Lotus Sutra Comprehensive Outline (法華統略)

Faith and Understanding Chapter

The five gates of profound meaning are as explained in the commentary—their essential purpose is to establish faith and understanding of expedient and ultimate truth. The main teaching lies in the two nirvanas, greater and lesser:

First, in the past, people believed in cessation but did not believe in non-cessation. Believing in cessation meant having faith in the lesser vehicle's cessation of the four dwellings and the cycle of birth and death within the realm of form—seeing this as ultimate and not subject to cessation. Not believing meant not accepting that the lesser vehicle could have further afflictions and cycles of birth and death to cease. Now it is the opposite: not believing that the lesser cessation is ultimate, but believing there is a more ultimate cessation—this is called faith and understanding.

Second, in the past, people did not believe that afflictions and birth and death were originally without anything to cease, yet believed there were afflictions and birth and death that could cease. Now, the belief is: not believing that afflictions and birth and death have anything to cease, but believing that afflictions and birth and death are originally without cessation. Why is this? Because afflictions and birth and death originally do not arise—so what is there to cease?

Question: How do we define the direct-approach bodhisattvas and those who turn from the lesser to the greater vehicle in the ten stages of faith?

Answer: If from the initial faith one understands that originally there is no arising and now nothing to cease, this is the direct-approach bodhisattva. If initially one clings to the idea of arising and ceasing, and then turns this mind of arising and ceasing to believe in the originally unborn and unceasing, this is turning from the lesser to the greater vehicle.

Question: Why is faith or lack of faith judged based on the originally unborn?

Answer: Arising is the root of the six realms and the three vehicles. As Master Rui’s preface to the Great Perfection of Wisdom Treatise states: “All transformations are based on arising, and that which arises is the great unborn that gives rise to the six realms and the teachings of the three vehicles. Thus, the great arising is the root. Arising in turn gives rise to the great arising, so arising is the root within the root.” Now, awakening to the unborn means the six realms and three vehicles originally do not arise, and thus naturally return to oneness. Therefore, gains and losses are clarified in terms of the unborn. This is a provisional statement for counteracting attachments. Ultimately, there is no end to arising—so how can there be an originally unborn? These five propositions thus express: not believing in any dharma is faith in the wisdom of all dharmas—referring to the vertical and horizontal refutation of the hundred negations and four propositions.

Question: How does the understanding of Shariputra differ from that of the intermediate capacity practitioners?

Answer: Shariputra only explains the two wheels. The lesser teaching of the Deer Park is considered the expedient branch, while the one vehicle now gathers the branches and returns to the root dharma. The branches refer to the unborn and unceasing—arising and ceasing are expedient means. The root is arising and ceasing—the unborn and unceasing are the true reality. The intermediate capacity practitioners recently received the three wheels. The Flower Garland Sutra’s root is the originally unborn and unceasing; next, the midway branches are arising and ceasing; finally, gathering the branches back to the root means the unborn and unceasing.

Second, in the past, the original practice of the unborn was the root. Losing the unborn midway gave rise to arising and ceasing. Third, upon reaching Vulture Peak, they again awakened to the originally unborn.

Question: When turning from the lesser to the greater vehicle, at which of the ten stages of faith does one arrive?

Answer: Since this is just the beginning of turning, it is only the initial root of faith. How do we know this? At the start of the Skillful Means Chapter, it is said: “Except for the bodhisattvas whose faith-power is firm”—this clarifies the faith of bodhisattvas. “All the disciples of the two vehicles lack the strength”—this clarifies they do not yet have faith. Also: “The words of the buddhas are not different—you should give rise to great faith-power.” Further, after extensively explaining the initial encouragement to have faith that the Buddha’s words are not false, and concluding with the encouragement to have faith, it is said that even after the Buddha’s parinirvana, the arhats still have not given rise to faith. Thus, we know that now faith first arises and one enters the initial root of faith. It takes eighty thousand or ten thousand kalpas for the ten stages of faith to be complete. As the *Compendium of the Great Vehicle* states: the initial mind of the ten stages of faith enters the first incalculable eon. The *Bodhisattvabhumi* explains that bodhisattvas of sharp capacity enter the eon-count, while those of dull capacity are not included in the count. These two treatises clarify the sequence of stages—both refer to direct-approach practitioners.

Question: How do we know that direct-approach practitioners have strong practice but weak contemplation of emptiness, while those turning from the lesser vehicle have strong contemplation of emptiness but weak practice?

Answer: Practitioners of the lesser vehicle specialize in contemplating emptiness. Even if they give rise to great vows and great practices, their minds mostly enter emptiness due to habitual cultivation. It is like ordinary people who wish to contemplate emptiness—their minds mostly enter existence.

**Initial Prose Explanation: Briefly Clarifying Belief and Disbelief.**

Regarding disbelief, there are two types of disbelief among the Two Vehicles: 1. Disbelief in the Small Vehicle. 2. Disbelief in the Great Vehicle.

1. **Disbelief in the Small Vehicle** means: * Not believing that the Small Vehicle arises from the Great Vehicle. * Not believing that teaching the Small Vehicle is meant to lead to awakening to the Great Vehicle.

2. **Disbelief in the Great Vehicle** means: * Not believing that a person of the Small Vehicle teaches the Great Vehicle to guide those of the Small Vehicle to learn it. * Not believing that a person of the Great Vehicle teaches the Great Vehicle to instruct those of the Small Vehicle. * Believing *only* that a person of the Small Vehicle teaches the Great Vehicle to instruct those of the Great Vehicle, and that a person of the Great Vehicle teaches the Great Vehicle to instruct other people of the Great Vehicle.

Now, being contrary to this is called **belief in the Great Vehicle**.

Within the doctrinal explanation, there are three vehicles: 1. First, the Small Vehicle. 2. Next, the Great Vehicle taught *before* the Lotus Sutra. 3. Finally, the One Vehicle.

Previously, one was confused within the first two vehicles. Now, one awakens within the One Vehicle.

This awakening to the One Vehicle does not mean awakening *only* to the One Vehicle; it includes awakening to the true nature of the previous two vehicles. One awakens to the fact that the Small Vehicle emerges from the Great Vehicle, and that teaching the Small Vehicle is meant to guide learners toward the Great Vehicle. One also awakens to the understanding that the Great Vehicle was taught in the past to prompt people to abandon the Small Vehicle and learn the Great Vehicle.

