注維摩詰經 7

English (machine translation) 7

Language: English

7.1

Compiled by Shi Sengzhao under the Later Qin

7.3

At that time Mañjuśrī asked Vimalakīrti: “How does a bodhisattva penetrate the Buddha path?”

[Kumāra]jīva says: Because in the previous chapter the goddess assumed bodies according to her vows to propagate the Buddha Dharma, he broadens the manifest traces of perfect responsiveness to clarify the efficacy of penetration. [Seng]zhao says: Above it was said that the path of the buddhas takes non-attainment as attainment; this path is void and subtle, not what ordinary practice penetrates. Penetrating it must have its means, so he asks about how it is penetrated. [Dao]sheng says: Responsive transformation without fixed direction is the path of the buddhas; when one can embody it, that is penetration.

7.5

Vimalakīrti said: “If a bodhisattva walks in the non-paths,

7.6

[Kumāra]jīva says: There are three kinds of non-paths: first, the retribution of evil destinies; second, the actions that lead to evil destinies; third, worldly wholesome karma and the retribution of wholesome karma. In general, dwelling in what is not one's original reality is in every case called a non-path. Dwelling in the non-paths without losing one's original nature, one can thereby use non-paths to magnify the path, and thus penetration is achieved. For instance, an excellent physician turns whatever he touches into medicine; therefore his medical art is practiced, and whatever disease he encounters is cured.

7.7

this is penetrating the Buddha path.”

7.8

[Seng]zhao says: If one considers the path to be the path and non-paths to be non-paths, then liking and disliking arise together, and defilements and encumbrances become increasingly manifest; how could one open the mind to the subtle intent and penetrate the path of equality? If one can refrain from taking the path as the path and non-paths as non-paths, right and wrong are severed from the mind, and encountering any matter one can ride upon it. Therefore, dwelling in what is right, one has no sentiment of validating the right; riding upon the wrong, one has no thought of invalidating the wrong. Hence one can view beauty and ugliness equally, tread upon adversity and always remain compliant, blend one's light with the worldly defilements, and the darker it becomes the brighter one shines. This can be called penetrating the unobstructed and equal Buddha path. [Dao]sheng says: Transcending their outer limits yet practicing within them is how all responsive transformations are. Taking the goddess as the case in point, he broadens the principle.

7.9

He also asked: “How does a bodhisattva walk in the non-paths?” [Vimalakīrti] replied: “If a bodhisattva commits the five acts of immediate retribution without vexation or malice;

7.10

[Kumāra]jīva says: The five acts of immediate retribution are sinful karma. From hell to hungry ghosts are the retributions of evil destinies. [Seng]zhao says: The five rebellious sins inevitably arise from vexation and malice; one who commits these sins, upon casting off the body, inevitably enters hell to undergo suffering without intermission. The bodhisattva demonstrates committing the five rebellious sins without vexation or malice; this is because, not considering rebellion as rebellion, he can participate in rebellion. If one considered rebellion as rebellion, who would dare participate in it?

7.11

reaches hell, yet without any defilement of sin;

7.12

[Seng]zhao says: The defilement of sin is the cause of hell. He demonstrates receiving its retribution, but in truth has no such cause.

7.13

reaches animals, yet without faults such as ignorance and arrogance;

7.14

[Seng]zhao says: Where delusion and arrogance are predominantly heavy, one mostly falls among animals.

7.15

reaches hungry ghosts, yet is complete in merit;

7.16

[Seng]zhao says: Where stinginess and greed lack blessing, one mostly falls among hungry ghosts.

7.17

and traverses the paths of the form and formless realms, yet does not consider them superior—

7.18

[Kumāra]jīva says: The Sanskrit text says 'attains the form and formless realms'. When ordinary people are born there, they deem it the foremost and most supreme nirvāṇa. Now, [the bodhisattva] takes birth there conditioned by volitional action, yet does not consider it supreme. [Seng]zhao says: The path of the upper two realms is the cause for obtaining existence; though sharing in their practice, [the bodhisattva] understands their lowliness.

7.19

They appear to practice lust while remaining free from all defiling attachments; they appear to practice anger while having no resentment or obstruction toward sentient beings; they appear to practice delusion while taming their minds through wisdom.

7.20

[Seng]zhao says: They appear to practice the three poisons without transgressing the three wholesome [roots].

7.21

They appear to practice stinginess and greed while relinquishing all internal and external possessions without sparing their body or life; they appear to violate the prohibitions while abiding peacefully in pure precepts, fearing even minor faults with great dread; they appear to practice anger while always abiding in benevolence and patience; they appear to practice indolence while diligently cultivating merit; they appear to have distracted thoughts while constantly mindful in meditation; they appear to practice delusion while penetrating worldly and supramundane wisdom.

7.22

[Seng]zhao says: They appear to practice the six flaws without transgressing the six pāramitās.

7.23

They appear to practice flattery and deceit while excelling in upāya that conforms with the meanings of the sūtras.

7.24

[Kumāra]jīva says: Though their manifest trace is identical to flattery, in truth they do not deviate from the correct; this is called excelling in upāya that conforms with the meanings of the sūtras. [Seng]zhao says: Externally they appear to flatter and deceive in accord with worldly custom, but internally in truth they accord with the upāya of the sūtras.

7.25

They appear to practice arrogance while being like a bridge to sentient beings.

7.26

[Kumāra]jīva says: This speaks of their humility and yielding; being trampled upon by others, they endure it without arrogance, just like a bridge. [Seng]zhao says: Letting all beings trample over oneself represents reaching the utmost limit of humility.

7.27

They appear to practice all afflictions while their minds are constantly pure.

7.28

[Seng]zhao says: Afflictions are manifested externally, while mental purity is preserved within.

