注維摩詰經 4

English (machine translation) 4

Language: English

4.1

Compiled by the monk Sengzhao of the Later Qin

4.3

Thereupon the Buddha said to Maitreya Bodhisattva:

[Kumāra]jīva says: "Since Maitreya has already inherited the venerable rank and is due to become a buddha in this land, he is the one revered by the assembly; hence he was addressed first. The relative greatness between Maitreya and Vimalakīrti cannot yet be determined. Some say: 'Although Vimalakīrti is great, he has reasons for not becoming a buddha.' Others say: 'Although Maitreya is great, he has a purpose in deliberately declining to go.' Or perhaps this was an emanation body of Maitreya, not his true substance. Due to these three reasons, there was this trace of yielding. Since Maitreya was unable, the Buddha should have passed over to address Mañjuśrī; yet the reason he also addressed the other people is that, although one person was unable, the assembly should not be suppressed. Searching through the assembly for capability, he broadly addressed them. He also wished to have each recount what they had heard, so as to fully display Vimalakīrti's excellence." [Seng]zhao says: "Maitreya is a Brahmin clan name from Southern India. Born of this clan, he took it as his name."

4.5

"Go you to Vimalakīrti to inquire after his illness."

4.6

[Seng]zhao says: "The five hundred disciples were all incompetent, so he again commanded the bodhisattvas, in order to fully demonstrate the Spotless Name's virtues that are difficult to match." [Dao]sheng says: "Maitreya is a Brahmin clan name. Although he was born in Tuṣita as a teacher of all the devas, he is still called by his original clan name. Because he personally received the transmission as the Buddha's disciple, it is also fitting that his dispatch should precede the other bodhisattvas."

4.7

Maitreya addressed the Buddha, saying: "World-Honoured One, I am not competent to go there and inquire after his illness. Why is this? I recall in the past when I was teaching the heavenly king of Tuṣita and his retinue,

4.8

[Kumāra]jīva says: "This was preaching the Dharma among humans. Because this god knew that Maitreya would ascend to be a heavenly teacher, he harbored reverence in advance, and therefore often came to listen to the Dharma."

4.9

explaining the practice of the stage of non-retrogression.

4.10

[Kumāra]jīva says: "This is the acquiescence to the unarisen nature of dharmas (anutpattika-dharma-kṣānti). The reason Vimalakīrti did not first dismiss the mind of patience, but instead first dismissed the prediction of enlightenment (vyākaraṇa), was precisely because the devas saw that Maitreya had received the prediction and therefore possessed the venerable rank of succeeding to buddhahood in the next life; they thereupon attached their minds to attainment and yearned for a prediction. Therefore, he first clarified that there is no prediction. Receiving a prediction necessarily arises from the mind; therefore, one investigates arising to seek the prediction. When arising is broken down, the prediction is gone; thus he deduced across lifetimes to eliminate arising." [Seng]zhao says: "Below he scolds: 'In reality there is neither generating the mind nor retrogression.' Deducing from this, it seems [Maitreya] maintained the practice of non-retrogression in order to encourage the generation of the supreme mind. Although called a superior expectation, it still does not escape burden. Because the trace of the teaching was not obliterated, it provoked this scolding. However, the sūtra states: 'The mind of the mahāsattva who succeeds to the rank of buddhahood is never disunified, and his wisdom is all-encompassing.' When moving in response to things, what defect could there be? This is because, holding gain and loss alike in mind, responding alternately to the long and the short, he moves to benefit others without calculating for himself. Therefore Maitreya adopted provisional existence to inaugurate the beginning, while the Spotless Name resided in the ultimate principle to fulfill the end; mutually acting as master craftsmen, they fashioned that raw simplicity. Although their traces differed like Confucians and Mohists, and their teachings were not identical, the beauty of mutual fulfillment truly resided within them." [Dao]sheng says: "The practice that embodies Suchness no longer retrogresses. Maitreya personally possessed this practice and currently had received the prediction. Now, in expounding it, he intended to guide them so that they might see the benefit and rejoice in the Dharma."

4.11

At that time, Vimalakīrti came and said to me: 'Maitreya! The World-Honoured One conferred a prediction upon you, the benevolent one, that in one lifetime you will attain anuttara-samyak-saṃbodhi.

4.12

[Dao]sheng says: "Anuttara means supreme. Samyak-saṃ means right and universal. Bodhi is a word in that language; there is no equivalent noun here. In truth, it is the ultimate realization, the wisdom that occupies the end. However, there are three grades: śrāvakas, pratyekabuddhas, and buddhas. For the two vehicles, it is merely bodhi within their respective paths, not what is properly called bodhi; only the Buddha's bodhi is supreme, right, and universal bodhi. 'One lifetime' means there are no longer immeasurable births, but only one remaining lifetime; this phrase contains two senses."

4.13

By means of what lifetime did you receive the prediction?'"

4.14

[Dao]sheng says: When Maitreya previously expounded practice, his intention was merely to guide them by means of the prophecy [of buddhahood]; he was not expounding the prophecy for its own sake. Yet those [gods] gave rise to clinging sentiments and forthwith grew greedy for a prophecy by virtue of having practice; this again was seeing bodhi as something that can be attained. Therefore, Vimalakīrti directly reduced Maitreya's prophecy to nonexistence in order to rebuke his intention in expounding practice and dispel their clinging; only then did he further resolve their mind that holds a view of bodhi. A prophecy must be constituted through four factors, and when examined one by one, all are nonexistent. As for the four factors: first, taking the person receiving the prophecy as primary; second, taking the embodiment of suchness as the basis; third, having no immeasurable births [remaining]; fourth, attaining buddhahood within a single birth. If it occurs within a single birth and one receives the prophecy by means of it, one must certainly first examine this 'single birth'. A 'single birth' refers to a lifespan of eighty thousand years, of which only a single thought-moment is present, while the remainder are past and future. Hence he says: 'By means of which birth did you receive the prophecy, Maitreya?'

