維摩經略疏 3

English (machine translation) 3

Language: English

3.2

Beginning of Chapter [2]: Expedient Means

This chapter follows "Buddha-lands" precisely to shatter the conditioned accumulation of causes and conditions, reveal the inconceivable dharmakāya, and assist in completing the Tathāgata's teaching on purifying the land. The Great Sage's intentions are many; now they are briefly summarized into three: first, clarifying why this chapter follows "Buddha-lands"; second, briefly explaining the meaning of expedient means; third, entering the text to explain it. As for the first intention: previously, at the general gathering, the essence of liberation of true nature was already expounded; next, in this sūtra, the fundamental doctrine of the causes and fruits of the buddha-lands is propagated; for those who do not yet comprehend, it requires superior persons among bodhisattvas to initiate and encourage them. Now Vimalakīrti abides in the expedient stratagems of inconceivable liberation; therefore, he can assist the Buddha in subduing and gathering in disciples with appropriate capacities, causing them to leave behind all conditioned accumulations and attain inconceivable liberation. If their pure land practice matures, then following their karma they come to be born, each in their land hearing the Dharma, being subdued, entering wisdom, and generating roots.

3.4

Question: The true nature of universal assembly belongs to the essence of that sūtra; how can it be used as the essence of this sūtra? Answer: The liberation of true nature is universally the essence of all sūtras; how could it not be proximate to being the essence of this sūtra? It is simply that it is not yet manifested in the text of the "Buddha-land Chapter"; downstream, it is explicitly expounded in place after place, and none of this is at odds with what was previously expounded. Therefore, it may serve as the essence of this sūtra.

3.5

Second, in explaining the meaning of expedient means (upāya), there are five considerations: first, briefly explaining the name; second, treating identity and difference according to the [four] teachings; third, the phenomena employed by expedient means; fourth, treating what is employed according to the three types of karma; and fifth, treating it according to the contemplation of mind.

3.6

First, briefly explaining the name: "Fang" (direction/means) is the partial phenomena reached by wisdom; "bian" (convenience/adaptation) is the skillfulness of good skillful utilization. Utilizing all phenomena in accordance with capacities to benefit beings is therefore called "expedient means" (fāngbiàn). Hence the text says: "The perfection of wisdom is the mother of the bodhisattva, and skillful expedient means is the father." There are three kinds of expedient means, which are the three types of the two wisdoms: first, transforming others; second, self-practice and transforming others; third, self-practice. These are fully set forth in the Profound Meaning (Xuányì).

3.7

Second, identity and difference are treated according to the four teachings. First, as for the three types of two wisdoms of the Buddha of the Tripiṭaka [Teaching]: as in the Abhidharma's gate of existence, illuminating facts as impermanent, suffering, and so forth is named provisional wisdom; illuminating the principle of impermanence, suffering, and so forth is named real wisdom. The Satyasiddhi's gate of emptiness considers that both facts and principle in the Abhidharma are provisional wisdom, and only illuminating the empty principle of truth is real wisdom. In this manner, the four gates using the four siddhāntas to respond to conditions and expound various two wisdoms are all transforming others. Second, explaining the provisional and real two wisdoms of both self and other: when the Buddha uses the four siddhāntas to expound the above four gates, the various provisional and real [teachings] uttered in accordance with others' minds are all provisional wisdom; when sitting at the site of enlightenment, the realization of the principle of the two truths cannot be spoken, which is the real wisdom of self-practice. Third, the provisional and real two wisdoms of self-practice: when sitting at the site of enlightenment, the wisdom realizing conventional truth is completely distinct and obstacles of phenomena are exhausted, which is named provisional wisdom of self-practice; realizing the principle of ultimate truth completely distinctly, with both fundamental and residual defilements exhausted, is named real wisdom. Second, explaining the three types of two wisdoms of the Buddha of the Common [Teaching]: first, if using the siddhāntas to expound the three types of two wisdoms of the Tripiṭaka, and within this teaching's gate of existence illuminating illusory facts, these are all named provisional wisdom; illuminating illusory principle is named real wisdom. If expounding the meaning according to the gate of emptiness, illuminating illusory facts and principle are both named provisional wisdom, and illuminating the emptiness of illusory principle is real wisdom; and so forth, the various provisional and real aspects across the four gates are all the provisional and real two wisdoms of transforming others. Second, explaining the two wisdoms of self and other: comprehensively, the various provisional and real aspects expounded in the preceding Tripiṭaka and this teaching are all utterances in accordance with others' minds and belong to the provisional wisdom of transforming others; that which is internally realized by the Buddha and the eighth stage (bhūmi) is all named real wisdom. Third, the two wisdoms of self-practice: the Buddha and the eighth stage illuminating the principles of ultimate and conventional [truth] are precisely the provisional and real two wisdoms. Third, the three types of two wisdoms of the Distinct Teaching: first, comprehensively, the preceding three types of two wisdoms of the Tripiṭaka and Common teachings, as well as distinguishing phenomena and characteristics in this teaching's gate of existence, are all provisional wisdom; illuminating the principle of the tathāgatagarbha is named real wisdom. As for the gate of emptiness, illuminating the facts and principle of the gate of existence is named provisional wisdom, and the ultimate emptiness and quiescence of the provisional and real of the gate of existence is named real wisdom. Second, the provisional and real two wisdoms of self and other: comprehensively, the two teachings above and the four gates of this teaching are all in accordance with others and named provisional wisdom; the principle internally realized by the Buddha and the tenth stage is named real wisdom. Third, the provisional and real of self-practice: the principle of ineffable ultimate and conventional [truth] internally realized by the Buddha and the tenth stage is named the provisional and real two wisdoms. Fourth, explaining the three types of provisional and real two wisdoms of the Perfect Teaching: comprehensively, the preceding three teachings, and within this teaching's gate of existence, without severing afflictions illuminating the various gates of phenomena within the realms of phenomena inside and outside the threefold world, is named provisional wisdom; without severing afflictions illuminating the inherently pure mind is real wisdom. As for the perfect gate of emptiness, without severing afflictions illuminating the existence of facts and principle inside and outside the threefold world is named provisional wisdom; illuminating both facts and principle as empty is named real wisdom. In this manner, across the four gates, expounding the various two wisdoms using the four siddhāntas are all named the two wisdoms of transforming others. Second, explaining the two wisdoms of self and other: the various two wisdoms of the three teachings and this teaching are all in accordance with others and are entirely provisional wisdom; that which is realized by the Buddha and the forty-one minds concerning the principle of the inconceivable two truths is all named real wisdom. Third, explaining the two wisdoms of self-practice: the principle of the inconceivable two truths internally realized by the Buddha and the forty-one minds is named the provisional and real two wisdoms. Therefore, when Mañjuśrī requested Vimalakīrti to speak of entering the Dharma-gate of non-duality and he remained silent, Mañjuśrī praised him—the meaning lies right here.

