維摩經略疏 2

English (machine translation) 2

Language: English

From “There were also ten thousand Brahmā [kings]” onward, this is the third [part], distinguishing the mixed assembly to bear witness to the absence of error.
Because both the great and the small, the ordinary and the noble are fully present here, it is called “mixed.” Here there are provisional and real: the real are born according to their karma; if the dharmakāya abides in the twenty-five samādhis and takes birth as responsive traces, this is called provisional. Hence the earlier praise of the bodhisattvas says: “Yet they manifest their bodies by taking birth in the five destinies,” and a later passage says: “Because sentient beings are sick, the bodhisattvas are sick.”

Regarding these devas and others participating in the assembly to hear the sūtra, relying secondarily on the *Mahāparinirvāṇa Sūtra*, we now analyze them into four propositions. That text says: “One who is lax regarding the precepts is not called lax; one who is lax regarding the vehicle is truly called lax.” There are many ways to explain this; taking the most convenient meaning to make the sūtra text intelligible, we establish merely four propositions:
1. Precepts and vehicle both urgent;
2. Precepts lax and vehicle urgent;
3. Precepts urgent and vehicle lax;
4. Vehicle and precepts both lax.

If discussed generally, all wholesome dharmas and all contemplative practices pertain to both vehicle and precepts. To differentiate them now: the three refuges, the five precepts, the ten wholesome actions, the eight purifications, the monastic vinaya rules, up to [precepts] co-arising with concentration, being able to guard body and speech, avert the fruits of the evil destinies, and obtain the retribution of humans and devas—these are called precepts. If hearing the sūtra generates understanding, or if contemplative wisdom inquires into the principle of non-arising in the four truths and the twelve links of dependent origination, wisdom being able to destroy delusion and transport one out of the three realms—this is called the vehicle. Thus the *Dàpǐn* says: “Wholesomeness with characteristics neither moves nor departs; wholesomeness without characteristics can move and depart.”

However, precepts have coarse and subtle aspects, and the vehicle has great and small aspects; now we divide this into two: first, profound explanation; second, commenting on the text. The profound explanation has seven [parts]:
1. Differences in encountering the Buddha;
2. Dispositions for faith in the Dharma;
3. Dispositions for the great and small [vehicles];
4. Dispositions for sudden and gradual;
5. Manifesting traces identical to the ordinary;
6. Contemplation of mind;
7. Transforming others.

First, regarding the differences in encountering the Buddha according to whether precepts and vehicle are lax or urgent, this directly explains the earlier four propositions:
1. Precepts and vehicle both urgent: when precepts are urgent, one receives the retribution of humans and devas; when the vehicle is urgent, one sees the Buddha and attains the Path. This is exemplified by the devas and humans coming to gather in this sūtra.
2. Precepts lax and vehicle urgent: when precepts are lax, one is born in the three evil destinies; when the vehicle is urgent, one encounters the Buddha and attains the Path. This is exemplified by the dragons, spirits, and others who now come to hear the Dharma. Up to when the Vaipulya Dhāraṇī was expounded, Vasu emerged from hell, leading all the sinners to come together to hear the Dharma, and hungry ghosts also came to hear the Dharma; when the *Mahāparinirvāṇa Sūtra* was expounded, all ghosts and spirits fully assembled; and when the *Dàpǐn* was expounded, the Buddha emitted light illuminating the hells, so that [beings there] shed their retributions, were born into the six desire heavens, and came down to hear the Dharma—all of these were cases in past lives of precepts being lax and the vehicle being urgent.

