注維摩詰經 2

English (machine translation) 2

Language: English

2.1

Compiled by the monk Sengzhao of the Later Qin

[Kumāra]jīva says: That this chapter prefaces the virtues of Pure Name was not the intention of the compiler of the sūtra. His upāya and eloquence were always praised by the World-Honoured One, so the compiler of the sūtra, relying on what he had heard, merely prefaced his virtues.

2.4

At that time, in the great city of Vaiśālī, there was an elder named Vimalakīrti, who had already made offerings to immeasurable buddhas.

2.5

[Kumāra]jīva says: Wishing to recount his virtues, the text first clarifies the origin from which his virtues were cultivated.

2.6

He had deeply planted the roots of goodness.

2.7

[Kumāra]jīva says: This is the activity of merit. [Seng]zhao says: He established virtues before the past sages; hence his roots of goodness were deeply planted. The composition of this sūtra originated from Pure Name, and his subtle words and profound declarations are also fully provided in the later text. The translator of the sūtra wished to preserve this person far into the future so as to propagate his path and teachings; hence this entire chapter prefaces his virtues.

2.8

He had attained the forbearance of the non-arising of dharmas.

2.9

[Kumāra]jīva says: This is the activity of luminous wisdom. With the Tathāgata it is fully realized, so it is named 'wisdom.' Bodhisattvas see it yet have not fully realized it, but are able to bear it without falling back, so it is named 'forbearance.' [Seng]zhao says: The reason why the bodhisattva's wisdom of non-arising is solely called 'forbearance' is that because great awakening is not yet complete and the power of wisdom is still weak, although they awaken to non-arising, they are only able to endure it, not yet having leisure for effortless mastery; hence it is called 'forbearance.' The Tathāgata's power of wisdom is fully complete, being completely autonomous in dharmas with constant ease, so there is no longer the name 'forbearance.'

2.10

His eloquence was unimpeded.

2.11

[Kumāra]jīva says: Having already fulfilled the two activities, he used eloquence to expound the Dharma and transform sentient beings. [Seng]zhao says: The seven eloquences.

2.12

He disported in spiritual superknowledges.

2.13

[Kumāra]jīva says: Relying on spiritual superknowledges, he expanded his transformative efficacy, and also used the power of spiritual superknowledges to verify his eloquence. For example, when Nāgārjuna debated with a non-Buddhist, the non-Buddhist asked, 'What are the gods doing right now?' He replied, 'The gods are now fighting with the asuras.' The other asked again, 'By what can this be verified?' The bodhisattva immediately manifested verification for him: instantly, broken weapons fell from the sky along with severed bodies and heads of asuras, and the gods and asuras could be seen lined up in battle arrays facing each other in the sky. Having seen the verification, the non-Buddhist submitted to his eloquence. Superknowledges verifying eloquence are of this kind. [Seng]zhao says: The sūtras say 'bodhisattvas attain the five superknowledges,' and also say 'are complete in the six superknowledges.' Because they attain the forbearance of non-arising and their fetters of the three realms are ended, in comparison to the two vehicles, they are said to have six; in comparison to the Tathāgata, their residual afflictions are not yet ended, so they are said to have five.

2.14

He had attained all dhāraṇīs.

2.15

[Kumāra]jīva says: Wisdom being able to retain the true character [of dharmas] is also called dhāraṇī. The other dhāraṇīs are as explained in the Dazhidu lun. [Seng]zhao says: The meaning of dhāraṇī is the same as above. The sūtras say 'there are five hundred dhāraṇīs,' and also say 'immeasurable dhāraṇīs.'

2.16

He had obtained fearlessness.

2.17

[Seng]zhao says: The four fearlessnesses of a bodhisattva.

2.18

He subdued the toilsome hostility of Māra.

2.19

[Seng]zhao says: The four māras weary us, which is why they become our enemies.

2.20

He entered the profound gates of the Dharma.

2.21

[Seng]zhao says: The profound meaning of all dharmas has immeasurable gates, all of which he skillfully entered.

2.22

He was skilled in the perfection of wisdom and thoroughly reached upāya.

2.23

[Seng]zhao says: Reaching the other shore of true wisdom is being skilled in the perfection of wisdom. Applying it without fixed limitation is thoroughly reaching upāya.

2.24

His great vows were fulfilled.

2.25

[Kumāra]jīva says: At the time of first generating the mind [for awakening], one's vows are not yet great, or they are great but not yet fulfilled; those that are great and fulfilled belong only to bodhisattvas of the Dharma-forbearance. Such as the forty-eight vows of Amitāyus—these belong to the category of great vows. [Seng]zhao says: Great vows are compared to the vows of Amitāyus.

2.26

He clearly understood the inclinations of the minds of sentient beings.

2.27

[Seng]zhao says: Sentient beings have myriad variations and their mental inclinations are different; he clearly understood them all.

2.28

He was also able to distinguish the sharp and dull faculties [of beings].

2.29

[Seng]zhao says: The sharpness and dullness of the faculties in the three vehicles are difficult to discern, yet he skillfully distinguished them.

2.30

Having long been on the Buddha path, his mind was already fully ripened, having attained certitude regarding the Mahāyāna.

2.31

[Seng]zhao says: Only from the seventh stage onward does one attain certitude.

