妙法蓮華經文句 · 名相Glossary

The first chapter is the introduction, fifteen and a half chapters are the main teaching, and eleven and a half are the transmission〔0002a07–0002a10〕

The two gates each contain fourteen chapters and each has an introduction, main teaching, and transmission〔0002a10–0002a16〕

Gathers the breadth of receptive capacities throughout the ten directions into the use of sound to perform the Buddha's work in the Sahā world〔0002b02–0002b05〕

The next section explains the common introduction as common to the teachings and the specific introduction as specific to one scripture〔0003a19–0003a21〕

“Common” extends through the teachings; “specific” belongs only to one scripture

First the Dharma-substance heard, then four interpretations through causes and conditions, the teaching, Origin and Trace, and contemplating the mind

The person able to preserve and the event of hearing may be combined as one meaning or separated into “I” and “heard”

Hearing and preserving converge at no different time; the auspicious gathering, two names for time, and stages of realization under the four teachings are also opened

At that time the Dharma was heard from the Buddha; detailed explanation asks at what time, in what place, and for what capacities a buddha appears

The one who dwells and that in which one dwells are raised together; the word refers to bodily deportment and land as well as mind-dharmas and the Dharma in which one dwells

The land in which beings endure the three poisons and afflictions

Luoyueqi Jialuo; Royal Residence, Royal Pardon, and three causal accounts coexist

Spirit Vulture, Vulture Head, and Wolf Track are three translated names

worldly, individual, counteractive, and ultimate meaning

Tripiṭaka, shared, distinct, and perfect as four kinds of content explained and four forms of buddhahood

Depending on the passage, there may be a relative origin, long-distant origin, and manifested traces

hearing-hearing, hearing-not-hearing, not-hearing-hearing, and not-hearing-not-hearing

Mountain aligns with direct cause, spirit with revealing cause, and vulture with conditioning cause; together they are called the secret treasury

The assembly that hears the Dharma together with Ānanda and establishes attestational confidence; first divided into śrāvakas, bodhisattvas, and a mixed assembly

Derives from “known to the assembly”; means widely recognized by people, not possessing a greater quantity of knowledge

One time, one place, one discipline, one mind, one view, one path, and one liberation; further divided within the four teachings according to realization

Mindfulness based on intrinsic nature, shared mindfulness, and mindfulness taking conditions as objects, respectively linked to path, function, and knowledge

Milk, curds, raw ghee, refined ghee, and clarified essence; used here as a simile for progressive transformation in manifestation

Frightening Māra, breaking evil, and alms-seeker; Sengzhao's four meanings additionally include being able to maintain the precepts and are not conflated numerically with the three

The six faculties and six objects; in contemplation, one entrance possesses the ten Dharma realms, each realm possesses ten, and each has the ten suchnesses

Unattached, nonarising, and worthy of offerings; the treatise also uses slaying thieves for severing delusion and deepens the meanings through cause and fruition, the teachings, Origin and Trace, and contemplating the mind

Dharma body, prajñā, and liberation; in clarifying stage and praising virtue they are also paired reciprocally with the three explanations of arhat

Sensual outflow, existence outflow, and ignorance outflow; losing the path, opening gates of outflow, and falling into saṃsāra are three explanations of the word “outflow,” not names of the three outflows

“Existence” is the place of birth and “bond” the cause of birth; the number is the same, while cause and fruit differ

Mastery of mind emphasizes concentration, mastery of wisdom emphasizes wisdom; the treatise judges that one with mastery of mind possesses both

Later statements progressively explain earlier ones; it does not merely mean “the highest gate”

Particular virtueAll the śrāvakas possess a multitude of practices, yet the sutra makes each name visible through one virtue. “Particular virtue” does not mean that every other virtue is absent; it gathers the name through one aspect and draws those who delight in it into the path.

Fourfold interpretationInterpretation through causes and conditions explains names, former affinities, conduct and virtue, and events of the time. Interpretation in terms of the teaching opens different depths of contemplation and practice through the same named virtue. Interpretation in terms of Origin and Trace distinguishes the virtue of the original ground from what is manifested through extending a trace. Interpretation through contemplating the mind gathers everything into the immediately present single mind. The four form a framework: the root text may explain one in detail and abbreviate three, or vary the manner of unfolding according to a person's particular virtue.

Ascetic practice and shaking offThese are the principal virtues of Mahākāśyapa. The root text lists twelve practices: two concerning clothing, six concerning food, and four concerning dwelling. It then takes the single practice of seeking alms through aggregates, sense fields, elements, the four truths, and the compulsions, showing that shaking off is not only outward form but contemplative wisdom.

Milk, curds, raw ghee, refined ghee, and clarified essenceThe root text uses these to represent levels of guidance and transformation in its interpretations of Origin and Trace. This is the actual sequence of similes employed in the unit. Interpretation should unfold it level by level according to the source, without adding a collective label absent from the text.

Origin and TraceOrigin indicates the virtue in which an elder abides in the original ground; Trace indicates the name, practice, and stage manifested in order to guide beings. This pair of terms must not be flattened into the modern categories of historical fact and legend.

No names and no praise of virtue; stage and number indicated by two thousand trainees and those beyond training

Distinguished through the Tripiṭaka, Shared, Distinct, and Perfect Teachings, exertion, and completeness

Dharma gate of the original ground and manifestation responsive to capacities

Depth of teaching and the symbolism of the twin trees

King and factors mutually assist to accomplish contemplation

Irreversibility of stage, practice, and thought

Irreversibility both explains stage and begins praise; the following twelve virtues yield thirteen

Five destinies, two realms, and eight groups; also diversity of attainment, karmic body and clothing, and expedient means and capacities

Expedient means

One among Śakra's many names

Endurance; also diversity

Precepts guard body and speech and produce a destined body; vehicle is understanding and contemplative wisdom that breaks delusion and carries one beyond

Both urgent; precepts lax and vehicle urgent; precepts urgent and vehicle lax; both lax

From “At that time, the World-Honored One” through the chapter's end; divided into gathering, portents, doubt, question, and answer

Gathering narrates oneness of persons, portents oneness of principle, doubt oneness of practice, and question and answer oneness of teaching

Knows capacities and time, strikes and activates the gathering, and accomplishes benefit

Planted roots of virtue in the past, meets converging conditions at maturity, and attains the path upon hearing

Ancient buddhas and Dharma-body bodhisattvas hide their perfectly consummate stage and assist the Dharma king

Gains no present benefit of the four siddhāntas but forms a condition for future liberation

Clockwise deportment representing the activation of four-gateway capacities, the samādhi of recollecting the Buddha, and seeing Dharma body through physical body

Generally body, speech, and mind; separately offering, reverence, honoring, and praise

Ordinary usage takes hidden foretelling as portent and the extraordinary as sign; the commentary explains sign through the extraordinary and portent through foretelling

Wisdom／concentration, cause／fruit, stimulus／response

One dharma can produce, immeasurable dharmas are produced; from one to many is opening, gathering many into one is gathering

First enter the opening concentration to introduce the gathering concentration

Small white, great white, small red, and great red represent in order Copper, Silver, Ka, and Lapis-Lazuli wheel-causes

Moving, rising, surging, shaking, roaring, and awakening; each has ordinary, universal, and equally universal degrees, making eighteen

Its place between the brows, softness, coiling and extending, whiteness, and emitted light respectively represent permanence, bliss, self, purity, and wisdom

Six destinies／buddhas, teaching／fourfold assembly attaining the path, bodhisattva practice／buddhas entering nirvāṇa as three pairs

Unfolded through past good, present teaching, shared and unshared prajñā, and four gateways; finally returns to one cause, one condition, one mark, and one appearance

Divided into Maitreya’s doubt and the assembly’s doubt〔0030a11–0030a12〕

“Spiritual” is inward, the innate mind and naturally present wisdom; “transformation” is outward, the external manifestation of the six portents〔0030a15–0030a18〕

The two highest stages in the ascending sequence of not knowing〔0030a21–0030a22〕

Maitreya has long planted goodness and provisionally says he does not know〔0030a22–0030a24〕

Capacity, expedient and real aspects of the Dharma gate, recent and remote manifestation, and the convenient meanings of names〔0030b01–0030b06〕

The verse question appears to gain or lose elements relative to the prose; Zhiyi judges it neither expanded nor contracted〔0030b24–0030c10〕

Person who goes, birth and death as destination, karmic conditions as cause, and pleasing or ugly retribution as result〔0030c20–0030c23〕

Abbreviation for the second item in the sequential six perfections〔0031a27–0031a28〕

Deep mountains are not places where the weak and timid can dwell〔0031b14〕

Technical names in a sequence showing meditation becoming progressively deep〔0031b23〕

Sequential is one path of gradual self-cultivation; non-sequential is a path not fixed in one sequence〔0031c13–0031c18〕

In one’s own practice, one does not delight in reverence; in transforming others, one enters concentration, emits light, and benefits beings〔0031c19–0031c22〕

The root treatise’s placement of two phrases within the ten precepts〔0031c24–0031c26〕

Frivolous laughter with restlessness and remorse, deluded companions with ill will, drawing near to the wise with doubt, single-minded removal of distraction with desire, and collecting attention in mountain forests with sloth and torpor〔0031c28–0032a02〕

Food, medicinal decoctions, clothing, and bedding and dwellings〔0032a02–0032a04〕

The prose is narrow and gives only six intentions generally; the verse is expansive and makes the meanings clear〔0032a19–0032a20〕

Transcription and Chinese explanations listed in the root treatise〔0032b03–0032b04〕

The celestial king of trees〔0032b06〕

Mañjuśrī tacitly declines and Maitreya explicitly explains why the objection should be answered〔0032b13–0032c10〕

Constructing an objection, firmly refusing, anxious doubt, and the entire gathering〔0032b14–0032b20〕

Hesitating between teaching the wondrous Dharma and bestowing a prediction〔0032c03–0032c05〕

An observer below first obtains an approximate estimate of someone above and has not yet stated a clear judgment; this is not complete ignorance

To reflect is to think, and to estimate is to measure; the present is reflected upon as like the past, and the past is used to estimate the present. Mañjuśrī manifests deliberation and is not judged actually to lack knowledge

The ground and conditions through which the question and answer arise; not the title of a book

Five statements correspond to teaching, raining flowers, the assembly's joy, earth movement, and emitted light; entering samādhi is included because the other portents occur within it, so the six have not been reduced to five

In this passage the four statements are assigned to abodes, practices, dedications, and grounds; only the stage correspondences of this passage are asserted

Two analyses of hearing and knowing in the root treatise; no wisdom of cultivation absent from the scripture is added merely because of the doctrinal sequence that follows

Within reflection, the terms may refer to general and particular or to stages in breadth and depth; within the extensive account, they refer to this and other lands and to present and past. Each must be read according to the axis of comparison in its location

The three goodnesses of beginning, middle, and end, together with levels concerning meaning, language, uniqueness, completeness, pliancy or practice, and loving-kindness

The distant past experienced is “formerly,” the recent past is “already,” the present six portents are “now,” and events after the Buddha emerges from samādhi are what “will be”

“Revealing the Trace” is named from the covering that is removed; “revealing the Origin” is named from the Origin disclosed beneath that covering

Gathering the assembly, manifestation of portents, doubt, question, and answer; the account of the past buddha explicitly gives only manifestation and doubt, while the other three are inferred in meaning

The first is the person toward whom the teaching is directed; the second is an ancient master's classification of the person entrusted with transmission; on the basis of the scriptural wording, the root treatise judges Wondrous Light to be the direct addressee of the main teaching after the buddha emerges from samādhi

The abbreviated designation for Śāriputra; not a generic expression for a child of the Buddha

Past and present are even or correspond; it does not bear the sense of weakness

The final three of the six correspondences between formerly and what will be; announcing extinction does not mean announcing that extinction will occur at that very moment

The explicit determination, from the sameness of past and present portents, of what the Tathāgata will teach; it still continues the progression from subtle to manifest through reflection and the brief and extensive accounts

A verse subsequently supplies the doubt of the former fourfold assembly; this entry follows the root treatise's usage

In the lesser vehicle, the recompense body is fuel and wisdom fire; in the greater vehicle, living beings' capacities are fuel and the responsive body is fire. Both levels are preserved

The four implied challenges compel Mañjuśrī to answer, while the four implied doubts are ended by his answer so that Maitreya need not ask again; their directions are opposite

The question-and-answer structure through which the last four verses end doubt; these are not four headings in the root scripture

The excellence displayed jointly by question and answer; the root treatise does not separately give two fixed names here

The first and second explanations are outside the substance, while the last is identical with the substance〔0036b18〕