**Explaining the Ten Parables.** The ten parables of the profound mind are: 1. The parable of father and son, 2. The parable of getting lost along the way, 3. The parable of the son gradually returning home, 4. The parable of father and son meeting, 5. The parable of calling the son without response, 6. The parable of splashing cold water on the face, 7. The parable of guiding and leading back home, 8. The parable of entrusting wealth and secretly transforming, 9. The parable of refining the small mind, 10. The parable of bequeathing the family estate. The explanation of the names follows the above, as discussed in the commentary.

Next, the ten are combined into six, meaning the son has six stages and the father also has six stages. The son's six stages are: 1. The time of dwelling in the hometown, 2. The time of losing the hometown, 3. The time of returning to the hometown, 4. The time of seeing the father, 5. The time of fear and turning away from the father, 6. The time of turning back and approaching the father. The father's six stages are: 1. The time of dwelling in the hometown and begetting the son, 2. The time of seeking the son but not finding him, 3. The time of staying at the house waiting for the son to return home, 4. The time of seeing the son with joy, 5. The time of calling the son without response, 6. The time of obtaining the son and entrusting the family estate.

Next, the six are combined into three. The son has three stages: 1. The time of dwelling in the hometown, 2. The time of losing the hometown, 3. The time of returning to the hometown. In the past, hearing about and practicing the equal and correct view is called the time of dwelling in the hometown. Second, when views of annihilation and permanence become strong and the correct view is weak, turning away from the Middle Way and giving rise to views of annihilation and permanence, before reaching Vulture Peak, is called the time of losing the hometown. Third, at the assembly on Vulture Peak, regaining the correct view and abandoning views of annihilation and permanence, is called the time of returning to the hometown. The father also has three stages: 1. The past time of explaining the equal and correct view, 2. The time along the way of seeking the son of correct view but not finding him, 3. The time of truly explaining the Middle Way correct view of returning home, called the time of obtaining the son. These are the three transformations: the first is the initial transformation, the second is the following transformation, and the third is the ultimate transformation.

Next, the three are combined into two. The son has two stages: 1. The time of losing the hometown, 2. The time of returning to the hometown. From initially practicing the correct view up until before Vulture Peak, whether gaining or losing, it is all called losing. Because one has not yet dwelled in the hometown of the Middle Way. From hearing the sutra about returning home at Vulture Peak, one begins to have the correct view clearly and dwells in the hometown of the Middle Way, hence it is the time of returning home for the son. The father has two stages: the time in the past as a Bodhisattva covering and requesting to transform the son, and the present time as a Buddha using skillful means to transform the son. There are also two stages: initially for the son, getting lost along the way and gradually returning home is the past time; from that point onward is called the present time.

Next, the two are combined into one: one son, one father. One son: from past to present, although there is repeated cycling back and forth, it is always the son and no one else. This shows that from beginning to end there are only people of the One Vehicle, not people of the Two Vehicles; there is only one cause, no other causes. This is to reveal the One, refute the Two, and clarify the meaning of the parable. One father: although there is cycling through past and present, in the end there is one father. This shows that from beginning to end there is only one fruit, not three fruits. In summary, there is only one father, one son, one cause, one fruit.

Next, the two of cause and fruit are combined to return to the One. Since it is one cause and one fruit, causing the son to turn the cause and realize the fruit, then there is only one fruit. Therefore, it is said below: one mark, one flavor, ultimately reaching the eternal tranquil Nirvana.

Next, the One is dissolved to return to the Not-One. Originally established in contrast to the many, therefore there is One. Since there is no many, how can there be One? This is where words are forgotten and thoughts are stilled—neither one nor many, neither permanent nor annihilated. Therefore, the *Mūlamadhyamakakārikā*, Chapter on Observing Phenomena, says: Praising the great Nirvana, it is not one nor different, not permanent nor annihilated; this is called the sweet dew taste of the teachings of the Buddhas, the World-Honored Ones. 'Not different' means there is no difference of the nine paths. 'Not one' means since there is no difference of the nine paths, one also does not see the oneness of Nirvana. Because it is not one, it is not permanent; because it is not different, it is not annihilated. Attaining this correct view is called the mind of sweet dew. Not practicing this place is all taking poison.

Let me explain the ten parables once more. The first is about recognizing that all phenomena are originally unborn—this is the initial father-and-son parable. The Buddha enables this initial recognition; the unborn truth is the father, and the person’s first faith in the unborn is the son.

The parable of getting lost midway refers to how, since beginningless time, the habit of birth-and-death and afflictions has been strong. Now, when one first begins to practice, faith in the unborn is still weak, so one turns away from the unborn and gives rise to birth-and-death—this is called the son losing the father. The father searches for the good roots of the unborn but cannot find them—this is called the father losing the son.

When the son encounters a good spiritual friend, he abandons birth-and-death and returns to practicing the contemplation of the unborn—this is called the son gradually returning home. Within this lifetime, one should awaken to the original unborn—this is called the son seeing the father.

At the initial stage of attaining the Way, one is not yet ready to receive the contemplation of the unborn—this is called being unable to call the son. Since the habit of delusion has been long-standing, one can only receive teachings within delusion about what is delusional—thus, the teachings on human and heavenly paths are given, which is the parable of splashing cold water on the face.

To stop the delusion within delusion, one is first taught what is not delusional within delusion—this is the teaching of birth-and-death without birth-and-death, hence the parable of removing dung. Removing dung means not yet teaching that dung is unborn, but first teaching that there is dung to be removed, so one removes it.

To enable those caught in birth-and-death to awaken to the unborn, they are first taught the unborn by those still in birth-and-death—this is called entrusting wealth in secret transformation. Next, those who have realized the unborn teach the unborn to those in birth-and-death, refining their birth-and-death minds—this is called refining the small mind. When the birth-and-death mind is transformed and one awakens to the unborn, the family estate is fully entrusted.

This is precisely the Buddha’s intention. Interpreting it this way is beneficial for people today. Otherwise, it would merely be recounting ancient stories. As the *Sutra on Resolving Doubts in the Semblance Dharma* says: “The Buddhas teach the Dharma, pointing to the near to indicate the distant, establishing images to represent the truth.” The true intent lies in the correct contemplation of the unborn—hence these parables are given.

Question: How many meanings are contained within the ten parables?