2.32

In whatever he undertook, he was able to deliberate well.

2.33

[Seng]zhao says: Whenever an action was undertaken by body, speech, or mind, wisdom always preceded it; hence, what he undertook was without fault.

2.34

He abided in the deportment of a buddha.

2.35

[Seng]zhao says: In his every movement, stepping forward or halting, he did not lose the sacred deportment. Another version says: 'was complete in the deportment of a buddha.' [Kumāra]jīva says: This means he was able to transform his body into a buddha, his movements, stepping forward and halting, being entirely like a buddha.

2.36

His mind was vast as the ocean.

2.37

[Kumāra]jīva says: The ocean has three virtues: first, it is deep, broad, and boundless; second, it is pure and does not admit miscellaneous defilements; third, it stores and accumulates immeasurable precious gems. The three virtues of a bodhisattva are identical in meaning to the ocean. [Seng]zhao says: The ocean has five virtues: first, it is limpid and does not admit dead corpses; second, it produces many wondrous treasures; third, when great dragons pour down rain in drops like wagon axles, it receives them without overflowing; fourth, wind and sun cannot exhaust it; fifth, its abyss is deep and hard to measure. The mahāsattva's mind is pure and does not admit the corpses of broken precepts; it produces the treasures of luminous wisdom; when the great Dharma-rain of the buddhas falls, it receives it without overflowing; the wind and sun of demonic heterodoxy cannot diminish it; and his wisdom is abyssal and immeasurable. Therefore it is said: 'His mind was vast as the ocean.'

2.38

He was praised by all the buddhas and revered by disciples, Śakra, Brahmā, and world rulers. Because he wished to liberate people, by means of excellent upāya he resided in Vaiśālī.

2.39

[Seng]zhao says: Praised by all buddhas and revered by humans and gods, why should he delight in that? Wishing to liberate people, he manifested residing in Vaiśālī.

2.40

With immeasurable wealth he gathered in the poor; with pure observance of the precepts he gathered in those who broke the prohibitions; with the practice of forbearance he gathered in the angry; with great vigor he gathered in the indolent; with single-minded dhyāna and stillness he gathered in the distracted; with decisive wisdom he gathered in the ignorant.

2.41

[Seng]zhao says: The perfect person does not manifest practices [for himself]; that he manifests the practice of the six pāramitās is solely to gather in the six evils.

2.42

Although a white-robed layperson, he upheld the pure monastic conduct of a śramaṇa.

2.43

[Seng]zhao says: 'Śramaṇa' is the general name for those who have left the household life. The Qin explanation of its meaning is 'diligent practice'—diligent practice directed toward nirvāṇa.

2.44

Although living at home, he was not attached to the three realms.

2.45

[Seng]zhao says: The three realms are like a household.

2.46

He appeared to have a wife and children, yet always cultivated brahma-conduct.

2.47

[Seng]zhao says: Brahma-conduct is purity, conduct free of desire.

2.48

He showed himself to have a retinue, yet always delighted in seclusion.

2.49

[Seng]zhao says: Being at home was to him like being in the wilderness; therefore it is said he 'delighted in seclusion.'

2.50

Although wearing precious ornaments, he adorned his body with the major and minor marks.

2.51

[Seng]zhao says: Externally he wore precious ornaments, while internally he was adorned with the marks and signs.

2.52

Although he ate and drank, he took the joy of dhyāna as his food.

2.53

[Seng]zhao says: Externally he ate worldly meals, while internally he savored the flavor of the joy of dhyāna.

2.54

Whenever he went to places of gambling and amusement, he immediately used them to liberate people.

2.55

[Seng]zhao says: Through games, he put an end to games.

2.56

He accepted all heterodox paths,

2.57

[Kumāra]jīva says: He manifestly receives the teachings of non-Buddhists.

2.58

Without corrupting right faith.

2.59

[Seng]zhao says: Adapting to those who differ is only done in order to bring those who differ into accord with oneself; how could right faith be corrupted? 'Receiving' means receiving and studying the doctrines of heterodox traditions.

2.60

Though thoroughly versed in secular texts, he always delighted in the Buddha's Dharma.

2.61

[Seng]zhao says: Although he fully understood secular texts, what he delighted in was the true Dharma.

2.62

He was revered by all, being the foremost among recipients of offerings.

2.63

[Kumāra]jīva says: Those of virtue can draw offerings, and those who draw offerings in turn make offerings to this worthy, which is why he is the foremost. [Seng]zhao says: None among living beings failed to revere him, and none failed to provide pure offerings; hence it says 'the foremost among recipients of offerings.'

2.64

Maintaining the upright law, he governed old and young alike.

2.65

[Seng]zhao says: In foreign lands, all local districts establish three elders, where those of virtue serve as law administrators to settle village litigation and govern both old and young. Pure Name manifested as administering secular law, and thereby brought people to penetrate the law of the Way.

2.66

Prospering in all worldly pursuits, although he attained secular gain he took no delight in it.

2.67

[Seng]zhao says: To a mahāsattva of the dharmakāya, rubble and tiles are all precious jewels. Were he simply so, people would not value his generosity. Therefore he manifested as seeking gain along with them; how could he take delight in it?

2.68

Roaming through all the thoroughfares, he brought benefit to sentient beings.

