Chapter One: The Causes and Conditions of Bhadrapāla Kumāra’s Request for the Dharma

Section One: Bhadrapāla Kumāra Arrives at the Buddha’s Lecture Hall

Original Text: Thus have I heard. At one time, the Bhagavat was in Rājagṛha, in the Kalandaka Bamboo Grove, together with a great assembly of 1,250 bhikṣus, all of whom were arhats.

Explanation: The phrase "Thus have I heard" indicates that this sūtra was recounted by Ānanda, relaying the content of the Buddha’s teaching at that time; it is not Ānanda’s own discourse. "Bhagavat" refers to Śākyamuni Buddha. The Kalandaka Bamboo Grove in Rājagṛha was a vihāra (monastery) where the Buddha frequently resided and taught. The great bhikṣus were the Buddha’s constant attendants, numbering 1,250. Additionally, there were five others, making a total of 1,255 individuals who consistently followed the Buddha to various places to hear the Dharma and protect the treasury of the Buddha’s teachings. The leading great bhikṣus each guided their own disciples, following the World-Honored One to hear the Dharma and cultivate practice. Mahākāśyapa led five hundred disciples; Śāriputra and others each led a portion of disciples. Together, they numbered 1,255 individuals, all great bhikṣus and great arhats who had attained the fourth fruition (arhatship), with their minds liberated and their wisdom liberated.

However, this did not include Ānanda, who was still at the first fruition (stream-enterer). All others were at the fourth fruition. Ānanda, in order to serve as the Buddha’s attendant, remained at the first fruition; he could not attain the fourth fruition of arhatship because the Buddha did not employ arhats as attendants. Therefore, Ānanda deliberately refrained from attaining the fourth fruition, maintaining the status of a first-fruition practitioner. After the Buddha’s parinirvāṇa, when Mahākāśyapa led the bhikṣus in compiling the scriptures, Mahākāśyapa expelled Ānanda from the stone cave where the scriptures were being compiled to compel him to attain the fourth fruition, stating that a first-fruition practitioner could not participate in compiling the scriptures.

After leaving, Ānanda began to diligently apply effort. One day, as he was preparing to sleep, just as his head was about to touch the pillow but had not yet done so, he attained the fourth fruition and also gained supernatural powers. He then went to knock on the stone cave’s door. Mahākāśyapa asked if he had attained the fruition. Ānanda replied that he had attained the fourth fruition. Mahākāśyapa said, "Then enter through the keyhole." Ānanda then entered through the keyhole. Thereafter, with Ānanda leading, they began compiling the scriptures, recounting all the Mahāyāna and Hīnayāna sūtras the Buddha had previously taught.

How did Ānanda recount the sūtras taught by the World-Honored One before Ānanda’s ordination? After Ānanda became the World-Honored One’s attendant, the World-Honored One separately taught him these parts. The World-Honored One would speak once, and Ānanda would remember it. For sūtras taught in Ānanda’s absence, the World-Honored One would separately recount them to Ānanda so that he could remember them, for the purpose of future scripture compilation. Ānanda possessed such remarkable memorization ability that he could retain whatever he heard, like a recording device. This was a supreme merit he had attained through cultivating practice with the Buddha countless eons ago.

Original Text: Their outflows exhausted, without further afflictions, they attained mastery. Their minds were well liberated; their wisdom was well liberated.

Explanation: These great arhats had completely severed all afflictions, with no remaining afflictions whatsoever. They had attained mastery; their minds were well liberated, and their wisdom was well liberated.

"Outflows" refer to the afflictions of greed, hatred, and delusion. "Exhausted" means completely eradicated; when greed, hatred, and delusion are completely eradicated, it is called "exhaustion of outflows." The path toward the first fruition involves severing the first five grades of afflictions in the desire realm. The path toward the second fruition involves severing the sixth and seventh grades of afflictions in the desire realm. After cultivating the first dhyāna, one begins to sever the fundamental afflictions of greed and hatred, attaining the third fruition. When afflictions are completely exhausted, one attains the fourth fruition. After the first dhyāna arises, greed is severed first, followed by hatred, plus the severance of the three fetters of the first fruition—this constitutes the severance of the five lower fetters. At the fourth fruition, the five higher fetters are severed. At this point, the outflows of afflictions such as the arrogance of ordinary beings, attachment to the three realms, delusion, and so forth are completely exhausted, meaning the clinging nature of the mental faculty (manas) to the self is completely severed.

