維摩經略疏 10

English (machine translation) 10

Language: English

10.1

Spoken by Great Master Tiāntái Zhìzhě; abridged by the monk Zhànrán.

10.2

Exposition of the Chapter on the Fragrance Accumulation [Tathāgata]

"Fragrance" is a name for being free from defilement, and has the function of proclaiming perfume, dispersing sweet odors, and exuding fragrance. Therefore, the Immeasurable Meanings Sūtra says that the wind of the Way and the fragrance of virtue perfume everything. Within the principle, the supreme fragrance of morality, meditation, and wisdom is fragrant without exhaustion; hence it is called fragrance. "Accumulation" has the meaning of gathering together: accumulating all merits to assemble and form the dharmakāya. What has nothing accumulated is called a storehouse. If the chapter is named after the Buddha, he is called Fragrance Accumulation (Gandhahastin / Sugandhakūṭa). If the title is designated after the land, it should be called Multitude of Fragrances (Sarvagandhasugandhā). Now, the title is designated according to the superior person of direct retribution; hence it is called the "Chapter on the Fragrance Accumulation [Tathāgata]".

10.4

The purpose of this chapter's coming is precisely that within the room, where neither the real nor the existent was clarified, the path and contemplation can flow together, purity and defilement can both be manifested, perfect penetration is unimpeded, and blending occurs without fixed limits; entering the non-dual gate, one dispels both extremes and properly enters the Middle Way. This chapter illuminates both of the two truths and fuses purity and defilement together, expanding upon the earlier text on neither real nor provisional, establishing the meaning of the twin flow of path and contemplation, and revealing the function of unhindered, perfect penetration. The present text differs from the earlier function of illuminating both of the two truths. Earlier, in the 'Chapter on Inquiring after the Illness', it did not yet fully explain the twofold function or conclude with the complete enumeration of practices of the bodhisattva path—that 'although knowing that all buddha-lands are eternally tranquil like space, they manifest various pure buddha-lands: this is the bodhisattva's practice.' The present text returns to explain those two functions, clarifying the mutual interpenetration of the pure and defiled lands. Throughout the text, the meaning of the pure land is explained at every point; hence we know that from beginning to end, this sūtra thoroughly explains and accomplishes the causes and effects of the buddha-lands, and its meaning is manifest. Since this text clarifies that the practices of the pure and defiled lands are thus, all other practices are likewise; this is adduced to illustrate the rest. Therefore, this chapter has come.

10.5

Regarding this chapter, there are broadly two intentions: first, to clarify Śāriputra thinking of food; second, to clarify the Great Being ridiculing and rebuking him. Śāriputra is the person who initiates the teaching. For two reasons he needed to think of food: First, according to the teachings and rules of the buddhas, they do not eat past midday; the mealtime for these great persons was approaching, so he needed to give rise to this thought. Second, the previous text states: 'By what Dharma should the roots of bodhisattvas be stimulated?' Hitherto in the room, sublime Dharmas were expounded, where sounds performing the buddha-work were precisely sounds stimulating the roots of bodhisattvas. Next, fragrance and flavor, the two phenomena, should be employed to stimulate the roots of bodhisattvas; the assembly was about to use their nose and tongue faculties to perceive the joy of dhyāna and the delight of the Dharma of the Mahāyāna, and their capacity was imminent. Therefore, Śāriputra struck at the onset of this capacity and gave rise to this thought. As for the Great Being's rebuke, it clarifies that the two vehicles have long possessed the joy of dhyāna in the eight liberations, yet instead of nourishing himself with it, he thought outward seeking food; therefore, he ridiculed him.

10.6

Second, the ridicule and rebuke. It consists of five parts: first, ridiculing; second, promising food; third, dispatching a conjured [bodhisattva] to request it; fourth, the different teaching practices of the buddhas of the two lands; fifth, the assembly gaining benefit. First, the rebuke is as in the text. Second, within promising food, 'Wait a moment' means that the time of their capacity has not yet arrived. 'Unprecedented' clarifies that within Śāriputra's eight liberations, this delight of the Dharma and joy of dhyāna did not exist. Third, within requesting food, there are four parts: first, entering samādhi; second, dispatching [the conjured one] to request food; third, arriving there to inquire after [the Buddha's] health; fourth, receiving the food and returning. Regarding entering samādhi, there are three parts: first, entering samādhi; second, revealing the land where food is to be requested; third, the great assembly all seeing it. Now, when it says that in that land fragrance performs the buddha-work, fragrance is used to express the principle, the nose faculty receives the path, there are no voice-hearers, and it is composed purely of bodhisattvas—these words resemble the land of true reward, the Lotus Treasury Land. However, the land of shared abode also has defilement and purity, and also has the transformation of the One Vehicle without the distinction of the three [vehicles]; it is not yet known to which category that land definitively belongs. The text states: 'The sons of heaven are all named Fragrant Splendour.' Since it has the name of 'sons of heaven,' which are superior persons, it again resembles a pure land created in response to conditions. However, the word 'heaven' is general; why must it be like the celestials and humans of this realm? Or perhaps bodhisattvas may be taken as the celestials and humans of the primary truth, where those who are provisionary are called bodhisattvas, and those who are real are celestials and humans. Perhaps it should be like this; nevertheless, one does not dare make a definitive judgment.

10.7

Second, dispatching [someone] to request food consists of five parts: first, seeking a person to request food; second, through Mañjuśrī's supernatural power, no one in the assembly speaking; third, Vimalakīrti rebuking them; fourth, Mañjuśrī citing a testimony in reply; fifth, conjuring a bodhisattva to prepare an understanding of inquiring after health and requesting food. Second, the entire assembly remaining silent through Mañjuśrī's supernatural power has two intentions: First, to clarify the etiquette between host and guest. Preparing food originally belongs to the host; how could a guest be permitted to procure the food? Second, because of wishing to manifest Vimalakīrti's superior virtue, they now remained silent. Third, Vimalakīrti's rebuke is as in the text. Fourth, Mañjuśrī cited the Buddha's words in reply: 'Do not disparage those who are not yet learned.' If there is one who has attained the inconceivable liberation, procuring food is not difficult. For those who have not yet attained it, they also possess the capacity for attainment; therefore, they should not be disparaged. The rest is as in the text.