4.15

Was it in a past birth, a future birth, or a present birth?

4.16

[Seng]zhao says: Generating the unsurpassed mind, cultivating non-retrogressing practice, and receiving the prophecy to realize the Way were the original purpose of Maitreya's delivering the teaching. Now, wishing to clarify that the great impartial Way has non-practice as its cause and unsurpassed right awakening has non-attainment as its fruit, he first questions Maitreya. Once it is clarified that there is no prophecy and no attainment, then he can broadly deliver the multitude of beings and unify the ultimate purport of the myriad things, so as to propagate the non-dual path of bodhi. Where there is birth, there is prophecy; where there is no birth, there is no prophecy. Therefore he examines and interrogates the three times: by means of which birth did you obtain the prophecy?

4.17

If it were a past birth, the past birth has already ceased.

4.18

[Seng]zhao says: He separately examines the three times to clarify that there is no birth. A past birth has already ceased, and a ceased dharma cannot be called 'birth'. [Dao]sheng says: It no longer exists.

4.19

If it were a future birth, the future birth has not yet arrived.

4.20

[Seng]zhao says: When the future birth has not yet arrived, then there is no dharma; without a dharma, what could constitute 'birth'? [Dao]sheng says: In the end, it does not exist yet.

4.21

If it were a present birth, the present birth does not abide.

4.22

[Seng]zhao says: Present dharmas flow swiftly and do not abide; what could constitute 'birth'? If arising and ceasing were at the same time, then both characteristics would be ruined. If arising and ceasing were at different times, then at the time of arising there would be no ceasing. If at the time of arising there were no ceasing, then dharmas would lack the three characteristics; if dharmas lacked the three characteristics, then they would not be conditioned. If they fully possessed the three characteristics, then there would be the fault of infinite regress. This exposition of non-arising is also fully set forth in the various treatises. Since there is no birth in the three times, in what could one obtain the prophecy? [Dao]sheng says: The moment of arising has already passed and never pauses for an instant; how could one possibly attain buddhahood within it?

4.23

As the Buddha said: 'Bhikṣu! You, right now at this very moment, are born, are growing old, and are ceasing.'

4.24

[Seng]zhao says: This corroborates the meaning of non-abiding. Anew in each moment there is arising and ceasing; in the time it takes to brush past one's arms, it has already withered away—does one wait for white hair before there is change? [Dao]sheng says: He cites the Buddha's words to corroborate non-abiding. 'At this very moment' means not waiting for change.

4.25

If you received the prophecy by means of non-arising, non-arising is precisely the correct position.

4.26

[Kumāra]jīva says: The true mark is constantly settled; hence it is called the 'correct position'. Previously, through causes and conditions, he clarified that birth is not real, and therefore there is no receiving of a prophecy. Now he clarifies that since birth is not real, it is non-arising; non-arising is constantly settled, and within the constantly settled there is no receiving of a prophecy.

4.27

Within the correct position, there is neither receiving of a prophecy nor attainment of anuttarā samyaksaṃbodhi.

4.28

[Dao]sheng says: Next he examines having no immeasurable births [remaining]. As for having no immeasurable births, one realizes that birth is nonexistent, and therefore one attains it. If one embodies birth as nonexistent and lacks immeasurable births, how could having no immeasurable births exist either? This is precisely what is the correct position. The correct position is eternally distinct from the perverse. Thus, since having no immeasurable births is taken as the correct position, it is self-evident in principle that there is no receiving of a prophecy. It is because of attaining bodhi that there is the prophecy; yet he further states that there is no attainment of bodhi. Previously, in examining birth, he directly examined its substance; now, in examining having no immeasurable births, he examines it by means of the correct position. Birth is fundamentally rooted in delusion and craving, which is what those who cling to existence are deluded by; hence it is appropriate to examine its substance externally. Having no immeasurable births originates in awakening to the principle, which is what those who attain it comprehend; naturally, it should be clarified internally by means of the correct position.

4.29

How then, Maitreya, could you receive the prophecy of a single birth?

4.30

[Seng]zhao says: Above, he examined that where there is birth, there is no prophecy; here, he examines that where there is non-arising, there is also no prophecy. Non-arising is precisely the true and correct position of dharmas, which is markless, of the seventh stage. Since this position is the ultimate principle, there is neither prophecy nor realization. In what could Maitreya receive the prophecy of a single birth? [Dao]sheng says: He questions both together.

4.31

Did you obtain the prophecy from the arising of suchness, or did you obtain the prophecy from the ceasing of suchness?

4.32

[Seng]zhao says: Although suchness is devoid of arising and ceasing, arising and ceasing are not different from suchness. Yet prophecies arise from arising and ceasing, while dark union stems from conforming to the real; hence he provisionally posits the arising and ceasing of suchness to clarify that prophecies are not distinct [from it]. [Dao]sheng says: Next he examines embodying suchness. 'The arising of suchness' means that at the time of embodying suchness, I originally lacked suchness, and now suchness newly emerges—this is regarded as arising. 'The ceasing of suchness' means that suchness is the designation for initial awakening, and the exhausting of the bodhisattva's final mind is regarded as ceasing. Since the cause for attaining buddhahood lies both at the beginning and at the end, he says: 'Did you obtain the prophecy from the arising or the ceasing of suchness?' Another text reads: 'from the surging and ceasing of suchness.' [Kumāra]jīva says: This also uses what [the interlocutor] posits in order to dispel it. Receiving a prophecy must stem from attaining suchness; originally one had not attained it, but now one attains it, so it seems as if there were a surging. When suchness surges, then defilements cease, and it also seems as if something ceased within suchness. Therefore he first asks about its surging and ceasing in order to clarify that there is no surging and ceasing. From 'all people are suchness' onward, he further clarifies that the principle of suchness is non-dual, and that there is no receiving of a prophecy.

