注維摩詰經 9

English (machine translation) 9

Language: English

9.1

Compiled by Sengzhao, monk of the Later Qin

9.2

Chapter 11: The Practice of the Bodhisattva

9.3

At that time, the Buddha was preaching the Dharma in the Āmrapālī Grove. The ground suddenly became vast, majestic, and adorned, and the entire assembly turned golden in colour.

[Seng]zhao says: The ultimate person has no fixed place; wherever principle converges, he is adjacent. The Tathāgata and Pure Name, though wearing different robes and dwelling in different places, nonetheless abide wonderfully in the same reality; this is why they come and go to bring about conversions, together propagating the inconceivable path. Because messengers were sent to inquire after his illness, what was clarified was as above. Now, as he is about to approach the Tathāgata to seal this scripture, these auspicious omens are manifested beforehand to inspire the minds of the multitude.

9.5

Ānanda said to the Buddha: 'World-Honoured One! By what cause and condition is there this auspicious response, that this place has suddenly become vast, majestic, and adorned, and the entire assembly has turned golden in colour?'

9.6

[Seng]zhao says: What mahāsattvas do is beyond the reach of the lesser path; hence he asks for the cause.

9.7

The Buddha told Ānanda: 'This is Vimalakīrti and Mañjuśrī, respectfully surrounded by the great assembly, who have formed the intention to come, and therefore this auspicious response appeared first.' Thereupon Vimalakīrti said to Mañjuśrī: 'We may go together to see the Buddha

9.8

[Kumāra]jīva says: Vimalakīrti urged seeing the Buddha together; the purport can be sought: first, seeing their sincerity, he wished to fulfill their original intent; second, he wished to have it verified that the fragrant rice brought about many awakenings; third, because they had undertaken a distant journey carrying something superior, it was fitting that they truly return. Therefore, he wished to go together to the Buddha's place to inquire about the bequeathed Dharma.

9.9

'and, together with the bodhisattvas, pay homage and make offerings.' Mañjuśrī said: 'Excellent! Let us go! Now is precisely the time.'

9.10

[Seng]zhao says: It is a time when there is benefit.

9.11

Vimalakīrti immediately used his supernatural power to hold the great assembly along with their lion seats, placed them in his right palm, went to where the Buddha was, and set them on the ground upon arrival.

9.12

[Kumāra]jīva says: When worldly people welcome or send off, they must yoke four horses and light cavalry; when mahāsattvas welcome and send off, they convey them by marvelous supernatural faculties.

9.13

He bowed down at the Buddha's feet, circumambulated him seven times to the right, single-mindedly joined his palms, and stood to one side.

9.14

[Seng]zhao says: Pure Name placed the seats on the ground, intending first to pay respect.

9.15

Thereupon those bodhisattvas all vacated their seats, bowed their heads at the Buddha's feet, circumambulated him seven times as well, and stood to one side. The great disciples, Śakra, Brahmā, the Four Heavenly Kings, and the rest also vacated their seats, bowed their heads at the Buddha's feet, and stood to one side. Then the World-Honoured One, having greeted the bodhisattvas according to the Dharma, bade them all return to their seats. They all received his instruction at once. When the assembly was seated and settled, the Buddha said to Śāriputra: "Did you see what was performed by the sovereign supernatural power of the bodhisattva-mahāsattvas?"

9.16

[Kumāra]jīva says: He wished to praise the miraculous feats of the mahāsattvas in order to spur on their narrow and inferior thoughts.

9.17

"Indeed, I have seen it." / "What do you think of it in your mind?" / "World-Honoured One! I behold it as inconceivable; it is beyond anything the mind can fathom, beyond anything calculation can measure."

9.18

[Seng]zhao says: Just earlier, he entered the inconceivable room together with Mañjuśrī; by borrowing the jeweled thrones he beheld their supernatural power, and in addition ate the fragrant rice and returned riding upon [the bodhisattva's] palm. Unable to measure their transformations, he naturally abandoned calculation and estimation. The great purport of this sūtra is to illuminate the inconceivable Path; thus it repeatedly displays inconceivable traces.

9.19

At that time, Ānanda said to the Buddha: "World-Honoured One! The fragrance now smelled has never existed before. What fragrance is this?"

9.20

[Kumāra]jīva says: A question asks: 'The fragrance in the highest chapter pervaded and perfumed the three thousand [worlds]; how could Ānanda not have smelled it?' The answer says: 'Because it was not his allotted portion, he did not smell it though close by; now there is a condition by which he can smell it.' [Seng]zhao says: The Tathāgata was about to discern the conditions of the fragrant rice, and therefore caused Ānanda to smell it.

9.21

The Buddha told Ānanda: "It is the fragrance from the pores of those bodhisattvas."

9.22

[Seng]zhao says: 'Those bodhisattvas' refers to the bodhisattvas of the land of Sarvagandhasugandha. The reason he spoke only of 'those' is that he wished Śāriputra himself to reveal the fragrance of a single meal, thereby illuminating the abundant benefits of the fragrant rice.

9.23

Thereupon Śāriputra said to Ānanda: "From our pores, too, this fragrance issues." Ānanda said: "From where did this come?" He replied: "This Elder Vimalakīrti fetched the leftover rice from the Buddha of the land of Sarvagandhasugandha to his house. All who ate it have pores that are fragrant like this." Ānanda asked Vimalakīrti: "For how long will this scent abide?" Vimalakīrti said: "Until this rice is digested." He asked: "After how long will this rice be digested?" He replied: "The efficacy of this rice lasts up to seven days, and only then is it digested."