7.29

They appear to enter the realm of Māra while following the wisdom of the Buddha and not following other teachings.

7.30

[Seng]zhao says: Externally they align with heterodox teachings, while internally conforming to correct wisdom.

7.31

They appear to enter the śrāvaka path while expounding for sentient beings the Dharma never heard before.

7.32

[Kumāra]jīva says: By abiding in what is inappropriate without abandoning their fundamental basis, their superior habituation becomes all the clearer; thus they do not wait to hear before expounding. [Seng]zhao says: If śrāvakas do not hear from others, they cannot realize awakening themselves—how much less could they preach to others what has not been heard?

7.33

They appear to enter the pratyekabuddha [path] while perfecting great compassion to teach and transform sentient beings.

7.34

[Seng]zhao says: Great compassion is a teaching of the Mahāyāna, not something a pratyekabuddha is capable of practicing.

7.35

They appear to enter poverty while possessing treasure-producing hands of inexhaustible merit.

7.36

[Kumāra]jīva says: Their hands are able to bring forth jewels, giving extensively without end. [Seng]zhao says: Their hands produce natural jewels, relieving the impoverished without limit.

7.37

They appear to enter physical disability while being fully adorned with all the marks and signs; they appear to enter lowly servitude while being born into the lineage of the buddhas, endowed with all virtues.

7.38

[Kumāra]jīva says: The lineage of the buddhas is none other than the forbearance of non-arising. Attaining this profound forbearance is called being 'born of the Dharma', which means one has already transcended the lowly and entered the realm of the buddhas. [Seng]zhao says: Attaining the forbearance of non-arising ensures continuation of the Buddha's lineage; this is termed being born into the lineage of the buddhas.

7.39

They appear to enter frailty and ugliness while attaining the body of Nārāyaṇa,

7.40

[Kumāra]jīva says: A celestial wrestler, having a firm and upright body.

7.41

whom all sentient beings delight to see.

7.42

[Seng]zhao says: Nārāyaṇa is the name of a celestial wrestler, exceedingly handsome and wondrous, with heroic and mighty will and power.

7.43

They appear to enter old age and sickness while severing the root of illness forever and transcending the fear of death.

7.44

[Seng]zhao says: For the mahāsattvas of the dharmakāya, saṃsāra is forever ended—how much more so old age and sickness?

7.45

They appear to possess the necessities of life while constantly contemplating impermanence and truly having no greed; they appear to have wives, concubines, and maidens while constantly staying far away from the mire of the five desires.

7.46

[Kumāra]jīva says: This is comparable to Prince Mūkapakkha.

7.47

They appear slow of speech and dull while perfecting eloquence and dhāraṇī without loss; they appear to enter heterodox crossings while taking them across with the correct crossing,

7.48

[Kumāra]jīva says: A place where one crosses over is called a crossing (ford).

7.49

delivering all sentient beings.

7.50

[Seng]zhao says: A place where a ford or river can be crossed is called a correct crossing; a dangerous and difficult place is called a heterodox crossing. The Buddha's path is named the correct crossing, while non-Buddhist paths are named heterodox crossings.

7.51

They appear to enter everywhere into all realms of existence while cutting off their causes and conditions.

7.52

[Seng]zhao says: In entering everywhere into different destinies, how could it be that they seek or desire them? They merely wish to sever their causes.

7.53

They appear in nirvāṇa without severing saṃsāra.

7.54

[Seng]zhao says: They manifest a body in nirvāṇa while just then entering saṃsāra. All the things listed above are non-paths for a bodhisattva, yet dwelling in them without hindrance is precisely how they make them the path; thus it is called 'penetrating the Buddha path'.

7.55

"Mañjuśrī! That a bodhisattva can thus walk upon non-paths is what is meant by penetrating the Buddha path." Thereupon Vimalakīrti asked Mañjuśrī:

7.56

[Kumāra]jīva says: Since their encounter, Vimalakīrti has been speaking alone, making it seem as though the achievement of eloquent wisdom belonged to one side only. Now he prompts the other to speak, wishing to make his virtues manifest. It is also said that he defers to his excellence as an act of making an offering.

7.57

"What constitutes the seed of the Tathāgata?"

7.58

[Kumāra]jīva says: 'Seed', 'fundamental root', and 'causes and conditions' have the same meaning. Based on the previous [discussion] that the mahāsattva transforms beings by adapting to their kinds and penetrates the Buddha path, one certainly knows that sentient beings who accumulate evil are able to generate the aspiration for awakening; being able to generate the aspiration for awakening is itself the cause and condition of the Buddha path, and therefore he asks about the Buddha's seed. It is also said that new learners wish to attain buddhahood but do not yet know the cause of buddhahood, so he asks about its cause. [Seng]zhao says: Having already explained how the Buddha path is penetrated, he furthermore asks from where that path arises. Vimalakīrti and Mañjuśrī take turns asking and answering, responding to the capacities of beings—who can fathom their reasons? [Dao]sheng says: The 'seed of the Tathāgata' is spoken by analogy to a grain seed. Just previously, displaying all evils was explained as the Buddha's [work]; now, he clarifies that real evils serve as the seed, which is why he follows by asking this in reverse.

7.59

Mañjuśrī said: "The physical body is the seed.

