Sutra of Queen Śrīmālā Commentary (勝鬘經義記)

Commentary on the Śrīmālā Sutra, Volume 1

Compiled by the Monk Shi Huiyuan

The vast teachings of the Buddha can be summarized into two categories: the Hearer's Collection and the Bodhisattva's Collection. Teachings for Hearers are called the Hearer's Collection, and teachings for Bodhisattvas are called the Bodhisattva's Collection.

Within the Hearer's Collection, there are two types of practitioners: the Hearer-by-Hearing and the Pratyekabuddha-by-Hearing.

The Hearer-by-Hearing refers to those who originally sought the path of a Hearer. They consistently delight in contemplating the Four Noble Truths, cultivating the nature of a Hearer. In their final lifetime, they encounter the Buddha, who teaches them the Four Noble Truths, enabling them to attain enlightenment. These individuals inherently possess the seed of a Hearer and, upon hearing the teachings, attain enlightenment. Therefore, they are called Hearer-by-Hearing. As the sutras say: "For those seeking the Hearer's path, the Four Noble Truths are taught." This is the meaning.

The Pratyekabuddha-by-Hearing refers to those who originally sought the path of a Pratyekabuddha. They consistently delight in contemplating the Twelve Links of Dependent Origination, cultivating the nature of a Pratyekabuddha. In their final lifetime, they encounter the Buddha, who teaches them the Twelve Links of Dependent Origination, enabling them to attain enlightenment. These individuals inherently possess the seed of a Pratyekabuddha and, in their final lifetime, hear the teachings and attain enlightenment. Therefore, they are called Pratyekabuddha-by-Hearing. As the sutras say: "For those seeking the path of a Pratyekabuddha, the Twelve Links of Dependent Origination are taught." This is the explanation.

Among these two, the Hearer-by-Hearing has duller faculties, while the Pratyekabuddha-by-Hearing has somewhat sharper faculties. Although their faculties differ in sharpness, they both attain the lesser fruit. Since they rely on teachings and share similar stages, the teachings directed at these two are called the Hearer's Collection.

Within these two categories, there are further distinctions: 1. The Inherent-Nature Hearer, also called the Determined Hearer. 2. The Bodhisattva-Who-Has-Retreated Hearer.

The Inherent-Nature Hearer refers to those who originally dedicated themselves to practicing the lesser teachings, cultivating a lesser nature. When the Tathagata appears in the world, they manifest a desire for the lesser teachings. The Buddha, in accordance with their faculties and desires, teaches them the lesser Dharma, enabling them to attain the lesser fruit. Based on their original nature, they are called Inherent-Nature Hearers. These individuals are currently determined to remain in the lesser vehicle and cannot enter the greater vehicle. Therefore, they are also called Determined Hearers.

The Bodhisattva-Who-Has-Retreated Hearer refers to those who in the past practiced the greater Dharma but, through the cycles of birth and death, forgot their original aspiration and sought the lesser fruit. When the Buddha appears in the world, they manifest a desire for the lesser teachings. The Buddha, in accordance with their faculties and desires, teaches them the lesser Dharma, enabling them to attain the lesser fruit. These individuals once possessed the Bodhisattva mind in the past but have now retreated to the lesser vehicle. Therefore, they are called Bodhisattva-Who-Has-Retreated Hearers.

The Inherent-Nature Hearer remains in the lesser vehicle throughout the Buddha's entire teaching, never entering the greater vehicle. The Bodhisattva-Who-Has-Retreated Hearer begins in the lesser vehicle but ultimately enters the greater vehicle. Although their paths differ in departure and arrival, since they both receive the lesser teachings at a certain stage, the teachings directed at these two are called the Hearer's Collection.

Within the Bodhisattva's Collection, there are also two types of practitioners: the Gradual Attainers and the Sudden Attainers.

The Gradual Attainers refer to the aforementioned Bodhisattva-Who-Has-Retreated Hearers. They begin in the lesser vehicle but ultimately enter the greater vehicle. Since they progress from the lesser to the greater, they are called Gradual Attainers. As the sutras say: "For those who previously practiced the lesser vehicle, I now also lead them into this Dharma." This is the gradual path.

The Sudden Attainers refer to beings who have long cultivated the good roots corresponding to the greater vehicle. Upon encountering the Buddha for the first time, they immediately enter the greater vehicle. Since they attain the greater without passing through the lesser, they are called Sudden Attainers. As the sutras say: "There are beings who, throughout many lifetimes, have always received my teachings. Upon seeing my form and hearing my words for the first time, they immediately believe and enter the wisdom of the Tathagata." This is the sudden path.

The Gradual Attainers rely on shallow teachings to reach the profound, while the Sudden Attainers leap directly into the greater understanding. Although gradual and sudden differ, since they both receive the greater teachings at a certain stage, the teachings directed at these two are called the Bodhisattva's Collection.

Although the sacred teachings are vast, they do not go beyond these two categories. As Nagarjuna said: "After the Buddha's passing, Kasyapa and Ananda compiled the Three Collections in Rajagriha as the Hearer's Collection, while Manjushri and Ananda compiled the Mahayana sutras in the Iron Mountain Range as the Bodhisattva's Collection."

The *Bodhisattvabhumi* also states: "The Buddha taught the sutras as the path for Hearers and Bodhisattvas to transcend suffering. Those who compiled the sutras organized them into two collections: the teachings for Hearers as the Hearer's Collection, and the teachings for Bodhisattvas as the Bodhisattva's Collection."

The *Bodhisattvabhumi* further states: "Among the Twelve Divisions of the Scriptures, only the Vaipulya division belongs to the Bodhisattva's Collection, while the remaining eleven divisions belong to the Hearer's Collection."

