Name: Vimalakīrti Sūtra Commentary · Volume 1 · Buddha Land Chapter (1-2) (维摩经义疏 · 第一 · 1 佛国品(一-二))
Author: 吉藏撰

此品受名，凡具二義：第一長者献蓋、如來示土，從神通所現立名，故云佛國品。二者寶積問淨土之行、如來答佛國因果，從所說受稱，以目品名。問：眾經之首皆云序品，此教建章何故題為佛國？答：眾經初品純明序義，設有正說，正短序長，宜稱為序。此品不純明序，又序短正長，故以佛國為稱。問：正有多門，何故初明佛國？答：適化名宜，不應致問。但淨佛國土、成就眾生，蓋是菩薩要行，此經明大士法門，是故初集辨於淨土、次會已去明成就眾生，是以建篇標於佛國。又下經文云「欲得淨土，當淨其心」，心為萬行之主，故佛國貫眾品之初。

This chapter is named for two reasons. First, the elder presents a canopy, and the Thus Come One displays the land—a name drawn from the miracles shown, hence it is called the "Chapter on the Buddha Land." Second, Ratnākara asks about the pure land practice, and the Thus Come One answers regarding the causes and effects of the Buddha land—a name taken from the teachings given, so it is titled accordingly.

Question: Most sutras begin with a chapter on the "Introductory Section." Why does this teaching open instead with a chapter titled "Buddha Land"?

Answer: In most sutras, the first chapter is purely introductory, and even when the main teaching appears, it is brief compared to the lengthy introduction, so it is fitting to call it an introduction. This chapter, however, is not purely introductory; its introduction is brief and the main teaching extensive, so it is named after the Buddha Land.

Question: The main teaching has many facets—why begin with the Buddha Land?

Answer: Teachings adapt to what suits living beings; no such question should arise. Purifying the Buddha land and maturing sentient beings are the essential practices of a bodhisattva. This sutra expounds the Dharma gate of the great beings, so it opens by discussing the pure land; from the next assembly onward, it explains maturing sentient beings. Thus, the opening chapter is designated as the Buddha Land. Moreover, the text later states, "If you wish to attain the pure land, you must purify your mind." The mind is the master of all practices, which is why this chapter on the Buddha Land stands at the head of all the chapters.

「如是」者，若望一經，具足二序：一證信序、二發起序。立如是六事，證傳經可信，為證信序。合蓋現土，發起正宗，名發起序。證信利於未來，發起益于現在，化洎兩世，故雙明二序。問：何因緣故有六事耶？答：佛將涅槃，爾時阿難凡發四問：一佛滅度後，依何行道？此問正解。二者如來去世，以誰為師？斯問正行。三者惡口車匿，云何共住？此問明妨解行之緣。四者經初安何等語？此問明解行之教。佛答云：當觀念處破除煩惱，依此行道，受戒律訓誨，可以為師。惡口之人宜須默擯，心自調伏。佛經初首宜稱如是我聞乃至與大眾俱，蓋是遺旨之言。侍者所問，故有六事。六事者：一如是、二我聞、三一時、四教主、五住處、六同聞眾。問：眾經之初，何建言如是？答：佛法大海，信為能入、智為能度。以信故則言此事如是，若不信則言此事不如是，故知如是則是信也。問：如是為目信體、為據信相？答：信體即是內心，外言如是則表內心誠信，故如是之言為信相也。問：如是為目通信、為主別信？答：若信佛法為正，即不信外道之耶，名為通信。但佛經有大乘小乘、權教實教，信大之信、非小信之信，名為別信。則具含通別。問：如是為目能信、為明所信？答：具含能所。如有信之人，則云此事如是。此事則屬於所信，如是名為能信。取所信之義，則云我聞如是；明能信之義，如是我聞。故集法藏人經初兩出。問：如是稱信，為明阿難信心、為明餘人信？答：通辨一切群生有信心者則入佛法，故《智度論》云「如人有手，至於寶山，隨意所取。若其無手，則空無所得。」有信心人，入佛法寶山，得諸道果。若無信心，雖解文義，空無所得也。「我聞」。明阿難親承音旨，無傳聞之謬也。問：阿難是佛得道夜生，年二十五方乃事釋伽。五十年說法，唯聞其半，何以一代之教皆稱我聞？答：《智度論》明阿難登高坐，答大迦葉云：「佛初說法時，我爾時不見。如是展轉聞，乃至波羅捺。」展轉聞者，《報恩經》云「阿難請求四願：一不受如來故衣、二不受別請、三出入無時、四所未聞經請佛為說。」是以眾經皆稱我聞。問：阿難以何力故，能傳佛教？答：釋道安云：「十二部經，阿難得佛意三昧之所傳也。」《金剛華三時經》云「得法性覺三昧，能宣傳眾教。」聞，阿難何故稱我聞耶？答：一欲息諍競之心、二生物信受。阿難是三乘之小乘、四果之下果，若不稱聞，則物情不信、諍競便起。問：有幾阿難耶？答：《集法藏經》云「凡有三種：一阿難，此云飲喜，持聲聞藏。二阿難跋陀，此云歡喜賢，持緣覺藏。三阿難伽羅，此云歡喜海，持菩薩藏。」吉藏謂但是一人，隨德立稱，方便示三。故《法華》云「我與阿難於空王佛所同時發心」，故知是大權，隨物異見。問：聞實是耳，何故稱我聞？答：《涅槃》云「阿難聞法，如瀉水之異器有三種：一者不覆，謂無散亂心；二者不漏，謂無忘失；三者不臭，謂無顛倒心。以三德自在，故云我也。」

"'Thus'", if we look at a sutra in its entirety, it contains two kinds of preface: first, the preface that establishes faith and authenticity, and second, the preface that introduces the occasion. The phrase "Thus have I heard" and the six factors that follow establish that the sutra's transmission is trustworthy—this is the preface of authentication. The scene setting and the circumstances that lead into the main teachings form the preface of occasion. The authenticating preface benefits future generations, while the introductory preface benefits the present audience. Together, they cover both eras, so both are mentioned.

Question: Why are there these six factors? Answer: When the Buddha was about to enter Nirvana, Ananda asked four questions: First, after the Buddha's passing, what should we rely on for our practice? This question concerns proper understanding. Second, after the Thus Come One's departure, who will be our teacher? This concerns proper conduct. Third, how should we live with the harsh-tongued Chandaka? This clarifies what hinders understanding and practice. Fourth, what words should we place at the beginning of the scriptures? This reveals the teachings that guide understanding and practice. The Buddha answered: "You should contemplate the foundations of mindfulness to uproot afflictions, and practice accordingly. Follow the precepts and their guidance—these can serve as your teacher. As for those with harsh tongues, you should silently avoid them and train your own mind. At the beginning of the scriptures, you should place 'Thus have I heard' and so on, through to 'with the great assembly.'" These were the final instructions, transmitted through the attendant's questions, which is why these six factors came to be.

The six factors are: (1) "Thus," (2) "I heard," (3) "at one time," (4) the teacher, (5) the place, and (6) the assembly gathered together.

Question: Why do all sutras begin with the word "Thus"? Answer: The ocean of the Buddha's teaching is entered through faith and crossed through wisdom. With faith, one says, "This matter is thus." Without faith, one would say it is not so. Therefore, "Thus" indicates faith.

Question: Does "Thus" refer to the essence of faith or its expression? Answer: The essence of faith is the mind itself; the outer expression "Thus" reveals sincere trust within. Therefore, "Thus" is the expression of faith.

Question: Does "Thus" refer to universal faith or specific faith? Answer: If one has faith in the Buddhist Dharma as correct, and thereby rejects the erroneous paths of outsiders, this is called universal faith. But within the Buddhist canon, there are the Greater and Lesser Vehicles, and provisional and ultimate teachings. Faith in the Greater Vehicle is not the same as faith in the Lesser Vehicle—this is called specific faith. Thus, "Thus" encompasses both universal and specific faith.

