Category Archives: Vasubandhu

Vasubandhu, Blog

Saddharmapuṇḍarīka-sūtra-upadeśa

tiantai_lotus-book-cover
Available for download or purchase
Continuing with my summer Office Lens house cleaning, I’ll be reprinting a selection of quotes from The Commentary on the Lotus Sutra by Vasubandhu.

From the Translator’s Introduction:

The Saddharmapuṇḍarīka-sūtra-upadeśa (Jpn. Myōhorengekyō upadaisha) is a commentary on the Lotus Sutra attributed to the eminent Buddhist philosopher Vasubandhu. According to the Hokke Denki (Taishō no. 2068, 52c25-29), over fifty commentaries were written on the Lotus Sūtra (Saddharmapuṇḍarīka-sūtra) in India, including one by the renowned philosopher Nāgārjuna. The Saddharmapuṇḍarīka-sūtra-upadeśa (hereafter also referred to as the Commentary) has the distinction of being the only Indian commentary on the Lotus Sūtra to have been preserved in any Buddhist canon; it may, however, be an apocryphal text.

Vasubandhu's Commentary on the Lotus Sutra, p 87

The Saddharmapuṇḍarīka-sūtra-upadeśa is one of four documents contained in the Tiantai Lotus Texts, which was published in 2013 as part of the BDK English Tripiṭaka Series. In addition to the commentary, the book includes The Infinite Meanings Sutra, The Sutra Expounded by the Buddha on Practice of the Way through Contemplation of the Bodhisattva All-embracing Goodness and A Guide to the Tiatai Fourfould Teachings attributed to the Korean monk Chegwan.

These four texts are considered essential for studying the doctrine of the Tiantai Lotus school, which is the foundation of Nichiren’s teachings.

The commentary begins with this dedication:

Fascicle One

A commentary by Vasubandhu, the Commentator on the Great Vehicle

Translated by Bodhiruci, the Tripitaka Master from Northern India, with the Buddhist monk Tanlin and others in Yexia, between 509-535 during the Later Wei dynasty.

I give reverence to the Sea of Perfect Enlightenment (Buddha), the Immaculate Doctrine (Dharma), and the Immutable Assembly (Sangha). For those of profound intellect I shall elucidate an explanation [of the Lotus Sutra].

In honor of the Venerable Sage, the bodhisattvas, and the disciples, I shall briefly put forth this synopsis in order to have the Dharma benefit myself and others.

I pay homage to the buddhas and bodhisattvas of the past, present, and future.

With their extensive benevolence and overwhelming supernatural powers, I entreat them to bestow me with self-confidence.

Having great compassion and stopping the four Māras, they protect the dominant factor for enlightenment.

Vasubandhu's Commentary on the Lotus Sutra, p 93

Book Quotes

 
Book List

Vasubandhu, d3b

Repudiating the Small Vehicle

Quote

In regard to “repudiating [the Small Vehicle],” it says in the Lotus Sutra, “O Śāriputra! In all the worlds of the ten directions there are no two vehicles, let alone three.” “There are no two vehicles” means there is no nirvana attained through the two vehicles. There is only the great enlightenment realized by the tathāgatas. To completely perfect all wisdom is called the great nirvana. It is not the case that the disciples and self-enlightened buddhas [are able to attain] nirvana since there is only the single buddha vehicle.

Vasubandhu's Commentary on the Lotus Sutra, p 134
Vasubandhu, d4b

Even A Child In Play

“[E]ven a child in play who has built a Stupa for the Buddha out of a heap of sand – all are people who have attained the path of the buddhas.” This means that those who have produced the thought of enlightenment and who are carrying out bodhisattva practice will plant good roots of merit and be able to realize enlightenment. It is not the case that those who have not originally produced the thought of enlightenment, such as ordinary people and the disciples who are fixed [in the Small Vehicle], are able to attain it. The same applies to those such as the ones [who have honored the Buddha] “by nodding their head.”

Vasubandhu's Commentary on the Lotus Sutra, p 135
Vasubandhu, d5b

The Meaning of Venerable Śāriputra’s Self-Reproach

[In Chapter 3, A Parable,] Venerable Śāriputra spoke these verses:

The golden color, thirty-two [special marks], powers, and emancipations are all together in a single Dharma, yet I have gained none of these. The eighty excellent [marks], the eighteen special attributes, and other qualities such as these, I have also missed.

The Commentary says: What is the meaning of these verses? Venerable Śāriputra has reproached himself, saying: “I have not seen the buddhas; I have not gone to the buddhas; I have not heard the buddhas teach the Dharma. I have neither worshiped nor venerated the buddhas. I have done nothing to benefit living beings, and I have retreated from a Dharma that I have not yet obtained.” Venerable Śāriputra has reproached himself in this way.