The orientation of the speech in each of the three explanations〔0036b18–0036b23〕

Three relational pairs between skillful means and the provisional〔0036b25〕

All are provisional, all are real, they are both provisional and real, and they are neither provisional nor real〔0037a27〕

Event and principle, principle and teaching, teaching and practice, bondage and liberation, cause and effect, substance and function, gradual and sudden, opening and gathering, shared and distinct, and the siddhāntas〔0037c03〕

Establishing all dharmas from the ground of non-abiding, then deriving them successively from event and principle through the four siddhāntas〔0037c05〕

One’s own practice, transforming others, and both self and others〔0038c18〕

In accord with wisdom, in accord with dispositions, and in accord with both dispositions and wisdom〔0039b20〕

The Tathāgata and Śāriputra each take the origin as one’s own practice and the trace as transforming others, then gather these as the provisional and real of origin and trace〔0040a06、0040a13〕

Relative to the later extensive opening; this unit includes prose, verse, and the doubt and request produced by opening and revealing

The former uses language to praise the provisional and real; the latter uses stopping and inexpressibility to reveal by contrast the depth of person, Dharma, sphere, and wisdom

Provisional and real wisdom; the sections on both the buddhas and Śākyamuni have a dual praise, dual explanation, and dual conclusion

Worldly, for each person, counteractive, and ultimate meaning; emergence from samādhi, cross-legged sitting, and binding mindfulness are each interpreted at different levels

Includes distinctions between what enables entry and what is entered and between before and within the path; it is not confined to one kind of skillful means of the two vehicles

A general expression in the context of śrāvakas, pratyekabuddhas, and various stages of skillful means; every occurrence of “skillful means” in scripture cannot be assigned the same denominator

The provisional and real can each be layered through one's own practice and transforming others; the provisional cannot be fixed solely as transforming others or the real solely as one's own practice

Mark, nature, substance, power, activity, cause, condition, effect, recompense, and the ultimate equality of beginning and end

A fourfold interpretation in terms of the ten Dharma realms, the buddha Dharma realm, opening and gathering, and stages; these are four approaches to the same sphere of the ten suchnesses

Six destinations and four sages; one realm possesses nine realms, and every realm possesses the ten suchnesses

Each of the ten suchnesses is established through the double negation “not” and “not not,” then indicated through scriptural phrases concerning the great cart and other images

In accord with others it opens and in accord with self it gathers; the real used in transforming others can be gathered as provisional and the provisional of one's own practice as real

Mark, nature, and substance extend through what is innately possessed; power, activity, cause, condition, effect, and recompense are distributed through the ten faiths, forty-one grounds, and buddha ground

The common basis of mark, nature, and substance and the following stages; the root treatise uses them to explain ultimate equality again

Both the final item among the ten suchnesses and the equality unfolded through confusion and understanding, persons, and teachings

First named through the transcendence of thought and words, then shown through light and darkness, the four inconceivables, the lotus pore, dragon rain, and examples from the five destinations

The former means that old attachment is stirred and new doubt arises; the latter means that the assembly expresses the doubt already arisen and requests a decision

After the requests this passage has two refusals; if the earlier stopping in praise through severing words is included, there are three in all. The two counts have different denominators

Teaching through Dharma, through simile, and through causes and conditions from former lives

Each round has a specific name, while universally each contains Dharma, simile, and causes and conditions

Persons with actual practice and realization, and figures who manifest responsively according to capacities

Used by the root treatise to explain thickness and thinness of delusion

Sequence of entry into the first abode through the three rounds

Transformation already produced through encounters with conditions in former lives

The substance of true cultivation becomes manifest after entry into the first abode; cultivation responsive to conditions is still spoken of before later stages

Stating one's understanding after awakening and gathering the benefit attained by the assembly

Prediction of responsive buddhahood and prediction of advancement in the Dharma-body

Benefits of provisional figures as they gradually approach the ultimate point of completion

Awaiting corresponding conditions for awakening, or having previously entered secretly; the distinction can also be read across the trace gate and origin gate

Hearing the Great in the distant past and beginning cultivation of the stations of mindfulness today can both be called a beginning

Distinguished by the root treatise in terms of worlds with and without buddhas and aspiration for birth

The first of the three rounds of teaching; this passage first gathers the later text under five sections: Dharma-teaching, understanding, confirmation, prediction, and rejoicing

The third form of assent to teach; the departure of the five thousand is its scene, not the selection of the five thousand

The three faults of the five thousand: many obstructions from the five turbidities, attachment to the Lesser concealing the Great, and supposing attainment without attainment

Not the present audience whose faculties fit the occasion, but people who, through hearing the Dharma, form conditions for liberation later

The buddhas in general and the buddhas of the past, future, and present

The five chapters on the buddhas in general, past buddhas, future buddhas, present buddhas, and Śākyamuni Buddha

Praising the Dharma, absence of falsehood, opening provisional means, revealing the real, using the five turbidities to explain the provisional, and distinguishing the false to encourage the genuine

The root treatise gives both a general explanation and a separate explanation of the words one, great, matter, cause, and condition

Following the ten subtleties: one object, wisdom, practice, stage, three dharmas, stimulus-and-response, retinue, spiritual power, benefit, and teaching of the Dharma

In the present explanation: one principle, one class of persons, one practice, and one teaching; the number is the same as in the old school, but the meanings differ

The ten abodes, ten practices, ten dedications, and ten grounds, used to explain opening, showing, awakening, and entering separately

Path-wisdom, wisdom of path varieties, all-wisdom, and the wisdom of all modes

Emptiness, existence, both emptiness and existence, and neither emptiness nor existence; the gateways that penetrate are four, while the principle penetrated is one

The contemplative-mind explanation of opening, showing, awakening, and entering, in which emptiness, provisional existence, and the middle mutually include and illuminate one another

The three great categories of past, present, and future are each divided again into past, present, and future, producing nine as three times three

In the six meanings the Śākyamuni chapter lacks praise of the rarity of the Dharma, so the body lists five sections; a passage is not missing

The commentary explains living beings' faculties, desires, and natures through the five vehicles; the root scripture's wording lists only desires and original natures

Here the term concerns opening the provisional Dharma of the three vehicles according to what is appropriate; it is not generalized into every form of skillfulness

The first section on opening the provisional and revealing the real lists the first three ones; one class of persons is completed only in distinguishing the false to encourage the genuine

Eon and living beings have no distinct essence; afflictions have the five dull agents as essence, views the five sharp agents, and life the continuous sustaining of form and mind

Eon, afflictions, views, living beings, and life are unfolded one by one; the order of listed names and the order of the account of essences and marks are not forced into identity

The continuity that sustains form and mind is the essence of the turbidity of life; the phrase is not interpreted as physical joining

Neither empty nor existent, both empty and existent, empty, and existent; the last proposition of the body expressly says that one enters by hearing the gateway of existence

Eon and life correspond to the worldly; living beings and views to the individual; afflictions to the counteractive; after the turbidities are removed, the Great is taught through ultimate meaning

Causal combination, continuity, and relativity form one system; reception, dharmas, and names form another; the two groups may not be combined into one table

Claiming final body and ultimate attainment and no longer resolving to seek; not a general name for ordinary arrogance

The commentary first says that after relinquishing life arhats are born in a land with remainder beyond the realms and encounter another buddha, hear the scripture, and attain decisive understanding; Nanyue's four reliances are a separately listed old interpretation

Nanyue's first interpretation of other buddhas; it does not replace the root treatise's prior statement about buddhas in lands with remainder

Attaining clear and settled understanding of this Dharma; it is not generalized into completion of every realization

The three faults conceal the mind and tend respectively toward falsely claiming a noble fruit, elevating oneself, and inability to believe and receive; they may not be merged

A failure in discipline is called deficiency; failures in the precepts shared with concentration and with the path are called omissions; inner and outer aspects of body and mind are explained through a flaw concealed within jade and one exposed outside

Lees and chaff also represent lack of a great capacity, while branches and leaves represent not being a good vessel; capacity emphasizes ability to be aroused, and vessel ability to bear the task

Presently arising hope is called thought, present delight desire, and past habituation nature; the root treatise also preserves desire habituated into nature and formed nature generating habituated desire

Nine refers to the capacities illuminated, seven to provisional means taught in response; the root treatise expressly says they cannot be definitively assigned and does not force nine and seven into pairs

The worldly is used according to desire, the individual according to nature, and the counteractive according to unwholesome karma; ultimate meaning is gathered under revealing the real in this passage

Establishing three is provisional; convergence in the one vehicle is real. Provisional Dharmas are not refuse, but guide beings into the real according to capacity

One principle, one class of persons, one teaching, and one practice; in different passages they may be expressly listed or implicitly included and may not everywhere be forced into four cells

Living beings, life, views, afflictions, and eon; the first four gather within time and thereby yield the name turbidity of the eon

In the past-buddha gateway, bodhisattvas, the two vehicles, and gods and humans form three passages encompassing the five vehicles, not five equal sections

Direct, conditioning, and revealing causes; slight human and heavenly goodness is opened as conditioning cause, while hearing the Dharma is opened as revealing cause; through opening and revelation all proceed toward awakening

The root treatise places transmitted explanations such as “liberate me,” fear, and entrusting life side by side and makes distinctions among them; it does not establish a single etymological meaning

Absence of nature does not mean absence of buddha-nature. Delusion takes ignorance as condition and awakening takes teaching and practice as conditions; direct, conditioning, and revealing causes support one another and arise

Living beings and right awakening both take thusness as position and mark; this does not mean that arising and ceasing phenomena remain eternally fixed and unchanging

The doctrinal teaching forms the basis for the later parable teaching, with a two-way relation that receives the preceding doctrinal teaching and anticipates the parable below

Exact graphs in the present base text, referring to the old five parables recorded at the head of the fascicle; no collation note supports changing them to other graphs

Two lines of brief verse and forty-one and a half lines of extensive verse, together making the chapter's forty-three and a half lines

Five turbidities, establishing skillful means, revealing the real, praising the Dharma, absence of falsehood, and exhortation to believe

The brief verse orders them as principle, persons, practice, and teaching; the revelation-of-the-real section orders them as persons, principle, teaching, and practice; each location retains its own order

Living beings, life, afflictions, eon, and views; the root treatise correlates them phrase by phrase with five groups of lines in the root scripture

Measuring whether living beings' faculties correspond to the Dharma one wishes to establish

Lacking the corresponding ability to receive the teaching at hand; it does not mean absence of life

An old designation for hell transmitted by the root treatise, alongside explanations through absence, lowliness, and falling

The old designation for a ghost transmitted by the root treatise and explained as ancestor; it is not conflated with other similar phonetic forms

The old designation for a human transmitted by the root treatise, first explained as intention, followed by explanations through quieting intention, cultivating the path, and pride

The root treatise explains it as reverent compliance; this records an old commentary's lexical explanation without establishing a separate philological judgment

Taking inexpressibility as its axis, the root treatise distinguishes three levels: real and provisional, production-and-extinction and nonproduction-and-nonextinction, and principle and gateways of skillful means

A continuous action of receiving the Dharma, practicing in accord with what is heard, and awakening and entering through seeing the truth

Obstruction removed but capacity not aroused; capacity aroused but obstruction not removed; obstruction removed and capacity aroused; obstruction not removed and capacity not aroused

A fruit evoked within capacity, a concealed seeking within feeling, and a spoken request; the first two existed formerly, while all three are complete today

The difficulty of the person—the Buddha's appearance in the world—the difficulty of teaching the Dharma, the difficulty of hearing the Dharma, and the difficulty of believing and receiving; the udumbara flower corresponds specifically to the difficulty of the hearer

A simile from a human king whose word is not double, used to establish the trustworthiness of the Buddha's speech; it is not extended into other meanings of royal power

This tradition's reading of the final six lines: first distinguishing three classes, then using one and a half lines each to exhort belief in the provisional and the real

Through the visible movement of a tree and the fan that is raised, the wind and moon not directly apprehended can be understood〔0063b15〕

The root treatise explains the benefits of the parable through the world, the individual, counteraction, and the ultimate meaning, and also uses them to explain joy〔0063b16–0063b26; 0063c29–0064a09〕

The root treatise distinctly explains parable according to four modes, each with its own images of the three vehicles and manner of receiving benefit〔0063b26–0063c18〕

Both appear in the explanation of the title and explanation of joy; contemplation of the mind is abbreviated in both places with〔云云〕〔0063c18; 0064a25〕

Receiving what one has heard and stating what one has understood; receiving and understanding are combined in the prose and stated separately in the verse〔0063c24–0063c26〕

The two divisions of the narrator's account. Joy within the mind is inward understanding; when joy stirs in the body, it becomes the outward bearing of rising, joining the palms, and gazing upward〔0063c27–0064b03〕

The body sees the Buddha's body, the mouth hears the Buddha's voice, and the mind understands the Buddha's intent: bodily, verbal, and mental joy〔0064b03–0064b07〕

The interval between the earlier and later ends; the root treatise refers to the initial illumination of the high mountains and the teaching of reality after a long time〔0064c04–0064c08〕

The Tathāgata confirms that what Śāriputra has understood is not false; it divides into formerly teaching the Great, forgetting the Great and grasping the Lesser, and teaching the Great again〔0065a10–0065a15〕

After certifying his understanding, the Buddha predicts his future buddhahood; the root treatise lists four purposes, ten prose divisions, and two parts of verse〔0065b13–0065c12〕

Used in the second concluding answer to explain Śāriputra, Kāśyapa, and Pūrṇa manifesting the same lack of understanding〔0065c20〕

The sequence in which a parable opens and reveals the teaching so that those of middling capacity gain understanding. The root treatise distributes its opening and revelation, gaining of understanding, confirmation, and definitive prediction across four chapters.

