注維摩詰經 1

English (machine translation) 1

Language: English

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Annotated Vimalakīrti Sūtra, Fascicle One, with Preface

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Compiled by the monk Sengzhao of the Later Qin

The Inconceivable Sūtra of Vimalakīrti: this is indeed a designation that exhausts the subtle and reaches the utmost of transformation, unmatched and wondrous. Its purport is unfathomably profound, not to be measured by words or images; its Way surpasses the three emptinesses, not to be debated by the two vehicles; it transcends the realm of all enumerations and cuts off the domain of the deliberate mind. Dim and vast, it is non-action yet leaves nothing undone; not knowing how it is so, yet able to be so—this is the inconceivable. Why is this? Holy wisdom is without cognition, yet all kinds of things are simultaneously illuminated; the dharmakāya has no image, yet distinct forms concurrently respond; the ultimate tone has no words, yet the arcane scriptures spread everywhere; dark expedients involve no contrivance, yet their movements accord with circumstances. Therefore, it can universally deliver all realms, open up beings, and accomplish affairs, benefiting the world while remaining in non-action for oneself. Yet the deluded, observing the resonance and illumination, call it wisdom; seeing the responsive forms, call it a body; beholding the arcane scriptures, call it words; and watching transformations, call it expedients. How could the utmost of the Way be spoken of in its divine realm through forms, words, expedients, or wisdom! Yet sentient beings sleep for a long night, and without words they cannot be awakened; the Way does not operate in isolation, and its propagation depends on people. For this reason, the Tathāgata commanded Mañjuśrī from a different direction and summoned Vimalakīrti from another land, gathering them in Vaiśālī to propagate this Way together. What this sūtra illuminates takes expedients and wisdom as primary in unifying all practices, establishes the six pāramitās as the root for planting virtuous foundations, places loving-kindness and compassion at the head for delivering the ignorant and deluded, and takes non-duality as the gate for speaking of the ultimate principle. All these various teachings are the fundamental basis of the inconceivable. As for borrowing seats from Pradīparāja, requesting food from the land of fragrances, lifting the chiliocosm in hand, and enclosing the cosmic heavens in a single room—these are the manifest traces of the inconceivable. Yet the profound portals are difficult to open, and holy responses vary. Without the fundamental basis, there would be no means to manifest traces; without the manifest traces, there would be no means to reveal the fundamental basis. Although the fundamental basis and manifest traces differ, the inconceivable is one; therefore, [the Buddha] commanded his attendant to designate this as the title.

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The Heavenly King of the Great Qin, with extraordinary spirit surpassing the world and an arcane mind self-awakened, promoted the ultimate governance above the myriad affairs of state and propagated the teachings of the Way for a thousand years to come. Constantly examining and savoring this scripture, he considered it the dwelling of his spirit; yet he regretted that the translations produced by Zhi [Qian] and Zhu [Shulan] had their principles hindered by the phrasing, constantly fearing that the arcane tradition would fall by the wayside due to the translators. In the fortune of the northern sky, the arrival of good fortune was destined. In the eighth year of Hongshi, the year of Chunhuo, he commanded the Senior General the Duke of Changshan and the Right General the Marquis of Ancheng, together with one thousand two hundred śramaṇas learned in doctrinal meaning, to invite the Dharma Master Kumārajīva at the Great Monastery of Chang'an to retranslate the authentic text. With a worldly-transcending capacity, [Kumāra]jīva merged his mind with the true realm; having exhausted the center of the ring, he was also skilled in local languages. At that time, holding the Sanskrit text in his hand, he personally proclaimed and translated it orally. Monks and laity were reverent and earnest, repeating each word three times, refining and searching meticulously, striving to preserve the holy intention. Its phrasing is concise yet penetrating; its purport is subtle yet apparent; the deep and distant words were thereby made manifest here. Because I was dim-witted and narrow-minded, I occasionally attended the lectures; though lacking the thought to engage in the arcane, I roughly grasped the textual meaning, and accordingly composed annotations following what I heard. Briefly recording the established words, I transmit rather than innovate, hoping that gentlemen of future generations in different ages may hear the same.

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Spoken by Vimalakīrti.