7.60

[Kumāra]jīva says: 'Physical body' (satkāya) refers to the five tainted clinging-aggregates. By implication, having a body should mean the view of individuality (satkāyadṛṣṭi). The view of individuality is the origin of the three realms of existence and the root of fetters and entanglements; hence it directly says 'view of individuality'. The view of individuality conceives a self; wishing to make it attain happiness, one is able to perform wholesome deeds, and so it serves as the seed of the Buddha. [Seng]zhao says: 'Having a body' is the view of individuality. The mind has no fixed location and changes according to things; when amid the heterodox it is heterodox, and when amid the correct it is correct. Though the heterodox and the correct differ, their seed is not different. Why so? When the heterodox transforms into the correct, or evil changes into good, how could there be a separate 'correct' apart from the heterodox, or a 'good' apart from evil, that is attained suddenly on its own without a cause? In that case, the correct arises from the heterodox, and good is produced due to evil; therefore it is said that all fetters and afflictions are the seed of the Tathāgata.

7.61

Ignorance and craving for existence are the seed.

7.62

[Kumāra]jīva says: The preceding was a general statement; here it branches into two gateways. All fetters belong to these two gateways, which is why he specifically brings up these two gateways. From here onwards, they are systematically expanded.

7.63

Lust, anger, and delusion are the seed; the four inversions are the seed; the five hindrances are the seed;

7.64

[Kumāra]jīva says: The four inversions are the cause, and the five hindrances are the effect; these are termed the two wheels of saṃsāra. Once the two wheels are equipped, one wanders through the six destinies.

7.65

the six sense bases are the seed;

7.66

[Kumāra]jīva says: By implication, this refers to craving for the six senses. Craving is the root of birth, which is why it is specifically singled out and expanded.

7.67

the seven stations of consciousness are the seed;

7.68

[Kumāra]jīva says: In the first dhyāna, excluding the Brahmā King at the beginning of the kalpa and the minor Brahmās at the beginning of the kalpa, thereafter they unite as the first station of consciousness. At the beginning of a kalpa, there is only the Brahmā King and no other Brahmās; the Brahmā King thinks of wanting other Brahmās to exist, and at that time other Brahmās happen to be born there by chance. The Brahmā King then gives rise to the false view that they were created by himself, and the other Brahmās also consider themselves to have been born from the Brahmā King. Although there are differences of subtle and coarse, their false conception is not different; this is called 'different bodies and unified perception', the second station of consciousness. In the second dhyāna, their forms have neither superiority nor inferiority, but their minds have various differences; excluding those entering liberation, they have diverse thoughts; this is called 'unified form and different perceptions', the third station of consciousness. In the third dhyāna, forms have neither coarse nor subtle, and minds have no disparate thoughts—what is called the 'single perception of bliss'; this is the fourth station of consciousness. Together with the first three stages of the formless realm, these are called the seven stations of consciousness. 'Station of consciousness' means that consciousness attains a peaceful dwelling. When consciousness and mindfulness are clear and distinct, free from affliction and destruction, it is called a 'station'. The miserable destinies are destroyed by pain and suffering; the fourth dhyāna is destroyed by non-conception; the stage of neither-perception-nor-non-perception is destroyed by the samādhi of cessation. Also, in those stages the mental conceptions are dim and faint, and mindfulness is not distinct, so consciousness does not abide peacefully. Question: The desire realm is also destroyed by the miserable destinies; why is a station of consciousness established there? Answer: It takes destruction by stage, not destruction by realm. In the desire realm, the miserable destinies and wholesome destinies represent conflicting destinies and distinct stages; their suffering and joy are completely different and do not mutually intrude, so they do not destroy each other. Furthermore, an alternate interpretation says this should refer to the seven latent proclivities.

7.69

the eightfold wrong path is the seed; the nine causes of malice are the seed;

7.70

[Kumāra]jīva says: Loving my enemy, hating my friend, and harming my own person—in one lifetime these are three, and across the three times they make nine. An alternate interpretation says they are the nine fetters.

7.71

the ten unwholesome courses of action are the seed. In brief, the sixty-two views and all afflictions are all the seed of the Buddha."

7.72

[Seng]zhao says: Sentient beings mired in defilement are precisely those who achieve the Buddha path; there is no other person who attains buddhahood, hence these are the seed of the Buddha. [Dao]sheng says: The awakening of the Mahāyāna fundamentally does not abandon saṃsāra nearby to seek it far away; this means that right amid the affairs of saṃsāra, one uses their true reality to achieve awakening. If one is in the midst of those affairs and transforms their reality into the beginning of awakening, how could the sprouting of the Buddha not arise from the affairs of saṃsāra? Once that awakening grows, those affairs are bound to become skillful—is this not the meaning of 'seed'? The reason it begins with having a body and ends with all afflictions is to show that the principle becomes increasingly branched and flourishing until it bears the fruit of great awakening.

7.73

[Vimalakīrti] said: "What does this mean?"

7.74

[Seng]zhao says: The ultimate, wondrous path must have an ultimate, wondrous cause; why then say that defilements are the seed? [Dao]sheng says: The Buddha is the supreme wisdom, yet all evils are said to be its seed; this cannot be left unsupported, so he asks thus.

7.75

[Mañjuśrī] replied: "One who perceives the unconditioned and enters the fixed stage of determination

7.76

[Kumāra]jīva says: From the forbearance of the truth of suffering up to an arhat, and from the non-arising of dharmas up to a buddha, all are called the 'fixed stage of determination'. Speaking of entering through the unconditioned means that by apprehending characteristics and views, one enters the fixed stage and attains realization. Furthermore, speaking of 'perceiving the unconditioned', the unconditioned is the truth of cessation. The truth of cessation is the Dharma of their realization, definitive and distinct; while perceiving the first two truths, though there is no regression, it is not yet definitive and distinct. This refers to the place where they definitively attain realization.

7.77

is incapable of ever generating the mind of anuttarā samyaksambodhi.