Question: Does "Thus" point to the one who has faith or the object of faith? Answer: It encompasses both. When a person of faith says, "This matter is thus," the matter is the object of faith, while "Thus" signifies the act of believing. When taking the meaning of the object, one says, "I heard such matters thus." When clarifying the meaning of the believer, one says, "Thus have I heard." Therefore, the compiler of the Dharma treasury used both forms at the start of the sutras.

Question: When "Thus" refers to faith, does it mean Ananda's faith or others' faith? Answer: It broadly refers to all beings—whoever has faith in the Buddha's teaching enters the Dharma. The *Treatise on Great Wisdom* says, "Like a person with hands who enters a mountain of treasures and takes what they wish, but one without hands leaves empty." So too, those with faith, entering the treasure mountain of the Buddha's teaching, attain the fruits of the path. Those without faith, even if they understand the words, gain nothing.

"I have heard." This clarifies that Ananda personally received the teachings—no errors from hearsay.

Question: Ananda was born on the night of the Buddha's enlightenment and began serving Shakyamuni at age twenty-five. Thus, he only heard the latter half of the Buddha's fifty years of teaching. Why do all the sutras of the Buddha's entire career begin with "I have heard"?

Answer: The *Treatise on Great Wisdom* explains that when Ananda ascended the high seat, he told Mahakashyapa, "When the Buddha first taught, I was not present then. Thus I heard it successively, even up to what was taught at Varanasi." As for this successive hearing, the *Sutra of Repaying Kindness* says, "Ananda requested four vows: (1) not to receive the Thus Come One's old robes, (2) not to accept private invitations, (3) to have freedom in coming and going, and (4) to request the Buddha to teach him any sutras he had not yet heard." Therefore, all sutras state "I have heard."

Question: Through what power was Ananda able to transmit the Buddha's teachings? Answer: Shi Dao'an said, "The twelve divisions of scriptures were transmitted by Ananda through the samadhi of attaining the Buddha's intent." The *Diamond Flower Three-Times Sutra* states, "One who attains the samadhi of awakening to the nature of Dharma can proclaim all teachings."

Question: Why does Ananda say "I have heard"? Answer: First, to put to rest any contentious minds, and second, to inspire faith and acceptance in others. Ananda belonged to the lesser vehicle within the three vehicles and was at the lower stage among the four fruits. If he did not declare "I have heard," people would not believe, and disputes would arise.

Question: How many Anandas are there? Answer: The *Sutra of Assembling the Dharma Treasury* says, "There are three kinds: (1) Ananda, meaning 'Delight in Drink,' who upheld the Shravaka canon. (2) Ananda Bhadra, meaning 'Happy and Wise,' who upheld the Pratyekabuddha canon. (3) Ananda Sagara, meaning 'Ocean of Joy,' who upheld the Bodhisattva canon." Jizang, however, held that this is but one person, given different names according to virtue, manifesting in three forms for the sake of beings. The *Lotus Sutra* says, "I and Ananda, at the time of the Buddha Empty King, both aroused the mind of enlightenment together." Thus, we know he was a great manifestation, appearing differently to beings of different capacities.

Question: It is the ears that hear—why say "I have heard"? Answer: The *Nirvana Sutra* says, "Ananda received the Dharma like water poured into a vessel, with three qualities: (1) not overturned—meaning no scattered mind; (2) not leaking—meaning no forgetfulness; and (3) not spoiled—meaning no deluded mind. Because of these three virtues of mastery, he says 'I.'"

