維摩經略疏 4

English (machine translation) 4

Language: English

The reason this chapter follows the "Chapter on Skillful Means" is to break down the gathering of unconditioned conditions and accomplish the teaching of purifying the buddha-land. As previously explained, its meanings are numerous and cannot be measured by ordinary people. Now, we also briefly use three points to explain this chapter generally: first, correctly clarify the reason for this chapter's sequence; second, briefly explain the meaning of "disciples"; third, enter the text and explain it.

4.4

Regarding the first point: The Great Sage, out of compassion, wishes to lead sentient beings to attain the inconceivable dharmakāya of direct retribution's liberation and the pure buddha-land of dependent retribution. Yet converting beings must rely on those with whom there are conditions. In this Sahā world, Vimalakīrti had long formed supreme karmic affinities for bodhi with beings. Knowing the Buddha's intent in advance, he first feigned illness and preached the Dharma in diverse ways, supporting and completing the teaching of liberation and the buddha-land. Now, lying ill once again, he remained silent in thought, his intention being that the Tathāgata in great compassion would send inquiries. If [the Buddha] instructed the disciples [to go], they would certainly decline on the grounds of having been rebuked in the past, and thereby what the Tathāgata taught would be brought to manifest completion. Now, in clarifying the purpose of this chapter's occurrence, five levels are briefly set forth: first, to reveal Vimalakīrti's superior wisdom; second, to cause the four assemblies to abandon the small and admire the great; third, to support and complete [the teaching of] the buddha-land; fourth, to subdue the two vehicles and accomplish the curd teaching; and fifth, to seal and authenticate it into a sūtra. Regarding the first point: If the disciples were instructed [to go], they would certainly state the past events as their excuse to decline. When the great assembly heard this, they would form unfathomable esteem for Vimalakīrti and revere and obey him all the more; and if deep faith arose from within, they would then be fit to hear the teaching of the pure land preached upon entering his room. Regarding the second point: The voice-hearers who had realized the fruit were not yet able to turn their minds around, just as lotus flowers do not grow on high plateaus or dry ground; but those who had not yet entered the ranks, although delighting in the Small Vehicle, upon hearing about the rebukes would certainly generate the great resolve. For example, when the Dàpǐn was preached, there were those not yet in the ranks who gave up the robes they received and upheld to make offerings to the Tathāgata and thereupon generated the great resolve; the Buddha then emitted light and bestowed a prediction upon them. This likewise generally reveals the great way to the four assemblies, bringing immeasurable benefit. Why is that? In the past, those who heard the rebukes were not many: when [Vimalakīrti] rebuked Upāli, it was only two monks whose minds were purified; when he rebuked Aniruddha, it was only ten thousand Brahmā gods who generated bodhicitta. If [recounted] at this assembly, the great assembly would universally hear it, and the benefit would be immeasurable; therefore each must recount the events of being rebuked. Regarding the third point: It is to reveal that the past rebuking of the two vehicles shares the same intent as the present teaching of the buddha-land, which is the main theme. How is this known to be so? It is because of sentient beings' faults that they do not see the pure land. As Śāriputra himself recounted, Vimalakīrti in the past broke his error of grasping the small and caused everyone to despise the small and admire the great; thus the fault of grasping the small was gradually eliminated, and the aspiration to admire the great covertly arose. Now, being able to take part in this assembly and receiving the Buddha's supernatural power, they hear this discourse with the same sentiments as the five hundred [elders' sons], thereby gaining entrance into the room to hear the inconceivable, and the lands of the King of Lamps, Fragrance Accumulated, and Akṣobhya all appear before their eyes. Regarding the fourth point: When the sudden teaching was first opened, there was only the capacity for the great; for those of small faculties whose defilements were heavy, it was of no benefit, which is likened to milk. Next, the Tripiṭaka arose, expedients opened the three [vehicles], and those of small faculties, through severing [the afflictions of] views and thoughts, were separated from the ordinary and became noble, which is turning milk into coagulated milk. Next, hearing the past rebukes of the Great Being, up to the voice shaking the three thousand [worlds] upon entering the room, they despised the small and admired the great, and their faithful minds gradually transformed, which is equivalent to curd. Therefore the Lotus Sūtra says, 'After this, their minds mutually trusted and understood, going in and out without difficulty.' When it reaches the Dàpǐn, it turns into clarified butter; and entering the Lotus Sūtra and Nirvāṇa Sūtra, it becomes ghee. Thus, recounting the rebukes provides the ground for accomplishing the curd [stage].

