注維摩詰經 10

English (machine translation) 10

Language: English

10.1

Compiled by Śramaṇa Sengzhao of the Later Qin

At that time, Śakra Devānām Indra addressed the Buddha within the great assembly, saying: "World-Honoured One! Although I have heard hundreds of thousands of sūtras from the Buddha and Mañjuśrī, I have never before heard a scripture of such inconceivable, sovereign spiritual penetrations and definitive true mark.

10.4

[Kumāra]jīva says: Vimalakīrti brought the Abhirati world into this realm, and along with the inconceivable events mentioned above, among all that has ever been seen in the past, there has never been a marvel like this. What is clarified concerning the true mark in the *Pañcaviṃśati* and elsewhere is expansive, diffuse, and difficult to trace; this sūtra briefly summarizes the essential doctrines of the many sūtras, making them clear, concise, and easy to understand; hence he praises it as unprecedented. It is also said that its accord with oneself is wondrous; hence he praises it as unprecedented. [Seng]zhao says: As the exposition of the sūtra is about to conclude, Śāriputra has already celebrated its beauty above, and now Śakra rejoices again in what he has encountered and offers praise. Although the words of this sūtra are concise and brief, their meaning encompasses the myriad scriptures; without exceeding a single day in their seats, they have fully witnessed sovereign transformations. The profound and distant words of the Mahāyāna and the resonant power of spiritual penetrations—in what was encountered at one time, the principle was completely exhausted; moreover, its accord with oneself is wondrous, and hence he praises it as unprecedented.

10.5

As I understand the meaning and purport spoken by the Buddha, if there are sentient beings who hear this sūtra's Dharma, believe and understand, receive and uphold, read and recite it, they will definitely attain this Dharma without doubt;

10.6

[Kumāra]jīva says: If their afflictive burdens are deep and their faith shallow, passing through saṃsāra they will ultimately attain it. If their goodness is accumulated and their awakening deep, it will be accomplished in accordance with their vows; the duration is not limited by the number of kalpas.

10.7

how much more so those who practice as taught!

10.8

[Seng]zhao says: 'This Dharma' is the aforementioned Dharma of inconceivable, sovereign spiritual penetrations and definitive true mark. As I understand it, the Buddha's meaning is profound, distant, and difficult to encounter; if those who hear it can recite and uphold it, they will definitely attain it without doubt, so how much more so those who practice as taught! The virtues of this person are laid out below.

10.9

This person will close all evil destinies

10.10

[Seng]zhao says: The eight difficulties and the various destinies.

10.11

and open the various gates of goodness;

10.12

[Seng]zhao says: The gates of humans, gods, and nirvāṇa.

10.13

they will always be protected and remembered by the buddhas, subdue non-Buddhists, and destroy the maras and adversaries;

10.14

[Seng]zhao says: The adversaries that are the four maras.

10.15

they cultivate bodhi

10.16

[Kumāra]jīva says: In the Sanskrit text, below 'bodhi' there is the word 'path' (mārga). The path is the path leading to bodhi.

10.17

and securely abide in the place of enlightenment;

10.18

[Seng]zhao says: Achieving the buddha-path at the place of enlightenment is called bodhi. Now, although it is not yet achieved, they are already cultivating the buddha-path and securely placed within the place of enlightenment.

10.19

they tread in the manifest traces of what the Tathāgata has practiced.

10.20

[Seng]zhao says: To practice as taught is to be identical to the Buddha's practice.

10.21

World-Honoured One! If there are those who receive, uphold, read, recite, and practice as taught, I shall, together with my retinue, make offerings and attend upon them. Wherever there are villages, towns, cities, mountain forests, or wildernesses where this sūtra is present, I shall also go to that place together with my retinue in order to listen to and receive the Dharma. Those who have not yet believed, I shall cause to generate faith; those who have already believed, I shall protect."

10.22

[Seng]zhao says: The heavenly king rejoiced in what he encountered, hence he made the praise of it being unprecedented; moreover, he wished to protect and nurture it so as to propagate its path.

10.23

The Buddha said: "Excellent, excellent! Heavenly King, as you have spoken, I rejoice in your joy. This sūtra extensively expounds the inconceivable anuttarasamyaksaṃbodhi of the buddhas of the past, future, and present.

10.24

[Kumāra]jīva says: In the Sanskrit text, below this 'bodhi' there is the word 'dharma.' [Dao]sheng says: The sūtra speaks of the Buddha's wisdom, so the wisdom resides in the sūtra. If the sūtra has wisdom, it is the Buddha's dharmakāya.

10.25

Therefore, Heavenly King, if good sons or good daughters receive, uphold, read, recite, and make offerings to this sūtra, they are making offerings to the buddhas of the past, future, and present.

10.26

[Seng]zhao says: He approves of his intention to protect and uphold it. The inconceivable path of bodhi of the three times is fully set forth in this sūtra; if one receives, upholds, protects, and nurtures it, one is making offerings to the buddhas of the three times, and therefore [the Buddha says,] 'I rejoice in your joy.' [Dao]sheng says: Offerings made with food and clothing preserve the four limbs and sustain them. If one receives, upholds, reads, and recites this sūtra, one not only preserves its principle intact, but also causes the Buddha's dharmakāya to increase daily; does this not also carry the meaning of making offerings?