「一時」。如是謂所聞之法，我聞為能傳之人，一時以下證傳法可信。《智度論》云「說時方人，令生信故。」說若無時，則聞不可信，故須明時。問：但應言時，何故稱一？答：一謂一部之經。蓋是說一部經時，故云一時。又是眾生心行可定之時，稱為一時。又是機教符會無差異時，稱為一時。此皆雖釋兩字，若合解者即目時為一，如云一日一歲，離於時別有一耶？「佛在」。明說教之主也。佛法有五人說：一佛自說、二弟子說、三諸天說、四仙人說、五化人說。此經乃是淨名所說，不題淨名，非佛所說。而題佛者，若標淨名，則不成經。今欲成經，故題佛也。又標佛者，明阿難親從佛聞，不從外道天魔邊聞，故標於佛。梵音稱佛陀，此云覺者，一曰自覺，異彼凡夫；二者覺他，簡非小道；三者覺道窮極，簡非菩薩。又天竺名佛以為天鼓，賊若應來，天鼓則鳴；賊若去時，天鼓亦鳴。天鼓鳴時，諸天心勇；天鼓鳴時，修羅攝怖。諸佛亦爾，眾生煩惱應來，佛說法令不來；惑累將滅，佛說法令滅。佛說法時，弟子心勇；佛說法時，眾魔懾怖。是故名佛為天鼓也。所言在者，即是住也。但住有二種：一者內住、二者外住。內住有四：一者天住，謂住布施持戒；二者梵住，住四無量心；三者聖住，住空無相無作三昧；四者佛住，住諸法實相。外住亦四：一化處住，如釋伽牟尼住娑婆國土；二異俗住，三世諸佛不住俗人舍，皆栖止伽藍；三未捨壽分住，佛壽無窮，為魔王啟請而捨無量壽，唯留八十；四者威儀住，謂行住坐臥皆名住也。今內栖實相、外住菴薗，蓋是無住而住、住無所住，故云住也。「毘耶離菴羅樹園」。此明住處。說若無所，則物不信受，故次明之。處有二種：一者通處，即毘耶離城；二者別處，謂菴羅樹園。亦諠靜雙舉、道俗兼明。然至人形無定方，寧有適處？但為生物信，故委具題之。毘耶離者，毘云好稻，謂多出粳糧。耶離翻為博嚴，即平博嚴淨。但天竺小國即國為城，大國則城為國別稱。毘耶離者，即小國也。吉藏案《善見毘婆娑》「昔波羅捺王夫人懷任，忽生一片肉，形如赤槿葉。夫人以器盛之，流於江水。江水邊有一道士，依放牛入住，見器接之還家。經半月，一片忽成二片。又經半月，二片各生五胞。却後半月，一片成女，女白銀色。一片成男，男如黃金色。道士念之，以慈力故兩手出乳養之。道士因以二兒與牧牛人，語之云：『可以二兒為夫妻，覓平博地安處之。』二兒年十六，牧牛人見平博地，縱闊一由旬，為起立宮舍，因合為夫婦，生一男一女。如是十六迴生兒，牧牛人見其子多，更為開闊造舍，凡造十六宅。如是三過，開闊此處，故自此地以為博嚴。」菴羅樹薗者，什公云「似桃而非桃」，舊翻為捺，蓋失經旨。有一女從菴羅樹生，容貌美麗，世所絕倫。人欲見者，輸三金錢。菴羅樹女捨薗，為佛立精舍，如祇陀之類，以施主標色也。「與大比丘眾」。此第六序同聞眾。序同聞眾，凡有二義：一者大眾圍遶則佛德益尊，既尊其人則受其道。二者為成信義。若侍者獨聞，未足可信；與眾共聽，則所傳為實。總該大眾，凡有四人：一影嚮眾，在座默然。二發教眾，即擊揚問道。三當機眾，聞教領悟。四結緣眾，未來遠益。就序眾文，人科為二：初明眾集、次辨佛說經。眾集又兩：前明聖眾、次辨凡眾。聖眾之內，初明聲聞、後序菩薩。問：何故先明聲聞、後序菩薩？答：凡論眾集，皆就顯示教門以為次第。聲聞形備法義、心具智斷，以其兩勝，故初序之；菩薩心雖會道而形無定方，故居其次；凡夫心形俱劣，宜最居後。但須此釋，不假餘通。聲聞眾內，須科二文：初標其名、次唱其數。所言大者，《智度論》云「一切諸眾最勝故、天王等大人恭敬故、大障礙斷故，名名之為大。」比丘者，蓋是出家之總號、因果之通名。隨言往翻，凡有三義：一者破惡，謂除身口七非。二者怖魔，必斷三界煩惱，則使魔驚怖。三者乞士，謂從俗人乞食以資身，從如來乞法以練神，兼退無積蓄之累、進有福物之功。有斯大利，故名乞士。問：餘經俱歎二眾，此教何故不歎小乘？答：聲聞常眾無會不集，更無異人，故有時不歎。菩薩多有新眾，又德量深遠，眾經雖歎，歎不可盡，故常須美之。又聲聞形備法儀、心具智斷，遠近皆識，故不須歎。菩薩迹示同物、反常會道，淺識不達，謂是凡夫，所以須歎。問：若唯歎菩薩、不美聲聞，亦應但詰聲聞、不呵菩薩。答：有得大小宜並雙呵，無依二眾理應俱歎。但終為歸大莫捨小心，故猶美菩薩也。「菩薩摩訶薩」。第二序菩薩眾。科為五門：一標號、二唱數、三歎德、四序名、五總結。具足梵音云菩提薩埵摩訶薩埵，但為存略，如向所標。菩提為道心、薩埵云眾生，謂道心眾生。摩訶為大，謂大眾生也。以具足慧故名為菩薩，具方便慧云摩訶薩。具智慧故名為菩薩，具福德故名為摩訶薩。又具般若故云菩薩，具大悲故名摩訶薩。問：何故聲聞緣覺但有一名，菩薩之人具存二號？答：小乘但異凡夫，唯有一稱；大人雙異道俗，故有兩名。言菩薩者，異彼凡夫，凡夫不求菩提，不名菩薩。摩訶薩者，為簡二乘，二乘但求小道，無摩訶之號。「三萬二千」。第二唱數也。「眾所知識」。第三歎德。為二：初歷別歎、次總結之。歷別歎者，經師穿鑿，強生階位。今但依句釋之，則煥然可領。眾所知識者，大士處世，以慈惠益物，如日月昇天。感益之徒，誰不知識？又遠眾則知而不識，近眾亦識亦知，知其內德、識其外形。又知義則深、識義則淺。《成實論》云「可知法者，第一義諦也。可識法者，世諦法也。」「大智本行皆悉成就」。前明外所識，今美內行成就。大智者，謂如來一切種智也。本行者，六度十地，是大智家之本行。三萬二千，因位已窮，故本行成就，諸佛威神之所建立。眾所知識，由本行成就。本行成就，由佛威神建立。始起為建，終成為立。又外為諸佛威神所建，而菩薩內德成立。建立有二：一暫建立，謂一時加與令具辨慧；二從初發心至成佛道，常護念位助，令道根成就。問：諸佛平等，普應護念。何故獨建立菩薩？答：天澤無私，不潤枯木；佛見雖普，不立無根。「為護法城」。上明德由佛建，今欲報恩所以護法。大士外防邪難、內宣正道，則興法為城。受持正法，外有護法之功、內有受持之固，始則領受在心、終則秉持不忘。「能師子吼名聞十方」。內秉妙法在心，外能師子震吼。夫心有依著，處眾便畏；懷無所寄，則宣道綽然。既能師子吼，則德音遠震，故名聞十方。問：前已云眾所知識，今何故復稱名聞十方？答：上正一國逾揚，今則十方讚仰。「眾人不請友而安之」。前舉名歎德，此將德顯名。真友不待請，如慈母之赴嬰兒。但不請二：一者未有善法，誘引令生；二者過去雖有道機，現在無有欲樂，而方便起發。始則安之以善根，終則寧之以佛道。「紹隆三寶使不斷絕」。不請明乎下化，紹隆辨於上弘。《華嚴經．明法品》三番釋之：初令眾生發菩提心，故佛寶不斷；為物宣說十二部經，故法寶不斷；受持一切威儀行法，故僧寶不斷。次云讚大願，故佛寶不斷；分別演說十二因緣甚深之義，故法寶不斷；修六和敬，故僧寶不斷。次云下佛種子於眾生田，生正覺芽，故佛寶不斷；護持正法，不惜身命，故法寶不斷；善御大眾，心無憂悔，故僧寶不斷。又直釋云：菩薩說法化於眾生，眾生得成於佛、復化眾生，所化眾生復得成佛。如是眾生不盡、三寶不絕，降伏魔怨制諸外道。紹隆明於顯正，降制辨乎權耶。外國稱為魔羅，此云殺者，以能害慧命，故稱為怨。但說魔不同，凡有二種：一者四魔、二者八魔。四魔者，一煩惱魔，為生死因。二天魔，為生死緣。陰、死二魔，是生死果。陰為其通、死為其別，故因有內外、果有通別。故立四也。言八魔者，四同上說，復有無常、無我、無樂、無淨，破佛果四德，故名為魔。小乘不以為患，故不說之；依大乘義，入煩惱魔攝。言降伏者，小乘見四諦降煩惱魔，入無餘涅槃降於死陰，以神通呪術伏彼天魔。大乘降伏者，得無生忍降煩惱魔，得法身故降於陰魔，得無生忍及法身故降死魔，得無動三昧降於天魔。降八魔者，若知如來常樂我淨，故除四倒，名降四魔。降陰等四，不異前釋。吉藏謂義論則具含四八，就文但降天魔。大士德過三界無敵，降天魔則天無敵矣，制外道則人無敵矣。怖之以威為降、屈之以辨稱制。人天尚其無敵，四趣何故足論？「悉以清淨永離蓋纏」。降制則外離眾部，永離則內除結縛。有所得心覆於正觀，稱之為蓋；繫縛行者，目之為纏。大士懷無所依，故云悉以清淨。又云：蓋即五蓋，謂貪欲、瞋恚、睡眠、掉悔及疑。纏者十纏，謂無慚、無愧、忿、覆、慳、嫉、睡、眠、掉、悔。小乘但明十纏，《智度論》明五百纏，蓋亦應有無量蓋也。「心常安住無閡解脫」，前歎離行，今美得行。無閡解脫，即是此經不思議解脫也。不二正觀恒現在前，謂心常安住。虛通自在，名為無閡。塵累蕭然，故稱解脫。「念定總持辨才不斷」。既常安正觀則無德不圓，念不斷則慧逾明，定不斷則心常一，持不斷則憶識強，辨不斷則化無礙。備此四門，則萬行自在。通稱不斷者，凡夫功德經胎則失、二乘更不復生，故不名不斷。菩薩經身不失、歷劫逾明，故云不斷。「布施持戒忍辱精進禪定智慧及方便力無不具足」，上美四德，今歎十行。諸波羅蜜，具橫竪二門：竪則配於十地，橫則一位具十。初地始得正觀，初離凡夫，於身命財不生貪著故能棄之，配於檀度。又檀為行首，喜是地初，所以相配。二地內心離惡、修行十善，故配持戒。三地信忍位滿、能忍於辱，故忍在三地。四地修習道品、懃策眾行，故以精進配於四地。五地觀乎四諦、學於五明，非定不發，故以禪為五地。六地順忍位滿，能觀十二因緣，宜用般若，居在六地。七地即空為有，善巧義彰，故以方便起於七地。八地更從諸佛受異法門，具起諸願，故居八地。九地入法師位，具四無礙辨，於境有強用，故力在九地。十地因位已滿，決定無疑，故智為十地。此文從布施至方便為七，力為名八，無不具足即願與智，故備於十矣。若橫論者，即一正觀具足十門。不慳之義名曰檀那，決了無疑稱之為智。吉藏謂十度橫竪義乃有之，如詳文意，但以七法。如肇公云「法身大士得無生忍，以心無為，德無不為。故施極於施而未嘗施，戒極於戒而未嘗戒。」以施極於施，故不證無；為而未嘗施，不滯於有。不證於無，名曰漚和；不滯於有，稱為般若。故於一一門皆備二慧，名為具足，不言具足配九地十地也。「逮無所得不起法忍」。上無不具足，歎其行遠；逮無所得，敘其位高。大士所以具眾行者，以位在無生忍，故舉位以釋於行。逮之言及，如人不逮稱之不及。無所得，即無依無受、不著不住之義也。動念生心，畢竟寂然，稱為不起。安耐實相，不悔不疑，故稱為忍。「已能隨順轉不退輪」。上美自悟，今歎化他。一順實相、二順機緣、三順佛旨，故言隨順。又佛為真轉，菩薩未及，但隨順轉。自我之彼，故名為轉。一得不失，稱為不退。但不退有三：一位不退，謂不退為二乘，或云外凡七心、或云十住七心。二行不退，所修眾行不可傾動，位居七地以下。三念不退，八地菩薩念念法流、心心寂滅。今所歎者，正據第三念不退也。無生法忍流演圓通，不繫于一人，是輪義也。「善解法相知眾生根」。以善解法相、知眾生根，故能轉不退轉輪。又上明自悟無生為物演說，謂一相門，名為實慧。今識法知機，謂無量相門，名方便慧。「蓋諸大眾」。既識法知機，則智德過物，故映蓋大眾。「得無畏力」。既能蓋眾，故處眾無畏。夫畏生乎不足，大士既無不足，故無可畏。《大論》云「菩薩自有四無所畏：一得總持、二知根欲、三不見難己不能答者、四有問能答善決眾疑。」「功德智慧以修其心，相好嚴身色像第一」。以具此諸德，故在眾無畏。心以智慧為嚴，身以相好為飾。嚴心可以進道，飾形可以靡俗。「捨諸世間所有飾好」。大士修於淨業，感身相已圓，不假世間所有外飾。又菩薩為尊形者，故云嚴身耳，豈以俗飾而在心哉？「名稱高遠踰於須彌」。內嚴福慧，故外名高遠。自在高而不遠、遠而不高。上名聞十方取其遠，今踰於須彌明其高。「深信堅固猶若金剛」。所以德樹名流，由深信罕固。信有二種：一者聞信，如聞藥能治病；二者證信，如服藥病愈，驗藥為良。今所歎是後信也，物不能壞，由若金剛。「法寶普照而雨耳露」。深信喻若金剛，明解譬同神寶。如海生妙寶，能放光明而雨甘露，雨如意珠也。法寶亦爾，能放意光、雨法甘露。「於眾言音微妙第一」。上美形心，今歎口業。豈止隨類普同，而復微妙第一。「深入緣起斷諸邪見，有無二邊無復餘習」。上歎三業德圓，今美結習已離。問：上已明永離蓋纏，與今何異？答：上明無結，今辨無習也。了達十二緣起畢竟無生，如八不等，明其悟正。斷諸邪見，歎離於邪。但離邪有二：一者斷諸邪見，所謂超凡；有無二邊無復餘習，即是超聖。問：《大論》云「為菩薩時斷煩惱，得佛時斷習氣。」若無餘習，與佛何異？答：習有麁細，今但斷麁。無能習，所以云無。猶有染法細習，故與佛為異。依《地持論》，明十地菩薩斷煩惱障習已盡，至佛除智障始窮。此經明盡，據煩惱障習。《智度論》云「不盡約智障未傾」。「演法無畏猶師子吼」。夫畏生乎結習。結習內傾，故外說無畏。問：上明得無所畏能師子吼，今何故重說？答：前明一切處無畏，今約演法一事無畏。又上明能令他畏，今辨不畏於他。「其所講說乃如雷震」。正智流潤如雨，辨音發響如雷。自有慧而無辨、辨而無慧，既歎大士無畏，則具兼二也。雷喻有五：一慈雲普覆、二慧雨流澤、三法音遠聞、四驚無明昏寢、五生長善根。「無有量已過量」。上明斷諸邪見，歎因累已傾。今辨以能過量，明果患盡。又三界分段果報名為有量。法身菩薩入無畏境，形不可以像取、心不可以智求，故云已過量也。「集眾法寶如海導師」。上歎法身自德，此美應迹化他。引導眾人入大乘海採眾法寶，必獲無難。「了達諸法深妙之義」。善知眾生往來所趣及心所行。大士德既無窮，則歎不可盡，略以二慧結其大歸。了達諸法深妙之義，即是實慧。善知眾生往來所趣，謂方便慧。雖知諸法畢竟空，而能了眾生心行；雖了眾生心行，而常畢竟空。是以菩薩得無二觀也。住謂過去，來是未來，及心所行現在也。又知心所行，即知因。往來所趣，謂照果。「近無等等佛自在慧十力無畏十八不共」。上結歎菩薩二慧已，今所美者隣乎極果，故云近也。無等等者，即所近果名。論佛無等，唯佛與佛等，是故號佛為無等等也。又實相無等，唯佛與實相等，名無等等。佛自在慧以下出所近果德。照盡空有名自在慧，十力降天魔，無畏制外道，十八不共簡異二乘。三科既是要門，是以別說。「關閉一切諸惡趣門，而生五道以現其身」，前歎仰隣極果，此美符順群生。夫法身無生而無處不生，以無生故諸趣門閉、無處不生而生五道。「為大醫王善療眾病，應病與藥令得服行」。上歎現生五道，此明受生意為治煩惱疾。《智度論》云「老病死苦及貪瞋癡，自有生死已來無人能治，唯有大士善解救療。」「無量功德皆成就」。上來第一謂歷別歎。德既無窮，述不可盡，故以四門總而結之。無量功德，結正果德；無量佛土皆嚴淨，結依果行滿。「其見聞者無不蒙益」。歎形聲益物。「諸有所作亦不唐捐」，美三業利世。「如是一切無量功德皆悉成就」。總結四門。前別歎。

