注維摩詰經 8
English (machine translation) 8
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- English
8.1
Compiled by the monk Sengzhao of the Later Qin
8.2
Chapter 9: Entering the Dharma Gate of Non-duality
8.3
At that time, Vimalakīrti addressed the assembly of bodhisattvas, saying, "Virtuous sirs! How does a bodhisattva enter the Dharma gate of non-duality?"
8.4
[Kumāra]jīva says: Alternating between existence and non-existence is the constant norm of the Buddha Dharma. The previous chapter spoke of existence; hence it is followed by speaking of the gate of emptiness. Furthermore, from the beginning of the assembly until now, only two persons confronted each other while the rest were silent. Now, wishing each to reveal their virtues, he questions them so as to cause them to speak fully. It is also said that affective confusions differ and awakening has distinct causes; causing each to speak of their awakening broadly dispels the multitude's delusions. In an eminent gathering clarifying the central tenet, it must be crowned with a fine conclusion. Now that the Dharma seats are about to disperse, wishing to probe its profound reach, broadly explaining non-duality exhausts its subtlety. Question: There are also three, four, or even limitless Dharma gates; why speak solely of non-duality? Answer: Two things are few and confusion is shallow; other gates encompass extensive matters and deep encumbrances. If two should still be broken down, the rest can be known. Furthermore, the arising of myriad dharmas must proceed from conditions; the arising of dharmas through conditions varies in quantity, but at its least it must depend on two conditions. If there were arising from a single condition, this has never been heard of. Thus, the conditioned arising of existence culminates in two dharmas; once the two dharmas are discarded, one enters the mysterious realm. It is also said that the Dharma gate of the two absorbs all Dharma gates. Question: Why not break down the one? Answer: If one names and enumerates it, it is not one. If one takes one as one, it has not yet departed from two; when two is dispelled, this one is exhausted. Furthermore, the one of signlessness has a nominal designation while being established in reality. Being established in reality, its essence is severed from signs; therefore, directly positing it, it is of itself non-existent.
[Seng]zhao says: Words that serve as models for the world are called 'Dharma'; that by which all sages proceed is called 'gate'.
[Dao]sheng says: Once one awakens to the one, then all matters are attained; hence the one is that from which all matters proceed.
8.5
"Let each speak according to what pleases you."
8.6
[Seng]zhao says: From the beginning of the sūtra until now, although what has been clarified differs, all are the signless Way of the Mahāyāna. The signless Way is precisely the inconceivable Dharma gate of liberation, precisely the supreme non-dual Dharma gate. This is what the Pure Name established in manifesting illness, and what Mañjuśrī set up in inquiring after the illness. Whether ordinary or sage, all who achieve the Way proceed from it; thus it is the start of the section and the beginning of the discourse, for examining what they return to, it is only one. Yet practitioners have different grounds for opening their minds and have received different trainings: some contemplate arising and cessation to return to the fundamental basis, some investigate existence and non-existence to realize the real, some examine sin and blessing to attain the one, and some inspect body and speech to enter tranquil quiescence. Though their paths differ, their convergence is not different. Because it is not different, taking what the multitude shares in common serves to testify to the great purport of this sūtra.
[Dao]sheng says: The reason it is without fixed method is that all their paths enter non-duality. Now causing everyone to speak of it serves to establish verification.
8.7
In the assembly there was a bodhisattva named Dharmavāśitā, who said, "Virtuous sirs! Arising and cessation are two. Dharmas fundamentally do not arise, and now they have no cessation. Attaining this forbearance of the non-arising of dharmas is entering the Dharma gate of non-duality."
8.8
[Seng]zhao says: Cessation is merely the cessation of arising. If one awakens to non-arising, what is there for cessation to cease? This is precisely the forbearance of the non-arising of dharmas. This bodhisattva awakened to the Way through contemplating arising and cessation; therefore he speaks of what he understands as the Dharma gate of non-duality. Those below are all analogous to this. The myriad dharmas in their variety, when separated from the real, are all called 'two'; therefore it is spoken of as 'non-dual'.
8.9
The bodhisattva Guṇagupta said, "'Self' and 'mine' are two. Because there is a self, there is then 'mine'. If there is no self, then there is no 'mine'. This is entering the Dharma gate of non-duality."
8.10
[Seng]zhao says: The wondrous master constantly existing is the 'self'. The body and myriad things are 'mine'. 'Mine' means possessions of the self. Since dharmas lack a self, who possesses them?
8.11
The bodhisattva Animisa said,
8.12
[Kumāra]jīva says: 'Unblinking' has three meanings: first, like the gods; second, out of love and reverence for the Buddha's body, beholding it closely without blinking; third, the mind is free of dust and film, and the eye of wisdom is constantly open.
8.13
"Apprehending and not apprehending are two.
8.14
[Kumāra]jīva says: Apprehending and not apprehending mean grasping signs and not grasping signs. Also, the contaminated five aggregates are called apprehending, and the uncontaminated are called not apprehending. It is also said to mean the mind that apprehends and the mind that does not apprehend, as explained in the *Abhidharmahṛdaya*.
8.15
If a dharma is not apprehended, then it is unobtainable; because it is unobtainable, there is neither grasping nor abandoning,
8.16
[Kumāra]jīva says: Dispelling non-apprehending.
8.17
No creating,
8.18
[Kumāra]jīva says: This means no longer creating karma that receives rebirth.
8.19
No acting.
8.20
[Kumāra]jīva says: The mental activities are extinguished.
8.21
This is entering the Dharma gate of non-duality."
8.22
[Seng]zhao says: When there is a mind, there is necessarily something apprehended; when there is something apprehended, there is necessarily something not apprehended. These are two. If one awakens to dharmas as fundamentally empty and apprehends neither, then there is no obtaining and no acting; this is non-duality.