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[Kumāra]jīva says: Vimalakīrti, in the language of Qin called Pure Name, is one among the five hundred youths. Coming from the land of Abhirati to roam in this realm, the responses he needed to make were already complete, and he was about to return to his original land. Wishing to manifest his pure virtue so as to enrich sentient beings, there had to be a reason to manifest his traces and awaken his contemporaries; therefore, he instructed his fellow companions to go to the Buddha, while he alone did not go. Since he alone did not go, they knew he was ill. How is this known? The five hundred companions together followed the Great Way; when it came to advancing in virtue and cultivating goodness, they always moved and stayed together. The assembly summoned for the pure land was a major enterprise, yet he did not join them; this showed he was ill. Because he was ill, there was an assembly to inquire after his illness. The assembly to inquire after his illness arose from the gathering for the pure land; the gathering for the pure land arose from the expedients of Pure Name. Thus, the reasons for the beginning and end of this sūtra are truly well-founded. If viewed from the speaking itself, all the sages share equal merit; if traced from the fundamental basis, the merit comes from Pure Name. Tracing its origin, it is therefore called 'Spoken by Vimalakīrti.'
[Seng]zhao says: Vimalakīrti, in the language of Qin called Pure Name, is a dharmakāya mahāsattva. His expedient ways have no fixed form, and his concealment and manifestation show different traces. Relinquishing that Abhirati, he manifested in this saha-world, blending his light with the dust of the world so as to open the teachings of the Way; he always roamed with Ratnakūṭa, being companions in the citadel of the Dharma. His teaching conditions having ended, he was about to return to Abhirati; therefore, he wished to manifest his spiritual virtue so as to propagate the Tathāgata's way of inconceivable liberation. Reaching the point of instructing Ratnakūṭa to go alone to Śākyamuni while he remained behind and manifested illness, he thereby produced the occasion to inquire after illness and established the beginning of the subtle words. Since the wondrous utterance originated from him, it is said to be his teaching.
Zhu Daosheng says: Vimalakīrti is called Spotless Fame here. Concealing his traces among the five desires, he was detached and unstained; his pure fame spread afar, and so he received this appellation. Those who value fame and seek reality will surely value his teaching. The teaching fundamentally expresses reality; if one values it, one will ultimately obtain what one seeks. Relying on this immediate encounter, it surpasses holy words.

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Sūtra.

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[Seng]zhao says: 'Sūtra' means constant. Although past and present differ, the path of enlightenment does not change; all heterodoxies cannot overturn it, and all sages cannot alter it; therefore, it is called constant.

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Also named Inconceivable Liberation.

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[Kumāra]jīva says: It is also called samādhi, and also called riddhipāda. Sometimes causing long and short to change measures, or causing the gigantic and minute to contain each other, transformations follow one's intention; being sovereign in dharmas, liberated without hindrance, it is therefore called liberation. The capable are able to be so, while things do not know why; therefore, it is called inconceivable. It is also said that dharmakāya mahāsattvas respond immediately as they intend, without entering dhyāna before being able to do so. The mind attains sovereignty and is not bound by inability; therefore, it is called liberation. If one were directly to illuminate the emptiness of dharmas, it would conflict with common habits and there would be no way to gain trust; therefore, things are shown to transform according to the mind, clarifying that things have no fixed nature. If things have no fixed nature, then their nature is empty. Because bodhisattvas attain this lack of fixed nature, they cause things to turn according to the mind; thus, the inconceivable is the clear proof of emptiness. Intending to reveal the principle tradition, it is therefore taken as the title of the sūtra.
[Seng]zhao says: Subtle, distant, and profound, the two vehicles cannot measure it: this is the inconceivable. Freely unhindered, worldly defilements cannot bind it: this is liberation. This sūtra begins with the pure land and ends with the Dharma-offering; although what is explained within them differs, their inconceivable liberation is one; therefore, it is collectively taken as the title. Above, the sūtra was named by the person; here, the sūtra is named by the Dharma. Naming the sūtra by the Dharma serves to indicate its ultimate aim; naming the sūtra by the person serves to propagate the Way through the person.
[Dao]sheng says: The appellation of spotless may merely refer to outer traces while the mind is not necessarily so; therefore, it is further spoken of as his liberation, forming another title. As for the inconceivable, there are generally two kinds: first, the emptiness of principle, which cannot be conceived by deluded thoughts; second, spiritual wonders, which cannot be measured by shallow knowledge. If one embodies the principle of emptiness, one is liberated from the delusions of conceivability. Delusions being liberated, what one does is difficult to fathom. Now, all of Vimalakīrti's actions and rest are spiritually wondrous, and he must have been liberated from all delusions. Liberation from delusions lies in embodying emptiness, and speaking of emptiness is what he embodied; therefore, the name Spotless is trusted and verified. If the name is verified, one's seeking becomes all the more earnest. When one reaches earnestness in seeking, why worry about not awakening?

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Chapter 1: Buddha-Land

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[Kumāra]jīva says: The sūtra from beginning to end stems from the pure land; therefore, 'Buddha-Land' heads the chapter.

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Thus.

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[Seng]zhao says: 'Thus' is an expression of faith and compliance. If there is faith, the principle spoken of will be complied with; if complied with, the way of master and disciple will be accomplished. Whether a sūtra is extensive or brief, without faith it cannot be transmitted; therefore, 'Thus' is set forth at the outset.

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Have I heard.

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[Kumāra]jīva says: If one does not say 'heard,' then it is that I myself possess the Dharma. If I myself possess the Dharma, then feelings will have attachments; if feelings have attachments, disputation and chaos will surely arise. If one says 'I have heard,' then I do not possess the Dharma, and thus have no attachments; gain and loss, right and wrong, revert to what was heard. Since I have no attachments and the other has no contention, with neither attachment nor contention, from where could disputes arise? Furthermore, it is said that there are two kinds of attachment: first, sensual attachment; second, attachment to dharmas. Renunciants of non-Buddhist paths can sever sensual attachment, but cannot sever attachment to dharmas; therefore, their feelings have attachments. Disciples of the Buddha eliminate both attachments; attachment to dharmas having ended, attachment and contention both cease. The beginning of the sūtra stating 'I have heard' resides in this.
[Seng]zhao says: The transmitter of the sūtra clarifies that he personally received the holy intention, without any error of hearsay.