9.24

[Kumāra]jīva says: It is digested only after seven days for two reasons: If someone eats the fragrant rice and the rice is not digested in due time, their mind would surely become weary and disgusted, so he does not let it last long. It is also said that those who ought to attain the Path are perfumed by the vapour of the rice in due time, and within not more than seven days will surely accomplish the noble Path. Just as with the seven rebirths of the stream-enterer (mārgabīja), the bite of a seven-step snake, and the like, the momentum does not exceed seven. The matter requires no long time, so it is not allowed to exceed seven. [Seng]zhao says: The dissipation of its efficacy after seven days is the ordinary power of the rice. If one is to ascend to the Path by means of the rice, it is essential that one attains what ought to be attained, and only then is it digested. [Dao]sheng says: It does not exceed seven days.

9.25

"Furthermore, Ānanda! If śrāvakas who have not yet entered the correct status eat this rice, only after they have attained entry into the correct status will it be digested."

9.26

[Seng]zhao says: Entering the undefiled realm is called 'entering the correct status.'

9.27

"If those who have already entered the correct status eat this rice, only after they have attained the liberation of the mind will it be digested."

9.28

[Kumāra]jīva says: It refers to the sixteen mental states of seeing the truths. A question asks: 'How does eating fragrant rice bring attainment of the Path?' The answer says: 'The body is made secure and the mind quieted, producing a state of mind never had before. Even the rice is like this; how much more so the Path? When there is this wonderful fruit, there must be a wonderful cause. Developing exceedingly great faith and joy, profoundly penetrating cause and effect, one then understands dependent origination; understanding dependent origination, one then perceives the real Dharma.' [Seng]zhao says: Accomplishing the unattached fruit is called 'liberation of the mind.'

9.29

"If those who have not yet generated the aspiration for the Mahāyāna eat this rice, only when they have generated the aspiration will it be digested. If those who have already generated the aspiration eat this rice, only after they have attained the forbearance of the non-arising of dharmas will it be digested. If those who have already attained the forbearance of the non-arising of dharmas eat this rice, only when they reach the stage of being bound to one more birth will it be digested."

9.30

[Dao]sheng says: Within seven days there will surely be an attainment. Yet through the awakening of a single meal, one cannot advance across two stages. Stopping at being bound to one more birth is because buddhahood cannot be attained from any further [external] cause. How could a bodhisattva of non-arising or a person of the correct status still rely on what is external in order to advance? Yet to speak in this way now is to clarify that this rice represents the culmination of proclaiming the principle, fully possessing all its significance.

9.31

"It is just as with a medicine named 'Supreme Flavour': when someone ingests it, only after all the poisons in their body are eliminated is it digested. This rice is just like this: only after it has extinguished and removed the poison of all afflictions is it digested." Ānanda said to the Buddha: "Unprecedented! World-Honoured One! Such fragrant rice can perform the work of a buddha!"

9.32

[Kumāra]jīva says: Supernatural transformations and preaching the Dharma to deliver people are the common methods of converting. Rice originally only nourishes the physical body, yet now they attain the Path through it; thus he exclaims that it is unprecedented. A buddha takes converting people as his work; whatever converts people is all called 'the work of a buddha.' Because Ānanda thought that the wonders of a buddha's work were exhausted in this, [the Buddha] below extensively explains the work of a buddha in order to broaden his mind. [Seng]zhao says: Rice originally only nourishes the physical body, yet it removes defilements and fetters; this had never been heard or seen before. [Dao]sheng says: A buddha takes eliciting awakening as his work, and the fragrant rice can do this; thus it is unprecedented.

9.33

The Buddha said: "So it is, so it is. Ānanda! There are buddha-lands where the work of a buddha is performed by means of the Buddha's radiance."

9.34

[Seng]zhao says: Ānanda saw the benefits of the fragrant rice and thought that the principle of the buddha's work was exhausted by this; therefore [the Buddha] extensively reveals these works to make him realize that the Buddha's Path has no fixed modality. Sentient beings of this land, seeing the wondrous light of the Buddha, naturally enter the discipline of the Path. There are other benefits as well, but light is taken as primary; the rest below are analogous to this.

9.35

"There are those where it is performed by means of bodhisattvas."

9.36

[Kumāra]jīva says: The Buddha simply abides in the central seat in quietude, causing the bodhisattvas to propagate the Path in order to convert people. [Seng]zhao says: There are buddhas who silently abide in the central seat, taking bodhisattvas as the masters of conversion.

9.37

"There are those where it is performed by means of people emanated by the Buddha."

9.38

[Seng]zhao says: There are those where emanations are used exclusively as the work of a buddha, as in the case of Śikhandin.

9.39

"There are those where it is performed by means of the bodhi-tree."

9.40

[Kumāra]jīva says: Either producing flowers and fruits, or producing famous perfumes, or emitting radiance, or preaching the Dharma for them. [Seng]zhao says: The Buddha achieved the Path beneath it, and the tree is named bodhi. There is nowhere this tree's light does not illuminate, nowhere its fragrance does not perfume. Its physical forms and colours are subtle and wondrous, seen according to what one delights in. The tree emits the sounds of the Dharma, heard according to what one delights in. This is the retribution-response tree of the Tathāgata; sentient beings who encounter it naturally awaken to the Path. In this land, the tree is taken as the root of conversion.

9.41

"There are those where it is performed by means of the Buddha's robes and bedding."

9.42

[Kumāra]jīva says: Formerly, a king of Jambudvīpa obtained the Buddha's great robe. At that time, there was an epidemic in the world. The king placed the robe on a standard to display it to the multitude so that they would take refuge; their illnesses were all cured, their faith and reverence deepened, and through this they achieved liberation. It is of this sort. [Seng]zhao's commentary is the same.