8.23
The bodhisattva Guṇaśekhara said, "Defilement and purity are two. Seeing the real nature of defilement,
8.24
[Kumāra]jīva says: As when washing filthy objects, only when it reaches the end is it pure. Purity means ending; when ended, there is no purity.
8.25
There is then no mark of purity, according with the mark of cessation. This is entering the Dharma gate of non-duality."
8.26
[Seng]zhao says: Purity is generated in relation to defilement. The real nature is without defilement; what then is purified by purity?
8.27
Bodhisattva Sunakṣatra said: “This agitation and this thought constitute duality.
8.28
[Kumāra]jīva says: When the deluded mind subtly arises, this is called 'agitation'; when it apprehends characteristics and deeply attaches to them, this is called 'thought'. They differ only as beginning and end. Being without apprehension dispels reception. [Seng]zhao says: The arousal of emotion is agitation; conceptualising a self is thought.
8.29
Without agitation there is no thought, and without thought there is no conceptual discrimination. Penetrating this is entering the Dharma-door of non-duality.” Bodhisattva Sunetra said: “A single characteristic and signlessness constitute duality. If one knows that the single characteristic is itself signlessness, and yet does not grasp at signlessness, entering into equanimity, this is entering the Dharma-door of non-duality.”
8.30
[Seng]zhao says: Speaking of 'one' is intended to discard 'two'; it does not mean there is oneness. Speaking of 'nothing' is intended to discard 'existence'; it does not mean there is nothingness. Yet the deluded, hearing 'one', grasp at the characteristic of one, and hearing 'nothing', grasp at the characteristic of nothingness; hence there is duality.
8.31
Bodhisattva Cūḍāpanthaka said:
8.32
[Kumāra]jīva says: Due to the retribution of giving, his hands could bring forth inexhaustible precious things like the five rivers; hence he is named Subāhu [Well-Armed].
8.33
“The mind of a bodhisattva and the mind of a śrāvaka constitute duality. If one contemplates the characteristics of mind as empty and like an illusion or transformation, there is neither bodhisattva mind nor śrāvaka mind. This is entering the Dharma-door of non-duality.” Bodhisattva Puṣya said:
8.34
[Kumāra]jīva says: This is the name of the Ghost constellation [Puṣya] among the twenty-eight constellations. Being born under this constellation, he was named after it. [Seng]zhao says: Puṣya is the name of a star; the bodhisattva took his name from it.
8.35
“The wholesome and the unwholesome constitute duality.
8.36
[Kumāra]jīva says: All wholesome minds with outflows, as well as wholesome bodily and verbal actions, and the outflow-free states up to nirvāṇa, are called 'wholesome'. All bodily and verbal actions performed under defilements are called 'unwholesome'.
8.37
If one gives rise to neither the wholesome nor the unwholesome, entering the limit of signlessness and penetrating it, this is entering the Dharma-door of non-duality.” Bodhisattva Siṃha said: “Demerit and merit constitute duality.
8.38
[Kumāra]jīva says: The defilements of the three realms, that which is associated with defilements, and the bodily and verbal actions produced by defilements, are all called 'demerit'. All wholesome things with outflows are entirely called 'merit'.
8.39
If one penetrates the nature of demerit, it is not different from merit. With diamond wisdom one decisively comprehends this characteristic.
8.40
[Kumāra]jīva says: When a diamond is placed on the ground, it goes down to the subterranean limit before stopping. Wisdom regarding the real mark must exhaust the Dharma-nature before it stops. [Seng]zhao says: Diamond wisdom is wisdom regarding the real mark.
8.41
Being without bondage and without release is entering the Dharma-door of non-duality.” Bodhisattva Siṃhamati said:
8.42
[Kumāra]jīva says: When a lion crosses the water, it must cut across the current and cross straight; if it turns obliquely it will not cross. This mahāsattva uses real wisdom to penetrate deeply into all dharmas and pass straight to the other shore; hence this name is borrowed for him.
8.43
“With outflows and without outflows constitute duality. If one attains the equality of all dharmas, one gives rise to no conception of outflows or no-outflows, does not attach to characteristics, and does not abide in signlessness. This is entering the Dharma-door of non-duality.” Bodhisattva Śuddhadhimukti said: “The conditioned and the unconditioned constitute duality. If one departs from all enumeration, the mind is like empty space; unobstructed by virtue of pure wisdom, this is entering the Dharma-door of non-duality.” Bodhisattva Nārāyaṇa said: “The mundane and the supramundane constitute duality.
8.44
[Kumāra]jīva says: The mundane is the three realms. The supramundane is all outflow-free conditioned factors of the path.
8.45
The emptiness of the nature of the mundane is itself the supramundane; within them there is neither entering nor exiting,
8.46
[Kumāra]jīva says: The sense of exiting arises from entering. Because there is no entering into saṃsāra, there is no exiting the world.
8.47
no overflowing,
8.48
[Kumāra]jīva says: The Sanskrit text says 'flowing'.
8.49
and no dispersing.
8.50
[Seng]zhao says: Where there is entering there is exiting; where there is exiting there must be overflowing; where there is overflowing there must be dispersing—these are the ordinary measures of convention.
8.51
This is entering the Dharma-door of non-duality.” Bodhisattva Sumati said: “Saṃsāra and nirvāṇa constitute duality.
8.52
[Kumāra]jīva says: Above, 'the unconditioned' referred to the three unconditioned states. Here, the ultimate is illuminated: nirvāṇa.
8.53
If one sees the nature of saṃsāra, then there is no saṃsāra, no bondage and no release, no burning and no extinction. One who understands in this way enters the Dharma-door of non-duality.”
8.54
[Seng]zhao says: 'Bondage' and 'burning' are alternative names for saṃsāra. 'Release' and 'extinction' are different terms for nirvāṇa.
