注維摩詰經 6

English (machine translation) 6

Language: English

6.1

Compiled by Shi Sengzhao of the Later Qin

6.3

At that time, Śāriputra, seeing that there were no couches or seats in this room, had this thought:

[Kumāra]jīva says: The dharmakāya mahāsattvas are free of physical and mental fatigue. But as for the body of a śrāvaka bound by afflictive karma, although the mind delights in the Dharma, the body suffers weariness; thus arose the thought of resting. Śāriputra was advanced in years and frail in body among the disciples, so he was the first to give rise to this thought, without needing to manifest burdened traces. Furthermore, because he knew Vimalakīrti would certainly perceive his mind in advance, he simply thought it without speaking. Examining the later statement, 'Where shall these great beings sit?', it seems he inferred from his own fatigue to consider the physical state of the assembly, and gave rise to this thought fearing they had need of seats.

6.5

"Where are these bodhisattvas and the assembly of great disciples to sit?"

6.6

[Dao]sheng says: Previously the seats were removed to await need; hence Śāriputra gave rise to the thought of need.

6.7

The elder Vimalakīrti knew his thought and said to Śāriputra: "Virtuous one, have you come for the sake of the Dharma,

6.8

[Kumāra]jīva says: He did not directly reproach him, but questioned him, wanting to show that his thought diverged from principle, so that whether stepping forward or back he would be at fault.

6.9

or have you come seeking couches and seats?"

6.10

[Seng]zhao says: The intent behind lying alone on the couch is revealed here. Śāriputra silently grasped the subtle hint, and therefore struck at the opening. Pure Name was about to explain the path of non-seeking, and thus took the occasion to interrogate him. [Dao]sheng says: The trace of the thought of needing seats lies in seeking; if there is seeking, it contradicts the Dharma and is not the reason for coming.

6.11

Śāriputra said: "I came for the Dharma, not for couches and seats." Vimalakīrti said: "Indeed, Śāriputra! One who seeks the Dharma

6.12

[Kumāra]jīva says: Not grasping at the marks of dharmas and harmonizing with the Dharma in principle is called seeking the Dharma. If one grasps at marks and gives rise to attachment, the mind diverges from the Dharma, which is not seeking the Dharma.

6.13

does not covet even body or life, much less couches and seats! One who seeks the Dharma has no seeking for form, feeling, perception, karmic formations, or consciousness;

6.14

[Seng]zhao says: True seeking does not seek even the Dharma, let alone utensils for comforting the body. From here on, extending through all dharmas, he clarifies the meaning of non-seeking.

6.15

has no seeking for realms or sense-bases;

6.16

[Seng]zhao says: Realms refers to the eighteen realms; sense-bases refers to the twelve sense-bases.

6.17

has no seeking for the desire, form, or formless realms.

6.18

[Seng]zhao says: There is no seeking for the three realms.

6.19

Indeed, Śāriputra! One who seeks the Dharma does not seek attached to the Buddha, does not seek attached to the Dharma, and does not seek attached to the Saṃgha. One who seeks the Dharma does not seek through seeing suffering, does not seek through severing the cause of suffering, does not seek through striving for cessation, or through cultivating the path. Why is that? The Dharma is devoid of conceptual elaboration. If one says, 'I shall see suffering, sever the cause of suffering, realize cessation, and cultivate the path,' this is conceptual elaboration, not seeking the Dharma.

6.20

[Seng]zhao says: If there is seeking, there is conceptual elaboration; if there is conceptual elaboration, it is not seeking. Hence we know that true seeking is non-seeking.

6.21

Indeed, Śāriputra! The Dharma is called quiescent extinction. If one practices arising and perishing, this is seeking arising and perishing, not seeking the Dharma. The Dharma is called undefiled. If one is defiled by dharmas, even nirvāṇa, this is defiled attachment, not seeking the Dharma. The Dharma has no sphere of activity. If one acts within dharmas, this is a sphere of activity, not seeking the Dharma. The Dharma has no grasping or abandoning. If one grasps or abandons dharmas, this is grasping and abandoning, not seeking the Dharma. The Dharma has no location. If one clings to a location, this is clinging to a location, not seeking the Dharma. The Dharma is called signless. If one cognizes in accordance with signs, this is seeking signs, not seeking the Dharma. The Dharma cannot be abided in. If one abides in dharmas, this is abiding in dharmas, not seeking the Dharma. The Dharma cannot be seen, heard, sensed, or known.

6.22

[Seng]zhao says: The six consciousnesses are abbreviated into four names: seeing and hearing are the eye and ear consciousnesses; sensing is the nose, tongue, and body consciousnesses; knowing is the mental consciousness.

6.23

If one acts through seeing, hearing, sensing, and knowing, this is seeing, hearing, sensing, and knowing, not seeking the Dharma. The Dharma is called unconditioned. If one acts in the conditioned, this is seeking the conditioned, not seeking the Dharma. Therefore, Śāriputra, if one seeks the Dharma, regarding all dharmas one should have nothing to seek."

6.24

[Seng]zhao says: Such being the marks of the Dharma, how could it be sought? If one wishes to seek it, only non-seeking is true seeking. [Dao]sheng says: As for one who seeks the Dharma, it does not mean seeking; having no further seekings is taking to be seeking.

6.25

When this discourse was spoken, five hundred devaputras attained the purity of the Dharma eye with respect to all dharmas.

6.26

[Seng]zhao says: The purity of the Mahāyāna Dharma eye.

6.27

At that time, the elder Vimalakīrti asked Mañjuśrī: "Virtuous one, you have wandered through immeasurable thousands of myriads of koṭis of asaṃkhyeya lands. In which buddha-land are there lion thrones that are exquisite, supreme, and endowed with virtues?"