2.4

Question: How can one attain the Way in the three evil destinies? Answer: One is merely said not to attain it; it is not that none at all attain it. The Dàzhìdù lùn says, "Just as when there is a dark mole on the body, though one is not a dark person, it is not that there is no dark [mark]." Third, lax in the vehicle and strict with the precepts. Being strict with the precepts, one obtains a human or heavenly body; being lax in the vehicle, one cannot encounter a buddha, and even if one encounters a buddha, one does not hear the sūtras and enter the Way. Just as in the kingdom of Śrāvastī, three hundred million did not see the Buddha, and three hundred million saw him but did not hear him; furthermore, the devas of the higher realms cling to pleasure and do not come to hear the Dharma—these are all cases of this. When the Buddha arose during the Zhou dynasty, stars fell like rain, yet in this land nothing was seen or heard; this also bears that meaning. Fourth, lax in both the precepts and the vehicle. Being lax with the precepts, one falls into the three evil paths; being lax in the vehicle, one does not see a buddha, transmigrating through birth and death without end. Second, "the differences between the two practices" refers to faith and Dharma. First, the practitioners of faith are formed by the perfuming of wisdom arisen from hearing; they are all people who in the past extensively heard, accepted, retained, recited, and listened to the Dharma. Second, the practitioners of Dharma are formed by the perfuming of wisdom arisen from cultivation; they are precisely the people who practiced meditation and contemplation in the past. Each of the two practices contains the four propositions on precepts and vehicle; consider them by analogy with the preceding. However, within these two practices there is a distinction between sharp and dull: those of sharp faculties can contemplate and penetrate with just a little hearing. The two kinds of practitioners must surely reflect well on this. Third, regarding the difference between Great and Small [Vehicles], this is again based on faith and Dharma, each having Great and Small. First, practitioners of faith in the Mahāyāna in the past heard the Mahāyāna and were strict in both precepts and vehicle; being strict with the precepts, they were born in the human and heavenly realms, and being strict in the vehicle, they again heard the Great; the remaining three propositions are analogous to the preceding. Next, practitioners of faith in the Hīnayāna in the past heard the Hīnayāna and were strict in both precepts and vehicle; being strict with the precepts, they were born in the human and heavenly realms, and being strict in the vehicle, they again heard the Small. The [other] three propositions can be understood accordingly. The four propositions on precepts and vehicle for the two practitioners of Dharma, Great and Small, can be understood by analogy with the preceding; they differ only in being sharp or dull. Fourth, the faculties of sudden and gradual: there are two, sudden Great and gradual Great. The sudden Great has two: first, faith; second, Dharma. First, those of the sudden faculty who are Mahāyāna practitioners of faith, having long ago heard the Great, accepted, retained, recited, explained, and copied it—if they were strict in both vehicle and precepts, they were born in the human or heavenly realms, encountering [Vairocana] in the seven places and nine assemblies with the body of a Śakra or Brahmā, just as the rising sun first illuminates the high mountains; if they were lax with the precepts and strict in the vehicle, they fell into the three evil paths, seeing Vairocana and hearing the Dharma to enter the Way as dragons, ghosts, asuras, or spirits of wind and rain; if they were strict with the precepts and lax in the vehicle, though in the good destinies, they did not hear the sudden teaching; if they were lax in both vehicle and precepts, they fell into the three evil paths, neither seeing nor hearing. Next, to clarify those of the sudden faculty who are Mahāyāna practitioners of Dharma: having studied the Mahāyāna in the past and cultivated the one mind and threefold contemplation, the four propositions on laxity and strictness regarding precepts and vehicle can be understood by analogy with the practitioners of faith, differing only slightly in being sharp or dull. Second, to clarify those of gradual faculties of faith and Dharma. First, gradual-faculty practitioners of faith: having no sudden capacity, they did not participate in the assemblies and locations of the Avataṃsaka teaching; yet having gradual capacity, they get to hear the four flavours such as the Tripiṭaka. The four propositions on precepts and vehicle can be understood by analogy with the preceding. This is just as in the Mahāparinirvāṇa Sūtra, where hearing the sound of the poisoned drum causes death whether near or far: those near are like those who, hearing the Avataṃsaka, immediately believe, accept, and enter the Tathāgata's wisdom; those far are like those whose faculties and conditions lead to gradual awakening—initially taking up the two vehicles and far removed from the Buddha's Way, then next hearing the vaipulya and prajñā, until in the Lotus Sūtra and Nirvāṇa Sūtra all are led to extinction by means of the Tathāgata's extinction; this is precisely the meaning of the successive generation of the five flavours. Now, that there are the eight classes as co-listeners in this Dharma assembly is precisely due to the conditions of faculties that are strict in both precepts and vehicle, lax with the precepts and strict in the vehicle, of faith or Dharma, Great or Small, gradual or sudden.

2.5

Question: When will those who are strict with the precepts and lax in the vehicle, or lax in both precepts and vehicle, attain the Way? Answer: If they encounter a buddha, he creates the conditions for them to become strict in both; if they do not encounter a buddha, then during the True and Semblance Dharma he creates conditions to make them strict in both. Therefore, the Tathāgata's final instructions bid them rely on the prātimokṣa and the applications of mindfulness to cultivate the Way. Moreover, his entrustment for dissemination all creates conditions for practitioners of faith to be strict in both vehicle and precepts.

2.6

Question: If he only creates conditions for being strict in both, how is it that there are still faculties and conditions that are lax with the precepts and strict in the vehicle? Answer: The buddhas, the Tathāgatas, use the tranquil Way to create conditions for them, but because sentient beings' karmic defilements are deep and heavy, when cultivating meditation and contemplation they cannot purely uphold the prohibitive precepts, which results in conditions of being lax with the precepts and strict in the vehicle. Even though they are lax with the precepts and fall into the three evil paths, if they encounter Maitreya or the thousand buddhas and get to hear the gradual or sudden [teachings], they immediately enter the Way. The Mahāparinirvāṇa Sūtra says, "One who is lax with the precepts is not called lax; one who is lax in the vehicle is called lax." Those who are lax in the vehicle and strict with the precepts, though born among humans and devas, do not encounter a buddha or hear the Dharma; when their retribution ends, they transmigrate through birth and death. Hence it is said: better to be Devadatta and die falling into hell, than to be Rāmaputra and be born in heaven to enjoy pleasure. Devadatta originally attained the stage of warmth; due to evil karmic conditions he fell back into hell, but on emerging he will obtain a human body and become a pratyekabuddha, his keen intelligence surpassing Śāriputra. Although Udraka Rāmaputra attained rebirth in heaven, once his heavenly fortune and retribution were exhausted, he fell into the three paths, transmigrating through birth and death without end.