Śāriputra first personally states freedom from doubt, then states that his companions have perplexity, and finally requests universally on behalf of the fourfold assembly.

The Buddha's reply divides into initiation, parable, and exhortation to believe; initiation further divides into rebuke and drawing-in.

The root treatise uses this to indicate the causes and conditions requested; Zhanran further explains it as the beginning-to-end basis.

The elder, house, single gateway, five hundred people, arising of fire, and thirty children.

Name and conduct, rank and designation, and virtue and work. Rank and designation further divides into the worldly elder, world-transcending elder, and elder in contemplation of mind.

Noble lineage, high rank, great wealth, commanding power, profound wisdom, advanced age, pure conduct, complete propriety, praise from those above, and allegiance from those below, in that order.

The root treatise takes the land of true recompense as country, the land of expedient means with remainder as town, and the land of shared habitation as village.

Fields provide nourishment and illustrate dhyāna-concentration supporting prajñā; a house shelters the body and illustrates the real sphere as wisdom's support; servants attend and carry out commands and illustrate skillful knowledge and vision.

The house-gateway is the essential road for leaving birth-and-death and belongs to the expression of the skillful teaching; the vehicle-gateway is the gateway of the Great Vehicle and belongs to the expression of the perfect teaching.

The root treatise uses the five hundred people to illustrate living beings of the five paths.

The characteristics of the house that is burned illustrate the recompense of the six paths; the fire that burns illustrates the eight sufferings and five turbidities. The two remain distinct.

The passage from halls and galleries through beams and rafters is first distinguished according to the three realms, four great elements, life faculty, consciousness, and so forth; it is then explained contemplatively in terms of the upper and lower body, skin and flesh, two feet, spine, and other features.

The root treatise takes ten as bodhisattva children and twenty and thirty as children of the two vehicles. It also records both inclusion of pratyekabuddhas in the Lesser Vehicle and their inclusion in the middle vehicle.

After first recording three explanations through the four great elements, four modes of birth, and four inversions, the body follows the later passage and takes birth, old age, illness, and death〔0067b26–0067b27〕.

Alarm means recalling the retreat from great goodness and corresponds to loving-kindness and to awareness of beings' lack of happiness; fear means concern that grave evil will arise and corresponds to compassion and concern over their suffering〔0067b28–0067b29〕.

Not being endangered by the five turbidities and eight sufferings is peaceful; not being moved by the four inversions is secure; standing freely beyond encumbrances is having emerged〔0067c03–0067c05〕.

The components mark a gateway and can turn to ashes; the open space allows passage and cannot burn. They illustrate that words that express can be effaced, while the meaning expressed is no longer impermanent〔0067c12–0067c18〕.

They are first explained separately as attachment to views and attachment to craving, then together as indulgence that wastes one's merit in vain and leaves one empty-handed〔0067c26–0067c29〕.

The body illustrates the bearing power of supernormal ability, while the hands illustrate the lifting power of wisdom; they are explained retrospectively through supernormal power and the power of wisdom in the correlation〔0068b02–0068b04〕.

What the root treatise adopts is, in order, knowledge and vision, fearlessness, and the ten powers, judged as brief, intermediate, and extensive. The root scripture itself does not explicitly assign the three objects in this way〔0068b21–0068c03〕.

The specific explanation separates single, gateway, and small word by word; in the general explanation the three routes of principle, teaching, and practice each clarify single, gateway, and narrow and small〔0068c05–0068c20〕.

First, immature children absorbed in play have no knowledge and do not hold objects firmly, so they fall; second, because goodness is weak and they lack knowledge, they slander the Great Vehicle and fall〔0068c28–0069a02〕.

Assessing the suitability of the three carts, the father knowing the children's prior inclinations, praising the three carts, and suiting the children's wishes correspond in order to practicing skillful means, the buddhas of the ten directions appearing, going to Vārāṇasī, and turning the Dharma wheel〔0069a17–0069a24〕.

The rarity of the playthings is exhortation; the various kinds of carts are demonstration; urging the children to leave quickly and promising to give each what they want is confirmation〔0069b10–0069b14〕.

Suiting their wishes, keen and courageous, pressing one another forward, vying, together, racing, and vying to emerge are explained under the six phrases declared by the source. Their number is not altered merely because the wording can be divided into seven lexical items〔0069b16–0069b27〕.

The children leave the fire and rejoice; the elder also rejoices upon seeing them escape danger, and these form one parable.

The root treatise explains this through contemplations of the four truths bearing different names yet converging in seeing the truths.

Delusions of thought throughout the three realms are exhausted, and one is no longer confined by delusions of views and thought.

Abiding in the fruit without advancing, not merely the body sitting down.

Belonging respectively to intention, speech, and body; all express that those who have not arrived have something they seek.

Three levels: capacity resting in the Great Vehicle, something sought in the mind, and the three spoken requests; the old affective seeking is separately rejected by the root treatise.

Three alternative accounts involving three carts, four carts, and the ways they converge.

The root treatise takes it to be the true mark of all dharmas; height and breadth, white ox, attendants, and many jewels are characteristics of the cart and its ornaments.

The movement by which the thirty-seven factors sever delusion and the movement by which the knowledges of exhaustion and nonarising enter nirvāṇa without remainder.

Because buddha-nature is the same, all are equally children; because all dharmas are equally Great Vehicle, all are equally the great cart.

Without removing living beings' former practices, reality is revealed within their former practices of the four truths, six perfections, and the rest.

Explaining the treasury in terms of practices and in terms of such dharmas of principle as aggregates, entrances, and elements.

Three pairs: one's own practice and transforming others; real wisdom and skillful function; entering the middle path and illuminating both sides.

Preserving body and life and escaping the danger of fire already involve no falsehood; the root treatise further concludes by comparison through the past cause and present fruit.

The skillful promise of three serves to lead the children from the house, while the original intent culminates in benefiting them by equally giving great carts.

Four foundations of mindfulness

Good dharmas of the two times fulfilled within the four right efforts

Evil dharmas of the two times exhausted within the four right efforts

Four bases of spiritual power

Five faculties

Five powers

Balance of concentration and wisdom, and the seven factors of awakening

Noble eightfold path

The root treatise separately explains these through knowledge of nonarising, knowledge of exhaustion, “my births are exhausted,” “what had to be done is done,” and “the pure practice has been established”〔0073c22–0073c24〕.

The root treatise correlates these with hearing what the father says, each becoming courageous and keen in mind, and energetically inferring and distinguishing〔0074a01–0074a04〕.

Recapitulates the preceding status and title, incidentally including name, conduct, and praise of qualities; inwardly corresponds to Bhagavān and the myriad qualities of wisdom, severance, loving-kindness, and compassion〔0074c14–0074c18〕

The three realms are beginningless; they were not made now; impermanent and debased〔0074c21–0074c22〕

First its breadth is stated, then its constitution is extensively explained; hall, room, pillars, foundation and steps, beams and ridgepoles, and the rest receive multiple correspondences to body, realms, action, and life

Master Yin explains them through the thirty-six components, pig intestines, impurity, and suffering; under “now it is said,” the root treatise separately explains them through the six consciousnesses, six faculties, and six objects

Capacities for the three vehicles are encompassed by the five destinies; the phrase “five hundred people” incidentally includes the thirty children, but the two numbers do not measure the same group

Conceit, anger, delusion, greed, and doubt; each has finer divisions, while the concluding half-line does not form another agent

Vigor of youth, lineage, wealth, mastery, longevity, intelligence, good conduct, and physical appearance correspond in order to the kite, owl, eagle, vulture, crow, magpie, turtledove, and pigeon

Anger arising without reason, anger attached to a reason, and disputatious anger, illustrated respectively by the venomous snake, viper and scorpion, and centipede

Independently arisen and associatively arisen, illustrated respectively by geckos and hundred-legged creatures, and by langurs, wildcats, mice, and the rest

Those with power take by force, while those without power beg coarse and inferior things from others; another twofold division distinguishes greed in the mind of attachment and greed in the mind of views

Vacillating between two sides and fighting without deciding right and wrong; clutching and pulling represent provisionally taking each side

Deviant views, attachment to precepts, view of a body, attachment to views, and extreme views, in the sequence listed by the root treatise

Rejecting good and evil and worldly and world-transcending cause and result, illustrated by yakṣas eating human flesh, venomous creatures, and the rest

Taking contaminated good, the ten good precepts, and non-Buddhist meditative concentrations as supreme; the passage on seizing the dogs includes an explanation in terms of events, a contemplative explanation, and several further explanations

Vertically entering the three times and conceiving a self is called tall; horizontally pervading the five aggregates and conceiving a self is called large

Taking impermanent neither-perception-nor-nonperception as nirvāṇa, illustrated by a throat like a needle

The two extremes of annihilationism and eternalism, like the two horns of an ox’s head; the two branches refute one another

The three realms are where the Buddha responds through transformation; the master’s recent departure additionally preserves two explanations, going to another land and, after attaining nonarising, no longer being born in the three realms

The four sides are locations; body, feeling, mind, dharmas, and the rest give rise to the four inversions, five turbidities, and eight sufferings; “at once” means arising together; “blazing” means continuing and gradually intensifying

The concentrations of the four meditations are like holes; what is burned, the cause of the fire, its force, and the appearance of being burned each form a distinct division

Rejecting form-realm concentration and proceeding toward the formless; venomous snakes and the rest leaving the holes are the kinds burned

First means deliberating on rescuing the children with the great teaching, and later deliberating on establishing the three carts; it is consideration of what is appropriate, not yet identical with actual teaching and transformation.

Three meanings. Because the exhortation is chanted a second time in the verse, there are four expressive units, but no fourth meaning is separately established.

The root treatise correlates running swiftly with seeing the truths and the open ground with the stage beyond learning; this is the commentator's applied interpretation, not a renaming of road and ground in the root scripture.

A place above ground where things are stored is called a storehouse, and one underground a treasury. Practice replete with all dharmas is also called a treasury, and the six faculties replete with all dharmas a storehouse.

These belong respectively to the root treatise's correspondences for roaming horizontally and vertically; all three enumerations are preserved individually.

Respectively used to explain “most honored among the sages,” “father of the world,” and the application to the five destinies; they must not be combined into one category of living beings.

The root treatise uses the level from patience with the Dharma of suffering onward to explain “if the mind has become resolute”; it does not refer generically to strength of will.

The root treatise first explains these as the wisdom of the middle way and ignorance, then again as personally attaining wisdom and compassionately entering birth and death, as well as from the two sides of one's own practice and transforming others.

The former explain that those of lesser wisdom enter through the truth of suffering and remove delusion; the latter correlate liberation from everything and the unsurpassed path with the truths of cessation and path.

The seal of the Dharma that the Tathāgata teaches to benefit the world; what follows opens the two distinctions of teaching or not teaching and transmitting or not transmitting.

A transcription in the root scripture; the root treatise connects it with present benefit.

Ten kinds of good people are arranged into five pairs: past and present, below and above, outer and inner, one's own practice and transforming others, and beginning and end.