9.43

"There are those where it is performed by means of food and drink. There are those where it is performed by means of parks, groves, towers, and pavilions."

9.44

[Seng]zhao says: The land of Sarvagandhasugandha is just such an instance. Another interpretation: Food and drink open the path through the tongue faculty; parks and pavilions open the path through the eye faculty.

9.45

"There are those where it is performed by means of the thirty-two primary marks and eighty secondary signs."

9.46

[Kumāra]jīva says: Either one mark, two marks, or even many marks; marks are manifested according to what ought to be seen. It is also said to be by means of images of the Buddha, as when King Bimbisāra gave an image of the Buddha to King Pukkusāti, through which he gained awakening. What is spoken of below as the Buddha's body is the fully manifested body. [Seng]zhao says: To those who are fond of adornments, he shows the marks and signs.

9.47

"There are those where it is performed by means of the Buddha's body. There are those where it is performed by means of empty space."

9.48

[Kumāra]jīva says: Eliminating physical form so that all is expansive without an image, causing their minds to become empty, vacuous, and tranquil, so that encumbering thoughts naturally extinguish. It is also like Mañjuśrī extinguishing all material forms and manifesting the mark of empty space in order to convert King Ajātaśatru. [Seng]zhao says: For those fond of existence, he preserves the body to display existence; for those fond of emptiness, he extinguishes the body to display emptiness, as explained in the Guhyaka Sūtra. Although the eight marks reside in the body, the body and marks are not identical; the causes on which they depend are different, and therefore the works of a buddha are not the same.

9.49

"Sentient beings should enter the practice of discipline through these conditions."

9.50

[Seng]zhao says: Although the causes upon which they rely are different, they all equally enter the practice of discipline.

9.51

"There are those where the work of a buddha is performed by means of analogies such as dreams, illusions, shadows, echoes, images in a mirror, the moon in water, or mirages in the hot season."

9.52

[Kumāra]jīva says: Awakening and moving sentient beings within dreams. The six matters below manifest untrue physical forms to make them awaken to the profound principle. [Seng]zhao says: There are naturally those who do not awaken to direct words, but gain understanding through analogies.

9.53

"There are those where it is performed by means of sounds, spoken words, and written letters."

9.54

[Seng]zhao says: This is precisely the work of a buddha in this sahā-world.

9.55

"Or there are pure buddha-lands that are silent, without words and without speech,"

9.56

[Kumāra]jīva says: Having physical form but no verbal teachings, like Vimalakīrti's silence accomplishing the discourse.

9.57

"where the work of a buddha is performed without display, without consciousness, without action, and without contrivance."

9.58

[Seng]zhao says: There are true pure lands of pure dharmakāya bodhisattvas: externally without verbal speech, internally without emotional consciousness, silent and uncontrived, transcending and awakening beyond worldly activities; they are not something that can be praised or described by words or emotions. This is the highest of a buddha's works.

9.59

"Thus, Ānanda! In all the deportment, movements, and activities performed by the buddhas, there is nothing that is not the work of a buddha."

9.60

[Seng]zhao says: A buddha's work simply takes bringing benefit as its affair. In the Tathāgata's moving and stopping, gestures and actions, deportment, bowing and looking up, down to the movement of a foot, there is never a time without benefit; therefore, in all that he does, there is nothing that is not the work of a buddha. The above was merely a brief statement.

9.61

"Ānanda! There are these four māras and the eighty-four thousand gates of affliction,"

9.62

[Kumāra]jīva says: Afflictions fundamentally have four roots: the three poisons and their equal combination. Twenty-one thousand defilements belong to each one illness; as there are four illnesses, there are eighty-four thousand. Stated generally, there are eighty-four thousand; regarding particular characteristics, they are immeasurable. Now by speaking of eighty-four thousand, immeasurable ones are subsumed, and thus they are called 'gates.' [Seng]zhao says: The three poisons and their equal combination—these four are the roots of affliction. Based on one root, twenty-one thousand afflictions arise, making eighty-four thousand in total. Because from the eighty-four thousand immeasurable defilements issue forth, they are called 'gates.'

9.63

"by which sentient beings are exhausted; the buddhas then use these very dharmas to perform the work of a buddha."

9.64

[Kumāra]jīva says: The work of a buddha is of three kinds: first, performing the work of a buddha through the wholesome—radiance, supernatural power, preaching the Dharma, and the like are this; second, the indeterminate—empty space is this; third, through the unwholesome—the eighty-four thousand afflictions are this. It is like a physician who cures a person's illness either with good medicine or with poisonous medicine. The Buddha is also like this with afflictions, just as the Buddha delivered Nanda through desire, or converted an evil dragon through anger. [Seng]zhao says: Sentient beings all take afflictions as illness, and the buddhas precisely use them as medicine. Just as a courtesan, suffering from desire, was made to take her lust to the extreme and only then awakened to the Path; or a venomous dragon, suffering from anger, had its fury further increased and only then received conversion. This is eliminating desire by means of desire, and eliminating anger by means of anger, just as a good physician eliminates poison by means of poison; such is the boundless modality of the work of a buddha. [Dao]sheng says: If the administration of medicine misses its mark, then medicine conversely becomes poison. Provided that healing is achieved, poison is medicine. Therefore the Great Sage is the king of physicians for mental illnesses; every affair he touches upon is a good medicine of the Dharma.

9.65

"This is called entering all the Dharma-gates of the buddhas."

9.66

[Seng]zhao says: If one can respond and accord without fixed bounds, accommodating both beauty and ugliness, there being nothing one does not do, and in doing it there being nothing that is not the work of a buddha, only then is it called entering the Dharma-gates of the buddhas. [Dao]sheng says: If one penetrates this single principle, all matters are completed.