10.27

Heavenly King, suppose the major trichiliocosm were filled with Tathāgatas, like sugarcane, bamboo, reeds, rice, hemp, and thickets; and suppose a good son or good daughter, for a kalpa or less than a kalpa, were to revere, honour, praise, make offerings to them, and supply all that brings them comfort; and after the passing of these buddhas, were to erect seven-jeweled stūpas for the complete-body relics of each, spanning one four-continent world in breadth and reaching up to the Brahma Heaven in height, adorned with umbrellas and banners, and make offerings to them with all kinds of flowers, incense, necklaces, banners, flags, and the finest subtle music, for a kalpa or less than a kalpa—what do you think, Heavenly King? Would the merit planted by this person be great?" Śakra Devānām Indra said: "It would be great, World-Honoured One! That merit could not be fully described even in hundreds of thousands of koṭis of kalpas." The Buddha told the Heavenly King: "You should know that if a good son or good daughter hears this sūtra of inconceivable liberation, believes, understands, receives, upholds, reads, recites, and practices it, their merit will be greater than that.

10.28

[Seng]zhao says: The merit of making offerings compared to wise understanding and prajñā is assessed across various sūtras. [Dao]sheng says: Offerings of food and clothing fundamentally apply effort to generate mundane fortune; they are not the method for seeking principle. Based on these, one can at best be reborn among humans and gods; ultimately one cannot attain buddhahood. Those who make offerings to the dharmakāya take what the Buddha embodied as their concern, reaching great awakening and wisdom. Comparing these two, how could one speak of their relative merits in the same breath?

10.29

Why is this? The bodhi of all buddhas is born from this;

10.30

[Dao]sheng says: Embodying the principle of this sūtra, one ultimately accomplishes bodhi; therefore it is born from it.

10.31

the characteristic of bodhi cannot be measured;

10.32

[Dao]sheng says: Bodhi is markless; it cannot be measured by thought.

10.33

due to these causes and conditions, the merit cannot be measured."

10.34

[Seng]zhao says: Tall trees must arise from deep soil, and fine jade must be produced from the crags of Jing; thus an immeasurable fruit must arise from an immeasurable cause. The bodhi of all buddhas is born from practicing this sūtra. The path of bodhi takes marklessness as its mark, and the mark of marklessness cannot be measured; when merit is generated from this, how could that merit be measured? [Dao]sheng says: Taking marklessness as the merit of receiving and upholding it, the merit is inexhaustible.

10.35

The Buddha told the Heavenly King: "In the past, immeasurable asaṃkhyeya kalpas ago, there was a buddha in the world named Bhaiṣajyarāja Tathāgata, Arhat, Samyaksambuddha, Vidyācaraṇasampanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇām, Buddha, Bhagavān. His world was named Mahāvyūha, and his lifespan was twenty minor kalpas. His saṅgha of śrāvakas numbered thirty-six hundred million nayutas, and his saṅgha of bodhisattvas numbered twelve hundred million. Heavenly King, at that time there was a wheel-turning sage king named Ratnachattra, fully endowed with the seven jewels, who ruled over the four continents. The king had a thousand sons, handsome, brave, robust, and capable of subduing enemies. At that time, Ratnachattra and his retinue made offerings to Bhaiṣajyarāja Tathāgata, providing all that brought comfort, for a full five kalpas. When the five kalpas had passed, he addressed his thousand sons: 'You also should make offerings to the Buddha with a profound mind just as I have.' Thereupon, the thousand sons received their father the king's command and made offerings to Bhaiṣajyarāja Tathāgata for another full five kalpas, providing all comforts.

10.36

[Seng]zhao says: Above was offering with material goods; receiving and upholding is the offering of the Dharma. The Tathāgata, about to establish the meaning of the offering of the Dharma, cites past events as proof.

10.37

One of the king's sons, named Candrachattra, sat alone and contemplated: 'Could there be an offering superior to this?'

10.38

[Kumāra]jīva says: He hoped there might be extraordinary offerings of the great-virtue devas, and if there were any superior to this, he yearned to attain them. It means that although he had exhausted all his treasures, he could not supremely delight the sage's heart; he hoped that beyond those treasures there might be something to give voice to his sincerity, and therefore gave rise to this thought to reflect further on superior offerings. [Seng]zhao says: Exhausting all worldly delicacies and treasures could not express his ultimate devotion; he hoped that beyond these treasures there was a distinct, wondrous offering to give voice to his sincerity. Furthermore, past conditions were about to converge, so he gave rise to this thought. [Dao]sheng says: Citing the past verifies that offering to the dharmakāya is superior.

10.39

By the Buddha's spiritual power, a god in the sky said: 'Good son, the offering of the Dharma is superior to all offerings.'

10.40

[Kumāra]jīva says: An offering of material goods is of no use to the Buddha and of no benefit to sentient beings, and hence is not what is rejoiced in. The Tathāgata accumulated kalpas originally for sentient beings; if one reveres and accords with the scriptures and practices as taught, this accords with and delights the sage's heart and is a true offering. [Seng]zhao says: Bhaiṣajyarāja Tathāgata knew he was ready to be transformed, and thus manifested as a deity of the sky to address him. [Dao]sheng says: As for the offering of the Dharma, practicing the Dharma is itself making the offering.

10.41

He then asked: 'What is meant by the offering of the Dharma?' The god said: 'You may go and ask Bhaiṣajyarāja Tathāgata; he will extensively explain the offering of the Dharma to you.' Prince Candrachattra immediately went to Bhaiṣajyarāja Tathāgata, bowed his head to the Buddha's feet, stepped back to stand to one side, and addressed the Buddha, saying: 'World-Honoured One! Among all offerings, the offering of the Dharma is superior; what is called the offering of the Dharma?' The Buddha said: 'Good son! The offering of the Dharma is the profound sūtras spoken by all buddhas.