"Thus I have heard" indicates the Dharma that was heard. "I" refers to the one who transmitted it. "Thus I have heard" and following testify to the reliability of the transmission. The *Treatise on the Great Perfection of Wisdom* says: "The time, place, and person must be stated to inspire faith in the teaching." If no time is given, the listener cannot trust the teaching, so a specific time must be specified.

**Question**: Why say "one time" rather than just "time"? **Answer**: "One" refers to a single scripture. It marks the time of delivering one complete teaching, hence "one time." It also refers to the definitive moment when the minds of sentient beings are settled. It can also mean the moment when the teaching and the capacity of the listener perfectly align without disparity. These explanations clarify the two characters. In short, "one time" indicates a specific period, just as we say "one day" or "one year." Does time exist separately from "one"?

"The Buddha was at..." identifies the master of the teaching. The Buddha's Dharma can be spoken by five types of beings: 1) The Buddha himself; 2) Disciples; 3) Heavenly beings; 4) Sages; 5) Manifested beings. This sutra was spoken by Vimalakīrti, yet it does not begin with his name. Why? If it were attributed to Vimalakīrti, it would not be considered a sutra. To present it as a sutra, it is attributed to the Buddha. Also, mentioning the Buddha clarifies that Ānanda heard it directly from the Buddha, not from non-Buddhists or demons.

The Sanskrit word "Buddha" means "Awakened One." This implies: 1) Self-awakening, which distinguishes him from ordinary beings; 2) Awakening others, which distinguishes him from lesser vehicles; 3) Perfect and complete awakening, which distinguishes him from bodhisattvas. In India, the Buddha is also called "Heavenly Drum." When enemies approach, the heavenly drum sounds; when they leave, it sounds again. Its sound inspires courage in the gods and terrorizes the asuras. Likewise, when sentient beings' afflictions arise, the Buddha's teachings cause them to subside; when afflictions are about to end, the teachings help them cease altogether. Hearing the Buddha's Dharma, disciples become courageous; while demons are terrified. Hence the Buddha is called the "Heavenly Drum."

"Was at..." means "dwelling." Dwelling is of two kinds: internal and external. Internal dwelling has four aspects: 1) Heavenly dwelling—abiding in giving and moral discipline; 2) Brahma dwelling—abiding in the four immeasurable minds; 3) Noble dwelling—abiding in the samādhis of emptiness, signlessness, and wishlessness; 4) Buddha dwelling—abiding in the true nature of all phenomena. External dwelling also has four aspects: 1) Dwelling in a teaching place, e.g., Śākyamuni dwelling in the Sahā world; 2) Dwelling apart from worldly life—Buddhas of the three times do not dwell in laypeople's homes, but reside in monasteries; 3) Dwelling by not relinquishing the lifespan—the Buddha's lifespan is infinite; at Māra’s request, he relinquished infinite life and kept only eighty years; 4) Dwelling in deportment—walking, standing, sitting, and lying down are all forms of dwelling. Here, the Buddha dwells internally in reality and externally in the Āmrapālī Grove—this is non-dwelling dwelling, dwelling in no fixed abode. Therefore, it is called "dwelling."