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At one time.

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[Kumāra]jīva says: The time when the sūtra was spoken.
[Seng]zhao says: The time when the Dharma King initiated good fortune and an auspicious assembly gathered.

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The Buddha was in Vaiśālī,

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[Kumāra]jīva says: Grounding where the Buddha was located. 'Vai' speaks of the suitability of the land for rice; 'śālī' speaks of vast and adorned, its land being flat, vast, and adorned.
[Seng]zhao says: Vaiśālī is the name of a country, in the language of Qin called Vast and Adorned. Its land is flat, vast, and adorned; it is named accordingly.

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in the Āmrapālī grove,

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[Kumāra]jīva says: The āmra tree, its fruit resembles a peach yet is not a peach.
[Seng]zhao says: Āmra is the name of a fruit tree; its fruit resembles a peach yet is not a peach. Previously called Lady Nai, the story is in another sūtra.

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together with a great bhikṣu assembly of eight thousand people,

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[Seng]zhao says: Bhikṣu, in the language of Qin is sometimes named pure beggar of food, sometimes named destroyer of afflictions, sometimes named pure keeper of precepts, sometimes named frightener of Māra. A single Indian name encompasses these four meanings; the Qin language has no single term to translate it, so the meaningful name is preserved.
Another edition says 'together with eight thousand mahābhikṣu-saṃgha'. [Kumāra]jīva says: These are the people who heard the sūtra together. Bringing up the three matters of time, place, and persons provides proof of what was heard. 'Mahā', in the language of Qin means great, also means superior, and also means many. Being supreme among all assemblies and venerated by devas and humans, it is called great; able to overcome ninety-six kinds of debates, it is called superior; their number being eight thousand, it is called many. 'Bhikṣu', in the language of Qin means destroyer of afflictions, and also means mendicant. Eliminating the five kinds of wrong livelihood to nourish the dharmakāya, they are called mendicants. The reason bhikṣus and bodhisattvas are not counted together is that bhikṣus all have physical bodies, while bodhisattvas mostly have dharmakāyas; their bodies are different. Furthermore, flesh-body bodhisattvas have not yet realized attainment in the correct position; their minds are different. Due to these two conditions, bhikṣus and bodhisattvas are not spoken of together. The reason arhats are listed first and bodhisattvas later is that people think bodhisattvas have not yet exhausted all outflows and their wisdom is not yet complete, while arhats have already exhausted the three outflows and accomplished wisdom; they are ordered first and last following human estimation.

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and thirty-two thousand bodhisattvas,

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[Seng]zhao says: Bodhisattva, the correct phonetic transcription is bodhisattva. Bodhi is the name for the Buddha's path. Sattva, in the language of Qin means a sentient being of great mind. Having a great mind and entering the Buddha's path, one is named bodhisattva; there is no exact term to translate it.
Another edition says 'thirty-two thousand bodhisattvas who had attained great spiritual superknowledges'. [Kumāra]jīva says: Mahāsattvas are generally of three kinds: first, renunciants; second, householders; third, those who came from other directions. Furthermore, first, those with karmic bodies; second, those with dharmakāyas. The bodhisattvas here mostly have dharmakāyas; yet their responsive forms share traces with worldly beings, and beings might judge by what they see and produce thoughts of inferiority; therefore, the great number is cited before describing their virtues. The Sanskrit text says 'their previous practices of spiritual superknowledges and wisdom had already been accomplished'; the various dharmas of the six pāramitās are the causes of superknowledge and wisdom, and the causes of superknowledge and wisdom are precisely previous practices.

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known and recognized by all,

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[Seng]zhao says: A mahāsattva dwelling in the world is like the sun and moon rising in the sky; among people with eyes, who would not know and recognize them?
Another edition says 'revered and looked up to by all'. [Kumāra]jīva says: The Sanskrit text says 'widely known and widely recognized'; manifesting their virtues in accord with the times, beings all know and recognize them; because beings all know and recognize them, those who revere them are many; this meaning thus emerges.

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who had all accomplished the fundamental practices of great wisdom.

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[Seng]zhao says: "Great wisdom" refers to the sarvākārajñatā (wisdom of all modes). This wisdom takes the multitude of practices—the six pāramitās and the six abhijñās—as its foundation, and the mahāsattvas have already fulfilled these fundamental practices.

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Sustained by the awe-inspiring spiritual power of all buddhas.

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[Kumāra]jīva says: "Sustained by the buddhas' awe-inspiring spiritual power" means being held in the mindful attention of the buddhas. When one is held in the mindful attention of the buddhas, nothing can ruin or break one, just as fish roe, being minded by their mother, are sure to reach maturity. [Seng]zhao says: Heavenly moisture is impartial, yet it does not moisten dry wood; though the buddhas' majesty is universal, it does not establish what has no roots. Those who are sustained must have deep roots in the Path.

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Acting as a citadel to protect the Dharma, they uphold the true Dharma.