6.28

[Kumāra]jīva says: He asked although he already knew, wishing to lead the assembled multitude to produce faith. Borrowing the thrones from that land had two meanings: first, to reveal the adorned and pure virtues of the buddhas that produce extraordinary thrones, inspiring the beginner bodhisattvas to deepen their aspiration; second, to allow the teaching to flow between the two lands by means of this going and returning. [Seng]zhao says: The mahāsattva Mañjuśrī wanders and teaches without bounds, and has surely seen the extraordinary and exquisite thrones in various lands. Pure Name wished to arouse feelings of reverence and faith in the gathering, so he asked before fetching them, demonstrating that he had investigated the matter. [Dao]sheng says: Asking first was to clarify that what would subsequently be brought was genuine.

6.29

Mañjuśrī said: "Householder, passing eastward beyond lands as numerous as the sands of thirty-six Ganges Rivers, there is a world named Sumerudarśana. Its buddha is called Sumerupradīparāja, who is present even now. The body of that buddha is eighty-four thousand yojanas tall;

6.30

[Seng]zhao says: A yojana is an Indian unit of distance. A large yojana is sixty li; a medium yojana is fifty li; a small yojana is forty li.

6.31

his lion throne is eighty-four thousand yojanas high, and foremost in magnificent adornment." Thereupon the elder Vimalakīrti displayed his spiritual power, and immediately that buddha dispatched thirty-two thousand lion thrones, lofty, vast, adorned, and pure, to come and enter Vimalakīrti's room.

6.32

[Seng]zhao says: Although Pure Name used his spiritual power to fetch them, if that buddha had not dispatched them, there would also have been no means to bring them about.

6.33

The bodhisattvas, great disciples, Śakra, Brahmā, the Four Heavenly Kings, and others had never seen the like before. The room expanded and contained all thirty-two thousand lion thrones without any obstruction; nor did it crowd the city of Vaiśālī, Jambudvīpa, or the four continents, which all appeared as before. At that time, Vimalakīrti said to Mañjuśrī: "Take a lion throne and sit together with the bodhisattvas and superior persons, matching the stature of your bodies to the likeness of those thrones." The bodhisattvas who had attained spiritual penetrations immediately transformed their bodies to forty-two thousand yojanas and sat upon the lion thrones. The newly resolved bodhisattvas and great disciples were all unable to ascend. At that time, Vimalakīrti said to Śāriputra: "Take a lion throne." Śāriputra said: "Householder, this throne is lofty and vast; I am unable to ascend it."

6.34

[Kumāra]jīva says: This was constrained by Vimalakīrti's spiritual power, wishing to make the assembly understand that the distinction between the Mahāyāna and the Hinayāna is as vast as this. It is also said that the thrones of the buddhas' virtues cannot be ascended by those lacking such virtues. In principle this is naturally dark and unadulterated; it was not merely by constraint.

6.35

Vimalakīrti said: "Indeed, Śāriputra! Only by paying homage to the Tathāgata Sumerupradīparāja will you be able to sit." Thereupon the newly resolved bodhisattvas and great disciples paid homage to the Tathāgata Sumerupradīparāja and were then able to sit upon the lion thrones. Śāriputra said: "Householder, this is unprecedented! That such a small room could contain these lofty and vast thrones without obstructing the city of Vaiśālī, nor crowding the villages and towns of Jambudvīpa or the palaces of the devas, nāgas, yakṣas, and spirits throughout the four continents!" Vimalakīrti said: "Indeed, Śāriputra! The buddhas and bodhisattvas possess a liberation called the Inconceivable.

6.36

[Seng]zhao says: When inconceivable manifest traces appear without, inconceivable virtues must be prominent within. Searching back to their fundamental basis, it is nothing other than expedient means and wisdom! Why is this? Wisdom leaves nothing hidden unilluminated, and expedient means leaves no virtue uncultivated. Because nothing hidden is unilluminated, principle is exhaustively plumbed; because no virtue is uncultivated, achievements are fully realized. Achievements being realized consists in non-realization, and thus they are completed through oneness; principle being plumbed consists in non-plumbing, and thus it penetrates through emptiness. Therefore, wisdom encompasses all things yet has no illumination; expedient means accumulates all virtues yet has no achievement; silent and non-active, yet there is nothing it does not do—this is the utmost of the inconceivable. The vast and minute containing each other, diverse forms responding simultaneously—these are merely the coarse traces perceived by eyes and ears; how could they suffice to express it? Yet by relying on the branch one indicates the fundamental basis, and by lodging in the coarse one expresses the subtle; hence, by borrowing the seats, the matter is briefly manifested. From its beginning with the pure land to its conclusion with the offering of the Dharma, what this sūtra records of the Mahāyāna path is entirely inconceivable dharmas. Therefore the entrustment says: 'This sūtra is named the Dharma-gate of Inconceivable Liberation; you should uphold it.' This chapter takes its distinctive name because it manifests external traces. 'Liberation' is a mental dharma of sovereign mastery. Attaining this liberation, all that one does, internal practices and external responses, is sovereign and unimpeded; this is not something the two vehicles can conceive. It is only from the dharmakāya of the seventh stage upward that one attains this liberation. Another version calls it 'the liberation of the riddhipāda-samādhi.' [Kumāra]jīva says: They are of the same substance with different names. To wish to act and be unable to is bondage; when things are accomplished in response to thought, that is liberation. Having no inability is called liberation. Being able to do so while no one knows how it is so is called inconceivable.

6.37

If a bodhisattva abides in this liberation, he can insert Mount Sumeru, with all its height and breadth, into a mustard seed without increasing or decreasing either, and the king of mountains, Mount Sumeru, retains its original appearance as before.