Answer: There are four main meanings:

First, compared to the preceding prose summary, the ten parables provide a detailed explanation. The summary has two or three meanings. The three meanings correspond to the three vehicles: 1) the Small Vehicle, 2) the former Great Vehicle, and 3) the One Vehicle. * From the beginning up to "luring the son back home" illustrates the meaning of the Small Vehicle teaching from the earlier section. * "Entrusting the wealth" and "tempering and refining" illustrate the meaning of the former Great Vehicle teaching from the earlier section. * "Commissioning the family estate" illustrates the meaning of the One Vehicle teaching from the earlier section. * The first six parables collectively serve as the background and cause for these three.

Next, the prose summary has two meanings: the first two teachings clarify that in the past there was no seeking, while the later awakening clarifies the present attainment gained by oneself. Now, the nine parables illustrate the fault of not seeking, and the tenth parable illustrates the attainment of awakening by oneself.

Second, regarding the ten parables themselves, they follow a sequence of development as described above. This aims to clarify that in the past, causes and conditions were jointly created; in the middle, there was wandering; and today, through encountering each other, awakening is attained.

Third, they correspond to and elucidate the six parables of the Burning House, following the sequence explained in the original commentary.

Fourth, they explain and clarify the subtle and hidden meanings within the six parables of the Burning House, enabling sentient beings of both past and present to understand the Buddha's intent in those six parables.

Question: How many main principles are contained within this chapter?

Answer: Briefly, there are fourteen main principles:

1. Clarifying the meaning of the Three Bodies: Seeking the son but not finding him represents the Dharma Body; dwelling in the middle city represents the Response Body; wearing soiled garments represents the Transformation Body. 2. Next are the Three Lands: The Dharma Body abides in the Land of True Reality; the Response Body abides in the Pure Land; the Transformation Body dwells in the Defiled Land. 3. Next is the meaning of the Three Vehicles: This refers to the prose Dharma-teaching section, namely the Small Vehicle and the One Vehicle. 4. Next is the meaning of the Three Turnings: Namely, the fundamental, the branch-and-leaf, and the gathering of branches back to the root. Not finding the son is the fundamental; luring him back home is the branch-and-leaf; commissioning the family estate is gathering branches back to the root. 5. Next is the meaning of the Three Periods: 1) The period of dwelling in the hometown; 2) The period of losing the hometown; 3) The period of returning to the hometown. The beginning is the period of dwelling in the hometown; the middle separation is the period of losing the hometown; the son gradually returning is the period of returning to the hometown. 6. Next is the meaning of the Three Transformations: Namely, the initial transformation, the following transformation, and the ultimate transformation. The initial father-son relationship is the initial transformation; the middle separation up until before the Lotus Sutra is the following transformation; the assembly on Vulture Peak is the ultimate transformation. 7. Next is the meaning of the Three Grades of Wholesome Roots: 1) The lower grade is like heading towards the country; 2) The middle grade is like heading towards the city; 3) The superior grade is like reaching the house. 8. Next is the meaning of the Three Times: The initial meeting of father and son in the past is the present time; the later commissioning of the estate and prediction of Buddhahood is the future time. 9. Next is the meaning of Gradual and Sudden: Not finding the son is sudden; from splashing cold water on the face up to commissioning the estate is gradual. 10. Next is the meaning of Worldly and World-Transcending: Splashing cold water on the face represents worldly teachings; from luring back home onwards represents world-transcending teachings. 11. Next is the meaning of Great and Small Vehicles: Luring back home represents the Small Vehicle teaching; from entrusting wealth onwards represents the Great Vehicle teaching. 12. Next is the meaning of Self and Other: Entrusting wealth is the teaching for oneself; tempering and refining is the teaching for others. 13. Next is the meaning of Esoteric and Exoteric: From splashing cold water on the face up to tempering the small mind is esoteric teaching; commissioning the family estate is exoteric teaching. 14. Next is Gain and Loss: The first nine represent loss; the tenth represents gain.

To understand this chapter, one must understand these fourteen principles; only then can this chapter be fully understood.

Next, an explanation of the text.

Take, for example, someone who is still very young. This refers to the time when the child was still living in their hometown. First, one must recognize the hometown, and only then can one understand what it means to turn away from it. A Brahmin once asked the Buddha: "Where is your original hometown?" The Buddha replied: "The village of 'Beyond the Four Propositions' is my home, and I dwell beneath the Bodhi tree of Omniscience." "The village of 'Beyond the Four Propositions'" refers to the Middle Way. "Dwelling beneath the Bodhi tree of Omniscience" means abiding in right contemplation.

Therefore, in Nāgārjuna's *Treatise on the Middle Way*, there are two main purposes: to elucidate and to refute. To elucidate means to clarify the Middle Way from the beginning, enabling beings of the nine realms to recognize their original hometown. To refute means to dismantle the extremes of eternalism and nihilism, guiding them to develop right contemplation and return to their hometown. Is this treatise not essential? Is it easy to come by? I urge all practitioners to constantly immerse your spirit in this treatise.

Question: Why single out this treatise for praise?

Answer: Aśvaghoṣa lived at the end of the True Dharma age and had not yet composed a treatise. Nāgārjuna appeared at the beginning of the Semblance Dharma age, when beings had lost their way. Therefore, he composed a correct treatise on the hometown, which is why it is essential. Moreover, it is the foundation of all treatises; one should seek its roots.

Question: How does this treatise demonstrate the hometown beyond propositions?

Answer: At the conclusion of the treatise, it states: "From the chapter on Dependent Origination onward, we investigate all dharmas. Existence is not, non-existence is not, neither existence nor non-existence is not. This is called the true nature of all dharmas, also known as suchness, Dharma-nature, and Nirvāṇa." Thus, it demonstrates the meaning of the hometown beyond propositions.

The *Lotus Sūtra Samādhi Scripture* says: "To reveal the desire-realm of returning to the source, to guide people back to their original hometown. The original hometown is called the Unconditioned, also named the Pure Abode." The "Pure Abode" means that all negations and the four propositions are ultimately pure. However, beings in the six realms, due to deluded thoughts and conditions, have lost their original hometown and wander through the six paths. The Buddhas of the past, for the sake of beings who had lost their hometown, taught the Great Wisdom of Equality, which is the scripture of returning home, enabling the children to dwell in their original hometown. But due to beginningless habits of clinging to extremes, right contemplation has long been weak, hence the phrase "still very young." This explains the earlier line about the thirty children and the difficulty of nurturing them.