8.55
Bodhisattva Pratyakṣa said: “Exhaustion and non-exhaustion are two dharmas. If there is ultimate exhaustion,
8.56
[Kumāra]jīva says: Impermanence is the primary gate to emptiness. When it does not completely destroy dharmas, this is called 'non-exhaustion'. If not even a single thought abides, then there is no arising; if there is no arising, then arising is exhausted; when arising is exhausted, there is ultimate emptiness. This is called 'exhaustion'.
8.57
or non-exhaustion, both are characteristics of non-exhaustion. The characteristic of non-exhaustion is itself emptiness, and in emptiness there is neither the characteristic of exhaustion nor that of non-exhaustion. Entering in this way is entering the Dharma-door of non-duality.”
8.58
[Seng]zhao says: Conditioned, deceptive dharmas are called 'exhaustion' because they are impermanent. The unconditioned dharmas of the real mark are called 'non-exhaustion' because they are eternal. If one takes exhaustion as exhaustion and non-exhaustion as non-exhaustion, both are dual dharmas. If one can awaken to the fact that exhaustion and non-exhaustion both lack the characteristic of exhaustion, one enters the non-dual Dharma-door of the one emptiness.
8.59
Bodhisattva Samantagupta said:
8.60
[Kumāra]jīva says: He is upheld by myriad virtues and guarded by all sages; therefore he is named Samantagupta [Universally Protected].
8.61
“Self and non-self constitute duality. Since a self cannot even be apprehended, how could non-self be apprehended?
8.62
[Kumāra]jīva says: Through false views a self exists; upon understanding, there is no self. Speaking of non-self is merely to dispel the self; there is not additionally some distinct dharma of non-self.
8.63
One who sees the real nature of the self no longer gives rise to duality; this is entering the Dharma-door of non-duality.”
8.64
[Seng]zhao says: Non-self merely arises in contrast to self. For one who sees the real nature of the self, the self is fundamentally non-existent from the outset, so how much more so non-self?
8.65
Bodhisattva Vidyuddeva said: “Ignorance and clarity constitute duality. The real nature of ignorance is itself clarity.
8.66
[Kumāra]jīva says: Ignorance can produce clarity, so it is not different from clarity. Clarity arises due to ignorance, so it is not different from ignorance. Because it is ignorance it cannot be grasped, and because it can produce clarity it cannot be discarded. Clarity is also like this: because it is not ignorance it cannot be separated from it, and because it is born of ignorance it cannot be grasped. It is like a lotus flower: though its color is adorned and pure, that from which it originates is impure. Tracing its origin, the mind gives rise to no attachment.
8.67
Clarity also cannot be grasped; departing from all enumeration, remaining equal and non-dual within them is entering the Dharma-door of non-duality.”
8.68
[Seng]zhao says: Clarity is the illumination of wisdom. Ignorance is the darkness of delusion. Seeing the nature of ignorance is itself clarity. If one sees clarity as clarity, that is itself ignorance; therefore it cannot be grasped.
8.69
Bodhisattva Priyadarśana said: “Form and the emptiness of form constitute duality. Form is itself emptiness; it is not that emptiness follows the destruction of form, for the nature of form is of itself empty. In this way, sensation, perception, mental formations, consciousness, and the emptiness of consciousness constitute duality. Consciousness is itself emptiness; it is not that emptiness follows the destruction of consciousness, for the nature of consciousness is of itself empty. Penetrating within them is entering the Dharma-door of non-duality.”
8.70
[Seng]zhao says: Form is itself emptiness; it does not await the destruction of form before becoming empty. Therefore, seeing form as different from emptiness is to dualize the characteristics of dharmas.
8.71
Bodhisattva Prabhāketu said: “The diversity of the four elements and the diversity of the space element constitute duality.
8.72
[Kumāra]jīva says: In non-Buddhist teachings there are five great elements; in the Buddha-Dharma there are four great elements. These four elements are the greatest among created dharmas, hence they are called 'great'.
8.73
The nature of the four elements is itself the nature of the space element. Just as the past and future limits are empty, so too is the middle limit empty. If one can know the natures of all elements in this way, this is entering the Dharma-door of non-duality.”
8.74
[Seng]zhao says: The four elements are the four great elements. The space element is the great element of space. These five are that from which sentient beings are born, hence they are called 'elements' [dhātu/bīja]. Yet the nature of the four great elements has no past, future, or middle, being no different from the space element.
8.75
Bodhisattva Manomati said: “The eye and form constitute duality. If one knows the nature of the eye, being neither greedy, hateful, nor deluded regarding form, this is called quiescent extinction. In this way, the ear and sound, the nose and odor, the tongue and taste, the body and touch, and the mind and dharmas constitute duality. If one knows the nature of the mind, being neither greedy, hateful, nor deluded regarding dharmas, this is called quiescent extinction. Abiding peacefully within it is entering the Dharma-door of non-duality.”
8.76
[Seng]zhao says: Dwelling upon the sense faculties and sense objects gives rise to the three poisons. If one awakens to the nature of the six faculties, then one does not give rise to the three poisons regarding the six dusts; this is the path of quiescent extinction.
8.77
Bodhisattva Akṣayamati said: “Giving and dedication to all-knowledge constitute duality. The nature of giving is itself the nature of dedication to all-knowledge. In this way, morality, patience, vigor, dhyāna, and wisdom, and their dedication to all-knowledge constitute duality. The nature of wisdom is itself the nature of dedication to all-knowledge. Entering the single characteristic within them is entering the Dharma-door of non-duality.”
8.78
[Seng]zhao says: Taking the six pāramitās as wondrous causes and dedicating them toward all-knowledge is duality. If one awakens to the identity of nature between cause and fruit, entering into the single characteristic, one accords with non-duality.