2.7

Fifth, the bodhisattvas' responding manifestations: to receive those with affinities so that they may see the Buddha and hear the Dharma, they abide in the twenty-five samādhis, responding to the twenty-five states of existence and taking bodies in the four evil destinies. Through the power of the wholesome roots of kindness and compassion of the four samādhis—Immaculate, Non-retrogressing, Mind-Delighting, and Joyful—they guide those of faculties and natures of faith, Dharma, Great, Small, sudden, or gradual that are lax with the precepts and strict in the vehicle to come hear the sudden or gradual teachings and enter the Way; and for those lax in both, they create conditions for becoming strict in both. Next, abiding in the twenty-five samādhis such as Like an Illusion, through the power of the wholesome roots of kindness and compassion they take human and heavenly bodies to guide sentient beings of faith, Dharma, Great, Small, gradual, or sudden who are strict in both to hear the gradual or sudden teachings and enter the Way, and also create conditions for becoming strict in both for those who are strict with the precepts and lax in the vehicle. That in this Dharma assembly among the eight classes and four assemblies there are dharmakāya bodhisattvas presently assuming their bodies is precisely this meaning. Sixth, regarding the contemplation of mind: depending on the four propositions on vehicle and precepts in both the Great and Small Vehicles, what kinds of bodies do contemplation practitioners take, and how do they see Maitreya and hear what kinds of Dharma? If they neither see nor hear and do not enter the Way, the gain and loss are evident. If they lack meditative contemplation, then reading, reciting, and explaining the Dharma constitutes the practice of faith; the gain and loss of being strict with the precepts and lax in the vehicle are evident. Seventh, transforming others: contemplation practitioners and expositors should examine their own mental actions and use these four perspectives to distinguish gain and loss; they will then see that the actions and karmas of those they transform are diverse, and their future rise or fall will be clearly recognizable; they should use this perspective to transform and guide them.

2.8

Second, explaining the sūtra text. Concerning the mixed assembly, there are four: first, the Brahmā deva assembly; second, the Śakra deva assembly; third, the eight classes assembly; fourth, the fourfold assembly. First, "ten thousand Brahmā heavenly kings": Brahmā is a Western sound, translated here as "apart from desire" or "pure conduct". The Brahmā king is the lord of Sahā, dwelling in the intermediate stage of the first dhyāna. The Abhidharma says: "From the second dhyāna upward, because there is no faculty of speech, the law of kings is not established." The Yingluo [sūtra] says that every dhyāna has a Brahmā king. We now say that they merely cultivate the immeasurable minds further so their retribution is superior, making them kings, but there is no governing rule. In the first dhyāna there are coarse and subtle examination and speech, so there is governance; hence he is made the lord of the world. This is because in the past they were strict in both precepts and vehicle that they lead the assembly of the first dhyāna to come hear the Dharma. As for responding manifestations, abiding in the White Samādhi and perfumed by the power of various samādhis, they are born in the first dhyāna to guide the actual Brahmā assembly to come hear the Dharma. Śikhin is translated here as "fire" or "fire head", and also called "snail-chignon" because his uṣṇīṣa resembles a snail[-shell]. Looking to the preface of the Lotus Sūtra, he is perhaps the king of the second dhyāna. The word "and so forth" encompasses the third and fourth dhyānas. The actual practitioners can be understood. As for the responding manifestations, they abide in the three samādhis of Dual, Thunderous Sound, and Downpour of Rain to guide the various Brahmā assemblies to come.

2.9

Question: Why did they come from other four-continent worlds? Answer: The higher realms abide in space, so the place they came from is difficult to know. By using the lower to analogize the upper, it says they came from other four-continent worlds.

2.10

From "There were also" to "approached the assembly": second, clarifying the Śakra deva assembly. The lord of the ground-dwelling devas is Śakra Devānām Indra, translated as "Able to Act". As for this realm's Lord Śakra, in the past, after the parinirvāṇa of Kāśyapa Buddha, a woman resolved to repair a stūpa, and thirty-two other people resolved to assist in the repair. Through the merit of repairing the stūpa she became the lord of the Trāyastriṃśa Heaven, and those who assisted became ministers; sovereign and ministers together are called the Thirty-Three Heavens. Because they were strict in the vehicle, they came together to hear the Dharma. If taking them as responding manifestations, sovereign and ministers were all born in that heaven through the perfuming power of the Hard to Subdue Samādhi, in order to guide those who cling to pleasure to come hear the Dharma together. The word "from other" means that in a single four-continent world there is only one heavenly lord. Since there were twelve thousand, it says they came from other four-continent worlds.

2.11

Question: There are very many superior devas; why are only the Brahmā kings and Śakra singled out? Answer: The Brahmā king is the lord of the world, and the heavenly lord [Śakra] is the lord of the ground-dwelling devas; both are lords who request the Buddha to turn the wheel of the Dharma. Moreover, both are the Buddha's dānapatis; hence they are listed separately first, because their connection to the sūtra is intimate.

2.12

From "together with the remaining" to "approached the assembly": third, listing the assembly of the eight classes. The meaning of the eight classes involves many matters; here we explain briefly according to the text. "Of great authority and power" runs throughout the eight classes. The preceding text only brought out Brahmā and Śakra; now it further encompasses collectively the five heavens of the desire realm and the five anāgāmin heavens of the fourth dhyāna, each with kings and retinues coming together to hear the Dharma. The actual practitioners can be understood. If they are provisional traces born in these heavens, they abide in the Immovable Samādhi to be born in the heaven of the Four Heavenly Kings, in the Pleasing [Samādhi] to be born in Yāma, in the Blue [Samādhi] to be born in Tuṣita, in the Yellow [Samādhi] to be born in Nirmāṇarati, in the Red [Samādhi] to be born in Paranirmitavaśavartin, and in the Mirror-Reflecting [Samādhi] to be born in the Anāgāmin [heavens]—all to guide the various devas to come hear the Dharma.