6.38

[Kumāra]jīva says: Mount Sumeru is the essence of earth. This is the earth element; below, water, fire, wind, and earth, the four great elements, are explained. Deluded people say that the four great elements possess spirits, and also say that they are the greatest, or that they are permanent. Now they are subdued by the power of the Way, demonstrating that they are not spirits. Inserting it into a tiny mustard seed demonstrates that it is not large. The vast and minute containing each other and things having no fixed substantial nature demonstrates that it is not permanent. All this reverses their attachments and uproots their deep stagnation, so as to remove their habitual assumptions and give them a path to return to the source.

6.39

Yet the four heavenly kings and the gods of Trāyastriṃśa are not aware and do not know where they have entered; only those who are fit to be saved see Mount Sumeru enter into the mustard seed. This is called the Dharma-gate of Inconceivable Liberation. Furthermore, he can place the waters of the four great oceans into a single pore without disturbing the fishes, turtles, terrapins, alligators, and aquatic creatures, while those great oceans retain their original appearance as before; the dragons, spirits, asuras, and so forth are not aware and do not know where they have entered, nor are these sentient beings disturbed. Furthermore, Śāriputra, a bodhisattva who abides in inconceivable liberation can sever and take the three-thousand-great-thousandfold world, place it in his right palm like a potter's wheel, and hurl it beyond worlds as numerous as the sands of the Ganges, while the sentient beings therein are not aware and do not know where they have gone; then he places it back in its original position without causing anyone to conceive of coming and going, and this world retains its original appearance as before. Furthermore, Śāriputra, if there are sentient beings who take pleasure in remaining long in the world and can be saved, the bodhisattva extends seven days to make an eon,

6.40

[Kumāra]jīva says: Some also say that time is a permanent dharma; by causing length and shortness to change their measure, he shows it is impermanent.

6.41

causing those sentient beings to regard it as an eon. If there are sentient beings who take no pleasure in remaining long and can be saved, the bodhisattva compresses an eon to make seven days, causing those sentient beings to regard it as seven days. Furthermore, Śāriputra, a bodhisattva who abides in inconceivable liberation can gather the adornments of all buddha-lands into a single country and display them to sentient beings. Furthermore, a bodhisattva can place the sentient beings of a buddha-land into his right palm, fly to the ten directions and show them everywhere to all, without moving from his original place. Furthermore, Śāriputra, a bodhisattva can cause all the requisites for offering to the buddhas by sentient beings of the ten directions to be seen within a single pore. Furthermore, he universally causes all the suns, moons, stars, and constellations of the lands in the ten directions to be seen within a single pore of the bodhisattva. Furthermore, Śāriputra, the bodhisattva can inhale all the winds of the worlds in the ten directions into his mouth without harming his body, nor are the trees outside broken. Furthermore, when the worlds in the ten directions are consumed by fire at the end of an eon, he can take all the fires into his belly, and the burning continues as before without causing him harm. Furthermore, from below, passing through buddha-worlds as numerous as the sands of the Ganges, he takes a buddha-land and raises it to the regions above, beyond countless worlds as numerous as the sands of the Ganges, as though picking up a jujube leaf on the point of a needle, without disturbing anything. Furthermore, Śāriputra, a bodhisattva who abides in inconceivable liberation can use supernatural powers to manifest as the body of a buddha, or manifest as the body of a pratyekabuddha, or manifest as the body of a śrāvaka, or manifest as the body of Śakra, or manifest as the body of Brahmā, or manifest as the body of a lord of the world, or manifest as the body of a wheel-turning king. Furthermore, of all the sounds in the worlds of the ten directions—whether superior, middling, or inferior—he can transform them all into the sound of a buddha, proclaiming the sounds of impermanence, suffering, emptiness, and non-self; and the various dharmas taught by all the buddhas of the ten directions are universally caused to be heard therein. Śāriputra, I have now briefly spoken of the bodhisattva's power of inconceivable liberation; if I were to explain it fully, an eon would be exhausted without reaching the end. At that time Mahākāśyapa, hearing the explanation of the bodhisattva's Dharma-gate of Inconceivable Liberation, marveled at its being unprecedented and said to Śāriputra: 'It is as if someone displayed forms and images of various colors before a blind person, which are not something he can see. When all the śrāvakas hear this Dharma-gate of Inconceivable Liberation, their inability to understand is just like this. When the wise hear this, who would not generate the mind of anuttarā-samyak-saṃbodhi? Why have we forever cut off our roots, becoming like spoiled seeds regarding this Mahāyāna? When all śrāvakas hear this Dharma-gate of Inconceivable Liberation, they ought to weep and wail so that their voices shake the three-thousand-great-thousandfold world.'

6.42

[Seng]zhao says: Because what they have fallen short of is momentous, he uses metaphorical words, saying they ought to weep and wail. The two vehicles have forever eliminated grief and sorrow and do not even have a faint sob, much less shaking the three thousand [worlds]!

6.43

'All bodhisattvas should greatly rejoice and receive this Dharma on the crowns of their heads.'

6.44

[Seng]zhao says: Kāśyapa is about to clarify the distinction between Mahāyāna and Hīnayāna, steering the contemporary audience; hence those for whom it is not their share should weep in despair, while those for whom it is their share should cherish the joy of receiving it on their heads.

6.45

'If there is a bodhisattva who faithfully resolves upon the Dharma-gate of Inconceivable Liberation, all the hosts of Māra can do nothing to him.'

6.46

[Seng]zhao says: If merely being able to faithfully resolve upon it means Māra cannot disturb him, how much more so for one whose practice corresponds to it!