The *Nirvana Sutra* also says: "Among the Twelve Divisions of the Scriptures, only the Vaipulya division is upheld by Bodhisattvas, while the remaining eleven divisions are upheld by the Two Vehicles." The teachings upheld by Bodhisattvas correspond to the Bodhisattva's Collection, and the teachings upheld by the Two Vehicles correspond to the Hearer's Collection. Therefore, it is clear that the sacred teachings do not go beyond these two categories.

These two are also called the Greater Vehicle and the Lesser Vehicle, the Complete and Incomplete Teachings, etc. Although the names may change, their meaning remains the same.

This sutra belongs to the Bodhisattva's Collection among the two collections. It is a sudden teaching for those with mature faculties, and its place is now known.

Next, we explain the title. "Śrīmālā's Lion's Roar, the One Vehicle, the Great Skillful Means, and the Vast and Extensive Sūtra" — this indicates the distinct name of the text. The reason all sūtras begin by stating their title is to reveal the teachings they clarify. This sūtra explains fifteen chapters in total, starting from "The Chapter on the Desire for the Buddha" and ending with "The Chapter on Śrīmālā's Lion's Roar." Although there are fifteen chapters, they can be divided into two parts: the first fourteen chapters pertain to self-benefit practice, while the last one benefits others. The phrase "Śrīmālā's Lion's Roar" refers to the fifteenth chapter, which is the practice of benefiting others. "The One Vehicle, Skillful Means, and the Vast and Extensive" pertain to the first fourteen chapters of self-benefit practice.

Why is the order not followed by placing the first and last chapters together to highlight the person and their virtues? The person is highlighted at the beginning to facilitate understanding, so it is mentioned first. "Śrīmālā" is the foreign name for Śrīmālā. "Śrī" is translated as "victorious," "foremost," or "virtuous." "Mālā" means "garland," specifically a flower garland. Since it is the supreme among flower garlands, it is called "Victorious Garland." Why is this person named Śrīmālā? Based on appearances, most people in the world name their children after worldly things. Śrīmālā's parents borrowed the name of a supreme worldly garland to name their child, hence the name Śrīmālā. Although the names of sages and saints are based on worldly things, they subtly align with their virtues. For example, Cunda's parents gave him a name meaning "excellent understanding," Vimalakīrti's parents named him "Stainless Fame," and Subhūti's parents named him "Born from Emptiness" — all aligning with their virtues. It is the same here. Indeed, Śrīmālā adorns herself with the virtues and wisdom of the flesh, just as a worldly flower garland adorns, hence the name "Garland." Her virtues and wisdom form a garland that surpasses worldly beauty, thus it is called "Victorious."

"Lion's Roar" is a metaphorical name for virtue. Just as a lion's roar subdues others when it roars, Śrīmālā's external teachings can subdue evil people. Therefore, the metaphor "Lion's Roar" is used. Moreover, Śrīmālā expounds this sūtra with unwavering confidence, like a lion's roar, hence the metaphorical name "Lion's Roar."

What about the distinctions of "One Vehicle," etc.? Among the first fourteen chapters of self-practice, the initial thirteen chapters pertain to the essence of the One Vehicle, while the chapter "True Disciple" clarifies the benefits of faith and compliance. Here, only the first thirteen chapters are mentioned, and the last one is not discussed. "One Vehicle" refers to the fifth chapter, "The Chapter on the One Vehicle." "Great Skillful Means" refers to the first four chapters. "Vast and Extensive" refers to the latter eight chapters. Indeed, the One Vehicle is the central teaching clarified in this sūtra, so it is highlighted first. "Vehicle" refers to the function of practice; practice can transport and penetrate, hence it is called a "vehicle." Although teachings adapt to multiple vehicles, in reality, there is no difference, thus it is called "One." In the sūtra, the term "One" generally has four meanings: 1. Distinguishing it as One. 2. Eliminating distinctions to establish One. 3. Unifying distinctions as One. 4. Inherently without distinction as One.

"Distinguishing it as One" means that the Tathāgata, in the Tripitaka teachings, provisionally taught three vehicles: for those seeking the Śrāvaka path, he taught the Four Noble Truths; for those seeking the Pratyekabuddha path, he taught dependent origination; for those seeking the Mahāyāna path, he taught the Six Perfections. He taught that bodhisattvas practice for three asamkhyeya kalpas, cultivate conditioned practices as pāramitās, and in their final life, sever afflictions and attain Buddhahood. To distinguish these three, it is called "One."

"Eliminating distinctions to establish One" means that the Buddha provisionally taught three vehicles to guide people, but sentient beings heard this and clung to them as absolute truths. The Buddha refuted this, hence it is called "One." As the sūtra says: "Only this one is true; the other two are not real." It is like an illusory city, not a true place of rest.

"Unifying distinctions as One" means, as explained below, that within the One Vehicle, various teachings are opened up, but they are ultimately unified, hence it is called "One."

"Inherently without distinction as One" means that, in terms of ultimate reality, there has never been any distinction, hence it is called "One." Here, we discuss "unifying distinctions as One," because within reality, there is no difference in causes or results, thus it is called "One."

"Great Skillful Means" refers to the skillful cultivation of causes and practices of the vehicle, hence it is called "skillful means." Skillful means vary and generally include four types: 1. Progressive skillful means, such as the seven preparatory practices before the path of seeing. 2. Expedient skillful means, such as the wisdom of skillful means among the two wisdoms, where there are no three vehicles but provisionally established for expedience. 3. Applied skillful means, referring to skillful actions in all endeavors, hence called skillful means, such as the twelve skillful means mentioned in the *Bodhisattvabhūmi*. 4. Integrative skillful means, where all dharmas share the same essence and are skillfully integrated, hence called skillful means. As the *Daśabhūmika Sūtra* says: "This dharma, skillfully accomplished, is called skillful means." Here, we discuss the third type, applied skillful means. Moreover, the first four chapters progressively lead toward the fruit, which can also be called progressive skillful means. Since it is the ultimate among skillful means, it is called "Great."