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[Kumāra]jīva says: The "citadel of the Dharma" is the Dharma of true reality. Preventing beings from falling into erroneous views is called "protecting." Furthermore, all the sūtras and dharmas are named the citadel of Dharma; they protect, uphold, and propagate them so that they do not perish. When there are those who can uphold the true Dharma, they also protect them. [Seng]zhao says: Outwardly they act as a citadel protecting the Dharma; inwardly they possess the firmness of upholding it.

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Capable of the lion's roar.

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[Seng]zhao says: The lion's roar is the fearless voice. Whatever they speak, they have no fear of the heterodox gatherings or deviant doctrines, comparable to the lion's roar beneath which all beasts submit. The lion's roar is a praise of expounding the Dharma.

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Their fame is heard throughout the ten directions.

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[Kumāra]jīva says: What was spoken above of being known and recognized by many referred to manifesting traces in both spheres and purifying one country, where beings soaked in their kindness and also recognized their persons. What is spoken now of fame heard throughout the ten directions means the wind of the Path blows far and wide, and their names are heard. [Seng]zhao says: Their practice fills the world, and there is nowhere their praise is not universal.

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Uninvited friends to the multitude, they bring them peace.

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[Kumāra]jīva says: Benefiting is of two kinds: either in this life or in future lives. Ordinary beings interact for profit, and so they act only after being invited. Sages respond with compassion, and so they go without being implored. When they go, they are sure to be intimate with them, and being intimate, they are sure to protect them; thus it says, "uninvited friends to the multitude, they bring them peace." [Seng]zhao says: A true friend does not wait to be invited, like a compassionate mother rushing to her infant.

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Exalting the Three Jewels, they can cause them never to be cut off.

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[Seng]zhao says: Carrying on the buddha-lineage, the Three Jewels are exalted. Another recension reads: "Revitalizing and exalting the Three Jewels, they can cause them never to be cut off." [Kumāra]jīva says: This does not merely mean making clear the Three Jewels and propagating the sūtras and teachings; it means being able to amass good and accumulate merit so as to achieve buddhahood oneself. When buddhahood is attained, there is the Dharma; when there is the Dharma, there is the Saṅgha. The accomplishment of preventing interruption belongs to future kalpas. Stating here that they do not cease implies they are definitely capable. Furthermore, in the interim, they cultivate themselves and transform others; when I transform others, those people also transform others. When beings and self are both perfected, the Three Jewels become ever more exalted. Because sentient beings are endless, the Three Jewels are also never cut off.

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Subduing the enemy Māra, they control all heterodox teachers.

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[Kumāra]jīva says: "Māra" refers to the four māras. Attaining the forbearance of non-arising, defilements are permanently severed, thereby subduing the defilement-māra. Attaining the dharmakāya, one no longer receives a corporeal body, thereby subduing the skandha-māra. Without a body, there is no death, thereby subduing the death-māra. Free of these three māras, Pāpīyān finds no opportunity, thereby subduing the deva-māra. Subduing heterodox teachers is like causing Śāriputra to debate with heterodox teachers for seven days and seven nights, and then winning the victory. This is of that kind. [Seng]zhao says: "Māra" refers to the four māras. "Heterodox teachers" refers to the ninety-six kinds of heterodox paths.

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Entirely purified, they are forever free from hindrances and entanglements.

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[Kumāra]jīva says: Being free from hindrances and entanglements has three aspects: first, upholding the precepts purely so that hindrances and entanglements do not arise; second, severance through the worldly path, which severs but not completely, where their non-arising at that time is also called "freedom"; here, it is attaining the forbearance of the non-arising of dharmas, which is freedom through complete extinction. [Seng]zhao says: "Hindrances" are the five hindrances. "Entanglements" are the ten entanglements, or also immeasurable entanglements. When the three karmas of body, speech, and mind are entirely purified, hindrances and entanglements can no longer encumber them.

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Their minds constantly abide in unimpeded liberation.

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[Kumāra]jīva says: The inconceivable liberation is of this kind. Because there is no impediment in phenomena, it is called "unimpeded"; because it is unimpeded, there is liberation. Whether in one phenomenon or up to hundreds of thousands, in one land or up to lands as numerous as the sands of the Ganges, they penetrate thoroughly with sovereignty and without impediment; yet they cannot yet be universally unimpeded like a buddha. [Seng]zhao says: This liberation is attained at the seventh stage. Attaining this liberation, they penetrate all dharmas without impediment, and therefore their minds constantly abide in it.

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Mindfulness, samādhi, dhāraṇī, and eloquence are uninterrupted.

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[Seng]zhao says: "Mindfulness" is right mindfulness. "Samādhi" is right samādhi. "Dhāraṇī" means retaining the good without losing it, and holding back the evil so it does not arise. Retaining without leaking or forgetting is called dhāraṇī. Dhāraṇī is of two kinds: dhāraṇī associated with mind, and dhāraṇī dissociated [from mind]. "Eloquence" refers to the seven eloquences. These four are essential utilities of the mahāsattva, and therefore are constantly uninterrupted. Another recension reads: "Their mindfulness does not long cease, up to their eloquence being perfected." [Kumāra]jīva says: "Mindfulness" is the mindfulness of the unexcelled Path. "Uninterrupted" means not interrupted midway. The meaning of "uninterrupted" runs through the following three dharmas as well. Bodhisattvas attain these four dharmas deeply and solidly; passing through lifetimes they are not lost, and traversing kalpas they become ever clearer, which is why it says "uninterrupted."

