Commentary on the Mahāyāna Vijñapti Sūtra

Original Text: Throughout the past, present, and future, illuminating without obstruction, such is the great Nāga. As taught by the Buddha, the tasks are accomplished, the great burden is relinquished, self-benefit is attained, the cycle of rebirth is severed, and the suffering inherent in conditioned existence is understood. With the power of right knowledge, he skillfully discerns the inclinations of sentient beings’ minds. Such is the assembly of great Śrāvakas, with the Elder Śāriputra as their leader. Furthermore, there are immeasurable assemblies of Bodhisattva-Mahāsattvas gathered together.

The suffering spoken of by the Buddha is of three kinds: the suffering of suffering (duḥkha-duḥkhatā), the suffering of conditioned existence (saṃskāra-duḥkhatā), and the suffering of decay or change (vipariṇāma-duḥkhatā). Although heavenly beings do not experience the suffering of suffering, they still have the suffering of conditioned existence and the suffering of decay, because their happiness is not permanent and cannot be retained; it will inevitably vanish. This kind of suffering is called "the suffering of conditioned existence." When the feeling of happiness disappears, it is called "the suffering of decay." Especially at the approach of death, heavenly beings manifest the five signs of decay: 1. Their bodies become foul-smelling, 2. Their floral crowns wither, 3. Their garments become soiled with dust, 4. Sweat appears under their arms. Their bodies become putrid and foul-smelling, so that no other heavenly being is willing to approach them; all avoid and distance themselves from him. He can no longer sit upon his heavenly throne, the floral crown on his head withers, his previously clean garments, which were always free from dust, now become dusty, and foul-smelling sweat appears under his arms. When these signs appear, it indicates that the heavenly being's life is about to end; he is about to go and experience suffering. This is called the "manifestation of the five signs of decay" in heavenly beings. The suffering inherent in conditioned existence within these three realms has been completely severed by Arhats; they will no longer experience the suffering of birth and death in the future, nor will they return to take birth within the three realms.

"With the power of right knowledge, he skillfully discerns the inclinations of sentient beings’ minds." Arhats cultivate the Four Noble Truths of suffering, its origin, its cessation, and the path, thereby attaining liberating wisdom and possessing all-knowledge. With this wisdom, they can truly observe the mental activities of sentient beings and discern exactly where they are inclined. Seeing the dharmas that sentient beings crave and delight in, they can know into which of the six destinies the beings will be inclined after death, and also whether the beings can attain liberation and enter final Nirvāṇa (nirupadhiśeṣa-nirvāṇa). The minds of most sentient beings are attached to the dharmas of the threefold world; they cannot free themselves from the bondage of worldly dharmas in the future. They are all bound by the six dusts (objects of sense), inclined towards the six destinies, inclined towards the worldly five aggregates (skandhas), inclined towards the six dusts of form, sound, smell, taste, touch, and mental objects, unable to escape the cycle of birth and death.

In this great assembly, the Śrāvaka assembly has Śāriputra as its leader. "Elder" is an honorific title for an Arhat. Those who have attained the fourth fruition of Arhatship are called the great Śrāvakas. Among them, the Elder Śāriputra is foremost in wisdom, hence Śāriputra occupies the foremost position among the Śrāvakas. Innumerable Bodhisattva-Mahāsattvas in the assembly are positioned after the great Śrāvakas, indicating that many Bodhisattva-Mahāsattvas are lay followers, with relatively few being monastic. During the Buddha's time, the monastic community took precedence, hence the monastics are presented first, followed by the laity. Both the Śrāvaka disciples and the Bodhisattva disciples are gathered together at the Dharma assembly where the World-Honored One is teaching, listening to the World-Honored One's instructions.