"Vast and Extensive" refers to the principle of the One Vehicle. The principle is upright, hence "Vast"; it encompasses all, hence "Extensive." What is explained here is the sūtra, which is the means of expression. In the foreign language, it is correctly called "Sūtra," which translates as "thread." The teachings of the sages can string together all dharmas, just as a thread strings flowers, hence the metaphorical name "thread." Why not call it "thread" but "sūtra"? A thread holds flowers together; a sūtra holds principles together. Their functions are similar, hence it is called a "sūtra." The name follows worldly interpretation: "sūtra" means "constant," as this teaching method has passed through ancient and modern times and is always present, hence it is called "constant."

This sūtra, from beginning to end, is divided into three parts: the introduction, the main teaching, and the dissemination. From the start to "Praising the Buddha's True Virtues" is the introduction. From "The Tathāgata's Wonderful Form" onward is the main teaching. From "Emitting Supreme Light" onward is the dissemination. Teaching must have a cause, hence the introduction of emitting light. Once the introduction is presented, the teachings to be clarified should be revealed, hence the main teaching follows. The sages teach to benefit future generations, hence the third part clarifies the dissemination.

Regarding the preface, its meaning can be divided into two parts: first, the Preface of Authentic Testimony, and second, the Preface of Initiating Circumstances. To clarify these two prefaces, there are five main points: first, explaining the names and their intended meanings; second, clarifying the differences between the two prefaces and highlighting their respective strengths and weaknesses; third, discussing the scope and application of the two prefaces; fourth, determining the order of the two prefaces in the text; and fifth, providing a detailed explanation following the text.

Starting with the first point, we first explain the names, then their intended meanings. The term "Initiating Circumstances" refers to the fact that before the Buddha delivered a sutra, he first recorded the time and place, gathered the assembly through his spiritual power, and initiated the teaching—hence it is called the Preface of Initiating Circumstances. Because this preface serves as the basis for the teaching, it is named the Preface of Initiating Circumstances.

The term "Authentic Testimony" refers to Ānanda, who received the teachings from the Tathāgata and wished to transmit them to future generations. Before the assembly, he declared: "This Dharma, I heard it from the Buddha," thereby establishing its credibility. This is called the Preface of Authentic Testimony. Because this preface serves as the basis for the sutra, it is named the Preface of Authentic Testimony.

Such are the names and their meanings. Next, we clarify their intended purposes. Why are there two prefaces? Because there are two aspects to the sutra. The sutra is one—how could it be two? Although the essence of the sutra is one, it can be divided into two based on time and the individuals involved: first, the teachings spoken by the Tathāgata, and second, the teachings transmitted by Ānanda. The teachings spoken by the Tathāgata benefited those of his time, while the teachings transmitted by Ānanda are for future generations. Corresponding to these two aspects of the sutra, two prefaces are established: the Preface of Initiating Circumstances corresponds to the teachings spoken by the Buddha, and the Preface of Authentic Testimony corresponds to the teachings transmitted by Ānanda. Hence, there are two prefaces.

In the second section, we first clarify the "Testimony of Faith Preface" and the "Origin-Triggering Preface." Second, based on the person, we distinguish the "Tathāgata Preface" and the "Ānanda Preface." The Origin-Triggering Preface is called the Tathāgata Preface, and the Testimony of Faith Preface is called the Ānanda Preface. Third, according to time, we divide them into the "Present Preface" and the "Future Preface." The Tathāgata Preface is called the Present Preface, and the Ānanda Preface is called the Future Preface. Fourth, in relation to the scripture, we distinguish them as the "Pre-Scripture Preface" and the "Post-Scripture Preface." What the Buddha taught is considered the scripture itself, and by relating to this scripture, we highlight before and after. The Tathāgata Preface comes before the scripture, while the Ānanda Preface is described as coming after the scripture. The Ānanda Preface also has another name: the "Final Teaching Preface," because the Buddha’s final instructions are placed in this preface, hence the name "Final Teaching." These names differ—how are they appropriate or flawed?

Among these four pairs, the names "Testimony of Faith" and "Origin-Triggering" are without fault. In the second pair, the name "Ānanda Preface" has no error, but the "Tathāgata Preface" has an inconsistency in meaning. For example, in scriptures where the Buddha, King Prasenajit, Queen Mallika, Canti, Śrīmālā, and others jointly initiate the discourse, many scriptures have triggering causes beyond just the Buddha. If we say "Tathāgata," it excludes the triggering role of other people. Therefore, the name "Tathāgata Preface" is incomplete and should not be retained, while the name "Ānanda Preface" is not established in such cases.

In the third pair, "Present" has no fault, but "Future" has an error. What does this mean? If the Buddha’s present teaching is called the "Present Preface," then when Ānanda transmits it, that moment is also present—why is it not called "Present"? If, by contrasting with the Buddha’s present teaching of the scripture, we call the Ānanda Preface "Future," then by contrasting with Ānanda’s present transmission, the Tathāgata Preface would be confined to the past. Since, at the time of being a preface, both are present, one cannot be exclusively called "Future." Therefore, "Future" is not valid, and by the same logic, "Present" as opposed to a nonexistent "Future" should also be abandoned. However, such divisions based on context may still be used without harm.