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Giving, morality, patience, vigor, meditation, and wisdom, as well as the power of upāya, are fully perfected without exception.

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[Kumāra]jīva says: It said above that mindfulness of the Path is uninterrupted; only when mindfulness of the Path is uninterrupted does one fully practice the six pāramitās. When the six pāramitās are perfected, one's own tasks are completed; when one's own tasks are completed, one liberates others through upāya. For broad liberation of others, nothing surpasses supernormal powers; once supernormal powers are perfected, one can transform sentient beings. This sequence is as explained later in [the chapter on] Purifying the Land. [Seng]zhao says: "Fully perfected" refers to signless practice. From the seventh stage and above, the mind and wisdom are quiescently extinguished; because the mind is unconditioned, there is no virtue it does not perform. Therefore, giving reaches the utmost of giving, yet one has never given; morality reaches the utmost of morality, yet one has never observed precepts. The seven virtues have distinct functions, yet their marks are not different; only then is it called "fully perfected." As for upāya, it is simply a particular application of wisdom. Wisdom penetrates the occult, exhausts the subtle, and definitively determines the characteristics of dharmas; to have no knowing and yet have nothing unknown is called wisdom. Though penetrating the characteristics of dharmas, they can refrain from realizing them; abiding in existence they do not lose non-existence, and dwelling in non-existence they do not abandon existence. Obscurely merging with emptiness while preserving virtue, they benefit both sides; therefore it is called upāya.

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Attaining the forbearance of dharmas that are non-apprehensible and non-arising.

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[Kumāra]jīva says: Since having consciousness, they had never seen the Dharma; now for the first time they attain it, able to believe and accept it, enduring without fear, abiding steadfast and unmoving; therefore it is called "forbearance." [Seng]zhao says: "Forbearance" is none other than the wisdom of non-arising. Because it can endure and accept true reality, it is named "forbearance." Attaining this forbearance, one grasps nothing and obtains nothing in dharmas, and the marks of the mind are permanently extinguished; thus it is called "the forbearance of dharmas that are non-apprehensible and non-arising."

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They are already able to accord with and turn the wheel of non-retrogression.

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[Seng]zhao says: The Path of non-arising cannot be gained and then lost—this is "non-retrogression." Flowing forth and all-pervading, unattached to any single person—this is the "wheel." Since the buddhas turn this wheel, the mahāsattvas are also able to accord with and turn it. Another recension reads: "Turn the non-retrogressing wheel of Dharma." [Kumāra]jīva says: The wheel of Dharma is the forbearance of non-arising. Conferring the wheel upon beings, when beings attain this wheel it is called "turning." When those conferred with it attain it without losing it, it is called "non-retrogression." One's own vehicle turning and advancing is also called "turning."

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Well understanding the characteristics of dharmas, they know the faculties of sentient beings.

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[Seng]zhao says: There are no distinct characteristics of dharmas they do not understand, and no diverse faculties of sentient beings they do not know.

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They surpass all the great assemblies.

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[Kumāra]jīva says: The Sanskrit text says, "The assemblies cannot eclipse them." That the assemblies cannot eclipse them clarifies that they excel them. The present rendering, "surpass the assemblies," has the same meaning.

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They have attained fearlessness.

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[Kumāra]jīva says: Bodhisattvas have their own four fearlessnesses; these are not the fearlessnesses of a buddha. Fear arises from deficiency; having no deficiency, there is no fear. Being able to preach but unable to practice is also a cause of fear; now, being able to preach and able to practice, they are without fear. Being able to preach and able to practice is called the Dharma. [Seng]zhao says: Bodhisattvas have a separate four fearlessnesses: first, attaining dhāraṇī of hearing and retaining; second, knowing the faculties of sentient beings; third, not seeing anyone who can present a difficulty to oneself that one cannot answer; fourth, answering in accordance with questions and skillfully resolving all doubts. Possessing these four virtues, they can overshadow the great assemblies. The ninety-six kinds of heterodox paths each have their own assemblies, hence it says "all."

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Cultivating their minds with merit and wisdom, their bodies are adorned with major marks and minor signs, their physical appearance foremost.

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[Kumāra]jīva says: This clarifies that having completed these virtues, they are therefore fearless. [Seng]zhao says: The mind is adorned with wisdom and virtue; the body is decorated with the major marks and minor signs. Adorning the mind is the means to advance in the Path; decorating the body is the means to captivate the mundane world.

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Renouncing all mundane ornaments and embellishments.

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[Kumāra]jīva says: Their physical forms and necklaces of fine ornaments being already complete, they do not rely on external adornments. [Seng]zhao says: For the sake of honoring the body, they merely display adorned marks; how could worldly adornments be in their minds?