4.33

If you obtained the prophecy from the arising of suchness, suchness has no arising; if you obtained the prophecy from the ceasing of suchness, suchness has no ceasing.

4.34

[Seng]zhao says: Suchness is neither not arising and ceasing, nor does it have arising and ceasing. Because it is not devoid of arising and ceasing, one provisionally speaks of a prophecy; because it does not have arising and ceasing, one knows there is no prophecy. [Dao]sheng says: Suchness is the dharma of awakening to the principle; hence he directly clarifies it thereby. Once the principle is already such, how could there still be arising and ceasing of suchness? If it lacks arising and ceasing, it cannot be different from those who have not yet embodied it; how could it alone be taken as the cause of the unsurpassed Way? If it is not the cause, one cannot receive a prophecy by means of it.

4.35

All sentient beings are suchness; all dharmas are also suchness; the multitude of noble ones and worthies are also suchness; even Maitreya is also suchness.

4.36

[Seng]zhao says: Although the myriad classes are distinct, none is not suchness. Suchness equates right and wrong and unifies the foolish and the wise, so as to establish the meaning of no prophecy and no attainment. [Dao]sheng says: Next he examines the person receiving the prophecy. Receiving a prophecy is truly not the dharma of awakening; since the embodiment of suchness has already been mentioned above, he again takes what is embodied and applies it to affairs. Once affairs are all suchness, he then examines it.

4.37

If Maitreya could obtain the prophecy, all sentient beings should also receive the prophecy. Why is that? Suchness is not dual and not different.

4.38

[Seng]zhao says: Ordinary beings and noble ones are of one suchness; how could there be a distinction of gain and loss? [Dao]sheng says: As for suchness, there is no difference between attaining and not attaining. Since there is no difference between attaining and not attaining, and yet Maitreya attains it, this is provisionally taking non-attainment as attainment. If Maitreya, by non-attainment, has no attainment, then when all sentient beings do not attain, that should also be the principle of this attainment. Thus, saying that sentient beings should also receive the prophecy is to clarify that Maitreya does not truly receive a prophecy. 'Dual' refers merely to two affairs; 'different' means that the two marks are distinct. Once their affairs are dual, then they become different from each other; hence he first says 'not dual' and afterwards 'not different'. Having already taken the affair of suchness above, the explanation merely adduces the meaning of suchness.

4.39

If Maitreya attains anuttarā samyaksaṃbodhi, all sentient beings should also attain it. Why is that? All sentient beings are themselves the mark of bodhi.

4.40

[Seng]zhao says: The mark of marklessness is the mark of bodhi. [Dao]sheng says: Since bodhi is markless wisdom that reaches the ultimate principle, to say that one attains it means that attainment is itself the mark of bodhi. If it is indeed its mark, then it is not real. If attainment is not real, all sentient beings also share this principle of attainment. Why is this so? Bodhi originally leaves nothing unencompassed, because sentient beings are themselves its mark. When a prophecy speaks of attaining bodhi, it points to it from afar. Now, when it is said that Maitreya attains it, it is spoken of as immediate. Since even at the time of immediate attainment there is no mark of attainment, how could pointing to it from afar possess an attainment? If what is pointed to is already verified as unconditioned, the principle of pointing naturally merges in dark harmony.

4.41

If Maitreya attains extinction, all sentient beings should also attain extinction. Why is that? The buddhas know that all sentient beings are ultimately quiescently extinct, being themselves the mark of nirvāṇa, and do not cease again.

4.42

[Seng]zhao says: Their original nature is constantly extinct; what further extinction could there be now? [Dao]sheng says: Having attained bodhi, one reaches extinction; yet within extinction there is again no extinction. Hence he further presses to the very end to verify it. Extinction is not wisdom; the matter stops at extinction, so it cannot be explained like bodhi. Yet since the end reaches extinction, the initial extinction is verified. If the beginning were truly extinct, how could the end cease? If the end is not extinct, sentient beings also share this extinction. Only one who verifies the end to awaken to the beginning knows that this is so. He cites the Buddha to clarify it because the Buddha has personally attained extinction and is also the culmination of awakening, so he can certainly determine it. Furthermore, the Buddha delivers sentient beings to extinction all day long, yet he knows that sentient beings are themselves the mark of nirvāṇa and do not cease again; this is being entirely extinct without being extinct.

4.43

Therefore, Maitreya, do not entice these sons of heaven with this dharma!

4.44

[Kumāra]jīva says: The Sanskrit text says 'deceive'. [Dao]sheng says: Since there is no receiving of a prophecy, how could one guide them with a prophecy? If one guides them with what is empty, that is enticement and deception.

4.45

In truth, there is none who generates the mind set on anuttarā samyaksaṃbodhi, nor is there any who retrogresses.

4.46

[Seng]zhao says: On the impartial Way, in truth there is none who generates the mind nor any who retrogresses. Yet why entice them to generate the mind through non-retrogressing practice and display to them an auspicious prophecy? [Dao]sheng says: He clarifies that one should not hold on to practice. Because there is retrogression in generation, one requires non-retrogressing practice. Since there is neither generation nor retrogression, what use is practice? If one detests retrogression within generation and requires non-retrogressing practice, one still has not escaped retrogression, and this is not the means of non-retrogression.