In the fourth pair, "Pre-Scripture" has no fault, but "Post-Scripture" has an error. If something is called "Pre-Scripture," it can serve as a preface. But if it is called "Post-Scripture," how can it still be called a preface? If the Tathāgata Preface occurs before the Buddha’s teaching, and the Ānanda Preface occurs when Ānanda transmits it, then the terms "Pre-Scripture" and "Post-Scripture" are flawed and must be abandoned. Consequently, the "Pre-Scripture" opposition also cannot stand.

Since all these names have faults, we therefore retain the terms "Testimony of Faith" and "Origin-Triggering."

Now, as for the distinction between "universal" and "specific" in the third topic: In a universal sense, both prefaces are called "prefaces for establishing faith" and are also called "introductory prefaces." The intention behind establishing either preface is the same—to generate faith—thus both are universally called "prefaces for establishing faith." Likewise, both serve to introduce and initiate the teaching, so both are universally called "introductory prefaces." Since these two meanings apply equally to both, why is the term "introductory preface" specifically attributed to the Buddha’s preface, while the term "preface for establishing faith" is used exclusively for Ananda’s preface? This is simply a distinction made for the sake of differentiating the two prefaces, using contrasting names for contrast's sake. If they are equally introductory prefaces, why not call Ananda’s preface the "introductory preface" and the Buddha’s preface the "preface for establishing faith"?

The explanation is this: Ananda’s status is lowly, making his words difficult for people to trust. People might easily doubt or slander him. Thus, the true intention behind establishing his preface is specifically to generate faith. Therefore, from the perspective of this genuine purpose, Ananda’s preface is called the "preface for establishing faith." In contrast, the Buddha’s virtue and honor are supreme, and people already hold deep respect and trust for him. There is no fear of contempt or slander. Hence, the true intention behind establishing the Buddha’s preface is directly to introduce the teaching, so it is called the "introductory preface" according to its function.

Now, as for the fourth topic, we first discuss the different interpretations passed down, then identify their errors, and finally present the correct meaning. How was the sutra originally transmitted after its delivery? The preface contains five elements: 1. "Thus have I heard," 2. "at one time," 3. the Buddha, 4. the location, and 5. the assembly. Some add the Buddha as a sixth element, making six. These are the differing views.

To identify their errors, we first apply logical reasoning and then cite textual evidence. The phrases "Thus have I heard" could plausibly be placed after the sutra. But if "at one time the Buddha..." comes after the sutra, then before the sutra begins there is no Buddha—who then is speaking the sutra? Without time or place, what is being recorded? Without an assembly before the sutra, for whom is the teaching intended? These elements are essential to introduce the teaching—how could they come after?

Someone might argue that while the events actually occurred before the sutra, Ananda later cited them to establish credibility, which is why they are placed after. If so, why are they listed as separate statements? Before the six statements of the sutra itself, originally there were only events. All the words were later cited by Ananda. For example, in the Nirvana Sutra, the events at that time were merely happenings, later cited by Ananda. Yet the six types of signs that appeared there, which Ananda later cited, are judged to have occurred before the sutra. So why would the time, place, and the Buddha be different? Upon examination, the claim that the five or six elements are definitely placed after the sutra is irrational.

As for textual evidence, the Lotus Sutra commentary explains that the Buddha was in Rajagriha on Vulture Peak to highlight the superiority of the Dharma. The *Shrimala Sutra* says, "Because this Dharma is superior, it was taught at the initial time and in an excellent place." The Nirvana Sutra describes the Buddha's parinirvana in the second month and on the fifteenth day, all of which have significance. It also mentions the parinirvana at Kushinagar and under the twin sala trees, which are likewise meaningful. Before teaching a sutra, the Buddha first designated the time and place to reveal the Dharma and then taught. How could these be placed after the sutra?

Having identified these errors, the correct meaning is as follows: "Thus have I heard" certainly belongs to the section that establishes faith. From "at one time" onward, before the main teaching, it serves a dual function. If we take it as the initial point of teaching, it belongs to the introductory section. If Ananda later cited it to establish credibility, it belongs to the faith-establishing section. One should not adopt only one interpretation.

In the fifth section, we first explain the phrase "Thus I have heard." This will be discussed in three parts: first, clarifying the origin of the phrase "Thus I have heard"; second, clarifying its intended purpose; and third, explaining its meaning.

As for the origin of "Thus I have heard," why does every sutra begin with these words? It is because the Buddha instructed that it be placed there. Why did the Buddha give such an instruction? Because Ānanda made a request. Why did Ānanda make this request? Because Aniruddha taught him to do so. Why did Aniruddha teach him this? Because he saw Ānanda's worry and distress. Why was Ānanda worried and distressed? Because he saw the Buddha about to enter parinirvāṇa. As the Āgamas say: When the Buddha was about to pass away, Ānanda was so overcome with grief that he could not control himself. Aniruddha then awakened Ānanda, saying, "You are the one who transmits the Dharma. Why not ask the Buddha about matters concerning the future? What good is pointless sorrow?" Ānanda replied, "I am confused and bewildered. What could I possibly ask?" Aniruddha then taught Ānanda to ask four questions:

1. After the Buddha's parinirvāṇa, who should the monks take as their teacher? 2. After the Buddha's parinirvāṇa, what should the monks rely on for support? 3. How should the monks live together with ill-natured monks? 4. What words should be placed at the beginning of all sutras?