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Their fame and renown are exalted and far-reaching, surpassing Mount Sumeru.

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[Seng]zhao says: Fame naturally may be exalted yet not far-reaching, or far-reaching yet not exalted. Being heard previously in the ten directions referred to its reaching far. Surpassing Sumeru now refers to its being exalted. "Exalted" means superior.

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Deep faith is solid, like a vajra.

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[Seng]zhao says: From the seventh stage and above, faith in non-arising cannot be broken.

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The Dharma-jewel universally illuminates, raining down amṛta.

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[Seng]zhao says: There is nowhere the light of the Dharma-jewel does not shine, illuminating the darkness of ignorance; there is nothing its moisture does not hydrate, nourishing saṃsāra. It is compared to the ocean having a divine jewel able to radiate light and dispel darkness, and through its light also able to rain down amṛta to nourish what is parched.

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Among all speeches and voices, theirs are subtle, wonderful, and supreme.

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[Seng]zhao says: Among distinct species and diverse voices, they are both skilled in their speech and preeminent.

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Deeply penetrating dependent origination, they sever all wrong views, with no residual habits remaining regarding the two extremes of existence and non-existence.

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[Seng]zhao says: "Deeply penetrating" means wisdom's profound understanding. When one understands that dharmas arise from conditions, wrong views have no way to arise. The two views of existence and non-existence confuse the multitude of deluded beings; the mahāsattvas have long exhausted them, and so have no residual habits.

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Expounding the Dharma with fearlessness, like a lion's roar.

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[Kumāra]jīva says: Above it clarified fearlessness at all times; here it clarifies fearlessness in preaching the Dharma. The lion's roar above clarified that the virtuous sound resonates far; here it clarifies being able to preach the real Dharma. The multitudes all revere and accord with it, just as the lion's roar awes and subdues the beasts.

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What they explain is like thunder shaking.

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[Kumāra]jīva says: Correct wisdom flowing and moistening is compared to heavenly rain. The eloquent emitting sound is like thunder shaking. A person may have wisdom without eloquence, or eloquence without wisdom; having said both "fearless" and "thunder shaking," it clarifies that they combine both eloquence and wisdom. [Seng]zhao says: The Dharma voice resonates afar, opening and guiding sprouts, like spring thunder stirring the myriad grasses.

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Boundless, having already surpassed measure.

1.82

[Seng]zhao says: Having attained the dharmakāya and entered the unconditioned realm, their mind cannot be sought through discursive intellect, and their form cannot be grasped through images; therefore it is called "boundless." From the sixth stage and below is called "having measure."

1.83

Gathering the multitudes of Dharma-jewels, like a sea captain.

1.84

[Seng]zhao says: Guiding sentient beings into the ocean of the Mahāyāna to gather Dharma-jewels, ensuring they will definitely obtain them without difficulty, like a sea captain skillfully guiding merchants so that they definitely obtain night-shining jewels.

1.85

Thoroughly understanding the profound and wonderful meaning of all dharmas.

1.86

[Seng]zhao says: The meaning as it truly is.

1.87

Skillfully knowing the transmigrations and destinies of sentient beings, as well as the operations of their minds.

1.88

[Seng]zhao says: They skillfully know all the comings and goings in the six destinies and the good and evil of their mental operations.

1.89

Nearing the unexcelled and peerless sovereign wisdom of the Buddha, the ten powers, the [four] fearlessnesses, and the eighteen unshared dharmas.

1.90

[Kumāra]jīva says: "There is nothing equal to the wisdom of the buddhas, yet this [one] Buddha equals it. Furthermore, the dharma of the true mark has no equal or counterpart, and only a buddha is equal to it. Bodhisattvas are adjacent to it but have not yet attained it, hence it is said that they 'approach' [it]."
[Seng]zhao says: "The Buddha's Way is transcendent and has nothing equal to it; only buddhas equal each other, hence it is termed 'unequalled.' The reason its equality is expounded is to clarify that the principle of the supreme, great Truth leaves nothing unexhausted and is level like empty space; how could it be surpassed from without? The 'masterful wisdom' refers precisely to the ten powers, the four fearlessnesses, and the eighteen unshared dharmas. Although the mahāsattvas do not yet fully possess the Buddha's wisdom, they have already approached it."

1.91

They close the gates to all bad destinies, yet manifest their bodies by taking birth in the five realms of existence.

1.92

[Seng]zhao says: "The dharmakāya is without birth, yet there is nothing it does not bring to birth. Because it is without birth, the gates to the bad destinies are closed; because there is nothing it does not bring to birth, it manifests its body within the five realms of existence."

1.93

Acting as great physician-kings, they are skilled at curing all diseases, providing medicine in accordance with the ailment and having it ingested and applied.

1.94

[Seng]zhao says: "The medicine of the Dharma cures skillfully; this is an analogy to a physician-king."

1.95

Boundless merits were all accomplished;

1.96

[Seng]zhao says: "There is no virtue that is not complete."

1.97

Boundless buddha-lands were all adorned and purified;

1.98

[Seng]zhao says: "The multitudes of sentient beings are boundless and their preferences differ; therefore, they cultivate boundless pure lands to respond to those distinct preferences."