3.8

Third, regarding the phenomena employed by expedient means: when speaking definitively, all phenomena are neither provisional nor real, yet speaking of provisional and real is entirely the skillful benefiting of beings through the four siddhāntas; this vaipulya Mahāyāna teaching expounded in a single voice elicits four different responses according to capacities. Furthermore, this chapter directly clarifies aiding the Buddha in proclaiming skillful expedients to benefit beings according to their capacities, causing them to enter wisdom and generate faculties, hence it is named "Expedient Means". However, the Net of Jewels (Yīngluò [jīng]) has three [functions]: first, refuting phenomena; second, establishing phenomena; and third, teaching and transforming sentient beings. Now treating it in terms of this sūtra: broadly speaking, subduing outside the room is the expedient means of refuting others' attachment to phenomena; gathering in inside the room is the expedient means of guiding others to establish phenomena; and causing the Dharma to abide long through subduing and gathering in means that the previous two are also expedient means of transforming sentient beings. If treating it closely in terms of this sūtra, in this chapter, rebuking various people is refuting phenomena and subduing; encouraging the aspiration for the Buddha's body is establishing phenomena and gathering in; and because of subduing and gathering in, the Dharma is caused to abide long. Causing the Dharma to abide long means causing sentient beings to enter the liberation of the true nature and the pure buddha-land. Therefore, in the Madhyamaka-śāstra, chapter by chapter clarifying refutation is refuting phenomena; later, the "Chapter on the Four Truths" clarifying the Three Jewels, the four truths, and the four fruits of asceticism (śramaṇa) is establishing phenomena. Furthermore, the concluding verse states: "Phenomena produced through causes and conditions, I declare to be empty"—this is refuting phenomena and subduing; "It is also termed a conventional designation"—this is establishing phenomena and gathering in; "It is also the meaning of the Middle Way"—this is teaching and transforming sentient beings to cause the Dharma to abide long. Causing the Dharma to abide long means causing them to see the Buddha-nature and abide in Great Nirvāṇa. Hence the preceding chapter states: "According with their expedient means, one is able to mature sentient beings; according with the maturation of sentient beings, the buddha-land is purified." One should know that praising Vimalakīrti's expedient means is precisely praising his aiding the Buddha in proclaiming the teaching of the inconceivable liberation and the buddha-land.

3.9

Fourth, treating the phenomena employed according to the three types of karma: why is this so? The pure three types of karma of the buddhas and bodhisattvas are by nature like empty space, neither one nor different and indistinguishable; yet out of compassion, vows, and supernatural resonances to transform sentient beings, they respond to the ten dharma realms by manifesting ineffable, various physical karma in the ten directions to benefit beings—this is the expedient manifestation of the mystery of body. Furthermore, through compassionate vows and supernatural responses and transformations, they manifest in accordance with all the sounds of the ten realms, revealing ineffable, various teachings in the buddha-lands of the ten directions—this is the expedient benefit of the mystery of speech. Furthermore, through compassionate vows and supernatural responses and transformations, they manifest the minds of the ten realms, displaying ineffable, various conceptual distinctions of mind and consciousness in the buddha-lands of the ten directions—this is the expedient benefit of the mystery of mind. The Tripiṭaka and Common [teachings] only clarify the three types of karma of supernatural powers; the three types of karma manifested by the dharmakāya in the Distinct and Perfect [teachings] are also called the three types of karma of supernatural transformation; therefore, expedient means are clarified in terms of the three types of karma. In this chapter, clarifying the six perfections to gather in beings is the expedient means of the mystery of mind; manifesting various bodies for laypeople and others is the expedient means of the mystery of body; being revered by all, using illness as an occasion to initiate teachings, and expounding various phenomena is the expedient means of the mystery of speech. These expedient means of the three types of karma benefit beings without fixed bounds, and their source cannot be fathomed; these are the three mysteries, also named the three wheels of inconceivable transformation, the three faultlessnesses, the three unguardednesses, and the three karmas conforming to wisdom. Truly, because the three types of karma of the dharmakāya transform beings without fault, free of contrivance and free of thought, quiescent yet ever functioning, they respond by appearing in the four lands, displaying body, speech, and mind to subdue, gather in, and benefit sentient beings. Therefore, dwelling in a square zhang, being without illness he manifests illness, thereby awakening them and causing them to transcend conditions and aggregates to dwell together in the empty room. Deriving its title from this, it is called the "Expedient Means Chapter".