"In Vaiśālī, at the Āmrapālī Grove" indicates the location. If no place is specified, people may not trust it; hence the place is described. The location has two aspects: 1) The general location: the city of Vaiśālī; 2) The specific location: the Āmrapālī Grove. Both the bustling city and the quiet grove are mentioned, covering both lay and monastic contexts. The sage has no fixed form, so how can he have a fixed dwelling? Nevertheless, to inspire faith in beings, the details are thoroughly given.

"Vaiśālī" is interpreted as "Excellent Rice," indicating an abundance of fine grain. It can also mean "Broad and Adorned," referring to its vast, level, and pure landscape. According to Indian custom, a small country takes its city name as its own; a large country distinguishes its cities separately. Vaiśālī is a small country. According to the **Shanjianpiptousha Commentary** (the Pali Samantapāsādikā): "Once, the queen of the King of Vārāṇasī conceived, and gave birth to a piece of flesh shaped like a red marshmallow leaf. She put it in a bowl and sent it floating down the river. A Taoist living by the river found it, brought it home. After half a month, the single piece split into two. Half a month later, each of the two pieces gave birth to five buds. Half a month after that, one piece became a girl, silver-white in color; the other became a boy, golden yellow. The Taoist, moved by compassion, raised them with milk flowing from his hands. He gave the two children to a cowherd, saying, "Make them husband and wife, and find a level, spacious land for them." When they reached sixteen, the cowherd found a level, expansive plot of land one yojana wide, built them palaces, and married them. They had a son and a daughter. They had children sixteen times. Seeing how many children they had, the cowherd expanded the settlement, building sixteen houses. After doing this three times, the place became known as 'Broad and Adorned'."

The "Āmrapālī Grove" is compared to a peach but is not a peach. Some translate it as "persimmon," but that misses the original meaning. A certain woman was born from a mango tree; her beauty was unparalleled. Those who wished to see her had to pay three gold coins. She donated the grove to the Buddha as a monastery, much like Prince Jeta did. Thus, the grove is named after its generous donor.

"Together with a great assembly of bhikṣus." This is the sixth section: the description of the assembly. The description of the assembly serves two purposes: 1) A large congregation around the Buddha enhances his majesty; respect for the person leads to acceptance of his teaching. 2) It establishes credibility. If only an attendant heard it, it might not be trustworthy; but if many heard it together, the transmission is reliable.

The assembly can be categorized into four groups: 1) Those who influence—silently present; 2) Those who prompt teachings—by raising questions; 3) Those of appropriate capacity—who comprehend the teachings; 4) Those who create future connections—who will benefit in the future. The prose describing the assembly is divided into two parts: first describing the gathering, then describing the Buddha's discourse. The gathering is further divided into two: first the noble assembly, then the ordinary assembly. Within the noble assembly, first the śrāvakas are described, then the bodhisattvas.

**Question**: Why list the śrāvakas first? **Answer**: Generally, the order of assembly reflects the hierarchy of teachings. Śrāvakas have completed both the ritual of the Dharma and the wisdom of cutting off afflictions; they excel in both aspects, so they are mentioned first. Bodhisattvas, though their minds realize the path, have no fixed form; they are listed next. Ordinary beings are inferior in both mind and form, so they are placed last. This explanation is sufficient.

Within the śrāvaka assembly, there are two parts: first naming them, then stating their number. "Great" (mahā) is explained in the *Mahāprajñāpāramitā Śāstra*: "They are supreme among all beings, respected by great beings like Brahmā and the King of the Devas, and have cut off great obstacles; thus they are called 'great.'"

"Bhikṣu" is the general term for a renunciant, encompassing both cause and effect. It has three meanings: 1) "Destroyer of evil"—abandoning the seven transgressions of body and speech; 2) "Frightener of Māra"—cutting off afflictions within the three realms, thereby terrifying demons; 3) "Beggar"—begging for food from laypeople to sustain the body, and begging for Dharma from the Tathāgata to cultivate the spirit—thus, while avoiding the burden of accumulation, they benefit beings. Because of these great advantages, they are called "beggars."

**Question**: Other sutras praise both groups; why does this sutra not praise the śrāvakas? **Answer**: The śrāvaka assembly is constant and appears at all gatherings; there are no unfamiliar faces, so they are not always praised. Bodhisattvas often have new members, and their virtue is profound; though praised in many sutras, it can never be fully expressed, so they must always be extolled. Moreover, śrāvakas are recognized by all for their completed Dharma forms and wisdom, so there is no need for praise. Bodhisattvas appear in various forms, often acting contrary to conventions to manifest the path; those with shallow understanding may mistake them for ordinary beings, so they need to be praised.

**Question**: If only bodhisattvas are praised and not śrāvakas, should only śrāvakas be refuted and not bodhisattvas? **Answer**: When there is attachment to views, both vehicles should be refuted; when there is no attachment, both should be praised. However, the ultimate goal is to lead beings to the Mahāyāna, so bodhisattvas are praised.

"Bodhisattva Mahāsattva" is the second section describing the bodhisattva assembly. It is divided into five parts: 1) Their title; 2) Their number; 3) Their qualities; 4) Their names; 5) Summary. "Bodhisattva" is the abbreviation of "Bodhisattva Mahāsattva." "Bodhi" means awakened mind; "sattva" means being. Thus, a bodhisattva is a being with the awakened mind. "Mahā" means great; "mahāsattva" means a great being. Because they possess perfect wisdom, they are called bodhisattvas; because they possess skillful means (upāya), they are called mahāsattvas. Another explanation: they are called bodhisattvas for their wisdom and mahāsattvas for their great compassion.

**Question**: Why do śrāvakas and pratyekabuddhas have only one title, while bodhisattvas have two? **Answer**: Śrāvakas only differ from ordinary beings, so they have one title. Bodhisattvas differ from both ordinary beings and those of the two vehicles, hence they have two titles. "Bodhisattva" distinguishes them from ordinary beings. "Mahāsattva" distinguishes them from śrāvakas and pratyekabuddhas.

"Thirty-two thousand"—this is the second part: stating the number.

"Knew and understood by all" marks the third part: praising qualities. This is divided into two: first individual praises, then a summary. For individual praises, we will explain each phrase directly. "Knew and understood by all" means the great beings live in the world, benefiting beings with compassion and wisdom, like the sun and moon in the sky. Those who have been helped naturally know and understand them. Those far away know of them but may not understand them in detail; those nearby both know and understand them—knowing their inner virtue, recognizing their outer form. "To know" refers to deep understanding; "to understand" refers to superficial perception. The *Satyasiddhi Śāstra* says: "What can be known (vedya) is the ultimate truth; what can be recognized (jñeya) is conventional truth."

"Their great wisdom and fundamental practices were perfectly accomplished." This refers to inner accomplishments. "Great wisdom" means the omniscience (sarvajñatā) of a buddha. "Fundamental practices" are the perfections (pāramitās) and the ten stages (bhūmis)—these are the foundation of great wisdom. The thirty-two thousand bodhisattvas have reached the culmination of the stages, so their practices are perfectly accomplished, "established by the majestic power of all buddhas." They are "knew and understood by all" for their perfectly accomplished practices, which are themselves established by the majestic power of the buddhas. "Establish" implies the initial setting up; "accomplishment" implies the final achievement. Also, externally, they are established by the majestic power of the buddhas; internally, their qualities are accomplished. "Establishment" has two aspects: 1) Temporary bestowal—blessing them with eloquence and knowledge; 2) From the first thought of enlightenment to buddhahood, constant support and guidance, enabling their path to bear fruit.

**Question**: All buddhas are impartial and universally respond to beings. Why do they specifically establish bodhisattvas? **Answer**: Heavenly rain does not moisten dead wood. Though the buddhas' vision is universal, they do not establish those without roots.

"To protect the Dharma city." The above says their virtue is established by the buddhas; now they repay this grace by protecting the Dharma. Great beings externally defend against heretical attacks and internally propagate the true teaching, thereby establishing the Dharma as a protective city.