10.42

[Kumāra]jīva says: These are the sūtras of the five baskets: the three piṭakas, the miscellaneous piṭaka, and the bodhisattva piṭaka. Taking the profound meanings from within these four baskets to expound the true mark and so on, they are thus qualified as profound sūtras. From here downwards, all that is spoken by the buddhas of the ten directions and the three times extensively praises the profound sūtras spoken by the buddhas; it has not yet explained the meaning of receiving, upholding, and practicing the offering of the Dharma. [Dao]sheng says: First he clarifies the sūtras. 'Profound sūtras' refers to the Buddha speaking the Dharma of the true mark to serve as the bodhisattva path.

10.43

[they are] hard for all the world to believe and hard to accept;

10.44

[Dao]sheng says: The principle of true mark is uniform; how could it possess depth or shallowness? The sentiments of the world run contrary to it, so believing and accepting it are exceedingly difficult. Being beyond what [worldly minds] can reach, it is therefore 'profound.'

10.45

subtle, wondrous, and hard to see;

10.46

[Dao]sheng says: Transcending ordinary human minds with its wonder, seeing it is indeed difficult.

10.47

pure and untainted;

10.48

[Seng]zhao says: 'Profound sūtras' refers to the sūtras of the vaipulya ultimate truth. Their purport is profound and mysterious, not to be attained by a mind that harbors existence; subtle and wondrous without form, not to be viewed by ordinary luminaries; transcending the dusty realms, untainted like empty space. To wish to believe, accept, and see them with a conceptual mind and worldly clarity—is that not difficult? From here onward, the purport of the profound sūtras is praised. The profound sūtras spoken by all buddhas are the very dharmakāya of the buddhas. Material nourishment nourishes the four great elements; the nourishment of Dharma nourishes the dharmakāya. If one can protect and uphold this sūtra, causing the dharmakāya to expand and increase, this is the supreme form of offering. [Dao]sheng says: There is no mark to grasp, hence defilement cannot arise. If one can see it, defilements are also eliminated.

10.49

not to be attained merely through conceptual discrimination and reflection;

10.50

[Kumāra]jīva says: It strictly requires meditative concentration and other merits; it cannot be attained merely by the discrimination of ordinary intellect. It is also said that one must employ real wisdom before one can comprehend it; it cannot be understood by discriminating and grasping marks. [Seng]zhao says: The sūtras of the ultimate truth are subtle, distant, and markless; unless one is truly illumined and wise, who could discriminate them? Although distinctions among karmas arise from discrimination, this cannot be attained through discrimination. Can those who attain it be other than those without discrimination? Therefore it says: 'not merely through discrimination.' [Dao]sheng says: One must accumulate merits before one can accord with it.

10.51

subsumed under the Dharma treasury of the bodhisattvas;

10.52

[Kumāra]jīva says: Wherever Dharma is preached for bodhisattvas and can bring bodhisattvas to completion, all of it is subsumed under the Dharma treasury of the bodhisattvas. [Dao]sheng says: This is what bodhisattvas embody, which ordinary beings cannot fathom.

10.53

sealed with the dhāraṇī seal;

10.54

[Kumāra]jīva says: Dhāraṇīs are immeasurable; the true mark is one among dhāraṇīs. When the true mark is preached in a sūtra, the true mark is itself the seal. Sealing this sūtra with the seal of the true mark makes it a profound sūtra. Furthermore, for 'seal' (印), the Sanskrit text says 'mark' (lakṣaṇa), meaning the true mark. Taking the true mark as the sūtra is to label its mark. [Seng]zhao says: Subsumed under the bodhisattva Dharma treasury, it is therefore not the treasure of the Hīnayāna. Sealed by the dhāraṇī seal, it is certainly not a worldly path. What is sealed by the dhāraṇī must be true; what is subsumed by the Dharma treasury must be precious. Since it is treasured within the Dharma treasury and sealed with the dhāraṇī, how could ordinary people unlock it? This shows that the Dharma treasure is profound and solid, difficult to peer into. [Dao]sheng says: 'Dhāraṇī' means to hold. If one holds the true mark without losing it, among all devas, humans, māras, and Brahmās, one will no longer fear having an uncomprehended meaning. Just as a royal seal serves as credentials so that passes, fords, and all prohibitions cannot bar or detain one: if it is genuinely sealed and held, the sūtra thus sealed will have no obstructions.

10.55

reaching non-retrogression;

10.56

[Dao]sheng says: In the principle there is no ground for retreat; following it, one will surely arrive.

10.57

fulfilling the six pāramitās;

10.58

[Kumāra]jīva says: This means that this sūtra can cause one not to retrogress and can fulfill the six pāramitās. [Seng]zhao says: Non-retrogression is that whereby one reaches the six pāramitās; the six pāramitās are that whereby one fulfills the Mahāyāna; and that from which the Mahāyāna emerges is none other than these scriptures. [Dao]sheng says: It is not merely non-retrogression alone; it reaches the utmost boundaries of all dharmas.

10.59

skillfully discriminating meanings;

10.60

[Dao]sheng says: 'Meanings' refers to the principles within words, and this sūtra skillfully discriminates them.

10.61

conforming to the dharmas of bodhi;

10.62

[Kumāra]jīva says: What the profound sūtras explain has no discrepancy with principle; hence it is called 'skillfully discriminating.' Because they skillfully discriminate, they conform to bodhi. [Seng]zhao says: Skillfully discriminating the meaning of the true mark, they conform to the markless dharmas of bodhi. [Dao]sheng says: Because the sūtra precisely carries the dharmas of bodhi, there is no divergence.

10.63

supreme among all sūtras;

10.64

[Kumāra]jīva says: Singling out its profundity, it is supreme among all sūtras. [Seng]zhao says: Among the three piṭakas and twelve divisions, the vaipulya is foremost. [Dao]sheng says: Supreme among the ninety-six kinds of texts.