3.10

Fifth, regarding contemplation of mind: if according to the distinct characteristics of the threefold contemplation, the first two are expedient means; if entering the Middle Way, that is real wisdom. First, entering emptiness from the conventional is the meaning of refuting phenomena and subduing; next, entering the conventional from emptiness is establishing phenomena and gathering in; the correct contemplation of the Middle Way is teaching and transforming sentient beings to enter real wisdom. Entering reality is called causing the Dharma to abide long; when the Dharma abides long, the dharmakāya endures eternally. If according to the threefold contemplation in a single mind, expedient means and real wisdom are neither one nor different; applying the threefold contemplation across the three types of karma to clarify the skillful operation of expedient means may be understood accordingly. Question: Who definitively expounded this chapter? Answer: There are three interpretations. Some say: the compiler of the sūtra praised Vimalakīrti's virtues and expounded such teachings for those inquiring after his illness. Some say: the preceding praise of virtue was by the compiler of the sūtra, and the subsequent expounding of the Dharma was Ratnakūṭa narrating to the Buddha that Vimalakīrti was ill and could not come, expounding such teachings for those inquiring after the illness. Some say: it was the Buddha who joined in praising Vimalakīrti's having such expedient means to expound the Dharma and benefit beings. At present, it is likely that it was spoken by the Buddha. The intention of the Universal Assembly Sūtra and the "Buddha-land Chapter" was for Vimalakīrti to assist in inspiring and proclaiming them. Having received this praise, Vimalakīrti knew it in advance, and therefore as an expedient means used illness as a pretext, so that visits and inquiries would allow the teaching to be initiated; Ānanda had made a fundamental vow that the Buddha would expound for him whatever sūtras he had not yet heard, and at the time of the council, it was recited sequentially following the "Buddha-land Chapter". For the six chapters of entering the room Ānanda was at the Āmrapālī Grove, and that they were all entrusted to Ānanda was also because they were expounded again for him.