"Upholding the true Dharma." Externally there is merit in protecting the Dharma; internally there is steadfast upholding—first receiving it in the mind, then maintaining it without forgetting.

"Able to roar like a lion, their fame heard throughout the ten directions." While internally possessing the wonderful Dharma, externally they thunder forth like a lion. Those with attachments fear crowds; those without fixed attachments teach the path freely. Being able to roar like a lion, their virtuous reputation spreads far and wide, hence "fame heard throughout the ten directions."

**Question**: Earlier it was said they were "knew and understood by all"; why say "fame heard throughout the ten directions" again? **Answer**: Earlier, they were praised within a single country; now their fame reaches the ten directions.

"Friends to all beings without being asked." The former praises their name by their qualities; this praises their qualities by their name. True friends do not wait to be asked; it is like a mother rushing to her baby. "Without being asked" has two aspects: 1) For those without goodness, they guide and inspire it; 2) Even though beings have karmic potential from the past, they lack present motivation; nevertheless, they are skillfully stimulated. They first settle them with roots of goodness, and finally settle them in buddhahood.

"Perpetuating the Three Jewels so they never cease." "Without being asked" illuminates their work for the benefit of sentient beings; "perpetuating" clarifies their homage to what is above. The **Avataṃsaka Sūtra**, in the chapter on "Illuminating the Dharma," explains this in three ways: 1) Causing sentient beings to produce the thought of enlightenment—thus the Buddha Jewel never ceases; teaching the twelve divisions of sutras—thus the Dharma Jewel never ceases; upholding all deportments and practices—thus the Saṅgha Jewel never ceases. 2) Praising the great vows—thus the Buddha Jewel never ceases; distinguishing and explaining the profound meaning of the twelve links of dependent origination—thus the Dharma Jewel never ceases; cultivating the six harmonious practices—thus the Saṅgha Jewel never ceases. 3) Planting the seeds of awakening in the field of sentient beings, causing the sprouts of perfect enlightenment to grow—thus the Buddha Jewel never ceases; protecting the true Dharma, not begrudging life itself—thus the Dharma Jewel never ceases; skillfully guiding the assembly, without regret or anxiety in mind—thus the Saṅgha Jewel never ceases.

A simpler interpretation: Bodhisattvas teach sentient beings; those beings achieve buddhahood and then teach other beings; those beings also achieve buddhahood. Thus, sentient beings are never exhausted, and the Three Jewels never cease.

"Subduing Māras and enemies, and conquering all heretical sects." "Perpetuating" illuminates manifesting what is right; "subduing" illuminates countering what is mistaken. In Sanskrit, Māra means "destroyer" who harms life-wisdom, hence called "enemy." There are different classifications of Māra: two main kinds—four Māras and eight Māras. The four Māras are: 1) The Māra of afflictions (kleśa)—the cause of birth and death; 2) The Māra of the Devaputra—the condition for birth and death; 3) The Māra of the aggregates (skandha); 4) The Māra of death—these two are the results of birth and death. The aggregates are a general result; death is a specific result. Since the cause has both internal (afflictions) and external (Māra), and the result has general and specific aspects, four are established. As for the eight Māras, the first four are as above. Next come the no-self, impermanence, suffering, and impurity of things, which destroy the four virtues of nirvāṇa (permanence, bliss, self, purity); these are also called Māras. The Hīnayāna does not consider these a problem, so it does not list them; in Mahāyāna, they are included within the Māra of afflictions.

"Subduing" means: in Hīnayāna, realizing the four truths subdues the Māra of afflictions; entering nirvāṇa subdues the Māras of death and the aggregates; using mantras and superpowers subdues the Māra of the Devaputra. In Mahāyāna, achieving the acceptance of non-production (anutpattika-dharma-kṣānti) subdues the Māra of afflictions; attaining the Dharmakāya subdues the Māra of the aggregates; attaining both subdues the Māra of death; attaining the unshakable samādhi subdues the Māra of the Devaputra. To subdue the eight Māras: if one realizes that the Tathāgata possesses permanence, bliss, self, and purity, then the four inverted views are eliminated, thus subduing four Māras. Subduing the other four—aggregates, etc.—is as before. In summary, the text here primarily subdues the Māra of the Devaputra. The great beings virtue surpasses the three realms, leaving no equal; subduing Māra makes them unconquered in heaven; defeating heretical sects makes them unconquered among humans. Frightening them with power is "subduing"; defeating them with reasoning is "conquering." Gods and humans respect their invincibility—why mention the four unfortunate destinies?

"All completely pure, forever free from hindrances and entanglements." "Subduing and conquering" involves externally separating from opponents; "forever free" means internally cutting off all bonds. A mind possessed of concepts covers right view, hence it is called "cover" (nīvaraṇa); it binds the practitioner, hence called "entanglement" (paryavasthāna). Great beings, possessing no fixed attachments, are "all completely pure." The five hindrances are: 1) Lust; 2) Ill will; 3) Laziness and sleep; 4) Restlessness

「其名曰等觀菩薩、不等觀菩薩、等不等觀菩薩」。第四序名。上雖總歎德，今宜出別名。以四等觀眾生，為等觀；以智慧分別諸法，名不等觀；具此二義，名等不等觀。又實慧觀一相門，為等觀；方便慧觀差別門，名不等觀；具此二義，為等不等觀。「定自在王菩薩」者，於諸定門入住出自在無礙也。「法自在菩薩」者，以智慧門說法自在。「法相菩薩」者，功德法相現於身也。光相菩薩者，光明之相現於身也。「光嚴菩薩」者，以光明莊嚴身也。脫大嚴菩薩釋寶積菩薩者，積聚智慧寶也。「辨積菩薩」，積聚四辨也。「寶手菩薩」者，手內出無量寶也。「寶印手菩薩」者，手有寶印。又解印者云相，手有云寶之相也。「常舉手菩薩」者，上示涅槃，令物樂也。「常下手菩薩」者，下示生死過患，使物厭之也。「常慘菩薩」者，眾生苦輪轉恒轉，大士悲心常切也。「喜根菩薩」者，於實相內生喜也。「喜王菩薩」者，喜有二種：一不淨、二清淨，今是淨喜，故名為王也。「辨音菩薩」者，於四辨內從辭辨得名也。「虛空藏菩薩」者，實相慧藏如虛空也。「執寶炬菩薩」者，執慧寶炬，除眾闇冥也。「寶勇菩薩」者，勇於德寶，亦得寶故能勇也。「寶見菩薩」者，以慧寶見諸法也。「帝網菩薩」者，幻術，經名帝網，此大士神變自在猶如幻化，故借帝網以名之也。「明網菩薩」者，手有縵網，放光明也。「無緣觀菩薩」者，觀實相時內外並冥、緣觀俱寂也。「慧積菩薩」者，積聚智慧也。「寶勝菩薩」者，功德之寶超勝世間也。「天王菩薩」者，天有四種：一假名天，人王是也；二生天，從四天王至非想天是也；三淨天，諸餘賢聖是也；四第一義天，十地菩薩是也。今是第四，故云天王也。「壞魔菩薩」者，行壞魔道也。「雷電得菩薩」者，因雷電光而得悟道，從事得名也。「自在王菩薩、功德相嚴菩薩、師子吼菩薩」，此三菩薩義可解也。「雷音菩薩、山相擊音菩薩」，以大法音消伏強剛，音聲震擊，若二山之相搏、兩雷相搏也。「香象菩薩」者，青香象也，身出香風，菩薩身出香風亦如是也。「白香象菩薩」，其香最勝，大士身香亦如是也。「常精進菩薩」，始終不退。「不休息菩薩」者，上從得以受稱，此因離過以為名也。「妙生菩薩」者，生時有妙瑞也。「華嚴菩薩」者，以三昧力，能現眾華遍滿虛空大莊嚴也。「觀世音菩薩」者，此菩薩凡有四名：一觀眾生口業令得解脫，名觀世音；二者觀身業，名觀世身也；三者觀意業，名觀世音；四者名觀世自在，總鑒三業也。「得大勢菩薩」者，有大勢力，以大神力飛到十方，所至之國六反震動、惡趣休息也。「梵網菩薩」者，梵謂四梵行，網言其多也。「寶杖菩薩」者，憑杖法寶，故云寶杖也。「無勝菩薩、嚴土菩薩、金髻菩薩」，閻浮檀金在髻。「珠髻菩薩」，如意寶珠在其髻內，悉見十方世界及眾生行業果報因緣也。「彌勒菩薩」，此翻為慈，是其姓也，字阿逸多，南天竺婆羅門子。「文殊師利法王子菩薩」，此言妙德。羅什云「從小至大，故二人在後。」又云「二人在此方為大、餘方為小，亦應在後。」吉藏謂三萬二千不可具載，故以二人攝之。彌勒菩薩，此云大士。文殊，他方菩薩。又彌勒當成正覺，文殊以曾作佛。又彌勒受於佛位，文殊不受佛位，故曰王子。以此三雙，總收一切也。「如是等三萬二千人」。第五總結也。