10.65

entering great benevolence and compassion;

10.66

[Kumāra]jīva says: The profound sūtras can cause one to enter them. [Seng]zhao says: That whereby the profound sūtras are established and whereby compassion is propagated—those who enter them must surely do so through great benevolence and great compassion. Therefore, the vaipulya profound sūtras all enter great benevolence and great compassion, joining into a single entity. [Dao]sheng says: Clearly seeing the principle of dharmas, one can surely reveal it to all who have not comprehended.

10.67

departing from all works of Māra

10.68

[Kumāra]jīva says: All conditions contrary to the Dharma are works of Māra.

10.69

and all wrong views;

10.70

[Seng]zhao says: 'Māra' refers to the four māras. 'Views' refers to the sixty-two views.

10.71

When the correct teaching is propagated, all heterodoxies naturally cease.

10.72

[Dao]sheng says: Māras and heterodoxies both arise from delusion; if one embodies this sūtra, one departs from them.

10.73

conforming to the law of dependent origination;

10.74

[Kumāra]jīva says: If dharmas definitely existed, they would neither arise nor perish; if dharmas were completely non-existent, they would likewise neither arise nor perish; neither arising nor perishing would then contradict dependent origination. What the profound sūtras explain is neither existence nor non-existence; because it is neither existence nor non-existence, it conforms to the law of dependent origination. [Dao]sheng says: Its explanation does not contravene the principle of dependent origination.

10.75

free of self, person, sentient being, or life span; empty, signless, unconditioned, and unarisen;

10.76

[Seng]zhao says: Dharmas arise from dependent origination; being dependent, they lack intrinsic nature; lacking intrinsic nature, they have no master; having no master, they are free of self, person, or life span, and are only empty, signless, unconditioned, and unarisen. This is what the profound sūtras conform to. [Dao]sheng says: This is indeed the law of dependent origination.

10.77

able to cause sentient beings to sit at the place of awakening

10.78

[Dao]sheng says: When sitting at the place of awakening, one reflects upon the twelve links of dependent origination; in this way one is able to achieve buddhahood.

10.79

and turn the wheel of the Dharma;

10.80

[Seng]zhao says: This is what the profound sūtras are capable of. [Dao]sheng says: Having achieved buddhahood, one can furthermore cause others to awaken to this Dharma.

10.81

praised together by devas, nāgas, spirits, gandharvas, and others;

10.82

[Kumāra]jīva says: Because the profound sūtras can accomplish the buddha-way and turn the wheel of the Dharma, devas and humans receive deliverance; this is why all sages together praise the profound sūtras. [Seng]zhao says: Possessing this ability, they receive this praise. [Dao]sheng says: They praise the wheel of the Dharma.

10.83

able to cause sentient beings to enter the buddha-dharma treasury;

10.84

[Seng]zhao says: None have ever forsaken or turned their backs on the profound sūtras and yet been able to enter the buddha-dharma treasury. [Dao]sheng says: Those who embody this sūtra enter the buddha-dharma treasury.

10.85

encompassing all the wisdom of the worthy and holy;

10.86

[Seng]zhao says: The wisdom of all the worthy and holy is never separate from the profound sūtras. [Dao]sheng says: The three vehicles all alike take its principle as awakening, so it encompasses all without exception.

10.87

explaining the path practiced by the assembly of bodhisattvas;

10.88

[Seng]zhao says: The path practiced by bodhisattvas has no fixed course; the eighty thousand practices are all set forth in the profound sūtras. [Dao]sheng says: Although it is said to encompass the wisdom of the worthy and holy, the two vehicles do not exhaust its principle; it is solely the path practiced by bodhisattvas.

10.89

relying upon the meaning of the true mark of all dharmas;

10.90

[Kumāra]jīva says: The sūtras preach the true mark; therefore, the sūtras rely upon the true mark. [Dao]sheng says: Their words do not stray from the fundamental principle.

10.91

clearly proclaiming the teachings of impermanence, suffering, emptiness, non-self, and quiescent extinction;

10.92

[Seng]zhao says: Distinguishing the four types of impermanence without relying on the true mark is not the impartial teaching. Only by relying on the true mark is it termed 'clear.' [Dao]sheng says: Relying upon the meaning of the true mark of all dharmas exhausts it; however, the outward expression cannot avoid being impermanent, yet there is no mark of impermanence.

10.93

able to rescue all sentient beings who have broken the precepts;

10.94

[Kumāra]jīva says: In the Hīnayāna Dharma, those who commit the five heinous sins and violate the four grave prohibitions are abandoned and not rescued. The profound Dharma of the Mahāyāna rescues everyone without exception. [Dao]sheng says: Embodying it, one transcends the realm of sins from breaking precepts.

10.95

able to cause fear in māras, heterodox teachers, and those clinging with greed;

10.96

[Seng]zhao says: The Hīnayāna Dharma cannot rescue those who break the four prohibitions and commit the five heinous sins. The Hīnayāna Dharma cannot eliminate the prideful cravings of māras and heterodox teachers. What can rescue and eliminate them is solely the profound sūtras of the Mahāyāna vaipulya! [Dao]sheng says: They fear losing what they possess.

10.97

praised together by the buddhas, worthy ones, and sages;

10.98

[Seng]zhao says: Praised together by all buddhas to clarify that their Dharma is definitely true. [Dao]sheng says: Only the buddhas, worthy ones, and sages attain its beauty, and therefore praise it.

10.99

turning away from the suffering of saṃsāra;

10.100

[Dao]sheng says: Embodying it, one exhausts the fetters and attains nirvāṇa.

