He was accompanied by twelve thousand great bhikṣus.

If it is said that [the transmitter] heard [the preaching] by himself, one would find it difficult to believe other factors, too. If he simply said we and everybody [vaguely, not specifically] he would not be any better than “excepted from being” a solitary [witness]. [So] he lists all the [specific] cohearers. These are all that I mentioned as [the five factors] witnessing the sūtra. Bhikṣu is a general term referring to those who are in the process of destroying evils. Why are the voice hearers (śrāvakas) listed first and then the bodhisattvas? This has to do with the difference of inner and outer; inner-directedness has a limited scope, whereas outer-directedness has no restrictions. Hence, it should be in that order. It also suggests that the Buddha’s transformative teaching covers all; starting from the near, extending to the distant; there is no place where [his] Tao is not existent. Great (Mahā) refers to the assembly of people that can [counter] ninety-six kinds [of heretical views or arguments].

The Buddha once {At One Time}¹ lived on Mt. Gṛdhrakūṭa in the City of King-House.

Even though words be in accord with li, if they do not match the occasion they will still be empty statements. Hence, next comes “at one time.” What time means is that the “subtle, triggering mechanism force (chi)” within beings stimulates (kan) the Sage, and the latter responds [appropriately and helpfully] (ying) to them; when religious interaction between ordinary people and the Sage does not miss a favorable opportunity (chi), we call it at one time.

Although there is no place where the Dharma body is not present, if the place where the preaching took place were not recorded, it would look vague and diffuse. Given that [the transmitter] had to introduce it in order to give evidence for the preaching, and there were five places in this mountain, [namely,] Rājagṛha, which is the one where the preaching took place? It was at the monastery on Gṛdhrakūṭa mountain (“Vulture Peak”).

1. I’ve used Senchu Murano’s translation of the Lotus Sutra when quoted by Tao-sheng. When he uses a phrase not used by Murano, I’ve inserted the phrase in {curly brackets}.return

Thus have I heard

This is the phrase of the transmitters of the sūtra. How is it that the sūtras have been transmitted through generations and the voice of the Buddha has not been cut off? Because there are certain factors that make it possible. It resembles the possession of a passport (literally, sealed tally) by a person, with which he will not encounter any check point that he will not be able to pass through. The sūtras have five facts established in the beginning [of the first passage] in order to make the path (tao/mārga) pass [down the generations] without difficulty. Like [of like this or thus] is the word suggesting that the words match li. When the words and li are in mutual accord, this is spoken of as like. This (or right) [of like this or thus] refers to the fact that everything the Thus Come One (Tathāgata) said is not wrong. This [word] points to all that the Buddha preaches.

He intended to transmit it to those who did not [directly] hear it. If there were just words [heard] but no information about transmission, it means that he merely followed the words he heard [which could be subject to distortion]. The importance [of a document as an authentic scripture] lies not so much in preaching [as such] as in transmission. It can be said that the Tao values one who forgets himself. [The reader is advised to] forget about (or cast off) “I” and to follow the word heard. Heard means that the words came from the Buddha himself; it clarifies that they did not come forth from “my” [the hearer’s) mind. In this way,
the sūtras have been handed down from generation to generation and the wondrous track [of the Dharma wheel] has not ceased.

As regards the topic, initiating a speech and beginning a discourse must be done gradually. As [the Buddha] is about to issue (ming) the subtle words, he thus manifests auspicious omens first. This [chapter] is organized as a general, organic introduction from which the rest of the chapters evolve; it is [like] the sun and moon of the Dharma Blossom (or Lotus). Here [the Buddha] also intends to shock the vision and hearing of the beings so as to solemnize the mood of those who wish to hear [his words].

What is meant by Wondrous?

If we talk of all sorts of speeches made by the Tathāgata and the teaching he promulgated, what sūtra would not be wondrous? The reason why this sūtra is specifically designated as wondrous is as follows: It is because the expedient three [vehicles] he (the Tathāgata) previously taught are not real, and now he declares that the three are nonexistent. As such, the words (of the sūtra) match li fully, and the falsity that appeared previously no longer remains. Hence, it is called wondrous.

What is Dharma?

In essence (t’i) there is nothing that is not Dharma; in truth there is no falsehood.

Lotus Blossom (Puṇḍarīka)

This is the term that praises the present sūtra. Indeed, of the worldly images none is more wondrous than that of the lotus blossom. The beauty of the lotus blossom is at its glory in the first opening of its bud. At the peak of the first budding, seeds fill inside and colors, fragrance, and taste become fully mature; then we call it puṇḍarīka. [The Buddha’s] proclamation that the three are existent no more resembles this. When empty talk is gone, what remains is the true speech. As the authentic speech spreads, the fruit of [the three] returning to the One becomes manifested in it.

What is Scripture (Ching/Sūtra)?

The warp (ching) and woof of the [conventional] world [etymologically] refers to uncolored silk. The warp and woof as referred to here would manifest their true illumination on those who cultivate this scripture.

“The Fine (or Wondrous) Dharma.”

The ultimate image is without form; the ultimate music is without sound. Being inaudible and subtle, and in the sphere beyond the reach of trace and speculation, how can [the Dharma] be expressed in terms of form? This is why the sūtras are variegated and doctrines are different. Yet, how can li [underlying the sūtras and doctrines] be of such nature? It is only because the fundamental ability (or subtle triggering-mechanism) (chi) and receptivity of ordinary people are not equal; there are a myriad of avenues of approach for prompting enlightenment. Hence, the Great Sage showed different styles of speech [for different groups of people] and manifested various teachings [for them].