In the interpretation through causes and conditions, faith arises, understanding is born, doubt departs, and principle becomes clear in sequence; in the interpretation according to stages, entering the Mahāyāna path of seeing is faith and advancing into the path of cultivation is understanding; in the interpretation in terms of Origin and Trace, those who long ago entered the Mahāyāna manifest the initial faith and initial understanding of intermediate faculties

Three stage-names shared by six alternative accounts; the root treatise does not accept their allocations merely because the names agree, but tests each branch for mutual obstruction between earlier and later

The four correspond respectively to joy, the arising of faith, the departure of doubt, and the clarification of principle; all four are listed, and none may be removed

Proximately understands the burning house and remotely understands skillful means; it includes the narrator's account of joy and the disciples’ own statement to the Buddha, not merely one inward thought

Leading the saṃgha, advanced years, and having realized nirvāṇa; the later order of explanation does not follow the order of the headings, but still may not be reduced to one reason

Formerly they did not seek the great Dharma; now, upon hearing the prediction and parable, they obtain great wholesome benefit. The root treatise briefly raises its simile through immeasurable precious treasures

The two broad aspects of extensive understanding; this unit first opens the parables such as father and son becoming separated, so the narrative concerning the elder and poor son may not be presented as doctrinal meaning already expressly stated by the root scripture

The root treatise takes being young and childish as the mind of understanding being obstructed by ignorance and therefore powerless, and becoming grown as wholesome roots being perfumed and gradually wishing to become manifest

The dharma-realm of nirvāṇa is one's native land and the five desires of birth and death are another land; within the native land, buddha-dharma, city, and house are further distinguished according to breadth and density

All buddha-dharmas are the country; the nirvāṇa of severance, guarding against wrong and resisting evil, is the city; great compassion of the same essence, intimate with the son, is the house

The root treatise accepts only the “midway” meaning of the old explanation, and separately takes the land of expedient means with remainder, the interval between two lands, nirvāṇa with remainder, and abiding in that nirvāṇa to explain country, midway, city, and stop

Inner self-support is fullness, and outward transformation of others is overflowing; they are distinguished from the granary and storehouse, which correspond to meditative concentration and true aspect

The root treatise expressly lists four modes: two-yet-not-two and not-two-yet-two as mutual going out and coming in; the immeasurable and the one as mutual going out and coming in; and one's own practice and transforming others as going in and going out

Bringing forth the Dharma to benefit living beings is returns; the merit of transformation reverting to oneself is profits

Correspond respectively to the five aggregates, twelve entrances, and eighteen elements; these are the three levels through which the poor son seeks principle

Fifty represents the five destinies; “more than” is explained through opening out the ghost destiny to derive the asura destiny

Dharma-body great beings and ordinary beings of the land of common residence; this passage's worry about having no son specifically concerns the latter, who first arouse the mind through a transformation buddha and can continue the buddha-seed

From the Buddha's side, numinous wisdom knows first and then gives rise to a response according to capacity; from the side of living beings, capacity precedes response; it is also said to be inconceivable, neither later nor earlier, while earlier and later are mutually raised

Rejecting suffering, seeking happiness, and inquiring into the savor of principle gradually accumulate and become wholesome roots that transcend the world

The father illustrates the dharma body after attainment of the Way; the house illustrates objectless compassion

The two contemplations are skillful means; a capacity for the Perfect middle sees directly through the gate, while the partial truth of the two vehicles remains to the side

Right seeing has near and far kinds; this passage further gives two explanations, that the great capacity has only begun and the event remains distant, and that the capacity is weak and the response has not yet gone to meet it

The complete reward body and dharma body rest in the principle of emptiness, free from fear of the two delusions and eight māras

Concentration and wisdom are the feet, the real truth is the footstool, and the concentration and wisdom of nonarising rely upon the object-realm of suchness

The superior response responds to bodhisattvas and is Vairocana's specially honored body; the inferior response responds to the Lesser Vehicle and is the sixteen-foot body in coarse clothing

Ethical discipline, concentration, wisdom, and dhāraṇī samādhi; the final item is read as one according to the syntax of the root text

Two approaches to explaining officials, people, and servants; the distinct gate further separates people from officials, while the shared gate returns to the pāramitā of skillful means

The right is the function of wisdom entering emptiness and whisks away the dust of the four abiding delusions; the left is the function of wisdom entering conventional existence and whisks away the dust of ignorance

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

Vast wisdom is called great power; vast supernormal powers are called great majesty

The initial explanation takes Pāpīyān as the king and his followers as the equals; the further explanation takes the dharma body as like a king and the reward buddha as the equal

The principle of emptiness alone does not contain the myriad virtues and is not the tathāgata-garbha

Practicing the Mahāyāna path for immeasurable kalpas / broadly studying the myriad practices / arousing the resolve for Mahāyāna awakening

The lion throne, namely the fearless object-realm of emptiness in the ultimate meaning

The burning house removes suffering and therefore has alarm; the present parable gives happiness and therefore has joy

The present lifetime of transformation nearing its end / worry that the great Dharma remains unentrusted and that future students will lack a source

Speaking to the workers

Work diligently; do not slacken

Ho, man; do not go elsewhere

Put your mind well at ease

Why is this? Absence of five faults

The elder names him son

Rejoicing in this treatment; continually clearing dung

Understanding includes both retrospectively understanding the preceding teaching and understanding the family estate; entrustment includes entrusting activity, possessions, and the family estate

Commission means being commanded to know and coming to know the household affairs; entrustment is the later formal declaration that the whole estate belongs to the son

Employment and receiving a day’s wages are the remote cause; mutual trust and commission with the estate are the proximate cause

The former extends from the tree of the Way through leaving the house; the latter from the dharma body through exhaustion of delusions of thought; the root treatise discusses their remote and proximate beginnings and endings together

Milk, curds, raw ghee, refined ghee, and clarified essence, correlated with five stages of teaching in the root treatise’s order

Seeing the body adorned with special marks and hearing the Great Vehicle are called entering; still seeing the sixteen-foot body and hearing the Lesser Vehicle after being reproved are called leaving

Hearing the Great while still treating it as the affair of bodhisattvas and remaining within one’s arhat position and self-allocation to the Lesser Vehicle

Storehouse is the gate of concentration and the 108 samādhis; treasury is the gate of wisdom and the objects of the eighteen emptinesses

Little and much are the abbreviated and extensive gates of prajñā; taking is one’s own practice, giving is transforming others

The Buddha takes prajñā as His mind; practitioners of the two vehicles move from analytical emptiness of dharmas toward transmitting the teaching in accord with integral emptiness of dharmas

The root treatise lists three forms: teaching under empowerment without difference from the Buddha, non-difference because all dharmas are suchness, and present awakening that the natural relation of father and son was always without difference

First in relation to teaching prajñā to bodhisattvas, and second because this Dharma will later be used by oneself

The mind gradually opens, disdains its former pursuit of only the lesser fruit, and activates its Mahāyāna capacity

Those who appear with and assist the Buddha’s work of transformation; used by the root treatise to explain the relatives

Correlated by the root treatise with all ten thousand practices and ten thousand virtues of the Great Vehicle

The root scripture and root treatise both preserve this wording; the root treatise refers it back to the earlier command to understand the Prajñā teaching

Under the Tripiṭaka teaching the original mind does not seek; in the Vaipulya period one is ashamed of the Lesser and regards the Great as beyond hope; in the Prajñā period one understands it yet claims no share; now one suddenly hears the prediction

The Taishō root treatise reads “abandon,” witness A reads “release,” and the present root scripture reads “release”

The Buddha was originally not sparing with the great Dharma; it was not entrusted early because living beings delighted in the Lesser and could not yet bear it

The four aspects in the prose opening of the parable, all chanted in the verse

Observing the four modes of birth and seeking capacities that can be liberated

What building the residence represents: establishing a compassionate refuge grounded in the dwelling of the emptiness of inherent nature

The mutual involvement of faculties and objects is like a city; the eighteen realms are like a country

Contaminated goodness and the goodness of the two vehicles

Lacking Mahāyāna Dharma-food, powerful function, and great merit, and producing delusions of view and thought upon goodness with and without acquisition

The dharma body is teacher and king; the reward and response bodies are the elder

Revealing the abbreviated through the extensive, bestowing a determination, the four universal vows, and practice

Partial emptiness, not reaching the source of the real mark, lacking the adornment of manifold goodness, not possessing the four fearlessnesses, and differing from permanence, bliss, self, and purity

Four foundations of mindfulness, four right efforts, four bases of supernormal power, oil applied to the feet, food and drink, bedding, and stern and gentle words

Supernormal powers and undisturbed concentration

The former collectively chant comforting him and freedom from five faults; the latter collectively chant giving him a name and having him work constantly

The primary explanation is conducting the household affairs

The two chapters applying the secret sending of two men to induce him

The root treatise’s explanation of the supreme Way

Within ourselves we had extinguished indicates severance; if we heard indicates wisdom

The Way of the real mark, partial attainment of the Mahāyāna fruit of cultivation, and seeing the principle of the real mark

The principle seen by the pure eye, pure conduct attaining the uncontaminated, and maintaining the precepts

The true Mahāyāna position; causing all to hear through the voice of the Buddha Way

The three meanings of no further birth, slayer of thieves, and worthy of offerings

Three of the room, four of the robe, and three of the seat

The earth can produce, cloud and rain can moisten, and plants are what is produced and moistened; medicinal herbs are named because their function is conspicuous

Contaminated wholesome acts can remove evil, while the uncontaminated is supreme; the four great disciples stand within the uncontaminated assembly

The situation of uncontaminated practitioners who formerly had no further wish to seek the unsurpassed Buddha Way

After hearing the scripture, they ride the Buddha Vehicle themselves and also carry others

Three levels of the worldly-medicine simile, later applied to breaking ignorance, opening the Buddha’s knowledge and vision, and receiving predictions

The three explanations are successively correlated with the world, individual, therapeutic, and ultimate-truth siddhāntas

The position of this chapter within the teaching through parable

One “excellent” confirms understanding of the real in two places, and the other understanding of the provisional in two places

Six aspects: receding, advancing, horizontal, vertical, both horizontal and vertical, and neither horizontal nor vertical

Limits the scope of what the two vehicles understood at that time without erasing the Buddha’s kindness or the understanding already gained

No selection, no separation of withered and flourishing, universal moisture and growth, concluding with the Tathāgata’s equal and undifferentiated nature

The unfolding of the confirmation, divided into prose and verse

The root treatise’s own designation of the first major passage of the prose

The three levels within opening the three to reveal the one

Presents the Dharma King to encourage faith and also forms the basis of the great-cloud simile

Teaching reveals wisdom and wisdom proclaims teaching; each accomplishes the other

The provisional dharmas are horizontally arrayed and form a vertical sequence in relation to the one reality

The real mark and destination of all-knowledge; it is also the basis of nonabiding that can establish every dharma

Where provisional dharmas lead in their own positions and where they lead by serving as conditions

The paired knowledge of dharmas’ destinations and of living beings’ deep minds

Attachment to dependent body and environment, and attachment to the dharma grasped

The two aspects of provisional and real wisdom and of plants and earth-rain

Five differentiated kinds that receive moisture

Earth, plants and trees, dense cloud, falling rain, receiving moisture, and growth

The seed of a plant and its accomplishment through moisture and growth

The application through peace in the present life and birth in a good place afterward

Compassion as the esoteric treasury of mind, visible form as body, and thunder as speech

The esoteric treasury of speech that proclaims and pours forth the Dharma rain in the simile of falling rain

The correlation with root, stem, branch, and leaf

The undifferentiated simile within opening the simile

Ten epithets, four universal vows, three penetrations, three wisdoms in one mind, five eyes, and wisdom-conduct shared by the three karmas

Five precepts, ten good deeds, śrāvakas, pratyekabuddhas, and bodhisattvas

The application of one earth and one rain

The three marks of mind-nature and the three flavors taught by the Tathāgata in one voice

The four dharmas known by the Tathāgata

The threefold unfolding of mindfulness, reflection, and cultivation

Differentiating marks and flavors according to conditions, and the final return to emptiness in ultimate nirvāṇa

Explains why the Buddha knows the one yet does not immediately teach knowledge of all modes

Returns to praising the understanding of Kāśyapa and the others

Praise according to difference and praise according to non-difference

Four lines of direct teaching and fifty and a half lines of teaching through simile; this is the root treatise’s verse measurement and is not identical with seventy-three XML verse lines

The two teachings proceed from provisional to real, and the two wisdoms likewise proceed from provisional to real; teaching and wisdom must not be merged into one item

The Dharma King who destroys existence corresponds to counteraction; accordance with living beings’ desires to the world; wise belief and understanding versus unwise doubt and regret to each person; and obtaining right view to ultimate truth

In the verse their order is cloud, rain, earth and mountains and rivers, plants and trees, receiving moisture, and growth; the order follows the application, not the prose opening

The cloud represents the responsive body, which acts in accordance with wisdom; containing moisture means possessing the Dharma of the twelve divisions

Ninety-five corresponds to the nonappearance of the light of wrong views, and ninety-eight to the removal of afflicting heat; the two numbers must not be exchanged

A low-hanging cloud seems graspable; the root treatise correlates it with the responsive body descending into the world, seeming to share the three kinds of existence yet actually remaining unobtainable

The living beings’ body and mind represented by the earth, mountains, and rivers in the application; long-standing habituation-causes are concealed within the aggregates, elements, and sense fields