10.101

and revealing the bliss of nirvāṇa."

10.102

[Seng]zhao says: Although saṃsāra is suffering, turning away from it is exceedingly difficult; although nirvāṇa is bliss, those who recognize it are few. Were it not for the profound sūtras, who could open this road? [Dao]sheng says: Having understood the law of dependent origination, one knows that its cessation is bliss.

10.103

which were spoken by the buddhas of the ten directions and the three times.

10.104

[Seng]zhao says: Although the buddhas are distinct, their path is non-dual; although past and present are different, their path does not alter. This clarifies that the primary meaning is constant, singular, and never divergent. The praise of the profound sūtras concludes here. [Dao]sheng says: With the buddhas of the ten directions and the three times, there are none who are not inevitably the same.

10.105

"If one hears sūtras such as these,

10.106

[Seng]zhao says: The categories of profound Mahāyāna sūtras are immeasurable, hence it says 'such as'.

10.107

and with faith and understanding accepts, upholds, reads, and recites them, and through the power of upāya analyzes, explains, and clearly reveals them for the sake of sentient beings, so as to protect and preserve the Dharma—this is called an offering of the Dharma.

10.108

[Kumāra]jīva says: Above, the profound sūtras were praised; now it begins to clarify accepting, upholding, and proclaiming them, which is practicing the offering of the Dharma. [Seng]zhao says: Sūtras such as these fully embody the dharmakāya of all buddhas. If upon hearing these sūtras one can faithfully understand, protect, uphold, proclaim, and analyze them, causing the great Dharma to increase and expand, this is called an offering of the Dharma, which nurtures and accomplishes the dharmakāya. [Dao]sheng says: Because accepting, upholding, reading, and reciting them constitutes the meaning of protecting and preserving, it is called an offering of the Dharma.

10.109

"Furthermore, [it is] to cultivate practice regarding all dharmas as taught.

10.110

[Kumāra]jīva says: The preceding section clarified upholding and complying with the scriptures, which is the true offering of the Dharma. 'Cultivating practice as taught' broadly refers to the six pāramitās. From the twelve links of dependent origination onward, it clarifies attaining the endurance of non-arising, using true wisdom to comply with true phenomena. [Seng]zhao says: Above, faithful understanding, protecting, upholding, proclaiming, and propagating were regarded as Dharma offerings; now it clarifies that inner practice and accordant compliance constitute the offering of the Dharma. 'All dharmas' are the various dharmas of the six pāramitās taught in the profound sūtras. [Dao]sheng says: Cultivating practice as the sūtras teach is the most profound, and therefore it is clarified separately.

10.111

"It is to accord with the twelve links of dependent origination,

10.112

[Dao]sheng says: One's mind no longer conflicts with the principle of dependent origination.

10.113

to be free from all wrong views,

10.114

[Dao]sheng says: Once one accords with the principle of dependent origination, one is free from the various wrong views of existence and non-existence.

10.115

to attain the endurance of non-arising,

10.116

[Dao]sheng says: According with the principle of dependent origination without any further wrong views is the endurance of the non-arising of dharmas.

10.117

and to be resolutely certain of non-self and the non-existence of sentient beings,

10.118

[Seng]zhao says: Because one does not awaken to dependent arising, there is the delusion of wrong views and the bewilderment of clinging to a self. If one practices as taught, one attains bright wisdom and clearly perceives the root sources from which the twelve links of dependent origination arise; hence one can leave behind all wrong views, attain the endurance of non-arising, and have no further notions of an 'I', a self, or sentient beings. Seeing causes and conditions as they are is called 'according with'; clearly comprehending existence and non-existence is called 'resolutely certain'. These are all different designations for the functioning of wisdom.

10.119

"yet concerning causes, conditions, karmic actions, and their retributions,

10.120

[Dao]sheng says: The view of the endurance of non-arising is indeed resolutely certain. Although there is no self and no sentient beings, it is not that there is no subject that receives retribution.

10.121

to be without opposition and without dispute,

10.122

[Kumāra]jīva says: Seeing dharmas as they are, one is without opposition; because there is no opposition, there is no dispute.

10.123

and to be free from all notions of 'mine'.

10.124

[Seng]zhao says: 'Without opposition and without dispute' means to accord. The body of the five appropriated aggregates, as well as family members, possessions, causes, conditions, actions, and retributions, are what constitute 'mine'. If one can clearly perceive the nature of causes, conditions, actions, and retributions, and accord without opposition, one is freed from all notions of 'mine'. Above, contemplating dependent origination directly revealed that there is no creator, thereby freeing one from the view of self. Here, contemplating causes, conditions, actions, and retributions reveals that nothing belongs [to anyone], thereby freeing one from the view of what is mine. [Dao]sheng says: One is also free from what is mine.

10.125

"It is to rely on the meaning, not on the words;

10.126

[Seng]zhao says: The ultimate meaning cannot be proclaimed in words; if one pursues words, one loses the ultimate. Moreover, the wondrous principle is ever singular, while verbal responses are without fixed direction; would it not be an error to seek to fix the ever-singular principle by means of directionless words? Therefore, relying on the meaning and not on the words is clarity of vision. [Dao]sheng says: One no longer chases after words, grasps at signs, and obscures the principle.

10.127

to rely on wisdom, not on consciousness;

10.128

[Seng]zhao says: The six consciousnesses merely cognize the six sense objects; they cannot distinguish right from wrong. As for distinguishing right from wrong, is it not the sole province of correct wisdom? Therefore the practitioner relies on wisdom, not on consciousness. [Dao]sheng says: Consciousness operates through grasping as its disposition, while wisdom functions by penetrating the principle; in the end one never follows consciousness in contravention of wisdom.