8.79
Bodhisattva Gambhīramati said: “Emptiness, signlessness, and wishlessness constitute duality. Emptiness is itself signlessness, and signlessness is itself wishlessness. If there are emptiness, signlessness, and wishlessness, then there is no mind, intellect, or consciousness. When a single door of liberation is itself the three doors of liberation, this is entering the Dharma-door of non-duality.”
8.80
[Seng]zhao says: Although the three practices differ, both are condition-free liberation; hence there is no mind, intellect, or consciousness. Since their condition-free nature is identical, the three liberations are without difference.
8.81
Bodhisattva Śāntendriya said: “Buddha, Dharma, and Saṅgha constitute duality.
8.82
[Dao]sheng says: Where there are characteristics there is opposition, and where there is opposition there is duality; it is not restricted to one and three.
8.83
The Buddha is himself the Dharma,
8.84
[Dao]sheng says: Taking the embodiment of the Dharma as the Buddha, there can be no Buddha apart from the Dharma. If there is no Buddha apart from the Dharma, that is the Dharma; thus the Buddha is also the Dharma.
8.85
and the Dharma is itself the Saṅgha.”
8.86
[Dao]sheng says: It is also by embodying the Dharma that there is the saṅgha.
8.87
"These Three Jewels all have the mark of the unconditioned.
8.88
[Seng]zhao says: Signless true wisdom is the Buddha jewel. The unconditioned real mark is the Dharma jewel. Practicing the unconditioned path is the Saṅgha jewel. Although the Three Jewels differ, all have the mark of the unconditioned. [Dao]sheng says: Going against principle constitutes conditioned activity; hence the Three Jewels are all unconditioned.
8.89
They are equal to empty space, and all phenomena are also like this. One who can practice in accord with this enters the Dharma gate of non-duality." The Bodhisattva Mind Free of Obstruction said, "Body and the cessation of the body constitute duality.
8.90
[Kumāra]jīva says: The body is the five grasping aggregates. The cessation of the body is nirvāṇa.
8.91
The body is itself the cessation of the body. Why is this? One who sees the real mark of the body does not give rise to seeing the body or seeing the cessation of the body. The body and the cessation of the body are non-dual and without distinction; one who is neither startled nor frightened therein enters the Dharma gate of non-duality."
8.92
[Seng]zhao says: When phenomena arise, emptiness arises; when they cease, emptiness ceases. How are the presence of the body and the demise of the body any different, that one should harbor fright and fear therein?
8.93
The Bodhisattva Superior Goodness said, "Karma of body, speech, and mind constitutes duality. These three karmas all have the mark of non-action. The body having the mark of non-action means speech has the mark of non-action; speech having the mark of non-action means mind has the mark of non-action. These three karmas having the mark of non-action means all phenomena have the mark of non-action. One who can accord with such wisdom of non-action enters the Dharma gate of non-duality."
8.94
[Seng]zhao says: Although the three karmas are distinct, their non-action is one. The arising of phenomena is rooted in the three karmas; once the three karmas are absent, who creates phenomena?
8.95
The Bodhisattva Field of Merit said, "Meritorious action, sinful action, and immovable action constitute duality.
8.96
[Kumāra]jīva says: Meritorious action is wholesome action in the desire realm, which can obtain a pleasant retribution. Sinful action is the ten unwholesome paths of action, which can obtain a painful retribution. Immovable action is action in the form and formless realms; the meaning of 'immovable' is as explained in [the chapter on] 'Penetrating the Buddha Path.'"
8.97
The true nature of the three actions is emptiness itself; emptiness means there is no meritorious action, no sinful action, and no immovable action. One who does not give rise to [discrimination] regarding these three actions enters the Dharma gate of non-duality."
8.98
[Seng]zhao says: Merit refers to wholesome actions in the desire realm. Sin refers to the class of the ten unwholesome deeds. Immovable refers to actions of the form and formless realms.
8.99
The Bodhisattva Flower Adornment said, "Duality arises from the self. One who sees the real mark of the self does not give rise to dual dharmas. If one does not abide in dual dharmas, there is no consciousness, and one who has nothing of which to be conscious enters the Dharma gate of non-duality."
8.100
[Seng]zhao says: Because of self, 'other' exists; this is why the dual names arise. If one sees the real mark of the self, consciousness of other and self has no means to arise.
8.101
The Bodhisattva Treasury of Virtue said, "Having marks that are attained constitutes duality. If there is nothing to be attained, there is neither grasping nor rejecting. To be without grasping or rejecting is to enter the Dharma gate of non-duality."
8.102
[Seng]zhao says: Attainment resides in oneself, while the mark resides in the other. When oneself does not attain the mark, who grasps and who rejects?
8.103
The Bodhisattva Moon Above said, "Darkness and light constitute duality. When there is neither darkness nor light, duality does not exist. Why is this? It is like entering the concentration of the cessation of sensation and conceptualization.
8.104
[Kumāra]jīva says: The purport clarifies that herein awareness and illumination cease; there is neither light nor darkness.
8.105
There is neither darkness nor light, and the marks of all phenomena are likewise. One who enters this with impartiality enters the Dharma gate of non-duality."
8.106
[Seng]zhao says: When the [followers of the] two vehicles enter the concentration of cessation, the six sense faculties are completely suspended and mental conceptions are entirely extinguished; though days and nights pass, they do not perceive the difference between dark and bright. This illustrates that the bodhisattva has no mind toward light and darkness.
8.107
The Bodhisattva Jewel-Seal Hand said, "Delighting in nirvāṇa and not delighting in the world constitute duality. If one does not delight in nirvāṇa and does not revile the world, duality does not exist. Why is this? If there is bondage, there is liberation. If fundamentally there is no bondage, who would seek liberation? Where there is neither bondage nor liberation, there is neither delight nor aversion; this is entering the Dharma gate of non-duality."
8.108
[Seng]zhao says: The world is without bondage, so why revile it? Nirvāṇa is without liberation, so why delight in it?