"Abandoning the father and fleeing" refers to the second point: the time of losing the father. This explains the earlier line: "Not long after he had left, a fire suddenly broke out." The earlier text stated that the fire broke out because the Buddha left the house. The fire arose due to the Buddha's departure, and now this is explained further. This does not mean the Buddha abandoned sentient beings; rather, it is because sentient beings turned away from the Buddha that it is said the Buddha left.

Furthermore, in the verse, it first speaks of entering this house through play. The Middle Way Dharma, according to its meaning, establishes names—it is called both "father" and "homeland." Attaining the Middle Way Dharma can give rise to correct insight in others, hence it is called "father." The Nirvana Sutra says: "The Middle Way is called the Buddha." The Middle Way is the original dwelling of all beings, hence it is called "homeland." Now, arising from abandoning the Middle Way through attachment to extremes, one turns away from the father—this corresponds to the previous mention of evil spirits and poisonous creatures. Turning away from the Middle Way inevitably gives rise to attachment and views. From attachment and views arise karma, which then leads to birth, aging, sickness, and death—this is called "another land." Since the Middle Way is the original homeland, it follows that attachment to extremes is another land. This corresponds to the previous mention of the three realms and the forms of existence. Initially, turning away from the principle and giving rise to permanence is still mild, leading to rebirth in the human or heavenly realms. In these realms, one may indulge in the five desires, giving rise to attachment, or adhere to false teachings, giving rise to views. When attachment and views become heavy, one falls into the three lower realms. Thus, it initially speaks of "ten, twenty, up to fifty." Traditionally, the phrase "up to" includes the asuras. Now, it is not that this meaning is absent, but looking at the later verse, which speaks of "wandering through various lands," it is clear that it refers to the cycle of rebirth in the five realms. Therefore, it says "up to." This corresponds to the previous mention of five hundred people. Adding "later, in poverty and hardship" refers to being trapped in the five realms for countless kalpas, growing old, and fully experiencing the three sufferings. Hence, it says "later, in poverty and hardship." Therefore, below it says: "Due to the three sufferings, they are born in the cycle of birth and death, experiencing all kinds of torments." This corresponds to the previous mention of the fire breaking out and burning the house. If we follow the present text in relation to the general analogy, its meaning is roughly complete: turning away from the text gives rise to the two causes of evil spirits and poisonous creatures; then, "another land" refers to the two results of the three realms and the five paths. Here, it refers to the old delusions of the six realms, while "later, in poverty and hardship" refers to the new delusions of the three vehicles. Thus, the analogy is fully expressed. If we follow the present analogy in sequence, there are four phrases in order: first, abandoning the father; second, dwelling in another land; third, experiencing fifty or more years; fourth, fully enduring the eight sufferings. "Seeking food and clothing in all directions" refers to the third analogy: the son gradually returning to his homeland. The sufferings of hell are heavy, and animals are ignorant—they cannot give rise to goodness and have no means of returning to the homeland. The other four realms can give rise to goodness, hence "in all directions." Moreover, not knowing to return to the father's house to seek happiness, but instead seeking happiness in all directions, shows the son's foolishness. This analogy illustrates not knowing to seek happiness in the Middle Way of the Great Vehicle, but instead seeking happiness in the human, heavenly, or two-vehicle paths—this is also foolishness. Furthermore, "in all directions" means the farther one goes from the city, the more paths there are, showing that one does not know the way back to the ultimate unity. "Gradually wandering, he encounters his homeland" has two meanings: first, through cultivating conditioned good roots, one unknowingly supports past unconditioned good roots, hence "gradually wandering toward the homeland"; second, gradually learning the unconditioned insight, hence "gradually moving toward the Middle Way, the true reality of the homeland." The son's return to his homeland has three causes and three conditions: first, having the Buddha-nature of the Middle Way, one gives rise to good roots of the Middle Way; second, having previously planted seeds of the Middle Way, one again gives rise to good roots; third, the Dharma-seed experiences all sufferings and joys, seeking nirvana—when extremes are reached, there is a return. The three conditions are the three wheels: knowing the capacity, displaying spiritual powers, and teaching the Dharma. Now, among the three causes and three conditions, only one cause is explained: the Dharma-seed experiencing all sufferings and joys, seeking nirvana. Hence, it says: "Later, in poverty and hardship, he roams in all directions."

First, the text explains the father's three meanings. The question arises: Why is the son discussed first, and the father later? The answer: In the "Burning House" parable, the father speaks first, so the father is explained before the son. Here, the son sets up the analogy, so the son is discussed first, then the father. Also, in the "Burning House," the sequence of Buddhas appearing in the world is illustrated—first, Buddhas appear, then the teachings are given, and only then do the three vehicles and the sons emerge. Here, the sequence is one of response: first, the sons' longing arises, then the Buddhas appear in response. Moreover, to highlight the contrast between gain and loss, both father and son are used as analogies. The son turns away from the Middle Way, thus enduring the extreme suffering of birth and death; the father attains the Middle Way, thus enjoying the supreme bliss of the Dharma Body. Therefore, the former represents the path of pressure, the latter the path of guidance.

Now, returning to the father's three meanings: "The father" refers to the father in relation to the son, continuing from the earlier mention of the elder. "First came seeking the son but could not find him" is the second point, contrasting with the son losing the father, illustrating that the father sought the son's Middle Way good roots but could not find them. This passage addresses a potential doubt: Since they are father and son, why didn't the father appear earlier to relieve the son's suffering and give him joy? The explanation is: The great capacity of the son was not yet ripe, so the father did not appear earlier.

"Stopped in one city" has three meanings: First, it refers to the time, place, and people when he stopped in one city, which is the initial enlightenment and the Flower Garland assembly. Second, comparing the son's poverty to the father's wealth: the father's wealth praises the Buddha vehicle, while the son's poverty criticizes the lesser vehicle. Third, it shows that the son's past conditions were about to mature, so the Buddha descended in response, waiting for him. This is the third point, corresponding to the son's return, indicating the Buddha's appearance in the world. This continues from the earlier mention of "in a country, town, or village, there was a great elder with a middle son," clarifying the time of appearing in the world, which means teaching without leaving his homeland. The son here refers to the bodhisattvas in the Flower Garland Sutra, and also waiting for the son who left home to return. "One city" describes the location, specifically where the Buddha attained enlightenment in the Magadha region.