10.8

Third, arriving there, inquiring after health, and announcing the message. Inquiring after health has two parts: first, properly announcing the message, inquiring after health, and requesting food; second, those bodhisattvas sighing in admiration. Within announcing the message, there are two parts: first, paying homage; second, announcing the message. Within those bodhisattvas sighing in admiration, there are four parts: first, praising it as unprecedented; second, conceiving doubts; third, questioning the Buddha; fourth, the Buddha replying. Within the Buddha's reply, there are three parts: first, properly answering about the distance of the land and the virtues of the transforming master; second, inquiring again into the virtues of the Great Being; third, the Buddha replying that they are extremely great.

10.9

Fourth, receiving the food and returning consists of four parts: first, the Buddha dispatching the food; second, nine million bodhisattvas all giving rise to the mind wishing to come; third, presenting and bestowing the food to the Great Being; fourth, ordering the great disciples to eat together. Regarding the nine million bodhisattvas coming, there are three parts: first, expressing their desire to come; second, the Buddha's admonition; third, coming together with the conjured bodhisattva. Within the Buddha's admonition, there are three parts: first, the admonition to restrain their fragrance; second, the admonition to restrain their forms; third, the admonition not to have a dismissive mind. Within the admonition regarding the mind, he also explains the meaning of dwelling in a defiled land, clarifying that all buddha-lands are like empty space; what fixed purity or defilement can be grasped? Therefore, they should not give rise to a dismissive mind. It is as in the text. Coming together consists of three parts: first, coming together by relying on [the Buddha's] power; second, Vimalakīrti conjuring seats; third, the bodhisattvas all sitting. Third, regarding bestowing the food, there are two parts: first, clarifying that the fragrance of the food was intensely pervasive throughout this trichiliocosm; second, clarifying that those who had the conditions and ought to receive this food were summoned by those conditions and came of their own accord. Within coming of their own accord, there are three parts: first, the householders and others coming; second, Candrachattra coming; third, the various deities coming. Fourth, within ordering them to eat, there are four parts: first, ordering them to eat; second, exhorting them to abandon small minds; third, differentiating the secret thoughts of the voice-hearers; fourth, the conjured bodhisattva rebuking them. Next, exhorting them not to eat with a small mind means that [such a mind] cannot digest this food. If they do not give rise to the mind that aspires to the great, the power of this flavor will never digest on its own. It is like the poison drum in the Nirvāṇa [Sūtra]: even if one has no mind wishing to hear it, those near and far all die. When the bodhisattvas eat it, they immediately awaken to non-arising; this is dying because of proximity. Although the two vehicles did not die previously, when they arrive at the Lotus Sūtra, they all abandon the small and generate the great; this is called dying. Fourth, within the conjured bodhisattva's rebuke, there are two parts: first, praising the virtues of the food; second, recounting the virtues of the food. Fourth, the questions and answers between the bodhisattvas of the two lands concerning the differences in how the buddhas of the two lands carry out their transformations. This is precisely the purpose of this chapter's coming: to use this to verify and establish the twin flow of path and contemplation. A bodhisattva of the Middle Way is able to roam through both purity and defilement, thoroughly unobstructed; however, capacities and awakenings are not the same, which is why all buddhas employ skillful means according to their faculties and conditions to initiate teachings. If in this region the ear faculty is sharp, sounds are used to express the principle to transform stubborn persons; this is called a defiled land. In that realm the nose and tongue faculties are sharp, fragrance and flavor are used for teaching and transformation, within the pure One Vehicle without the distinction of the three [vehicles]; this is called a pure land. Now, it is only intended to clarify roaming through both purity and defilement, so this land belongs to defilement and that land is pure. If one investigates the meaning deeply, it may not be entirely so. Why is this? As for the Western realm being a pure land, its jeweled trees and pond streams all produce sounds preaching the tolerance of the non-arising of dharmas. Furthermore, the Lotus Treasury Land, which is a land of the distinct teaching, is composed purely of bodhisattvas, with limitless forms and limitless sounds. In that realm, sounds still perform the buddha-work; how can one definitively judge that sounds belong to defiled lands? If the ear faculty giving rise to the path applies to both pure and defiled lands, the nose faculty giving rise to the path should also be like this. How is this known? If fragrance in that land purely transforms the Mahāyāna, but bending to enter the Sahā world causes the three vehicles to partake equally of fragrance and flavor, since the three vehicles receive fragrance and flavor to enter the path, does not fragrance and flavor also apply to the defiled land? For example, Śākyamuni's bodhimaṇḍa of tranquil extinction, with limitless sounds and forms and the noble, distinctive Buddha, is called a pure land, while performing the transformation of the three vehicles for sinful sentient beings is called a defiled land. The fragrance from that pure land coming to transform the Sahā world is also like this: when ordinary persons eat it, it digests only when they reach the correct status; when those in the correct status take it, it digests only when they generate the mind [for bodhi]; when those who have generated the mind take it, it digests only when they realize non-arising. This is dispensing the pure and unmixed fragrance to suit the three types; does not fragrance then apply to both defilement and purity? Now, properly discerning roaming through both purity and defilement, one makes a distinct statement to determine purity and defilement.