All view-delusions and thought-delusions—such as greed, hatred, delusion, arrogance, doubt, and wrong views—have been completely exhausted. Having no attachment whatsoever to the dharmas of the three realms is "exhaustion of outflows." If afflictions remain, there are outflows; with outflows, one cannot escape the three realms and will still suffer within them. For example, third-fruition practitioners still have some arrogance and self-clinging afflictions not completely severed; thus, they cannot directly exit the three realms. They may need to perform contemplative practice again in the intermediate state (antarābhava) to exhaust the remaining afflictions before exiting the three realms. Some third-fruition practitioners, after passing away and ascending to the heavens, sever the remaining afflictions in the heavens before they can exit the three realms.

Afflictions are like ropes that bind oneself within the three realms and six destinies, preventing liberation from birth and death. Therefore, every sentient being must sever afflictions before they can exit the three realms. Only by attaining the fourth fruition of arhatship, possessing the wisdom of worldly exhaustion, can one exhaust all dharmas of the threefold world. That is to say, the arhats all know how, at the end of life, to extinguish their own five aggregates to exit the world. This is the liberating wisdom of the arhats; possessing the wisdom to transcend birth and death and attain liberation is called "wisdom liberation."

The seventh consciousness (manas) must sever afflictions to attain mastery. Without the bondage of afflictions, regarding all dharmas of the world, the mind is unobstructed, the mind is liberated, unconstrained by the threefold world, coming and going freely. Of course, arhats are still not free regarding Mahāyāna dharmas because they have not realized Mahāyāna dharmas and cannot abide in Mahāyāna dharmas and attain liberation as they wish. However, in the mundane life of the five-aggregate world, their minds are masterful and unobstructed. All bonds of attachment to the three realms are completely severed; they are not bound by any objects of the six dusts (sense objects). Their minds have attained liberation, and their wisdom has attained liberation, fully possessing the wisdom to transcend the world.

Arhats are divided into two types: wisdom-liberated and both-liberated. Wisdom-liberated arhats have only cultivated the first dhyāna; they have not cultivated the four dhyānas and eight concentrations, nor do they possess the five supernatural powers. They cannot, at will through the power of concentration, detach from the threefold world and enter the remainderless nirvāṇa. However, at the end of life, they can transcend birth and death through wisdom and enter the remainderless nirvāṇa. At the end of life, because afflictions are exhausted, they do not cling to the three realms, are without desire or seeking, the mental faculty (manas) is extinguished, and the five-aggregate body is extinguished—thus, they attain liberation. Possessing the wisdom to liberate from birth and death, their five-aggregate body and mind are not bound by worldly dharmas; this is called "mind well liberated, wisdom well liberated."

Original Text: Regarding past, future, and present, they illumine without obstruction. They are great Nāgas. As the Buddha taught, their tasks are accomplished.

Explanation: These arhats, regarding the dharmas of the three periods—past, present, and future—are all clearly understood and penetrated without obstruction. This is the supernatural power possessed by both-liberated arhats. Regarding the contemplation of the Four Noble Truths, the Buddha taught in the Saṃyuktāgama: contemplate the falsity of the five aggregates; also contemplate the falsity and selflessness of the form body and consciousness of past lives; contemplate the falsity and selflessness of the form body and consciousness of future lives; and contemplate that the form body and consciousness of the present life are also false and selfless. Contemplate the five aggregates of past, future, and present—whether good five aggregates, bad five aggregates, coarse five aggregates, or subtle five aggregates—all are not the self. This is the meaning of "regarding past, future, and present, illumining without obstruction."