7.78

[Dao]sheng says: He illustrates this by present matters. Those who see the unconditioned and enter the correct state have, from [the stage of] forbearance of the dharma of suffering upward, severed their defilements. Having reached that place, they first perceive it. Because they originally wished to abandon saṃsāra to seek awakening, upon awakening they are outside saṃsāra. No longer failing to abandon it is the very meaning of awakening; therefore they can no longer give rise to the mind of bodhi.

7.79

For example, lotus flowers do not grow on high plateaus or dry land, but these flowers grow in low, wet mud. In this way, those who perceive unconditioned dharmas and enter the correct state will never again be able to produce the Buddha's teachings; it is only in the mud of afflictions that sentient beings give rise to the Buddha's teachings.

7.80

[Dao]sheng says: This is an analogy for entering the correct state.

7.81

Furthermore, just as when a seed is planted in empty space it can never sprout, while in dung-fertilized soil it can flourish and grow luxuriantly; in this way, one who enters the correct state of the unconditioned does not produce the Buddha's teachings, [whereas one who] gives rise to the view of self as high as Mount Sumeru

7.82

[Kumāra]jīva says: This refers to that view being deep and towering. [Seng]zhao says: The thought of self makes one exalt oneself, just as Sumeru towers over all other mountains.

7.83

can still produce the mind of anuttarā-samyak-saṃbodhi and give birth to the Buddha's teachings.

7.84

[Dao]sheng says: This is an analogy for perceiving the unconditioned. These two analogies clarify the sprouting and arising of this matter.

7.85

Therefore, one should know that all afflictions are the seeds of the Tathāgata.

7.86

[Kumāra]jīva says: This means that for the sake of sentient beings, through countless kalpas, by means of afflictions taking birth and entering deeply into saṃsāra, widely accumulating wholesome roots and universally aiding sentient beings, one only then succeeds in accomplishing the Buddha Way. Therefore they are called the seeds.

7.87

For example, if one does not descend into the vast ocean, one will never be able to obtain the priceless jewel. In this way, if one does not enter the great ocean of afflictions, one will not be able to obtain the jewel of omniscient wisdom.

7.88

[Seng]zhao says: When the followers of the two vehicles have perceived the unconditioned and abide peacefully in the correct state, their minds are empty and quiet, resting in tranquil calm. Having neither the fear of saṃsāra nor lacking the joy of the unconditioned, they are indifferent and self-satisfied, with neither hope nor pursuit. Who among them would be willing to trouble themselves to take the Mahāyāna as their aspiration? Pṛthagjanas, sinking into the five destinies, are shrouded by afflictions; forward they have not the joy of the unconditioned, and backward they have the fear of saṃsāra. Along with this, the thought of self makes them exalt themselves, admiring only what is superior. Therefore they can set forth from defiling toil, focus their minds on the unexcelled, plant their roots in saṃsāra, and unfold the flowers of correct awakening. If one were not a pṛthagjana risking life to plunge into the swirling abyss and wandering freely through the ocean of dust, how could one attain this unexcelled treasure? For this reason, pṛthagjanas have the name of reciprocity, while the two vehicles suffer the shame of ruined faculties. [Dao]sheng says: The priceless jewel is formed by the ocean. The jewel of omniscient wisdom is also produced by afflictions; one must enter the ocean of afflictions to seek it, and only then obtain it. This single analogy clarifies the principle that not abandoning the fetters leads to turning back and entering.

7.89

At that time, Mahākāśyapa praised [him], saying: "Excellent, excellent! Mañjuśrī, delightfully have you spoken these words. Truly it is as you say: the company of defiling toils is the seed of the Tathāgata. We now are no longer capable of producing the mind of anuttarā-samyak-saṃbodhi; even those guilty of the five sins of immediate retribution can still give rise to the intention and give birth to the Buddha's teachings, whereas we now can never produce it. It is like a man of ruined faculties: with regard to the five desires he can no longer derive benefit. In this way, śrāvakas who have cut off all fetters no longer provide any benefit within the Buddha's teachings and never aspire to them."

7.90

[Seng]zhao says: Kāśyapa knew that his own mind was weak and unable to produce the thought of the Great Path, and that in striving for supreme attainments he lagged behind those of the five rebellious sins. Grieved that he himself lacked capacity, he therefore praised Mañjuśrī's teaching.

7.91

"Therefore, Mañjuśrī, the pṛthagjana is capable of reciprocity toward the Buddha's teachings, whereas the śrāvaka is not. Why is this? When a pṛthagjana hears the Buddha's teachings, he can give rise to the unexcelled mind directed toward the Path and not cut off the Three Jewels. Even if a śrāvaka hears the Buddha's teachings, powers, fearlessnesses, and so forth for his entire life, he will never be able to produce the unexcelled intention toward the Path."

7.92

[Seng]zhao says: When pṛthagjanas hear the Dharma and are able to continue the Buddha-seed, they repay their debt with reciprocity. Śrāvakas cultivate only themselves and do not propagate the Three Jewels, so regarding the Buddha's teachings they lack reciprocity. Furthermore, the Lotus Sūtra says that the two vehicles stop halfway, but ultimately must become buddhas; yet this sūtra uses ruined faculties as an analogy, saying they have no further aspiration. Now, nirvāṇa is the truth of the Path and the culmination of subtlety. Because the residual habits of the fetters are not exhausted in the two vehicles and their dark obstructions are not yet removed, how could a spirit laden with defilements seek the true and ultimate Path? Because their share of the three realms of existence is exhausted, they are provisionally granted nirvāṇa, which is not true nirvāṇa. This sūtra considers that because the two vehicles are weary of saṃsāra, their forward progress has ceased, and they remain submerged in the unconditioned for an unbroken, long duration, which compared to the pṛthagjana amounts to an eternal severance. Moreover, to temper the audience of the time and deprecate the Hinayana, the ultimate person responded with diverse teachings that are not uniform; hence the various sūtras present differing accounts.