3.11

From "At that time" onward is the third [part]: entering the text to explain it. Vimalakīrti's aiding in the conversion [of beings] comprises nine chapters in all, broadly divided into two: first, the half-chapter praising his virtues, which directly concerns the expedient means of visual benefit; second, from "manifesting an illness in his body" onward, which directly explains the expedient means of auditory benefit. Visual and auditory [means] mutually benefit, but they are divided into two according to the secondary and primary. As for the initial visual benefit, it serves as the prelude and prelude-melody to the auditory benefit. Why so? In this land, vocal sound performs the Buddha's work; therefore, auditory benefit is primary. The first [part] has two sections: first, praising his virtues; second, directly explaining the visual benefit. Praising his virtues has two sections: first, indicating his dwelling place and the person; second, directly praising his virtues. In the first text, the city is as explained before. A "householder" (śreṣṭhin) is one who possesses virtues that surpass [other] people. The mention of only the person and place has a specific focus. Vimalakīrti and Ratnakūṭa lived together in this city and were originally Dharma friends; that Ratnakūṭa came alone while Vimalakīrti did not come was because he had an illness. Because he had an illness, it gave rise to visiting and inquiring after him. Because of the inquiry, he preached the Dharma, availing himself of the opportune circumstance. Since people went to inquire, how could the Buddha, conforming to worldly etiquette, not send someone to inquire? But among the disciples who were ordered, there were those who were capable and those who were incapable. The incapable ones were the five hundred and the eight thousand, who each recounted former rebukes to reveal Vimalakīrti's virtues, and also caused the recounting of former events to re-benefit the capacities of that time. This had an esoteric purpose, not that they were completely incapable. The capable one was Mañjuśrī, who accepted the order, entered the room, and expounded liberation face-to-face, so that those who went along were all fully provided with the benefit of the Dharma. Thus Vimalakīrti, responding to conditions, initiated and made manifest the Great Dharma, and the merits of the causes and fruits of the buddha-land were accomplished. Vimalakīrti is as explained before. A "householder" should now be briefly explained. As for his original ground, traditionally it is said he was the Tathāgata Golden Grain (Jinsù Rúlái), that is, a householder of the dharmakāya. As the Lotus Sūtra says, "The exceedingly wealthy householder is the Tathāgata," which speaks of his traces. His stage resides in the Dharma Cloud (dharmameghā) or is called Equal Enlightenment (samyak-saṃbodhi); looking toward the Buddha, he is a bodhisattva, namely, the householder's son; looking toward the lower stages, he is named an Equal Enlightenment Buddha, and thus a householder. Now [the term] is briefly [analyzed into] four: first, externally endowed with ten virtues, he is called a worldly householder; second, internally matching the ten virtues of the dharmakāya, he is a supramundane householder; third, considered in terms of contemplation of mind, he possesses ten virtues; fourth, interpreting the text of the sūtra. First, regarding external endowment, [they are]: 1. nobility of clan; 2. high status; 3. great wealth; 4. majesty and power; 5. deep wisdom; 6. advanced age; 7. freedom from error; 8. complete etiquette; 9. praise from superiors; 10. refuge taken by inferiors. Endowed with these ten virtues, one is called a great householder in the world. Why so? An eminent person in a country who is called a householder must be of noble clan; yet though of noble clan, if his rank and position are lowly, it does not match his clan's prestige; though in high position, if he is poor and lacks wealth and generosity, the world will not respect him; though wealth is abundant, without favor he lacks majesty, and people will not revere or fear him; though he has great influence, if his mental application is dull and shallow, wise people will look down on him; though his mental comprehension is bright and clear, if his age is young, people's hearts will not bow to him; though advanced in age with white hair, if his inner conduct is evil, people will despise and find fault with him; though his conduct is flawless, if he externally lacks etiquette, there is nothing to admire and cherish; though his deportment is relaxed and composed, if superiors are not in harmony with him, his name will not reach far; though the wealthy and noble sing his praises, if he has no kindness toward his subordinates, the multitude will not esteem him. If the ten virtues are complete, he is called a great householder. Second, matching the ten meanings internally with the ten virtues of the dharmakāya: Vimalakīrti's traces resided in the human world and possessed the world's ten virtues; thus, recommended by Vaiśālī, he was called a great householder. Yet as for his original ground, his manifold virtues are wondrous and supreme, beyond verbal expression; speaking briefly, he was internally endowed with ten virtues, and was thus a supramundane householder of the dharmakāya. 1. From his initial aspiration, he constantly encountered buddhas and received their teachings, directly contemplating the Middle Way and giving birth to the wisdom of principle; this is being born within the lineage of the Dharma King. 2. He accumulated merit and piled up virtue, realizing the forbearance of the non-arising of dharmas (anutpattika-dharma-kṣānti). 3. He was fully endowed with the Dharma wealth of myriad good deeds. 4. With the ten powers and fearlessnesses, he subdued Māras and overcame non-Buddhists. 5. In both provisional and real wisdom, he was thoroughly versed in everything. 6. Having long encountered buddhas, his contemplation practice had become thoroughly seasoned. 7. His three karmas followed wisdom, attaining the three freedoms from loss. 8. Endowed with the Buddha's deportment, his actions and pauses were all beneficial. 9. Buddhas bestowed prophecies upon him, praising him with truthful words. 10. Revering him, Śakra and Brahmā took refuge in and esteemed him in their hearts. When these ten are complete, the virtues of the dharmakāya are fulfilled, and thus he is called a dharmakāya householder. Therefore, he was able to assist Śākyamuni in expounding the inconceivable Dharma door and revealing the teaching of the causes and fruits of the pure land. Third, regarding the ten virtues explained in terms of contemplation of mind: 1. Nobility of clan: directly contemplating in accord with the teaching, tallying with principle, and generating wisdom—this is called generating the mind, being born into the Buddha's family, and having a truly genuine lineage. 2. Attaining the forbearance of the non-arising of dharmas: contemplating the principle of the three truths, the three entrenchments of delusion do not arise; this is cultivating the forbearance of the non-arising of dharmas. Although it is not the mind of contemplation practice of the higher stages, it is also called non-arising. Therefore, the Lotus Sūtra says, "If one expounds this sūtra, one should put on the Tathāgata's robe; the Tathāgata's robe is the gentle and patient mind." Since this patience is the patience of extinction, how could it not be called non-arising? This is high status. 3. Great wealth: the mind of direct contemplation having its three karmas pure, embracing the three truths in one mind with myriad practices, richly possessing Dharma wealth. 4. Majesty and power: direct contemplation subduing the demons and non-Buddhists of attachment and views. 5. Deep wisdom: contemplating the middle is real [wisdom], illuminating both [extremes] is provisional [wisdom]; the two wisdoms are complete. 6. Advanced age: having long planted good roots, one only then cultivates this contemplation. 7. Freedom from error: directly contemplating the nature of the mind, the three karmas are flawless. 8. Complete etiquette: lifting a foot or placing a foot down is nowhere not the bodhimanda, and even putting on the saṃghāṭī robe is entirely one mind. 9. Praise from superiors: the practitioner of contemplation is constantly praised by the buddhas of the ten directions. Therefore, the Lotus Sūtra says, "Those who can uphold this sūtra, all buddhas rejoice in; they manifest boundless supernatural power, praising the upholder of the sūtra." 10. Revering by inferiors: the Lotus Sūtra clarifies that for the practitioner who upholds the sūtra, the devas, dragons, and fourfold assembly all come to pay respect and make offerings to this person. One should know that the practitioner of contemplation possesses the virtues of Vimalakīrti, is equal to the Great Being, and is a true child of the Buddha. Therefore, the Lotus Sūtra says, "The Buddha's child dwelling in this ground, this is the Buddha's enjoyment; constantly within it, walking, sitting, and lying down." Even sharing the enjoyment of the householder, how could he not be called the householder's son?