After receiving this teaching, Ānanda became slightly more alert. He then presented these questions to the Buddha. The Buddha replied: As for the teacher, they should rely on the Prātimokṣa as their teacher. While I am in the world, this is no different. The Prātimokṣa is the precepts that monks learn; therefore, it is called the teacher. As for what to rely on, they should rely on the Four Foundations of Mindfulness. What are the Four Foundations of Mindfulness? They are: contemplating the body internally, with diligent effort, a one-pointed mind, and the removal of worldly craving and sorrow. Likewise, contemplating the body externally, and both internally and externally; and similarly for feelings, mind, and phenomena. These are the supports. Therefore, the sutra says: "If one relies on the Four Foundations of Mindfulness, one dwells in one's own territory and is not bound by Māra. If one dwells in the five desires, one dwells in another's territory and is bound by Māra." As for how to live with ill-natured monks, one should apply the "Brahma-punishment." What is the Brahma-punishment? It is noble silence—not speaking to them. If their mind becomes subdued, then one may teach them the sutra on "leaving behind existence and non-existence." As for what words to place at the beginning of sutras, the Buddha said: The words "Thus I have heard, at one time the Buddha was in such-and-such a place, in such-and-such a grove" should be placed there. Therefore, it is because the Buddha instructed this that these words exist.

In the second part, we clarify the intended purpose. Although we know these words were established by the Buddha's instruction, what was his original intention in teaching that they be placed there? It was to inspire faith in beings. How does it inspire faith? The word "Thus" indicates that Ānanda is expressing his own faith and compliance, and this leads other beings to likewise generate faith. The words "I have heard" indicate that Ānanda is making it clear that he heard this from the Buddha himself, and did not fabricate it himself. This establishes it as trustworthy. "Thus" is the word that establishes meaning. The explanation is: Faith is the first gate for entering the Dharma, and it is the foremost principle that encompasses the Dharma. To enter the Buddha's Dharma, one must first generate faith. Therefore, the sutras say faith is like a hand. Just as a person with hands can go to a treasure trove and freely pick up whatever they wish, so too one without hands obtains nothing. Because of this meaning, faith is established.

In the third part, we first explain "Thus," and then explain "I have heard." In explaining "Thus," we first establish the subject, and then give the proper explanation. How is the subject established? According to tradition, it is explained in relation to Ānanda. Ānanda himself says that what he has transmitted is exactly as the Buddha spoke it. Therefore it is called "Thus," distinguishing it from what is similar (but not the same), and therefore called "Is." Upon deeper investigation, this explanation actually refers to the Buddha, not to Ānanda. How do we know this? According to the Mahāprajñāpāramitā-śāstra, "Thus" is a word of faith and compliance. Ānanda is showing that he believes the Buddha's words, and he proclaims what the Buddha spoke as "Thus." Also, at the beginning of the *Wēnshì* (Warm Bath) Sutra, Ānanda himself says, "I have heard from the Buddha such-and-such." Therefore, he refers to what the Buddha spoke as "Thus." This is due to differences in language. In the foreign language, one first states what was heard and then says "Thus." Therefore, it is known that they refer to what the Tathāgata spoke as "Thus." The established meaning is also like this.

What is the explanation? The word "Thus" has two interpretations: one relating to the Dharma, and one relating to the person. "Dharma" means that Ānanda proclaimed the Buddha's words as being in accordance with all phenomena. Hence it is called "Thus." When explaining principle, it accords with principle; when explaining phenomena, it accords with phenomena; when explaining cause, it accords with cause; when explaining effect, it accords with effect. All such words that are in accordance with the Dharma are correct in their reasoning. Therefore, they are called "Thus is." This is because what goes against the Dharma is called "not," and what is in accordance with the Dharma is called "is." As for the interpretation relating to the person: Ānanda said that what Śākyamuni spoke is exactly like what all past Buddhas spoke. Hence it is called "Thus." Since it is in accordance with what all Buddhas taught, it is correct reasoning. Therefore it is called "Thus is." What goes against the Buddha's teaching is called "not," so what accords with the Buddha's teaching is called "is." These two explanations together form one single meaning.

As for "I have heard," Ānanda, addressing beings of the future, states that he has personally partaken of the teaching. Therefore he says, "I have heard." Strictly speaking, it is the ear that hears, so why does he say "I"? All the sense organs are merely instruments of the self. Therefore, speaking from the perspective of the primary agent, he says "I have heard." In ultimate reality, there is no self. So how can there be a primary agent, and why speak in terms of a primary agent by saying "I have heard"? The explanation is: Although there is no fixed self in ultimate reality, there is no lack of a conventional self. The function of directing also allows one to speak of "I." Therefore, the Nirvāṇa Sūtra says: "For example, when four armies are united to form an army, although there is no fixed commander, one can still say 'my army is brave and strong' or 'my army has defeated them.' This is the same." Since Ānanda was a sage who had realized the principle, why did he refer to himself with the word "I," like an ordinary person? The explanation: Although Ānanda spoke of "I," he was not the same as ordinary people. How is he different? There are three types of saying "I":

1. Ordinary people, whose afflictions of views are not yet extinguished, speak of "I" with a mind of false views. 2. Learners, whose afflictions of views are eliminated but whose afflictions of arrogance remain, speak of "I" with a prideful mind. 3. Those beyond learning, whose afflictions of views and arrogance are both eliminated, speak of "I" merely in accordance with worldly conventions.

When Ānanda compiled the Dharma, he was one beyond learning whose views and arrogance were eliminated. He simply conformed to worldly conventions by saying "I have heard." Therefore he was not like ordinary people. "No-self" belongs to the ultimate truth of the sacred. "Self" belongs to the conventional truth of the worldly. Why did he not follow the ultimate truth and proclaim "no-self," rather than following the inferior and saying "I"? The reason is that to transform sentient beings, the Dharma must be taught in this way. If it were not necessary to speak of "I," how could one be recognized and understood? By labeling, it allows people to know. Therefore, it is necessary to speak of "I." Even when the Buddhas transform beings with attachment to "self," they follow the same principle. The meaning of the words beginning with "at one time" includes both aspects, but for now, in relation to what has come before, it is exclusively to inspire faith.