6.47

When Mahākāśyapa spoke these words, thirty-two thousand devaputras all generated the mind of anuttarā-samyak-saṃbodhi. At that time Vimalakīrti said to Mahākāśyapa: 'Virtuous one! Those who act as Māra kings in the boundless asaṃkhyeya worlds of the ten directions are mostly bodhisattvas abiding in inconceivable liberation, who manifest as Māra kings using the power of upāya to teach and transform sentient beings.'

6.48

[Seng]zhao says: Because Kāśyapa said that Māra cannot disturb one who faithfully resolves upon the inconceivable, and yet in the ten directions there are also bodhisattvas who faithfully resolve upon it and are disturbed by Māra, he is about to clarify that the actions of inconceivable mahāsattvas possess sovereign mastery; wishing to advance beginners, they manifest as Māra kings, and this is not something the power of Māra can achieve. This clarifies the inconceivable and also completes the intention of Kāśyapa's words.

6.49

'Furthermore, Kāśyapa, of the boundless bodhisattvas in the ten directions, there are those from whom someone begs for hands, feet, ears, or nose; head, eyes, marrow, or brain; blood, flesh, skin, or bones; hamlets, towns, or cities; wives, children, male or female slaves; elephants, horses, or carriages; gold, silver, or vaiḍūrya; giant clams, carnelian, coral, or amber; genuine pearls, mother-of-pearl, or conch shells; clothing, food, or drink. Those who beg in this manner are mostly bodhisattvas abiding in inconceivable liberation who go to test them through the power of upāya, in order to make them firm.'

6.50

[Kumāra]jīva says: When a bodhisattva of binding karma has nearly completed the pāramitā of giving but has not yet reached its culmination, the inconceivable bodhisattva forcefully demands these things from him to cause his mind of non-sparing to be completely perfected and firm. He also causes sentient beings to know his firmness, and causes him to know his own firmness. [Seng]zhao says: Generally, testing arises from what is not yet certain. Inconceivable mahāsattvas are already equipped with supernatural powers and anticipate people's faculties; what need is there to test? Yet to make their resolve firm, they demand what they do not need. Demanding what is not needed resembles the traces of Māra's testing, so it is spoken of as a test. How could it be that they know only after testing?

6.51

'Why is this? Bodhisattvas abiding in inconceivable liberation possess majestic virtue and power, and therefore carry out coercion to display such difficult tasks to sentient beings. Ordinary people are base and inferior, lacking power and influence, and cannot coerce bodhisattvas in this way.'

6.52

[Seng]zhao says: Cutting off a person's hands and feet, separating a person's wife and children, and forcefully demanding state wealth produce their grief and sorrow; although there is a small suffering before their eyes, it brings about great peace for eternal eons. This arises from deeply contemplating people's faculties and weighing the light and the heavy; those who see what is near and do not reach what is distant are incapable of doing this.

6.53

'It is like the trampling of a dragon-elephant, which a donkey cannot endure.'

6.54

[Seng]zhao says: This uses ability and inability as a metaphor. The finest among elephants is called a dragon-elephant.

6.55

'This is called the gate of wisdom and upāya of bodhisattvas who abide in inconceivable liberation.'

6.56

[Seng]zhao says: Wisdom penetrates far; upāya guides near. By these, distinct traces are formed and the multitude of beings are brought to completion. Things do not arise without cause, yet none can fathom them; therefore the two gates of expedient means and wisdom are the fundamental basis of the inconceivable.

6.57

Chapter 7: Contemplating Sentient Beings

6.58

At that time Mañjuśrī asked Vimalakīrti: 'How should a bodhisattva contemplate sentient beings?'

6.59

[Kumāra]jīva says: If sentient beings had real, fixed characteristics, then inconceivable mahāsattvas should not uselessly press and test them to make them suffer. Because they are not real and can easily be brought to fruition, [the mahāsattvas] afflict and press them. Furthermore, the Buddha-Dharma has two types: first, existence; second, emptiness. If one consistently remains in existence, one is burdened by ideational attachments; if one consistently contemplates emptiness, one abandons the roots of goodness. If emptiness and existence are used alternately, these two faults are not incurred, just as the alternation of the sun and the moon brings the myriad things to completion. Above, existence has already been explained; therefore, the gate of emptiness is now clarified. Contemplating sentient beings is like this. 'Sentient being', 'spiritual ruler', and 'self' are simply one meaning. It is like a foolish person walking on a road who comes upon an abandoned box containing a large mirror. Opening the box and looking into the mirror, he sees his own reflection, thinks it is the owner of the box, bows in gratitude, abandons it, and runs away. Sentient beings entering the treasure-mirror of the treasury of the Buddha-Dharma, grasping characteristics and imputing a self, discarding it and going away, are also like this. It is also like a blind person walking along a path who happens to meet a prince of the realm, embracing him tightly without letting go. Shortly after, the king's officials and retinue arrive, inflict extreme pain, and forcefully wrench [the prince] away, after which he lets go. Just so it is with sentient beings of wrong view seeing a self in what is non-self: when impermanence and suffering arrive, and they disperse and disintegrate according to conditions, only then do they know there is no self. It is like clouds in the sky: when approached, they are not there. The true benevolence that contemplates all dharmas as empty is true wisdom; the objectless benevolence born from within true wisdom is called true benevolence. Also, with benevolence as the fundamental basis, explaining the true Dharma for others is called true benevolence. Also, taking benevolence as the fundamental basis and thereafter practicing the myriad deeds such as giving is named accordingly; [these types of benevolence] are named either according to their self-nature or according to their cause. From this point onward, the analogies may be traced in like manner. [Seng]zhao says: The contemplation of self-regulation by the mahāsattva of compassionate illness, with its subtle words and profound import, has already been fully set forth in the preceding text. Yet the characteristics of dharmas are vacant and obscure, not to be seen by the conceptual mind; true contemplation is dark and silent, not to be debated by those who speak. Why then does he not realize nirvāṇa but share illness with the multitude of beings, and display inconceivable manifest traces without fixed origin, even acting as a Māra-king pressing and oppressing beginners? These are all the doings of the mahāsattva of self-regulation. In the contemplation of self-regulation, other and self are completely empty, yet when taken as similes for events, [the difficulty] becomes even greater, causing those aspiring to the principle to be bewildered by the import of abandoning speech, and those clinging to self to increase their view of sentient beings. This is why the path of wordlessness is difficult to express in words. In order to take similes close at hand to illustrate from afar true contemplation, thereby removing the burden of the people of the age being bound to words, this question was raised. [Dao]sheng says: The preceding inconceivability was the manifest trace of responding to and transforming sentient beings. Responding without fixed directions resembles having the sentiment toward sentient beings. One who has the sentiment toward sentient beings cannot transform them; hence it was necessary to ask about this.