9.67

"When a bodhisattva enters this gate,"

9.68

[Seng]zhao says: Those at the seventh abode and above enter this gate in advance.

9.69

"if they see any purely adorned buddha-land, they do not feel joy on that account, nor do they become covetous or haughty; if they see any impure buddha-land, they do not feel sorrow on that account, nor are they hindered or depressed. They merely generate a pure mind toward the buddhas, rejoicing with unprecedented reverence. The merits of the buddhas, the tathāgatas, are equal; it is solely for the sake of teaching and transforming sentient beings that they manifest different buddha-lands."

9.70

[Seng]zhao says: The Buddha has no fixed location; he manifests in response to beings. Abiding in purity, he is pure; abiding in defilement, he is defiled. Excellence and foulness originate from them, but for the Buddha there is no duality. Why should one give rise to sorrow or joy concerning them? Therefore, those who have entered this gateway beforehand, seeing purity, do not crave it, nor do they elevate their own lot; observing defilement, they are not obstructed, and when conditions run contrary to feelings, they do not sink. Thus they can generate a truly pure mind, knowing that while the Buddhas are equal, their responsive manifestations differ. Those who merely peek and pry do not have equal faith. As for those who have not entered the gateway of the Buddha's works themselves, who among them could fail to make an object of mind out of purity and defilement? [Dao]sheng says: Once the bodhisattvas have entered this gateway, they know that buddha-lands are originally based on the principle of responsive accommodation. Beautiful and foul reside there in others; how could there be any difference for oneself? What is esteemed is only responsive accommodation; they merely marvel at the wondrousness of being born in response.

9.71

"Ānanda, you see that the grounds of the various buddha-lands are manifold, yet space is not manifold.

9.72

[Dao]sheng says: Absence of ground is space, yet the ground emerges from within it.

9.73

In this way, one sees that the physical bodies of the various Buddhas are manifold.

9.74

[Kumāra]jīva says: This refers to the magically manifested bodies. What is spoken of below as the physical color of the body and so forth refers to the true body of retribution and response.

9.75

Yet their unobstructed wisdom is not manifold.

9.76

[Seng]zhao says: The Buddha's wisdom is like space, and the responsive forms are like the ground. One does not differentiate space on account of the differences of the ground, nor does one dismiss the ground on account of the oneness of space. [Dao]sheng says: The physical body is the existence of external response, emerging from within unobstructed wisdom, yet unobstructed wisdom has no physical body.

9.77

Ānanda, the various Buddhas' physical bodies, majestic marks, lineage, morality, concentration, wisdom, liberation, knowledge and vision of liberation, powers, fearlessnesses, unshared dharmas, great kindness, great compassion, deportment and conduct, as well as their lifespans, preaching of the Dharma and converting [beings], maturing of sentient beings, purifying of buddha-lands, and perfection of all the Buddha-dharmas are entirely equal.

9.78

[Dao]sheng says: Although the physical bodies of the various Buddhas are manifold, there is not a single Buddha who lacks them; therefore none are unequal.

9.79

For this reason they are called Samyaksaṃbuddha.

9.80

[Kumāra]jīva says: *Samyaksaṃbodhi* is called in the language of Qin 'correct universal knowledge' (*zheng bian zhi*); here it says *Samyaksaṃbuddha*, which means 'correctly and universally awakened one' (*zheng bian jue*). Seeing dharmas without difference is called 'correct'; wisdom leaving nothing unpervaded is called 'universal'; awakening from the dream of saṃsāra is called 'awakened'. [Seng]zhao says: In the language of Qin, this is 'correct universal knowledge'. Seeing dharmas without difference is called 'correct'; wisdom leaving nothing unpervaded is called 'universal'; definitively ascertaining the marks of dharmas is called 'knowledge'. [Dao]sheng says: If they were not equal, there would be something not exhausted, and one could not be called a correctly and universally awakened person.

9.81

They are called Tathāgata.

9.82

[Seng]zhao says: In the language of Qin, this is *ru lai* ('thus-come'), and it also means *ru qu* ('thus-gone'). Coming in accordance with the Dharma and going in accordance with the Dharma, unchanging from ancient times to the present, a thousand sages following the same rut; therefore he is called Tathāgata ('thus-come') and also Tathāgata ('thus-gone'). [Dao]sheng says: 'Thusness' (*ru*) means that the mind is merged with Suchness, without any further principle that is not such. Coming from within this, there is nothing that is not such.

9.83

They are called Buddha."

9.84

[Kumāra]jīva says: *Tathāgata*, in the language of Qin, is 'thus-come' and also 'thus-gone'. Knowing in accordance with the Dharma and speaking in accordance with the Dharma, he is called 'thus'. The various Buddhas come by the peaceful path, and this Buddha also comes in this way; those Buddhas depart peacefully, and this Buddha also departs in this way. *Buddha*, in the language of Qin, is 'awakened'. Generally, attaining the Way is called 'awakening'. There are two kinds of awakening: first, awakening to the four truths; second, awakening to all dharmas. If one awakens without exhausting everything, it is not true awakening, and so does not deserve the name 'awakened'. For instance, when the Buddha questioned Śāriputra, he did not answer across three questions; when the heavenly maiden questioned him, he remained silent without a word; this shows he had not yet escaped from slumber. The expressions 'universal', 'thus', and 'awakened'—these three designations are epithets of the ultimate substance, sufficient to clarify that the various Buddhas are equal and distinct from the two vehicles. [Seng]zhao says: In the language of Qin, this is 'awakened'. In the long slumber of saṃsāra, none can awaken themselves. He who awakens himself and awakens others is none other than the Buddha. These three phrases are indeed epithets of the ultimate substance. If there were the slightest inequality in the Buddha's works as described above, they would not suffice to be called possessing the three titles in full. [Dao]sheng says: Awakening from within the sleep of defilements, he thereby attains a mind merged with Suchness.