10.10

Question: The Buddha instructed the bodhisattvas to restrain the fragrance of their bodies; why did he not restrain the fragrance of the food? Answer: The food was also restrained. Why is this so? The food in that land circulates throughout the ten directions; arriving in the Sahā world, it only perfumed the trichiliocosm, reducing the food of the One Vehicle to adapt to those of the three vehicles, which is also the meaning of restraint. But the bodhisattvas were taking leave to travel to a different land, so the Buddha admonished them. The food was dispatched by the Buddha, who had already measured it himself; there was no reason for the Buddha himself to instruct the Buddha to reduce the fragrance of the food. Now, reflecting on it according to principle, since the three vehicles partook of it together and it only perfumed the trichiliocosm, we know that it was already restrained. Now, saying that the bodhisattvas were instructed to restrain their fragrance does not mean restraining and eliminating it completely. Restraint has the meaning of regulating and measuring. Matching the faculties and capacities without letting it become excessive—this alone is called restraint. Next, to analyze the primary and secondary: In the land of Fragrance Accumulated, fragrance is the primary teaching. For instance, when a bodhisattva is beneath a fragrant tree, he immediately enters the Samādhi of the Treasury of Virtues and attains awakening to the path; this is termed having sharp faculties. Those who have not yet awakened then sit and eat together with the great assembly; thus we know flavor is secondary. These two paths, primary and secondary, suit dull and sharp faculties. Now, because people of the Sahā world are dull, fragrance and flavor accompany each other here, using both primary and auxiliary approaches to transform those who are dull. For example, in this realm illnesses are light or severe, and medicines are common or specific. Incurring a body that is constantly sick is termed light; the four elements excessively stirring, arriving from outside and erupting from inside, is termed severe. Because the body is constantly afflicted by hunger, common medicine is used to treat it, with food and drink nourishing it; upon receiving food the illness ceases, but without it one must die. This is common medicine treating light illness. If the illness worsens and adds various ailments, then food is no longer its treatment and cannot cure the illness; one must add further flavors—bitter, astringent, pungent, and sour, rhubarb and croton seeds—to assist this food flavor, jointly treating the severe illness so that the illness can be cured; hence it is called specific medicine treating severe illness. Now, the two paths of primary and auxiliary are also like this: For a person of sharp faculties, like a swift horse galloping upon seeing the shadow of the whip, only the primary is needed without relying on the secondary. A dull horse goes only when struck with a whip in pain; therefore, the primary and auxiliary must complement each other. It is the same whip, yet horses are sharp or dull; it is the same fragrance, yet its application has primary and auxiliary. The meaning of sound in this realm is also like this: the sharp awaken upon hearing it once, while the dull rely on various skillful means. Perhaps their eyes see supernatural transformations, or their minds contemplate various objects, relying on auxiliary means before they awaken.

10.11

Here, the bodhisattvas of the two lands have questions and answers between them. Vimalakīrti asks because he wishes to reveal that other regions stimulate roots differently, and that purity and defilement have distinctions; therefore, he needed to ask. Second, answering with the conduct of the vinaya means the Mahāyāna prātimokṣa. As when Vimalakīrti taught the two monks on behalf of Upāli, one who is like that truly upholds the vinaya. Having no error of the two extremes and attaining the practice of the Middle Way is named the vinaya.

10.12

Second, those bodhisattvas question Vimalakīrti. This has six parts: first, the question; second, the reply; third, those bodhisattvas' praise; fourth, Vimalakīrti's endorsement; fifth, their further question regarding the practices of bodhisattvas in this land; and sixth, Vimalakīrti's reply. The initial reply has two parts: first, expounding the teachings of the five vehicles to transform obstinate beings; second, illustration by metaphors. Now, in saying that the six perfections are the vehicle that merely occupies the middle position, this clarifies that at the initial expounding of the Tripiṭaka, bodhisattvas had not yet severed the fetters, but possessed only the great aspiration to transform beings; their practices were not within the limit of the three kinds of beings worthy of offerings, and they were not the five kinds of sons of the Buddha; therefore, placed next to the human and deva vehicles, they are counted among ordinary beings. In the human vehicle, first the suffering of the fruition is raised—that is, speaking of the three evil destinies and then tracing back to the cause, causing them to know the faults and perils of evil karma, thereby stopping its cause. The cause means dividing the three types of karma into the five precepts: in principle, bodily karma is divided into three precepts; the four vocal precepts are combined into the single precept of false speech, which thereby subsumes the three vocal faults; mental karma forms the single precept against drinking alcohol, because wrong livelihood subsumes mental evil, and for this reason the two karmas of speech and mind are not expanded. Only bodily karma is expanded into three, combining into the five precepts to govern the human vehicle. 'Wrong practices' refers to deviant and perverted methods that incur the deviant and evil karmic retributions of the three paths. 'Foolish persons' are those who practice the three evil karmas. 'Wise persons' are those who practice the three good karmas and receive the human vehicle of the five precepts. Next, the five precepts are expanded into the ten good deeds, fully elucidating causes and fruits, which is the deva vehicle. From 'stinginess' onwards, the six hindrances and the perfections are explained, which is the bodhisattva vehicle. Next, from 'this constitutes binding precepts' onwards, it is the śrāvaka vehicle. 'Binding precepts' in the Tripiṭaka teaching clarifies that the Tathāgata initially instituted these precepts; hence it says 'this constitutes binding precepts.' Compliance is called upholding, while violation is called transgression. Unshakeability is vinaya, so it is said to be 'what should be done.' Shakeability is non-vinaya, so it 'should not be done.' *Prāyaścittika* means burning and obscuring/obstructing, and thus it is an 'obstruction.' Repentance methods extinguish it, and thus it is 'non-obstruction.' Or it is said: prohibition by rule is an obstruction; non-prohibition is non-obstruction. Transgressing the seven categories of offenses is 'incurring guilt'; the three types of karmic repentance constitute 'freedom from guilt.' Furthermore, repentance through ritual action, through grasping signs, and through the unborn constitutes freedom from guilt. The collection of bound precepts is purity; from 'this is defilement' onwards is the collection of samādhi. It means that precepts [prevent] the defiled dharmas of a scattered mind and mixed dharmas, whereas samādhi is tranquility and is called pure dharma. In the desire realm, the predominance of turbid evil is called defilement; in the four dhyānas, separation from the five hindrances and so forth is called purity. Furthermore, relishing attachment to the dhyānas is defilement, whereas not craving and not relishing is purity. From 'this is with outflows and without outflows' onwards is the collection of wisdom. 'With outflows' refers to the stages from ordinary beings up to the warmth stage and so forth. 'Without outflows' refers to the genuine illumination of patience regarding suffering arising, which is precisely without outflows. From this dharma of non-outflows it is divided into the three vehicles. Cultivating this non-outflows and practicing the six pāramitās destroys and removes the six hindrances; at the time of practice, although one has not yet severed the fetters to produce non-outflows, one practices with an eye toward non-outflows, and upon reaching beneath the king of trees produces the truth and enters the path of non-outflows, not different from the two vehicles. Therefore we know that by relying equally on non-outflows, the bodhisattva vehicle is opened. Destroying attachment to the six hindrances is as explained in the *Bodhisattva Precepts*: destroying the hindrance of stinginess eliminates the karma of hungry ghosts; destroying the hindrance of precept violation eliminates the karma of hells; destroying the hindrance of anger eliminates the karma of animals; destroying the hindrance of indolence eliminates the karma of asuras; destroying the hindrance of a scattered mind eliminates the karma of humans; destroying the hindrance of ignorance eliminates the karma of devas. When the causes of the six destinies cease and the suffering of the six realms is eradicated, it is named the path. The severance and elimination of the six hindrances is named cessation, witnessing ultimate eternal quiescence at the time of [attaining nirvāṇa] with remainder. Relying on non-outflows opens the śrāvaka vehicle: with a mind free of outflows, one cultivates the contemplation of the four truths—knowing suffering, severing origination, realizing cessation, and cultivating the path. Relying on this non-outflows opens the pratyekabuddha vehicle: with dharmas free of outflows, one cultivates the contemplation of the twelve links of dependent origination—when ignorance ceases, old age and death cease; this is the pratyekabuddha vehicle. Although the three vehicles are opened relying on this non-outflows, the non-outflows is not distinct; the contemplation methods differ, and therefore they are three vehicles. 'This is the correct path' refers to the eightfold correct path. 'Conditioned' refers to the path of expedients. 'Unconditioned' refers to the severance attained upon producing the truth and seeing the truths, which is called unconditioned. Furthermore, from the srotāpanna up to the arhat, the wisdom attained is called conditioned, and the severance attained is called unconditioned. The unconditioned is precisely nirvāṇa with remainder. 'This is nirvāṇa' refers to nirvāṇa without remainder.

