At the beginning, the Prologue. If we compare it with other sutras, it must contain both the general and specific prologues. Here, there is only the general prologue; although there is no explicit initiation, the entering into samādhi and gathering of the assembly serve this purpose. For the assembly does not gather without reason; there must be extraordinary teachings to be heard. Therefore, the commentary states: The verification of faith within the prologue itself constitutes the initiation. It means that when the Buddha entered the great treasury of light in right concentration, above he was together with all buddhas, and below, along with bodhisattvas and sentient beings, abided in the pure ground of enlightenment, manifesting various pure lands, all entering samādhi, sharing the same buddha realm. This signifies that cause and effect are not different, and ordinary beings and sages share the same source. Does this not reveal the essential meaning and direction of this sutra?

First, the Prologue is divided into four parts: first, pointing out faith in hearing the Dharma.

Thus have I heard:

Thus, "thus" refers to the words of the Dharma. Before this, there was no teaching, and the reason for saying "thus" is to point in reverse to the Dharma spoken below. "I" is the self-designation of the compiler. The sage already knows there is no self, yet for the sake of transmitting the Dharma and benefiting beings, he provisionally follows worldly convention in using this term. Lest doubters ask: "Are these teachings spoken based on what was heard, or are they composed by oneself?" Therefore the compiler says: "This Dharma thus, I heard from the Buddha; it is not composed by myself." Since it was heard from the Buddha, then all doubts naturally dissolve, and disputes also cease.

Second, the location of the Dharma master at that time.

Thus have I heard. At one time, the Bhagavān

A questioner says: Since you heard it from the Buddha, the Buddha must have taught the Dharma at a specific place. Where did you hear it? Therefore, this is shown. "At one time" means the moment when the conditions were ripe and the assembly gathered. "Bhagavan" means the Lord, another name for the Tathagata. As the Nirvana Sutra states: "One who can destroy afflictions is called Bhagavan."

Third, the Assembly of Equal Dharma.

He entered the profound Samadhi of the Great Illumination of Spiritual Powers. All Buddhas dwell in this luminous and majestic state, which is the pure ground of enlightenment for all beings. Body and mind become utterly tranquil and merge into the fundamental equality of reality. Perfectly pervading the ten directions, it follows the non-dual nature. Within this non-dual realm, all pure lands manifest.

The Treasury is the precious nature of the Dharma-realm treasury. Arousing faith in the true suchness—this is the source of all buddhas and sentient beings, the essential substance of spiritual powers and radiant light. Within it are amassed virtues and functions as numerous as dust motes and sands; all hundreds and thousands of spiritual powers and radiances arise from this. Therefore it is called the Treasury. It is also named the Land of Dharma-nature, and also named the Constant Still Radiance. Wisdom merging with principle is called entering. Thus, abiding peacefully within the Treasury, not receiving any sensations, is named the correct reception.

The place where this sutra is spoken is true just as it is, not apart from this Sahā world to separately discuss the Constant Still Radiance. It is to manifest that the true teaching discussed is the equality of the enlightened nature, the common source of ordinary beings and sages, extending horizontally and vertically, the inconceivable oneness. However, principle does not reveal itself; from principle, the teaching is bestowed. The body and land of the teaching master are entirely such that the whole realm is precisely mind, and the whole mind is precisely the realm. Therefore it is said, "Within the non-dual realm, manifest all pure lands." The pure lands that are manifested constitute the general setting of the place where the Dharma is spoken.

Fourth, the Assembly of Hearers.

Accompanied by one hundred thousand great Bodhisattvas and Mahasattvas, whose names were: Manjushri Bodhisattva, Samantabhadra Bodhisattva, Universal Eye Bodhisattva, Vajragarbha Bodhisattva, Maitreya Bodhisattva, Pure Wisdom Bodhisattva, Majestic Power and Freedom Bodhisattva, Eloquent Sound Bodhisattva, Purifier of All Karmic Hindrances Bodhisattva, Universal Enlightenment Bodhisattva, Perfect Enlightenment Bodhisattva, and Virtuous Chief Bodhisattva, who served as the leaders. Together with their retinues, they all entered samadhi and dwelled together in the Tathagata's assembly of equal Dharma.

