concentration does not become scattered. “Food and drink in abundance” are the rice and flour of the prose. “Thick and warm bedding” means the contemplative, refining, perfuming, and cultivating concentrations that remove distraction. The half-line “Thus I speak to you sternly: you must work diligently” collectively chants the fourth matter, comforting him, and the fifth, freeing him from five faults; only after faculties and powers have matured can he bear such stern exhortation. The half-line “and again in gentle words” collectively chants the sixth matter, giving him a name, and the seventh, having him work constantly; both indicate the son’s standing.

V. Commissioned with the Family Enterprise for Twenty Years, He Still Does Not Take the Wealth for Himself

The ten lines beginning “the elder possessed wisdom” chant the preceding receipt and entrustment of the family enterprise. The prose had the occasion for commissioning him with the estate and the formal commission, and so does the verse: the first three and a half lines chant the occasion, and the final six and a half chant the formal commission.

The occasion has two further layers. The half-line beginning “the elder possessed wisdom” collectively chants the mutual trust between father and son, which is the son’s freedom to enter and leave. The three lines beginning “after twenty years had passed” chant the commission to manage the family enterprise.

The prose presented both the command and its reception, but the verse chants only the reception of the command. The prose gave four matters in receiving it, of which the verse chants three: first, one and a half lines chant receiving the command; second, the one line beginning “he still lived outside the gate” chants his continued residence in his original position and his failure to relinquish his inferior mind; and third, the half-line beginning “the father knew his son’s mind” chants the gradual opening of his mind, the enlargement of his aspiration, and the initial activation of his Mahāyāna capacity.

The “twenty years” here cannot be explained in the same way as in the preceding passage. There, removing the delusions of view and thought was called twenty; here it refers to conducting the household affairs. The root treatise also records three different explanations. The first says that transmitting the Mahāyāna teaching to instruct bodhisattvas and severing the delusions of view and thought among the distinct Mahāyāna delusions is called twenty years. The second says that the Prajñā teachings were spoken over a long period totaling twenty years. The third says that abiding in the position of the two vehicles while transmitting the Mahāyāna teaching is called twenty years. The root treatise further cites the tradition of the Humane Kings Prajñā, according to which the Mahāprajñāpāramitā was taught for twenty-eight years.

The six and a half lines beginning “wishing to hand the possessions over to him” chant the formal entrustment of the family enterprise. The prose divided this into formally entrusting the estate and rejoicing after receiving it, and so does the verse: the first four and a half lines chant the formal entrustment, and the final two chant the joy of receiving it.

The formal entrustment in the prose had four matters, of which the verse chants three, omitting the occasion for entrustment. The one line beginning “wishing to entrust” chants the second matter, assembling the relatives. The two and a half lines beginning “amid this great assembly” chant the third, determining the natural relation of father and son. The one line beginning “everything that I possess” chants the fourth, formally handing it over. The two lines beginning “the son recalled his former poverty” chant his joy upon receiving the entrustment.

VI. Turning from Parable to Application: First Applying the First Three Passages Collectively

Beginning with “the Buddha is likewise thus,” the text enters the application of the parable. One must not directly treat the people and objects in the parable as Dharma meanings that the scripture has already asserted on its own; only here does the root treatise apply the parable to the Dharma passage by passage.

“The Buddha is likewise thus” applies the first passage, father and son becoming separated. The phrase “knowing that we delighted in the Lesser” applies their seeing one another. The two phrases “He never told us” chant the application of the third passage, pursuit and summons. The prose application of pursuit and summons distinguished a second summons that still failed from the consequent release; the verse chants only their overall meaning. The one line beginning “but told us” chants the application of secretly sending two men to induce him. The prose applied the two chapters of correspondence with the teaching and exploratory teaching; here too the verse chants only their overall meaning.

VII. Receiving the Command to Transmit the Teaching, Yet Still Having No Wish to Seek

The twenty-eight and a half lines beginning “the Buddha commanded us” chant the application of receiving the family enterprise. The prose application had the two passages of mutual trust and commission with the family estate; here the first eighteen and a half lines chant only the application of the commission, while the final ten chant the formal entrustment.

The prose account of receiving the command had only two matters: first, receiving the command, and second, having no wish to seek or use the possessions. The verse first uses a full line at length to chant the command that they manage and understand the family estate; this content was absent from the preceding prose. The “supreme Way” spoken of here is the prajñā of emptiness, beyond which nothing can pass.

The following seventeen and a half lines formally chant receiving the command, having no wish to seek or use the possessions, and related matters. They do not chant remaining in the original position or the opening and unobstructed state of mind.

The five lines beginning “we received the Buddha’s command” chant the formal reception of the command. Buddha-sons hearing the Dharma and receiving predictions means that the disciples transmit the teaching so that others benefit. At the time, they believe only that they are transmitting the teaching and instructing bodhisattvas; they do not regard this benefit as belonging to themselves as well.

The twelve and a half lines beginning “like that poor son” chant their lack of any wish to seek or use the possessions, expanding beyond the prose. This passage has two parts: the first line briefly brings up the parable again and applies it to the Dharma; the eleven and a half lines beginning “although we proclaimed” formally apply the absence of any wish to seek or use them.

The latter eleven and a half lines are divided into three passages. First, the initial line formally chants that they have no wish to seek or use the possessions. Second, the nine and a half lines beginning “within ourselves we had already extinguished” explain that both wisdom and severance are complete and therefore they have no wish to seek; this explanation has the three layers of heading, explanation, and conclusion.