10.129

to rely on sūtras of definitive meaning, not on sūtras of provisional meaning;

10.130

[Seng]zhao says: Among the sūtras taught by the Buddha, there are naturally those whose intended meaning is distinct and fully expressed, which are easy to understand and should be relied upon. There are also sūtras adapted to the occasion, whose paradoxical words accord with the Way but whose sacred intention is difficult to know; those which one does not yet understand oneself must not be relied upon. [Dao]sheng says: Those that discern the principle are sūtras of definitive meaning. Those that, although phrased with skillful words, lack the ultimate principle, are of provisional meaning.

10.131

to rely on the Dharma, not on the person.

10.132

[Kumāra]jīva says: The Buddha said: 'After my nirvāṇa, you must rely on four dharmas as your great master,' which refers to the four reliances. This clarifies that these four dharmas can be relied upon, trusted, and accepted. 'Relying on the Dharma, not on the person' means: Dharma refers to the sūtra teachings; one must rely on the scriptural Dharma, and must not turn against the Dharma to rely on a person because that person is eminent. The Dharma is of two kinds: first, written and spoken words; second, the Dharma of meaning. Do not rely on words. Meaning is also of two kinds: first, meaning known by consciousness; second, meaning known by wisdom. Consciousness seeks only false five desires and does not seek true benefit; wisdom can seek true benefit and abandon the five desires. Therefore, rely on the meaning known by wisdom, not on the meaning known by consciousness. In order to seek the meaning known by wisdom, one relies on wisdom. The meaning known by wisdom is also of two kinds: first, sūtras of definitive meaning; second, sūtras of provisional meaning. As for sūtras of provisional meaning, such as when the Buddha says that killing father and mother incurs no sin, this is not yet distinguished and is provisional. If it is explained that ignorance is the father and craving is the mother, and because they are the root of saṃsāra they are called father and mother, and that severing their root ends saṃsāra so that killing them is said to incur no sin—once distinguished, this is a sūtra of definitive meaning. Furthermore, when the Buddha says: 'The Buddha is foremost among humans; nirvāṇa is foremost among dharmas'—statements such as these are all called definitive. Therefore, one should rely on sūtras of definitive meaning, and not rely on sūtras of provisional meaning. [Seng]zhao says: Although the Dharma is propagated by persons, persons do not necessarily accord with the Dharma in every respect. The Dharma has a constant model, whereas persons have no invariant rule; therefore the practitioner relies on the Dharma, not on the person. [Dao]sheng says: A person who practices the principle without violating it embodies the Dharma. If indeed one possesses the Dharma, one is not disregarded even if base and lowly. If one lacks the Dharma, even if exceedingly noble and exalted, one is not followed.

10.133

"It is to accord with the characteristics of dharmas, having nowhere from which to enter and nowhere to which to return.

10.134

[Seng]zhao says: 'Dharmas' refers to the dharmas of dependent origination below. Above, according with dependent origination meant knowing that dharmas have no arising; here, according with dependent origination means knowing that dharmas have no exhaustion. Dharmas exist through conditions and cease through conditions: their existence does not come from the future, and their cessation does not return into the past; hence it is said that they have nowhere to enter and nowhere to return. [Dao]sheng says: Furthermore, it is to accord with the meaning that the characteristics of dharmas have nowhere to enter and nowhere to return. Lacking entry and return, they ultimately do not constitute substantial reality.

10.135

"Because ignorance is fundamentally and entirely extinguished, the formations are also fundamentally and entirely extinguished, up to: because birth is fundamentally and entirely extinguished, aging and death are also fundamentally and entirely extinguished.

10.136

[Kumāra]jīva says: This is precisely the Dharma of true reality among the four reliances. Above, under the twelve links of dependent origination, it was clarified that cultivating practice as taught and according with dependent origination allows one to attain the endurance of the non-arising of dharmas; here, it clarifies practicing the four reliances by relying on the true mark of the twelve links of dependent origination. [Seng]zhao says: Ignorance is the root of the twelve links. Once ignorance is extinguished, the remaining conditions are also extinguished. 'Fundamentally and entirely' means being constantly extinguished from beginning to end, never being extinguished again. Being constantly extinguished from beginning to end without further extinction is precisely what accomplishes the meaning of inexhaustible extinction. [Dao]sheng says: 'Fundamentally and entirely extinguished' means that it must ultimately be so. Since in the end it must be extinguished, how could birth ever exist? If birth does not exist, what could ever be extinguished? Thus there is nowhere to enter and nowhere to return.

10.137

"Contemplating the twelve links of dependent origination in this way, there is no characteristic of exhaustion,

10.138

[Seng]zhao says: Extinction and exhaustion have the same meaning. Having already spoken of 'fundamentally and entirely extinguished', why then speak of 'no exhaustion'? Extinction arises from non-extinction; when it is fundamentally and always extinguished, there is nothing that is not extinguished; when there is nothing that is not extinguished, then extinction has nothing to extinguish; extinction having nothing to extinguish is precisely the meaning of inexhaustibility.

10.139

and one does not give rise to views again.

10.140

[Seng]zhao says: Above, contemplating dependent origination as non-arising freed one from views such as permanence and a self. Here, contemplating dependent origination as without exhaustion frees one from views such as annihilation.

10.141

"This is called the supreme offering of the Dharma."

10.142

[Seng]zhao says: If one can practice in accordance with the profound sūtras, clearly see dependent arising, fulfill the four reliances, and abandon all views, this is the highest of Dharma offerings. Above, it merely explained recitation and upholding; here, it is inner practice and accordant compliance, hence it is called 'supreme'. [Dao]sheng says: Chanting, reading, and expounding them are already superior to offerings of clothing and food; this is yet more supreme.