9.85

"Ānanda, if I were to explain the meaning of these three phrases extensively, you would not be able to receive it completely even with a lifespan of a kalpa.

9.86

[Dao]sheng says: One who lacks nothing in knowledge and lacks nothing in capability—how could one exhaust him? In saying that Ānanda cannot receive it all, how could this be merely to praise its vastness? The intent is to praise the bodhisattva as being able to receive it completely.

9.87

Even if all the sentient beings filling the three-thousand-great-thousandfold world were like Ānanda, foremost in learning and having attained mindfulness and dhāraṇī, these people would also not be able to receive it with a lifespan of a kalpa.

9.88

[Seng]zhao says: The meaning of these three phrases is inexhaustible like this. Their way is equal and their principle is completely ultimate; how could any superiority or inferiority be admitted between them?

9.89

So it is, Ānanda: the anuttarasamyaksaṃbodhi of the various Buddhas is limitless, and their wisdom and eloquence are inconceivable." Ānanda addressed the Buddha: "From this day forward, I shall not dare to consider myself foremost in learning."

9.90

[Seng]zhao says: Ānanda was foremost in erudition and powerful memory among the five hundred disciples. Now hearing of the Buddha's works, he examines himself and recognizes his scant learning. [Dao]sheng says: How could Ānanda not know that his own erudition was fundamentally relative? He took upon himself the role of one who had not mastered it, so as to express the Buddha's meaning.

9.91

The Buddha told Ānanda: "Do not give rise to thoughts of retreating. Why is that? I said that you are foremost in learning among the śrāvakas, not among the bodhisattvas. Cease, Ānanda! Those who have wisdom should not measure or delimit bodhisattvas. All the ocean depths may yet be measured, but the bodhisattva's dhyāna concentration, wisdom, dhāraṇī, eloquence, and all meritorious virtues cannot be measured.

9.92

[Seng]zhao says: Things may be deficient in what is above and surplus in what is below; one cannot measure what is above by means of a surplus in what is below.

9.93

Ānanda, you should set aside the practice of bodhisattvas. The power of supernatural abilities displayed at one time by this Vimalakīrti could not be matched by all the śrāvakas and pratyekabuddhas exhausting their powers of transformation over hundreds of thousands of kalpas."

9.94

[Seng]zhao says: 'At one time' refers to what was displayed just now. If a single instance is like this, how much more so all his affairs!

9.95

At that time, the bodhisattvas who had come from the Sarvagandhasugandha world joined their palms and addressed the Buddha, saying: "World-Honoured One, when we first saw this land, we gave rise to notions of inferiority; now we repent and reproach ourselves.

9.96

[Kumāra]jīva says: Although receiving the sagely decree, upon seeing the defilement, notions of inferiority arose naturally; because they kept the Buddha's teaching in mind, the thought that arose was slight. Having understood equality, they sincerely repent. [Seng]zhao says: When they first saw the defiled land, they gave rise to notions of inferiority, thinking that the Buddhas and bodhisattvas also had ranks of elevation and descent. Hearing of this work of the Buddha, they now repent and reproach themselves.

9.97

We abandon and cast away this mindset. Why is that? The upāya of the various Buddhas are inconceivable; in order to deliver sentient beings, according to what is appropriate they manifest differences in buddha-lands. We only pray, World-Honoured One, that you will bestow upon us a small amount of Dharma, so that upon returning to that land, we may recollect the Tathāgata."

9.98

[Kumāra]jīva says: Since that land does not necessarily use only fragrance to perform the Buddha's works, they requested the Dharma of verbal teaching. Also, because they intended to go throughout the ten directions to transform defiled lands, they requested varied Dharmas. Furthermore, having traveled far to another realm, it would not be fitting to return empty-handed. Again, because those bodhisattvas there would surely ask about the highest essentials, they sought to receive unusual teachings. They also requested it wishing to make those bodhisattvas aware of kindness. How would they make them aware of kindness? Those bodhisattvas dwell in a pure land; merely eating fragrant rice, they naturally enter into moral conduct. Always in bliss, they forget their bliss; forgetting their bliss, they forget that from which it originates. That from which it originates is the Buddha, and they are dim to this; this is not knowing kindness. If they hear that the two gateways below are obtained only after suffering, they will then awaken to the fact that what is obtained naturally comes from a wondrous cause and profound merit. [Seng]zhao says: Having realized that the Buddha's works are difficult to conceive, they wished to request the Dharma and return to their land, intending to propagate the Tathāgata's inconceivable Way and cause the beings of their native country to recollect the Buddha's meritorious virtues. [Dao]sheng says: They request the Dharma for returning to that land.

9.99

The Buddha told the bodhisattvas: "There is a dharma-gateway of the exhaustible, the inexhaustible, and unobstructedness.

9.100

[Kumāra]jīva says: 'Exhaustible' has two kinds: first, unconditioned exhaustion; second, conditioned exhaustion. Conditioned exhaustion is the exhaustion through impermanent change and cessation. Unconditioned exhaustion is the wisdom that cuts off and causes extinction. Here, the 'exhaustible gateway' refers to the conditioned, impermanent exhaustion. 'Unobstructed' means not being obstructed by either of the two matters. Not exhausting conditioned meritorious virtues avoids the obstruction of the pṛthagjana; not dwelling in the unconditioned avoids the obstruction of the two vehicles.

9.101

You should train in it.