2.13

Question: Why do [the gods of] the realm of non-conception and the formless realm not come? Answer: The heaven of non-conception is a heaven of the non-Buddhists; though bodhisattvas abiding in the sky-like samādhi are also born there, generally speaking, those strict in the precepts but lax in the vehicle mostly do not come. As for the four formless heavens, bodhisattvas abide in the unobstructed samādhi to be born in the stage of empty space, in the constant [samādhi] to be born in the stage of consciousness, in the joyful [samādhi] to be born in the stage of nothingness, and in the self [samādhi] to be born in the stage of neither perception nor non-perception. However, those gods lack form and do not come to hear the Dharma; even if they came, they could not be seen and could not serve as witnesses. Because these were not yet distinguished, the text reiterates "all the devas." "Nāgas" belong to the animal destiny; their direct retribution resembles serpents, but their dependent retribution consists of palaces of seven jewels similar to those of devas. They can also transform their bodies into handsome humans, because they were lax in the precepts but urgent in the vehicle. It is also as when the monk Saṅgharakṣita preached the Dharma to four nāgas, who upon hearing it immediately attained awakening. "Spiritual yakṣas" all belong to the ghost destiny. "Yakṣa" is translated here as "swift and nimble." There are three kinds: first, those on earth; second, those in the air; third, those who serve the devas. Because they broke the precepts they fell among ghosts and spirits; because of their evil venom they received yakṣa bodies; but because in the past they cultivated the vehicle, they see the Buddha and hear the Dharma. Having practiced a little giving, they have slight recompense; having given carriages and horses, they are able to fly through the air. "Gandharva" is translated here as "fragrance-aggregate"; these are also gods who traverse the air. They do not consume wine or meat, but sustain their aggregates solely on fragrance. It is also said that they are the musical spirits of the overturned banners of the lord of devas, residing in the Ten Jewel Mountains; when extraordinary signs appear on their bodies, they immediately ascend to the heavens to play music. In past lives they loved watching and listening to music and drama; being lax in the precepts they fell among spirits, but having practiced giving their recompense resembles that of devas. "Asuras": the old translation says "without wine" or "great body." They gathered flowers from the four continents to brew wine in the ocean but failed, hence the name "without wine." They are also called "non-devas"; the recompense of these spirits is the most supreme, ranking next to devas, yet they are not devas. They are also called "uncomely"; only their daughters, such as Śacī, are peerlessly comely, while their retinue are all ugly, hence they are called "uncomely." It is also said that the males are ugly and the females comely; because in the past they were jealous and troubled others, they are constantly full of fear. "Garuḍa" is translated here as "golden-winged bird," subsumed under the animal destiny; because of great conceit they fell, but because they practiced giving, they have wish-fulfilling gems on their necks; they take nāgas as food. Regarding provisional manifestations, the Avataṃsaka says: "The dharmakāya golden-winged bird takes the four bases of psychic power as feet, has eyes of compassion bright and pure, and abides in the tree of all-knowledge. The bodhisattva king of golden-winged birds, in the great ocean of birth and death, clutches devas, humans, and nāgas, placing them upon the shore of nirvāṇa." This is the garuḍa Dharma-gate of abiding in the non-retrogressing samādhi; one should know that the dharmakāya abides in all samādhis. Nāgas, spirits, asuras, and the rest all have Dharma-gates, which can be known by analogy with the garuḍa. "Kiṃnara" is translated here as "spirit of doubt," having horns on their heads; they are the spirits of strings and bamboo among the devas, their recompense being slightly inferior to that of gandharvas. Loving music, they are born in the spirit destiny and serve as musical spirits; having cultivated merit slightly, they receive a slight recompense. Bodhisattvas abiding in the samādhi of mental joy have the power to destroy rebirth [there]. "Mahoraga": these are python spirits, also called earth dragons; they are footless spirits that crawl on their bellies, namely the worldly temple spirits who receive wine and meat from people, all of which enters the python's belly. Breaking the precepts through deviousness and flattery, with much anger and little giving, and greedy for wine and meat, they fall into the ghost and spirit [destiny] because of laxity in the precepts. Because of their much anger, worms enter their bodies and gnaw at them. Having given a little in the past and having been humble and respectful, they receive offerings from humans; because they were urgent in the vehicle, they encounter the Buddha and hear the Dharma. All those mentioned above were urgent in both vehicle and precepts, or lax in precepts and urgent in the vehicle; therefore they come to hear the Dharma. For this reason, the eight classes are present at the beginning of sūtras. Each of the eight classes is determined according to their faculties and conditions—whether faith or Dharma, great or small, sudden or gradual—which can be known by analogy with the preceding.

2.14

From "all the bhikṣus" to "sat in the assembly" is the fourth [part], listing the four assemblies. The name "bhikṣu" contains three meanings, as explained previously. "Nī" means a woman. Old sūtras call them "men who eradicate famine" and "women who eradicate famine." "Upāsaka and upāsikā" are translated here as "pure-faith layman" and "pure-faith laywoman," or as "man of good lodging" and "woman of good lodging." Although living at home, they uphold the five precepts and men and women do not lodge together, hence "good lodging." This explanation cannot yet be definitively adopted. All of these were urgent in both precepts and the vehicle: being urgent in the precepts, they were born in the human destiny; being urgent in the vehicle, they encountered the Buddha, heard the Dharma, and became disciples.