10.143

The Buddha told the Lord of the Devas: "Prince Candracchatra heard such Dharma from Bhaiṣajyarāja Buddha and attained the compliant endurance.

10.144

[Kumāra]jīva says: 'Compliant' means soft and malleable. Not yet able to penetrate deeply into the Dharma of true reality, with malleable wisdom and malleable faith he accords without opposition; hence it is called 'compliant endurance'. [Seng]zhao says: With a malleable mind and compliant wisdom, he was capable of receiving true reality, though not yet reaching non-arising; this is called compliant endurance.

10.145

"He immediately took off his jeweled robes and personal adornments to offer them to the Buddha, and said to the Buddha: 'World-Honoured One! After the Tathāgata's extinction, I will practice the offering of the Dharma and protect the true Dharma. May you, with your majestic spiritual power, extend your compassionate support to establish me, so that I may subdue the māra adversaries and cultivate the bodhisattva practices.'"

10.146

[Kumāra]jīva says: The four māras are combined into three adversaries: first, defilements; second, the devaputra-māra; third, non-Buddhists. After the Tathāgata's extinction, Candracchatra's power in the Way was not yet complete; if not reinforced by spiritual power, he would be ruined by māras and unable to subdue them, hence he requested the reinforcement of spiritual power. [Seng]zhao says: Hearing of the offering of the Dharma, he joyfully wished to practice it; yet the path of the sūtras is profound and far-reaching, not something his own power alone could propagate, so he prayed for the reinforcement of spiritual power.

10.147

[The Buddha] knew the thought in his deep mind, and prophesied to him, saying:

10.148

[Kumāra]jīva says: Wishing to cause later people to believe and submit, he prophesied that he would protect the Dharma treasury.

10.149

" 'In the final period, you shall guard the fortress of the Dharma.' Lord of the Devas! At that time Prince Candracchatra saw the purity of the Dharma, and hearing the Buddha's prophecy, went forth from the household life in faith.

10.150

[Kumāra]jīva says: Worldly defilement is self-entangling and contradicts the pure Dharma; knowing that remaining in defilement is not the place to propagate the Way, he went forth to cultivate purity in order to propagate the pure Dharma.

10.151

"He cultivated and gathered wholesome dharmas, progressing vigorously, and before long attained the five spiritual penetrations and fulfilled the bodhisattva path.

10.152

[Kumāra]jīva says: This clarifies his unhindered nature, as explained in 'Penetrating the Buddha Way'.

10.153

"He attained dhāraṇī

10.154

[Kumāra]jīva says: This is the retention of what is heard.

10.155

"and uninterrupted eloquence.

10.156

[Kumāra]jīva says: His eloquence was inexhaustible, never broken off regardless of how long or short his exposition was.

10.157

"After the Buddha's extinction, through the power of the spiritual penetrations, dhāraṇī, and eloquence he had attained,

10.158

[Kumāra]jīva says: Through the power of spiritual penetrations he could manifest transformations and know minds; through the power of retaining what is heard he did not lose what had been heard; through the power of eloquence he could explain impartially to others. Having these three powers, he was able to proclaim the bequeathed Dharma.

10.159

"for a full ten small kalpas, he distributed the wheel of the Dharma turned by Bhaiṣajyarāja Tathāgata accordingly.

10.160

[Seng]zhao says: Distributing the wheel of the Dharma is precisely propagating the offering of the Dharma.

10.161

"The monk Candracchatra, through his diligent vigor in protecting the Dharma, in that very lifetime transformed a million billion people so that they were established in non-retrogression toward anuttarasamyaksaṃbodhi; fourteen nayutas of people deeply aroused the aspiration for the śrāvaka and pratyekabuddha [vehicles]; and immeasurable sentient beings attained rebirth in the heavens. Lord of the Devas! Could King Ratnacchatra at that time have been someone else? He has now attained buddhahood, named Ratnārcis Tathāgata. The thousand sons of that king are none other than the thousand buddhas of the Fortunate Kalpa: beginning with Krakucchanda attaining buddhahood, down to the final Tathāgata named Ruci. The monk Candracchatra was my very self. Thus, Lord of the Devas, you should know this essential point: the offering of the Dharma is, among all offerings, the highest, the supreme, foremost and peerless."

10.162

[Seng]zhao says: My attaining correct enlightenment was due to the offering of the Dharma; from this one can know that the offering of the Dharma is supreme.

10.163

"Therefore, Lord of the Gods, you should revere the Buddha with the offering of the Dharma."

10.164

[Seng]zhao says: Practising the offering of the Dharma is precisely revering the Buddha.

10.165

Chapter 14: Entrustment

10.166

Thereupon the Buddha addressed Maitreya Bodhisattva, saying: "Maitreya, I now take this Dharma of anuttarasamyaksambodhi, gathered throughout immeasurable hundreds of millions of asaṃkhyeya kalpas,

10.167

[Kumāra]jīva says: This means that this sūtra is the cause of bodhi.

10.168

and entrust it to you."