“Hundred grains” is a general expression that refers to the five grains, which represent the five vehicles’ capacity to produce one hundred wholesome acts

In the undifferentiated simile, the first two phrases restate what is produced and what is moistened, while the later phrase restates what moistens; the sequence must not be reversed

The root treatise correlates the pairs with having and lacking capacity, planting goodness and opposition, buddha-work and māra-work, the beginning and end of response, and entering the real and opening the provisional

The root treatise follows the scripture in enumerating five positions: humans and gods, the two vehicles, the six perfections, the Shared Teaching, and the Distinct Teaching

The six perfections are divided according to three asaṃkhyeyas, the Shared Teaching according to the seventh, eighth, and ninth grounds, and the Distinct Teaching according to the thirty minds; this coexists with the preceding five-position layer

Humans, gods, the two vehicles, and three kinds of bodhisattva; although seven kinds are moistened, in relation to Buddha-wisdom they are like one drop in the ocean

Humans and gods, the two vehicles, the Shared Teaching, and the Distinct Teaching; the two vehicles’ final body receives two further explanations

A person on a lower ground causes another to hear one dharma, whereas the Buddha through one voice causes each class to understand; the cloud and rain in this passage take the latter meaning

The first one and a half lines see each producing its fruit through rain of one flavor; the last three and a half lines use various conditions to reveal the same Buddha Way

The two vehicles cling firmly to the fruit obtained as nirvāṇa; the later statement that they are criticized because they cling to the fruit is internal evidence from the root treatise

Non-extinction means that transformational birth and death have not yet been crossed

The two vehicles’ wisdom and severance are pointed out as the bodhisattva path; the end of this passage gathers both path and fruit before buddhahood into the cause of buddhahood

Universal prediction and individually given prediction: the former exemplified by the beginning of the “Dharma Teacher” chapter, the latter by predictions after the three cycles〔0097a21–0097a22〕

Direct, conditioning, and revealing causes, exemplified respectively by “Never Disparaging,” the ten offerings in the “Dharma Teacher” chapter, and predictions for people of the three capacities〔0097a22–0097a24〕. The root treatise then says prediction through direct cause is broad, while predictions through conditioning and revealing causes are narrow

Delayed and swift predictions. The root treatise only contrasts them〔0097a25〕 and assigns no person in that sentence

Prediction by a buddha and prediction by a bodhisattva, contrasted through the Buddha’s predictions in this chapter and those of the bodhisattva Never Disparaging〔0097a25–0097a26〕

Prediction made from afar, exemplified by the future śrāvaka disciples in the “Conjured City” chapter〔0097a26–0097a27〕

Physical body and Dharma body; inner and outer retinues—the four paired terms listed in the assembly’s vows〔0097b26–0097b27〕, not divided into a separate numerical category

Opening the three to reveal the one: the meaning heard by those of middling capacity through the two cycles of teaching by Dharma and teaching by parable〔0097c11–0097c12〕

Eon and land; clear differentiation of near and far. Prediction makes the previously uncertain future fruit, eon and land, and nearness or distance of buddhahood determinate and clear〔0097c13–0097c14〕

Duration of the Dharma and numerical quantities, among the causes practiced, fruit attained, eon and land, lifespan, duration of the Dharma, and numerical quantities listed in the predictions for the three disciples〔0097c26–0097c27〕

Produced through supernormal power, suddenly appearing though originally nonexistent; in application to the Dharma, provisional wisdom speaks of existence where there is none

Named for defending against transgression and resisting enemies; in application to the Dharma, teaching performs the conjuration, while defense against conceptual delusion and resistance to view-delusion make it a city

The Dharma inwardly correlated with the conjured city, established by provisional wisdom to allow temporary recovery, but not yet ultimate

Explains the chapter title through the conjured-city simile, its application to the Dharma, and the intention behind its establishment; explicitly marked by the root treatise at〔0098a15〕

Explains the conjured city in the sequence Tripiṭaka, Shared, Distinct, and Perfect Teachings; all four names and their order follow the root treatise

Forming within nirvāṇa the thought of peace and the thought of extinction

Does not say the city exists like a conjuration; uses it as an expedient for severing view-delusion and conceptual delusion, passes straight through its gate, and does not treat it as ultimate

Knowing there is no danger from brigands and no need of a real city, it therefore speaks of a conjured city; the root treatise uses this to conclude the meaning of the present chapter title

The root treatise expressly says that the latter two interpretations are not recorded here. The Mirror supplements them; the two layers must not be combined

Those of superior capacity have slight doubt, those of middling capacity denser doubt, and those of lesser capacity still denser doubt; in sequence, the text draws on three weeks of reflection beneath the bodhi tree, the unsurpassed path taught in the presence of two myriads of koṭis of buddhas, and the connection in the distant past

In sequence, the beginning of the chapter, its middle, and the ultimate; the scripture’s compilers use the conjured city in the middle for the title and thereby gather beginning and end

Through the Tathāgata’s three penetrations, seeing events of the distant past as though today, making the events cited certainly not false

Stating the events seen, giving a simile to clarify the distant past, and concluding that He sees the past as though today

The distant cause is realization of the Way and the Brahmā request from the ten directions; the recent cause is accepting the request and teaching, enabling the sixteen novices later to explain it again and establish the connection

The Way realized by the buddhas is the same, while the duration manifested differs according to the suitability of conditions

The light of realization lets beings in dark places see one another and leads the Brahmā kings of the ten directions to follow it and request the Dharma

The recent cause first turns the half-word Dharma wheel; after the princes’ renewed request it abolishes the half and clarifies the full-word Dharma wheel

Demonstration, exhortation, and confirmation; the root treatise states both a provisional three-two-one division and the general rule that all possess three turnings

The twelve teaching-aspects are demonstration, exhortation, and confirmation for each of the four truths; the twelve practice-aspects are eye, knowledge, clarity, and awakening produced by each of the three turnings

The twelve teaching-aspects are what turns and the twelve practice-aspects what is turned; the later passage also opens the meanings of teaching and practice as two wheels

Persons of each of the three grades of faculties obtain sixteen mental states, together making forty-eight

Opening and combining in which the four truths successively turn into two truths, one truth, and no truth

The root treatise explains it as not accepting the four views and awakening to the first fruit

The root treatise explains it as release from the fetters of the seed and the fruit and attainment of no-more-learning

The root treatise explains it as liberation through both

First generally explained through purification of the six faculties, then “penetrating” through their interchangeable function and “keen” through entry into the Buddha’s domain

The Buddha enters samādhi without emerging, the doubtful assembly has no one to question, and the sixteen novices later teach it again

Carries forward the reason for establishing the connection from the preceding unit and turns to the events through which the connection itself was established

The two divisions of direct establishment of the connection; this unit contains only the prose account, while the parabolic account begins with the next unit

The temporal sequence of the prose account’s three divisions; they are not compressed into one event

Here the root treatise explains it as all giving rise to the mind of awakening; it is not prematurely changed into final extinction

The context is first giving rise to the mind of awakening, vowing to become buddhas, and passing beyond the world; this domain does not enumerate the names of the seven kinds

Always receiving the Great Vehicle; retreating from the Great Vehicle and then receiving the lesser teaching; and encountering only the lesser teaching—preserved in the original sequence

The root treatise clarifies long and short through speaking of long duration, speaking of short duration, generating past wholesome roots, according with worldly desires, and entry into the ultimate meaning

The terms occur as a pair in this sentence; elsewhere in the same work they also have personal usages referring to provisional and real practitioners, and the grammatical fork is registered without adjudication

First identifies ancient and present teachers, then ancient and present disciples

Sixteen buddhas arise in eight directions, not eight buddhas

Where those who do not retreat abide; “three-bodhi” abbreviates the transliterated ending of unsurpassed complete awakening

The root scripture’s literal wording; “the three vehicles share the teaching in another land with remainder” is the root treatise’s explanation, while the horizontal and vertical pair belongs to the Mirror

The root treatise explains it as the time when the buddhas’ course of teaching in the world is nearing completion

The first explanation treats purity as the virtue of severance and jointly establishes wisdom and severance through correct understanding, the true truth, and meditation

The root treatise correlates bodhisattvas with relatives and voice-hearers with their children; this points back to the preceding explanation and is not the literal wording of the root scripture

The root treatise first explains the dispositions and obstructions addressed by the three vehicles; the three items are not compressed into one

First teach three to break through obstructions and escape difficulties, then teach the One Vehicle; the sequence cannot be reversed

First unfolds the individual elements within the parable and then applies them back through the Dharma; the application expressly does not follow the original sequence

Five hundred yojanas, dangerous evil road, many travelers, wish to reach the place of jewels, and one guide; the five items may not be merged or compressed

Illustrates the causes and effects of birth and death; the root treatise distinguishes fragmentary and transformational birth and death on the side of effect and views and thought and the five abodes on the side of cause〔0101c03–0101c04〕

One meaning is a vast and cut-off road where someone may still be relied upon; the other is that there is no one upon whom to rely〔0101c05–0101c10〕

Explained in sequence as purity of the eye and ear faculties, purity of the mental faculty, threefold wisdom in a single mind, the five eyes or three knowledges, and the ten powers〔0101c12–0101c15〕

A thought of retreat arising between the two pillars of aspiration as the beginning and the fruit of buddhahood as the end; it is not the exact midpoint of the distance〔0102a06–0102a08〕

Universal compassion, formation of connections, provisional wisdom, and real wisdom; names established according to the timely functions of the same prince〔0102a08–0102a16〕

Absence of Great-Vehicle capacity, nonacceptance of exhortation and admonition, and cessation of transformation〔0102a01–0102a06〕

Many skillful means, grieving the loss of the jewels, conjuring the city, and the travelers entering the city〔0102a20–0102a25〕

The power of skillful means belongs to conjuring, while addressing the assembly belongs to speaking of the conjuration〔0102a26–0102a27〕

Do not fear or retreat is exhortation; from “now this is a great city” through doing as one wishes is demonstration; peace and happiness upon entering the city is confirmation〔0102a29–0102b03〕

Great joy, what has never been experienced, escape from the evil road, attainment of security, going forward and entering the city, and the thought of having crossed over correspond in sequence to hearing, warmth, summit, patience, seeing the truths, and no-more-learning〔0102b19–0102b21〕

The thought of having crossed over also corresponds to the virtue of wisdom, and the thought of security to the virtue of severance〔0102b22–0102b24〕

In the ultimate sense it is the final fruit; in the sense of partial entry it is the first abode of initial resolve〔0102c12–0102c18〕

Primarily for those who retreat from the Great and take up the Lesser; secondarily for those who studied the Lesser from the beginning〔0103a12–0103a14〕

The root treatise first distinguishes them through the wheel of teaching and wheel of supernormal power and through sound and visible form, then lists paired explanations concerning teaching, result, conditioned and unconditioned, provisional and real, and more〔0103a15–0103b01〕

“Skillful Means” concerns teaching, “Burning House” practice, “Faith and Understanding” persons, “Medicinal Herbs” difference and nondifference, and “Conjured City” principle〔0103b02–0103b18〕

The root treatise lists nirvāṇa with and without remainder, śrāvakas and pratyekabuddhas, and an explanation between the two kinds of birth and death〔0103c09–0103c12〕

The verse restates the preceding prose; it does not mean the upper half of the verse

The distant and recent causes before the direct establishment of the connection, together comprising twenty-two and a half lines

Great Universal Wisdom Excellence’s attainment of the Way and the Brahmās’ request are the distant cause; the Two-Vehicle Dharma-wheel and the princes’ renewed request are the recent cause

The passage in which the sixteen sons request the turning of the Dharma-wheel also carries the retinue’s offerings after attainment of the Way

After the Buddha Great Universal Wisdom Excellence enters meditation, each of the sixteen novices again teaches the Great Vehicle scripture to an assembly

After the Buddha’s cessation, those who formerly heard the Dharma are constantly born together with their teacher and encounter Him in various buddha-lands

Identifying the sixteen novices and the sentient beings they transformed in the past with today’s teacher and disciples

The root treatise’s judgment concerning the assembly today: they have escaped obstructive difficulties, and their capacity to hear the Dharma has arisen

First narrating the perilous road, people, guide, conjured city, and treasure-place; then attaching the parable back to seekers of the Way and the Buddha’s guidance

The parable-section in which the guide leads the people across the perilous road

The people become exhausted and wish to turn back; the guide receives them through the conjured city and allows them to rest temporarily

Three levels: conjuring the walled city, telling the people about the city, and the people entering it

After knowing that the people have rested, revealing that the conjured city is not real and causing them to proceed to the treasure-place

Finally attaching the parable of the guide and the rest-stop back to the Dharma-meaning of the buddhas guiding sentient beings