“I have not seen the buddhas” shows that he has not seen the marks of the great being of all the buddhas, the tathāgatas, because he has not produced the thought of veneration or worship. “To go to the buddhas” means to be shown their power of giving guidance to living beings. “To see them emit a ray of golden light” means to be shown the one body and different bodies of the buddhas and to obtain countless merits. “To hear the buddhas teach the Dharma” means to be shown how they are able to benefit all living beings. “Powers” means that [tathāgatas] utilize their ten powers to eliminate the doubts of skeptics.

To revere [the buddhas] means [to venerate] the power they have in giving guidance to living beings. “Eighteen special attributes” means that [the tathāgatas] are completely rid of all the obstructions. “To venerate [the buddhas]” means to venerate the countless virtues they have produced because emancipation is obtained through the tathāgatas’ teaching. Since there is insubstantiality of the individual and insubstantiality of phenomena, everything is equal. Therefore, Venerable Śāriputra reproached himself, saying, “I have not yet obtained such a Dharma as this, and have retreated even before obtaining it.”

Vasubandhu's Commentary on the Lotus Sutra, p 137-138
Vasubandhu

Seven Types of Arrogance

Quote

What are the seven types of arrogance and what are the seven parables that act as their antidotes?

  1. The arrogance [of the type of person who] perversely seeks merit [for a prominent position]. That is to say, although [the kind of merit this type of person seeks] is only the highest type of worldly defilements and impurities, he [still wishes to accumulate it because he] seeks the result with outflows of the sublime realm of the heavenly beings. It should be known that “The Parable of the Burning House” is given as the antidote to this.
  2. The arrogance of the disciples who believe they have the highest attainment. They say to themselves, “There is no difference between our vehicle and the vehicle of the tathāgatas.” It should be known that “The Parable of the Prodigal Son” is given as the antidote to this misconception.
  3. The arrogance of the determination of [those affiliated with] the Great Vehicle who give rise to this thought: “[Our vehicle] and the vehicles of the disciples and of the self-enlightened buddhas are not separate.” It should be known that “The Parable of the Cloud and Rain” is given as the antidote to this misconception.
  4. The arrogance [of those who] refer to what is actually nothing as something. Having [attained] mundane meditative trances and meditational attainments, they form the notion [that what they have attained is] nirvana, [though] [what they have] actually [attained] is not nirvana. It should be known that “The Parable of the Phantom City” is given as the antidote to this misconception.
  5. The arrogance [of those who] are distracted and have no firm establishment in reality. Although in the past they planted the roots of good merit in the Great Vehicle, they do not realize it. Since they do not realize it, they do not seek the Great Vehicle. From their irresoluteness they produce a false comprehension, and refer to [their way as] the “ultimate vehicle.” It should be known that “The Parable of the Concealed Jewel” is given as the antidote to this misconception.
  6. The arrogance of [those who think that which has no merit] actually has merit. When such people hear the teaching of the Great Vehicle, [although it has merit] they take up that which does not pertain to the Great Vehicle. It should be known that “The Parable of the Crest Jewel” is given as the antidote to this misconception.
  7. The arrogance of [those who think that which has merit] actually has no merit. Such people do not cultivate the roots of good merit in the ultimate vehicle, and when they hear about it they do not consider it the ultimate one. It should be known that “The Parable of the Excellent Physician” is given as the antidote to this misconception.
Vasubandhu's Commentary on the Lotus Sutra, p 138-139
Vasubandhu

Three Types of Sullied Pride

Quote

What are the three types of sullied pride for the three types of people who have no defilements? They are referred to as the three biased beliefs. What are these three? 1) The belief that the various vehicles are different, 2) the belief that the conventional world and nirvana are different, and 3) the belief that the bodies [of the Buddha] are different. It should be known that [the Buddha] has explained the three equalities as the antidotes to [those who possess] these three types of sullied pride.

What are the three equalities and what do they remedy? 1) The equality of the vehicles means that the disciples receive the prediction of enlightenment since there are not two vehicles, only the single Great Vehicle, and this vehicle is equal and undifferentiated. 2) The equality of the conventional world and nirvana means that in accordance with Prabhūtaratna Tathāgata being in [final] nirvana [even while appearing in the world], the conventional world and nirvana are equal and undifferentiated. 3) The equality of the bodies [of the Buddha] means that although Prabhūtaratna Tathāgata had already entered [final] nirvana, he manifested his body since his own body, the other bodies, and the absolute body [of all the buddhas] are equal and undifferentiated. Thus, the three types of people with sullied pride but no defilements who see this and the other bodies make distinctions and do not understand that the buddha-nature and the absolute body are equal. These people think they have realized the Dharma although they have not. It should be known that as a counteragent to this, the disciples are given a prediction [of their enlightenment].