6.60

Vimalakīrti said: "Just as an illusionist sees the person he has conjured up, so the bodhisattva contemplates sentient beings.

6.61

[Seng]zhao says: An illusionist contemplates an illusion, knowing it is not real. The mahāsattva contemplates sentient beings in just the same way. [Dao]sheng says: It is not that there is no illusory person; it is simply that there is no real person. Since there is no real person, through this one awakens to the fact that the illusory person is also without reality. If an illusory person is unreal, how could sentient beings alone be real?

6.62

"Like a wise person seeing the moon in the water; like seeing one's reflection in a mirror; like a mirage in the heat; like the echo of a shout; like a cloud in the sky;

6.63

[Seng]zhao says: From afar one sees a shape; close up there is no image.

6.64

"like a mass of foam on water; like a bubble on water; like the solidity of a plantain tree; like the lasting stay of lightning; like a fifth great element; like a sixth aggregate; like a seventh sense-faculty; like a thirteenth sense-base; like a nineteenth realm;

6.65

[Seng]zhao says: The sūtras have fixed numbers [for these].

6.66

"so the bodhisattva contemplates sentient beings. Like form in the formless realm; like a sprout from scorched grain; like the view of self in a srotāpanna; like an anāgāmin entering a womb;

6.67

[Seng]zhao says: Although an anāgāmin may experience temporary regression, he certainly does not undergo rebirth.

6.68

"like the three poisons in an arhat;

6.69

[Kumāra]jīva says: In the Mahāyāna teaching, it says they are faint and subtle, extending beyond the three realms.

6.70

"like greed, anger, or breaking the precepts in a bodhisattva who has attained endurance;

6.71

[Seng]zhao says: At the seventh stage, having attained the endurance of the non-arising of dharmas, mental fetters are permanently eradicated, how much more so coarse matters like breaking the precepts?

6.72

"like the habit-energies of the afflictions in a buddha;

6.73

[Seng]zhao says: Only the Tathāgata has entirely exhausted the habit-energies of fetters.

6.74

"like a blind person seeing sights; like inhalation and exhalation in one who has entered the cessation of feeling and perception;

6.75

[Seng]zhao says: The mind stirs internally, and the breath moves in and out externally; since mental thoughts are extinguished, the breath neither enters nor leaves.

6.76

"like the tracks of a bird in the sky; like the child of a barren woman; like the afflictions of a conjured person; like a dream seen upon awakening; like one who has attained nirvāṇa taking on a physical body;

6.77

[Seng]zhao says: There has never been one who entered nirvāṇa and again received a body.

6.78

"like a smokeless fire;

6.79

[Seng]zhao says: Fire must depend on fuel.

6.80

"so the bodhisattva contemplates sentient beings." Mañjuśrī said: "If the bodhisattva conducts such a contemplation, how does he practice benevolence?"

6.81

[Seng]zhao says: Benevolence takes sentient beings as its object; if there are no sentient beings, where does the benevolent mind reside? Wishing to clarify that true benevolence has no conditions yet does not depart from conditions, he establishes the meaning of the aforementioned signless true benevolence. [Dao]sheng says: Having awakened to the unreality of sentient beings, one must embrace all beings alongside oneself; hence there is benevolence. Yet it also seems as though there is nothing upon which to bestow benevolence, which is why he asks this next question.

6.82

Vimalakīrti said: "Having engaged in this contemplation, the bodhisattva reflects: 'I should explain such a Dharma for sentient beings.'

6.83

[Dao]sheng says: The principle is constantly radiant like this, yet sentient beings deviate from it for kalpas upon kalpas. The bodhisattva, having awakened to it, could he fail to reveal it? This is an intentional thought framed for the sake of the contemplation, not an actual thought.

6.84

"This is indeed true benevolence.

6.85

[Seng]zhao says: Sentient beings are fundamentally empty, but cannot awaken to this on their own; therefore he explains this Dharma for them to let them awaken themselves—how could it be that I possess them? If one can contemplate sentient beings as empty, mental activity is also empty; using this empty mind to practice benevolence within emptiness is called signless true benevolence. If one has an intentional mind toward sentient beings and practices benevolence, this is merely deceitful benevolence; how could it be worthy of praise? [Dao]sheng says: He is certainly capable of truly saving them, not merely holding an empty thought.

6.86

"He practices quiescent benevolence, because there is nothing that arises.