2.15

Question: Since all of the four assemblies were urgent in both precepts and the vehicle, why are there both householders and renunciants? Answer: Their inclinations of delight and aversion differ. Although both love the Buddha's Dharma, some take pleasure in shaving their hair and entering the path, while others take pleasure in white garments, their physical forms not yet renouncing [the world]; hence they are not equal.

2.16

Bodhisattvas abiding in the four samādhis of sunlight, moonlight, illusion-like, and shimmering heat are born across the four continents as disciples among the four assemblies, guiding ordinary people to hear the Dharma and enter the path.

2.17

From "At that time, the Buddha and..." down to the end of the seven-character verses is the specific preface. The reason auspicious signs were manifested and narrated is entirely to indicate the intention to preach this sūtra; thus the displayed signs differ from those of other sūtras. This has two parts: first, from "At that time, the Buddha and..." to the end of the prose section, termed the initiating preface; second, from after the elder's son finishes reciting the verses, termed the narrating preface. First, the initiating [preface] consists of displaying signs, specifically indicating the intention to preach this sūtra. Because a sign takes signification and initiation as its meaning, three auspicious signs are manifested to signify the intention to preach the three virtues of the dharmakāya and the three kinds of pure lands: First, manifesting the towering and particularly venerable body indicates the intention to preach the essence of the dharmakāya of true-nature liberation, and also indicates the intention to preach the realm of true nature-purity, the land of eternally quiescent light. Second, when the elder's son offers the five hundred parasols, the Buddha's spiritual power unites them into a single parasol, indicating the intention to preach the complete retribution dharmakāya of wisdom-liberation, formed through the full aggregation of all causes into a single reality, and also indicating the intention to preach the land of complete purity and true retribution. Third, manifesting the three-thousand realm and the preaching of the Dharma by all buddhas completely within the parasol—this is the vast, directional-free function—indicates the intention to preach the response body of expedient liberation, and also indicates the intention to preach the response land of expedients.

2.18

Question: How is it known that manifesting the particularly venerable body indicates the intention to preach the inconceivable dharmakāya of true-nature liberation? Answer: The Dàpǐn clarifies the particularly venerable body by using the metaphor of Mount Sumeru reflected in the ocean, which none of the other mountains can match; this sūtra is also like this. Furthermore, the Lotus Sūtra clarifies that the city where the elder resides has an awe-inspiring virtue that is particularly venerable, causing the impoverished son to flee in alarm; this was the Tathāgata displaying the particularly venerable body to preach the Avataṃsaka teaching, which those of small capacity could not bear and therefore fled far away. He then took off his necklaces and put on ragged, soiled garments; this was adopting the body of an old bhikṣu with the intention to preach the Tripiṭaka teaching. After this, their hearts gained mutual trust, and he entered and exited without difficulty; going out he manifested ragged clothes, coming in he manifested awe-inspiring virtue; this was manifesting the particularly venerable body to preach the vaipulya teaching. Inside the elder's mansion, he manifested the body of awe-inspiring virtue and ordered the impoverished son to take charge of the family estate; this was manifesting the particularly venerable body and ordering Subhūti and the others to turn the teaching and preach prajñā for the bodhisattvas. Furthermore, inside the mansion, he assembled the king and ministers to determine the natural relation of father and son: "You are truly my son, and I am truly your father"; this was the time in the Lotus Sūtra when he manifested the particularly venerable body to bestow predictions upon the voice-hearers. First seeing and fleeing far away, next entering and exiting without difficulty, next taking charge of all the goods, and finally determining the natural relation of father and son—in all, four times he manifested the noble elder adorned with necklaces. These all illustrate Śākyamuni's supreme response, particularly venerable body, whose light, color, and forms are measureless and boundless, entirely indicating the intention to preach the dharmakāya of true reality. In this vaipulya teaching, there is entering and exiting without difficulty: although when going out to the thatched hut he was seen in ragged garments, when the elder entered the mansion he was still seen manifesting the body adorned with necklaces. The necklace-adorned elder is precisely the present Buddha, reverently surrounded by a measureless assembly, manifesting the particularly venerable body.

2.19

Question: Whence is it known that manifesting the particularly venerable body indicates preaching the dharmakāya? Answer: The Lotus Sūtra says: "I, with a body adorned with marks, / have light illuminating the world, / revered by measureless multitudes, / and preach the seal of true reality." The Dàpǐn says: "The true reality of all phenomena is precisely the Buddha."

2.20

Question: How does it also indicate the pure land of quiescent light? Answer: Since this sūtra takes the buddha-land as its essential principle, how could it not immediately indicate the land of pure realm? The dharmakāya is precisely the land; apart from the body there is no land. The land is precisely the dharmakāya; apart from the land there is no body. However, true suchness and true reality are neither wisdom nor realm, yet spoken of as wisdom and realm; they are neither body nor land, yet spoken of as body and land. Since it indicates the body, it is precisely indicating the land. Therefore the Vajracchedikā-śāstra says: "Wisdom practices mastery of consciousness-only; / thus one takes the pure land: / not the primary essence of form, / an adornment that is non-adornment." This sūtra says: "In accordance with the purity of their minds, the buddha-land is pure." Indicating the preaching of the true mind of true reality, how could it not indicate the preaching of the land of eternally quiescent light? However, the meaning of indicating the body is universal, universally covering the earlier general assembly, while the meaning of indicating the land is specific, specifically indicating the buddha-land.