10.13

Question: If each of the three vehicles has its own contemplation method, do they also each have their own precepts? Answer: Precepts are for harmonising the assembly. If distinct precepts for pratyekabuddhas were additionally established, there would be two sets of precepts and two assemblies, which could not be called harmonious; hence precepts are not established separately. The three vehicles differ in the contemplation methods practiced, so they must be differentiated. Bodhisattvas abide in the secular life and are not subsumed within the count of the saṅgha; hence separate precepts are opened for them. If beings of the two vehicles become white-robed laity, they do not enter the saṅgha and are called pratyekabuddhas. In one world there are not two buddhas; they are not permitted to form a separate assembly and must share the assembly with śrāvakas. Since the assembly is identical, separate precepts are not opened (and so forth).

10.14

Third, those bodhisattvas offer praise. This has two parts: first, praising the Buddha; second, praising the bodhisattvas.

10.15

Fourth, Vimalakīrti endorses their praise. This has two parts: first, general praise; second, going through the ten matters individually. The reason praising the Buddha is not endorsed here is to clarify that because the Tathāgata acts effortlessly and freely, he is inconceivable. But the bodhisattvas have not yet equalled the Tathāgata and still have circumstantial entanglements, yet they are able to be so tirelessly modest; therefore this is endorsed. As for the statement 'practicing for one lifetime in this land surpasses hundreds of thousands of kalpas in a pure land,' it is simply that sentient beings in pure lands have mature roots of goodness and are easy to awaken, so applying effort is easy. Here, afflictions are dense and liberation is difficult. As the *Treatise* (*Dàzhìdù lùn*) says: 'When a bodhisattva attains buddhahood, wishing that in his land the names of the three poisons do not exist, he should study prajñā.' Then an objection is raised: 'The Buddha is a king of physicians, appearing in the world to cure human diseases. If the land lacks the three poisons, whom does he appear in the world to transform?' The answer: 'Although there are no deviant three poisons, there are correct three poisons.' Although there are correct three poisons, they are easy to transform and instruct. Here in the Sahā world, there are deviant three poisons, and defilements are especially heavy; though they hear soundlessness, they do not immediately awaken. Regarding this, two metaphors should be applied in explanation: just as a mighty and valiant general who repels a formidable enemy achieves great merit, whereas subduing petty bandits brings little merit; and just as the physician who cures difficult diseases is the most superior, whereas curing easily remedied diseases is somewhat inferior. Now, the affliction-bandits of sentient beings in the Sahā world are the most stubborn and hardened, yet being able to employ expedients to bring them to liberation is deemed superior by comparison to a pure land. In this land, view and thought [afflictions] are the most severe, yet being able to administer medicine and devise expedients so that the dharmakāya and wisdom-life are not severed yields great and abundant benefit. Furthermore, it is like when a person is lowly and humble, another warmly welcomes him, gives him clothes, shares food with him, and gives alms of little value, yet it relieves deep destitution; constantly pondering this great kindness, he thinks of repaying it. When he later reaches the position of regional governor or rises to high rank, remembering that past kindness, his recompense will be generous. If one gives to wealthy and noble figures, the repayment of kindness is slight. The Sahā land is the place poorest in wholesome dharmas, yet to be able to bestow the wealth of the Dharma upon them, causing them to leave hardship and distress, subsequently produce truth, sever the fetters, and become rich in the seven wealths of the Dharma—recalling this past kindness is truly momentous. For those who have already produced the truth and possess the seven wealths, expounding the Dharma to them has a weaker efficacious power. Using these two meanings, it is illustrated that the bodhisattvas of this land who are able to transform beings are superior, while the pure land is inferior by comparison. If looked at progressively from shallow to deep, from ordinary beings up to the noble, everywhere has the meaning of 'bandits' and everywhere has the meaning of 'poverty in Dharma.' Even in the land of cohabitation, there are pure and defiled aspects: in the pure, poverty and disease are lighter than in the defiled land, but compared to the land of expedients with remainder, it is still heavily impoverished and diseased; the land of expedients with remainder, compared to the distinct teaching's land of true retribution, is again heavier; in true retribution, the tenth faith of the complete teaching and the initial stage of the ten abodes have not reached the ten practices; the ten practices have not reached the ten dedications; the ten dedications have not reached the ten stages—thus it becomes progressively heavier. Taking here the initial stubbornness of ordinary beings, a valiant general and marvelous medicines are required; therefore it is said to be superior. Next, going through the ten matters, these two meanings are used to elucidate each of the ten dharmas; within each dharma, these two meanings are applied. For example, 'gathering the impoverished through generosity' means destroying their bandit of stinginess, curing their disease of poverty, and bestowing upon them the wealth of riches and honor. 'Gathering the transgressors through pure precepts' means destroying their bandit of precept violation and disease of disobeying the vinaya, and bestowing upon them the wealth of pure precepts. Going through the ten dharmas and even the four teachings, it is fully worked out (and so forth).