9.102

[Dao]sheng says: Wishing to return to that land, the manifest trace lies in relinquishing this place for that one; this intention to rescue oneself alone constitutes bondage for a bodhisattva. If one is to be liberated from it, this is that Dharma.

9.103

What is called 'exhaustible'? It refers to conditioned dharmas.

9.104

[Dao]sheng says: The conditioned is the dharma of impermanence, exhaustion, and cessation.

9.105

What is called 'inexhaustible'? It refers to unconditioned dharmas.

9.106

[Seng]zhao says: Conditioned dharmas have the three characteristics, and therefore have exhaustion; unconditioned dharmas lack the three characteristics, and therefore have no exhaustion. [Dao]sheng says: Being unconditioned, it is inexhaustible.

9.107

As for bodhisattvas, they do not exhaust the conditioned.

9.108

[Kumāra]jīva says: This refers to all good as being conditioned meritorious virtue. All conditioned dharmas are great burdens, yet because they can be used to dispel burdens, their retention is appropriate. It is like an infinite number of enemy bandits in a great city: someone within the city comes to surrender, and through this person one is able to defeat the enemy bandits; thus, although he is a bandit, he should still be supported.

9.109

Nor do they dwell in the unconditioned.

9.110

[Seng]zhao says: Although the conditioned is spurious, if one discards it, the great enterprise cannot be accomplished; although the unconditioned is real, if one dwells in it, the mind of wisdom will not be bright. Therefore, because the bodhisattva does not exhaust the conditioned, there is no virtue he does not accomplish; because he does not dwell in the unconditioned, there is no way he does not cover. He even goes so far as to emerge from and enter into birth and death, mounting whatever object he encounters; abiding in purity, he is pure without taking delight in it; dwelling in defilement, he is defiled without taking sorrow in it. Moving in response to others, within oneself there is non-action (*wuwei*). This is the equal, inconceivable Way of the various Buddhas. The inconceivable Way must emerge from the gateway of the exhaustible and inexhaustible. Those bodhisattvas heard that the Buddha's works are equal and inconceivable, which is why they requested the Dharma. Thus the Buddha opened these two gateways to show them the inconceivable and unobstructed Way. [Dao]sheng says: In this land there is suffering, which is the conditioned; in that land there is no suffering, which is the unconditioned. If bondage lies in the desire to exhaust the conditioned and dwell in the unconditioned, that is the sentiment of dreading suffering in this land, not how it is in that land. Thus, lodging it in the return to that land clarifies that the reality of the Dharma can dispel this bondage.

9.111

What is meant by 'not exhausting the conditioned'? It means not departing from great kindness, not abandoning great compassion;

9.112

[Kumāra]jīva says: Kindness and compassion are the foundation of the Buddha Way. The śrāvakas lack these, and therefore they exhaust the existent and dwell in the non-existent. Wishing not to exhaust the conditioned and to accomplish the Buddha Way must depend on kindness and compassion; therefore it is spoken of first. [Seng]zhao says: Kindness and compassion are the foundation for entering existence and the root of planting virtue; therefore, when opening one's words, they are set forth first. [Dao]sheng says: Bodhisattva practice generally consists of two operations: meritorious virtue and wisdom. Meritorious virtue is at the beginning, and wisdom resides at the end. Because the principle of not exhausting the conditioned comes first, meritorious virtue does not exhaust it. Because the principle of dwelling in the unconditioned comes later, wisdom does not dwell in it. Not exhausting the conditioned is the aspiration to seek the principle without abandoning birth and death; taking kindness and compassion as its root, it is explained first.

9.113

profoundly generating the resolve for omniscient wisdom without ever forgetting it;

9.114

[Kumāra]jīva says: The aspiration to seek the Buddha Way has a deeply firm mind. It is like planting a tree whose roots are deep and hard to uproot. Therefore, through successive kalpas it becomes ever brighter and is not lost even for an instant. [Seng]zhao says: Resolving without forgetting is the central mind of all practices.

9.115

teaching and transforming sentient beings without ever growing weary;

9.116

Another edition has "mind without weariness." [Kumāra]jīva says: Those who cause vexation are numerous, and few are able to be without weariness. Taking great compassion as the root, the more one encounters suffering the more diligent one becomes; although pressing temptations and tests come from Māra and enemies, no weariness arises in the mind.

9.117

constantly being mindful of and complying with the four means of embracing [beings]; protecting and upholding the true Dharma without begrudging body or life; planting all roots of goodness;

9.118

[Kumāra]jīva says: When a firm wholesome mind is deep and unshakeable, only then is it called a 'root'. For example, a person came to Śāriputra asking to go forth as a monk. Śāriputra examined his past lives and found that across eighty thousand great kalpas he had not planted any wholesome roots, so he rejected him and did not deliver him. [The man] went to five hundred disciples, and none of them would accept him. Thereupon he went to the gate of the Jetavana, weeping and deeply distressed. When the Buddha returned from outside, he saw him and questioned him. The man answered explaining the situation in full. The Buddha then rebuked Śāriputra in various ways: 'Is your wisdom not deep enough to see a person's roots, so that you wrongly look down upon him?' The Buddha then received the man, praising him with the words: 'Welcome, monk (ehi bhikṣu).' His hair and beard fell off naturally, the Dharma robes came onto his body, and he immediately became a śramaṇa; the Buddha expounded the Dharma for him, and he attained arhatship on the spot. Śāriputra asked the Buddha: 'When did this person plant the wholesome root for nirvāṇa?' The Buddha said: 'Countless kalpas ago in the distant past, there was a buddha named Renke (Mānavottama?). At that time, a man went into a forest to gather firewood. A tiger came out of the woods wanting to devour him. The man climbed up a tree, while the tiger stayed beneath the tree, causing the man immense terror. At that moment, the Buddha flew across the sky; having seen him, the man uttered "Homage to the Buddha" (namo buddhāya). His mind gave rise to faith and joy, he grew intensely weary of saṃsāra, and made a solemn vow from the depth of his mind, wishing to be free from this suffering. Because of this wholesome root, he has now attained liberation.' Thereupon Śāriputra repented before the Buddha, prostrating his entire body on the ground and sighing deeply in lamentation. The Buddha said: 'It is just like gold in an ore: foolish people, not knowing it, cast it away and do not take it. A goldsmith sees it, knows that there is gold within, and blows on it with two bellows to bring it out. Inside the stone of sentient beings' ignorance is the gold of wisdom; now, because your wisdom is not deep, you cast him away and did not deliver him. The Tathāgata deeply perceives the root and brings it out using the bellows of dhyāna-concentration and wisdom.'