7.93

At that time in the assembly there was a bodhisattva named Universal Manifestation of Physical Form, who asked Vimalakīrti, saying: "Householder, who are your father, mother, wife, children, relatives, retinue, officials, and acquaintances? Where are your male and female slaves, servants, elephants, horses, and carriages?"

7.94

[Seng]zhao says: The Pure Name's expedient path is boundless, and his concealing and revealing are difficult to fathom. Externally he appears with worldly family and retinue, but internally he takes the Dharma as his family and retinue. Fearing that the confused would see his form without reaching his Path, he therefore raised this inquiry. [Dao]sheng says: Universal Manifestation of Physical Form takes thorough comprehension of the Buddha Path as his manifest trace. He who asks about this matter wishes to clarify this circumstance: there must be a fundamental basis that turns back into the reality of saṃsāra, and thus he can enter everywhere. Therefore, at the conclusion of his response in the Chapter on Precepts, he says that his deeds are boundless.

7.95

Thereupon Vimalakīrti answered in verse, saying:
"The perfection of wisdom is the bodhisattva's mother,

7.96

[Dao]sheng says: For the so-called bodhisattva, wisdom is the primary aspect; and since wisdom takes internal understanding as its function, it possesses the sense of a mother.

7.97

Upāya is taken as the father;

7.98

[Kumāra]jīva says: Because it exhausts the source of wisdom, it is called 'crossing over' (pāramitā). In the Sanskrit phonetics there is the meaning of 'mother', so it is taken as mother. It is also said: although the perfection of wisdom takes luminous illumination as its essence, in accomplishing and delivering the myriad practices its efficacy does not match that of upāya, so it is taken as mother. As for upright upāya being father, in the Sanskrit phonetics there is the meaning of 'father'. There are two kinds of upāya: first, deeply understanding emptiness without seizing upon marks to realize liberation; second, because the principle of the true mark is profound and none can believe and receive it, one must rely on upāya to entice and guide all sentient beings so that they gradually awaken. Because the meaning of upāya is profound and its function weighty, it is the father. [Seng]zhao says: Wisdom is internal illumination; upāya is external application. From them the myriad practices arise, and from them all buddhas emerge. Therefore the bodhisattva takes wisdom as mother and upāya as father. [Dao]sheng says: Upāya takes external aid as its function, accomplishing the bodhisattva Path; this is the meaning of father.

7.99

All guides of the multitude
Are born from none other than these.

7.100

[Kumāra]jīva says: Bodhisattvas and tathāgatas are universally called guides. Because beginner students think they have not left behind taking rebirth and must have parents, he now wishes to reveal that they are born through Dharma-transformation and have severed bodily rebirth; hence he answers in terms of the Dharma. [Dao]sheng says: This refers from the bodhisattvas upward to the buddhas.

7.101

The joy of the Dharma is taken as the wife;

7.102

[Kumāra]jīva says: Just as in the second dhyāna one delights in being free from the lower stages and thus joy arises, one also with a deep mind loves and takes pleasure in all wholesome things and true dharmas, giving rise to great delight, entertaining oneself with this without any other external pleasure. Since joy is an instrument of pleasure, it is compared to a wife. [Seng]zhao says: Joy of the Dharma means perceiving the Dharma and producing internal joy. Worldly people take pleasure in the beauty of a wife; the bodhisattva takes pleasure in the joy of the Dharma. [Dao]sheng says: A wife rejoices in maintaining chastity and grieves when losing chastity. Taking joy in the Dharma is just like this.

7.103

The mind of benevolence and compassion is the daughter;

7.104

[Kumāra]jīva says: The nature of benevolence and compassion is gentle, following beings into existence, just as the nature of a daughter is gentle and accommodating to others. [Seng]zhao says: The feeling of benevolence and compassion resembles the nature of a woman; therefore it is taken as the daughter. [Dao]sheng says: Benevolence and compassion take adapting outward as their function, which has the sense of a daughter.

7.105

The wholesome mind, sincere and honest, is the son;

7.106

[Kumāra]jīva says: A sincere and honest mind can manage affairs, just as a son possesses a steadfast and resolute nature to help establish the family heritage. [Seng]zhao says: Sincerity and uprightness are the nature of a man; but there are also those who do evil sincerely, so it is specified as a 'wholesome mind'. [Dao]sheng says: When the mind is wholesome and moreover sincere and honest, it can certainly manage the household of the bodhisattva and accomplish the great enterprise, having the role of a son; hence it is called 'sincere and honest son'.

7.107

Ultimate emptiness and quiescence is the house;

7.108

[Kumāra]jīva says: For shielding against wind and rain, nothing surpasses a house; for eliminating all conceptions, nothing is more wondrous than emptiness. It can also cut off all interrogations and subdue the hostility of māras, just as when a building is deep and dense, troubles from bandits naturally vanish. It is also said: existence is not the true essence, but merely visited from time to time; emptiness is the principal principle, and taken as the constant abode. [Seng]zhao says: Halls and buildings shield from wind and frost; emptiness and quiescence shield from defiling thoughts. [Dao]sheng says: As related to conditions, it exists—this is external existence. In its self-nature it does not exist—this is internal voidness. That which can shelter from the wind and rain of what is contrary to Dharma and ward off the disaster of the bandits of defilement is the principle of a house.

7.109

The disciples are the masses of defiling toils,

7.110

[Kumāra]jīva says: The 'masses of dust' are the sentient beings with defiling toils. One transforms them to follow oneself, leading them to receive the correct Path.

7.111

Transformed according to one's will.