"Here are their names: Bodhisattva of Equal Contemplation, Bodhisattva of Unequal Contemplation, Bodhisattva of Both Equal and Unequal Contemplation." This is the fourth section, listing their names. Above, the virtues were praised in general; now it is fitting to reveal their individual names. Contemplating sentient beings with the four kinds of equanimity is called "Equal Contemplation." Using wisdom to discriminatively understand all phenomena is called "Unequal Contemplation." Possessing both of these meanings is called "Both Equal and Unequal Contemplation." Furthermore, true wisdom contemplating the gate of Oneness is "Equal Contemplation"; skillful wisdom contemplating the gate of distinctions is "Unequal Contemplation"; having both is "Both Equal and Unequal Contemplation."

"Bodhisattva Sovereign of Meditative Concentration": In all the gates of meditative absorption, he enters, abides, and emerges with freedom and without obstruction.

"Bodhisattva Sovereign of Dharma": Through the gate of wisdom, he expounds the Dharma with complete freedom.

"Bodhisattva Dharma Characteristics": The characteristics of meritorious Dharma appear in his body.

"Bodhisattva Light Characteristics": The characteristics of radiant light appear in his body.

"Bodhisattva Light Adornment": He adorns his body with radiant light.

"Bodhisattva Jeweled Accumulation": He accumulates the jewel of wisdom.

"Bodhisattva Accumulation of Eloquence": He accumulates the four types of eloquence.

"Bodhisattva Jeweled Hand": From within his hands, he produces countless jewels.

"Bodhisattva Jeweled Seal Hand": In his hands, he holds a jeweled seal. Another interpretation says "seal" means "characteristic," so his hands have the characteristic of clouds and jewels.

"Bodhisattva Constantly Raised Hand": He raises his hand above to reveal Nirvana, causing beings to delight in it.

"Bodhisattva Constantly Lowered Hand": He lowers his hand below to reveal the suffering and faults of the cycle of rebirth, causing beings to grow weary of it.

"Bodhisattva Constant Compassion": As sentient beings continually turn in the wheel of suffering, this great being's compassionate mind is ever intense.

"Bodhisattva Root of Joy": He gives rise to joy within the realm of ultimate reality.

"Bodhisattva King of Joy": Joy has two kinds: one is impure, the other is pure. This is the pure joy, and therefore it is called "King."

"Bodhisattva Voice of Eloquence": Among the four types of eloquence, he is named after the eloquence of speech.

"Bodhisattva Space Treasury": The treasury of wisdom regarding ultimate reality is like space itself.

"Bodhisattva Holding the Jeweled Torch": He holds the jeweled torch of wisdom, dispelling the darkness of ignorance.

"Bodhisattva Jeweled Courage": He is courageous in the jewel of virtue; having attained the jewel, he is able to be brave.

"Bodhisattva Jeweled Vision": With the jewel of wisdom, he sees all phenomena clearly.

"Bodhisattva Net of Indra": Illusion techniques are known in the scriptures as "Indra's Net." This great being's miraculous transformations are as free and effortless as illusions, so the name "Indra's Net" is borrowed to describe him.

"Bodhisattva Net of Light": His hands have a netted web that emits brilliant light.

"Bodhisattva Contemplation without Conditions": When contemplating ultimate reality, both the inner self and the outer world become still, and both the perceiver and the perceived are silenced.

"Bodhisattva Accumulated Wisdom": He accumulates wisdom.

"Bodhisattva Jeweled Supremacy": His jewel of merit surpasses all worldly treasures.

"Bodhisattva Heavenly King": There are four kinds of "heaven": first, the nominal heaven, referring to human kings; second, the rebirth heaven, from the Four Heavenly Kings up to the Peak of Existence; third, the pure heaven, referring to all sages and saints; fourth, the heaven of ultimate truth, referring to Bodhisattvas on the tenth ground. This one is the fourth, so he is called "Heavenly King."

"Bodhisattva Destroyer of Demons": He practices the path that destroys demonic forces.

"Bodhisattva Attained through Thunder and Lightning": He attained awakening through the light of thunder and lightning, and is named after this event.

"Bodhisattva Sovereign of Freedom," "Bodhisattva Adorned with Meritorious Characteristics," and "Bodhisattva Lion's Roar": The meanings of these three Bodhisattvas can be understood readily.

"Bodhisattva Thunder Sound" and "Bodhisattva Sound of Mountains Colliding": With the great sound of Dharma, they subdue the stubborn and obstinate. Their voices strike and resound like two mountains crashing together, or two thunderbolts striking each other.

"Bodhisattva Fragrant Elephant": The blue fragrant elephant emits fragrant wind from its body; the Bodhisattva's body similarly emits fragrant wind.

"Bodhisattva White Fragrant Elephant": Its fragrance is supreme; the great being's bodily fragrance is likewise.

"Bodhisattva Constant Diligence": He never retreats from beginning to end.

"Bodhisattva Never Resting": The previous one was named for his attainment; this one is named for being free from faults, never ceasing his efforts.

"Bodhisattva Wondrous Birth": At his birth, wondrous auspicious signs appeared.

"Bodhisattva Flower Adornment": Through the power of meditative concentration, he can manifest numerous flowers filling all of space, creating a great adornment.

"Bodhisattva Guanyin": This Bodhisattva has four names: First, observing the speech karma of sentient beings to bring them liberation is called "Guanyin" (Observer of Sounds). Second, observing their bodily karma is called "Observer of Bodies." Third, observing their mental karma is also called "Observer of Sounds." Fourth, observing all three types of karma comprehensively is called "Observer of Freedom."

"Bodhisattva Great Power": He possesses great power and, with his spiritual strength, flies to the ten directions. In the lands he reaches, the six kinds of tremors occur, and the realms of suffering are given rest.

"Bodhisattva Brahma Net": "Brahma" refers to the four pure abodes, and "net" indicates their multiplicity.

"Bodhisattva Jeweled Staff": He relies on the staff of Dharma treasure, hence the name "Jeweled Staff."

"Bodhisattva Unsurpassed," "Bodhisattva Adorning the Land," and "Bodhisattva Golden Topknot": He wears Jambūnada gold in his topknot.

"Bodhisattva Jeweled Topknot": The wish-fulfilling jewel is within his topknot, through which he sees all worlds in the ten directions, as well as the karma, retributions, and causes and conditions of sentient beings' actions.

"Bodhisattva Maitreya": This name is translated as "Compassionate One" and is his family name. His given name is Ajita. He is the son of a Brahmin from South India.

"Bodhisattva Dharmarāja Manjushri, Son of the Dharma King": This name means "Wondrous Virtue." Kumarajiva said: "From small to great, therefore these two are placed at the end." It is also said: "These two are great in this world but small in other worlds, so they too should be placed at the end." Jizang holds that the thirty-two thousand Bodhisattvas cannot all be listed, so these two figures represent them all. Maitreya Bodhisattva is called a "Great Being." Manjushri is a Bodhisattva from other worlds. Furthermore, Maitreya will attain perfect enlightenment, while Manjushri has already been a Buddha in the past. Also, Maitreya receives the Buddha's position, while Manjushri does not receive the Buddha's position, hence he is called "Prince." With these three pairs, all beings are gathered and represented.

"Thus, thirty-two thousand people." This is the fifth section, the concluding summary.