Wisdom-liberated arhats can also contemplate thus; they have also realized that the form body and consciousness of past, present, and future lives are not the self, illumining past, future, and present without obstruction. Arhats not only realize that the present self is false and selfless but also realize that the future self is false and selfless. Therefore, they do not delight in the future form-body five aggregates; only then can they extinguish the mental faculty’s craving and clinging to the self, and at life’s end, extinguish the five aggregates and exit the three realms. If there is a single thought of delight toward the future, it is a bond of birth and death, preventing liberation from the three realms. To exit the three realms, not even this single thought of joyful mind can exist; there must be no seeking whatsoever for the future, only then can one illumine without obstruction, thereby attaining mind well liberated and wisdom well liberated.

"Nāga" refers to the dragon clan. These arhats are like great dragons, possessing power, truly practicing the Buddha’s teachings. Seeking liberation in this life, they attain liberation; they have abandoned the heavy burden of birth and death, henceforth attaining liberation and rest for body and mind. Fourth-fruition arhats often say: "Birth is exhausted; the holy life has been lived; what was to be done has been done; there is no further becoming." What arhats must do is exhaust the afflictions of greed, hatred, and delusion, enabling them to exit the three realms and attain liberation. This is the task of their entire lives. "Tasks accomplished" means all that needed to be done has been completed. Third-fruition practitioners cannot yet say this; only fourth-fruition arhats can say this. This is because third-fruition practitioners still have afflictions not completely exhausted; some self-clinging and arrogance remain, which are bonds of birth and death. Only when fourth-fruition arhats have completely exhausted all greed, hatred, and delusion afflictions, with all outflows exhausted, can they say, "What was to be done has been done; there is no further becoming."

Original Text: Abandoning the great heavy burden, they attained their own benefit. They have severed the flow of transmigration, the suffering of birth-and-death existence.

Explanation: They abandoned the heavy burden of the five-aggregate body and mind, attained the meritorious benefit of personal liberation, and have severed the suffering of birth-and-death transmigration in the three realms and six destinies.

The five aggregates and eighteen elements of sentient beings are the heaviest burden in the cycle of birth and death. The five desires, six dusts, and the suffering of birth-and-death existence are the greatest burdens. Arhats can abandon the great heavy burden; their minds are without afflictions; the burden of the three realms is laid down. They need not concern themselves with whether sentient beings suffer or not; they cast off all baggage and burdens and rush out of the three realms. "Attained their own benefit": they have finally attained benefit, able to end the suffering of birth and death, attaining liberation. The arhats, as long as they themselves can exit the three realms and no longer undergo the suffering of birth-and-death transmigration, care nothing for others. This is the conduct of the "self-liberated" mind. If all Buddhists had such an attitude, the Buddha Dharma could not continue; it would eventually perish. With no one propagating the Buddha Dharma, no one teaching, sentient beings of later ages would be unable to gain any benefit from the Buddha Dharma, constantly abiding in the deep darkness, unable to liberate themselves from the suffering of birth and death.

Therefore, the Śrāvaka vehicle of Hīnayāna is not the ultimate Dharma; it can only be practiced for a period. Bodhisattvas who study Mahāyāna Buddha Dharma, although inevitably must cultivate and realize the Hīnayāna Dharma, cannot take the nirvāṇa path. After achieving their own attainment, they must still benefit others. This is the bodhisattva’s mind of aspiration. The bodhisattva’s mind is vast; not only do they liberate themselves, but they also liberate all sentient beings suffering the same cycle of transmigration, enabling them all to attain ultimate liberation. This is the conduct of the great-minded bodhisattva; therefore, bodhisattvas are also called "great-minded sentient beings."

The arhats have already severed the suffering of the existence of birth-and-death flowing through the three realms. "Existence" includes the five-aggregate world of the desire realm, the four-aggregate world of the form realm, and the four-aggregate world of the formless realm—that is, the desire realm has the worldly dharmas of the desire realm, the form realm has the worldly dharmas of the form realm, and the formless realm has the worldly dharmas of the formless realm. The worldly dharmas of these three realms are all suffering. Not only are the three evil destinies suffering, but the human realm is also suffering; celestial beings and asuras likewise have suffering. Even within pleasant sensations, there is suffering, and this so-called pleasure itself is a kind of suffering; after pleasure passes, suffering remains. The Buddha spoke of three types of suffering: suffering of suffering, suffering of change, and pervasive suffering. Although celestial beings lack the suffering of suffering, they still have the suffering of change and pervasive suffering because their so-called pleasure is not permanent; it cannot be retained and will eventually disappear. This suffering is called pervasive suffering. The disappearance of pleasant feelings is called the suffering of change.