7.112

[Kumāra]jīva says: Transforming them so that they follow one's own teaching. [Seng]zhao says: Sentient beings with defiling toils are transformed according to one's will; none are not disciples. [Dao]sheng says: To transform the ignorance of the masses of dust into the brightness of wisdom—how could this not be the meaning of following transformation?

7.113

The factors of awakening are the good spiritual friends;

7.114

[Kumāra]jīva says: The thirty-seven factors are common to all three vehicles; the bodhisattva additionally takes the six pāramitās as factors of awakening. Taking their drawing near, guarding, benefiting, and accomplishing, their meaning is identical to the three benefits; hence they are categorized as spiritual friends.

7.115

Through them one attains correct awakening.

7.116

[Seng]zhao says: What accomplishes and benefits me are the thirty-seven factors of awakening; could they not be called good spiritual friends? [Dao]sheng says: Benefiting me through the Path, through which one achieves [awakening]—this is the meaning of a good friend.

7.117

The dharmas of the various pāramitās are equal companions;

7.118

[Kumāra]jīva says: Some, although spiritual friends, are not necessarily companions until the end. Or, though companions, they are not spiritual friends. It also says: 'companions' illustrates having a good beginning and a fine end, certainly arriving at the bodhimaṇḍa. [Seng]zhao says: The six pāramitās are the essential practices of the Mahāyāna. Arousing the mind to be companions and reaching the bodhimaṇḍa together, they are my true companions. [Dao]sheng says: I originally wished to reach the other shore of all dharmas, and relying on the various pāramitās I was able to arrive; they are excellent companions.

7.119

The four means of embrace are the singing girls,

7.120

[Kumāra]jīva says: The four means of embrace gather the multitude, just as the multitude of entertainers attracts people. [Seng]zhao says: The four means of embrace delight the multitude, corresponding to singing girls. [Dao]sheng says: Pleasing so as to win over people is the principle of the four means of embrace.

7.121

Singing and chanting the words of the Dharma,
Taking this as their music.

7.122

[Seng]zhao says: The mouth chanting the words of the Dharma corresponds to music. [Dao]sheng says: For pleasing the ears and providing delight, nothing is better than this.

7.123

Dhāraṇī is the garden and park;

7.124

[Kumāra]jīva says: Dhāraṇī broadly gathers, forming a grove of myriad wonders; rare pleasures entertaining the mind are like gardens and parks. [Dao]sheng says: Holding all dharmas so that they cannot be scattered and lost is the meaning of a garden and park.

7.125

The uninfluxed dharmas are the grove of trees;

7.126

[Dao]sheng says: The uninfluxed dharmas have roots so deep they cannot be uprooted, and their principle is high and spreading, presenting the image of trees. Dharmas with influx can no longer intermingle among them, which is the meaning of a grove.

7.127

The branches of awakening are the pure and wondrous flowers;

7.128

[Kumāra]jīva says: As for the nature of a flower, if closed it is not wondrous, and if opened too much it is ruined; when opening and closing are suitable, only then is its beauty perfected. Harmonizing the branches of awakening is also like this: if too high they scatter, if too low they sink down; when between high and low is balanced, one advances straight ahead on an even course. The mark of opening and closing is just like a pure flower. [Dao]sheng says: The seven branches of awakening take opening into awakening as the Path and freedom from defilement as purity; such is the principle of flowers.

7.129

Liberation and wisdom are the fruit;

7.130

[Kumāra]jīva says: Liberation is the unconditioned fruit. Wisdom is the conditioned fruit. [Dao]sheng says: The exhaustion of fetters is liberation. Arising from wisdom, it is named after it; what is finally attained is the fruit.

7.131

The eight liberations are the bathing pool;

7.132

[Kumāra]jīva says: The function of water is to remove dirt and dispel heat. The nature of liberation also removes grasping and dispels obstructions. [Dao]sheng says: Eight corresponds to the eight directions. Liberation means washing away defilements; thus it has the sense of a bathing pool.

7.133

The water of samādhi is calm and full;

7.134

[Dao]sheng says: When still, it can reflect—such is the nature of water. Once meditative stabilization is sufficient, it is calm and full.

7.135

Spread with the flowers of the seven purifications,

7.136

[Kumāra]jīva says: First is purification of morality, which is purity from beginning to end. Actions of body and speech contain not the slightest evil, the mind gives rise to no defilements, nor does it grasp at characteristics or wish to take rebirth, and it gives fearlessness to others without limiting sentient beings. Second is purification of mind: the minds of the three vehicles that suppress afflictions and sever fetters, up to the mind in which the three vehicles have exhausted outpourings, is called purification of mind. Third is purification of view: seeing the true nature of phenomena without giving rise to false thoughts is called purification of view. Fourth is purification by overcoming doubt: if one's insight is not yet deep, although one understands at the time, doubt may later arise; if insight is deep and doubt is severed, it is called purification by overcoming doubt. Fifth is purification by discernment of path: skillfully discerning that this path is suitable to practice and non-paths are suitable to abandon is called purification by discernment of path. Sixth is purification of knowledge and vision of practice and abandonment: 'practice' refers to the four practices of painful and difficult, painful and easy, pleasant and difficult, and pleasant and easy; 'abandonment' refers to severing all fetters. While in the stage of training, one is completely unable to know by oneself what is practiced and what is severed; once having attained the knowledge of exhaustion and the knowledge of non-arising of the stage beyond training, one completely knows and sees by oneself what is practiced and what is severed, thoroughly penetrating and distinct—this is called purification of knowledge and vision of practice and abandonment. Seventh is purification of nirvāṇa.
[Dao]sheng says: First, purification of morality; second, purification of mind; third, purification of view; fourth, purification by overcoming doubt; fifth, purification of knowledge and vision of path and non-path; sixth, purification of knowledge and vision of practice; seventh, purification of knowledge and vision of abandonment. Since these seven take pure excellence as their principle and emerge from the water of samādhi, their sense is that of flowers on the water.

