維摩義記 3.31

3.31

From here on is the second [part]: based on the preceding, Vimalakīrti identifies the persons of the inconceivable liberation. Why must he identify them? Previously it was said that when one faithfully understands the inconceivable liberation, the hosts of māras can do nothing to them. People are prone to doubt: earlier, 持世 (Maitreyasvara / Dharmaśrī / etc.) was deluded and disturbed by Māra, and when the Buddha was about to achieve awakening he was harassed by Māra; such occurrences are not singular, so how can it be said that with faithful understanding of the inconceivable, the hosts of māras can do nothing? To dispel this doubt and confirm the earlier statement, he now declares that those who act as Māra kings in the worlds of the ten directions, as well as those who make demands and harass bodhisattvas, are mostly bodhisattvas of inconceivable liberation, not actual ordinary beings; for actual ordinary beings would be incapable of such deeds. Toward bodhisattvas who faithfully understand the inconceivable liberation, ordinary māra-hosts can do nothing. Furthermore, what was explained before concerned manifestations in accordance with practice, not yet having explained counter-practice; hence he identifies it here. The text has three parts: 1. It explains that those who act as Māra kings in the ten directions are mostly bodhisattvas. 2. It explains that those who forcefully demand things in the ten directions are also bodhisattvas. 3. From "These are called..." below, a general conclusion and praise. In the first, it first explains that "those who act as Māra kings are mostly bodhisattvas of inconceivable liberation." From "By upāya..." below, it explains the reason for doing so: to transform sentient beings. In the second section, first the Dharma, then the analogy. In the Dharma, it first reveals that the noble differ from ordinary beings. From "Ordinary beings are base and inferior and cannot..." below, it distinguishes the ordinary from the noble, which may also be called highlighting the noble by presenting the ordinary. In the former part, it first explains that "when there are people in the ten directions who beg from bodhisattvas for their heads, eyes, ears, and so forth, these are mostly bodhisattvas of inconceivable liberation." From "By upāya..." below, it explains what they do it for: to test their hearts and make them steadfast. From "Wherefore..." below is the explanation, explaining the reason why those bodhisattvas alone are capable of this, first by questioning, then by answering. Because these bodhisattvas have awe-inspiring spiritual power, they can exert pressure and show sentient beings such difficult and ascetic deeds, leading people to exert themselves and be steadfast in their practice, and also causing the worldly to hold them in complete reverence. The distinction between ordinary and noble is clear in the text and can be understood. In the analogy, "Just as when a nāga-elephant stomps and tramples" illustrates that the inconceivable bodhisattvas alone are capable. "It is not what a donkey can bear" illustrates that ordinary beings below are base and incapable. Among the bodhisattvas practicing in those realms of the ten directions, only the inconceivable bodhisattvas can force and compel them to give; ordinary beings are incapable of it. Among all the nāga-elephants in those places, only the great nāga-elephant can stomp and trample; it is not what a donkey can bear. In the concluding praise below, "These are called the gates of wisdom and upāya" means that acting contrary to convention yet gathering sentient beings is therefore called upāya.