4.47

Maitreya, you should cause these sons of heaven to abandon the view that discriminates bodhi.

4.48

[Seng]zhao says: Bodhi takes quiescent extinction as its mark, and saṃsāra shares the same mark. Yet the gods debase saṃsāra and esteem bodhi; although this is called a superior seeking, it further generates defilement. One should open up the correct path to cause them to abandon discrimination; why display to them a prophecy of the Way and augment their views? [Dao]sheng says: He resolves the gods' mind that holds a view of bodhi; first he rebukes, and then he instructs. The rebuke is to dispel clinging; the instruction is to resolve views. Clinging is a fault and defilement, which is appropriately dispelled by rebuke; views concern reaching the principle, which must be resolved through instruction.

4.49

Why is that? Bodhi cannot be attained by the body, nor can it be attained by the mind.

4.50

[Seng]zhao says: From here below, the meaning of bodhi is fully illuminated. The culmination of the Way is called bodhi; in the Qin language, there are no words to translate it. Bodhi is indeed the true wisdom of formless, correct awakening. Its Way is empty and profound, wonderfully transcending ordinary realms. Hearers have no means to contain it in their hearing; the wise have no means to apply their intellect to it; the eloquent have no means to set forth words for it; the depictor has no means to portray its form. Therefore, as for its being the Way, it is subtle and formless, so it cannot be considered existent; yet its function is ever active, so it cannot be considered non-existent. Hence it can mysteriously illuminate all things without dazzling, and its profound tracks transcend all paths without flattening them; it vast encompasses Heaven and Earth without depending on anything, and subtly delivers the confused multitudes without partiality. It can reach so far as to guide disparate regions, revealing phenomena and accomplishing undertakings; it unfailingly discerns profound mechanisms, without deliberate thought or deliberation. Thus, knowing nothing yet knowing all, doing nothing yet leaving nothing undone—is this not solely the Way of the great awakening of bodhi? This nameless dharma certainly cannot be named by any name. Not knowing how to speak of it, one arbitrarily names it bodhi. How could this unconditioned Way be attained by body or mind? [Dao]sheng says: If one sees that there is a bodhi to be attained, then that is an affective state bound to marks. If one takes marks as an affective state, how could one not thereby give rise to bodily and mental actions? If one seeks bodhi through bodily and mental actions, one's seeking will only stray farther from it.

4.51

"Quiescent extinction is bodhi, because it extinguishes all marks.

4.52

[Kumāra]jīva says: There are three kinds of bodhi, namely those of the arhat, the pratyekabuddha, and the tathāgata. When these three persons have exhausted their taints and their wisdom penetrates without obstruction, it is called bodhi. From here below, it praises the true understanding of bodhi as subtly identical to the true mark; if one intends to apply the mind to seek understanding, it should also be like this. It also clarifies that bodhi is itself the true mark, in order to dispel attachment to it. The true mark is the cause of bodhi, and is also called bodhi. The remaining phrases may be understood by analogy. [Seng]zhao says: Subtly uniting with true nature extinguishes the marks of all dharmas; therefore the Way of bodhi and dharmas are both quiescent together. [Dao]sheng says: Since one does not attain bodhi by means of marks, there are no marks of bodhi. If one cannot extinguish all marks, how could one take quiescent extinction as one's essence?"

4.53

"Non-contemplation is bodhi, because it is free from all conditions.

4.54

[Seng]zhao says: Contemplation arises from conditions; free from conditions, there is no contemplation.

4.55

"Non-action is bodhi, because it is free from recollection and thought.

4.56

[Seng]zhao says: Action arises from thought; free from thought, there is no action.

4.57

"Severance is bodhi, because it relinquishes all views. Detachment is bodhi, because it is free from all delusions.

4.58

[Seng]zhao says: When all views are severed and delusions are left behind, only then is it called bodhi.

4.59

"Obstruction is bodhi, because it obstructs all vows.

4.60

[Seng]zhao says: The true Way is devoid of desire; it obstructs all vows and seekings.

4.61

"Non-entering is bodhi, because it is free from greed and attachment.

4.62

[Seng]zhao says: 'Entering' refers to receiving and entering what is desirable.

4.63

"Accordance is bodhi, because it accords with suchness. Abiding is bodhi, because it abides in dharma-nature. Attainment is bodhi, because it reaches the reality limit.

4.64

[Seng]zhao says: It is not different from the meaning of bodhi in the three emptinesses. Conforming with the fundamental mark is called suchness; hence it is linked with accordance. Constantly abiding without changing is called nature; hence it is linked with abiding. Reaching the other shore of the true mark is called the limit; hence it is linked with attainment.

4.65

"Non-duality is bodhi, because it is free from mind and dharmas.

4.66

[Kumāra]jīva says: The six consciousnesses confronting the six sense-objects have never been separated; what bodhi understands transcends the six sense-objects, and is therefore said to be free from them. [Seng]zhao says: Mind and dharmas constitute duality; bodhi has no mind, so what dharma could there be?

4.67

"Equality is bodhi, because it is equal to empty space.

4.68

[Seng]zhao says: It has no intention toward equality yet leaves nothing unequal; hence it is said to be like empty space.

4.69

"The unconditioned is bodhi, because it is without arising, abiding, and ceasing. Knowing is bodhi, because it thoroughly comprehends the mental actions of sentient beings.