7.137

Bathing these spotless persons.

7.138

[Kumāra]jīva says: One who is spotless yet bathes does so to remove heat and enjoy comfort. A bodhisattva who has no fetters yet enters the eight liberations externally acts for sentient beings, and internally delights their own mind.
[Seng]zhao says: Dhāraṇī and strong mindfulness are the garden of the myriad virtues. In this garden, a forest of the unoutpoured is planted, flowers of the seven factors of awakening unfold, fruits of liberation form, and a pool of the eight liberations is adorned; the accumulated water of dhyāna-samādhi is calm and filled to the brim, and the flowers of the seven purifications are spread out upon the water. Thereafter, the spotless persons roam through this forest and garden, bathe in this flowered pool, resting and playing at ease, rejoicing to the utmost. How could this be equaled by the pleasures of worldly gardens, groves, and waters? Awakening thoughts are the seven factors of awakening. Liberation refers to the fruits of the conditioned and unconditioned. Wisdom is the wisdom of fruition.
[Dao]sheng says: Bathing in this, there are no longer any defilements.

7.139

Elephants and horses of the five superknowledges gallop,

7.140

[Kumāra]jīva says: Mounting the vehicle of the Mahāyāna, they roam throughout the ten directions sovereign and unhindered, also transporting sentient beings together to the bodhimaṇḍa.
[Dao]sheng says: The five superknowledges are fast without haste, hence likened to elephants and horses.

7.141

With the Mahāyāna serving as the carriage,

7.142

[Dao]sheng says: They are yoked to the carriage of the Mahāyāna.

7.143

Guided by one-pointed mind,

7.144

[Kumāra]jīva says: 'One-pointed mind'—the Sanskrit text says 'harmony' (*saṅgata* / *samāhita*). Within the mind of the path-factors there are three aspects: first, arousal; second, collecting the mind; third, equanimity. If arousal is excessive, the mind becomes distracted; when distracted, one collects it. If collecting it is excessive, it sinks; when it sinks, one exerts vigor to arouse the mind. If activity and stillness are properly balanced, one leaves it to proceed; being relaxed and dwelling in the middle is called equanimity. Equanimity is guiding; guiding is harmony. For example, like a skilled charioteer: when slow, he whips them; when too fast, he reins them in; when slow and fast are appropriate, he lets them go, and stepping freely on a level road, they will surely reach where they are going.
[Dao]sheng says: 'One-pointed mind' refers to equanimity. When there is no longer high or low, slow or fast, it is appropriate to give free rein to it, using a unified mind.

7.145

They travel upon the eightfold correct path.

7.146

[Seng]zhao says: With the five superknowledges as elephants and horses, the Mahāyāna as the noble carriage, and the one-pointed mind as the charioteer, they travel upon the eightfold correct path.
[Dao]sheng says: The eightfold correct [path] is the thoroughfare upon which they travel.

7.147

Endowed with the [major] marks to adorn their countenance, / The various minor marks embellish their appearance.

7.148

[Kumāra]jīva says: The adornments are complete within their body, requiring nothing external.
[Dao]sheng says: The major and minor marks are the instruments of adornment.

7.149

Shame and conscience are the supreme garments,

7.150

[Kumāra]jīva says: The intended meaning takes their guarding against wrongdoing and halting evil, just as clothing can ward off wind and cold.
[Seng]zhao says: Shame and conscience ward off all evils; they are the supreme garments of the dharmakāya.
[Dao]sheng says: Clothing conceals the body out of shame over exposing its ugliness. Shame and conscience not doing evil deeds is what is meant by this.

7.151

The profound mind is the flower garland.

7.152

[Kumāra]jīva says: Because the profound mind has faithful joy, it can cultivate good. Being at the forefront of good is like a garland being upon the head. It is also said that the profound mind elucidates the various goods, just as a flower garland embellishes the body and clothing.
[Seng]zhao says: The profound mind is the supreme ornament of the dharmakāya, just as a flower garland is upon the head.
[Dao]sheng says: A flower garland serves as a head ornament and binds the hair so it is not disheveled. The profound mind is the beginning of regulating conduct, hence it is used as a metaphor.

7.153

Abundantly endowed with the seven riches and jewels,

7.154

[Kumāra]jīva says: Faith, morality, learning, relinquishment, wisdom, shame, and conscience. Living at home, one can relinquish wealth; having gone forth from household life, one can relinquish the five desires and the afflictions. Because of faith in goodness, one upholds morality; upholding morality halts evil; having halted evil, one advances in all kinds of good; advancing in all kinds of good essentially depends on extensive learning; hearing the Dharma, one is able to relinquish; being able to relinquish, wisdom arises. Thus the five matters are explained in succession. These five matters are the jewels, while shame and conscience are the guardians. Guardians guard wealth, and the master is also the wealth; therefore the seven matters are collectively called 'riches'.
[Dao]sheng says: The riches and jewels are seven; their principle is inexhaustible, the utmost of wealth.

7.155

Instructing in order to cause increase.

7.156

[Dao]sheng says: Instructing sentient beings is providing others with the growth of goodness.

7.157

Practicing as has been preached, / Dedicating [merit] constitutes the great profit.