10.16

Fifth, those bodhisattvas ask how many dharmas one must accomplish to achieve practice free of sores and warts and attain birth in a pure land. Practice means contemplation and understanding. As for warts on the mind of the Mahāyāna: when other associative thoughts arise to burden this correct practice, because the practice is mixed, it is called a wart. As in the rebuke of Ānanda regarding excessive slander and deficient slander: deficient slander is called damage to practice; if one gives rise to false views, that is the meaning of excessive slander. Relying on this, the urgency in vehicle and laxity in precepts, urgency in precepts and laxity in vehicle, urgency in both, and laxity in both are clarified to explain the warts on practice. In Mahāyāna practice, contemplation and understanding are mature; one who is urgent in the vehicle practices pure precepts without countless violations, giving rise to no wrongdoing of body or speech. This elucidates being free of sores and warts: it is being urgent in both vehicle and precepts, attaining birth in a pure land. If one is urgent in the vehicle but lax in precepts, their Mahāyāna contemplation may indeed be upright, yet they cannot guard body and speech, damaging and violating the precepts; this is having practice while precepts are defiled, hence having sores and warts. Because they possess the vehicle, upon birth they immediately see the Buddha; because their practice has warts, they are born into a mixed land—the mixed defiled land of cohabitation. If one is only urgent in precepts and lacks the vehicle, they become a śrāvaka or pratyekabuddha. If lax in both, one is an ordinary being (and so forth).

10.17

Sixth, Vimalakīrti's reply. The preceding ten practices explained the inconceivable, superior practices with respect to mahāsattvas of expedient transformation. Here, the eight dharmas free of sores are explained with respect to true practitioners whose practice is unmixed and undefiled, ensuring birth in a pure land. The eight dharmas are in the text.

10.18

Fifth, the assembly at that time gains benefit, as in the text.

10.19

Explanation of the 'Bodhisattva Practices' Chapter

10.20

Within the main teaching section there are three divisions: the 'Buddha-Land Chapter' is where the Tathāgata proclaims the central doctrine. Second, from the 'Expedient Means Chapter' up to the 'Accumulated Fragrances Chapter,' the mahāsattvas assist in proclaiming the sacred teaching. Third, from this chapter to the 'Akṣobhya Chapter,' they return to the Buddha's presence to seal and confirm the completion of the sūtra. There are five purposes for the coming of these two chapters: 1. The mahāsattvas assist the Buddha in expounding the teaching; when the fetters of affinity of the conditioned assembly are exhausted and their transformative work is complete, they must return to the Buddha's place. 2. The Buddha initially clarified the cause and effect of the buddha-land, and the mahāsattvas assisted in proclaiming this meaning with different words and distinct eloquence; if they did not return to be sealed and confirmed, beings might not dispel their net of doubts; therefore, they must return to the Buddha's presence to reiterate the doctrine and clarify its meaning, so teacher and disciple face each other to expound the doctrine and further elucidate the buddha-land. 3. Since inside the room was a separate gathering, those suited to the occasion might produce a net of doubts; to cut off this doubt, they return to the Buddha's presence to proclaim before him. 4. The capacities of some beings require that they attain awakening in the Buddha's presence and not from another person; hence they return to the Buddha's presence. 5. Although the supreme path was expounded inside the room, without receiving the Buddha's seal it does not constitute a sūtra; to obtain the seal and confirmation, they must go to the Buddha's presence. Such are the purposes for the coming of the chapter.