4.70

[Kumāra]jīva says: Wisdom is bodhi; it knows the minds of others. The true mark is the cause of wisdom, and is also called knowing the minds of others. [Seng]zhao says: Bodhi is not existent, so it is without arising and ceasing. Bodhi is not non-existent, so it thoroughly comprehends the minds of sentient beings.

4.71

"Non-convergence is bodhi, because the āyatanas do not converge.

4.72

[Seng]zhao says: The āyatanas are the internal and external six āyatanas. Because inside and outside are both empty, the āyatanas do not converge; non-convergence of the āyatanas is itself the mark of bodhi.

4.73

"Non-conjunction is bodhi, because it is free from the residual impressions of afflictions.

4.74

[Seng]zhao says: That by which saṃsāra conjoins is entangling by afflictions. Because it is free from afflictions, there is no conjunction; non-conjunction is itself bodhi.

4.75

"Placelessness is bodhi, because it is devoid of shape and color. Nominal designation is bodhi, because names are empty.

4.76

[Seng]zhao says: Externally it lacks a place of shape and color; internally it lacks an actuality that can be named.

4.77

"Being like an illusion is bodhi, because it is free from grasping and rejecting.

4.78

[Seng]zhao says: Bodhi is free from grasping and rejecting, just like an illusory person who has no mind.

4.79

"Non-distraction is bodhi, because it is always naturally tranquil.

4.80

[Seng]zhao says: Since the internal is always tranquil, external distraction has no way to arise.

4.81

"Exquisite quiescence is bodhi, because its nature is pure.

4.82

[Seng]zhao says: Its nature is nowhere impure, so its quiescence is nowhere unwholesome. Exquisite quiescence means gracefully according with the Way of quiescent extinction and constant purity.

4.83

"Non-grasping is bodhi, because it is free from seizing on conditions.

4.84

[Seng]zhao says: When feelings grasp something, they seize upon preceding conditions; if one is free from seizing on conditions, there is nothing grasped.

4.85

"Non-difference is bodhi, because all dharmas are equal.

4.86

[Seng]zhao says: All dharmas are of the same substance, and right and wrong are unified; that which is not different in the midst of differences—is it not solely bodhi!

4.87

"Incomparability is bodhi, because it cannot be illustrated by analogy.

4.88

[Seng]zhao says: The foremost Great Way does not have two paths and uniquely surpasses all realms; therefore it cannot be illustrated.

4.89

"Subtlety is bodhi, because all dharmas are difficult to know.

4.90

[Seng]zhao says: All dharmas are profound, remote, and difficult to fathom, not to be known by intellectual wisdom. Because bodhi has no knowledge, there is nothing it does not know. Knowing nothing yet knowing all is the culmination of subtlety. [Dao]sheng says: Explaining it in diverse ways is to praise and extol it. How could it be praised merely to arouse human sentiments?

4.91

"World-Honoured One, when Vimalakīrti expounded this Dharma, two hundred sons of the gods attained the forbearance of the non-arising of dharmas.

4.92

[Dao]sheng says: Maitreya first led them to delight in the Dharma, and then Vimalakīrti removed their illness of affect; this is why they attained forbearance. Thus they jointly accomplished the conversion—what humiliation was there?

4.93

"Therefore I am not competent to go there and inquire after his illness." The Buddha told the youth Prabhāvyūha: "Go to Vimalakīrti and inquire after his illness." Prabhāvyūha said to the Buddha: "World-Honoured One, I am not competent to go there and inquire after his illness. Why is this? I recall once going out of the great city of Vaiśālī.

4.94

[Dao]sheng says: It is framed as an ordinary departure, but there was truly a reason for it.

4.95

"At that time, Vimalakīrti was just entering the city, and I bowed in reverence to him,

4.96

[Dao]sheng says: The city gate is where people gather, so he could thereby expand his work of conversion. Bowing in reverence means that his trace conformed to fellow townsfolk, showing the observance of propriety between senior and junior.

4.97

"and asked, 'Where is the householder coming from?'

4.98

[Dao]sheng says: Encountering him coming from outside, he could naturally frame a question to ascertain where his coming originated.

4.99

"He answered me, saying, 'I come from the place of enlightenment (bodhimaṇḍa).'

4.100

[Kumāra]jīva says: Because Prabhāvyūha's mind delighted in the place of enlightenment, he said he came from the place of enlightenment to awaken his mind. Although Prabhāvyūha wished to attain the place of enlightenment, he did not yet know how to attain it. Attainment must depend on causes; therefore he broadly explained the myriad practices for him. The myriad practices are the causes of the place of enlightenment, and speaking of the place of enlightenment is explaining the fruit within the cause. Furthermore, the place where the Buddha sits and achieves the Way within is called the place of enlightenment. The place of enlightenment of a wholesome mind is also like this: by broadly accumulating myriad wholesome deeds, the Buddha Way is achieved; thus, taking myriad wholesome deeds as the ground of all-knowledge is the true place of enlightenment. [Seng]zhao says: A quiet retreat where one cultivates the Way is called a place of enlightenment. Prabhāvyūha by disposition loved leisure and solitude, always taking quiet places to heart; hence he left Vaiśālī to seek a place of enlightenment. Spotless Fame had profound insight, and so manifested coming from outside; about to show him the true place to open up his rigid attachments, he responded beforehand, saying, 'I come from the place of enlightenment.' Saying he comes from the place of enlightenment clarifies that there is nowhere the Way does not go, and nowhere the place is not present. If one can harbor the place of enlightenment in one's breast and leave myriad burdens outside the body, then even if one's form dwells in noise and turmoil and one's traces neighbor worldly affairs, wherever one moves and roams will be nothing other than the place of enlightenment. [Dao]sheng says: It is the place where one attains buddhahood.