7.158

[Kumāra]jīva says: 'Practice' is one's own practice. Taking the seven riches as the basis, one also benefits both self and others; furthermore, dedicating this merit toward the buddha-path, the seven riches increase even more, which constitutes the greatness of the profit.
[Seng]zhao says: The seven riches are faith, morality, learning, relinquishment, wisdom, shame, and conscience. Worldly people consider jades and silks to be abundance; the bodhisattva considers the seven riches to be wealth. Sharing the Dharma jewel with others in common profit, they also show them the method of multiplying interest, causing them to practice as preached and dedicate [merit] toward the buddha-path—this is the greatest of profits.
[Dao]sheng says: Practicing as preached both reaps external benefits and easily acquires the great jewel; therefore it is the great profit.

7.159

The four dhyānas are the couch and seat,

7.160

[Kumāra]jīva says: Speaking of the four dhyānas takes their resemblance to a couch and seat in being able to leave behind three afflictions: first, leaving behind poisonous stings; second, leaving behind filth and dust; third, leaving behind dampness and cold. The four dhyānas also leave behind three afflictions: leaving behind the poison of anger, the dust of greedy desire, and the cold of torpor and sleep. Leaving behind these three afflictions brings peace and joy.
[Seng]zhao says: Worldly people cut wood to make couches on account of poisonous stings and low dampness. The bodhisattva takes the four dhyānas as a couch on account of the poisonous evils of the lower realm.
[Dao]sheng says: 'Four' corresponds to the four directions. Dhyāna takes peace and joy as its principle, which is the image of a couch.

7.161

Born from pure livelihood.

7.162

[Seng]zhao says: The high couch of the four dhyānas is accomplished through cultivating pure livelihood.
[Dao]sheng says: Pure livelihood is the skillful craft of dhyāna.

7.163

Extensive learning increases wisdom, / Serving as the sound that awakens oneself.

7.164

[Kumāra]jīva says: Previously having spoken of the couch, one rests in peaceful sleep; when sleeping peacefully, there is a method for awakening, so next music is mentioned. When nobles of foreign lands sleep, they must first order musicians to play music softly when the light of dawn appears, and only then do they awaken. Here, the sound of the Dharma from extensive learning awakens them from their meditative sleep.
[Seng]zhao says: When the kings of foreign lands lie down and wish to rise, they play strings and bamboo flutes. Bodhisattvas who awaken themselves sleep peacefully in the four dhyānas, using extensive learning to awaken themselves.
[Dao]sheng says: When nobles of foreign lands lie down and wish to awaken, they play music to awaken them. Being awakened through hearing is what is meant by this.

7.165

The food of the amṛta-Dharma,

7.166

[Kumāra]jīva says: The devas put various famous medicines into the ocean and grind them with precious mountains to produce amṛta; eating it, they become immortals, and it is called the medicine of immortality. In the Buddha-Dharma, using the amṛta of nirvāṇa, saṃsāra is permanently severed; this is the true medicine of immortality. It is also said that at the beginning of the kalpa there was the taste of the earth, amṛta, eating which gave long life. In the Buddha-Dharma, the amṛta of the true mark nourishes one's wisdom-life; this is the true food of amṛta.
[Dao]sheng says: The food of devas has the flavor of amṛta; eating it brings longevity, hence it is named the food of immortality. Nirvāṇa is the dharma of immortality, therefore it is used as a metaphor.

7.167

With the flavor of liberation as the syrup.

7.168

[Kumāra]jīva says: There are four flavors: first, going forth to leave the five desires; second, practicing dhyāna to leave turmoil and afflictions; third, wisdom to leave false thinking; fourth, nirvāṇa to leave saṃsāra. There are also two kinds of liberation: first, liberation from afflictions; second, liberation from hindrances. It is also said that unoutpoured thirst is called the nature of craving; when craving is severed, one attains liberation. Because liberation quenches the thirst of craving, it is called syrup; the four flavors are also syrup because they eliminate the thirst of craving.
[Seng]zhao says: Unoutpoured amṛta fills their body; the Dharma-syrup of the eight liberations moistens their person.
[Dao]sheng says: Craving is the root of bondage, characterized by insatiability; like thirst needing water, it is great suffering. As for those who are liberated, non-craving serves as syrup, and absence of suffering serves as flavor.

7.169

Bathing with a pure mind,

7.170

[Kumāra]jīva says: When the mind is pure, it has no defilement; absence of defilement is bathing, and is also called roaming in the eight liberations.
[Dao]sheng says: Purifying the defilements of the mind is bathing.

7.171

With the categories of morality as anointing perfume.

7.172

[Kumāra]jīva says: Pure morality eliminates foulness without relying on perfume.
[Seng]zhao says: The pure mind is the bathing water; the complete moral precepts are the perfume for anointing the body.
[Dao]sheng says: Morality is situated in the physical form and perfumes the outside, serving as body-anointing perfume.

7.173

Crushing and destroying the thieves of affliction,

7.174

[Kumāra]jīva says: Severing afflictions has two kinds: first, severing by obstruction; second, permanent severing. 'Crushing and destroying' is severing by obstruction. Below, 'subduing the four māras' is permanent severing. Above, nourishing the four limbs was explained; once the body is sound and healthy, one broadly undertakes deeds. From here below, their deeds are explained.
[Dao]sheng says: From here below, their actions and deeds are clarified.

7.175

Courageous and vigorous, with none able to surpass them, / Subduing the four kinds of māras, / Raising the victory banner at the bodhimaṇḍa.

7.176

[Kumāra]jīva says: In foreign lands, when defeating an enemy and gaining victory, they erect a victory banner; subduing māras at the bodhimaṇḍa also signifies the mark of victory.
[Seng]zhao says: According to the custom of foreign lands, when fighting and breaking the enemy, they raise a banner to display victory. The bodhisattva crushes the thieves of affliction and subdues the enemies of the four māras, whereupon they establish the bodhimaṇḍa and set up the mark of victory.

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注維摩詰經 — Classical Chinese