8.109
The Bodhisattva Jewel Crest King said, "The correct path and the wrong path constitute duality. One who abides in the correct path does not distinguish whether this is wrong or correct. Leaving these two behind is entering the Dharma gate of non-duality." The Bodhisattva Delighting in Truth said, "The real and the unreal constitute duality. One who truly sees does not even see the real, much less the unreal. Why is this? It is not seen by the physical eye; only the wisdom-eye can see it. Yet this wisdom-eye has neither seeing nor non-seeing; this is entering the Dharma gate of non-duality."
8.110
[Seng]zhao says: The real mark is the sphere of the wisdom-eye, not seen by the physical eye. The wisdom-eye does not even see the real, much less the unreal. Although it is said to have no seeing, there is nothing it does not see; this is the essence of the true wisdom-eye.
8.111
When these bodhisattvas had each spoken, they asked Mañjuśrī: "What is a bodhisattva's entering the Dharma gate of non-duality?" Mañjuśrī said, "According to my intention, toward all phenomena there are no words,
8.112
[Kumāra]jīva says: Elaborate explanations and distinctions.
8.113
no explanation,
8.114
[Kumāra]jīva says: An explanation is a direct statement.
8.115
no pointing out,
8.116
[Kumāra]jīva says: Manifesting its marks. Saying that something is good or evil is called 'pointing out.'
8.117
and no consciousness, separated from all questions and answers. This is entering the Dharma gate of non-duality."
8.118
[Seng]zhao says: What the masters above clarified was the same, but the grounds on which they relied differed; moreover, they directly distinguished the marks of dharmas and did not clarify wordlessness. Now Mañjuśrī summarizes the explanations of the various masters to open the gate of non-duality, directly stating that the marks of dharmas cannot be spoken of, without applying words to the marks of dharmas. For words to be such is the utmost of words. Yet compared to silent stillness, it is still second. [Dao]sheng says: The preceding bodhisattvas each spoke of the meaning of non-duality, appearing as if there were a non-duality that could be spoken of. If there were a non-duality that could be spoken of, it would again be a non-duality contrasted with duality; therefore, Mañjuśrī clarifies that only having nothing that can be spoken of is non-duality.
8.119
Thereupon Mañjuśrī asked Vimalakīrti: "We have each spoken; good sir, you should explain what is a bodhisattva's entering the Dharma gate of non-duality?" At that time Vimalakīrti remained silent, without a word.
8.120
[Kumāra]jīva says: Six hundred years after the Buddha's parinirvāṇa, there was a man who went forth at the age of sixty. Before long, he chanted the Tripiṭaka completely, and next composed treatises on the Tripiṭaka. Having composed the treatises, he reflected: "What else remains in the Buddha's Dharma? There is only the method of dhyāna, which I must practice." Thereupon he received the dhyāna method and made a solemn vow: "If I do not attain the Way and fully accomplish all the merits of dhyāna concentrations, I will never sleep, nor will my ribs touch the ground." Thus he was called the Elder Pārśva ('Ribs'). In a short time he succeeded in becoming an arhat, endowed with the three knowledges and six supernormal knowledges, possessing great eloquence, and skilled in debate. There was a non-Buddhist teacher named Aśvaghoṣa, of sharp faculties and wisdom, thoroughly practiced in all scriptures, who also had great eloquence and could refute any debate. Hearing the name of the Elder Pārśva, he took his disciples and went to his dwelling, declaring aloud: "All debates can be refuted! If I cannot refute your words, I will cut off my head to apologize for my defeat." Hearing this assertion, the Elder Pārśva remained silent and said nothing. Aśvaghoṣa then became arrogant: "This man has only an empty reputation and truly knows nothing." He and his disciples abandoned him and left. Midway, upon reflection, he said to his disciples: "This man has profound wisdom; I have fallen into defeat." His disciples questioned him in astonishment, asking: "How so?" He replied: "My stating that all speech can be refuted is itself self-refuting; he said nothing, so there was nothing to refute." He immediately returned to the place and said to the Elder Pārśva: "I have fallen into defeat, which is folly. A head of folly is of no use to me; you should cut it off. If you do not cut it off, I will cut it off myself." The Elder Pārśva said: "I will not cut off your head; I will cut off your topknot. Compared to the world, this is no different from death." He immediately shaved his hair and became the Elder Pārśva's disciple. His wisdom and eloquence were unmatched in the world; he extensively composed sūtras and treatises, greatly propagating the Buddha's Dharma. The people of the time called him the Second Buddha. Now, silence and speech may differ, but their illumination of the ultimate is one. Though that which they meet is one, their traces have refinement and coarseness. Having words about wordlessness is not as good as being wordless about wordlessness; therefore, the thesis of silence is the marvel of theses. [Seng]zhao says: Having words about wordlessness is not as good as being wordless about wordlessness, which is why he was silent. The bodhisattvas above applied words to the marks of dharmas; Mañjuśrī had words about wordlessness; the Pure Name was wordless about wordlessness. Although these three illuminate the same ultimate, their traces have depths and shallows. Thus, that words come after wordlessness and knowing comes after unknowing—how true this is! [Dao]sheng says: Although Mañjuśrī clarified that there is nothing to be spoken of, he had not yet clarified that speaking is non-speaking. Therefore, Vimalakīrti remained silent without a word to show that words are not real. If words were truly real, how could he remain silent?
8.121
Mañjuśrī exclaimed in praise: "Excellent, excellent! Even to the point of having no letters or speech—this is truly entering the Dharma gate of non-duality."
8.122
[Seng]zhao says: The one who silently understood was none other than Mañjuśrī. Expressing it in words on his behalf, he therefore praised it as excellent. [Dao]sheng says: The traces of speech are exhausted in wordlessness, which is why he praised it as excellent.