2.69

[Seng]zhao says: Crossroads and thoroughfares are intersections where people congregate; he benefited them according to what they required.

2.70

Entering the halls of righteous governance, he rescued and protected all.

2.71

[Seng]zhao says: 'Halls of righteous governance' refers to judicial officials. Guiding them with the upright law, he kept the people free from bias and injustice, rescuing and protecting all.

2.72

Entering debate halls, he guided them with the Mahāyāna.

2.73

[Seng]zhao says: In India there are many heterodox traditions, each claiming its own superiority; thus that country establishes separate debate halls to discern their merits and flaws. Whoever wishes to clarify his own way beats a drum to gather the multitude and approaches the hall to challenge debate; the victor becomes the master, and the defeated becomes the disciple. Pure Name mounted this hall to subdue the non-Buddhists, and only then guided them with the Mahāyāna, becoming their master.

2.74

Entering schoolrooms, he guided and enlightened young children.

2.75

[Kumāra]jīva says: Just as when the Bodhisattva Śākyamuni entered the schoolroom and spoke of the Brāhmī script, Brahmā descended to bear witness, and the multitudes faithfully accepted it. This is of that sort. [Seng]zhao says: 'Schoolrooms' means classrooms for teaching children to write. 'Guiding and enlightening' is comparable to when the crown prince entered school and manifested the Brāhmī script.

2.76

Entering brothels, he showed the faults of sensual desire.

2.77

[Kumāra]jīva says: In a foreign land there was a woman of golden complexion. An elder's son named Dharmottara invited her with a thousand ounces of gold to enter a bamboo grove, and they rode off together. Mañjuśrī transformed himself on the road into a layman wearing precious garments, exceedingly splendid. When the woman saw him, covetousness arose in her. Mañjuśrī said: 'If you want to have this robe, you should give rise to the mind of awakening (bodhicitta).' The woman said: 'What is the mind of awakening?' He replied: 'Your body is it.' She asked: 'How is it so?' He replied: 'The nature of bodhi is empty, and your body is also empty; it is because of this.' This woman had in the past planted roots of goodness and cultivated wisdom under Kāśyapa Buddha; hearing this explanation, she immediately attained the tolerance of non-arising dharmas (anutpattikadharmakṣānti). Having attained the tolerance of non-arising dharmas, wishing to show the faults of sensual desire, she returned with the elder's son to the bamboo grove. Once in the grove, she manifested her own body as dead, bloated, and rotting with foul stench. When the elder's son saw this, he was terrified and went to the Buddha's place. The Buddha preached the Dharma for him, and he too attained the tolerance of dharmas. Showing the faults of sensual desire brings benefits such as this. [Seng]zhao says: In foreign lands, prostitutes establish separate settlements; worldly gentlemen would not look upon them even for a moment. Yet the mahāsattva shared in their desires, and only then revealed their faults.

2.78

Entering taverns, he was able to establish their resolve.

2.79

[Seng]zhao says: Alcohol causes the loss of resolve and opens the door to heedlessness.

2.80

When among elders, he was honored among elders, preaching the supreme Dharma for them.

2.81

[Kumāra]jīva says: 'Elders' (śreṣṭhins) are like the prominent clans of the four surnames today. The śrāvaka is superior to the ordinary person; progressing in this way, the Buddha's Dharma is the most supreme. [Seng]zhao says: Ordinary people easily submit to authority but follow reason with difficulty; hence the mahāsattva always assumes the position of honor, in order to spread transformation like the bending of grass before the wind. Elders belong to prestigious clans and are respected; they mostly abide by secular teachings and do not propagate the supreme, world-transcending Dharma.

2.82

When among householders, he was honored among householders,

2.83

[Kumāra]jīva says: In foreign lands, laymen who possess great wealth and enjoy prosperity are called householders (gṛhapatis).

2.84

severing their greed and attachment.

2.85

[Seng]zhao says: One who accumulates a hundred million coins enters the rank of householders; as precious goods increase, their greed and attachment grow ever deeper.

2.86

When among kṣatriyas, he was honored among kṣatriyas,

2.87

[Kumāra]jīva says: In Sanskrit this contains two meanings: one is 'forbearance' and the other is 'wrath'. It means that these people have great power and can show great wrath, yet endure suffering and hardship; being unyielding and difficult to subdue, it was taken as their lineage name.

2.88

teaching them forbearance.

2.89

[Seng]zhao says: Kṣatriya is the royal caste; rendered in the language of Qin, it means 'lord of the fields.' At the beginning of the kalpa, humans ate the flavor of the earth, and later shifted to eating naturally grown nonglutinous rice. Afterward, human nature gradually became deceptive, each staking out and cultivating land for himself; thereupon, they established one of virtue to adjudicate and divide the fields fairly. This was the origin of kings, and hence it was handed down as their name. Being noble and self-willed, they are often violent and willful, unable to practice forbearance and harmony.

2.90

When among brahmins, he was honored among brahmins,

2.91

[Kumāra]jīva says: Those who study extensively in pursuit of heterodox paths, relying on their own wisdom with arrogance and willful pride, are called brahmins.

2.92

ridding them of their egotistical conceit.