The distant Origin is dim and remote and difficult to believe, so it is omitted; only the recent Origin among nine billion buddhas is presented. Knowledge of past lives can know the recent Origin, so the recent is presented to prove the distant〔0105c12–0105c14〕

Shame and patience, which cover anger and protect against external evil = outer robe; the mind of faith and delight, the inner wholesome root = inner robe〔0107a03–0107a05〕

In the contrast between Māra and Buddha, the demonic realm of birth and death is another country while both Lesser and Great within the Buddha Dharma are the native country; in the contrast between Lesser and Great, the Lesser Vehicle remains another country while the Great Vehicle is the native land〔0107a10–0107a15〕

Rebuke illustrates the movement of attachment and arising of doubt · showing the jewel illustrates causes and conditions from former lives · urging its exchange illustrates prediction and buddhahood; all three rounds contain these three meanings〔0107a17–0107a19〕

Analyzing dharmas and investigating the true belongs to the Tripiṭaka meaning; embodying dharmas and investigating the true belongs to the Shared meaning〔0107b24–0107b27〕

The Distinct meaning describes beyond training as exhausting shared and distinct delusions and fathoming provisional and real principles〔0107b27–0107b28〕

Investigating the tathāgata-garbha permits speech of training and beyond training; Dharma-nature and true mark are neither training nor beyond training, yet both training and beyond training〔0107b28–0107c01〕

Among the two thousand, some are in training and some beyond training; they belong to one stream, receive predictions at one time, and receive one name〔0107c01–0107c02〕

Rāhula is the Buddha’s son, intimate and weighty in worldly kinship; Ānanda guards the Buddha’s Dharma treasury, intimate and foremost in the Way〔0107c08〕

The two were already included in the collective prediction for the twelve hundred and now seek individual predictions for themselves〔0107c11–0107c13〕

The two people’s request has silent thought and speech; the speech has a cited precedent and the invocation of expectation〔0107c05–0107c07〕

The fourth and fifth parts of Ānanda’s fivefold prediction〔0107c16–0107c18〕

Using the five dharmas to regulate oneself makes one a Dharma teacher in personal practice; teaching the five dharmas to others makes one a Dharma teacher who transforms others. Because one regulates oneself, all are called disciples; because one transforms others, all are called Dharma teachers 〔0108a04–0108a06〕.

Compassion shelters beings and the benefit bestowed returns to oneself: the room 〔0108a19〕. Covering others’ evil and obstructing one’s own ugliness: the robe 〔0108a20〕. Settling the mind in emptiness enables one to settle others; settling others also settles oneself: the seat 〔0108a20–0108a22〕.

The sutra is spoken by suchness-wisdom and speaks suchness-principle. A practitioner today who receives this teaching of suchness and proclaims suchness-principle is the Tathāgata’s envoy 〔0109b25–0109b27〕. Suchness-wisdom illuminating suchness-principle is the work 〔0109b27〕.

Concealed and unspoken is secret; gathering everything is essential; containing and storing true suchness and the true mark is treasury 〔0110b01–0110b02〕.

High plain = a sentient being’s mind fully endowed with afflictions; digging = cultivating contemplative wisdom; dry soil and moist mud = teachings that do not yet explain or already explain the middle way; clear water = realization of the middle way 〔0110c25–0111a12〕.

Stūpas are raised at the four places of birth, attaining the path, turning the Dharma wheel, and extinction. The root treatise judges this sutra the fourfold memorial of the buddhas of the three times 〔0112c22–0112c26〕.

The stūpa rising from the earth signifies noncessation; sharing the seat, nonarising; entering the stūpa, nonpermanence; manifesting the stūpa, nonannihilation; emanation bodies, nonidentity; the whole body, nondifference; Many Jewels yielding the seat, noncoming; Śākyamuni sitting upon half the seat, nondeparture 〔0113b01–0113b04〕.

Brief = correspondence with the true mark; extensive = separation from the four propositions and cessation of the hundred negations; centered = the eight negations 〔0113a28–0113b01〕.

The eight liberations transform impurity into purity; the spheres of mastery give freedom in transformation; the total spheres are unobstructed in relation to objects. They also represent cleansing the four abidings, dust-and-sand, and ignorance 〔0114b03–0114b07〕.

Sovereign spiritual penetration reveals past benefit to beings; the lion’s vigorous advance reveals the present work of opening the provisional to reveal the real; great might reveals future permanent abiding without cessation 〔0114b09–0114b13 前段〕.

Nearby = entrusting it to the eighty thousand and twenty thousand bodhisattvas long abiding in this land to proclaim it here. In the distance = entrusting it to the disciples of the original ground, the bodhisattvas from below as numerous as dust motes of a thousand worlds 〔0114b21–0114b24〕.

Devadatta is also called Dadu, rendered here as Heavenly Heat. Because the conduct he was to perform was contrary, the hearts of humans and devas burned at his birth, and he was named from this 〔0115a02–0115a10〕.

Bases of the thirty-two marks: Tripiṭaka = precepts and diligence; Shared = emptiness and nonarising; Distinct = knowledge of the varieties of paths; Perfect = the true mark 〔0116b22–0116b26〕.

The round jewel represents the perfect cause attained through cultivation; presenting it to the Buddha directs the cause toward bringing the fruit to fruition; the Buddha’s swift acceptance represents swift attainment of the fruit; this is sitting at the site of awakening in a single thought 〔0117a18–0117a19〕.

Conditions in the south were mature, so it was fitting to accomplish the path through the eight marks; conditions in this land were meager, so only the dragon girl was used to teach and transform—this is the power of expedient skill. Obtaining one body is obtaining all bodies: this is the samādhi of universally manifesting physical bodies 〔0117a26–0117a28〕.

Twenty thousand bodhisattvas uphold the sutra under a prior specific injunction; eighty myriads of koṭis of nayutas receive the silent exhortation of the Buddha’s gaze and vow to propagate it 〔0117b01–0117b06〕.

A specific injunction is a particular command previously given; a general search recruits throughout the assembly. “General” here does not establish the name of another teaching 〔0117b03–0117b05〕.

Twenty thousand bodhisattvas uphold the sutra in this land; the five hundred and eight thousand śrāvakas vow to circulate it in other lands 〔0117b08–0117b11〕.

Beginning bodhisattvas not yet able to undergo hardship and propagate the sutra in an evil age 〔0117b10–0117b12〕.

One who lives by preaching the precepts but does not delight in practicing them; the same applies to the remaining Dharmas of the fivefold dharma-body 〔0117b26–0117c03〕.

The armor put on when facing cruel speech, blades and staves, expulsion, and painful illness; the root treatise unfolds it through several sets of contemplations 〔0117c03–0118a22〕.

Suffering, impermanence, impurity, not-self, and emptiness as armor 〔0118a01–0118a02〕.

Seven contemplations of insulting speech, seeing its regional meaning, partial extent, accomplishment, and momentary arising and cessation 〔0118a02–0118a11〕.

Armor explained through the presence or absence of mental feeling and of anger, craving, and delusion when ordinary people and sages face the three feelings 〔0118a11–0118a18〕.

Recollection of the Buddha as recollection of the dharma-buddha and ultimate meaning; the Buddha is Dharma and Saṅgha, and phenomena and principle are harmonized; one armor is all armor 〔0118a18–0118a22〕.

Three approaches to the meaning of the chapter title 〔0118a24〕; they are not stages of practice

In terms of circumstances: body without danger, mind without sorrow and distress, then bodily peace and mental ease enabling practice to advance 〔0118a24–0118a25〕

Attached to the preceding chapter, robe, chamber, and seat correspond to peace of the dharma-body, ease of the mind of liberation, and prajñā guiding practice forward 〔0118a26–0118a27〕

The three names in the Dharma-gateway explanation 〔0118a29–0118b01〕; immediately after non-practice the text says that one nevertheless practices the middle way

Painful cause and painful fruit; pleasant cause and painful fruit; painful cause and pleasant fruit; pleasant cause and pleasant fruit 〔0118b13–0118b20〕

Three meanings of nirvāṇa, subsequently unfolded as dharma-body, prajñā, and liberation 〔0118b21–0118b27〕

Three practices that together constitute the path to nirvāṇa; respectively embodying dharma-body, prajñā, and liberation, and corresponding to robe, seat, and chamber 〔0118b22–0118b27〕

Called the three karmas in the cause and three mysteries in the fruit; in the causal stage compassion guides the three karmas to benefit others, while in the fruit this is called the inconceivable transformation of the three wheels 〔0118c04–0118c06〕

Revealed in three statements: all dharmas possess the nature of peaceful ease; sentient beings are nirvāṇa and cannot be extinguished again; practicing a non-Buddhist path penetrates the Buddha’s path 〔0118c06–0118c09〕

Each sutra brings forward one side while possessing the other, as fitting for the time 〔0118c18–0118c24〕

Those who wish to cultivate the perfect practice and enter the turbid world to propagate the sutra but remain disturbed by that world 〔0118c29–0119a02〕

After saying that earlier and later cannot be fixed, the root treatise provisionally takes up one thread for explanation 〔0119a04〕

Explanation can establish the sequence seat, chamber, robe; in practice, entry into emptiness itself includes everything 〔0119a11–0119a13〕

zero occurrences

zero occurrences

zero occurrences

zero occurrences

zero occurrences

zero occurrences

zero occurrences

The one truth is where all things return, the basis, and that which pervades without discrimination. The ground takes the meaning of all practices resting and abiding, with the middle way as their place of return 〔T34n1718 0119b27–0119c01〕

Conduct with nothing conducted, nonconduct that conducts, and neither conduct nor nonconduct, in fixed order; all three depend upon the one real truth 〔T34n1718 0119c01–0119c11〕

The two patiences are the two emptinesses; the root treatise explains them through true and conventional, provisional and actual, while both see the middle way 〔T34n1718 0119c12–0119c15〕

Patience of subjugation, conforming patience, patience of nonarising, and patience of quiescent extinction. The root treatise also says they may be opened into five, six, or forty-two patiences, but the present passage actually uses four to explain the text 〔T34n1718 0119c15–0119c19〕

The true, conventional, and middle truths; the practices of calming, contemplation, and compassion. The three truths explain the sutra, while the three practices clarify the conduct of propagating it 〔T34n1718 0120a06–0120a18〕

Approach through distance, through approach, and through neither distance nor approach, respectively attaching precepts, concentration, and wisdom to assist contemplation 〔T34n1718 0120a26–0120b09〕

The powerful, wrong people and teachings, dangerous games, caṇḍālas, assemblies of the two vehicles, thoughts of desire, non-males, danger and harm, suspicion, and keeping dependents, preserved in the order of the text 〔T34n1718 0120b09–0120b16〕

Among the ten, nine belong to birth and death and one to nirvāṇa. The root treatise does not identify item by item which single one belongs to the latter 〔T34n1718 0120b16–0120b18〕

One line marks the heading, twenty-two explain cultivation, and five lines and three phrases explain accomplishment. The twenty-two further divide into fourteen lines on phenomenal distance and approach and eight on principial distance and approach 〔T34n1718 0121a22–0121c25〕

Plotting against the king’s command; the king executing a minister; treasure disappearing from a managed treasury; a palace woman becoming pregnant; the king being poisoned; ministers contending; two countries at war; a miserly king not distributing wealth to the people; levying the people’s property; and widespread disease or epidemic, preserved in the order of the text 〔T34n1718 0121b01–0121b07〕

These are all ancient translated forms used by the root treatise to explain outsider brahmans. Each is preserved in the form found in this text and not silently replaced by another form 〔T34n1718 0121b08–0121b25〕

The sheep-like bhikṣu represents attachment and arrogance; the lion-like bhikṣu neither craves nor attaches, and gain or loss of support does not cause the mind to increase or decrease 〔T34n1718 0121c09–0121c17〕

The four requisites, beginning with alms, each have a time before and after, making eight. The same occasion becomes diligence when mindfulness of the Way is unbroken and laziness when it is not 〔T34n1718 0121c18–0121c22〕

Concentration stills faults, attains the nonself of persons, and prevents outward harm; wisdom leaves grasping, attains the nonself of dharmas, and prevents inward inversion. The two groups remain paired in this order 〔T34n1718 0122a01–0122a03〕

Not speaking faults, not disparaging, not praising or condemning, and not producing resentment or aversion; they stop both faults in audible speech and the movement of resentment and aversion at its source in mind

Contemplating all dharmas as empty without rigid attachment; neither opposing a person’s intent nor violating the character of Dharma; when capacities are unknown, teaching only the Great entails no fault

The wise challenge one another through principle and can be answered; kings rely on power to seek victory, and fools seek only victory, so neither should be answered

No jealousy or flattery, no disparaging abuse, no disturbance, and no contention

Great compassion, loving father, great teacher, and equal teaching respectively reverse the four evils above

Those who have aroused an expedient resolve but remain within the three realms correspond to the vow of loving-kindness; those who have never aroused an expedient resolve correspond to the vow of compassion; each name emphasizes one side, giving joy or removing suffering

The wisdoms of hearing, thinking, and cultivation that the formal vow seeks to give; expedient teachings are not thereby declared entirely ineffective

The three meanings of practice upon which vow, loving-kindness and compassion, and accomplishment depend; their assignments here retain Zhiyi’s original order

All wisdom is the one practice; the foremost teaching is the one teaching; the secret treasury is the one principle and also includes the one person

The retributive obstruction transforms present retribution; karmic obstruction transforms next-life retribution; afflictive obstruction transforms later retribution

Ten faiths, ten abodes, ten practices, ten dedications, ten grounds, and wondrous awakening; the possible reading of the first abode manifesting the eight marks is also preserved

The Buddha has neither doubt nor habitual residues and therefore does not dream; the Buddha may nevertheless sleep to regulate the body, so dream and sleep are two distinct judgments

Inferring from earlier cases of the same dream and result, not directly foreseeing through supernormal power or knowledge of past lives

Dwelling place of the bodhisattvas from below. The root treatise matches constant, quiescent, and light with permanence, bliss, purity, and self, forming the secret treasury of the four virtues 〔0125a01–0125a03〕.