"His household was extremely wealthy" continues from the general analogy praising the elder's virtues. Earlier, the praise of virtues had two parts: first, praising his own virtues; second, praising his transformative virtues. Here, both are included. "His household was extremely wealthy" corresponds to "treasures beyond measure," referring to his own virtues. "His many storehouses and granaries" correspond to his transformative virtues. Earlier, the transformative virtues had two aspects: first, the two foundations; second, the two traces. Here, both are included. "Granaries" correspond to great compassion. "Storehouses" correspond to the abode of great mercy.

"Many servants and attendants" again refers to the external functions of servants and attendants. Since the earlier text was brief, here it is expanded and divided into two categories: first, praising the two traces' functions in this land; second, praising the two traces' functions in other lands. In the functions in this land, servants and attendants generally symbolize the display of supernatural powers, while elephants and horses represent teaching the Dharma. Earlier, servants were compared to supernatural powers, and attendants to teaching the Dharma. Here, servants and attendants together symbolize the display of supernatural powers, to show that both can be borrowed to represent these two functions.

The benefit of the breath going out and coming in is explained; second, the function of the two paths to other realms is clarified. Teaching the Dharma and manifesting spiritual powers is not only for the benefit of this world, but also for the distant benefit of merchants and travelers in the ten directions. The previous section explained going from here to transform beings there; now it distinguishes beings coming from there to be transformed here. Furthermore, the previous section explained the Buddha himself manifesting transformations; this section distinguishes empowering bodhisattvas to transform beings, which are the various events in the *Avataṃsaka Sūtra*.

Here, the meaning of the three bodies and the three lands is opened. "Seeking the son but not finding him" refers to the Dharma Body. "Stopping in one city, calling the son but not getting a response" clarifies the Response Body. "Luring and guiding him back home" refers to the Transformation Body. Corresponding to these three bodies, there are three lands. The Dharma Body refers to the Land of True Reality. The Response Body dwells in the Pure Land. The Transformation Body resides in the Defiled Land.

Question: Initially, it simply says "seeking the son but not finding him." How do we know this refers to the Dharma Body? Answer: If it were referring to the descending Response or Transformation Bodies, then it would be rescuing the son, not called "not finding him." Now, since it says "not finding him," we know it is the Dharma Body illuminating beings' capacities, not yet suitable for descending with the Response or Transformation Bodies to save them.

Question: Which passages do the three bodies correspond to? Answer: The two passages above distinguish the True and Response Bodies. In the combined summary simile, the beginning distinguishes the Dharma Body being born in the three realms, which refers to the Response Body. The verse on seeing the fire also clarifies the two bodies: "Hearing someone speak of the True Body" and "Startled, entering the burning house is called the Response Body." However, the Buddha spoke briefly, so he distinguished two bodies. The four great śrāvakas assisted the Buddha in propagating the teaching, therefore they extensively clarified the three bodies. Furthermore, the teachings differ: sometimes two bodies, sometimes three bodies. Explaining two bodies clarifies the principle of one essence and one function. Explaining three bodies clarifies the principle of manifesting one essence with multiple functions.

Question: Why did the Buddha above clarify two bodies, while now the disciples clarify three? Answer: Above, it clarified the Dharma Body illuminating beings in the defiled land, and the Response Body entering the defilement to rescue the sons from burning harm, therefore it only clarified two bodies. Now it clarifies the Dharma Body illuminating beings' capacities, with śrāvakas and bodhisattvas perceiving and encountering it differently, therefore it opens up the Response and Transformation Bodies, hence it distinguishes three bodies.

Question: "Stopping in one city"—how do we know this refers to the Pure Land? Answer: "Stopping in one city without abandoning the family business" indicates that while the great capacity of the śrāvakas for rescue was not yet mature, the conditions for the bodhisattva path were already complete. Since it transforms bodhisattvas, it is the Pure Land. Furthermore, the elder had two sons: one, the son who lost his homeland; two, the son who did not lose his homeland. Searching everywhere for the son who lost his homeland, he did not find him because he lacked roots of goodness. However, the son who did not lose his homeland had roots of goodness already matured, therefore he was transformed in the Pure Land, hence the Pure Land is clarified. Also, knowing that the son who lost his homeland should turn back, be reborn, and realize the unborn, he therefore dwelled in the Pure Land waiting for him, hence the Pure Land is clarified.

At this point, the impoverished son descends. Third, clarifying the two meanings regarding the son.

Question: Why is there an interwoven explanation of the father and son as one category?

Answer: To clarify that gain and loss mutually illuminate each other. Previously, the son’s three losses and the father’s three gains were explained. Now, the son’s two meanings and the father’s two meanings are described. Therefore, they are explained in an interwoven manner.

Question: The single city mentioned earlier refers to the time when the Buddha first attained enlightenment, as described in the Avataṃsaka Sūtra. Why then is it now described as the impoverished son wandering through the towns and villages of birth and death?

Answer: There are two meanings: First, to show that the bodhisattva’s mind has long been pure, abiding in a pure land. It is not that the Lotus Treasury World only came into existence when the Buddha first attained enlightenment. As stated later, “I am always on Vulture Peak, and my pure land is indestructible.” Second, the Buddha initially attained enlightenment in a pure land, possessing great wealth and honor. The Buddha is merely recounting the past experiences of the impoverished son, who endured the hardships of birth and death.

Question: What is the purpose of explaining the circumstances leading the son to approach the father and the actual approach itself?

Answer: To show that once the son turns away from the delusions of birth and death and gives rise to the understanding of non-arising and non-ceasing, the father, recalling the son’s suffering, wishes to bestow joy upon him. It also illustrates the son’s pursuit of the joys of the human and heavenly realms, as well as the two vehicles. The hardship refers to abandoning the lesser vehicle, which is represented by wandering through various towns and villages. Second, it aims to show that through this wholesome root, one can advance and draw closer to the great vehicle, which is represented by reaching the city.