10.169

[Kumāra]jīva says: He did not entrust it to Ānanda because [Ānanda] lacked supernatural power and could not proclaim it widely; therefore he did not entrust it [to him]. Vimalakīrti is not a bodhisattva of this land; therefore he did not entrust it [to him]. Mañjuśrī travels without fixed location; therefore he did not entrust it [to him]. The reason he entrusted it to Maitreya is that he will achieve buddhahood here. The Buddha himself, by supernatural power, proclaimed it widely, wishing to accomplish Maitreya's meritorious task. [Seng]zhao says: The Inconceivable Sūtra is indeed the Buddha's path of unexcelled bodhi. Its path is profound and far-reaching, difficult to bring to realization. For immeasurable kalpas I did not begrudge body or life: my gifts of flesh exceeded Mount Sumeru, my gifts of blood surpassed rivers and oceans. Through diligent suffering I accumulated it, and only now is it accomplished. Pitying those long lost in confusion, I thus commit it to bamboo and silk. Yet sentient beings have meager virtue and the workings of Māra flourish; my path encounters many difficulties, and without you it could not be propagated by the one next in succession to the correct [lineage]. This is why he repeatedly entrusted it.

10.170

"Sūtras of this kind, in the final age after the Buddha's passing away, you must widely proclaim and spread abroad through supernatural power,

10.171

[Kumāra]jīva says: By using supernatural powers, one can subdue the host of Māra and proclaim it widely without hindrance.

10.172

so that in Jambudvīpa it will not be cut off."

10.173

[Seng]zhao says: When city walls are high, defense is born; when the Way is exalted, Māra flourishes. Unless by supernatural power, there is no way to control and maintain it; therefore he urges him through supernatural power.

10.174

"Why is this? In future ages there will be good men and good women, as well as devas, nāgas, ghosts, spirits, gandharvas, rākṣasas, and the like, who will resolve upon anuttarasamyaksambodhi and delight in the Great Dharma. If they should not hear such sūtras as this, they will lose the good benefit.

10.175

[Kumāra]jīva says: If they do not hear this sūtra, they may fall into the two vehicles and lose the good benefit of the Mahāyāna.

10.176

When people of this kind hear such sūtras, they will surely have much faith and joy, and give rise to a rare aspiration. They must receive it atop their heads and, in accordance with the benefit that all sentient beings ought to attain, expound it widely for them."

10.177

[Seng]zhao says: Because the blockage or penetration, loss or gain, of the Dharma is like this, he urges Maitreya to receive it on the crown of his head and expound it widely.

10.178

"Maitreya, you should know that bodhisattvas have two marks."

10.179

[Kumāra]jīva says: If one is fond of miscellaneous phrasing, one should instruct them with the text; if one is fond of the profound Dharma, one should instruct them with the meaning. It is essential to know their marks; therefore he discerns the two marks for them. [Seng]zhao says: The depth or shallowness of practice each has a distinct mark; presenting both gain and loss serves to encourage those who protect and uphold the Dharma.

10.180

"What are the two? First, being fond of miscellaneous phrasing and literary embellishment;

10.181

[Seng]zhao says: What is the text? It is merely the snare and fish-trap for the wondrous purport. Yet beginners with shallow wisdom cannot forget the words to seek the principle; abandoning the root and seeking the branches, they are fond only of literary embellishment.

10.182

second, not fearing the profound meaning and being able to enter it in accordance with reality."

10.183

[Seng]zhao says: The wondrous purport is obscure and profound, and the subtle words run contrary to the mundane. Unless endowed with wisdom and courage, who could enter deeply?

10.184

"If they are fond of miscellaneous phrasing and literary embellishment, you should know that they are beginner bodhisattvas. If, in the face of such profound sūtras of non-defilement and non-attachment, they have no fear and are able to enter into them, and having heard them their minds are purified, and they receive, uphold, read, recite, and practise them as spoken, you should know that they have long cultivated the practice of the Way."

10.185

[Seng]zhao says: Sūtras of non-defilement and non-attachment are the profoundest; unless one is of long practice, who could be without fear?

10.186

"Maitreya, there are another two factors that identify beginner learners,

10.187

[Kumāra]jīva says: Intending to make people have faith and joy in profound sūtras and be wary of the faults of beginners, he therefore records at length the faults of beginners.

10.188

who cannot be resolute regarding the extremely profound Dharma. What are the two? First, hearing a profound sūtra they have not heard before, they are terrified and give rise to doubt;

10.189

[Kumāra]jīva says: When first hearing it, they are shocked; upon examining it, they doubt; and doubting, they give rise to slander.

10.190

unable to comply, they slander it in disbelief, and say: 'I never heard this before; from where does it come?' Second, if there are those who protect, uphold, and explain such profound sūtras, they refuse to draw near, make offerings to, or revere them, and sometimes speak of their faults and misdeeds among others."

10.191

[Seng]zhao says: First, slandering the Dharma; second, slandering the person.

10.192

"Possessing these two factors, you should know that they are beginner bodhisattvas, who damage themselves and cannot tame their minds within the profound Dharma. Maitreya, there are another two factors whereby a bodhisattva, though having faith and understanding in the profound Dharma, still damages himself and cannot attain the forbearance of the non-arising of dharmas."

10.193

[Seng]zhao says: Above, though hearing the profound sūtra, they could not believe and understand; here, though believing and understanding, they cannot act in accord with it. Successively clarifying various failings serves to test later students.

10.194

"What are the two? First, slighting beginner bodhisattvas and not instructing them;

10.195

[Kumāra]jīva says: Relying on their own deep understanding, they give rise to arrogance. [Seng]zhao says: Although understanding the profound meaning, it has not yet become useful to the mind; honoring oneself and slighting others, one cannot instruct and benefit them. This is the student's external affliction.

10.196

second, although understanding the profound Dharma, grasping at marks and making discriminations. These are the two factors."

10.197

[Kumāra]jīva says: Though not giving rise to arrogance, they still have the burden of grasping at marks. [Seng]zhao says: Relying on their understanding, they grasp at marks and make discriminations; though called understanding, it does not match true understanding. This is the student's internal affliction.

Linked texts (1)

注維摩詰經 — Classical Chinese