10.21

Regarding "The Bodhisattva Practice Chapter": here, those who came from Sarvagandhasugandhā differentiate the bodhisattvas' Dharma-doors, clarifying the practices of defilement and purity in purifying the buddha-lands; since bodhisattvas practice in accordance with this, it is called "The Bodhisattva Practice Chapter." Regarding these two chapters, the text is divided into two parts: First, from the beginning of this chapter up to "marvelled at what had never been before," Vimalakīrti holds the great assembly in his palm and enters the Āmrapālī Grove together with them, which is termed "returning to the Buddha's abode." Second, from the Buddha's affirmation to Ānanda, "So it is, so it is," down through the "Akṣobhya Chapter," which is termed "returning to the fundamental theme to explain the causes and fruits of the buddha-lands." As there was a timely arousal [of the teaching], he began by opening these two chapters. It divides into two: The first chapter clarifies the practices of the buddha-lands, which is "returning to the fundamental theme to clarify the doctrine." Next, the "Chapter on Seeing Akṣobhya Buddha" directly and clearly reveals the fruition. The first chapter has two parts: 1. Holding the great assembly in his palm, they go together to the Āmrapālī Grove; 2. Ānanda smells the fragrance and immediately raises doubts. Within the first, holding them in his palm, there are six points: 1. Manifesting the signs; 2. Ānanda sees the signs and addresses the Buddha; 3. The Buddha explains it for him; 4. Vimalakīrti proclaims his wish to go; 5. Mañjuśrī goes along with him; 6. Using spiritual power to hold them in his palm and go to the Āmrapālī Grove. First, "all of a golden colour" signifies that those converted by Vimalakīrti have already eradicated the fetters of conditions, all entering the land of intrinsic purity and eternal quiescence, uniformly sharing a single golden radiance. Sixth, within holding the great assembly in his palm, there are two points: 1. Arriving at the Buddha's abode and expressing reverence; 2. The Buddha offers consoling inquiries. Expressing reverence has three points: 1. The Great Being expresses reverence; 2. The bodhisattvas express reverence; 3. Śakra and Brahmā express reverence. Second, consoling inquiries has three points: 1. Offering consoling inquiries; 2. Ordering them to resume their seats; 3. Obeying the command and resuming their seats. In the second part, Ānanda's raising doubts, there are two points: 1. The Buddha asks Śāriputra; 2. Ānanda questions the fragrance. Within the questioning of Śāriputra, there are four points: 1. Asking, "Did you see what the Great Being's spiritual power performed?"; 2. The reply; 3. Further asking, "What do you think of it?"; 4. The reply, that it is an inconceivable Dharma that cannot be measured or fathomed by the thinking mind and intellect. The reason the Buddha asked this was also to seal and confirm the events within the room. It was also for the sake of those in the room who harboured doubts and had not yet understood: if they hear the Buddha's seal of confirmation, they will have no further doubt; having no doubt, faith is generated, and being sealed, it becomes a sūtra.

10.22

From Ānanda's questions, there are two parts: 1. Asking about the fragrance; 2. Asking about its digestion. Within asking about the fragrance, there are five points: 1. Ānanda asks; 2. The Buddha answers; 3. Śāriputra says, "My body is also fragrant"; 4. Ānanda asks about the conditions for obtaining the fragrance; 5. Śāriputra answers that he obtained the rice from Vimalakīrti. Within asking about its digestion, there are three points: 1. Ānanda asks; 2. Vimalakīrti answers; 3. Ānanda praises it. Within the answer, there are two parts: first, a general answer; second, a specific answer. The general answer states that this fragrance accompanies the rice; if the rice is digested, the fragrance is also digested along with it. Further asking how long it takes to digest, he then answers specifically, in two ways: 1. In terms of phenomena; 2. In terms of principle. Answering in terms of phenomena: it is only digested after seven days. Just as mundane food supports the body and stops hunger, subsiding only after a day, this food is only digested after seven days. Again, it is like taking a kind of medicine: the medicine supports the body and takes seven days to be digested, the efficacy of the medicine permeating the body until the illness is cured. This is the explanation in terms of phenomena.

10.23

An explanation in terms of principle is not like this. In terms of turning the Dharma wheel through voice, in this land there are the half-letter and full-letter teachings: the two vehicles are termed "half-letter," and the Mahāyāna is termed "full-letter." Within the half-letter, there are three turnings of the Dharma wheel: 1. Demonstrating; 2. Exhorting; 3. Verifying. "Demonstrating" means demonstrating the four truths, seeing the truths and thereby disclosing reality. Second, "exhorting" means exhorting them to sever the delusions of contemplation. Third, "verifying" means verifying the path of non-learning. Hence they are called the three turnings. Now, the coming of the fragrance expounds the half-letter principle, and also expounds the three turnings of the half-letter Dharma wheel; its meaning and function are complete within this. The first seven days are the expedients—the fivefold stilling of the mind, the general and specific applications of mindfulness, categorized under the four preparatory factors of heat, peak, and so forth. Now we say: when one at the stage of an ordinary person eats this fragrant rice, it is only digested when he progresses into the seven expedients; when one eats it within the seven expedients, it is only digested when he progresses into the upright stage. If he does not enter it, it is not digested; he must see the truths and disclose reality for it to be digested—this is called the demonstration turning. When one eats it from the upright stage, it is not digested unless he enters contemplation; it is only digested when he attains entry into contemplation—this is called the exhortation turning. If one eats it in contemplation, it is not digested unless he attains non-learning; it is only digested when he attains mental liberation and becomes a non-learner—this is called the verification turning. Discerning digestion across these four stations, the meaning of demonstrating, exhorting, and verifying the three turnings of the wheel of the four truths is completely apparent. Furthermore, as for this fragrance expounding the meaning of the three turnings of the Mahāyāna full-letter teaching: it first rebukes the half-letter teaching for not yet entering the upright stage, where eating the rice and entering the stage causes it to be digested. For instance, Śāriputra and the others have already severed [fetters in] the three realms, verified mental liberation, and attained the knowledge of exhaustion and the knowledge of non-arising—toward what fruit could this rice further advance them? If it does not advance them to a fruit, the rice is not digested; if it advances them to a fruit, that is precisely the Mahāyāna meaning. One should know that although an arhat verifies the four fruits and the fetters of the three realms are severed, if he has not yet generated the Mahāyāna mind, he is still outside the Mahāyāna principle and not yet in the stage of expedients. Thus the Lotus Sūtra says: "Halting outside the gate, standing in a grass hut." If he can generate the Mahāyāna mind, that is called the rice being digested, which is dwelling in the stage of expedients; therefore it says it is only digested after seven days. When one eats it from this stage of expedients, it is only digested when he enters the upright stage; this is just as Śāriputra in the Lotus Sūtra enters the Buddha's knowledge and vision and receives the prediction, which is called the upright stage. In terms of the Mahāyāna, three faculties are formed: the faculty of learning what is not yet known, the faculty of knowing, and the faculty of having known. If one enters the generation of the mind, this is the faculty of learning what is not yet known. Eating the rice from the generation of the mind, it is only digested upon reaching the patience of non-arising, which is called the faculty of knowing. Eating it within non-arising, it is only digested upon reaching the stage of succession, which is called the faculty of having known. This is precisely the teaching of fragrance expounding the three undefiled faculties; therefore it is said to turn the full-letter Dharma wheel, catering to those who have affinity with the Mahāyāna. Just as with the superior medicine mentioned above, using a metaphor to illustrate: clarifying the eradication of all poisons in the body does not merely mean eradicating the poison of birth and death as individual segments within the three realms; the distinct poison of transformation in the shared and distinct teachings, and the gradual poisons of fundamental ignorance in the land of actual retribution, can all be thoroughly extinguished. Here, the poison drum should be used as a metaphor to elucidate this meaning: without regard to whether near or far, all who hear it die. It is fully explained as before (and so on). Third, Ānanda marvels at what had never been before. Formerly he only heard sounds expounding the half-letter and full-letter three turnings of the Dharma wheel, but now within fragrance, exhortation, demonstration, verification, and so forth are fully complete; thus he marvels at what had never been before.