The father constantly thinks of his son. This is the fourth point, restating the father's role. First, he thinks of using the Great Vehicle's compassion to pull his son out of the causes of suffering—attachment to extremes and impermanence—and free him from the painful results of birth and death. Next, he thinks of using great kindness to bestow the causes of joy through right insight and the fruits of bliss through meditative concentration. The son who has lost his home has suffering but no joy; the father has no suffering, only joy. He wishes for his son to become like him, so these two thoughts arise. Moreover, the first thought concerns the initial situation, the later thought concerns the subsequent situation. At the time of the silent meditation ground, the son who had lost his home was not yet ready to receive the teaching, so compassion arose. At the assembly on Vulture Peak, he was certain to attain awakening, so kindness arose. This is the mingling of compassion and joy. Furthermore, within the first thought itself, there is both compassion and joy. Why is this? The Buddha has two kinds of children: first, the child who has not lost his home. In the past, when the Sutra of the Great Assembly of Equality was taught, those with sharp faculties immediately attained right insight, and thus remained at home. Those with dull faculties, losing right insight, were pulled by attachments to extremes and impermanence, and are called those who have lost their home. At the assembly of the Flower Garland Sutra, the Great Dharma was taught for the child who had not lost his home, giving rise to joy. Compassion arose for the child who had lost his home. Thus, compassion and joy intermingle. Question: When will these two children attain awakening and gather together with their father in joyful harmony? Answer: The child who has not lost his home attained awakening immediately at the assembly of the Flower Garland Sutra. The child who lost his home will attain understanding only at the assembly on Vulture Peak. Thus, the Chapter on Springing Forth states: "These beings, upon first seeing my body, immediately enter the wisdom of the Buddha. The remaining followers of the Lesser Vehicle today also enter the wisdom of the Buddha." Both children enter the wisdom of the Buddha, so the father is greatly joyful. Thus it is said: "Now I am joyful and fearless." This means the father gathers together with both children in joyful harmony.

The Parable of the Son Seeing His Father. Regarding the son seeing his father, there are three meanings:

First, as traditionally explained, within the single form of existence, one should awaken to the unborn—this is called the son seeing his father.

Second, to contrast and elevate the great and the small: earlier, praising the father's virtue is to extol the Great Way; later, explaining how the son, upon seeing his father, feels fear and avoidance is to diminish and criticize the lesser vehicle. Hence, the parable of the son seeing his father is presented.

Third, earlier it was said that there is only one city; here, praising the father when the Buddha first attained enlightenment shows that bodhisattvas are capable of receiving the great vehicle. Now, explaining the son seeing his father and praising the Buddha vehicle illustrates that the two vehicles are not yet capable of receiving the Great Way.

Within this, there are four parts: 1. The reason for seeing the father. 2. The place where the father is seen. 3. Actually seeing the father. 4. Feeling fear and avoidance upon seeing the father.

Through labor and gradual progress, one arrives at the father's house. Through correct contemplation gradually becoming clear and attachment to permanence or annihilation gradually fading, within the single form of existence, one awakens to the Middle Way—this is called seeing the father.

Country, city, house, and father are all different names for the Middle Way. The ultimate truth has a great city called the country; guarding against attachment to permanence or annihilation is the city; a place to dwell is the house; emptiness and openness are the gate; and that which gives rise to correct contemplation is the father.

Question: It is explained that the father is the Buddha Shakyamuni; why then is the Middle Way principle taken as the father? Answer: Shakyamuni is precisely the Middle Way. Departing from the Middle Way has three levels, which correspond to three levels of departing from the father.

Alternatively, the father can be understood in two ways: 1. Inner virtue, which is the Middle Way and correct contemplation. 2. Outer virtue, which is the manifested body of the Buddha.

Question: Why are both virtues used? Answer: If only the inner virtue is taken, it becomes the Dharma body but loses the meaning of being surrounded by a retinue. If only the outer virtue is taken, it loses the principle of awakening and entering the one vehicle. Therefore, both inner and outer virtues must be explained as the father. Moreover, here the elder is used to symbolize the Buddha vehicle, which encompasses both inner and outer virtues.

"Standing by the gate" refers to the place where the father is seen. The great capacity is not yet mature, like staying; later, it will certainly mature, like standing. Initially, there is the capacity for human and heavenly realms, but the heavenly capacity does not correspond to the principle of the unborn—this is the gate side.

Throughout their existence, sentient beings have three capacities: 1. The great capacity for the unborn, which matures much later. 2. The capacity for the two vehicles, which matures along the way. 3. The capacity for human and heavenly realms, which matures initially but is illusory.

Thus, within a single lifetime, one may hear these three teachings.

Seeing the father from afar, this is the third point: clarifying the sight of the father.

Question: In the previous section, the father was already described as residing in a single city and his virtues were recounted. How does this differ from the present description?

Answer: This parable has five meanings:

First, the previous parable corresponds to the "teacher" analogy in the "Burning House" chapter, which is a parable used to explain another parable. This one corresponds to the "general analogy" in the "Burning House" chapter, meaning it is a parable used to illustrate the Dharma. The four great disciples assisted the Buddha in spreading the teachings, but fearing that sentient beings might not yet understand, they further used parables to clarify and explain.

Second, this parable corresponds to the "great cart" analogy mentioned earlier. Previously, the Buddha used a parable to praise the great vehicle, and now another parable is introduced to illustrate that earlier analogy.

Third, it is to praise the Buddha-vehicle. Seeing the father, the son feels fear and retreats, thus belittling the lesser vehicle.

Fourth, it explains that when the Buddha first attained enlightenment, the situation was dire, and the son was not yet ready to receive the great path.

Fifth, the Buddha’s earlier explanation was brief, while now it is elaborated in detail.

In the earlier combined analogy, there are two parts: first, the location is described. Taking the person as the subject is to praise the person, hence it is said: "The Tathagata is the father of all beings in the world."

Now, regarding the section beginning with "fearing all Buddhas," the second part praises the virtues of the person. Here, we will now interpret these two matters: "seeing his father from afar" corresponds to the first part above; "seated on the lion throne" and what follows corresponds to the second part.

Earlier, the praise of the father's virtues had two aspects: first, praising his own virtues; second, praising his ability to transform others. Here, the interpretation also has two parts: first, a specific praise; second, a general praise.

In the specific praise, the two praises from above are interpreted: first, the praise of his own virtues; second, the praise of his ability to transform others.

Regarding his own virtues, there are two aspects: first, the exhaustion of all afflictions; second, the perfection of all virtues. Here, these two are interpreted accordingly.

"Seated on the lion throne" symbolizes the lion's fearlessness, corresponding to the earlier passage about "fearing all Buddhas... until ignorance and darkness are completely eradicated without remainder." This represents the throne of liberation and also signifies the grandeur and vastness of the great vehicle.