Ten distinctions established by the root treatise to explain sentient beings’ ease of transformation, from first seeing and seeing now through the earlier and later maturation of sharp and dull faculties 〔0125b18–0125c11〕.

Discriminating within the scriptures is cultivation of wisdom; right recollection is cultivation of severance; disliking residence among crowds is realization of severance; and diligent practice and advance are realization of wisdom 〔0126b20–0126b23〕.

Three levels of explanation through the Shared, Distinct, and Perfect teachings: the nine successive concentrations and related practices are Shared; the first through tenth grounds and related practices are Distinct; and the ultimate Dharma-nature samādhi and related practices are Perfect 〔0126c17–0126c21〕.

In order: actually measurable yet spoken of as immeasurable 〔0127b12〕; actually immeasurable yet spoken of as measurable 〔0127b13〕; actually immeasurable and spoken of as immeasurable 〔0127b14〕; actually measurable and spoken of as measurable 〔0127b15〕. The four cannot be collapsed into the two forms permanent and impermanent.

Tathāgata of the true body and Tathāgata of the response body 〔0128a04–0128a06〕, separately explained through the union of object and wisdom and through coming into the three existences to manifest perfect awakening

Dharma body, reward body, and response body 〔0128a09–0128a16〕; expressly stated by the root treatise itself, which does not replace response body with transformation body

Vairocana, Rocana, and Śākyamuni 〔0128a17–0128a19〕, respectively explained as Pervading All Places, Pure and Full, and Crossing the Scorching Reef

Prajñā, liberation, and Dharma body 〔0127c20–0127c23〕, answered through provisional and real wisdom, manifestations in the three periods, and true mark and original ground

True suchness not obstructing the dharmas, object and wisdom corresponding, and the uninterrupted hundred years obtained in a single period of retribution 〔0128b19–0128b21〕; each explains lifespan through receiving

The Dharma Tathāgata has principle as life, the reward Tathāgata wisdom as life, and the response Tathāgata the principle of corresponding to conditions as life 〔0128b22–0128b23〕

Measurable, immeasurable, and neither measurable nor immeasurable 〔0128b23–0128b24〕; four propositions are opened separately afterward, and the two sets are not conflated

The Dharma body is neither; the reward body is measurable before the vajra mind and immeasurable afterward; the response body is measurable according to conditions and immeasurable in its uninterrupted function 〔0128c07–0128c10〕

Neither permanent nor impermanent, permanent, both permanent and impermanent, and impermanent 〔0128c12–0128c19〕; first explained separately, then universally

Winter, spring, and summer 〔0129a03–0129a13〕, listed according to the short or long Buddha-lifespan seen

Open space and lifespan as foremost, rivers returning to the sea, and Lake Anavatapta sending forth four rivers 〔0129a13–0129a19〕; differences in number and sequence in the received text are recorded in Section III

The three bodies long accomplished at the original-time site of awakening are Origin; those at the site of quiescence in the intermediate period and today are Trace 〔0129a25–0129b02〕

Cultivating causes, attaining fruits, manifesting powers, transforming beings, teaching dharmas, and liberating persons 〔0129b24–0129b26〕; their sequence cannot be compressed

Various causes and fruits and the Dharma gates of benefiting self and others can function through lifespan. The root treatise gathers them through the sea without effacing the differing numbers of stages in the scriptures.

The Buddha’s intent is the admonition and the assembly’s reception is belief; sincerity is fidelity, truthfulness examined reality 〔0129b27–0129c04〕

Breaking the near view that sees only attainment at Gayā, setting aside the near teaching, and revealing the distant Origin 〔0130a03–0130a10〕

One body is precisely the three bodies and the three bodies precisely one; also what was not taught in the past and what only the Buddha knows 〔0129c12–0129c15〕

Naturally unmoving principle, unobstructed inconceivable wisdom, and freely applied functioning, corresponding respectively to Dharma, reward, and response bodies 〔0129c15–0129c21〕

Wholesome recompense among humans and devas is the flower; knowledge of all modes on the Buddha Way is the fruit; the Buddha eye completely knows their beginning and end 〔0130b14–0130b18〕

Completely illumines the myriad wholesome acts, knows their beginning and end, and illumines the wholesome capacities of the ten Dharma realms without omission or error 〔0130b16–0130b25〕

The root treatise distinguishes capacities through multiple relative comparisons; what is illumined includes only the wholesome roots that are conditioning and discernment causes, not evil dharmas as the two causes 〔0130b19–0130b25〕

Two responses manifested according to sharp and dull capacities; each has the birth of a corporeal body and a Dharma body 〔0130c05–0130c20；0131b18–0131c11〕

Manifested body is form and spoken Dharma sound; both concern one’s own and another’s bodies and affairs and bring benefit according to capacity 〔0130b28–0131a02；0131c11–0131c24〕

Samādhi for benefiting beings in the present; the root treatise lists ten qualities in sequence 〔0131a02–0131a11〕

Encompasses the three classes of human and deva, two-vehicle, and three-bodhisattva capacities, and is developed through four meanings concerning the past, present, practice, and gate of fruit 〔0131a19–0131b14〕

Weak functioning of the two wholesome causes, conditioning and discernment; failure to remove the two delusions of views and thought 〔0131a24–0131a26〕

Worldly, individual, counteractive, and ultimate truth; the root treatise uses them to explain form and sound according with capacities and the generation of good and extinction of evil 〔0130c27；0131c25–0132a10；0132b18–0132c12；0133c02–0133c15〕

Real wisdom illumines the reality of the three realms according to principle, while provisional wisdom knows capacities according to their measure and manifests and teaches 〔0132a14–0132b17〕

Disposition, desire, karmic conduct, semblant understanding, and conceptual contemplation; they successively explain capacities and teaching through the four siddhāntas 〔0132b17–0132c12〕

Skillful means lead outward and ultimately into reality; only failure to enter reality could be called false, and the root treatise says that none is provisionally led out without entering reality 〔0132c21–0133a03〕

The bodhisattva causal lifespan being still unexhausted discloses that the lifespan of the Buddha fruit is still less exhaustible by number 〔0133a09–0133a18〕

The Dharma, reward, and response bodies each possess the meaning of originally not becoming extinct yet announcing extinction for capacities 〔0133a18–0133b29〕

The root treatise uses them as paired expressions for announcing extinction and announcing birth 〔0133a21–0133a22〕; their correlation with equal awakening and wondrous awakening occurs only in the Mirror

Wholesome states that arise when beings hear that the Buddha is difficult to encounter because of the announcement of extinction 〔0133c25–0134a01〕

The three causes of buddha-nature. The root treatise takes the mind-king as the direct cause, wisdom as the discernment cause, and the other nine mutually assisting factors as the conditioning cause 〔0134b22–0134b24〕.

One explanation correlates them with ethical discipline, concentration, and wisdom 〔0135a09–0135a10〕; a second correlates them with prajñā, liberation, and Dharma body 〔0135a11–0135a13〕.

One explanation correlates them with the three samādhis of emptiness, signlessness, and wishlessness 〔0135a15〕; a second correlates them with the contemplations of emptiness, the provisional, and the middle 〔0135a17〕.

The two major divisions of the twenty-five and a half lines: twenty and a half lines of Dharma teaching and five lines of teaching by parable

The first nineteen and a half lines of the Dharma teaching, divided in the order past, present, and future

The first division of past benefit, corresponding to the first two root-sutra lines

The second division of past benefit, corresponding to constant teaching and transformation since the distant past

The third division of past benefit, corresponding to manifested nirvāṇa, actual non-extinction, constant teaching, and beings’ failure to see although near

The first two and a half lines of the present section; the root treatise assigns to it beings’ longing and the Buddha’s emergence with the saṅgha on Vulture Peak

The latter two and a half lines of the present section; the root sutra states both constant abiding without extinction and skillfully manifested extinction

The first division of the ten and a half future lines; first the Buddha does not manifest his body and causes thirst, then because of longing emerges to teach

The second future division; the prose lodges the meaning in four characters, while the verse develops it in four lines

The root treatise’s judgment concerning constant abiding on Vulture Peak; it is a root-treatise judgment and is not presented as root-sutra wording

The root treatise’s judgment concerning the other dwelling places, also connected back to the meaning of the other lands above

The root treatise correlates humans in “filled with devas and humans” with the thirty minds and devas with the ten grounds; the order cannot be reversed

The root treatise’s explanation of beating the heavenly drums

The root treatise’s explanation of māndārava flowers

The third future division; the root sutra says that the pure land is not destroyed, while because of evil karma beings burdened by wrongdoing long fail to hear the Three Jewels

The fourth future division; the root sutra says that those who cultivate qualities and are gentle and upright see the Buddha’s body and hear the teaching

The final line of the Dharma teaching, telling those with wisdom to end doubt and concluding that the Buddha’s words are real and not false

The two divisions of the five lines of teaching by parable: one line opens and four lines apply the parable

Two items placed side by side in the final line of the application. Both aim to enable beings to enter unsurpassed wisdom and swiftly accomplish a buddha-body, but they are not merged into one item

The stage of a bodhisattva practicing the six perfections (Kātyāyanīputra’s accomplishment of five dharmas), the shared stages of the three vehicles (a stream-enterer in terms of wisdom or severance), the Separate-Teaching bodhisattva stage (entry into the first ground), and the Perfect-Teaching bodhisattva stage (entry into the first abode) 〔0136b17–0136b21〕.

Rejoicing, reading and reciting, encouraging others to read and recite, auxiliary practice of the six perfections, and proper practice of the six perfections 〔0138a08–0138a10〕. The first three belong to wisdom born of hearing, auxiliary practice to wisdom born of reflection, and proper practice to wisdom born of cultivation; all remain before the ten trusts 〔0138b04–0138b06〕.

The threefold sequence of wisdom to which both the four trusts and five grades are assigned 〔0138a02–0138a03、0138b04–0138b06〕.