2.93

[Seng]zhao says: Brahmin, in the language of Qin, means 'clearing the mind.' Their lineage has its own scriptures, and from generation to generation they take study of the Way as their occupation. Some remain at home while others go forth into ascetic practice; they mostly rely on their own arts and ways to be arrogant toward others.

2.94

When among high ministers, he was honored among high ministers, teaching them with the upright law.

2.95

[Seng]zhao says: The upright law is the law of governance. He taught them to govern the country righteously and assist their era through the Way.

2.96

When among princes, he was honored among princes, demonstrating loyalty and filial piety.

2.97

[Seng]zhao says: Since what they inherit is grave, it is fitting that loyalty and filial piety come first.

2.98

When among palace officials, he was honored among palace officials, transforming and correcting the palace women.

2.99

[Kumāra]jīva says: These are not like the palace eunuchs today. By the laws of foreign lands, they select people of generational loyalty and virtue, elders of moral character, to serve as inner palace officials and transform and correct the palace women. [Seng]zhao says: Seductive charm and illicit adornment are the tendencies of women; therefore he instructed them in uprightness.

2.100

When among commoners, he was honored among commoners, causing them to generate the power of merit.

2.101

[Kumāra]jīva says: Formerly, a lowly person entered a city and saw a man elegantly attired, riding a great horse, and holding a jeweled canopy; he called out, 'Not good!'—doing so two or three times. The man wondered at this and asked: 'I am so adorned and splendid; why do you say it is not good?' The lowly person replied: 'Sir, in past lives you cultivated the roots of virtue and attained this retribution. Your authority and virtue clothe you, and people look up to you. In the past I did not plant merit, so I am this base and wretched. Comparing myself to you is like comparing beasts to a human; thus I was speaking of my own lack of goodness, not disparaging you.' Because of this, the lowly person was spurred to action and broadly cultivated meritorious karma. If bodily eminence can awaken beings and bring such vast benefit, how much more so transforming people through the Dharma of the Way! [Seng]zhao says: Because their power of merit is weak and shallow, they are born as commoners.

2.102

When among the Brahmā gods, he was honored among the Brahmā gods, instructing them with superior wisdom.

2.103

[Kumāra]jīva says: In the Hīnayāna, the initial Brahmā heaven has three levels; in the Mahāyāna, there are four levels; the remaining upper three realms are also like this. Although the Brahmā king possesses concentration and wisdom, they are not the essential path of transcendence; he instructed him with the Buddha's wisdom, hence it is called 'superior.' [Seng]zhao says: Brahmā gods are mostly attached to the dhyāna blessings and do not seek world-transcending superior wisdom.

2.104

When among Śakras, he was honored among Śakras, demonstrating impermanence.

2.105

[Kumāra]jīva says: Because the defilements of Brahmā are thin and his attachments shallow, he manifested superior wisdom for him. Because the desires of Śakra are heavy and his attachments deep, he manifested impermanence for him. [Seng]zhao says: The lord of gods dwells in the Trāyastriṃśa palace, amusing himself with the five desires; looking east he forgets the west, and for the most part gives no thought to impermanence.

2.106

When among the world-protectors, he was honored among the world-protectors, protecting all sentient beings.

2.107

[Kumāra]jīva says: The world-protectors are the Four Heavenly Kings. Various evil ghosts and spirits prey upon sentient beings, and the four guardian kings of the world protect them, not allowing them to do harm. Here, saying he is 'honored' means that what is protected by his spiritual power reaches across the ten directions. [Seng]zhao says: The four guardian kings of the world each govern one direction, protecting their own domain so that evil ghosts and spirits cannot harm them.

2.108

The elder Vimalakīrti used immeasurable expedients (upāya) such as these to bring benefit to sentient beings.

2.109

[Seng]zhao says: The dharmakāya responds fully, its traces having no single origin; therefore it is called 'immeasurable.' The above was merely a brief statement.

2.110

By means of upāya he manifested illness in his body.

2.111

[Kumāra]jīva says: The expedients mentioned above gathered people through giving and morality; gathering people through giving and morality led them to feel grateful for his benevolence. Hearing that he was ill, those who came to inquire after his illness were numerous; with many inquiring after his illness, his work of transformation became vast. Thus he broadly manifested upāya, and only then took on illness.

2.112

Because of his illness, kings, ministers, elders, householders, brahmins, and the like, as well as princes and other officials, countless thousands of people, all went to inquire after his illness.

2.113

[Seng]zhao says: Although his adaptive responses were in diverse regions and his wondrous traces were manifold, the origin of this sūtra began with the manifestation of illness; therefore, the author introduces these matters separately.

2.114

To those who arrived, Vimalakīrti took the occasion of his bodily illness to preach the Dharma extensively:

2.115

[Kumāra]jīva says: He wished to make clear that even a body that walks the Way is not exempt from this affliction, how much less could those without virtue rely on theirs! [Seng]zhao says: Those who resemble oneself are easy to convince, while those who differ are hard to guide; therefore, taking the occasion of his bodily illness, he broadly explained the perils of possessing a body.