2.21

Question: Uniting the parasols and displaying the lands—how is it known to indicate the retribution and response bodies and lands? Answer: Five hundred small parasols unite into a single one; how could this not indicate the convergence of myriad causes into a single fruit? The single fruit is precisely the complete retribution dharmakāya; where there is a body there is a land. Therefore, in the text, when the bodhisattva cultivates practices such as dāna and achieves buddhahood, such sentient beings come to be born in that land.

2.22

Question: This clarifies the response body attaining the path; how can it serve as proof for the retribution land? Answer: Because the retribution body is accomplished, the response body and response land are thereby accomplished.

2.23

Regarding the initiating preface, there are two parts: first, the Tathāgata manifesting his body; second, the elder offering the parasols. The first has three parts: first, the Buddha preaching the Dharma; second, illustrating by metaphor; third, applying the metaphor. First, regarding "At that time, the Buddha and a measureless great assembly": there are four kinds of assemblies: First, the initiating assembly, such as Ratnakūṭa, Mañjuśrī, and Maitreya, who mutually initiate [the teaching]. Second, the influencing assembly, namely the dharmakāya bodhisattvas of this land and other directions who trace their manifestations as the eight classes, the four assemblies, and so forth. Third, the targeted assembly, those who hear the preaching and gain benefit, such as the five hundred, the eight classes, and the four assemblies, all of whom were urgent in both vehicle and precepts, or lax in precepts and urgent in the vehicle. Fourth, the affinity-connecting assembly, who serve as a gradual basis for future awakening, namely those of the eight classes and four assemblies who were urgent in precepts but lax in the vehicle, or lax in both precepts and the vehicle. These four universally encompass all assemblies. "Reverently" clarifies the inner activation of good capacities. "Surrounded" is like entering through the four gates of a city to see the lord; it signifies that the capacities of the four gates are activated in accordance with the turning of the Buddha's teaching, enabling them to see the dharmakāya of true-nature liberation. Regarding "and preached the Dharma for them": in the past, Master Guāngtǒng asked the long-eared Tripiṭaka master: "What Dharma was the Buddha preaching at that time with the measureless great assembly?" He answered: "He preached the Pǔjí jīng, which is subsumed under the vaipulya teaching. The reason it can serve as a preface to the present sūtra is that that [sūtra] preached the cause and fruit of direct retribution, while this [sūtra] preaches the cause and fruit of dependent retribution. Because dependent exists by virtue of direct, it can serve as a preface. This is like first preaching the Immeasurable Meanings Sūtra and next preaching the Lotus Sūtra."

2.24

From "Just as..." to "...the great ocean" is the second [part], illustrating by metaphor. "Mount Sumeru" is translated here as "serene and bright," and also as "wondrously high"; not only is it wondrously high, it is also wondrously vast. It illustrates the Buddha's true retribution particularly venerable body reaching the pinnacle of true reality, hence called "wondrously high." His merit and wisdom pervade the entire Dharma realm, hence called "wondrously vast." "Eminently revealed in the great ocean" reveals the good roots of the four assemblies and four gates having affinity in this assembly, and also reveals the ocean of birth and death of all sentient beings. Just as the mountain stands steadfast in the azure sea, rising prominently above the ocean, the Buddha neither abides in birth and death nor abandons birth and death: not abiding is like the mountain towering aloft; not abandoning is like its shadow appearing in the great ocean. Just as the ocean water does not possess those four colors of itself, yet due to the mountain appearing there come to be four colors, this clarifies that the minds of sentient beings are not the four gates, yet the Buddha, through the expedients of the siddhāntas, preaches the four gates to cause the unwholesome mind to be lost. The original characteristic accords with the understanding of the four gates, with no other understanding.

2.25

"He was seated [upon the lion seat]… [surpassing all] the great assembly": third, the correlation of the simile. "Jewels" are the principle of the myriad virtues of the Dharma-nature; the seat of fearlessness is the emptiness of all dharmas: this constitutes the fearless, empty seat of myriad virtues. The sublime majesty of his physical marks matches the seat, which symbolizes how the wondrous subtlety of actual wisdom accords with the fearless, empty principle of myriad virtues. This correlates with the simile of Mount Sumeru. "Surpassing all the great assembly" clarifies that preaching the Great Teaching eclipses the erroneous understandings of the multitude; by unifying them in his true understanding, he surmounts all heterodox and inferior [views], and the four gates together become the understanding of the four gates of the Great Vehicle. This correlates with the simile of towering above the great ocean.