10.24

Second, by occasion of Ānanda's question, he then clarifies returning to the fundamental theme. Concerning this, there are two parts: 1. From here down to the end of the chapter, clarifying that buddha-lands differ and the faculties aroused are each distinct; this constitutes two of the fivefold intentions for the chapter's occurrence. If the work of conversion is already finished, holding the great assembly in his palm and entering the Āmrapālī Grove is its meaning. Next, if the doubts in the room were not yet resolved or required a seal of confirmation, this is the meaning in the Buddha telling Śāriputra, "Did you see what the Great Being's sovereign spiritual power performed?"; that is, sealing and confirming what was spoken in the room, and also severing all doubts that existed. If the Great Being praised and proclaimed, although he separately discussed other dharmas, they were all to reveal the pure land. Once the pure land has been revealed, returning to the fundamental theme reverts to the Buddha's teaching, which is the textual intent here. Furthermore, sentient beings' capacity for awakening lies with the Buddha. Above, in introducing the fundamental theme, the elder's son first asked about the fruit and next asked about the cause; the Buddha first answered concerning the fruit and secondly answered concerning the cause. Within the fruit, there are two parts: 1. Clarifying the fruit; 2. Explaining it. Within the cause, there are also two parts: 1. Clarifying the cause; 2. Explaining it. Here, returning to the fundamental theme also possesses two meanings: 1. Returning to the fundamental theme to explain the fruit, which is the differences in buddha-lands and buddha-works; 2. Returning to the fundamental theme to clarify the cause, which is the various bodhisattva practices. Within the fruit, there are two parts: 1. Directly clarifying the fruit; 2. Explaining its meaning. Within the cause, there are also two parts: 1. Directly clarifying the bodhisattva practices; 2. Explaining the mutual correspondence between before and after. The principles and intentions are completely congruent; thus we know this is returning to the fundamental theme to clarify the doctrine. Above, in the gate of fruit clarifying the doctrine: first, taking a buddha-land according to the sentient beings to be converted; second, taking a land according to the taming of sentient beings; third, taking a land according to the dharma by which they enter the Buddha's wisdom; fourth, taking a land according to the dharma by which their faculties are aroused. Now this gate of fruit also provides these four meanings, completing the above explanation of the buddha-lands of the fundamental theme so that they are thoroughly identical; they differ only in that the sequence of before and after is not the same. Truly because words should not be duplicated and phrasing should not be repeated, they are expressed conversely, in order to make practitioners not cling rigidly to sequence. This is analogous to the three turnings of the Dharma preaching in the Lotus Sūtra, where the names differ but the meanings are identical. It is also like the thirty-six questions and answers in the Nirvāṇa Sūtra, where the meanings correspond directly, but the terms differ. If the doctrinal intention is correct, differing terminology is not objectionable. Although the sequence before and after here is not the same, the terms and meanings are completely congruent. Now, the first explains the fourth above; although the names are distinct, their meaning is one. The fourth explains the first above, fully set out in the text. Here, explaining the arousing of the bodhisattvas' faculties contains thirteen clauses, clarifying that different buddha-lands arouse faculties differently, all using the dharmas of the six dusts to arouse the six faculties. If we follow the Abhidharma, it explains that form has material obstruction and cannot interpenetrate with the other dusts; the eye only sees form and cannot function concurrently. The Mahāyāna's explanation of the doctrine differs from this: among faculties and dusts, there is mutual functioning and perfect penetration with all dharmas. Just as the eye sees the colour of paper and ink, this colour can expound all dharmas. Whether empty, provisional, or middle, mundane or supramundane, all dharmas are completely present without exception; it is merely a single drop of ink, yet its containing virtue is perfectly penetrating and unimpeded. Thus the Dàpǐn says: "All dharmas converge into form, and this convergence is unsurpassable... up to all dharmas converge into taste, and this convergence is unsurpassable." If it is equal with respect to food, it is also equal with respect to dharmas. One should know that faculties and dusts are endowed with all dharmas; therefore, these dusts are used to arouse the bodhisattvas' faculties. Now, speaking in terms of a single dust is naming it according to what is preeminent. For example, if the nose faculty is the sharpest in entering the path, the dust of fragrance is used to arouse it. If the body faculty is sharp, the contact of light is used. Here [in our world], the ear faculty is sharp, so the dust of sound is used to arouse it; it does not necessarily mean that having only the dust of sound excludes the other five dusts. Just as in this world sound is used to perform buddha-works, light is also radiated, and fragrant clouds, fragrant canopies, garments, and so forth are also used to perform buddha-works; but taking the preeminent as primary, the remainder are secondary, so sound is specifically determined to be the buddha-work. When other lands mention a single dust, it is by analogy the same.