"The jeweled footrest supporting his feet" corresponds to the earlier statement about "attaining immeasurable knowledge and insight." Above, it was said that all afflictions are exhausted; here, it is said that all virtues are perfected, which corresponds to the adornment with various treasures in the great vehicle.

"Surrounded respectfully by Brahmins and others" corresponds to the meaning of the Ten Powers. These outstanding individuals each possess great strength, just as the Buddha's powers are likewise. This parallels the earlier mention of servants and attendants, so there is no need to doubt it.

Furthermore, within the Ten Powers, there is much subduing and restraint, which is revered by beings. Thus, outstanding individuals show respect, as seen in the assembly during the initial enlightenment, such as in the *Avataṃsaka Sūtra*.

Additionally, "seated on the lion throne" and "the jeweled footrest supporting his feet" praise the Buddha's wealth, while "being revered by outstanding individuals" praises his nobility. A single matter contains multiple meanings, so three aspects are briefly explained here.

Question: How can we know that this also refers to the assembly in the *Avataṃsaka Sūtra*? Answer: Because the later verses mention "surrounded by attendants," we can infer this.

"The pearl necklace" corresponds to the Four Fearlessnesses. With blessings and wisdom adorning within, there is no fear of external matters.

"The ministers, officials, and people holding white whisks" correspond to the great supernatural powers, where spiritual powers are freely exercised, bending and extending at will, just like officials and people. Moreover, spiritual powers assist in revealing the ultimate truth, akin to ministers and officials. All are uncontaminated spiritual powers, like holding white whisks. Furthermore, the purpose of displaying spiritual powers is to remove the defilements of beings, just as a white whisk cleanses. This also symbolizes the assembly receiving teachings before the bodhisattva stages in the *Avataṃsaka Sūtra*.

Earlier, the adornment of blessings and wisdom emphasized wealth; here, the mention of ministers and officials emphasizes nobility.

"Covered with a jeweled canopy" corresponds to the power of wisdom. Wisdom rises high, like a jeweled canopy. Moreover, the power of wisdom can propagate above and benefit below, just as a jeweled canopy shelters from above and covers below. Furthermore, wisdom destroys falsehood and reveals truth, like a jeweled canopy providing shelter.

"Hanging flower banners" symbolize the seventh power of skillful speech, like flowers, and the eighth power of melodious sound, like banners.

"Sprinkling fragrant water on the ground" praises the Tathāgata's teaching, which can eliminate four evils: first, suppressing evil thoughts and dust-like distractions; second, extinguishing the poison of afflictions; third, calming the heat of false teachers; fourth, dispelling the evil winds of false teachings.

"Scattering various renowned flowers" praises the teaching's four functions in generating benefits: first, causing those who have not yet generated the mind of enlightenment to generate it; second, causing those who have generated it to increase it; third, causing those who have increased it to perfect it; fourth, preventing those who should regress from regressing.

"Displaying precious objects in rows" corresponds to the perfection of skillful means and wisdom.

"Giving and receiving, taking in and sending out" refers to the earlier passages using metaphors to praise the Buddha's own virtues. Here, it corresponds to the root of compassion and its manifestations, which are the virtues of transforming others. This also parallels the earlier mention of the vehicle, while here it refers to the ox and attendants, further symbolizing the bodhisattvas in the *Avataṃsaka Sūtra* who expound the great Dharma, just as the elder does not act alone but employs others to give and receive.

The following sentences summarize, praising the inconceivability of the Buddha's vehicle.

The son, seeing his father, descends. Fourth, it clarifies that upon seeing his father, the son's heart arises with avoidance and fear. Previously, it was about extolling the Great Way; here it disparages the Lesser Vehicle, thereby urging one to abandon the small and aspire to the great.

Question: The father sees his son and rejoices—what meaning does this illustrate? Answer: Previously, the son seeing the father and disparaging the Two Vehicles illustrates that at the initial attainment of enlightenment, he was not yet capable of receiving the Great. Now, praising the father shows that he later knew the son would certainly become capable of receiving the Great. Therefore, earlier it illustrated that the son did not recognize the father; now it illustrates that the father recognizes the son. This is sending a bystander—this analogy does not call the son.

Question: Above, after seeing the father and being terrified, he swiftly fled. Why then does he send a messenger to call him now? Answer: There are two meanings: First, seeing the father but not recognizing him, avoiding the father and leaving—this is one delusion. Now, sending a messenger to call him but he does not come—this is another delusion. The earlier point is that the lesser capacity cannot receive the Great; now, when the Great Teaching is expounded, he still cannot receive it. This intends to reveal the Two Vehicles' lack of wisdom, hence there are two passages. Second, the earlier point illustrates not believing this is the father, meaning he is unfit to see the form seen by a bodhisattva. Now it illustrates not believing my words, meaning he is unfit to hear the teaching heard by a bodhisattva. This intends to reveal that bodhisattvas and śrāvakas, with their grasping minds, have different paths, hence their seeing and hearing differ. For these two reasons, the form seen by bodhisattvas is concealed, giving rise to the transformation body of the Two Vehicles; the teaching heard by bodhisattvas is concealed, giving rise to the teaching of the Lesser Vehicle.

Sending a bystander refers to the principle that all dharmas are originally unproduced. The teaching acts as a bystander, causing one to abandon birth and extinction, and realize the original absence of birth and extinction, thereby returning. "Returning" means returning to the original state of non-production. Being afraid and unwilling to accept this original non-production is described as "startled and alarmed," etc. "Growing even more terrified" refers to slandering, which harms the life of wisdom and leads to falling into the Avīci hell, hence it becomes even more dreadful.

Concealing the profound wisdom of the Buddha and bestowing the shallowest human and heavenly teachings is like giving cold water. Question: Why is this analogy used? Answer: It intends to reveal that those with shallow and inferior roots are incapable of receiving the profoundly deep teaching. Long accustomed to falsehood, they are only fit to receive the shallowest human and heavenly teachings.

As an expedient, he does not tell others, "This is my son," revealing that at the initial attainment of enlightenment, he was incapable of receiving the two kinds of Oneness. First, from the above, he was incapable of receiving the fundamental Oneness; now he is also incapable of hearing the Oneness that gathers the branches back to the root. Because he is incapable of receiving these two kinds of Oneness, only when there is no other choice does he then expound the Three Vehicles.