3.12

From "He had previously made offerings" onward is the second: directly praising his virtues. That is, it comprises ten passages explaining the ten virtues, neither more nor less. "Made offerings to the buddhas": these two lines praise the first virtue, genuine lineage, like a worldly householder's nobility of clan. Now, Vimalakīrti had encountered many buddhas and also heard the Dharma extensively; he necessarily practiced according to what he heard, deeply contemplating true reality. When the wisdom of principle is generated, this is being born from the Buddha's mouth, born transformed from the Dharma, obtaining a portion of the Buddha's Dharma, the three wisdoms revealing principle, and the natural endowment being interconnected; this is called being a true child of the Buddha. This is being born into the Buddha's family with a truly genuine lineage. "Deeply planted roots of goodness": this explains and completes [the meaning of] lineage. "Planted" means sowing: contemplating ultimate emptiness sows the seed of great wisdom. Wisdom is the root of practice; practice arises from understanding, and no virtue is left incomplete. Therefore the Dàpǐn says, "Although all dharmas are empty, one mind is fully endowed with the myriad practices." That is, the dharmakāya when first born is fully endowed with all virtues.

3.13

"Attained the forbearance of the non-arising of dharmas": this single line is the second, praising the high status of the dharmakāya, like the high status of a worldly householder. Why so? In the round teaching, the initial dwelling and the first ground are fully endowed with the merits of all grounds; this meaning is still general. Now, Vimalakīrti was either said to be the Tathāgata Golden Grain, who had already attained the superior forbearance of extinction; or said to reside at the stage of Equal Enlightenment, having attained the intermediate forbearance of extinction; or said to reside at the Dharma Cloud stage, having attained the lower forbearance of extinction. If he resided in the intermediate or lower, fundamental ignorance was already severed, and there were only minute residual habits that could not drag him into birth; this is called the forbearance of the non-arising of dharmas, which is high status. The reason he did not accept the name "forbearance of extinction" was precisely out of deference to the Buddha, [thus] only [claiming] the forbearance of the non-arising of dharmas.

3.14

From "Eloquence to dhāraṇīs": these three lines are the third, praising the merits of the three karmas. The virtues of the dharmakāya and the Dharma wealth of the four unhindered eloquences are likewise boundless, like the great wealth of a worldly householder. Eloquence is the unhindered eloquence of speech, able to embrace all Dharma wealth of vocal karma merits; "roaming freely in supernatural powers" is physical karma, embracing all merits of physical karma; "attaining all dhāraṇīs" refers to the various dhāraṇīs, which hold completely all merits of mental karma and all other Dharma wealth of virtues.

3.15

"Acquiring fearlessnesses, subduing the afflictions and enmities of Māra": these two lines are the fourth, praising the lack of timidity in external function, like the majesty and power of a worldly householder. Why so? With the ten powers and fearlessnesses, he subdued Māras and checked non-Buddhists. Māras are the four Māras, eight Māras, and ten Māras, as stated above. "Afflictions and enmities": Māras have the power of defiling toil, able to harm the bodhisattva's mother of the perfection of wisdom, father of skillful means, and all kin of good dharmas; hence they are called "afflictions and enmities."

3.16

From "Entering the deep to sharp and dull": these eight lines are the fifth, praising the two wisdoms, like a worldly householder possessing deep wisdom. The first four lines directly praise, and the latter four lines explain the praise. "Entering the profound Dharma door" directly praises real wisdom. The real principle of the non-dual Dharma door is extremely profound and only the Buddha exhausts it; hence it is called the "profound Dharma." "Skilled in the perfection of wisdom" means reaching the shore and the depths of the other shore, praising real wisdom. The two lines "Thoroughly penetrating expedient means, accomplishing great vows" praise provisional wisdom. Provisional wisdom is skillful and able to accomplish great vows; when great vows are accomplished, the function of expedient means is achieved. The two lines "Clearly comprehending the inclinations of sentient beings' minds" explain and praise real wisdom. All sentient beings possess the Buddha-nature; everyone who has a mind attains bodhi, just as rivers flow toward the sea. The two lines "Furthermore able to distinguish the sharpness and dullness of the faculties" explain and praise provisional wisdom. Sentient beings' faculties differ in sharpness and dullness, yet he was skillfully able to adapt to their capacities to bring about awakening; this is expedient means.

3.17

From "Long since to the Great Vehicle": these three lines are the sixth, praising the long accumulation of cultivation and seeing principle clearly, like a worldly householder of advanced age and long experience. Therefore the Lotus Sūtra clarifies that Mañjuśrī had already long encountered buddhas, cultivating and learning for accumulated kalpas. This was also like that; hence it says "thoroughly seasoned." "Determined in the Great Vehicle" means seeing principle clearly and being able to make the lion's roar. The lion's roar means preaching that all sentient beings possess the Buddha-nature. As the Great Sūtra says, the Buddha-nature is precisely the Great Vehicle.