8.123
When this chapter on Entering the Dharma Gate of Non-Duality was spoken, five thousand bodhisattvas in this assembly all entered the Dharma gate of non-duality and attained the forbearance of the non-arising of dharmas.
8.124
Chapter 10: The Fragrance Accumulated Buddha
8.125
Thereupon Śāriputra thought in his mind: "The mealtime is about to arrive; where should these bodhisattvas eat?"
8.126
[Kumāra]jīva says: Śāriputra alone had this thought for three reasons: first, a body formed of defilement and karma cannot be without sustenance; second, having turned his back on the great expanse, his delight in the Dharma was not deep; third, extending his own condition of dependence, he supposed the assembly was also like this. Being foremost among the disciples, it was fitting for him to secure offerings for the assembly. [Seng]zhao says: Setting out seats and serving food are customary when receiving guests; for the host to wait for the guest to speak first is done to prompt discussion. Śāriputra was the senior of the contemporary assembly, so he repeatedly raised the initial topic. [Dao]sheng says: He did not think of the disciples because they have their own rule of begging for food.
8.127
At that time Vimalakīrti knew his thought and said to him: "The Buddha taught the eight liberations, which you, good sir, have accepted and practiced. Can you listen to the Dharma mixed with the desire to eat?"
8.128
[Kumāra]jīva says: Being able to be sovereign and unobstructed regarding former dharmas, where there is no obstruction, burdened thoughts should be abandoned. It is also said that the function of liberation is to feel revulsion for the body and abandon attachments; yet now thinking of food, how deep is the contradiction with its principle! [Seng]zhao says: The eight liberations taught by the Buddha are fine delicacies devoid of desire, the supreme sustenance that nourishes the dharmakāya. The good sir personally received them, supposedly having no further desires. Yet now, while mixing thoughts of food, he wishes to listen to the Dharma—how could this be the disposition of coming to seek without worldly notions? [Dao]sheng says: The eight liberations take the contemplation of impurity as their beginning, and food is an impure thing. Since he takes embodiment of the eight as his mindset, how could he still harbor the desire to eat? Moreover, in the Dharma there is no food to be desired; how could one listen to it with the desire to eat?
8.129
"If you wish to eat, wait just a moment; I shall cause you to obtain food such as you have never had before."
8.130
[Kumāra]jīva says: He did not conjure it up for fear of incurring the suspicion of deceit and falsehood. He did not provide ordinary food because it is neither pure nor wondrous and has no benefit. Wishing to let this assembly see a pure land, and further to inspire the aspiration for the Great Path by means of fragrant rice, he took occasion of their need for food to request rice from Fragrance Accumulated. [Dao]sheng says: Ordinary food is a dharma that generates desire; food that eliminates desire is food such as one has never had before.
8.131
Then Vimalakīrti entered samādhi and by his supernatural power showed the entire great assembly, above, past buddha-lands as numerous as the sands of forty-two Ganges rivers, a realm named All-Fragrances, where a buddha named Fragrance Accumulation currently resides. The fragrances of that realm, compared to the fragrances of humans and devas across the buddha-worlds of the ten directions, are foremost. In that land there are no names for śrāvakas or pratyekabuddhas; there is only a pure assembly of great bodhisattvas to whom the buddha preaches the Dharma. Everything in that realm is made of fragrance: the pavilions and walking grounds, the fragrant earth, the parks and gardens are all fragrant, and the fragrance of its food pervades immeasurable worlds in the ten directions. At that time, that buddha was just sitting down to eat together with the bodhisattvas, and devas all named Fragrance Ornament, having all aroused the thought of anuttarā samyaksaṃbodhi, were making offerings to that buddha and the bodhisattvas. The whole great assembly here saw this with their own eyes. Then Vimalakīrti addressed the bodhisattvas, saying: "Virtuous ones! Who is able to fetch food from that buddha?"
8.132
[Seng]zhao says: Having manifested that realm, he seeks someone of power to go fetch the food.
8.133
Because of Mañjuśrī's majestic supernatural power, all remained silent.
8.134
[Seng]zhao says: Because Mañjuśrī wished to manifest the virtue of the Pure Name, he used his supernatural power to make the assembly silent.
8.135
Vimalakīrti said: "Virtuous ones, is not this great assembly somewhat ashamed?"
8.136
[Seng]zhao says: He is exhorting those not yet accomplished.
8.137
Mañjuśrī said: "As the Buddha has said, do not slight beginners in learning."
8.138
[Seng]zhao says: He is advancing beginners in learning.
8.139
Thereupon Vimalakīrti, without rising from his seat, in front of the assembled gathering, created an illusory bodhisattva whose marks, signs, radiance, and majestic virtue were exceedingly sublime, outshining the assembled gathering, and told him: "Go up into the region above, across buddha-lands as numerous as the sands of forty-two Ganges rivers, where there is a realm named All-Fragrances and a buddha named Fragrance Accumulation, who is just sitting down to eat together with the bodhisattvas. When you arrive there, speak these words from me: 'Vimalakīrti bows his head at the feet of the World-Honoured One, paying boundless reverence, and inquires after your daily well-being: are your illnesses few, your vexations few, and your physical strength comfortable?'
8.140
[Kumāra]jīva says: He does not say 'without illness' but 'illnesses few' to clarify that the body is the root of illness, and the root ought properly to be abandoned. [Seng]zhao says: Because he intends to show that having a body means one cannot be without afflictions, in conveying inquiries to the Tathāgata he still says 'illnesses few and vexations few.'
8.141
'He wishes to obtain the remnants of what the World-Honoured One has eaten, so as to perform buddha-work in the saha-world,
8.142
[Kumāra]jīva says: 'Buddha-work' means transforming sentient beings.
8.143
'to cause those who delight in lesser dharmas
8.144
Another text reads: 'people who delight in the meager.' [Kumāra]jīva says: Those who take pleasure in what is not superior and far-reaching are all called 'lesser', not only those of the small vehicle.
