In Buddhism, one could perhaps say that, in a certain sense, all scripture is commentary. That is, all Buddhist traditions hold that the Buddha’s enlightenment was complete, that he attained complete knowledge of the state of liberation and the path to it during his meditation on that full-moon night. Thus, everything that he spoke thereafter was in a sense an articulation of that experience, adapted for the audience he was addressing. This is one reason why the events immediately following the Buddha’s enlightenment, the period of forty-nine days in which he savored the experience of his enlightenment without speaking, is the focus of so much interest in the tradition. Should he teach? If so, whom should he teach? And what should he teach them? These questions appear in the earliest renditions of the story of the Buddha’s awakening, and they reappear, with important refinements, in the second chapter of the Lotus Sūtra.