Now, from this point on, the explanation focuses on the "initiating causes" (the circumstances that prompted the Buddha to teach). In this explanation, there are two aspects regarding "location," five regarding "people," and three regarding "text structure."

As for the two regarding **location**: First, the Buddha traveled to a different location to teach—his introduction began in Śrāvastī, but the teaching itself started elsewhere. Second, he taught right where he was—the introduction has the Buddha going to the city of Vṛji to deliver the sutra. Many sutras have such examples.

As for the five regarding **people**: They are the Buddha (the teacher), King Prasenajit, Queen Mallikā, Candī, and Śrīmālā. These five people acted as catalysts to initiate the teaching.

As for the three regarding **text structure**: First, it describes the Buddha as the teacher. Second, the King and Queen are mentioned as "at that time when faith arose." Regarding the explanation of "at that time," there are roughly three points: first, a summary of differing interpretations; second, identifying their errors; and third, presenting the correct meaning.

What are the differing interpretations? Traditionally, it has been passed down that "one time" (eka-samaya) refers to the time the Buddha spoke, and also the time Ānanda heard it—at which there was no before or after. This removes the mistake of hearsay and completes the meaning of "Thus have I heard." Therefore the text says "one time." That's the differing view. Now we identify its errors. First, we verify by events, then by textual evidence. How so?

For example, the sutras say Ānanda was born on the night the Buddha attained enlightenment. According to the Hīnayāna, the Buddha taught sutras within six or seven days after enlightenment. According to Mahāyāna, he taught within two weeks. At that time, Ānanda was still a baby in his mother's arms and not present at the assembly. The Buddha didn't accept Ānanda as a monastic until twenty years after his enlightenment, and Ānanda only became his personal attendant thirty years later. So many sutras taught before that time, Ānanda did not personally hear. Yet the collected sutras all say "one time"—this proves that "one time" is definitely not simply a device to exclude hearsay.

Furthermore, in Hīnayāna, one cannot say Ānanda was a "manifestation" (a deliberate incarnation). So clearly "one time" cannot refer to Ānanda's act of hearing. How do we know Ānanda was born on the night of enlightenment? To explain this, we must know the reason for naming Ānanda.

"Ānanda" is a Sanskrit word meaning "joy." The joy has three meanings: 1. Because of a past cause—in a previous life, the Buddha saw a past Buddha named Śākyamuni, whose attendant was named Ānanda. The land, retinue, etc., were no different from now. So he made a vow: "May I, when I become a Buddha in the future, have an attendant named Ānanda." Because of this past vow, his attendant disciple is now called Ānanda. 2. Because of a present condition—Ānanda was handsome, and all who saw him rejoiced, hence the name "Joy." 3. His parents named him that. What was the reason? Because he was born at a time of joy. And what was that joyful time? The time of the Buddha's enlightenment.

The Buddha left home at nineteen and attained enlightenment at thirty. After leaving home, he practiced meditation for five years and self-mortification for six. His father, King Śuddhodana, sent people to watch over him, and they saw he was emaciated and feared he wouldn't survive. Then the bodhisattva realized that self-mortification was not the way, accepted milk-rice, and set out to attain enlightenment. Māra thought: "If the Buddha attains enlightenment, my realm will be empty." So, hearing the Buddha had not yet succeeded, he tried to thwart his resolve. Māra led an army of eighteen billion to harass the bodhisattva. The bodhisattva entered the meditation of loving-kindness, causing Māra's retinue to fall back in confusion.

Defeated, Māra thought: "The bodhisattva is too powerful for me; I'll trouble his father." So he went to the palace of King Śuddhodana and announced: "Prince Siddhārtha died last night." The king heard this and fell from his bed, like a fish king scorched on hot sand. After a long time, he regained consciousness, thinking: "If my son had stayed home, he would have been a wheel-turning king; now he has gone forth and gained nothing." Not long after, the tree-god of the Bodhi tree, knowing the Buddha had attained enlightenment, took celestial flowers to congratulate the king, announcing: "Your son attained enlightenment last night; at the rising of the morning star, he conquered Māra's armies and became a buddha." The king was suspicious: "Earlier someone said my son died, and now someone says he became a buddha. Which is believable?" The tree-god replied: "Believe me; the earlier speaker was Māra, trying to trouble you." The king was overjoyed, realizing: "If my son stayed home, he would be a wheel-turning king; now he is a Dharma-wheel-turning king. Either way, there's no loss." Earlier, hearing of his son's death brought great sorrow; now hearing of his enlightenment brought great joy. Not long after, the king's brother, King Droṇodana, had a son born that night. In the morning, Ānanda was brought to the king. "My brother had a son last night," the king was told. The king replied: "My son attained enlightenment, and you have a son—all joys come together!" So he named the child "Joy."

Based on this evidence, Ānanda was definitely born on the night of enlightenment. How could he have personally heard the teaching "at one time"? That's the verification by events. Now for **textual evidence**:

According to the *Dharma-cakra-pravartana Sūtra*, when Venerable Ānanda compiled the teachings, he began with that sutra and said: "When the Buddha first taught, I was not present. Thus I heard it through transmission: the Buddha, staying at Vārāṇasī, for the five monks, turned the wheel of the four noble truths." From this, Ānanda himself admits it was hearsay, not direct experience. Yet that sutra also begins with "one time." This clearly shows "one time" is not simply a device to exclude hearsay.

Having identified these errors, what is the **correct meaning**?