The heading layer has two matters: the first line indicates that the virtue of severance is already complete and therefore they have no wish to seek; the one line beginning “if we heard” indicates that the virtue of wisdom is already complete and therefore they have no wish to seek. The six lines beginning “Why is this?” explain together the chapters of wisdom and severance. The one and a half lines beginning “although we proclaimed it for buddha-sons” form the third layer, concluding that they had no wish to seek or use the possessions. The third main passage, the one line beginning “the Guide saw,” explains that the Buddha observes their intention, temporarily sets them aside, and does not first exhort them forward; this too applies their lack of any wish to take.

VIII. Formal Entrustment: Only Today Do They Know What They Have Attained

The ten lines beginning “just like the wealthy elder” chant the application of the formal entrustment. The prose divided this into the formal entrustment and rejoicing after receiving it, and so does the verse: the first three lines chant the formal entrustment, and the final seven chant their joy after receiving it.

Within the first three lines, the prose merely applied the formal entrustment collectively, and the verse likewise chants its overall meaning. The first one and a half lines briefly bring up the parable again and apply it to the Dharma; the final one and a half lines formally chant the application.

The seven lines beginning “today we” chant their joy upon receiving the entrustment. “Attaining the Way” means attaining the Way of the real mark; “attaining the fruit” means partially attaining the Mahāyāna fruit of cultivation. These two phrases clarify the opening and revealing of the Buddha’s knowledge. “Attaining the pure eye within the uncontaminated Dharma” clarifies the opening and revealing of the Buddha’s vision: seeing and illuminating the principle of the real mark. The uncontaminated seen formerly did not fall among ordinary beings; the uncontaminated seen today also does not fall within the two vehicles. Formerly, the wisdom-eye saw emptiness; today, the pure eye sees the middle.

“The recompense obtained from maintaining the precepts” means that formerly maintaining the precepts and cultivating pure conduct together revealed the uncontaminated; but when reducing the body to ashes and extinguishing cognition was taken as ultimate, there was no one left to receive this recompense. Pure conduct cultivated today can obtain the uncontaminated, and thus three causes take up the fruit: pure conduct’s capacity to understand is the revealing cause; maintaining the precepts is the conditioning cause; and the principle seen by the pure eye is the direct cause.

“We are true śrāvakas” means the real position within the Great Vehicle. At the ten faiths one can fill a trichiliocosm with a single sound, but this is only the path of resemblance and is not yet real; only entry into the ten abodes is real.

A true arhat has three meanings, of which this passage gives only worthiness of offerings. If one is no longer born in transformation birth-and-death and severs both shared and distinct delusions, the two meanings of no further birth and slayer of thieves are revealed. Becoming a field of merit for the ten Dharma realms reveals the meaning of one worthy of offerings. Worthiness of offerings and slaying the thieves mutually disclose one another.

IX. Thirteen Lines and Ten Kindnesses: Even Two Shoulders Cannot Bear the Debt

The final thirteen lines praise the profundity of the Buddha’s kindness and the difficulty of repaying it. What follows is the root treatise’s tenfold division according to the meaning of the verse.

The first kindness is that the Buddha initially establishes compassion, removes the suffering of the six destinies, grants the joy of the four noble states, and gathers vows and practices that universally benefit the ten Dharma realms into the four universal vows. This is the kindness of the Tathāgata’s room.

The second kindness is that, while practicing the bodhisattva path, the Tathāgata teaches living beings through demonstration, instruction, benefit, and joy and formerly instructed us in the Great Vehicle. Although we later forgot it, the Buddha did not lose His wisdom or vows. This resembles the Tathāgata’s room, cool yet warm: the kindness of great loving-kindness that grants joy.

The third kindness is that when living beings undergo suffering and distress, they can only look up to their father. The Buddha observes what is fitting for living beings, as a calf follows its mother, and fully cultivates the six perfections to benefit them. This resembles the Tathāgata’s room, which shields from cold and insulates from heat: the kindness of great compassion that removes suffering.

The fourth kindness is that after attaining the Way the Buddha could have enjoyed the quiescent bliss of the unconditioned, yet He conceals His own supernormal virtue and employs the five precepts and ten wholesome courses cherished by impoverished living beings, as though sprinkling cold water on their faces to revive them. This is the kindness of the Buddha’s robe, which shields them from the feverish distress of craving.

The fifth kindness is that the Buddha manifests the appearance of an elderly monk, draws near through skillful means, and gives a day’s wages. This is the kindness of the Buddha’s robe, which removes the cold of the delusions of view and the heat of craving.

The sixth kindness is that after these events father and son come to trust one another; the Buddha further rebukes, reproves, and humbles us, causing us to feel shame for the lesser Dharma and aspire to the great Dharma. This is the kindness of the Buddha’s robe, which covers ugliness.

The seventh kindness is that the Buddha commands us to manage the family enterprise, enabling us to know the gold, silver, and various treasuries. This is the kindness of the Buddha’s robe, which bestows adornment.

The eighth kindness is that the Buddha assembles the relatives, determines the relation of father and son, and formally entrusts the family estate; the unsurpassed mass of jewels is thereby obtained of itself without being sought. This is the kindness of the Tathāgata’s seat.

The ninth and tenth kindnesses are that, having sat upon the Tathāgata’s seat, body and mind are peaceful and secure, swiftly attaining ease; and that we cause all living beings to hear through the voice of the Buddha Way and should universally receive offerings from all gods and humans. These are the kindnesses of the Tathāgata’s seat that equip us for our own practice and the transformation of others.

The World-Honored One’s vast kindness cannot be repaid even if borne upon both shoulders. This is precisely what the verse means by the difficulty of repayment.