2.116

“Virtuous sirs, this body is impermanent;

2.117

[Kumāra]jīva says: The constant method of all buddhas is that they must first arouse people's minds with seven matters, and only afterwards preach the four truths. What are the seven? First, giving; second, morality; third, the karmic retribution of birth in heaven; fourth, explaining gratification—that is, the taste of pleasure; fifth, the perils of karmic retribution—though there is a little pleasure, the myriad sufferings are immeasurable, yet sentient beings are deluded by the little pleasure and remain unaware of the myriad sufferings, just like placing a mustard seed on the peak of a mountain, where one sees only the mustard seed and does not notice the great mountain; sixth, teaching revulsion and detachment toward the worldly realm; and seventh, praising the meritorious qualities of nirvāṇa. The reason he does not speak of the seven matters now and directly proclaims impermanence is because the accumulated virtues of this assembly are already ripe, and their wise consciousness is cultivated and clear. Furthermore, impermanence is the initial characteristic of emptiness; intending to expound emptiness, he first sets forth impermanence. The reason he speaks only of the body and not of other dharmas is because within other dharmas attachment rarely arises.

2.118

It has no power and no firmness.

2.119

[Kumāra]jīva says: It lacks any power of effective agency. 'No firmness' means its substance is unreal.

2.120

Being a dharma of swift decay, it cannot be trusted.

2.121

[Seng]zhao says: So frail and brittle is the body that even great strength cannot preserve it; who could trust that it is perpetually solid? This is the meaning of impermanence.

2.122

It is suffering, it is vexation.

2.123

[Kumāra]jīva says: Because it is impermanent, it is suffering; where there is suffering, vexation arises.

2.124

It is the gathering place of myriad diseases.

2.125

[Seng]zhao says: 'Suffering' refers to the eight sufferings, and also to immeasurable sufferings. 'Vexation' refers to the nine vexations, and also to immeasurable vexations. 'Diseases' refers to the four hundred and four diseases. This is the meaning of suffering.

2.126

Virtuous ones! Such a body as this is what the clear-sighted and wise do not rely upon. This body is like a cluster of foam, which cannot be grasped or kneaded.

2.127

[Seng]zhao says: Grasping and rubbing a cluster of foam reveals its lack of substantiality, using this to illustrate the contemplation of the body's falseness and unreality. From here down to the simile of lightning, it clarifies the meaning of emptiness.

2.128

This body is like a bubble, unable to endure for long.

2.129

[Seng]zhao says: 'Unable to endure for long' seems to clarify the meaning of impermanence. Yet a bubble on the water cannot stand for long precisely because it is hollow within and lacks substantiality; it is likewise the meaning of emptiness.

2.130

This body is like a mirage, arising from thirst and craving.

2.131

[Seng]zhao says: Thirsty, one sees a shimmering mirage and deludedly takes it for water. Through craving, one sees the four great elements and erroneously takes them to be a body.

2.132

This body is like a plantain tree, with no firmness inside.

2.133

[Seng]zhao says: The plantain plant has only leaves and no solid trunk.

2.134

This body is like an illusion, arising from inverted views.

2.135

[Seng]zhao says: Seeing an illusion as a person, or the four great elements as a body, are both inverted views.

2.136

This body is like a dream, being a false vision. (Falsely seen in a dream, upon awakening it is not real.)

2.137

This body is like a shadow, manifested from karmic conditions.

2.138

[Kumāra]jīva says: When a form obstructs the sunlight so the light cannot reach and shine upon it, a shadow appears here. Because ignorance and the three karmas screen true wisdom, one has a body.

2.139

This body is like an echo, dependent upon various causes and conditions.

2.140

[Seng]zhao says: The body's arising from karmic causes is just like a shadow or an echo produced from form and sound.

2.141

This body is like a floating cloud, changing and perishing in an instant.

2.142

[Kumāra]jīva says: In an instant it assumes different colors, and in a moment it changes and perishes. The body is also like this: between the blink of an eye and a breath, there are youth and growth, old age, sickness, death, and alteration. From 'like foam' down to 'like lightning', they all illustrate impermanence. Whether by lack of firmness, by short duration, by unreality, or by dependence on causes and conditions, they clarify the reasons for its impermanence. The four great element similes below illustrate emptiness and non-self.

2.143

This body is like lightning, not abiding from thought to thought.

2.144

[Seng]zhao says: Changing, perishing, and not abiding seem to explain impermanence; yet because they all take its falseness and unreality as the reason for its swift extinction and lack of abiding, they likewise explain the meaning of emptiness.

2.145

This body is masterless, being like the earth.

2.146

[Kumāra]jīva says: The earth has no constant master; the strong possess it. The body is also masterless, altering according to circumstance: when sickness arrives it is vexed, when death arrives it is extinguished; its gathering and dispersal follow conditions, without gaining self-mastery. [Seng]zhao says: The myriad matters and myriad forms are all composed of the four great elements. Externally they form earth, wood, mountains, and rivers; internally they form the four limbs and hundred members. Gathering, they constitute life; dispersing, they constitute death. Living, they are internal; dead, they are external. Although internal and external differ, their great elements are not distinct; hence, by matching internal and external four elements, he illuminates non-self. Like the external earth, passed down from antiquity to the present, whoever is strong first resides upon it; hence it has no master. The body is just like this: composed of myriad conditions, it arises when conditions combine and separates when conditions disperse. How could there be a true ruler constantly mastering it? 'Master', 'life-span', and 'person' are four designations established for the single concept of a self.

2.147

This body has no self, being like fire.

