維摩義記 3.73

3.73

Who is this? Speaking broadly, the Buddha Tathāgata is called the undefiled person; seeking it directly from the text, Vimalakīrti is called the undefiled person. As for 'Elephants and horses of the five superknowledges gallop': base of psychic power, divine eye, divine ear, telepathy, and knowledge of past lives are the five superknowledges. Riding them back and forth is functionally identical to elephants and horses. What they bear is swift, hence it is called galloping. As for 'The cart of the Mahāyāna': transporting all beings with the Mahāyāna Dharma, it is therefore called a cart. Skillfully cultivating according to the Dharma is called 'taming and driving'. Taming results from singleness of mind, hence it says 'with one mind'. 'Wandering in the eightfold correct [path]' indicates the place of practice. Correct view, correct intention, correct speech, correct action, correct livelihood, correct effort, correct mindfulness, and correct samādhi are the eight. As for 'Marks complete, adorning his appearance': worldly people mostly adorn their form and appearance with celestial crowns, armlets, bracelets, and rings; Vimalakīrti does not do this, but completes the virtues of the thirty-two marks to adorn his own appearance. As for 'The secondary characteristics embellish his form': worldly people mostly embellish their beauty and countenance with cosmetics and rouge; Vimalakīrti does not do this, but uses the eighty secondary characteristics to adorn his form. As for 'The garments of shame and remorse': a mind of shame and remorse can guard against all faults, just as worldly clothing can cover bodily ugliness, hence they are supreme garments. As for 'The garland of profound aspiration': earnestness in faithful joy is called profound aspiration; it can adorn the dharmakāya just as worldly flower garlands do. These flowers take only the meaning of adornment. As for 'Richly possessing the seven treasures of wealth': abundance in the household is called richness. Richly possessing what? It means the seven treasures of wealth: faith, morality, giving, learning, wisdom, and shame and remorse are the seven. These can assist, hence they are called wealth and treasures. As for 'Instruction yields interest': the aforementioned seven treasures, relying on the teacher's instruction, thereby yield interest. As for 'Practicing as instructed, dedicating toward great benefit': practicing compliantly according to the teacher's instruction, one dedicates one's own practice toward bodhi, dedicates it to sentient beings, and dedicates it toward the reality limit, causing the practice to expand and grow; this is called great benefit. As for 'The four dhyānas are the couch and seat': among the eight dhyāna concentrations, the first four dhyānas possess great power and function, and the noble ones mostly rely on them, hence they are the couch and seat. As for 'Born from pure livelihood': all worldly people support themselves through wrong livelihood, which is called life. The bodhisattva is not like this, but supports himself through right livelihood, which is called being born from pure livelihood. As for 'Much learning increases wisdom': worldly people mostly increase their wisdom through studying and reciting non-Buddhist texts; Vimalakīrti is not like this, but broadly receives the noble teachings to increase wisdom. As for 'Serving as the sound of self-awakening': using the heard Dharma to serve as the voice of self-awakening. As for 'The food of the nectar Dharma': the Buddha's Dharma is sweet and good, functionally identical to nectar; nourishing the spirit with this just as food nourishes the body, it is therefore called food. There are two kinds of food: first, worldly; second, supramundane. Worldly food is of four kinds: first, morsel food; second, contact food; third, volitional food; fourth, consciousness food. Supramundane food is of five kinds: first, food of Dharma joy; second, food of dhyāna bliss; third, food of aspiration; fourth, food of mindfulness; fifth, food of liberation. Here, taking the supramundane, it temporarily presents Dharma food. As for 'The syrup of the flavor of liberation': undefiled liberation is loved and rejoiced in by the noble ones, hence it is called flavor. This can moisten the spirit, so it is spoken of as syrup. This is also none other than the food of liberation. As for 'The bath of the pure mind': the fifteen pure minds are called the pure mind, as explained in the Bodhisattvabhūmi. Transcending hindrances and leaving defilements is called bathing. The previous eight liberations and so on are that which can bathe; this is that which is bathed. As for 'The unguent of the category of morality': evil karma is foul and wretched, and morality can guard against and cease it, hence it is called unguent. The above is the first part, which explains what he has accomplished, also called his possessions.