9.119

[They] have no weariness or fatigue;

9.120

[Seng]zhao says: Loving-kindness and compassion serve as the roots, and the initial resolve serves as the mind; after that, one accords with the four means of embracing to transform sentient beings, and protects the true Dharma to plant wholesome roots. Using these manifold virtues to make its branches luxuriant, the tree of the Way flourishes day by day without exhausting conditioned [activity]. The practices and vows detailed below are instances of these branches; as they flourish day by day, they bring about the meaning of not exhausting [the conditioned]. If one casts aside loving-kindness and compassion, the tree of the Way is not established, the manifold virtues dwindle, and one conceals oneself in nirvāṇa—this is called exhausting conditioned dharmas.

9.121

[Their] intent constantly abides in upāya-dedication;

9.122

[Kumāra]jīva says: The myriad wholesome deeds are impermanent and take shape according to one's intentions; therefore, one must use upāya to dedicate them toward the Buddha-Way. For example, King Bimbisāra was imprisoned; through an opening in the prison, he saw the Buddha pacing back and forth on the mountain in the distance. He rejoiced greatly, and was due to be reborn in Tuṣita Heaven. While still [in the prison], he smelled the food-fragrance of Heavenly King Vaiśravaṇa, and having starved, his mind became exceedingly attached, [thinking:] 'I shall now go and be reborn where that food is!' Thereupon he was instantly reborn by transformation upon Vaiśravaṇa's tower. If even minor [intentions] bring about dedication, the great [Way] should all the more be so. [Seng]zhao says: Upāya-dedication is the essential practice for advancing in wholesome deeds; hence [they] constantly abide in it.

9.123

[They] seek the Dharma without indolence;

9.124

[Kumāra]jīva says: If one does not seek the Dharma diligently and the retribution has not yet responded, one will give rise to wrong views, claiming that there is nothing to be gained. Therefore, practitioners seek the Dharma without indolence.

9.125

[They] expound the Dharma without stinginess;

9.126

[Kumāra]jīva says: The Sanskrit text says 'without a teacher's weariness'. When teachers of non-Buddhist paths teach the Dharma to their disciples, they withhold the essentials of the teaching in their grasp and do not give them away. Bodhisattvas, on the other hand, reveal everything they hold in their hearts; hence it says 'without a teacher's weariness'.

9.127

[They] diligently make offerings to the buddhas, and therefore enter saṃsāra without fear;

9.128

[Seng]zhao says: Since they do not take birth on account of fetters, why should they fear?

9.129

Regarding honor and disgrace, their minds are free from sorrow or joy; they do not look down on those yet to learn, and revere those who have learned as they would the Buddha;

9.130

[Seng]zhao says: Those who have not yet learned will learn, which is why they do not look down on them. Those who have already learned will achieve [enlightenment], which is why they revere them like the Buddha.

9.131

[They] cause those fallen into afflictions to produce right mindfulness;

9.132

[Kumāra]jīva says: When one attends to the erroneous, entanglements arise; when one attends to the correct, entanglements dissolve. Hence, [the bodhisattvas] convert them and cause them to have right mindfulness.

9.133

[They] do not value the joy of detachment;

9.134

[Kumāra]jīva says: Going forth from the household, detachment from desire, as well as dhyāna-concentration and wisdom free from all conceptual discrimination—all these are called the joy of detachment. Though employed provisionally to seek the Way, they are not what is valued [as the ultimate]. [Seng]zhao says: How could the path of personal perfection alone be worthy of esteem?

9.135

[They] do not attach to their own joy, but rejoice in the joy of others;

9.136

Another recension reads: 'They do not attach to their own joy, but celebrate the joy of others.' [Kumāra]jīva says: Ordinary worldlings (pṛthagjana), seeing the joy of others, give rise to jealousy; seeing others' suffering, their minds feel at ease. At their own joy, they develop attachment; at their own suffering, their minds become perturbed. Bodhisattvas are not like this: seeing the joy of others, they are not jealous and their minds sympathize and rejoice (anumodana); seeing others' suffering, their minds are moved and wish to deliver them; at their own joy, they do not attach, and in their own suffering, their minds remain tranquil.

9.137

Regarding the various dhyāna-concentrations, [they] regard them as hells;

9.138

[Kumāra]jīva says: There are three kinds of dhyāna-concentration: first, Mahāyāna; second, Hīnayāna; third, ordinary worldlings. The dhyāna of ordinary worldlings gives rise to pride and conceit of self. The dhyāna of Hīnayāna seeks personal verification of perfection alone; it can burn away manifold wholesome deeds and destroy the roots of the unexcelled Way, being an evil destination for a bodhisattva—hence they view it like a hell. [Seng]zhao says: Although dhyāna-concentration is joyful, if one settles complacently in it, the Great Way will not be achieved. Bodhisattvas take no pleasure in it, and thus regard it as a hell.