2.148

[Kumāra]jīva says: Burning forests and wilderness, its formidable roar blazes forth, like a brave warrior deploying troops to secure victory. Yet searching for it in reality, there is no real agent. The body is also like this: its movements and activities initiate myriad undertakings, and when viewed from delusion, it seems to have a ruler; yet investigating its origin, there is no self. [Seng]zhao says: Unfettered autonomy is what is called a 'self'. But external fire's arising and extinguishing depends on firewood; fire has no self-mastery. Fire lacking self-mastery means fire has no self. Since external fire has no self, internal fire is likewise by analogy.

2.149

This body has no life-span, being like the wind.

2.150

[Kumāra]jīva says: Though blowing, fanning, and surging, now coming and now going, it is merely gathered air circulating; it has no enduring life-span. The body is also like this: inhaling and exhaling, walking, acting, and speaking also move by borrowing breath; there is no life-span. [Seng]zhao says: Enduring constantly without changing is what is called 'life-span'. But external wind is accumulated air billowing and blowing, its movement and rest inconstant. Movement and rest being inconstant, wind has no life-span. Since external wind has no life-span, the internal counterpart may be known.

2.151

This body has no person, being like water.

2.152

[Kumāra]jīva says: Pure, limpid, and clear, washing away dust and defilement, bending or straight, square or round according to the circumstance—searching for it in reality, who ultimately is the actor? The body is also like this: knowing, seeing, advancing, and stopping alter according to things; relying on conditions it achieves function, moving according to circumstance. Examining its causes, there is no person. [Seng]zhao says: Being exalted above the myriad things and unchanging from beginning to end is what is called a 'person'. But external water benefits the myriad forms, adapting square or round according to objects, conforming differently to low or high, and its substance is unfixed. Its substance being unfixed, water has no person. Since external water has no person, the internal counterpart may be known.

2.153

This body is not real, taking the four great elements as its home.

2.154

[Seng]zhao says: The four inconstancies end above. From here below, he exclusively illuminates the body's falseness, foulness, and perils. The four great elements temporarily combine to serve as the dwelling of the spirit; it is not a real home.

2.155

This body is empty, free from self and what belongs to self.

2.156

[Kumāra]jīva says: 'Free from self' is the emptiness of sentient beings; 'free from what belongs to self' is the emptiness of dharmas. The four lines above stated the similes for emptiness and non-self; this directly states the meaning of emptiness and non-self. [Seng]zhao says: 'Self' is the marvelous master of the body. 'What belongs to self' refers to everything outside the self—the body, state, wealth, wife, children, and myriad things—as all belonging to me. When the wise contemplate the body, within the body it is empty and quiescent, and both aspects are shed.

2.157

This body is devoid of awareness, like grass, trees, tiles, and rubble.

2.158

[Kumāra]jīva says: Combining to produce awareness, it is not true awareness. Searching for awareness, it cannot be found, identical to tiles and rubble. [Seng]zhao says: Although the body can touch, it lacks awareness; internal consciousness can know, yet lacks tactile contact. Searching their intrinsic nature, both alike are devoid of awareness. Since it is said to be devoid of awareness, how does it differ from tiles and rubble?

2.159

This body has no creator, turned by the force of wind.

2.160

[Kumāra]jīva says: Having no creating master yet having actions performed, it is turned by wind. From 'devoid of awareness' to 'no creator', he further explains the meaning of emptiness and non-self. [Seng]zhao says: Movements and undertakings are caused by the force of wind; who creates them?

2.161

This body is impure.

2.162

[Kumāra]jīva says: Although a srotāpanna has seen the four truths, they are still confused by pure form; therefore, following the four inconstancies, he next speaks of impurity. Furthermore, above he spoke of impermanence, suffering, and non-self; here he speaks of the gateway of impurity. To shatter the four inverted views, he speaks of four kinds of contemplative practice. Having practiced these contemplations, one is subsequently able to be unattached to the body; being unattached to the body, one is subsequently able to train in the dharmakāya. Therefore he first speaks of the dharmas of revulsion and later speaks of the dharmakāya.

2.163

It is filled with filth and evil.

2.164

[Seng]zhao says: Thirty-six impurities fill its frame.

2.165

This body is false and deceptive: though temporarily provided with bathing, clothing, and food, it must inevitably return to destruction.

2.166

[Kumāra]jīva says: This clarifies that it is destroyed by impermanence, and is therefore suffering. From here down, he fully expounds the similes for suffering. Being a calamity is the suffering of illness. From the mound well downward, it broadly illustrates the immeasurable myriad sufferings of birth, old age, sickness, and death. [Seng]zhao says: Though bathed with fragrant waters and clothed in fine garments, if it is genuinely unreal, how could it endure for long?

2.167

This body is a calamity, vexed by the hundred and one diseases.

2.168

[Seng]zhao says: When one great element increases or diminishes, one hundred and one diseases arise; when the four great elements increase or diminish, the four hundred and four diseases arise simultaneously. Therefore the body is a collection of calamities.

2.169

This body is like a mound well.