2.26

From "At that time" below: second, clarifying the elder's son presenting the canopies, which has three parts: first, clarifying the reason for manifesting this expression; second, the Tathāgata joining the canopies and displaying a miraculous sign; third, the great assembly beholding the miraculous sign and rejoicing. That the five hundred canopies presented were joined into one symbolizes that the compassion cultivated in the causal stage, dedicated toward the fruit of buddhahood, is consummated in unconditioned [compassion], which symbolizes the complete retribution dharmakāya and also the dependent retribution pure land; it directly symbolizes that this sūtra takes the causes and fruits of the buddha-land as its primary theme. That all lands appeared within the canopy symbolizes that the pure land of the fruition ground manifests all response lands; this symbolizes the dynamic function of this sūtra. Furthermore, manifesting the buddhas of the ten directions preaching the Dharma symbolizes that in a response land there must be a response buddha acting as the transformative master. That the great assembly rejoiced means that upon hearing of the inconceivable liberation, their capacities for the buddha-land having been activated, they were bound to receive great benefit, and rejoiced in advance. Hence we know that manifesting these marks secretly expressed and initiated the grounds of this sūtra, and therefore constitutes the specific preface. First, the elder's son presenting the canopies as the reason for manifesting this expression has three parts: 1. going together with his peers; 2. devout reverence; 3. offering the canopies. In the first passage, "Vaiśālī" is fully explained as before. The city symbolizes nirvāṇa. Thus the Avataṃsaka says: "Pure, white dharmas form the city; / Contemplative wisdom forms the walls; / The highest wisdom forms the towers; / Shame and conscience form the deep moat. / The three gates of liberation through emptiness, / Right mindfulness keeps guard over them; / The four paths are the proper road, / Traversing which one departs the three realms, / Erects the supreme Dharma banner, / And destroys all demons." Here it is clarified that naturally pure nirvāṇa is like a city; it is neither the elder nor the Tathāgata, yet both dwell together in this city. From the perspective of cause he is called "son"; from the perspective of fruition he is called "buddha." The nature is neither cause nor fruit, yet cause and fruit rely on the nature, whose meaning is identical to the city. The explanation of Ratnakūṭa is as before. "With five hundred sons of elders": the literal meaning is easy to understand. In terms of expressing the Dharma, it may symbolize the five kinds of gotra-lineage good roots; each lineage having a hundred makes five hundred good roots, all of which pertain to the cause, and hence they are called "sons." As for the "seven-jeweled canopies," they symbolize the seven factors of awakening harmonized to generate the true understanding of true reality, which are termed the "seven jewels." Compassion arising across diverse phenomena is termed a "canopy." A canopy takes covering as its meaning: a mind of compassion covers and shades all sentient beings. "Came to where the Buddha was": having previously cultivated compassion conditioned by distinct phenomena, they now bring forth causal compassion that is unconditioned and dedicate it to the unconditioned fruit, universally covering everything. Second, devout reverence: "bowed their heads and faces at his feet" expresses the etiquette of reverence. It symbolizes receiving from below the fruition wisdom atop the causal wisdom. Third, offering the canopies: the cause possesses the function of supporting the fruit, hence it is termed "making an offering."

2.27

From "By the Buddha's spiritual power" below: second, clarifying the Tathāgata joining the canopies and displaying a miraculous sign. This has two parts: 1. clarifying the joining of the canopies; 2. directly clarifying the displayed marks. In the first passage, the five hundred each presenting a canopy symbolizes each cultivating the cause. Joining them into one symbolizes the one complete fruit. Since there is the direct cause capable of evoking the direct fruit, the dependent cause is established to evoke the dependent fruit. The phrase "covered the three-thousandfold [great trichiliocosm] everywhere" symbolizes that the unconditioned great compassion of the one fruition essence universally covers the Dharma realm. As for the direct retribution, that has already been spoken in the Gathering of All [Sūtra]. The marks now displayed directly symbolize that the dependent retribution universally covers all.

2.28

From "And in this world" below: second, directly displaying the marks, which also has two parts: 1. displaying the lands; 2. displaying the buddhas preaching the Dharma. The lands comprise four aspects: 1. displaying the breadth and length of the lands; 2. displaying the ten mountains; 3. displaying the oceans and rivers; 4. displaying the sun, moon, and heavenly palaces. The first passage directly symbolizes the realm of dependent retribution. Extending horizontally across a hundred billion worlds is called "breadth"; extending vertically up to the Summit of Existence is named "length." Alternatively, extending horizontally across the ten directions is called "breadth"; extending vertically through the four lands is named "length."

2.29

From "Furthermore, in this three-thousandfold… to the Iron Ring Mountains": second, displaying the ten mountains, which probably symbolizes the realm of sentient beings. From "the oceans… to the springs and fountains": third, displaying the oceans and rivers, which probably symbolizes the realm of the five aggregates. From "and the sun and moon… within the jeweled canopy": fourth, displaying the sun, moon, and heavenly palaces, which perhaps symbolizes the realm of the physical environment. These four realms appearing within the canopy are the dependent retribution realms upon which the five aggregates of sentient beings rely.

2.30

Question: How can displaying inanimate phenomena symbolize sentient beings? Answer: Whenever the Great Vehicle is expounded, the display of marks is always thus.

2.31

From "Furthermore, the [buddhas] of the ten directions… within the jeweled canopy": second, clarifying the display of the buddhas preaching the Dharma. If one speaks of the dependent retribution, there must be that which relies on it; since there are sentient beings to be transformed, there must be response buddhas to transform and guide them; therefore, the buddhas and their preaching of the Dharma appear within the canopy. Because there are four buddhas dwelling in the four lands, all are named "buddha-lands."