1.99

None among those who saw or heard them failed to receive benefit;

1.100

[Seng]zhao says: "The dharmakāya has no physical form or sound; it merely assumes form and sound in response to beings. How could seeing or hearing it be without benefit?"

1.101

All that they undertook was never in vain.

1.102

[Seng]zhao says: "Merit cannot be established in vain. Another recension says: 'What they undertake is not in vain.'"
[Kumāra]jīva says: "Whatever they undertake is certainly accomplished, and additionally delivers others; hence it is not in vain."

1.103

Such was their complete endowment of all virtues. Their names were: Equal Contemplation Bodhisattva, Unequal Contemplation Bodhisattva, Equal and Unequal Contemplation Bodhisattva;

1.104

[Kumāra]jīva says: "'Equal contemplation' refers to the four immeasurables contemplating sentient beings. 'Unequal' refers to wisdom distinguishing between all dharmas. 'Equal and unequal' combines both of these."

1.105

Meditation Master King Bodhisattva;

1.106

[Kumāra]jīva says: "He has attained mastery within all concentrations."

1.107

Dharma Master King Bodhisattva;

1.108

[Kumāra]jīva says: "He has attained mastery in expounding all dharmas."

1.109

Dharmalakṣaṇa Bodhisattva;

1.110

[Kumāra]jīva says: "The characteristics of the Dharma of merits appear on his body."

1.111

Prabhālakṣaṇa Bodhisattva;

1.112

[Kumāra]jīva says: "Marks of radiant light appear on his body."

1.113

Prabhāvyūha Bodhisattva;

1.114

[Kumāra]jīva says: "Adorned with radiant light."

1.115

Mahāvyūha Bodhisattva;

1.116

[Kumāra]jīva says: "This explains that his bodily marks are greatly adorned."

1.117

Ratnakūṭa Bodhisattva;

1.118

[Kumāra]jīva says: "He amasses the jewels of wisdom."

1.119

Pratibhānakūṭa Bodhisattva;

1.120

[Kumāra]jīva says: "He amasses the four analytical knowledges."

1.121

Ratnapāṇi Bodhisattva;

1.122

[Kumāra]jīva says: "From his hand he is able to produce boundless precious jewels."

1.123

Ratnamudrāhasta Bodhisattva;

1.124

[Kumāra]jīva says: "'Seal' (mudrā) means mark. His hands bear the mark of producing jewels; it is also said that there is a jewel seal in his hand."

1.125

Nityodyatahasta Bodhisattva;

1.126

[Kumāra]jīva says: "He manifests a hand of great benevolence to comfort sentient beings and relieve them of fear. Therefore, he constantly raises his hand toward people, calling out, 'Do not fear!'"

1.127

Nityāvanamita Bodhisattva;

1.128

[Kumāra]jīva says: "He constantly lowers his hands, manifesting a benevolent mind that bows down and exhibits no inclination to harm beings."

1.129

Nityapralambita Bodhisattva;

1.130

[Kumāra]jīva says: "He compassionately laments for sentient beings."

1.131

Prāmodyarāja Bodhisattva;

1.132

[Kumāra]jīva says: "'Roots of joy' means the equality of joy and so forth. It also refers to giving rise to joy and sympathetic joy within the dharma of the true mark."

1.133

Harṣarāja Bodhisattva;

1.134

[Kumāra]jīva says: "There are two kinds of joy: the first is impure, and the second is pure. Because of pure joy, he is called 'king.'"

1.135

Pratibhānaghoṣa Bodhisattva;

1.136

[Kumāra]jīva says: "Eloquence of speech."

1.137

Gaganagañja Bodhisattva;

1.138

[Kumāra]jīva says: "His treasury of wisdom regarding the true mark is like empty space."

1.139

Ratnolkādhāra Bodhisattva;

1.140

[Kumāra]jīva says: "He holds the jewel torch of wisdom to dispel the darkness of the multitude."

1.141

Ratnavīrya Bodhisattva;

1.142

[Kumāra]jīva says: "Vigorous in the jewels of virtue; also, because he has attained the jewels, he is capable of vigor."

1.143

Ratnadarśana Bodhisattva;

1.144

[Kumāra]jīva says: "He perceives all dharmas through the jewel of wisdom."

1.145

Indrajāla Bodhisattva;

1.146

[Kumāra]jīva says: "An illusory art is named 'Indrajāla' in the sūtras. This mahāsattva's spiritual transformations are completely free and unhindered, just like illusory transformations; hence, the name Indrajāla is borrowed for him."

1.147

Prabhājāla Bodhisattva;

1.148

[Kumāra]jīva says: "Prabhājāla means that his hands have webbed fingers that emit radiant light."

1.149

Anālambanavipaśyana Bodhisattva;

1.150

[Kumāra]jīva says: When observing, he does not grasp characteristics and is without condition; also, when entering deeply into observation, he does not perceive any object of condition.

1.151

Bodhisattva Wisdom Accumulation (Jñānākara).

1.152

[Kumāra]jīva says: He accumulates wisdom.

1.153

Bodhisattva Jewel Superior (Ratnaviśiṣṭa).