Vasubandhu's Commentary on the Lotus Sutra, p 140
Vasubandhu

The Merit of the Bodhisattva and the Merit of the Disciple

Quote

Question: Is it the case that the disciples are given their prediction because they will actually achieve buddhahood, or are they given it even though they will not achieve [buddhahood]? If disciples can actually achieve buddhahood, why [then] do bodhisattvas practice and accumulate a countless variety of merit for immeasurable world-ages? If disciples cannot achieve buddhahood, then why do [the tathāgatas] give them a false prediction?

Answer: That the disciples have received their prediction [shows that] they have attained fixed resolve. It is not the case that these disciples have perfected the true nature (dharmatā). The tathāgatas teach the Dharma of the single vehicle through the three equalities. [They] give the disciples their predictions because the absolute body of the Buddha and the absolute body of the disciples are equal and undifferentiated. It is not the case that [the disciples] have completed the practice of cultivating merit. Therefore [the distinction between the disciples and the bodhisattvas is that] the merit of a bodhisattva is complete, while the merit of a disciple is not.

Vasubandhu's Commentary on the Lotus Sutra, p 140-141
Vasubandhu, d25b

Predictions in the Lotus Sutra

Predictions occur on six occasions [in the Lotus Sutra]; on five occasions the prediction is given by the Buddha and in one occasion it is given by a bodhisattva. The predictions given by the tathāgatas include those for Śāriputra, Mahākāśyapa and the other well-known [disciples]. Since they will have different names [as buddhas], they receive their predictions separately. The five hundred disciples, including Pūrṇa and the others, and the twelve thousand disciples are given their predictions at the same time, since they will all have the same name [as buddhas]. Those who have more to learn and those who do not [have more to learn] all have the same name [as buddhas], and since they are not well known they are given their predictions together. That the Tathāgata gives Devadatta his prediction separately shows the Tathāgata has no enmity. That the nuns and maidens of the heavenly realm receive their predictions from the Buddha shows that women, either lay Buddhists or renunciants, who cultivate the bodhisattva practice will also realize the fruit of buddhahood.

It should be known that the prediction of enlightenment given by a bodhisattva is illustrated as follows in the chapter “Bodhisattva Sadāparibhūta” [where it says]:

[D]oing obeisance and praising them, he would make this proclamation, “I do not disrespect you. You will all certainly become buddhas.” This shows that all living beings have buddha-nature.

Regarding the disciples’ attainment of a prediction, [it should be known that] there are four types of disciples: 1) disciples who are fixed [in the path of the Small Vehicle], 2) arrogant disciples, 3) disciples who have retreated from the thought of enlightenment, and 4) transformation disciples.

The two types of disciples who receive a prediction from the tathāgatas are the transformation disciples and the disciples who have retreated from the thought of enlightenment. Since disciples who are fixed [in the path of the Small Vehicle] and arrogant disciples have faculties that are not yet mature, they are not given predictions of enlightenment.

Regarding a bodhisattva giving a prediction, it shows expedient means being used to cause [the disciples] to produce the thought of enlightenment.

Vasubandhu's Commentary on the Lotus Sutra, p 141-142
Vasubandhu, d21b

The Enlightenment of the Three Types of Buddhas

The enlightenment of the three types of buddhas is explained in order to illustrate the supreme meaning of achieving great enlightenment.

First, [the supreme meaning of achieving great enlightenment] is illustrated by the enlightenment of the transformation buddha (nirmāṇakāya). [This type of buddha] manifests himself wherever he needs to be seen. Just as it says [in the chapter on “The Life Span of the Tathāgatas”] in the Lotus Sutra:

They all said the tathāgatas left the palace of the Śākyas, sat on the terrace of enlightenment not far from the city of Gayā, and attained highest, complete enlightenment.

Second, it is illustrated by the enlightenment of the enjoyment buddha (sambhogakāya), since the realization of permanent nirvana is attained by completing the practice of the ten stages. Just as it says in the Lotus Sutra:

O sons [and daughters] of good family! Countless and limitless, hundreds, thousands, ten thousands of myriads of kotis of world-ages have elapsed since I actually became a buddha.

Third, it is illustrated by the enlightenment of the absolute buddha (dharmakāya), “the tathāgatagarbha that is pure by nature and nirvana that is eternally permanent, quiescent, and changeless.” Just as it says in the Lotus Sutra:

The Tathāgata perceives all the aspects of the triple world in accordance with his knowledge of true reality. [He perceives there is no birth or death, no coming or going, no existence or extinction, no truth or falsehood, no this way or otherwise.] He does not perceive the triple world as those of the triple world perceive it.