6.87

[Kumāra]jīva says: Knowing all dharmas are quiescent and unproduced, he gives rise to benevolence based on this without losing quiescence; therefore it is named after quiescence. [Seng]zhao says: After attaining the endurance of the non-arising of dharmas at the seventh stage, the myriad practices undertaken are all signless and conditionless, of the same essence as the unproduced. Being of the same essence as the unproduced, there is no distinction. True benevolence is conditionless and no longer has mental signs; mental signs being absent, it is serene and perpetually quiescent. Never not benevolent, yet never possessing benevolence; hence it is said, 'He practices quiescent benevolence, because there is nothing that arises.' From here down, signless practices of benevolence are extensively elucidated to complete the meaning of truth. Although the names and practices differ, they all emerge from the essence of benevolence; therefore they are all named after benevolence. [Dao]sheng says: Desiring to explain that sentient beings are like illusions, this is precisely benevolence that is like an illusion. Whatever may be termed benevolence is invariably like this; hence, extrapolating and naming them, one does not speak of them in rank order. That they are like illusions has already been clarified previously, leaving nothing further to explain. Below, since there is no such clarification, could one fail to explain them?

6.88

"He practices unheated benevolence, because there are no afflictions.

6.89

[Seng]zhao says: The arising of afflictions stems from craving and views; benevolence has neither craving nor views, and thus no burning afflictions.

6.90

"He practices equal benevolence, because it equalizes the three periods of time.

6.91

[Seng]zhao says: Benevolence covers the three periods of time without perceiving any difference among them.

6.92

"He practices non-contentious benevolence, because nothing arises.

6.93

[Kumāra]jīva says: Seeing dharmas as having an arising, one then contends with dharmas. [Seng]zhao says: Both self and other are equally empty; whence could dispute arise?

6.94

"He practices non-dual benevolence, because the internal and external do not combine.

6.95

[Kumāra]jīva says: 'Internal and external' refers to the internal and external sense-bases. The internal and external are dual; their mutual opposition constitutes combination. [Seng]zhao says: The internal benevolence and the external conditions are both empty, without combination.

6.96

"He practices indestructible benevolence, because it is ultimately exhausted.

6.97

[Seng]zhao says: In conditionless true benevolence, the signs of benevolence are permanently exhausted; what thing could destroy it?

6.98

"He practices firm benevolence, because the mind is without ruin.

6.99

[Seng]zhao says: The preceding clarified that nothing externally can destroy it; this clarifies that internally it is free of ruin.

6.100

"He practices pure benevolence, because the nature of all dharmas is pure.

6.101

[Seng]zhao says: True benevolence is signless, pure in the same manner as the nature of dharmas.

6.102

"He practices boundless benevolence, because it is like space.

6.103

[Seng]zhao says: It has no intention to cover, yet there is nothing its mind does not cover.

6.104

"He practices arhat benevolence, because it destroys the thieves of the fetters.

6.105

[Kumāra]jīva says: In the language of Qin, this means 'slaying the thieves of the fetters'. This arises from eliminating the fetters, and is named accordingly. It is also able to eliminate the fetters, and hence receives its name from its capacity. [Seng]zhao says: 'Arhat' in the language of Qin means 'destroyer of the thieves of the fetters'. The afflictive fetters such as jealousy, anger, and wrong views are eradicated by means of benevolence; thus it can be called arhat [benevolence].

6.106

"He practices bodhisattva benevolence, because it pacifies sentient beings.

6.107

[Seng]zhao says: The designation of 'bodhisattva' derives from pacifying sentient beings; because benevolence pacifies sentient beings, it can be called bodhisattva [benevolence].

6.108

"He practices tathāgata benevolence, because it attains the characteristics of suchness.

6.109

[Seng]zhao says: The designation of 'tathāgata' derives from attaining the characteristics of suchness; because benevolence accords with the characteristics of suchness, it can be called tathāgata [benevolence].

6.110

"He practices buddha benevolence, because it awakens sentient beings.

6.111

[Kumāra]jīva says: The multitude of beings sleep long; the bodhisattva awakens them. [Seng]zhao says: Awakening oneself and awakening others is called 'buddha'. Since benevolence has both awakened itself and is able to awaken others, it can be called buddha [benevolence].

6.112

"He practices spontaneous benevolence, because it is attained without a cause.

6.113

[Kumāra]jīva says: Without cause is spontaneity; spontaneity means being without a teacher. [Seng]zhao says: The path of the Mahāyāna is completed without a teacher, which is called spontaneous. The bodhisattva's true benevolence is also accomplished without a cause; can it not be called spontaneous?

6.114

"He practices bodhi benevolence, because it is equal in single flavor.

6.115

[Kumāra]jīva says: Only the bodhi of the Buddha can understand that all dharmas have one characteristic and one flavor; now, benevolence arises within signless understanding, and thus from afar resembles bodhi. [Seng]zhao says: The signless path of equal and single flavor is called bodhi. Signless true benevolence is also equal in single flavor; hence it can be called bodhi.

6.116

"He practices peerless benevolence, because it cuts off all cravings.

6.117

[Kumāra]jīva says: If ordinary people practice benevolence while having the fetter of craving, there can be equals to it; for one who practices benevolence with craving severed, nothing can equal it. [Seng]zhao says: In the two vehicles and up to the sixth stage, they all give rise to benevolence by feeling affection for others. If one can give rise to benevolence without an affectionate mind toward them, this benevolence is transcendent and can be called peerless.

6.118

"He practices great compassion benevolence, because it guides with the Mahāyāna.

6.119

[Seng]zhao says: Rescuing them from suffering and difficulties, and guiding them by means of the Mahāyāna, is the function of great compassion. Loving-kindness desires their happiness and also guides them by means of the Mahāyāna; thus it can be called great compassion.

6.120

"Practicing unwearied loving-kindness, because of contemplating emptiness and non-self;

6.121

[Seng]zhao says: Feelings of weariness and fatigue arise from preserving a self. One who practices loving-kindness with a mind of emptiness and non-self sees saṃsāra through to the end, never experiencing weariness again.

6.122

"practicing the loving-kindness of giving Dharma, because of withholding and begrudging nothing;

6.123

[Seng]zhao says: There has never been one who attained true loving-kindness while begrudging the wealth of Dharma; this may be called giving Dharma.