1.154

[Kumāra]jīva says: The jewels of his merit surpass the world.

1.155

Bodhisattva Heavenly King (Devarāja).

1.156

[Kumāra]jīva says: First, conventional devas; second, born devas; third, sage-and-noble devas. Calling him 'Heavenly King' refers to the sage-and-noble devas.

1.157

Bodhisattva Destroyer of Māra (Mārapramardaka).

1.158

[Kumāra]jīva says: His practice destroys the path of Māra.

1.159

Bodhisattva Lightning Attainment (Vidyutprāpta).

1.160

[Kumāra]jīva says: He is named after an event.

1.161

Bodhisattva Sovereign King (Īśvararāja).

1.162

[Kumāra]jīva says: He is sovereign over dharmas, just as a king is over his people.

1.163

Bodhisattva Adorned with Marks of Merit (Puṇyalakṣaṇālaṅkāra).

1.164

[Kumāra]jīva says: The marks of merit adorn his body.

1.165

Bodhisattva Lion's Roar (Siṃhanāda).

1.166

[Kumāra]jīva says: He subdues sentient beings with the sound of the great Dharma.

1.167

Bodhisattva Thunder Voice (Meghasvaraprabha).

1.168

[Kumāra]jīva says: What he expounds can cause devas and humans to rejoice and the multitudes of the heterodox to tremble in terror, just like the sound of thunder makes those who hear it feel both joy and fear.

1.169

Bodhisattva Sound of Colliding Mountains (Parvatasaṃsphoṭanaśabda).

1.170

[Kumāra]jīva says: With the sound of the great Dharma he quells the stubborn and obstinate, his voice shaking and crashing as though mountains were clashing together.

1.171

Bodhisattva Fragrant Elephant (Gandhahastin).

1.172

[Kumāra]jīva says: A blue-grey fragrant elephant; fragrant winds issue from its body. The fragrant winds of this bodhisattva's body are also like this.

1.173

Bodhisattva White Fragrant Elephant (Śvetagandhahastin).

1.174

[Kumāra]jīva says: Its fragrance is supreme. The bodily fragrance of this mahāsattva is also like this.

1.175

Bodhisattva Constant Diligence (Nityodyukta).

1.176

[Kumāra]jīva says: From beginning to end, he never retrogresses.

1.177

Bodhisattva Never Resting (Anikṣiptadhura).

1.178

[Kumāra]jīva says: He does not stop even for a moment.

1.179

Bodhisattva Wondrous Birth (Suprasiddha).

1.180

[Kumāra]jīva says: At his birth there were wondrous omens.

1.181

Bodhisattva Flower Adornment (Avataṃsaka).

1.182

[Kumāra]jīva says: Through the power of samādhi he manifests myriad flowers filling empty space as a magnificent adornment.

1.183

Bodhisattva Avalokiteśvara.

1.184

[Kumāra]jīva says: When there is peril or distress in the world, people recite his name and take refuge. The bodhisattva perceives their voices and they instantly obtain liberation. He is also named Guanshi'nian (Contemplator of the World's Thoughts) and also named Guanzi'zai (Sovereign Contemplator).

1.185

Bodhisattva Mahāsthāmaprāpta.

1.186

[Kumāra]jīva says: He possesses great strength. With great spiritual powers he flies to the ten directions; the lands to which he arrives tremble and shake in six ways, and the evil destinies cease and rest.

1.187

Bodhisattva Brahma Net (Brahmajāla).

1.188

[Kumāra]jīva says: 'Brahma' refers to the four brahma-practices. 'Net' speaks of their multiplicity.

1.189

Bodhisattva Jewel Staff (Ratnadaṇḍa).

1.190

[Kumāra]jīva says: He uses either material jewels or the Dharma-jewel as his staff.

1.191

Bodhisattva Insuperable (Aparājita); Bodhisattva Adorning the Land (Kṣetravyūha).

1.192

[Kumāra]jīva says: Purifying the lands.

1.193

Bodhisattva Golden Topknot (Suvarṇacūḍa).

1.194

[Kumāra]jīva says: Gold is in his topknot.

1.195

Bodhisattva Pearl Topknot (Ratnacūḍa).

1.196

[Kumāra]jīva says: A wish-fulfilling jewel is inside his topknot, in which he fully perceives the worlds of the ten directions as well as the causes, conditions, karmic actions, and retributive fruits of sentient beings.

1.197

Bodhisattva Maitreya.

1.198

[Kumāra]jīva says: [Maitreya] is his surname; Ajita is his courtesy name; he is the son of a South Indian brāhmaṇa.

1.199

Bodhisattva Mañjuśrī, Crown Prince of the Dharma.

1.200

[Kumāra]jīva says: In Qin, it means 'Wondrous Virtue' (Miaode). The enumeration goes from lesser to greater, which is why these two people are at the end. Furthermore, these two people are great in this world, yet lesser in other realms, so they should also be at the end. Miaode travels through the regions in his dharmakāya, and none know his birth. Moreover, he comes to succeed to the buddha's position; hence he is called 'Crown Prince of the Dharma'.

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注維摩詰經 — Classical Chinese