First, the enumeration and listing of names; second, from "and with all..." onward, it is the same.

Regarding "Buddha entering samādhi, Bodhisattvas, etc.": In Sanskrit, it is called "Bodhi-sattva." "Bodhi" is translated as "awakening," and "sattva" as "sentient being." "Mahā" means "great." These sentient beings believe in the great Dharma, understand the great meaning, arouse the great aspiration, seek the great fruit, cultivate the great practice, and realize the great path.

"Mañjuśrī" is translated as "Wonderful Head," also as "Wonderful Auspiciousness," representing the wisdom of faith and understanding; also as "Wonderful Virtue," representing the wisdom of realization. In the text, it originates from the causal ground, thoroughly investigates the true and false, thereby establishing correct understanding and accomplishing the root of faith.

"Samantabhadra" has three brief explanations: First, regarding the essence: the essence pervades everywhere, called "Universal"; following conditions to accomplish virtue, called "Worthy." Second, regarding the stages: comprehensively aiding without omission, called "Universal"; approaching the ultimate, second only to the sage, called "Worthy." Third, regarding the present stage: virtue that is all-pervasive, called "Universal"; gentle, harmonious, and well-subdued, called "Worthy." Based on this wondrous mind of perfect enlightenment, it investigates illusory dharmas and clarifies the correct practice.

"Universal Eye": Through this Dharma gate, one contemplates that body and mind have no substance; sense faculties, objects, consciousness, realms; worldly and transcendental; one's own body and others' bodies—all are pure and pervade the Dharma realm.

"Vajragarbha": Named from a metaphor. Vajra is both hard and sharp. Hardness means nothing can destroy it; sharpness means it can destroy everything. Therefore, no demons can invade it, afflictions cannot move it. Moreover, it can break through all obstacles and sever people's doubts, possessing the inexhaustible treasury of merits.

"Maitreya": Translated as "Compassionate One." Compassion has three kinds: compassion based on sentient beings, compassion based on the Dharma, and compassion without conditions, corresponding to the three contemplations. Also, from the clan name "Compassionate," his personal name is "Ajita," meaning "Unsurpassed."

The three contemplations can purify the three delusions, called "Pure Wisdom." Because the three contemplations can subdue the three obstacles and four māras, called "Majestic Virtue and Freedom." Through the three contemplations, one attains the three dhāraṇīs and the four unimpeded eloquence, called "Eloquence in Sound." The three contemplations counteract the three paths, called "Purifying All Karmic Obstacles." The three contemplations universally contemplate all dharmas, returning to the ultimate reality, called "Universal Enlightenment."

The name "Perfect Enlightenment" has two meanings: First, although the previous afflictions are exhausted, there is still concern that those of inferior capacity may find it difficult to enter; thus, the three-period practice grounds are asked about, with intensified practices for superior, middling, and inferior capacities, all universally entering perfect enlightenment. Second, from the initial indication, from the origin to the end, the meaning has been fully revealed, returning to perfect enlightenment.

"Virtuous and Good Leader": "Virtuous" means second only to the sage; "Good" means accordant with principle; "Leader" means the foremost. It aims to cause all good to arise together, all accordant with the true principle, and the teaching Dharma to circulate widely; thus, it is the "Virtuous and Good Leader."

"Etc." has two meanings: First, those that are analogous; second, those that remain. The foremost are a hundred thousand, leading and residing together in the equal Dharma assembly. Who is the host? Who are the companions? Who are the questioners? Who are the answerers? All are none other than sporting in the great ocean of perfect enlightenment.

Now, gathering the various masters, extensively evaluating the three kinds, all are Mahāyāna, sharing the same connection with the true reality. According to practice, they gather capacities, using gradual and indeterminate [methods]. Broadly divided into three sections: The first two chapters clarify the sudden and perfect practice and realization; the next four chapters clarify the gradual practice and realization; the last five chapters clarify the indeterminate practice and realization. The chapter on the Virtuous and Good Leader is the circulation section. The first is further divided into two.