"One time" means the time of the Buddha's教化 (teaching activity). During the Buddha's life, there were many occasions of teaching. To distinguish one specific occasion from others, the text says "one time." How do we know this phrase belongs to what follows (the actual teaching), not to what precedes ("Thus have I heard")? According to the *Avataṃsaka Sūtra* (*Flower Adornment Sutra*), the "Ten Grounds" chapter begins: "At that time, the Buddha was in the Tushita heaven." Nāgārjuna's *Commentary* changes "at that time" (eva) to "one" (eka). The phrase "at that time" cannot modify the preceding sentence ["Thus have I heard"]; when changed to "one [time]," doesn't it clearly modify what follows? Therefore, "one time" is definitely not a part of what came before.

"Buddha" refers to the one who teaches, the one in whom Queen Vaidehi places her trust. "Buddha" is a foreign term; in this language it is translated as "Awakened One." This awakening has two meanings: first, awareness; second, enlightenment.

"Awareness" means being watchful against afflictions. Afflictions harm us like thieves—only a sage perceives them clearly and is not harmed by them. It is like a person who is aware of a thief; the thief can do nothing. Hence it is called awareness.

"Enlightenment" means being awakened from ignorance. Ignorance veils us like sleep; only the sage is alone in awakening, like someone roused from sleep. Hence it is called enlightenment.

The ignorance that is overcome has two types: First, fundamental ignorance, which obscures the true nature of reality. By overcoming this, one awakens to the true nature of reality, and this is called enlightenment. Second, ignorance in practical matters, which is not understanding specific situations. By overcoming this, one clearly knows all good, evil, and neutral phenomena, and this is also called enlightenment.

Therefore, the *Bodhisattvabhūmi* says: "One who equally and openly awakens to beneficial aggregates, non-beneficial aggregates, and aggregates that are neither beneficial nor non-beneficial is called 'Buddha.'"

Having awakened oneself, one can also awaken others. When this awakening and practice are fully perfected, one is called "Buddha." "Self-awakening" distinguishes the Buddha from ordinary beings. "Awakening others" distinguishes the Buddha from those who seek personal liberation (Hearers and Solitary Realizers). And "fully perfected awakening and practice" distinguishes the Buddha from Bodhisattvas. Therefore, only the Buddha is uniquely called by this name.

[Section on "Residing in Shravasti." This section explains the location where the Buddha's transformative work took place. It begins at the place where King Prasenajit's queen developed faith, a kingdom where the Buddha resided. In a broad sense, this city is called "Shravasti," meaning "Renown." Its ancient name was "Shravasti," derived from the people. Long ago, there were two brothers: the elder was named Shrava and the younger was named Vasti. Together, they built this city, so it was called Shravasti. "Jeta's Grove" and "the Park" refer to specific sites; this is the name of the monastery. "Jeta" refers to Prince Jeta. "The Benefactor of the Orphans and the Solitary" is the elder Sudatta, who was always giving to the hungry and poor, earning him that name. The two men worked together to build this place. The detailed story of their collaboration is widely told in the scriptures.

When the Buddha first attained Enlightenment, he was in the kingdom of Magadha and had not yet come to Shravasti. The elder Sudatta once traveled to Magadha and stayed overnight at a house in Rajagriha. The next morning, that family was busily preparing to invite the Tathagata, staying up all night in a flurry. Sudatta asked them: "Are you preparing to invite the king of Magadha, or are you hosting a joyous celebration?" The host replied: "I am not inviting the king, nor am I hosting any other party. I am preparing to invite the Buddha tomorrow, which is why I am so busy." Because Sudatta had karmic connections with the Buddha from past lives, as soon as he heard the Buddha's name, his body hair stood on end. He immediately asked the host: "What is this?" The host explained the Buddha's virtues. Overwhelmingly eager to see the Buddha, Sudatta's longing was intense. He waited until dawn and then went to visit the Buddha. The Buddha taught him the Dharma, and he attained the first stage of enlightenment. Sudatta then invited the Buddha to spend the summer retreat in Shravasti. Knowing there were many worthy beings in Shravasti whom he needed to teach, the Buddha accepted the invitation. The Buddha told him: "A monastic life requires tranquility, elder, you must understand." Wanting to build a monastery for the Buddha but not knowing the proper method, Sudatta begged to take Shariputra back with him to oversee the construction. The Buddha permitted it. When Sudatta went to look for a site, he could find no good place, except for Prince Jeta's grove, located a thousand steps south of the city, in the western part. This grove, covering eighty acres, was suitable for a monastery, and he wanted to buy it. Jeta refused to sell, but he only teased Sudatta. Jeta said playfully: "If you can cover the entire ground with gold coins, then you can have it." Sudatta happily agreed and laid the gold coins. Then Jeta said: "My grove is not for sale." Sudatta argued, saying: "If we have a dispute, we should let the officials decide." The heavenly gods feared that someone might unfairly side with the prince, so they wanted to guide the judgment fairly. So one of them incarnated as a judge and officially ruled that the grove belonged to Sudatta. Once the judgment was made, Jeta took the gold. Sudatta transported the gold coins to cover the ground. When he was nearly done, only an area the size of a cow's skin remained uncovered. Sudatta paused to think: "From which treasury should I bring out more gold to cover this space?" Jeta thought Sudatta was having regrets, so he said to the elder: "If you regret it, you can call it off. Why are you hesitating?" Sudatta replied: "Why would I begrudge gold and treasure for building a monastery for the Buddha? I was just wondering from which treasury to bring out the next load." Then Jeta thought: "This Buddha must be a person of great spiritual power, making this man value such treasures so lightly!" Jeta then said: "Let it be enough. The gold you have laid is the price for the grove. For the ground that is not covered with gold, I will plant the trees myself." Sudatta respectfully agreed. Thus, the monastery was named "Jeta's Grove, the Benefactor of the Orphans and the Solitary's Park." The Tathagata often traveled and taught here, which is why the text says he "resided" there. The Dharma-body is not confined to any location, but its teaching activity relies on a specific place; thus, the term "resided" is used.)