6.124

"practicing the loving-kindness of keeping precepts, because of transforming those who break prohibitions;

6.125

[Seng]zhao says: There has never been one who attained true loving-kindness who committed killing or stealing without also transforming others; this may be called keeping precepts.

6.126

"practicing the loving-kindness of patience, because of protecting both others and oneself;

6.127

[Kumāra]jīva says: If one can practice patience, then inwardly one does not burden oneself, and outwardly one does not harm others; therefore it is said to protect both others and oneself. Generally, the word 'practice' before 'loving-kindness' in these lines is absent in the Sanskrit text. [Seng]zhao says: There has never been one who attained true loving-kindness who failed to protect both others and oneself, thereby bringing about wrath and contention; this may be called patience.

6.128

"practicing the loving-kindness of vigor, because of bearing the burden of sentient beings;

6.129

[Seng]zhao says: There has never been one who attained true loving-kindness who did not bear the burden of sentient beings; this may be called vigor.

6.130

"practicing the loving-kindness of dhyāna-meditation, because of not experiencing the taste [of sensory pleasures];

6.131

[Seng]zhao says: There has never been one who attained true loving-kindness who, with a distracted mind, tasted the flavor of the five desires; this may be called dhyāna-meditation.

6.132

"practicing the loving-kindness of wisdom, because of never failing to know the proper time;

6.133

[Kumāra]jīva says: Seeking the fruit before one's practice is complete is called not knowing the proper time. [Seng]zhao says: There has never been one who attained true loving-kindness who practiced without knowing the proper time; this may be called wisdom.

6.134

"practicing the loving-kindness of upāya, because of manifesting in all manners;

6.135

[Seng]zhao says: There has never been one who attained true loving-kindness who did not expediently manifest to respond universally; this may be called upāya.

6.136

"practicing unhidden loving-kindness, because of the straightforward mind being pure;

6.137

[Kumāra]jīva says: The mind is straightforward and plain; when there is a fault one definitely repents and does not conceal one's transgressions: these are the two actions. [Seng]zhao says: There has never been one who attained true loving-kindness whose mind had crookedness or concealment and was not pure; this may be called unhidden.

6.138

"practicing the loving-kindness of the profound mind, because of being free from mixed practice;

6.139

[Kumāra]jīva says: In the straightforward mind there are still burdensome fetters; now one enters deeply into the Buddha-Dharma and has no mixed thoughts. [Seng]zhao says: There has never been one who attained true loving-kindness who mingled it with shallow practices; this may be called the profound mind.

6.140

"practicing undeceptive loving-kindness, because of being free from falsehood;

6.141

[Kumāra]jīva says: Bodily action is upright and straightforward, not deceiving others. [Seng]zhao says: There has never been one who attained true loving-kindness who was false and unreal; this may be called undeceptive.

6.142

"practicing the loving-kindness of peace and happiness, because of causing [sentient beings] to attain the bliss of buddhahood.

6.143

[Kumāra]jīva says: The Sanskrit text says, 'dwelling in the bliss of nirvāṇa.' [Seng]zhao says: There has never been one who attained true loving-kindness who did not cause both others and oneself to attain the bliss of buddhahood; this may be called peace and happiness.

6.144

"Such is the loving-kindness of a bodhisattva."

6.145

[Seng]zhao says: The various names above are all the substance of true loving-kindness. Naturally possessing these capacities, it therefore has these names; it does not externally borrow other practices to serve as designations for itself. When true loving-kindness is like this, how could it accommodate the view of a sentient being?

6.146

Mañjuśrī asked again: "What is meant by compassion?" [Vimalakīrti] answered: "Whatever merits the bodhisattva performs, they share them all with all sentient beings."

6.147

[Kumāra]jīva says: Both merits and the fruitional rewards of merit are completely bestowed upon sentient beings; this is giving to rescue suffering sentient beings. The three immeasurables are entirely clarified in terms of giving; if explained broadly, they should also be like loving-kindness and the rest. [Seng]zhao says: Drawing from the contemplation he asked about loving-kindness, fully explaining the four immeasurables. Pitying their long-enduring suffering, he does not calculate the merits accumulated by his own person, but vows to give them to all. Putting others before oneself is the practice of great compassion. [Dao]sheng says: If one wishes to eradicate suffering, one must abandon one's own pleasure to rescue them. This again is genuine compassion.

6.148

"What is meant by joy?" [Vimalakīrti] answered: "When there is something beneficial [performed], one rejoices without regret."

6.149

[Seng]zhao says: Attaining the benefit of the Dharma oneself and rejoicing together with the multitude, where both others and oneself attain the joy of Dharma—this is called joy. [Dao]sheng says: Since loving-kindness and compassion have already benefited them, there is only joy without regret; this is also genuine joy.

6.150

"What is meant by equanimity?" [Vimalakīrti] answered: "Regarding the merit and blessings that have been performed,

6.151

[Kumāra]jīva says: This also clarifies emptiness in the midst of giving.

6.152

"there is nothing hoped for."

6.153

[Kumāra]jīva says: In the present life one seeks no gratitude, and in the future life one seeks no retribution. When śrāvakas practice the four immeasurables, they cannot truly benefit sentient beings. Now when bodhisattvas practice the four immeasurables, they can truly benefit sentient beings; hence the four immeasurables are all called 'great.' [Seng]zhao says: Great compassion is an ascetic practice from which sorrow arises. Loving-kindness and joy are pleasant practices from which joy arises. Once sorrow and joy are displayed, affection and aversion will manifest. Therefore the practitioner relinquishes the practices of suffering and pleasure, contemplating sentient beings impartially. In the Mahāyāna's correct equanimity, practice and retribution are both obliterated, and so there is nothing hoped for. All three immeasurables are markless and objectless, proceeding together with loving-kindness. As the practice of loving-kindness has already been fully detailed, the rest can be known by analogy. [Dao]sheng says: Falsely imagining sentient beings in order to relinquish hatred and affection is not true equanimity. If one can refrain from hoping for the reward of merit, this is the culmination of equanimity.

