維摩經略疏 3.11

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?