10.25

Regarding "making radiance into a buddha-work": emitting radiance touches the body, fully elucidating all phenomena, so that one attains understanding according to what is touched. Not only do other lands use radiance as a buddha-work, but this land also uses radiance to transform people. For example, when preaching all Mahāyāna sūtras, radiance is invariably emitted, shaking and stirring everything. It is just not the primary means for entering the Path in this land; it is simply that the general purpose of a buddha-work is served. One should know that all phenomena are fully contained within radiance, as explained in the *Viśeṣacinti-brahma-paripṛcchā*. Furthermore, as when the *Dàpǐn* emits radiance, sentient beings who encounter it immediately generate the bodhicitta. As the *Avataṃsaka* explains, there is a radiance named "freedom from greed" that eradicates all greed, afflictions, and the like. These all take radiance as primary, and all fully contain the various phenomena. However, in the Hīnayāna, some say that radiance touches upon reaching [the body], while others say it touches without reaching. The Mahāyāna explains inconceivable [functioning] and thereby elucidates reaching and touching. Regarding "transformation persons performing buddha-works": like the buddha Śuśānta, who left behind a transformation buddha to deliver sentient beings. Or there are buddhas who perform works to benefit sentient beings, using transformation persons, transformation bodhisattvas, and so forth to arouse the faculties of sentient beings. Again, like the preaching of prajñā, where a transformation bodhisattva preaches prajñā, this is precisely here using transformations as buddha-works. Regarding "bodhisattvas performing buddha-works": in some buddha-lands, bodhisattvas are used exclusively as a retinue to benefit others and guide the multitude, while the buddha is merely the venerable sovereign. This meaning is also present here: for instance, when the *Avataṃsaka* speaks of the four great bodhisattvas preaching the merits of the various bhūmis, the Buddha is merely the sovereign master; one should know that this also uses bodhisattvas as buddha-works. Since the term "bodhisattva" is comprehensive, it cannot be definitively restricted to transformation persons; therefore, it belongs to faculties and sense objects. "The Bodhi tree performing buddha-works": the Buddha attained the Path beneath it, adorned this tree, and emitted light and preached the Dharma to mature sentient beings. If it provides sheltering shade and cool refreshment to perform a buddha-work, this arouses the body faculty. If one separately contemplates the tree and walks around it, this arouses the eye faculty. Just as in this realm he also sat beneath the Bodhi tree and attained the Path, in the scriptures there may also be instances where the Bodhi tree is used as a buddha-work, which explains this idea (and so forth). "Parks, groves, terraces, and towers": these also have the two aspects of sheltering shade and viewing, and their classification cannot be definitively determined. "Major marks and minor signs": these are the form-dust arousing the eye faculty simply by seeing the marks and signs. The marks and signs themselves have that which they elucidate, capable of causing beings to awaken and understand. Just as in this realm, when preaching *Prajñā*, sometimes a towering, august special body is manifested, or sometimes a normal body is manifested to cut off doubts; one should know that marks and signs are also used as buddha-works. "Empty space": simply displaying the aspect of emptiness. The aspect of emptiness can elucidate all phenomena. As stated in the chapter on the "Gate of Non-duality": "The four elements and the element of space make two; if one realizes that the four elements and the element of space are not different, one enters the Dharma gate of non-duality." If one sees this empty space as empty, then in emptiness there is no seeing, and if there is seeing, it is not empty. Vast and unobstructed, one awakens to all phenomena because of it; it is simply used as a buddha-work. Thus, for instance, when Ānanda wished to see the Buddha's belly, the Buddha told him to lower his head, and he saw that within the belly it was empty and without anything existing. As when Ākāśagarbha came to this world, all phenomena were empty; this realm also uses emptiness as a buddha-work. "The ten metaphors of dreams and illusions performing buddha-works": constantly preaching this Dharma, this Dharma elucidates much. Some awaken to the emptiness of dreams and illusions, up to awakening to dreams and illusions being neither empty nor existing, fully as in the Shared Teaching. Using the ten metaphors addresses both the Great and Small Vehicles: the Small Vehicle merely grasps the emptiness of dreams and illusions, while bodhisattvas attain their existence. If the masters of the *Daśabhūmika-śāstra* take the ten metaphors to be deceptive characteristics, this merely attains the emptiness of the Small Vehicle and perpetually loses the existence of the Great Vehicle. If one says that since they are deceptive characteristics, and *Prajñā* takes this as the mother of the buddhas, then the mother being deceptive, the child would also be unreal; therefore, one knows that the meaning of dreams and illusions is comprehensive and cannot be stubbornly clung to, lest one lose the intent of the Mahāyāna. If one says that there are buddha-lands that use dreams and illusions as buddha-works, such buddha-lands would be deceptive characteristics and unreal. "Sounds": like in this land, arousing the ear faculty. "Silence and stillness": displaying the mind wheel. Although there are no words, this does not prevent there being the joy of silence and stillness. If it were not joyful, how could it be said to perform buddha-works? If a buddha does not reveal his mind, the tenth bhūmi does not know it; if he reveals his mind, even insects can know it. One should know that this is the meaning of displaying the mind. This realm also uses absence of speech and absence of demonstration as buddha-works, as when Vimalakīrti closed his mouth and Mañjuśrī praised him. Sometimes the Buddha was silent, and Śāriputra was also silent. Explained extensively, they are immeasurable; briefly shown, there are thirteen kinds of lands. Up to this point is the reaffirmation of the fundamental theme explaining the buddha-lands, interpreting the fourth point above on arousing the faculties of bodhisattvas.

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維摩經略疏 — Classical Chinese