9.139

Within saṃsāra, [they] regard it as a pleasure park;

9.140

[Kumāra]jīva says: Because their intention is to save all beings universally, they roam joyfully without fear. [Seng]zhao says: Although saṃsāra is suffering, it is that on which the Great Way depends. Bodhisattvas delight in roaming through it, and thus regard it as a pleasure park.

9.141

Seeing those who come begging, [they] regard them as good teachers;

9.142

[Kumāra]jīva says: Originally lacking the intention to give, because that person came begging, they stimulated my mind of giving; thus, with respect to me, they are a teacher, and hence one gives rise to the thought of a teacher. For instance, when a king of the Yuezhi went out on an excursion to sightsee, several thousand beggars on the roadside raised their hands and called out, each asking for their needs. The king asked his ministers: 'Who are these people? What are they stating?' A minister replied: 'They are beggars.' The king, possessing sharp faculties of wisdom, immediately understood their intent and told the ministers: 'They are my great teachers, not beggars. You simply do not understand their words. Their requesting their needs is expounding the Dharma for me, not begging. They are saying: "In our past lives, we were also kings, but because we did not practice giving, we received this retribution. If the king does not give now, he will also be like this in the future." For this reason, you should know that they are my great teachers.' [Seng]zhao says: Although the beggars wish to benefit themselves, they actually benefit me; therefore one regards them as good teachers.

9.143

Abandoning all possessions, [they] form the thought of complete omniscience (sarvajñatā);

9.144

[Kumāra]jīva says: 'Abandoning all possessions' means that they are capable of relinquishing their own bodies and lives, as well as kingdoms, cities, wives, and children, bestowing them as gifts to sentient beings. When bestowing them on sentient beings, they clearly comprehend that this giving will certainly make omniscience complete. Seeing cause and effect clearly, they give without regret. [Seng]zhao says: Whatever is bestowed has a wondrous ultimate goal. Furthermore, they examine cause and effect to be not in vain.

9.145

Seeing those who break the precepts, [they] give rise to the thought of rescuing and protecting [them];

9.146

[Seng]zhao says: The precepts are the protection for people; if one violates the precepts, one has no protection. Bodhisattvas possess protection themselves, and therefore wish to protect those who are without protection.

9.147

[They regard] the various pāramitās with the thought of father and mother;

9.148

[Kumāra]jīva says: This is taken from the fact that they can give birth to the dharmakāya. It is also said that when children have needs, they consult their parents; when a bodhisattva has needs, they seek them from the six pāramitās. Taking their bountiful benefit, they are compared to father and mother. [Seng]zhao says: The practice of the remaining four pāramitās becomes progressively deeper, and they are that from which the dharmakāya is born; therefore they are regarded as parents.

9.149

[They regard] the factors of the Way (bodhipakṣa-dharmas) with the thought of kin;

9.150

[Kumāra]jīva says: They assist in accomplishing the noble path and cause it to become exalted, just as a person having kin enhances their nobility. [Seng]zhao says: Those that assist and accomplish me are the thirty-seven factors of enlightenment, just as a person having kin who mutually help and accomplish one another.

9.151

Giving rise to the practice of wholesome roots has no limit or boundary;

9.152

[Kumāra]jīva says: Above, it spoke of initially planting wholesome roots; here, it clarifies cultivating, practicing, and advancing. Cultivation and advancement are called 'practice'; the myriad wholesome practices are carried out without any limit. It also means not taking kalpa numbers as a limit. [Seng]zhao says: Above it said 'planting wholesome roots', and here it says 'without limit', showing progressive increase and expansion.

9.153

[They] use the adornments of all the pure lands to accomplish their own buddha-land;

9.154

[Kumāra]jīva says: Taking the characteristics of those pure lands and practicing accordingly, one measures up to them and therefore brings about a pure land that is no different from them; this is called 'using those to accomplish one's own'. [Seng]zhao says: For those who love adornment, the pure land cannot fail to exhaust the beauty of a pure land.

9.155

Practicing boundless giving, [they] fully acquire the major and minor marks;

9.156

[Seng]zhao says: Opening the four gates and allowing those who seek to take freely is the method of unobstructed great giving. This giving is the cause for the major and minor marks. Another recension reads 'practicing unobstructed giving'. [Kumāra]jīva says: Sometimes the intention to give is sufficient but wealth is scarce; sometimes wealth is sufficient but the intention to give is lacking. When these two things are not complete, one cannot respond to boundless seeking. Here, both are fully present, so one can have no limit, letting beings take as they wish.

9.157

Eradicating all evils, [they] purify body, speech, and mind;

9.158

[Kumāra]jīva says: Because body, speech, and mind are purified, manifold evils are completely eradicated. When the cause is pure, the fruit is wondrous; this is how the wondrous physical marks come to be fully possessed. [Seng]zhao says: This clarifies that at the time of great giving, all evils are completely eradicated and the three karmas are completely purified, thus bringing about the retribution of pure physical marks.

9.159

Across countless kalpas of saṃsāra, their intent possesses courage;

9.160

[Kumāra]jīva says: 'Courage' clarifies that they have strength. Above, it spoke of purity of intent; here, it speaks of possessing strength. Being pure and strong, the great vow is successfully realized. [Seng]zhao says: Saṃsāra is long and its bitter poisons are boundless; if not for wisdom and courage, who could dwell in it?

9.161

Hearing of the buddhas' immeasurable virtues, their aspiration knows no weariness;

9.162

[Seng]zhao says: They do not, because the Buddha is difficult to attain, grow weary and cease cultivation.

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注維摩詰經 — Classical Chinese