6.154

Mañjuśrī asked again: "In saṃsāra there is fear; on what should the bodhisattva rely?"

6.155

[Kumāra]jīva says: Taking birth for the sake of beings while not yet free from afflictions and karma, the nature of afflictions and karma cannot yet be fearless. One must have something to rely on before one can successfully accomplish the great enterprise; hence he asks what to rely on, so that one can proceed without regressing. [Seng]zhao says: Saṃsāra is fearful, and no fear is greater. On what does the mahāsattva of compassionate illness rely so that he can dwell eternally in saṃsāra without considering it fearful? [Dao]sheng says: One who practices true impartiality must enter saṃsāra. Yet speaking in terms of saṃsāra, it is a fearful realm. If one cannot yet escape it, one might be overtaken by it. On what does the bodhisattva rely so as not to fear it?

6.156

Vimalakīrti said: "In the fears of saṃsāra, the bodhisattva should rely on the power of the Tathāgata's merits."

6.157

[Kumāra]jīva says: The Tathāgata's merits are so profound and wonderful; I shall attain them, so how could I give rise to weariness over this minor suffering? Wholeheartedly seeking the Buddha Way and advancing straightforwardly without turning back, the manifold sufferings will naturally be extinguished and fears will be eliminated. One also relies on mindfulness, and relies on seeking and heading toward it.

6.158

[Seng]zhao says: The fears of saṃsāra are what the two vehicles find difficult. If one does not rely on the power of the Tathāgata's merits oneself, who could dwell in it? [Dao]sheng says: One who enters saṃsāra with impartiality must wish to rescue [beings from] saṃsāra. If one enters in order to rescue them, one will ultimately achieve the Tathāgata's fruit. If one considers the great benefit, one naturally should not find small sufferings difficult. Furthermore, with this unseen reward, how could saṃsāra inflict any suffering on him?

6.159

Mañjuśrī asked again: "If the bodhisattva wishes to rely on the power of the Tathāgata's merits, wherein should he abide?"

6.160

[Kumāra]jīva says: Wishing to rely on and proceed toward the Tathāgata's merits, one must resolve the mind on some basis; therefore he asks wherein he should abide. [Dao]sheng says: If one simply enters wishing to rescue them, one may not necessarily be able to do so. If one cannot necessarily rescue them, one will not achieve the great fruit; therefore he asks again where one should abide upon entering.

6.161

[Vimalakīrti] answered: "A bodhisattva who wishes to rely on the power of the Tathāgata's merits should abide in delivering all sentient beings."

6.162

[Seng]zhao says: Abiding in transforming all beings, his mind is vast; when his mind is vast, wherever he goes presents no difficulty. This is what is meant by abiding in the power of the Buddha's merits. [Dao]sheng says: This clarifies that entering to rescue them means one must abide in delivering [them].

6.163

[Mañjuśrī] asked again: "Wishing to deliver sentient beings, what should be eliminated?"

6.164

[Dao]sheng says: What is called 'delivering and liberating' must involve something that is crossed over and something that is liberated from; hence he asks about it.

6.165

[Vimalakīrti] answered: "Wishing to deliver sentient beings, one should eliminate their defilements."

6.166

[Seng]zhao says: Intending to trace the root, he therefore first mentions the branches. [Dao]sheng says: Crossing over the river of defilements, liberating them from the bonds of defilements.

6.167

[Mañjuśrī] asked again: "Wishing to eliminate defilements, what practice should be undertaken?"

6.168

[Dao]sheng says: He asks: since sentient beings have defilements, what practice should be performed so that they can be eliminated?

6.169

[Vimalakīrti] answered: "One should practice right mindfulness."

6.170

[Dao]sheng says: The existence of defilements arises merely from deluded sentiments; one should immediately contemplate the principle of dharmas to dispel them. However, when first contemplating, one's vision of the principle is not yet clear and the mind does not abide in the principle; one must rely on the power of mindfulness before contemplation can be attained. Mindfulness functions by not forgetting, and thus contemplation can be maintained. Another edition reads 'right remembrance.' [Kumāra]jīva says: Right remembrance encompasses beginning and end, and combines the subtle and coarse; generally, whatever is not false thinking and does not deviate from principle is called remembrance.

6.171

[Mañjuśrī] asked again: "How does one practice right mindfulness?"

6.172

[Dao]sheng says: Asking about right mindfulness as a practice is an inquiry into its specifics.

6.173

[Vimalakīrti] answered: "One should practice non-arising and non-ceasing."

6.174

[Seng]zhao says: Right mindfulness means straightening the mind to be mindful of dharmas, discerning their wholesome and unwholesome natures: the wholesome is increased without being extinguished, and the unwholesome is extinguished so that it does not arise. [Dao]sheng says: Taking non-arising and non-ceasing as practice.

6.175

[Mañjuśrī] asked again: "What dharma does not arise? What dharma does not cease?" [Vimalakīrti] answered: "The unwholesome does not arise, and wholesome dharmas do not cease."

6.176

[Kumāra]jīva says: If unwholesome dharmas arise, one extinguishes them; what has not yet arisen is prevented from arising. That wholesome dharmas do not cease means causing them to increase and broaden. [Dao]sheng says: Contemplating through the power of mindfulness is the beginning of approaching principle, which is initially checking the bad and pursuing the good.

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注維摩詰經 — Classical Chinese