"Rejoicing"—above, he should have rejoiced when transformed by the two kinds of Oneness, but instead he grieved. Now, ceasing the two kinds of Oneness and bestowing human, heavenly, and Two Vehicle teachings—he should grieve, but instead rejoices. All this is due to profound foolishness, deeply lamentable.

The previous section described guiding beings in the pure land to become bodhisattvas. Now, in this impure world, the teaching is directed toward the two vehicles.

In the pure land teaching, there are two key points: first, using the pure land to guide bodhisattvas; second, as illustrated by the father who constantly thinks of his son but cannot call him back, it shows that the pure land teaching cannot be used to guide followers of the two vehicles. This highlights that bodhisattvas are capable of hearing the Great Vehicle teachings, while followers of the two vehicles are not, thus demonstrating the difference between these two teachings.

Regarding why the pure land teaching cannot be used for the two vehicles, there are two reasons: first, followers of the two vehicles are unable to perceive the pure land body, as illustrated by the son seeing his father; second, sending a messenger instead shows that they are incapable of hearing the pure land teaching.

This passage now presents two points: first, because they are unable to receive the Great Vehicle teaching, the Lesser Vehicle teaching is established; second, because they cannot perceive the response body, the transformation body is manifested.

Question: Regarding the four sections on establishing expedient teachings while concealing the true teaching, which parts of the previous text do they correspond to?

Answer: They correspond to the four aspects within the three carts: First, the intention to establish expedient teachings corresponds to the earlier analogy of knowing the son's past preferences. Second, from "At that time, the messenger" onward, the actual establishment of expedient teachings corresponds to the earlier analogy of explaining the three carts. Third, from "At that time, the poor son" onward, the son's acceptance corresponds to the earlier analogy of the son leaving the house. Fourth, the father's pity and surprise correspond to the earlier analogy of the father rejoicing upon seeing his son leave the house.

Question: Why was there joy before, but now there is perplexity? Answer: Before, there was joy because a heavy burden of suffering was removed; now, there is perplexity because the great teaching is not accepted. Moreover, the earlier joy arose from skillful means guiding and drawing one in, while the present perplexity comes from discussing the true principle.

If one speaks of "removing dung," the question arises: if it is a good task, I cannot do it; but if it is the lowly task of removing dung, then I can. If one hears that afflictions fundamentally never arose and now have nothing to be extinguished, one does not believe it; but if one hears of arising and ceasing, then one believes. Thus, in the past, at Varanasi, the teaching spoke of the arising and ceasing of the five aggregates. It is said that earlier, for the śrāvakas, the teaching explained the arising and ceasing of the twelve links of dependent origination.

Nowadays, when people hear the Three Treatises explaining that all is fundamentally unborn, they do not believe; but when they hear of cutting off the five abodes and so forth, they believe—such are these people.

As for "receiving wages" earlier, now those of the Great Vehicle first seek Buddhahood and only afterward cut off afflictions—such are these people as well. Moreover, cutting off afflictions to seek Nirvāṇa is removing dung. In this way, eliminating distraction to seek stillness, abandoning the ordinary to grasp the sacred, desiring to abandon non-Dharma to seek the Buddha-Dharma—all those who sit in meditation, practice the path, or explain the meaning are dung-removers.

Question: The Mahayana sutras and treatises speak of both cutting off and not cutting off. Why then do you specifically criticize the act of cutting off?

Answer: When the sutras speak of "cutting off," they mean realizing that afflictions fundamentally never arise; it is merely a provisional term. They do not say that afflictions first exist and are then cut off. Just as the father, seeing his son clearing away dung, felt pity and astonishment, so too do the buddhas of the three times and the bodhisattvas feel pity and astonishment when they see practitioners of the Great and Small Vehicles striving to cut off afflictions. Since afflictions fundamentally do not arise, to speak of them arising now and then seeking to extinguish them later is to violate true reality. If true reality is violated, then everything is violated—hence the pity and astonishment.

Furthermore, on another occasion, the second point: concealing the true body and manifesting an emanation body. Previously, it was explained that bodhisattvas are capable of hearing the true teaching, while the two vehicles are incapable. Previously, it was explained that bodhisattvas are capable of seeing the true body; now it is explained that the two vehicles are incapable of seeing the true body.

Also, the teaching of the One Vehicle is presented through three approaches: first, speaking of the One within the Small Vehicle; second, speaking of the One within the Great Vehicle; third, speaking of the One within the One Vehicle itself. Speaking of the One within the Small Vehicle is the secret within the secret. Speaking of the One within the Great Vehicle is the secret made manifest. Speaking of the One within the One Vehicle is the manifest within the manifest. Moreover, those of superior capacity realize the One within the Small Vehicle; those of medium capacity realize the One within the Great Vehicle; those of inferior capacity realize the One within the One Vehicle itself.

Previously, the true teaching was concealed and the provisional teaching was set forth, explicitly teaching the Small Vehicle. Now, the true body is concealed and an emanation is manifested, which means the One is taught secretly within the Small Vehicle.

The text is divided into five sections: first, the simile of the father discerning his son's capacity; second, the simile of the father sharing his secret with his son, causing the son to share the father's understanding; third, the simile of the son misunderstanding the secret teaching; fourth, the simile of the father reiterating the secret transformation; fifth, the simile of the son gaining profound benefit.

Question: How do these five verses correspond to the preceding text? Answer: Following the pattern of the previous four teachings, the present life also has four aspects: The first verse corresponds to the father knowing the son's past inclinations, making him fit to see the transformation body. The second and fourth verses correspond to the parable of the three carts being offered. The third and fifth verses correspond to the parable of the son believing and leaving the house, though there is no fourth parable about the father rejoicing at the son's escape from danger.

Question: How do these four differ from the previous four teachings? Answer: The previous teachings explain the four types of teachings being received, while these verses refer to the four aspects of the teaching master's sixteen-foot transformation body. Moreover, the previous teachings refer to receiving the lesser vehicle, while these verses refer to the greater vehicle being secretly taught within the lesser vehicle, as explained earlier.

Question: If concealing the true teaching to establish the provisional teaching, and concealing the true body to manifest the transformation body, both occur at the same time, why is it said "another day"? Answer: In the parable, it is first said that two people were sent to work with the poor son, and later the elder came to encourage and guide him. Similarly, the two-vehicle teaching is first taught to cultivate and eliminate afflictions, and later further encouragement is given to diligently advance. This is a discussion of sequence in terms of meaning, hence the phrase "another day"—it does not actually refer to a different time.