4.101

"I asked, 'What is the place of enlightenment?'

4.102

[Seng]zhao says: It matched what he was seeking, so he probed further. [Dao]sheng says: Attaining buddhahood arises from practice, and practice is indeed the place of enlightenment; yet provisionally relying on the ground for its realization, the ground merely has that name. Since the answer relied on ordinary convention, he came from the ground. Furthermore, his traces were not obscure, so he could further ask what it is, eliciting the following response.

4.103

"He replied, 'The straight mind is the place of enlightenment, because it is devoid of falsehood.

4.104

[Seng]zhao says: A realm without distraction where one cultivates the mind and advances in the Way is simply the place of enlightenment. If one can establish the mind as the master and myriad practices as the place, cultivating the Way naturally within one's own square inch, that is the true place of enlightenment. Why abandon the quiet realm nearby and seek an empty plot of land afar? The straight mind means the inner mind is truly straight and the outside is free from falsehood; this is the fundamental basis of myriad practices and the level ground for advancing in the Way. From here below, various practices are fully listed, all of which are quiet plots for cultivating the mind and pure arenas for expanding the Way. [Dao]sheng says: One who harbors the absence of falsehood in mind will certainly attain buddhahood.

4.105

"Arousing practice is the place of enlightenment, because it can accomplish undertakings.

4.106

[Seng]zhao says: Since the mind is truly straight, it can give rise to traces and engage in practice; engaging in practice, undertakings are accomplished and all practices are undertaken together.

4.107

"The profound mind is the place of enlightenment, because it increases merit.

4.108

[Seng]zhao says: Once one is able to arouse practice, the mind one plants becomes deeper; when the mind one plants becomes deeper, merit increasingly multiplies.

4.109

"The bodhi-mind (bodhicitta) is the place of enlightenment, because it is free from error.

4.110

[Kumāra]jīva says: When the mind set on the Path is bright and correct, it does not follow deviant tracks; it is without error. [Seng]zhao says: As the fundamental practice of the straightforward mind becomes progressively deeper, it transforms into the mind of bodhi. Because this mind is straightforward and correct, what it sees is without error. Those who would broadly propagate the Path must always begin with these four minds; once the four minds have arisen, none of the myriad practices of the six pāramitās will fail to be accomplished.

4.111

"Giving is the bodhimanda, because it expects no reward.

4.112

[Seng]zhao says: Giving without expecting reward is practice free from marks. When speaking of existence, not losing sight of non-existence; when speaking of non-existence, not losing sight of existence—teaching existence and non-existence differently yet without departing from their fundamental basis: is this not exclusively the path of the Mahāyāna? Why is this? Speaking of existence is to clarify that it is not non-existent, not to assert existence. Speaking of non-existence is to clarify that it is not existent, not to assert non-existence. Thus, although the myriad practices differ, they take signlessness as their essence. Because non-existence is not absolute non-existence, conditioned phenomena are identical with the real; because existence is not absolute existence, giving and precepts are unified. Now, throughout this sūtra, the enumeration of myriad practices as existent or non-existent varies; if one can grasp what is identical among them, then though they differ, there is nothing not unified.

4.113

"Upholding the precepts is the bodhimanda, because all vows are fulfilled.

4.114

[Seng]zhao says: There has never been one whose precepts were fulfilled whose vows were not fulfilled.

4.115

"Patience is the bodhimanda, because towards all sentient beings the mind is without obstruction.

4.116

[Seng]zhao says: Enduring wrath, the mind is preserved; harboring wrath, the mind is obstructed.

4.117

"Vigor is the bodhimanda, because there is no laxity or turning back. Meditation is the bodhimanda, because the mind is subdued and pliable. Wisdom is the bodhimanda, because it sees all dharmas directly before it.

4.118

[Seng]zhao says: The ten thousand dharmas are vast, yet they appear directly before one's eyes; this is the capacity of wisdom.

4.119

"Loving-kindness is the bodhimanda, because it is equal toward sentient beings.

4.120

[Seng]zhao says: An equanimous mind toward enemies and friends, wishing them peace and joy—this is the practice of loving-kindness.

4.121

"Compassion is the bodhimanda, because it endures weariness and suffering.

4.122

[Seng]zhao says: Seeing suffering, one unfailingly rushes to help, not avoiding boiling water or hot coals—this is the practice of compassion.

4.123

"Sympathetic joy is the bodhimanda, because it takes delight in the Dharma.

4.124

[Kumāra]jīva says: Although loving-kindness conceptually gives joy to sentient beings, joy arises from loving-kindness. Returning to see them suffer, one's mind feels sorrow and one enters the mind of compassion, wishing that they may always attain this joy. Next, one enters the mind of joy; although the mind of joy is conceptual, it intentionally wishes them constant joy, and thus differs from the mind of loving-kindness. Furthermore, the mind of loving-kindness gives joy; the mind of joy simply contemplates their obtaining joy, and one's mind rejoices. [Seng]zhao says: Taking one's own Dharma joy to rejoice in their shared delight—this is the practice of sympathetic joy.

4.125

"Equanimity is the bodhimanda, because hatred and affection are cut off.

4.126

[Seng]zhao says: Loving-kindness engenders affection, affection engenders grasping, and grasping engenders encumbrance. Compassion engenders grief, grief engenders affliction, and affliction engenders hatred. Although loving-kindness and compassion are good, encumbering thoughts have already arisen. Therefore, renouncing both to contemplate with equanimity is called the practice of equanimity.