2.170

[Kumāra]jīva says: A 'mound well' means an abandoned mound with a dry well. Long ago, a man committed an offense against a king; terrified of punishment, he fled, and the king ordered a mad elephant to pursue him. In frantic terror, the man threw himself into a dry well. Halfway down the well, he caught hold of a rotting vine and gripped it with his hands. Below was an evil dragon spewing venom toward him; beside him were five venomous snakes also wishing to harm him; two mice were gnawing the vine, which was about to snap; and a great elephant stood above, wishing to seize him. The man was in dire distress and extreme terror. Above there was a tree, from which drops of honey occasionally fell into his mouth; through attachment to the taste, he forgot his fear. The mound well is saṃsāra. The mad elephant is impermanence. The venomous dragon is the evil destinies. The five venomous snakes are the five aggregates. The rotting vine is the faculty of life. The black and white mice are the waxing and waning halves of the month. The drops of honey are the pleasures of the five desires. His forgetting fear upon tasting the honey drops illustrates sentient beings tasting the honey drops of the five desires and not fearing suffering.

2.171

It is pressed by old age.

2.172

[Seng]zhao says: The spirit dwelling in the body is pressed by old age and death, just as the imperiled man in the mound well is pressed by dragons and snakes. The circumstances are in another sūtra.

2.173

This body has no fixed duration.

2.174

[Kumāra]jīva says: In every thought-moment there is death; there is no fixed term.

2.175

It must inevitably undergo death.

2.176

[Seng]zhao says: Though a long or short life is not fixed, one cannot avoid undergoing death.

2.177

"This body is like a poisonous snake.

2.178

[Seng]zhao says: The four great elements are compared to four snakes.

2.179

It is like a treacherous bandit.

2.180

[Seng]zhao says: The five aggregates are compared to five bandits.

2.181

It is like an empty village.

2.182

[Kumāra]jīva says: Long ago, a man offended the king. The king wished to execute him secretly, so he placed four poisonous snakes in a basket and made him guard it, and stationed five treacherous bandits with drawn swords to watch him. A good friend told him to flee, so the man immediately left and entered an empty village, where he stayed. The friend said again: 'This place is the dwelling of vicious bandits; if you stay here, in a moment the bandits will arrive and take your life and your treasures. You should abandon it quickly, and then you will attain safety.' Following this instruction, the man immediately departed. He then encountered a great river, lashed together a raft, and crossed over. Having crossed over, he was in peace and safety, free from all troubles. The king symbolizes Māra. The basket symbolizes the body. The four snakes are the four great elements. The five treacherous bandits are the five aggregates. The empty village is the six sense-entrances. The vicious bandits are the six sense-objects. The river is saṃsāra. The good friend's teaching to flee means that the buddhas and bodhisattvas teach sentient beings to leave the evil Māra, discard the four great elements, and abandon the five aggregates. Following this instruction, sentient beings, although having abandoned the troubles of these three evils, have not yet left the village and escaped the vicious bandits; they are then further taught to board the raft of the Noble Eightfold Path and cross the flow of saṃsāra. Having crossed the flow of saṃsāra, they are tranquil and free of conditioned action, free from all troubles.
[Seng]zhao says: The six internal sense-bases are compared to an empty village; this is fully attested, and the metaphor appears in other sūtras. Thus the *Mahāparinirvāṇa Sūtra* says: Contemplate the body as four poisonous snakes. This body is impermanent, constantly eaten and gnawed by immeasurable worms. This body is foul and impure, bound in the prison of greedy desires. This body is terrifying, just like a dead dog. This body is impure, with its nine apertures constantly flowing. This body is like a citadel, covered outside with flesh, blood, sinews, bones, and skin; the hands and feet serve as its defensive towers, the eyes as embrasures, the head as the palace hall, and the mind-king dwells within. Such a citadel of the body is abandoned by the Buddhas, the World-Honoured Ones, but constantly relished by ordinary foolish people; within it dwell the rākṣasas of lust, hatred, and ignorance. This body is not solid, just like a reed, an eraṇḍa tree, foam on water, or a plantain tree. This body is impermanent, not persisting for a single thought-moment, just like lightning, a sudden flood, a phantom flame, or like drawing on water, which closes up as soon as it is drawn. This body is easily broken, like a great tree on a steep riverbank. This body does not last long, eaten by tigers, wolves, kites, owls, eagles, vultures, and hungry dogs. What wise person would delight in this body? One could rather fill the footprint of an ox with the great ocean's water than fully describe the impermanence, impurity, and foulness of this body. One could rather ball up the great earth to the size of a date, and gradually make it smaller, down to a mustard seed or even a speck of dust, than fully describe the faults and afflictions of this body. Therefore, one should abandon it like casting away spittle and phlegm.

2.183

It is formed by the conjunction of the aggregates, realms, and sense-entrances.

2.184

[Seng]zhao says: The aggregates are the five aggregates; the realms are the eighteen realms; the sense-entrances are the twelve sense-entrances. These three dharmas artificially combine to form the body; it is like an empty village, with not a single thing to rely upon.

2.185

Good sirs! This is to be loathed and reviled; you should delight in the body of the Buddha.

2.186

[Seng]zhao says: We all share this trouble, which has long been loathsome; we should together delight in seeking the body of the Buddha.

2.187

Why is this?

2.188

[Seng]zhao says: Those of short-sighted view say that the Buddha's body is merely a marvelous physical form, yet not free from the troubles of saṃsāra, cold, and heat—why then seek it? He is about to clarify the supremely marvelous essence of the dharmakāya.