3.18

"In all that he undertook, able to reflect and deliberate well": these two lines are the seventh, praising the three karmas following wisdom to attain the three freedoms from loss, like a worldly householder whose inner conduct is faultless. Why so? All that is undertaken belongs to the three karmas, which he was able to deliberate well. If action precedes and wisdom follows, errors cannot be undone; now, wisdom precedes and action follows, so there is no fault of failing the opportune moment—that is, the three karmas follow wisdom to attain the three freedoms from loss.

3.19

"Abiding in the Buddha's deportment, his mind was like the great ocean": these two lines are the eighth, praising both bodily form and mind being fitting. In bodily form, his actions and pauses attained proper etiquette; in mind, his magnanimity had no barriers, like a worldly householder who possesses complete etiquette and the broad mind of a great person. Furthermore, "abiding in the Buddha's deportment" is like the bodhisattvas of the tenth ground learning the elephant-king backward glance of the Buddha and so forth: lifting a foot or setting a foot down, whatever they carry out is nowhere not the Buddha's work. Some say he possessed the marks and signs of the Buddha; now we say that he was able, like the Buddha, without rising from the concentration of cessation, to manifest all deportments and universally benefit all beings. "His mind was as vast as the ocean": the Great Sūtra clarifies that the ocean has eight inconceivable qualities, and the Buddha's Dharma is likewise. This is fully set forth in that sūtra. Now we say that the bodhisattva's unconditioned great compassion embraces everything, his mind grasping no marks, and therefore it does not increase; although he contemplates all dharmas as ultimately empty and quiescent, he does not abandon sentient beings, and therefore it does not decrease. Just like the great ocean, into which the myriad streams constantly enter without increasing it, and the submarine volcano constantly scorches without decreasing it, hence it is said that his mind was as vast as the ocean.

3.20

"Praised by all buddhas": this one line is ninth, explaining the praise of all buddhas. Just as a secular elder is praised and extolled by heavenly kings and superior persons, because the Great Being is fully endowed with all virtues and accords with the conditions of beings, he is praised by all buddhas.

3.21

"Revered by disciples, Śakra, Brahmā, and worldly rulers": these two lines are tenth, praising that the Great Being's internal virtue is abundant, he is worthy of being an external model of conduct, and his kindness necessarily covers beings deeply, so that he is revered, just as a secular elder is respected by the common people below him. "Disciples" refers to the śrāvakas. "Śakra, Brahmā, and worldly rulers" are the lords of the desire and form realms. Since the lords take refuge in their hearts, none among the multitude of subjects and citizens fail to revere him.

3.22

From "Desiring to deliver" below, second, explains the expedient means of physical benefit. The text has three parts: first, indicating the place where beings are benefited; second, properly explaining the benefit to beings; third, concluding. First, regarding the place: as the Great Being was about to assist the Buddha in propagating the Great Way and expediently delivering sentient beings, he resided in the city of Vaiśālī; this is the reason for the chapter's coming, as stated in the text. From "wealth and possessions" below, second, properly explains the matter of benefiting beings. The text has three parts: first, six lines explaining the secret of the mind; second, nine lines from "Though wearing [the white robes]" explaining the secret of the body; third, twenty lines from "all" explaining the secret of the mouth. The first six lines concern gathering beings through the six perfections; this is descending into traces from the fundamental. The twenty-nine lines below are all traces conforming to ordinary mortals, revealing the fundamental by means of the traces.

3.23

Question: Why is the secret of the mind descending into traces, while the body and mouth reveal the fundamental? Answer: The principle of the body and mind of the six perfections is profound and hidden; in undertaking conversion through expedient means, depending on the capacity of beings there are specific affairs, and the body and mouth provisionally conform to the secular. Only when one seeks out their ultimate significance does one know they express the fundamental. Now first, descending into traces from the fundamental, benefiting beings, and revealing the fundamental are all in terms of the six perfections. The six perfections are the body fulfilled with pāramitās, where the three bodies and three virtues are neither vertical nor horizontal, like the secular letter *i*.