Then King Prasenajit and Queen Mallika came to have faith in the Buddha. This is the second section, which explains how the king and queen, having gained faith, wrote a letter to their daughter. The first part describes how the king and queen came to have faith in the Buddha, and how they then spoke to each other before writing the letter.

King Prasenajit was the ruler of Shravasti, and his name means "Moonlight." Mallika was originally named "Yellow Head." She acquired her name from the Mallika garden, where she was found, and so she was called Mallika. The story of how she came to be discovered is explained in detail in the sutras.

Originally, she was a maidservant in the house of Yajnadasa in Shravasti, tasked with tending a garden. One day, while bringing food to the garden, she happened to meet the Buddha, who was entering the city to beg for alms. Upon seeing the Buddha’s radiant and perfect appearance, she felt reverence and thought, "If I offer him this meal, perhaps he will accept it." So she went and offered the food, and the Buddha accepted it. At the moment of offering, she made a wish: "May I be freed from being a maidservant and become a queen."

At that time, the king had gone out hunting. The day was extremely hot, and from a distance he saw the garden she tended, with its lush grove of trees. He galloped toward it. His swift horse arrived first. When the king approached, Mallika saw him, welcomed him, helped him dismount, and led him to a cool spot. She spread out her garment for him to sit on and served him according to his needs, pleasing him with her skill.

The king asked, "Whose daughter are you?" Mallika answered truthfully. After hearing her full account, the king sent a messenger to summon Yajnadasa. When he arrived, the king asked, "What relation is this woman to you?" Yajnadasa replied, "She is my maidservant." The king then demanded to buy her freedom. Yajnadasa responded, "I would gladly give her to you freely, without asking for payment." The king said, "I intend to make her my queen, so I cannot accept her for nothing." So Yajnadasa set a price of a hundred thousand gold pieces. The king paid it. Then she was bathed in fragrant waters, dressed in royal robes, and taken to the palace in the king's chariot. The king cherished her greatly, and among his five hundred queens, she became the foremost. This is why she is mentioned here.

As for the phrase "one who can believe in the Dharma": She first followed other teachings and only later turned to the Buddha. Having faith in the Buddha and his teachings, she is called a believer in the Dharma. How did she come to have this faith? As it says in the sutras: Queen Mallika, because she had offered food to the Buddha, was freed from being a maidservant and became a queen. She often wondered, "How did this happen? Was it not because I offered food to that ascetic that I received this reward?" Then she asked those around her, "Have you ever seen such a person?" They answered, "That must have been the Buddha. He is now at the Jetavana monastery." Upon hearing this, Mallika asked the king for permission to go and pay homage to the Buddha. The Buddha taught her the Dharma, and she gained deep faith. Because of her faith, she urged the king to believe, but his heart was not yet won over.

Later, a group of seventeen young monks entered the city to beg for alms. After they finished eating, they left the city and played in the water. The king and queen were on a high terrace and saw them from afar. The king said to the queen, "So this is what we're supposed to revere? What's so worthy about them? Why do you tell me to believe?" The queen felt embarrassed. At that moment, one of the seventeen monks, the eldest, who was a master of stillness, came out of the water. He observed that their playful noise had been excessive and worried about the worldly criticism it might generate. As he looked around, he saw the king's contempt. He quickly called out to his fellow monks: "Come out at once! Our earlier playfulness has caused worldly harm. Now, let us each use our abilities to remove the king's disbelief." The monks then came out of the water, put on their robes, sat upright, and entered meditation. They then manifested supernatural powers and flew over the king's palace. The queen saw this first and said to the king, "Look, even these young ones can do this. What of the elder monks?" Seeing this, the king was filled with respect and finally went to the Buddha. The Buddha taught him the Dharma, and he attained true understanding and faith. This is what is meant by "believing in the Dharma."

Question: In this context, does "Dharma" refer to the Great Dharma (Mahayana) or the Lesser Dharma (Hinayana)? The text only says "the Dharma," without distinction, so we cannot arbitrarily decide. But since the text speaks of their recent faith relative to the letter they wrote, it says "not long after."

Now, regarding the writing of the letter to their daughter: First, the king and queen discussed it together. This is the beginning of the passage, from "The king and queen spoke to each other" up to the actual composition of the letter to Queen Shrimala. The discussion part includes both general and specific points. "They spoke to each other" is the general part, meaning they exchanged words and told each other their intentions.

The third section begins with "Śrīmālā received the letter," explaining how Śrīmālā, upon receiving the letter, learned that the Buddha was in the world and invited him to teach the Dharma. This section has four parts: first, it explains that Śrīmālā, upon receiving the letter, knew of the Buddha; second, starting from "toward Candra," she spoke verses to make the invitation; third, from "then she thought," the Tathāgata came to her; fourth, starting with "Śrīmālā and [the others]," upon seeing the Buddha, she paid respects. Within the first part, there are four further points: first, she was delighted upon seeing the letter—being in another country and receiving news from her parents, how could she not be delighted? Second, she respectfully received it on her head—according to the customs of foreign lands, when receiving a letter from an elder, one first receives it with the hands and then places it on the head, showing that after receiving it, one then reads it. Śrīmālā did the same, hence it is called "receiving on the head." Third, she opened the letter—reading the text is called "reading," reciting from memory is called "reciting," taking in the meaning is called "receiving," and maintaining it steadfastly is called "holding." Fourth, she had a different thought—this letter, as the commentary says, changed her usual state of mind, hence it speaks of her startled mind.