2.189

The body of the Buddha is the dharmakāya.

2.190

[Seng]zhao says: The sūtras say that the dharmakāya is the body of empty space. Unborn, there is nothing it does not give birth to; formless, there is no form it does not take. It transcends the beyond of the three realms and cuts off the realm of the conceptual mind. It is not encompassed by aggregates or sense-entrances, nor can praise reach it. Cold and heat cannot trouble it; saṃsāra cannot alter its substance. Thus, as an entity, it is subtly marvelous and formless, so it cannot be deemed existent; yet it responds fully to the myriad forms, so it cannot be deemed non-existent. Encompassing the eight extremities, it cannot be deemed small; penetrating finely where there is no crevice, it cannot be deemed large. Therefore it can enter life and enter death, penetrating thoroughly throughout boundless transformations, manifesting in diverse lands, and responding to endless requests. This is beyond what the two vehicles can conceive, beyond what those bound to one rebirth can behold—how much less can ordinary people without vision dare direct their minds to it? I merely rely on the true words of the sūtras to roughly indicate its profound summit. Thus the dharmakāya manifests as a deva among devas and as a human among humans; how could one abandon the sixteen-foot [manifestation] nearby and seek the dharmakāya afar?
[Dao]sheng says: The body of the Buddha is the sixteen-foot body. The sixteen-foot body issues from the dharmakāya. Because it is named after what it issues from, it is said to be 'the dharmakāya.' 'Dharma' means the absence of any non-dharma. The absence of any non-dharma is the markless reality. 'Body' is the embodiment of this meaning. The dharmakāya is real, while the sixteen-foot form is an expedient provisionality; how is this clarified? One who is enlightened to the Dharma has put an eternal end to dogmatic attachments and delusions, and even faint traces [thereof] are eliminated; it subtly transcends the beyond of the three realms, and its principle merges darkly with the realm of formlessness. Since form is already absent, it can take on all forms; since the three realms are cut off, it can pervade all realms. That it takes on all forms means it simply responds to spiritual resonance; the Buddha engages in no conditioned action. As for the size of the form and the length of the lifespan, these are all shadow-traces shown to receive sentient beings, not the Buddha's reality. If sentient beings have no resonance, it does not appear. It is not that the Buddha does not wish to receive them; sentient beings do not evoke it, and thus it naturally ceases. That it would appear without being evoked is impossible. It is like the sun hanging in the sky with its reflections in various vessels: the myriad reflections and myriad forms are all taken in by the vessels; does the sun create them? If a vessel lacks water, the reflection does not appear. It is not that it does not wish to appear; the vessel does not receive it, and thus it naturally ceases. Thus the sixteen-foot and the eight-foot forms are both the Buddha in the mind-water of sentient beings. The Buddha is constantly formless; how could there be two? Formerly, all the afflictions stemmed from having a body, which is why he leads them to delight in the Buddha's body. Yet the Buddha's traces of the Path also participate in existence; though there is a distinction between refined and coarse, with respect to impermanence there should be no difference. To command delight in it, one must clarify its intent. Having stated that it is the dharmakāya, it does not merely make them understand the absence of bodily troubles, but is the means used to sever the illnesses of all sentient beings. This also guides them to delight in the Dharma; the practice of delighting in the Dharma conforms to the Dharma, and thus those who practice the Dharma attain the Buddha's body.

2.191

It is born from immeasurable merit and wisdom.

2.192

[Seng]zhao says: A supremely marvelous body must be born from supremely marvelous causes. Merit and wisdom are the two activities of the mahāsattva. These two activities are indeed the preliminary gateway to the myriad practices and the crucial pass to nirvāṇa; therefore, it is proclaimed that it possesses them. From here onward, although various practices are listed separately, they are all practices of the unconditioned and markless. Because the practices are markless and unconditioned, the dharmakāya accomplished thereby is also markless and unconditioned.

2.193

It is born from morality, concentration, wisdom, liberation, and the knowledge and vision of liberation.

2.194

[Seng]zhao says: The fivefold dharmakāya.

2.195

It is born from benevolence, compassion, joy, and equanimity; it is born from generosity, morality, forbearance and gentleness, vigorous diligence, dhyāna-concentration, liberation, and samādhi;

2.196

[Seng]zhao says: 'Dhyāna' refers to the four dhyānas. 'Concentration' refers to the four formless concentrations. 'Liberation' refers to the eight liberations. 'Samādhi' refers to the three samādhis. These are all distinct practices of the pāramitā of dhyāna.

2.197

it is born from extensive learning, wisdom, and all the pāramitās;

2.198

[Seng]zhao says: 'All' refers to the six pāramitās above. 'Pāramitā' in the Qin language means 'reaching the other shore.' The other shore is the shore of true reality. After attaining [the patience of] non-arising, all the practices cultivated merge completely with true reality, and in essence there is no longer any distinction.

2.199

it is born from upāya; it is born from the six supernormal powers;

2.200

[Seng]zhao says: From the seventh stage onward, one is endowed with the six supernormal powers. Without the six supernormal powers to effect directionless transformations, there is no way to accomplish this boundless body.

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注維摩詰經 — Classical Chinese