8.145
'to be able to propagate the Great Way, and also to cause the fame of the Tathāgata to be universally heard.'"
8.146
[Kumāra]jīva says: He wishes to cause those who hear and believe to arouse the aspiration for awakening. These three matters are the purpose of requesting the food. [Seng]zhao says: 'Remnants' is an expression of humility. That land uses fragrance to open up the Great Way; sentient beings of this realm have narrow and inferior aspirations, so he requests the remnants of the fragrant food to broadly carry out buddha-work.
8.147
Then the illusory bodhisattva immediately ascended upward before the assembly. The entire gathering saw him go until he reached the All-Fragrances realm and paid homage at the feet of that buddha. They also heard his words: "Vimalakīrti bows his head at the feet of the World-Honoured One, paying boundless reverence. He inquires after your daily well-being: are your illnesses few, your vexations few, and your physical strength comfortable? He wishes to obtain the remnants of what the World-Honoured One has eaten, desiring to perform buddha-work in the saha-world, to cause those who delight in lesser dharmas to be able to propagate the Great Way, and also to cause the fame of the Tathāgata to be universally heard." Those mahāsattvas, seeing the illusory bodhisattva, praised it as unprecedented: "From where has this superior person come? Where is the saha-world? What is meant by 'those who delight in lesser dharmas'?" They immediately questioned their buddha.
8.148
[Seng]zhao says: Those mahāsattvas had all attained supernatural powers, yet they cannot always have them present before them. Moreover, that realm is purely of the single Great Vehicle and has never heard the name 'delight in the lesser'; hence they asked this question.
8.149
The Buddha told them: "Below, past buddha-lands as numerous as the sands of forty-two Ganges rivers, there is a world named Saha, where the buddha is named Śākyamuni, currently residing. In that evil world of the five turbidities, he expounds the teachings of the Way for sentient beings who delight in lesser dharmas. There is a bodhisattva there named Vimalakīrti, dwelling in the inconceivable liberation, who preaches the Dharma for the bodhisattvas; he has therefore dispatched this apparition to come and praise my name, and also to extol this land so as to cause those bodhisattvas to increase their merits." Those bodhisattvas said: "What kind of person is he to have produced such an apparition, with power of virtue, fearlessness, and riddhipāda such as this?" The Buddha said: "Exceedingly great! He sends apparitions everywhere to all ten directions to perform buddha-work and benefit sentient beings." Thereupon Fragrance Accumulation Tathāgata filled a bowl made of all fragrances with fragrant food and gave it to the illusory bodhisattva. At that time, those nine million bodhisattvas spoke out in unison: "We wish to go to the saha-world to make offerings to Śākyamuni Buddha, and also wish to see Vimalakīrti and the other bodhisattvas."
8.150
[Seng]zhao says: Having heard that buddha praise the merits of this buddha and bodhisattva, they wished to join in undertaking these merits together.
8.151
The Buddha said: "You may go. Restrain your bodily fragrances, so as not to cause those sentient beings to arouse deluded attachments.
8.152
[Kumāra]jīva says: Great anger leads to madness, and great joy also leads to delusion; you ought to restrain your fragrances to prevent the causes of their delusion. Question: If so, why not restrain the fragrant food? Answer: Because of the Buddha's supernatural power, it is able to block the source of delusion and arouse the aspiration for the Way; therefore it is not restrained.
8.153
"You should also shed your original forms, so as not to cause those in that land who seek the bodhisattva [path] to feel self-abasement and shame.
8.154
[Kumāra]jīva says: If shame is deep, one falls; if embarrassment is slight, one is still distressed. When both afflictions arrive together, one is all the more distant from the Way. Above it spoke of 'deluded attachments', and here of 'self-abasement and shame'; the two passages mutually illumine each other, abbreviating the phrasing.
8.155
"Furthermore, do not harbor contempt or form ideas of obstruction toward them. Why is this? The lands of the ten directions are all like empty space. Moreover, it is solely because the buddhas wish to transform those who delight in lesser dharmas that they do not fully reveal their pure lands." Then the illusory bodhisattva, having received the bowl of food, together with those nine million bodhisattvas, relying upon the Buddha's majestic supernatural power and Vimalakīrti's power, suddenly vanished from that world and within a moment arrived at Vimalakīrti's house. Vimalakīrti then magically created nine million lion thrones, majestic and sublime as before, and the bodhisattvas all sat upon them. The illusory bodhisattva presented the full bowl of fragrant food to Vimalakīrti, and the fragrance of the food universally perfumed the city of Vaiśālī and the trichiliocosm. At that time, the brahmins, householders, and others of Vaiśālī smelled this fragrance, their bodies and minds felt joyful, and they praised it as unprecedented.
8.156
[Seng]zhao says: As the extraordinary fragrance entered their bodies, their bodies and minds felt delight.
8.157
Thereupon the leader of householders Candrachattra, accompanied by eighty-four thousand people, came and entered Vimalakīrti's house.
8.158
[Kumāra]jīva says: That country has no king; only five hundred householders govern the state affairs together. Here he is called 'leader' because he is supported by the community. [Seng]zhao says: The country of Vaiśālī has no sovereign; there are only five hundred householders who manage the affairs of the state together. Candrachattra was revered and supported by the community, hence he is called 'leader'. From this point onward, they all assembled after smelling the fragrance.
8.159
Seeing that there were very many bodhisattvas in the room, and that the lion thrones were tall, broad, majestic, and sublime, they all rejoiced greatly, bowed to the bodhisattvas and the great disciples, and stepped back to stand to one side. The earth spirits, space spirits, and devas of the desire and form realms, having smelled this fragrance, also all came and entered Vimalakīrti's house. Then Vimalakīrti spoke to Śāriputra and the other great śrāvakas: "Virtuous ones, you may eat the Tathāgata's ambrosia-flavored food,
8.160
[Dao]sheng says: Because of their earlier thought, he instructs them to eat. He also wishes thereby to clarify the principle of eating: nirvāṇa is the dharma of ambrosia, and those who eat this food will certainly attain it; hence within the food there is the flavor of ambrosia.
