Overall Teaching
This chapter begins with the Bhagavān responding to the silent inquiries of the Youth Candraprabha, who reverently offers food and robes to the Buddha and the assembly of bhikṣus. The Bhagavān then expounds on the profound and immeasurable benefits of understanding the nature of all dharmas as empty and beyond discrimination. It emphasises the merit gained from upholding and practising this wisdom, likening it to making offerings to countless Buddhas and achieving boundless eloquence and enlightenment. The text highlights the supreme importance of understanding the Dharma, the nature of emptiness, and practising bodhi, promising immense rewards and protection from falling into evil paths for those who comprehend and propagate these teachings at the end of the Dharma age.
Summary
Narrative Introduction:
The Buddha and bhikṣus visit the Youth Candraprabha who offers various foods and beverages to the Buddha and the assembly. Candraprabha rejoices and offers precious robes to the Buddha and bhikṣus.
Inquiry
Candraprabha, silently to himself, respectfully asks the Buddha about practice for bodhi:
How does a bodhisattva with wisdom practise to constantly comprehend and know the nature of all dharmas?
In addition, how does one obtain knowledge of past lives, avoid uncontrolled rebirth (i.e. be born by manifestation), attain the indestructible saṅgha, and gain boundless eloquence?
Candraprabha, silently to himself, praises the Buddha as one who knows all dharmas, the actions of all beings, and the capabilities of all in the three times.
The Way to Know all Dharmas
The Buddha, aware of the silent thoughts of the Youth Candraprabha and his gāthā questions, addresses him:
If a bodhisattva is in accord with one dharma, they can attain the highest merits and swiftly achieve anuttarā samyaksaṃbodhi:
This one dharma is the true knowledge of the nature of all dharmas.
The Bhagavān explains that truly knowing the nature of all dharmas involves understanding:
All dharmas are devoid of names, sounds, language, letters, the causes and conditions of arising and ceasing, and the characteristics of attachment.
This understanding includes the so-called non-characteristic that is far removed from characteristics. It also includes the non-mind that is far removed from the mind.
This is the way to know all dharmas.
Verse Elaboration
In verse form, the Buddha adds:
All dharmas are truly only one: the dharma of no-characteristics, which is truly understood by the wise. To understand this is to know that all dharmas are free of names, sounds, letters, etc.
A bodhisattva who understands this dharma attains unobstructed eloquence and can expound countless sūtras. They gain knowledge of past lives, avoid uncontrollable karmic rebirth, and attain the indestructible assembly.
By knowing one, all is known; by knowing all, one is known. This leads to non-arrogance. They understand that all dharmas have no names but explain the truth through names out of compassion.
Understanding non-arising leads to knowledge of past lives and the steadfast saṅgha. Comprehending the emptiness of dharmas one goes beyond the realm of afflictions. Ordinary beings cannot understand this, leading to slander, whereas understanding the unobtainable nature of dharmas leads to supreme realisation.
The practice of bodhisattvas involves non-discrimination, emptiness, and serenity, leading to the attainment of bodhi. They are revered by devas and other beings, praised by Buddhas, and benefit sentient beings through teaching the Dharma.
In addition to such wisdom, practising generosity, morality, listening, and patience, and associating with good friends leads to swift attainment of bodhi. Upholding one gāthā expressing this supreme meaning, especially in an evil age, brings the greatest merit.
Such practitioners, with great strength and wisdom, are praised by Buddhas, protected from malevolent spirits, and bring benefit to all worlds by proclaiming the Dharma.
They come to attain the thirty-two marks that adorn a Buddha's body, and don't fall into the lowe realms. Thus they come to be mindful of the Buddha's assistance and vow to continue the Buddha's lineage of the Dharma, to uphold his teachings and the Saṅgha.
Such a bodhisattva will be recognised by Amitābha Buddha, who will bestow a prophecy of their buddhahood on them. If they desire to be born in Amitābha's land, they will go there, but the can also go to other lands, like that of Akṣobhya Buddha, if they wish.
Finally, the Buddha proclaims that upholding this sūtra is of great benefit in the age of Dharma decline, and brings great merit.
Commentary
Thrangu Rinpoche comments:
"The eleventh chapter is called "Retaining the Sutra." [Here it is translated as "upholding" this sūtra."] To retain a sutra in this case does not mean just memorizing or remembering the words of the sutra, but it refers more to the meaning that these words point to, which is the true nature of things [i.e., dharmas]. To bring the actual experience of this nature of things into our stream of being is what is meant by retaining the sutra."
Discussion
In what way do you think knowledge of the nature of dharmas, as discussed in this chapter, leads to knowledge of past lives, avoidance of uncontrollable rebirth, and so forth?
This chapter talks about the indestructible saṅgha attained through knowledge. What do you think this is referring to?