“Aspects of the triple world” means that the realm of living beings is the realm of nirvana and that the tathāgatagarbha is not separate from the realm of living beings. “There is no birth or death, coming or going” refers to that which is permanent, quiescent, and unchangeable. Also, “no existence or extinction” refers to the essence of suchness of the tathāgatagarbha, which is neither [part of] the realm of living beings nor separate from it. ”No truth or falsehood, no this way or otherwise” refers to [true reality] being apart from the four marks [of existence] because that which possesses the four marks is impermanent. “He does not perceive the triple world as those in the triple world perceive it” means the buddhas, the tathāgatas, are able to perceive and able to realize the true absolute body, [even though] ordinary people do not perceive it. Therefore it says in the Lotus Sutra, “The Tathāgata clearly perceives [that which pertains to the triple world] without any delusion.”

“That the bodhisattva path I have previously practiced is even now incomplete” is due to his original vow, because his vow is incomplete as long as the realm of living beings remains unextinguished. “Incomplete” does not mean [that his] enlightenment is incomplete. “I furthermore have twice the number [of world-ages mentioned above] before my life span is complete.” This passage illustrates the Tathāgata’s eternal life, which through skill in expedient means is shown as an extremely great number. [That his life span] surpasses the number above means that it is countless.

“My pure land does not decay yet living beings perceive its conflagration” means the true pure land of the enjoyment buddha, the Tathāgata, is incorporated in the highest truth.

Vasubandhu's Commentary on the Lotus Sutra, p 143-144
Vasubandhu, d15b, d16b

The Realm of the True Characteristic of the Buddhas

The Stupa of Prabhūtaratna Tathāgata manifesting the purity of all the buddha lands shows that in the realm of the true characteristic of the buddhas there is the splendor of various jeweled arrays. It reveals eight things: 1) the stupa, 2) the extent, 3) the consolidation, 4) the establishment, 5) the manifestation of countless buddhas, 6) being removed from impurities, 7) the prolific adornment, and 8) occupying the same seat in the stupa.

  1. “The stupa” is revealed to show the establishment of the Tathāgata’s relics.
  2. “The extent” is an expediency showing the splendor and purity of all the buddha lands. This purity, which transcends mundane reality, is produced from roots of good merit without outflows. It is not the case that it is produced from mundane roots of good merit with outflows.
  3. “The consolidation” is revealed to show that the pure absolute body of all the buddhas is incorporated in the single essence of the body of Buddha Prabhūtaratna.
  4. “The establishment” is revealed to show the self-mastery of the absolute body of all the buddhas, the tathāgatas.
  5. “The manifestation of countless buddhas” is revealed to show there is no difference in the acts done by the buddhas.
  6. “Being far removed from impurities” is revealed to show the universality and the purity of all the buddha worlds.
  7. “The prolific adornment” is revealed to show the same adorned nature of all buddha worlds.
  8. “[Prabhūtaratna and Śākyamuni] occupying the same seat in the stupa” is revealed to show that transformation buddhas and non-transformation buddhas, absolute buddhas and enjoyment buddhas, all accomplish a great deed.

Hereafter, it should be known that the power of the Dharma, the power of preserving it, and the power of practice are shown.
Vasubandhu's Commentary on the Lotus Sutra, p 144-145

Vasubandhu, d22b

Four Entrances to the Power of the Dharma

There are four entrances to the [power of the] Dharma shown in the chapter “Bodhisattva Maitreya” [Chapter 17, The Variety of Merits]:

  1. The entrance of realization. Just as it says in the Lotus Sutra:
    While I was explaining about the duration of this Tathāgata’s life span, living beings equal [in number] to the sands of sixty-eight hundred thousand myriads of koṭis of Ganges Rivers realized receptivity to the truth that all things have no origination.

    It should be known that “receptivity to the truth that all things have no origination” refers to the knowledge that is realized in the first stage [of the bodhisattva path]. That those of one to eight rebirths realized highest, complete enlightenment means they realized the enlightenment of the first stage. “Those of one to eight rebirths” refers to ordinary people who are established [in the path of the Great Vehicle] and are able to realize the first stage. According to their powers and capacities, they will all achieve the first stage in one to eight rebirths. That the [knowledge attained in the first stage] is called “highest, complete enlightenment” means [that those who attain it] are released from [the cycle of] birth and death in the divisions of the three realms, and that according to their capacities they are able to perceive the true buddha-nature. Although they are considered to have attained enlightenment, they are not considered to have totally completed the expedient nirvana of a tathāgata.

  2. The entrance of faith. Just as it says in the Lotus Sutra:

    Moreover there were living beings, equal to the number of particles in the eight worlds, who all produced the thought of highest, complete enlightenment.

  3. The entrance of honor. Just as it says in the Lotus Sutra:

    [When the Buddha explained that] all these bodhisattvas, great beings, had attained the great benefit of the Dharma, mandārava flowers rained down from the sky. …

  4. The entrance of hearing the Dharma. It should be known that this
    [entrance] is explained in the chapter “Joyful Acceptance.”
Vasubandhu's Commentary on the Lotus Sutra, p 146