「復有萬梵天王尸棄等，從餘四天下，來詣佛所而聽法」。自上已來明於聖眾，從此以後序凡眾。聖有二：一者聲聞、二者菩薩。凡眾亦二：初明幽眾、次序顯眾。梵翻為淨，謂色界初天。尸棄，譯為頂髻，又翻為火。吉藏謂頂有炎如火光，在頂如髻。義既兼兩，故譯人互翻。《法華經》云「三千大千世界主梵天王名尸棄」，則知但有一天。而言萬數者，從餘四天下來也。釋僧肇云「或從他方佛土來也。」「復有萬二千天帝亦從餘四天下來在會座」。梵為色界之主，釋是欲有之初。又梵為空住，釋是地居。又梵得那含，釋證初果。自勝之劣，以為次第。「并餘大威力諸天龍神夜叉乾闥婆阿修羅迦樓羅等悉來會座」。上序二天，今明八部。大威力者，除梵釋以外，取諸餘天也。龍有二種：一地住、二空住。龍是畜生，就道而言不及鬼神。次在天者，一果報勢力最大，故有五不思議，而龍力為一。二者梵王為千佛請主，龍王護千佛經藏。三龍興雲注雨、調適陰陽，於物有益，故次天也。神者，羅什云「受善惡雜報，似人天而非人天也。」夜叉，此云輕捷，又亦翻為貴人。凡有三種：一在居地、二空住、三在天上。佛初轉法輪，地夜叉唱告，空夜叉聞；空夜叉唱，天夜叉聞，如是展轉至於梵世。所以有此三品，初但施餘物，故不能飛行。次施牛車，故能遊空。有次修因轉勝，與天同住，守城池宮舍。乾闥婆，此云香陰，謂以香為食及身出香。是諸天樂神，住在香山。諸天心念須作樂者，其身異相，即飛上天而奏樂也。阿修羅，此云無酒神。凡有二說：一過去持不飲酒戒，感得此神。二現世採華釀海為酒，而遂不成酒，海變為苦醎，故稱無酒。《毘婆沙》翻為不端正，男醜而女妍也。迦樓羅，此云金翅鳥，亦翻為鳳皇。具有四生，食四生龍。卵生金翅但食卵生，胎生食二生龍，濕生者噉三生龍、不能食化生，化生鳥具能食四生龍也。緊那羅，翻為疑神，頭有一角，面似人。見者疑云：為人耶、為不人耶？故為疑神。亦是諸天樂神，與乾闥婆番次上下，而小劣於香陰也。摩睺羅伽，此云地龍，又大蟒蛇，亦云腹行。此八部並變為人形，來在座聽法也。「諸比丘比丘尼優婆塞優婆夷俱來會座」。上序幽眾，今明顯眾。比丘猶是乞士，尼翻為女，優婆塞云清信士人，優婆夷為清信女。尼夷雖異，同目女，但欲分道俗異，故譯經者兩出。

Moreover, myriad Brahma Heaven Kings, led by Shijì (Śikhin), came from other four-continent worlds to where the Buddha was, to hear the Dharma.

What has come before describes the holy assembly. From this point, the text turns to the assembly of ordinary beings. Among the holy beings there are two kinds: hearers (śrāvakas) and bodhisattvas. Among the ordinary beings there are also two kinds: first, the unseen assembly (spirits and celestial beings), and second, the visible assembly (monastics and laypeople).

"Brahma" is translated as "pure," referring to the first heaven of the form realm. "Shijì" (Śikhin) is translated as "topknot" — the crown of the head — and also as "fire." Master Jizang states that the top of his head blazes like firelight, with the flame resting upon it like a topknot. Since the meaning covers both, translators have rendered it differently.

The Lotus Sutra says, "The Brahma Heaven King who is lord of the three-thousand great-thousand worlds is named Shijì." From this we know there is but one such heaven. Yet the text mentions "myriad" in number because they have come from other four-continent worlds. The monk Sengzhao explains, "Some have come from other Buddha lands."

"There were also twelve thousand heavenly emperors (Indras), who likewise came from other four-continent worlds to take their seats in the assembly."

Brahma is the lord of the form realm; Shakra (Indra) belongs to the beginning of the desire realm. Moreover, Brahma dwells in the sky, whereas Shakra dwells upon the earth. Also, Brahma has attained the stage of the Non-Returner (anāgāmin), while Shakra has only realized the first fruit (stream-entry). Thus, they are ordered from superior to inferior.

"Along with other powerful celestial beings, dragons, spirits, yakṣas, gandharvas, asuras, garuḍas, and so forth, all came to take their seats in the assembly."

Above, the two classes of heavenly beings were introduced; now the eight divisions (of supernatural beings) are explained. "Of great power" refers to all the remaining heavenly beings, apart from Brahma and Shakra.

Dragons are of two kinds: those dwelling on the earth and those dwelling in the sky. Dragons belong to the animal realm. In terms of the Path, they are inferior to spirits and ghosts. They appear after the heavens for three reasons: First, by the power of their past karma, they possess immense might — thus there are five kinds of inconceivable power, and the dragon's power is one of them. Second, King Brahma is the chief patron who invites the thousand Buddhas to teach, and the Dragon Kings protect the scriptural treasury of the thousand Buddhas. Third, dragons stir up clouds and send down rain, harmonizing yin and yang, benefiting all living things — therefore they are placed after the heavenly beings.

"Spirits" — Kumārajīva comments, "They receive mixed rewards of good and evil, resembling humans and gods yet not being humans or gods."

Yakṣas are called "swift-footed" and also translated as "noble ones." They are of three kinds: those dwelling on the earth, those dwelling in the sky, and those dwelling in the heavens. When the Buddha first turned the wheel of the Dharma, the earth-dwelling yakṣas proclaimed it aloud, and the sky-dwelling yakṣas heard it; the sky-dwelling yakṣas proclaimed it, and the heaven-dwelling yakṣas heard it. Thus it spread continuously up to the Brahma heaven. This explains their three grades: those who first gave only other gifts could not fly; next, those who gave ox-drawn carts could roam through the air; some cultivated still better causes and gained rebirth together with the gods, guarding city gates and palaces.

Gandharvas are called "fragrance-eaters" because they subsist on fragrance and their bodies emit scent. They are the celestial musicians, dwelling on Fragrant Mountain. When the gods wish to hear music, the gandharvas' bodies show a special sign, and they fly up to heaven to perform.

Asuras are called "non-wine gods." There are two explanations: First, in past lives they observed the precept against drinking alcohol, and thereby attained this state of being. Second, in their present life they gathered flowers and brewed the sea to make wine, but the wine never formed and, instead, the sea turned bitter and salty — hence they are called "no-wine."

The Vibhāṣā translates them as "deformed" — the males are ugly, but the females are beautiful.

Garuḍas are called "golden-winged birds," also rendered as "phoenixes." They are born through all four modes of birth, and they feed upon dragons born through the four modes. Gold-winged birds born from eggs feed only on egg-born dragons; those born from wombs feed on two kinds of dragon; those born from moisture feed on three kinds of dragon but cannot eat dragons born by transformation; those born by transformation can feed on all four kinds of dragon.

Kiṁnaras are translated as "doubtful spirits." They have a single horn on their heads and faces resembling humans. Those who see them wonder, "Is this a human, or not a human?" Hence they are called "doubtful spirits." They too are celestial musicians, alternating above and below with the gandharvas, yet slightly inferior to them.

Mahoragas are called "earth dragons"; they are also great pythons, described as "belly-crawlers."

These eight divisions all transformed into human form and came to sit in the assembly to listen to the Dharma.

"Monks, nuns, laymen, and laywomen all came together to the assembly."

Above was described the unseen assembly; here the visible assembly is shown. A monk (bhikṣu) is one who begs for food and seeks the Dharma; "nun" (bhikṣuṇī) is the female equivalent. An upāsaka is a pure-minded male lay practitioner, and an upāsikā is a pure-minded female lay practitioner. Though the terms "nun" and "laywoman" differ, both refer to women. The translators wrote them separately simply to distinguish those who have left home from those who remain in lay life.