Especially at the time of approaching death, celestial beings manifest five signs of decay: their bodies become foul-smelling, their floral crowns wither, their garments become dusty, they sweat from their armpits, and they become displeased with their precious thrones. When a celestial being’s body becomes foul and difficult to endure, no other celestial being is willing to approach them; all avoid and distance themselves. This dying celestial being cannot sit still on the throne; the floral crown on their head also withers. Originally, their garments were always clean, never gathering dust, but now their garments become dusty. Both armpits emit foul sweat. When these signs appear, it indicates the celestial being’s life is about to end; they are about to go to suffer. This is called the manifestation of the five signs of decay for celestial beings. The suffering of birth-and-death existence within these three realms has all been severed by the arhats; they will not return to the three realms in the future to undergo the suffering of birth-and-death existence.

Original Text: With correct wisdom power, they well know the inclinations of sentient beings’ minds. Such a great assembly of śrāvakas, with the elder Śāriputra as the leader. Moreover, there were immeasurable bodhisattva mahāsattvas, all gathered together in the assembly.

Explanation: The arhats, with their true wisdom power, are skilled in knowing the inclinations of sentient beings’ minds. Such a great assembly of śrāvakas, with the elder Śāriputra as the leader. Additionally, there were immeasurable bodhisattva mahāsattvas, all gathered together in the Dharma assembly.

Arhats cultivate the Four Noble Truths of suffering, origin, cessation, and path, attaining liberating wisdom and possessing all wisdom. With this wisdom, they skillfully observe where sentient beings’ minds are inclined. Seeing what dharmas sentient beings crave and delight in, they know which of the six destinies sentient beings will incline toward at life’s end. They also know whether sentient beings can attain liberation and enter the remainderless nirvāṇa. Most sentient beings’ minds are attached to the dharmas of the threefold world; in the future, they cannot escape worldly dharmas and will be bound by the five desires and six dusts, inclining toward the six destinies of rebirth, inclining toward the six dusts of form, sound, smell, taste, touch, and dharmas, inclining toward the threefold world, not exiting the cycle of birth and death.

"Elder" is an honorific title for arhats. Those who have attained the fourth fruition of arhatship are called "great śrāvakas." The elder Śāriputra, among them, was foremost in wisdom; therefore, Śāriputra occupied the leading position among the śrāvaka assembly. In this great assembly, the śrāvaka assembly was led by Śāriputra. Countless bodhisattva mahāsattvas in the assembly were seated behind the great śrāvakas, indicating that many bodhisattva mahāsattvas were lay practitioners. During the Buddha’s time, the monastic community was given precedence; therefore, the monastics are presented first, followed by the laity. Śrāvaka disciples and bodhisattva disciples were all gathered at the World-Honored One’s Dharma assembly, listening to the World-Honored One’s teachings.

Original Text: At that time, the bhikṣus, in the presence of the World-Honored One, were mostly weary and sleepy, their appearances listless and unable to maintain composure. Then the World-Honored One radiated light from his face, like a blooming lotus. At that moment, all the bhikṣus were fully awakened. Each straightened themselves and thought thus: Now the Buddha World-Honored One’s countenance is radiant, his facial light shining brightly. What Dharma eye is he about to open, to greatly benefit [beings]?

Explanation: At that time, the bhikṣu disciples in the World-Honored One’s lecture hall were mostly somewhat weary, somewhat drowsy, their appearances listless, on the verge of losing control, about to fall asleep. The Buddha was teaching the Dharma above, while some bhikṣus below were already tired and about to sleep. Their forms were not dignified: some were yawning, some were dozing, their bodies unable to remain upright. Seeing this situation, the World-Honored One manifested supernatural power to awaken these bhikṣus.