2.32

From "At that time all [the great assembly]" below: third, the great assembly beholding the miraculous sign and rejoicing. The text has three parts: 1. Praising it as unprecedented: this is the offering of vocal action. Never from the past until now had the miraculous sign of joining the canopies appeared, symbolizing that the buddha-land was about to be expounded. 2. Joining palms and paying homage to the Buddha: this is the offering of bodily action. 3. Gazing up at his venerable countenance: this is the offering of mental action. Because the miraculous sign was displayed, they were certain to hear of the inconceivable buddha-land, and were bound to attain the purity of the three actions and the three wheels of inconceivable transformation; because they were bound to attain this benefit, joyful minds arose in advance. Thus they all performed offerings of the three actions. Yet the displaying of marks as an expression was solely to arouse the sentiments of beings; once the reverent gaze of beings' sentiments was aroused, the Great Sage then had to respond to the conditions and preach the Dharma. With joy and reverence serving as the preface, the meaning becomes ever closer.

2.33

Abridged Commentary on the Vimalakīrti Sūtra, Fascicle Six

2.34

From "The elder's son Ratnakūṭa" below: second, the narrative preface. The marks displayed by the Great Sage are difficult to fathom; had Ratnakūṭa's spiritual wisdom not been lofty and clear, who could have known what was symbolized? In order to inspire the assembly of the time and enable them to know that the miraculous sign symbolized the preaching of the buddha-land, making their faith and understanding distinct and clear, he spoke verses in praise and narration. In these thirty-six lines of verse, there are two parts: first, seventeen lines narrate and praise the reasons for manifesting this expression; next, nineteen lines directly narrate and praise the marks displayed as an expression. The reasons for manifesting this expression have two parts: the first nine lines narrate and praise the superior response and dharmakāya as the immediate reason; the latter eight lines narrate and praise the inferior response as the remote reason. As for the "superior response," when preaching the Great [Vehicle] for bodhisattvas, the marks and majestic virtue displayed are extraordinary; tracing this superior response, one immediately attains the dharmakāya. As for the "inferior response," when preaching the Lesser [Vehicle] for the voice-hearers, the physical marks are inferior; tracing this inferior response, one does not see the dharmakāya. Thus the Lotus Sūtra says: "He took off his necklaces and put on coarse, dirty clothes, smeared his body with dust and appeared timid."

2.35

Question: Why is the superior response the immediate reason and the inferior response the remote reason? Answer: The superior response occurred right at that seat when preaching the Gathering of All Sūtra, which led to the manifestation of this miraculous sign; therefore it is the immediate reason. The inferior response was his body when preaching the lesser teaching in the past, serving as the distant basis; therefore it is remote.

2.36

Question: The Tripiṭaka inferior response was an affair of the past; how can it serve as a remote reason for this? Answer: The Lotus Sūtra says: "For twenty years he constantly had him remove dung. Only after this did their minds come to trust each other, and going in and out was without difficulty." Therefore, now, preaching the Mahāyāna sūtras together with the voice-hearers and displaying the superior response body, he joined the canopies and displayed the miraculous sign symbolizing the preaching of the buddha-land. One should know that the past inferior response makes manifest the present superior response; therefore it is the remote reason.

2.37

Regarding the immediate reason, there are two parts: the first two lines briefly praise the two benefits of form and voice; the next seven lines extensively praise the two benefits of form and voice. Both this brief and extensive [praise] extol the direct retribution causes and fruits of the previously preached Gathering of All Sūtra. How is this known? Below, it praises: "The Dharma preached is neither existent nor non-existent; through causes and conditions all dharmas arise." In the first two lines, there are two parts: the first line praises the benefit of form; the next line praises the benefit of voice. The first line also has two parts: the upper hemistich praises the virtue of form; the lower hemistich praises the virtue of mind. The Mahāparinirvāṇa Sūtra says: "Buddha-nature is both form and non-form. Why is it called form? Because of the vajra body. Why is it non-form? Because the ten powers and the fearlessnesses are non-material dharmas." Now, in first praising form, praising in terms of the eyes refers to one of the thirty-two marks of the vajra body. Although there are many parts of the body, the most revered is the head; although the head has many parts, the essential ones are the eyes; this is praising the superior to encompass the inferior. Although wisdom such as the powers and fearlessnesses is manifold, praising the mind encompasses all of them; therefore the essential is raised to praise form and mind. "Mu" (eyes) is another name for "yan" (eyes); the eyes are governed by the liver, and when the liver experiences sorrow, tears flow from the eyes; praising the eyes is praising great compassion. The Dàzhìdù lùn says: "Prajñā is the mother of buddhas; great compassion is prajñā's [mother]." Because of this mother, the virtue of form is praised in terms of this mark.

2.38

Question: Does the dharmakāya also have marks? Answer: This is the superior response symbolizing the dharmakāya. Tracing this mark of the eyes, one attains the buddha-eye of the dharmakāya; hence praising the response body is praising the buddha-eye of the dharmakāya. The remaining marks are analogous to this. Thus the Lotus Sūtra says: "The wondrous, pure dharmakāya / Is fully endowed with the thirty-two marks." Yet "eye" is a general designation; distinguishing according to its functions, there are five kinds: 1. the fleshly eye, which sees coarse material forms; 2. the heavenly eye, which sees fine material forms of cause and effect; 3. the wisdom eye, which sees the principle of biased truth in coarse and fine form and mind; 4. the Dharma eye, which sees coarse form and fine mind, and the dharmas of the conventional truth of causes, conditions, and provisional names; 5. the buddha-eye, which sees the principle of the Middle Way, complete and true buddha-nature, and can also simultaneously illuminate both coarse and fine, causes and conditions, phenomena and principle.

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維摩經略疏 — Classical Chinese