8.161
"perfumed by great compassion.
8.162
[Kumāra]jīva says: The meaning of 'perfuming' has three aspects: first, the retribution-fruit of great compassion; second, being minded with compassionate intent; third, beholding them with the eye of benevolence. [Dao]sheng says: Causing people to gain awakening is external perfuming; how could one say that the food itself has the power of great compassion? Yet the fragrance of the food is perfumed by great compassion.
8.163
"Do not eat it with a limited mind, lest it fail to be digested."
8.164
[Kumāra]jīva says: When eating this food, one should arouse a great mind and establish great endeavors; this is called repaying kindness, and repaying kindness is termed 'digestion'. [Seng]zhao says: First he shows the method of receiving food. This food is the fruit of great compassion, provided with compassionate intent and raised up with a compassionate mind; hence it is called 'perfumed by great compassion'. If one eats it with a limited mind, one cannot digest it. If one knows that this food is formed of great compassion and is inconceivable, and eats it having aroused the aspiration for the Way, then one digests it and repays the donor's kindness, without any thoughts of limitation or obstruction. [Dao]sheng says: Food emerging from great compassion is limitless. But if one limits it, saying it is little, then it will not digest.
8.165
A certain śrāvaka thought: "This food is little, but everyone in this great assembly must eat."
8.166
[Seng]zhao says: Inconceivable food cannot be reached by the two vehicles; hence he gave rise to this thought.
8.167
The illusory bodhisattva said: "Do not, with the small virtue and small wisdom of a śrāvaka, measure the boundless merit and wisdom of the Tathāgata.
8.168
[Seng]zhao says: Boundless merit and wisdom are the cause of the fragrant food. Now, where there is a boundless cause, there must be a boundless fruit. If the cause could be measured, the fruit could also be measured. How could the Tathāgata's boundless merit and wisdom be measured by the small wisdom of a śrāvaka?"
8.169
"The four oceans may run dry, but this food is inexhaustible. Even if all people ate morsels the size of Mount Sumeru, for as long as an entire kalpa, it still could not be exhausted. Why is this? The remnants of what has been eaten by one fully endowed with the merits of inexhaustible morality, concentration, wisdom, liberation, and the knowledge and vision of liberation can ultimately never be exhausted."
8.170
[Seng]zhao says: The Tathāgata is endowed with the inexhaustible merits of the five-part dharmakāya; how could the food of his karmic recompense ever be exhausted?
8.171
Thereupon the bowl of food completely satiated the assembled gathering, yet was still not diminished. Those bodhisattvas, śrāvakas, devas, and humans who ate this food experienced ease and happiness in body, just like the bodhisattvas in the realm Adorned with All Joys. Moreover, all their pores emitted wondrous fragrance, also like the fragrance of the trees in the All-Fragrances realm. At that time, Vimalakīrti asked the bodhisattvas of All-Fragrances: "By what means does Fragrance Accumulation Tathāgata preach the Dharma?" Those bodhisattvas said: "The Tathāgata of our land does not preach with letters; he only uses all fragrances to cause devas and humans to enter disciplined conduct."
8.172
[Kumāra]jīva says: He cites the majority. When it was said above that he 'preaches the Dharma', it also does not necessarily mean verbal exposition; there are cases where the teaching is communicated through other means, the function being equivalent to preaching. [Seng]zhao says: That land is not entirely without words, but fragrance is used as the fundamental basis for communicating the Way. Just as in this country words are used to communicate the Way, there are also those who attain awakening through supernatural transformations.
8.173
"The bodhisattvas each sit beneath a fragrant tree, and upon smelling this wondrous fragrance, they immediately obtain the samādhi of the treasury of all virtues. For those who attain this samādhi, all merits of a bodhisattva are fully perfected."
8.174
[Seng]zhao says: The power of this samādhi can generate all merits.
8.175
Those bodhisattvas asked Vimalakīrti: "Now, by what means does the World-Honoured One, Śākyamuni Buddha, preach the Dharma?" Vimalakīrti said: "The sentient beings of this land are unyielding and difficult to transform; therefore the Buddha speaks unyielding words to tame them.
8.176
[Kumāra]jīva says: When the Tathāgata preaches the Dharma, the essentials are three: first, soft and gentle words; second, unyielding words; third, mixed explanations. Wholesome actions and pleasant results are soft and gentle words. Evil actions and painful results are unyielding words. Praising the good and disparaging the evil is mixed explanation. [Seng]zhao says: How could holy transformation be constant? It merely responds according to things. Since this land is unyielding, he responds with unyielding teachings.
8.177
"Saying: 'These are the hells; these are the animals; these are the hungry ghosts; these are the realms of adversity;
8.178
[Seng]zhao says: He comprehensively shows the eight realms of adversity.
8.179
'these are the birthplaces of foolish people;
8.180
[Seng]zhao says: Non-Buddhist heterodox teachings are called the birthplaces of foolish people.
8.181
"This is bodily misconduct, and this is the retribution of bodily misconduct. This is verbal misconduct, and this is the retribution of verbal misconduct. This is mental misconduct, and this is the retribution of mental misconduct. This is taking life, and this is the retribution of taking life. This is taking what is not given, and this is the retribution of taking what is not given. This is sexual misconduct, and this is the retribution of sexual misconduct. This is false speech, and this is the retribution of false speech. This is divisive speech, and this is the retribution of divisive speech. This is harsh speech, and this is the retribution of harsh speech. This is frivolous speech, and this is the retribution of frivolous speech.
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- 注維摩詰經 — Classical Chinese