"Radiated light from his face" means his face became brilliantly radiant like an opening lotus flower. At that moment, the bhikṣus, seeing the Buddha manifest supernatural power and emit brilliant light, all lost their drowsiness and became fully alert. Each straightened their body posture and thought: The Buddha is now manifesting supernatural power, his countenance luminous, his light shining brightly. What great Dharma is he about to teach to greatly benefit sentient beings?

Original Text: At that time, Bhadrapāla Śreṣṭhī Kumāra, with refined appearance, full and handsome, gentle and lustrous, endowed with perfect marks, was surrounded front and back by sixty thousand merchant leaders. The clamor of their procession resounded like an earthquake as they arrived at the Buddha’s place.

Explanation: At that time, there was a layperson named Bhadrapāla Śreṣṭhī Kumāra ("Kumāra" meaning he was still a youth; "Śreṣṭhī" indicates this person was particularly outstanding, whether in merit and virtue or in wisdom, surpassing others.) His external appearance was refined, full, and handsome, gentle and lustrous, endowed with perfect and beautiful marks. This implies that Bodhisattva Bhadrapāla had cultivated great merit in past lives, resulting in such dignified physical marks. Sixty thousand merchant leaders surrounded him front and back. The attendants serving him were numerous; the sound of the crowd walking together was like an earthquake, demonstrating the vast and profound merit of Bodhisattva Bhadrapāla. At that moment, the crowd escorted Bodhisattva Bhadrapāla to the Buddha’s lecture hall.

Original Text: Seeing the Buddha World-Honored One, serene and steadfast, the treasury of all virtues, majestic and resplendent like a great golden tree, with profound mind of faith and reverence, he joined his palms and contemplated, thinking thus: All together praise the Buddha’s omniscience, who universally perceives all. Truly, this Tathāgata Arhat is the Samyaksaṃbuddha, genuine and without falsehood. He bowed at the Buddha’s feet and gazed intently while standing.

Explanation: Bodhisattva Bhadrapāla saw the World-Honored One seated upright on his seat, appearing serene and steady. Within the Buddha’s five-aggregate body, in his speech, actions, and serene countenance, were concealed the Buddha’s great majestic virtues, everywhere revealing the Buddha as the treasury of all virtues. The Buddha’s thirty-two marks were majestic and dignified, awe-inspiring yet compassionate, resplendent and bright, like a great golden tree. Seeing the Buddha’s such splendid and majestic marks, Bhadrapāla Śreṣṭhī Kumāra gave rise to a deep mind of reverence and faith. Thus, joining his palms, he contemplated, giving rise to this thought: All sentient beings together praise the Buddha’s great merit. The Buddha’s omniscience universally perceives all dharmas. The World-Honored One is truly the Tathāgata, Arhat, Samyaksaṃbuddha, genuine and without falsehood. He then bowed at the Buddha’s feet and stood to the side, single-mindedly beholding the World-Honored One’s revered countenance.

Bodhisattva Bhadrapāla praised the World-Honored One as possessing the complete merit of the Buddha’s ten epithets. The Buddha’s ten epithets are: Tathāgata, Arhat (Worthy of Offerings), Samyaksaṃbuddha (Perfectly Enlightened One), Vidyācaraṇasaṃpanna (Perfect in Wisdom and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara (Unsurpassed), Puruṣadamyasārathi (Tamer of Beings), Śāstā devamanuṣyāṇām (Teacher of Gods and Humans), Buddha (Awakened One), Bhagavat (World-Honored One). "Omniscience," in the Hīnayāna context, represents the Buddha’s wisdom enabling liberation from the birth-and-death cycle of the threefold world. However, the "omniscience" (sarvajñā) of Mahāyāna Buddha Dharma represents the Buddha’s realization of all dharmas, worldly and transcendental, leaving not a single dharma unknown or uncomprehended. The Buddha has fully realized all the functions of the seeds contained within his immaculate consciousness (amalavijñāna), without remainder; this is called "omniscience" (sarvajñā).