3.24

"With immeasurable wealth and possessions he gathered the poor": ancient commentaries mostly say that wealth and possessions are merely worldly goods and silks, and the poor are merely the worldly poor. If so, how would this differ from the ordinary mortals practicing giving? How could it suffice to praise Vimalakīrti's descending into traces, skillfully gathering beings to be born in the four lands? Now we say that wealth has the phenomenal and the noumenal. The phenomenal is knowable; the noumenal is the wealth of the true reality of wholesome Dharmas. Thus the text says, "The Dharma King's Dharma power surpasses all beings; he constantly bestows the wealth of Dharma upon all." Bestowing the Dharma wealth of the four teachings upon all, the perfection of giving fully comprises the dharma-realm; hence it is said to be "immeasurable." As for gathering the poor, not only are the worldly poor gathered through wealth and then instructed in the Way, but now the "poor" also refers to the seven kinds of expedient means, all of which are the poor. One should know these are all the Tathāgata's expedient and secret words. If they are ordinary mortals at the bottom who are poor, one gathers them with worldly goods and silks, or with the wholesomeness of the precepts. If they are the destitute sons of the two vehicles, who in youth abandoned their father to seek food and clothing, one gathers them with the wealth of the Dharma of arising and perishing, equivalent to a day's wages of salt, vinegar, rice, and flour in the Tripiṭaka [teachings]. Although the two vehicles are wealthy compared to ordinary mortals, compared to bodhisattvas they are still poor in the wealth of Dharma; hence the Lotus Sūtra says, "reflecting upon his own poverty: 'I have no such things.'" Although a bodhisattva's merit across three asaṃkhyeya kalpas is immeasurable, and he is wealthy compared to the śrāvakas, compared to the shared-teaching bodhisattvas he is still poor. Those of the shared teaching consider themselves wealthy with the Dharma wealth of the perfections of the truth of non-arising, but compared to the distinct teaching they are still poor. Those of the distinct teaching cultivate the immeasurable truths through successive distinctions and possess immeasurable Dharma wealth of the pāramitās, considering themselves wealthy, but compared to the perfect teaching they are still poor. In the perfect teaching, the three truths, the truth of unconditioned action, and the Dharma wealth of the pāramitās are perfectly complete, and the vajra treasure is without deficiency; only then is one called wealthy. Therefore Cunda lamented his own poverty in the treasures of the supreme Dharma; only when obtaining unconditioned action does one possess the supreme Dharma wealth. The Great Being's dharmakāya abides in the perfect giving that is neither stinginess nor giving, and can produce the wealth of Dharma giving of the four teachings to gather the seven kinds of poor. Even in the perfect teaching, one whose wholesome roots have not yet arisen is still poor, like Cunda. Gathering sentient beings with the four kinds of Dharma wealth to cause them to be born in the four lands is descending into traces to lead beings back to the fundamental. Furthermore, by the four kinds of Dharma giving—sudden, gradual, indeterminate, and secret—he gathers sentient beings, accomplishes the bodhisattva practice, and causes them to be born in the pure land. When Vimalakīrti attains buddhahood, the sentient beings gathered through giving will come to be born in his land. Therefore we know these words support and complete the previous chapter, where the Buddha said giving is the bodhisattva's pure land, and all sentient beings capable of renunciation will come to be born in his land. How could one not take the buddha-land as the central theme? In terms of the contemplation of mind: if any of the four assemblies today can abide in the threefold contemplation in one mind, see neither stinginess nor giving, compassionately benefit beings to relieve poverty and destitution, and promote merit, offerings, and sympathetic joy to encourage and assist them; if an elder practices giving in a village and preaches the Dharma by means of giving, those who receive the giving will feel gratitude, admire his virtue, turn their hearts to receive transformation, their stinginess will gradually diminish, and they too will emulate the donor in renouncing wealth to cultivate merit. If an official in charge of a county abides in the correct contemplation of mind, giving wealth and giving Dharma, then the poor within his single jurisdiction will turn their hearts to receive transformation, their stingy minds will naturally cease, and they will also be able to renounce wealth. Even up to heavenly kings and sovereign emperors who abide in the correct contemplation of mind, see neither stinginess nor giving, compassionately love the poor, bestow kindness and wisdom, and skillfully preach the Dharma doors of the four teachings for them: the four assemblies, bearing gratitude, will turn their hearts to receive the Way and will all be able to give as well. Just as one lamp lights hundreds of thousands of lamps, so that those in darkness are all illuminated and the light never ends, this is the four assemblies, emperors, and elders abiding in the Dharma door of the inexhaustible lamp of giving to gather sentient beings. All those gathered will again become their retinue in future lives, be born together in the pure land, meet the Buddha, hear the sūtras, and develop correct wisdom; all these donors will attain the forbearance of non-arising, manifest the attainment of correct awakening in lands with which they have affinity, and those previously gathered through giving will all come to their lands to cultivate the path of the three vehicles; if they hear the Lotus Sūtra, they will together enter the Buddha vehicle. This being so, where else would the Great Being Vimalakīrti need to go to Vaiśālī?

3.25

"Observing the precepts purely, he gathered those who broke the prohibitions": Vimalakīrti's dharmakāya abides in the body of the three virtues of śīla fulfilled, which is neither keeping nor breaking; through expedient means he can gather those who break prohibitions with the ten kinds of precept treasuries. First, through the ten wholesomenesses and the five precepts, he gathers humans and devas. Next, through the rules of conduct, he gathers those who break the four [precepts of] non-deficiency and so forth. Next, through right speech, right action, and right livelihood of arising and non-arising, he gathers those who break [the precepts] following the Way and unattached. Next, through the immeasurable three right [factors], he gathers those who break [the precepts] praised by the sages and autonomous. Next, through the unconditioned three right [factors], he gathers those who break [the precepts] complete and following samādhi. Other persons who have not attained neither keeping nor breaking are all termed "breakers"; thus the Mahāparinirvāṇa Sūtra says: "Only the Buddha alone possesses pure precepts; all other persons are called defilers of the precepts." Once these sentient beings receive the gathering of the precepts, by not breaking prohibitions they accomplish the bodhisattva practice, following the practice of the wholesomeness of the precepts. When Vimalakīrti attains buddhahood, the sentient beings gathered through the wholesomeness of the precepts will come to be born in his land. The text above states: "Keeping the precepts is the bodhisattva's pure land; when the bodhisattva attains buddhahood, sentient beings who keep the precepts come to be born in his land." In terms of the contemplation of mind: if disciples of the Buddha among the four assemblies today, whether noble or base, can cultivate the threefold contemplation in one mind and, abiding in this contemplation of mind, see neither keeping nor breaking, compassionately benefit beings, purely keep the prohibitions, possess the virtue of keeping precepts to which beings turn, and reveal the Dharma doors to them; if an elder, county magistrate, prefect, or ruler of a state can uphold fasting and precepts, then the ministers, commoners, and four assemblies of an entire township, county, prefecture, or state will naturally cease evil and cultivate the wholesomeness of the precepts; this is transformation without words. Cultivating the path of the four teachings through the causes of the four kinds of pure lands, personally abiding in the Dharma door of the inexhaustible lamp of śīla to gather sentient beings, all those gathered will again become their retinue in future lives; the rest is as explained under giving. The contemplation of mind for the remaining four perfections below can be understood by analogy to this.