4.127

"Supernormal faculties are the bodhimanda, because they accomplish the six supernormal powers. Liberation is the bodhimanda, because it is able to turn away and relinquish.

4.128

[Seng]zhao says: Liberation refers to the eight liberations. Contemplating blue as yellow, contemplating yellow as blue, relinquishing and turning one's back on the cognitive sphere, following what is contemplated by the mind—this is called turning away and relinquishing.

4.129

"Upāya is the bodhimanda, because it teaches and transforms sentient beings. The four means of embrace are the bodhimanda, because they embrace sentient beings.

4.130

[Kumāra]jīva says: First is generous giving. Generous giving has two kinds: giving wealth to inferior persons, and giving the Dharma to superior persons. Second is kind speech. Kind speech also has two kinds: to inferior persons, comforting them with warm words; to superior persons, consoling them with Dharma words—both using a loving mind to produce kind speech. Third is beneficial action. Beneficial action also has two kinds: for inferior persons, providing upāya so they obtain mundane benefits; for superior persons, providing upāya so they obtain Dharma benefits. Fourth is joint work. Joint work also has two kinds: joining evil persons to entice them with wholesome dharmas; joining good persons to cause their wholesome roots to increase. Adapting to their kind and entering, one's activities are the same as theirs; hence it is called joint work. [Seng]zhao says: Upāya arises from broadly transforming, and the four means of embrace spring from drawing in the multitude.

4.131

"Extensive learning is the bodhimanda, because one practices in accordance with what has been heard.

4.132

[Seng]zhao says: If one hears but cannot practice, one's hearing is no different from that of birds and beasts.

4.133

"Subduing the mind is the bodhimanda, because one correctly contemplates all dharmas.

4.134

[Kumāra]jīva says: One may subdue the mind by phenomenal things, or one may subdue the mind by principle. Here, correct contemplation uses the contemplation of impermanence and so on to restrain and subdue one's mind. [Seng]zhao says: As for the nature of the mind, if it is obstinate, it contemplates wrongly; if it is tamed and subdued, it contemplates correctly.

4.135

"The thirty-seven factors of awakening are the bodhimanda, because they abandon conditioned dharmas.

4.136

[Kumāra]jīva says: The factors of awakening cut off taking rebirth, and are thus called abandoning the conditioned. They also use the emptiness-of-emptiness samādhi and others to abandon the three samādhis and all wholesome dharmas; hence it is called abandoning. [Seng]zhao says: The thirty-seven factors of awakening are the cause of the unconditioned.

4.137

"Truth is the bodhimanda, because it does not deceive the world.

4.138

[Kumāra]jīva says: In the Hīnayāna, four truths are taught; in the Mahāyāna, one truth is taught. When it now says 'truth', it is this one truth; the one truth is the true nature of reality. Conventional phenomena are false and deceptive: they are claimed to exist yet do not, or claimed not to exist yet do; this is deceiving people. Seeing other truths and claiming that they will definitely eradicate one's delusion, while still failing to avoid deluded thoughts, is also deception. Now, the one truth is free from all these faults; therefore, it does not deceive people. From the one truth up to the non-self of all dharmas, this is the true nature of all dharmas, which are simply different phrases and different flavours within the one truth. It is because of this one truth that the Buddha-path is accomplished; the one truth is itself the cause of buddhahood, and is thus called the bodhimanda. [Seng]zhao says: The four truths are real and without deception.

4.139

"Dependent origination is the bodhimanda, because [all links] from ignorance up to aging-and-death are inexhaustible.

4.140

[Seng]zhao says: The twelve links of dependent origination arise mutually through causes and conditions without exhaustible end. When one awakens to their source, the mind of wisdom naturally becomes bright; once the mind of wisdom is bright, the mind of the Path is naturally accomplished. Therefore, the accomplishment of the Path takes dependent origination as its ground, and it is thus taken to be the bodhimanda.

4.141

"The afflictions are the bodhimanda, because one knows them as they truly are. Sentient beings are the bodhimanda, because one knows non-self. All dharmas are the bodhimanda, because one knows the emptiness of all dharmas.

4.142

[Seng]zhao says: The true nature of afflictions, the non-self of sentient beings, and the meaning of emptiness in all dharmas are all that from which the Path arises.

4.143

"Subduing Māra is the bodhimanda, because there is no tipping or shaking. The three realms are the bodhimanda, because there is nowhere to go. The lion's roar is the bodhimanda, because there is nothing to fear.

4.144

[Seng]zhao says: These are what is attained by the Buddha. Although not the Buddha himself, they are called the manda; taken collectively, they are called the Buddha, and the Buddha is the Path. Above, the practices of a bodhisattva were taken as the manda; here, in the fruition, the Buddha is the Path and the myriad matters are the manda.

4.145

"The powers, fearlessnesses, and unshared dharmas are the bodhimanda, because they are free of all faults. The three knowledges are the bodhimanda, because there is no remaining obstruction.

4.146

[Seng]zhao says: Subduing Māra's hosts without being shaken; roaming the three realms without following their destinies; expounding the sound of the fearless Dharma without difficulty; possessing the Buddha's thirty-two activities without deficiency; having the three knowledges penetratively without obstruction—these are all that from which the Great Path arises.

4.147

"Knowing all dharmas in a single thought-moment is the bodhimanda, because it accomplishes all-knowledge.