Conforming to events and principle; also conforming to principle and events, ultimately nondual and undifferentiated

Rejoicing for oneself and others; rejoicing for oneself entails wisdom and for others compassion

Hearing the Buddha’s profound and distant Origin and trusting without opposition

The root treatise’s placement of the fiftieth person

Contrasted with one thought of understanding and rejoicing for self and others

The two divisions of the Buddha’s answer

Components of the calculation made directly through the Perfect gateway

The root treatise’s original names in its chain of measurement

The private record’s placement of the qualities in this passage

Its meaning is carried forward from the preceding chapter; reading and reciting infer the other four kinds, together encompassing the five kinds of Dharma teacher

There is a higher/lower distinction between the initial qualities of the first grade and the qualities of the six faculties above the five grades

First divided through the five faculties and mind, then divided again through appearance within the body and manifestation outward

Four passages on hearing benefit, clear recognition, semblant understanding, and showing the end from the beginning

Purity is not established according to the quantity of qualities; in purity there is no fullness, contraction, or equality

Six thousand in each faculty is equality; twelve hundred is fullness; eight hundred is contraction

Once pure, one faculty also possesses the functions of other faculties and is inconceivable

Before the real has arisen, one gains extraordinary faculty-function through the power of the scripture while the eye remains named the physical eye born of one’s parents

Correlations established by the root treatise section by section through the six faculties

One mind contains ten realms and each realm the ten suchnesses, forming the calculation of twelve hundred

Three sets of stage-names are placed beside the stage of Ever Diligent and gathered under the semblant stage

Used only when the root treatise says meditation has eight objects of touch to explain the nose possessing the body’s function

Interpreted by the root treatise as representing the One Vehicle, four truths, and twelve links of dependent arising

Understanding, object, practice, teaching, and designation are disclosed respectively through inwardly harboring, outwardly revering, bodily conduct, oral proclamation, and the name given by others 〔0140c06〕

The basis of the event includes time, name, aeon, land, and teaching; the event itself tells Never Disparaging’s deeds from the first Buddha King Awesome Sound onward

Person, principle, practice, and teaching explain the sutra in this original sequence 〔0141a03–0141a05〕

The stage is determined from not specializing in reading and reciting but only practicing bowing 〔0141a08–0141a09〕

Illuminating, conditioning, and direct causes are correlated in this sequence with reading and reciting, practicing the bodhisattva path, and daring not to slight but deeply revering 〔0141a11〕

Deep reverence is the seat, enduring blows and abuse is the robe, and uninterrupted kindness and compassion are the room, in the root treatise’s original sequence 〔0141a13〕

Deep reverence is mental karma, the proclamation of non-disparagement is verbal karma, and deliberately going to bow is bodily karma, in the root treatise’s original sequence 〔0141a15〕

Those who already possess wholesome roots receive gentle protection; those who do not are forcefully administered strong poison 〔0141a28〕

Purification of the six faculties in the present, encountering the Buddha Lamp Radiance in the next life, and later encountering two thousand koṭis of buddhas 〔0141b02–0141b03〕

Supernormal power is correlated with purity of bodily karma, eloquence in teaching with purity of verbal karma, and wholesome serenity with purity of mental karma 〔0141b04〕

Because the disparagers slander, they fall into evil; because they hear the name buddha-nature, they also gain a later wholesome fruit 〔0141b08–0141b09〕

Receiving and upholding, reading, reciting, explaining, and copying; the root sutra joins reading and reciting in writing, while the root treatise and Mirror count five

The key lies in definitively maintaining existence, even to definitively maintaining neither existence nor nonexistence—not in the words “existence” and “nonexistence” themselves 〔0141b14〕

Gaining or losing the intent of the four siddhāntas distinguishes attachment and nonattachment in self-practice and in transforming others 〔0141b22–0141b23〕

Extending the tongue, light from the pores, throat-clearing, finger snap, sixfold movement of the earth, universal seeing of the assembly, voice in empty space, homage and taking refuge, scattering objects from afar, and the ten directions communicating 〔0141c21–0142a20〕

Unity of capacity, teaching, person, practice, and principle, correlated by the root treatise with the latter five powers 〔0142a11–0142a20〕; the Mirror separately correlates the first five with the four unities of principle, teaching, person, and practice 〔T34n1719 0349c26–0349c29〕

All dharmas (wondrous name), all powers (wondrous function), the entire treasury of secrets (wondrous essence), and all profound matters (wondrous principle) 〔0142a25–0142a29〕

Site of awakening, attaining awakening, turning the Dharma-wheel, and entering nirvāṇa; they respectively explain the profound matters, treasury of secrets, all dharmas, and supernormal powers stated above 〔0142b03–0142b07〕

Attaining awakening is the Dharma-body, turning the Dharma-wheel is prajñā, and entering nirvāṇa is liberation 〔0142b08–0142b09〕

Mañjuśrī and the others belong to the assembly transformed through the Trace; the long-dwelling assembly from below is transformed through the Origin 〔0141c17–0141c18〕

Because the Tathāgata confers the path and transforms others, his hand is named the hand of provisional wisdom; because the bodhisattvas cultivate the path themselves and receive it, their crowns are named the crowns of real wisdom〔0142c03–0142c05〕.

Great loving-kindness and compassion are the room; absence of stinginess is the robe; absence of fear is the seat〔0142c11–0142c13〕.

The Buddha’s wisdom = all-wisdom; the Tathāgata’s wisdom = wisdom of the varieties of the path; natural wisdom = wisdom of all modes〔0142c13–0142c15〕.

Buddha-wisdom is profound but not other; the six skillful means are other but not profound; the sequential teaching is both other and profound. Using what is profound among other teachings to assist in elucidating Buddha-wisdom is skillfully repaying the Buddha’s kindness〔0142c20–0142c23〕.

Prabhūtaratna came to attest the scripture, and the emanations assembled to open the stūpa; the work complete, they are respectfully sent off as before〔0142c28–0143a02〕.

Raises the past to disclose the present: the Bodhisattva Gladly Seen suddenly relinquished one body and then burned both arms, holding life lightly and Dharma in esteem, losing life while the path remained〔0143a14–0143a16〕.

Internally set wisdom and contemplation in motion, contemplate the causes and fruits of affliction, and sweep them all away with emptiness-wisdom〔0143b18–0143b19〕; further contemplate body and fire, giver and recipient, as all the true mark—who burns and who is burned?〔0143b19–0143b20〕.

Speaking to the exhaustion of the original ground is profound; pervading all places is vast; purely explaining the Buddha-Dharma without teaching other dharmas is salty〔0143c07–0143c09〕.

The other scriptures explain provisional wisdom without mastery; the present scripture explains that the provisional is precisely the real and the real precisely the provisional, that waxing and waning mutually indicate one another, nondual yet dual〔0143c16–0143c18〕.

Not aging is bliss and not dying permanence; hearing this scripture, one gains the understanding of permanence and bliss, holding it openly within the breast and fearing nothing〔0144a12–0144a14〕.

One hundred thousand kinds of music formerly offered to Buddha King Cloud-Thunder-Sound / music now naturally accompanying him in other lands; 84,000 jeweled bowls formerly offered / that many companions who are vessels of the path now surrounding him; dhāraṇī of the languages of all living beings formerly attained / wondrous sound now roaring throughout the ten directions through universally manifesting physical forms〔0144a17–0144a21〕.

Through inconceivable power, the bodhisattva transmits the scripture according to kind; people see his Trace but cannot fathom his Origin〔0144a21–0144a23〕.

Take only the flavor of his Dharma and do not discriminate according to his appearance; slighting that station, one obstructs the flow oneself〔0144a23–0144a24〕.

The merit of all hairs covering the body does not equal one excellence; all excellences do not equal one mark; all marks do not equal the white tuft; the white tuft does not equal the crown protuberance; therefore it is the mark of a great person〔0144a26–0144b03〕.

Seat-admonition = the Buddha’s body accords with principle, so do not see it as low and small and forget its dignity〔0144b19〕; robe-admonition = as the teacher establishes the provisional, the disciples conceal the real〔0144b20–0144b21〕; room-admonition = lands as dependent recompense are evoked by direct recompense, so do not see the dependent and slight the direct〔0144b21–0144b23〕.

One in essence but different in function: quiescent function is samādhi and retaining function dhāraṇī; transformation of physical forms is samādhi and eloquent teaching through sound dhāraṇī; purity of the tongue faculty is dhāraṇī and purity of the other faculties samādhi—all are Dharma gates of purity of the six faculties〔0144c14–0144c19〕.

Person/Dharma; compassion/kindness (removing suffering / giving happiness); merit/wisdom (wisdom severs delusion as daylight leaves no darkness / merit transforms lifespan as a jewel rains treasures); Dharma/response bodies (contemplation merging unseen with its object is the Dharma body / manifesting as needed is the response body); medicinal tree/wish-fulfilling jewel (whole body curing illness / giving according to wishes); hidden/manifest benefit (nothing seen or heard / beholding thirty-three noble forms and hearing nineteen honored teachings); own/other’s intent (following one’s own intent illuminates real wisdom / following another’s illuminates provisional wisdom); Origin/Trace (not moving from the limit of the Origin / the Trace adapting to square and round); conditioning/direct causes (seed of the direct cause / seed of the conditioning cause); wisdom/severance (moon on the fourteenth night / moon on the twenty-ninth)〔0144c26–0145a22〕.

Contemplate, world, sounds, universal, and gateway, each opened into four and then one selected〔0145a22–0145c29〕.

Conditioned world (three realms), unconditioned world (two nirvāṇas), world of two extremes (saṃsāra and nirvāṇa), and inconceivable world (object of true reality); all worlds are distinguished and set aside, and only the inconceivable world is taken〔0145a29–0145b03〕.

Capacities of humans and gods (commit no evil and practice every good), the two vehicles (fear saṃsāra and delight in the unconditioned), bodhisattvas (place others before oneself with compassion, humanity, and deference), and Buddhas (enter all dharmas through equal contemplation); only the capacity of Buddha-sound is taken as the condition for response〔0145b03–0145b09〕.

Compassion (unconditioned compassion is one in substance with true reality, like a magnet drawing iron); vast vows (related to the unconstructed Four Truths); practice (whatever is encountered is itself principle); severing delusion (knowledge of all modes severs ignorance like removing the root); entering Dharma gates (entering the king samādhi, all samādhis enter within it); supernormal powers (cultivated through true reality, when one arises all arise); skillful means (meeting capacities and benefiting beings, perfectly pervading all at once); teaching Dharma (one wondrous sound corresponds to capacities in the ten realms, like an asura’s lute); bringing beings to fulfillment (digging wells, building boats, Shennong tasting medicine); offering to all Buddhas (the many practices support perfect wisdom)〔0145b15–0145c25〕.

Entering emptiness from the provisional opens emptiness and obstructs the provisional; entering the provisional from emptiness opens the provisional and obstructs emptiness. Partial passage is not universal and obstruction is not a gateway. The middle way is neither emptiness nor provisional existence, directly opens true reality, and illuminates both truths; because it illuminates both it is universal, and because it directly opens it is a gateway〔0145c25–0145c28〕.

The seven disasters concern oral capacity (invoking the name), the three poisons mental capacity (constant mindfulness), and the two quests bodily capacity (bowing)〔0146a24–0146b05〕.

Minds of the nine Dharma realms cannot equal principle while the mind of the Buddha realm can (horizontal); one first generates the resolve by conditioning ultimate principle and can equal principle (vertical); mind and principle are both unsayable, yet the unsayable is spoken (neither horizontal nor vertical)〔0146b20–0146b28〕.

Here translated as comprehensive retention: comprehensively retaining, evil does not arise and goodness is not lost. Also translated as able to ward off and able to retain—retaining goodness and warding off evil; further, able to ward off the evil of the extremes and retain the goodness of the middle〔0146c01–0146c02〕.

Name of a ghost-spirit king (pronouncing the king’s name, the tribe reveres its ruler); secret army watchword (when the announced sign corresponds, no one questions); secretly and silently treating evil (evil stops of itself); secret speech of the Buddhas (like a king requesting sendhava)〔0146c08–0146c24〕.

It is only one Dharma yet possesses many powers throughout: illness is cured, offenses removed, goodness born, and the path joined. Because of these meanings, all preserve the original sounds〔0146c23–0146c25〕.

Yakṣa means swift ghost; rākṣasa, man-eating ghost (both governed by the north); pūtana, fever ghost; kṛtya, corpse-raising ghost; vetāla, red ghost; gandhāra, yellow ghost〔unverified〕; umaraka, black ghost〔unverified〕; apasmāra, blue ghost〔0147a03–0147a07〕.

The qualities of the Wondrous Dharma adorn the faculties. In the past the king had a connection with the Wondrous Dharma; the time for the path’s permeation matured and his faculties should become pure. Although he had not attained this in the present life, its principle would certainly arrive; numinous signs evoked a response and an auspicious name was established early〔0147b10–0147b13〕.

Clay not yet fired, illustrating how one repeatedly entering the human world and encountering sounds and sights is difficult to preserve〔0147a25–0147a26〕.

The king was attached to desire and held wrong views; without the hook of love there was no way to pull him free—hence one became his wife and two his sons〔0147b04–0147b06〕.

Other scriptures designate the ten pāramitās as the horizontal gate and the thirty-seven aids to the path as the vertical; the present scripture designates the ten perfections as the right path and calls these aids to the path〔0147b21–0147b23〕.

Lotus samādhi (gathers all dharmas into one true reality); leaving evil destinies (twenty-five samādhis destroy the twenty-five forms of existence); Buddha-gathering samādhi (the secret treasury in which Buddhas gather, a place of practice for Buddhas alone)〔0147c05–0147c12〕.

External protection (can perform Buddha-work), instruction (showing, teaching, benefiting, and delighting), fellow practice (guiding so one sees the Buddha), and actuality (causing entry into awakening)〔0147c18–0147c21〕.

Words of longing for the Dharma; in that distant land he completely heard the beginning and end of this scripture, and, wishing his own practice and the transformation of others to continue forever without ceasing, he came westward from the east to encourage〔0148a15–0148a17〕.