3.26

"Harmonizing his conduct with patience, he gathered the angry": Vimalakīrti abides in the body fulfilled with the three virtues of kṣānti, which is neither anger nor patience; he can manifest abiding in subduing, conforming, non-arising, and tranquil extinction, and expediently harmonize the four kinds of angry sentient beings, causing each to leave anger and accomplish the bodhisattva practice. When Vimalakīrti attains buddhahood, the sentient beings gathered through patience will come to be born in his land, supporting and completing the buddha-land; all other meanings are by analogy to the above.

3.27

"With great vigor, he gathered the indolent": Vimalakīrti's dharmakāya abides in the fulfilled body that is neither vigor nor indolence; with the eight kinds of vigor for each of the four paths, he gathers the four kinds of indolent beings to come and be born in his land. The remaining meanings are by analogy to the above.

3.28

"With one mind in meditative quietude, he gathered the distracted": Vimalakīrti's dharmakāya abides in the body of the three virtues that is neither concentration nor distraction; he can skillfully and expediently use the eight kinds of concentration for each of the four paths to gather the four kinds of distracted minds, causing each to attain the eight kinds of dhyāna and all meditative concentrations, accomplish the bodhisattva practice, and come to be born in the pure land, fully as explained in the chapter on the Buddha-Land.

3.29

"With definitive wisdom, he gathered the unintelligent": Vimalakīrti's dharmakāya abides in the body of the three virtues of ultimate prajñā that is neither folly nor wisdom; he is skillful in distinguishing the characteristics of phenomena without wavering from the supreme truth; with the eight kinds of definitive wisdom for each of the four paths, he gathers the four kinds of unintelligent sentient beings, fully as explained in the chapter on the Buddha-Land. Therefore, from the fundamental ground of the true six pāramitās of the dharmakāya, the bodhisattva raises expedient traces, manifesting the practice of the six perfections to gather sentient beings; this is accomplishing sentient beings and purifying the buddha-land, causing them to return to the fundamental ground, and also supporting and completing the Buddha's teaching of the pure land of inconceivable liberation.

3.30

The nine matters from "Though wearing [the white robes]" below are transformation without words, which is the secret of the body, practicing non-paths to penetrate the Buddha path and expediently benefit beings. First, saying "Though wearing the white robes" is descending into traces; "yet cultivating the conduct of a śramaṇa" leads them back to the fundamental. A śramaṇa is called "non-attachment" and is also called "diligent practice"; the Mahāparinirvāṇa Sūtra says, "The Tathāgata is the great śramaṇa," which is manifesting as a śramaṇa in the four teachings. The "vinaya" measures the light and heavy; measuring the lightness and heaviness of the defilements of sin in the four teachings is entirely to lead beings back to the fundamental of Quiescent Light. This transformation without words secretly rebukes those who have left the household life and secretly encourages householders. Regarding secretly rebuking: the Mahāparinirvāṇa Sūtra says, "Though they dye their robes, their minds are not yet dyed"; that is, they are not yet dyed by the Dharma of the Mahāyāna of the four teachings, so though they are śramaṇas, they are called white-robed. Secretly encouraging means: why is it necessary to dye one's robes? Just cause the mind to be dyed and establish the conduct of a śramaṇa, which is the cause of the inconceivable pure land. Is this not transformation without words accomplishing the teaching of the pure land? When Vimalakīrti later attains buddhahood, the sentient beings gathered will come to be born in his land; these are all expedient means supporting and completing the buddha-land, the meaning of which is fully evident. However, the chapter on the Buddha-Land explains that expedient means are the bodhisattva's pure land, and when the bodhisattva attains buddhahood, sentient beings fully endowed with expedient means will come to be born in his land; that merely indicates the name. Now, Vimalakīrti occasions the teaching by relying on illness, and those who praise his virtue fully set forth twenty-nine matters, opening the genesis of praising Vimalakīrti's expedient means; therefore we know expedient means are immeasurable. The meaning of expedient means in the chapter on the Buddha-Land becomes evident only when seen in this chapter. In terms of the contemplation of mind: the white-robed faithful of the present day, such as elders, county magistrates, prefects, and rulers of states, who are able to sever evil and cultivate wholesomeness, practice the threefold contemplation in one mind, remain untainted by desires, and whose contemplative practice is clear and pure—this is "though wearing the white robes, upholding the conduct of a śramaṇa." In the eight lines below, the first half is always descending into traces, and the second half is returning to the fundamental.

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維摩經略疏 — Classical Chinese