4.148

[Kumāra]jīva says: The teaching of the two vehicles achieves the Path through thirty-four mind-moments; in the Mahāyāna, in only a single thought-moment one suddenly achieves great awakening, fully possessing all-knowledge. [Seng]zhao says: All-knowledge is the culmination of wisdom. Bright as the morning sun, illuminating all darkness at once; clear as a still abyss, reflecting all images together—having no cognition yet leaving nothing uncognised, is this not exclusively all-knowledge? Why is this? If there is mind, there are bounds; if there are bounds, there are borders. Once bounds and borders take shape, wisdom has limits; when wisdom has limits, its illumination is not universal. The ultimate person has no mind; having no mind, there are no bounds; having no bounds, there are no borders. Once bounds and borders are absent, wisdom is limitless; when wisdom is limitless, its illumination is boundless. Therefore, in a single thought-moment and at one time, one completely knows all dharmas. Although all-knowledge is said to be the pinnacle of practice, it is merely one among the myriad practices. As for that which brings together the accomplishments of the myriad practices, is it not exclusively the unsurpassed Path? Thus, the myriad dharmas listed are all mandas. [Dao]sheng says: The single thought-moment in which nothing is unknown begins at the time of great awakening. Because the previous practices ultimately achieve this matter, it is named after it. Taking the straightforward mind as the beginning of practice, the meaning culminates in knowing all dharmas in a single thought-moment; is this not indeed the place where buddhahood is attained?

4.149

"Thus, good man, if a bodhisattva accords with the pāramitās to teach and transform sentient beings, then whatever they do, raising a foot or lowering a foot, you should know that all comes from the bodhimanda,

4.150

[Dao]sheng says: If one performs the practices above and causes them all to accord with the pāramitās, there is no longer any coming and going in saṃsāra. Yet that they exist is an emergence in response [to beings]. If their emerging is for the sake of response, how could they not come from the bodhimanda? Deducing from what was explained before, one immediately knows this to be so.

4.151

"and abides in the Buddha-dharma."

4.152

[Seng]zhao says: If one can accord with the pāramitās above to transform the world, when that person moves, they roam the bodhimanda; when at rest, they abide in the Buddha-dharma; wherever their actions lead, there is nothing that is not the bodhimanda. [Dao]sheng says: Responding to and awakening the multitude of beings is the meaning of buddhahood. Since they come from practice, and the principle culminates here, it is said to 'abide'.

4.153

When this Dharma was expounded, five hundred devas and humans all gave rise to the aspiration for anuttarā-samyak-saṃbodhi. "Therefore, I am not competent to go there and inquire after his illness." The Buddha said to the Bodhisattva Dharadhara: "Go to Vimalakīrti and inquire after his illness." Dharadhara addressed the Buddha, saying: "World-Honoured One, I am not capable of going there to inquire after his illness. Why is this? I recall that formerly, when I was residing in a quiet chamber, at that time the Māra Pāpīyas,

4.154

[Kumāra]jīva says: Pāpīyas in the language of Qin means 'the murderer'. He always wishes to sever people's life of wisdom, hence he is called 'the murderer'. He is also called 'the evil among evils'. Evil has three kinds: the first is evil, the second is great evil, and the third is the evil among evils. If evil is inflicted upon oneself and one repays it with evil, this is called evil. If another does not violate oneself, yet one harms them without cause, this is called great evil. If another comes to make offerings and show respect, and one does not think of repaying kindness but on the contrary harms them, this is called the evil among evils. The Māra King is the evil among evils; his evil is the most extreme. The Buddhas always wish to bring peace and security to sentient beings, yet he inversely disturbs and ruins them; hence it is called extreme. [Seng]zhao says: Pāpīyas in the language of Qin is sometimes called 'the murderer', and sometimes called 'extreme evil'. He severs people's wholesome roots, and is thus called 'the murderer'. Violating the Buddha and disturbing the Saṅgha has no crime greater than it, hence he is called 'extreme evil'.

4.155

"accompanied by twelve thousand heavenly maidens, looked like Śakra Devendra,

4.156

[Kumāra]jīva says: Śakra is a disciple of the Buddha; knowing that [Dharadhara] would not suspect him, he took the form of Śakra to come. Dharadhara did not intentionally contemplate others' minds, and therefore did not see through it. [Dao]sheng says: Māra is the designation for one who harms people's life of wisdom. The evil among evils is called Pāpīyas. The principles of good and evil are separated; they have no way of concerning each other. How much less could ultimate goodness and extreme evil afflict one another? That this event occurred was entirely a great upāya bodhisattva relying on it to effect transformation. If it is truly an expedient reliance, the manifest trace must be fully real. Why is the manifest trace so? Although this [bodhisattva] was good, he interacted as a human; although that [Māra] was evil, he resided as a deva. A deva can descend with evil traces, and a human can also show goodness to bring about reformation. Could borrowing this means not be so? Looking like Śakra Devendra: Śakra is a disciple of the Buddha and always reveres those who have the Path; therefore he used his appearance so that Dharadhara would not notice. Dharadhara's trace was as a śramaṇa, and a śramaṇa takes transforming people as his essence; when another acts contrary to the Dharma, one must instruct them. Could he on this basis be deluded by matters concerning women?

4.157

"playing drums, music, and stringed instruments, and singing songs, came to where I was. Together with his retinue, he bowed his head to my feet, joined his palms in respect, and stood to one side. I thought it was Śakra,

4.158

[Seng]zhao says: Māra saw Dharadhara in quiet rest and wished to disturb his mind; fearing that if he revealed his original form Dharadhara would not speak with him, he transformed into the likeness of Śakra. At that time, Dharadhara did not observe with supernormal powers, and thus thought it was Śakra. [Dao]sheng says: In terms of appearance, it was Śakra. Dharadhara spoke from the human perspective, and thus could say so.

Linked texts (1)

注維摩詰經 — Classical Chinese