4.5

Question: If the five hundred each recounting [their rebukes] to reveal Vimalakīrti's virtue is the ground for entering the room and [accomplishing] curd, then this definitely belongs to the preface, not the main teaching. Answer: If it accomplishes curd, how could it be exclusively upon entering the room? It might be hearing the various vaipulya [sūtras] before that, such as the rebuke by Aṅgulimāla; or at the time of the past rebukes; or hearing the present retellings; or upon entering the room; or upon the later preaching of the various vaipulya [teachings]—at all such times curd is accomplished. How could it be definitely determined that serving as the prelude to entering the room and accomplishing curd must belong to the preface section? If, because it is the prelude to curd, it is therefore the preface, then entering the room is the ground for returning to the Āmrapālī Grove, and that too would then become the preface.

4.6

Regarding the fifth point: In the past, Vimalakīrti rebuked beings as their capacities were stirred and wherever they were, and then the teaching ceased. Had it not been for instructing the disciples [to go], how could the great assembly hear it together and have it sealed and authenticated by the Tathāgata, benefiting the four assemblies of the true, semblance, and final [Dharma ages]?

4.7

Question: In this rebuking of the voice-hearers, how many of the threefold contemplation and four teachings are used? Answer: All of the threefold contemplation is used. The initial rebuke enters the contemplation of provisionality from breaking through to emptiness, using the three Mahāyāna teachings to rebuke the Tripiṭaka [teaching].

4.8

Second, briefly explaining the meaning of 'disciples'. This comprises nine points: first, briefly explaining the name and meaning of 'disciples'; second, explaining the ten disciples; third, generally correlating them with the universal mental factors; fourth, individually correlating them with the ten mental factors; fifth, explaining the adornment of the twin trees; sixth, explaining rebirth in the retribution land; seventh, explaining purifying the buddha-land; eighth, in terms of contemplation of mind; and ninth, explaining the order of sending them to inquire [after the illness]. Regarding the first point: A master possesses the ability to craft and form, while a student possesses the virtue of relying upon and receiving [instruction]. Relying upon [the master], one leaves the father to follow the master and reveres the master like a father; the master, in humility, treats the student like a younger brother. Therefore the Master (Confucius) said, 'Yan Hui treated me like a father, and I treated Yan Hui like a younger brother.' Now Śāriputra and the others received learning from the Buddha, which is master and student; hence they are called 'disciples'.

4.9

Question: The Buddha is the compassionate father of sentient beings, and all sentient beings are the Buddha's children; hence the Lotus Sūtra says, 'Now this triple world is entirely mine, and the sentient beings within it are all my children.' How could [the term] be established following the Master (Confucius)? Answer: The sūtras have two meanings: there is establishing names based on principle, and there is designating terms in accordance with worldly conventions. As the Lotus Sūtra says, 'When I was the crown prince, Rāhula was my eldest son; now that I have accomplished the Buddha Way and receive the Dharma, he is a Dharma-son.' This is in terms of principle: both mundane and supramundane are father and son. If in accordance with worldly conventions, it is just as the Master (Confucius said). Tracing and propagating the doctrinal gateways, one accords with worldly conventions without dispute, yet in mind does not transgress the true Dharma; hence there is no fault in explaining the name based on an external meaning.

4.10

Question: If so, laypeople are all such; why only the voice-hearers? Answer: In general terms, this is indeed so; but in specific terms, it is not. Although laypeople also come from time to time to receive the Way, since physically they abide in worldly bonds and serve their parents and ruler, how could they wait upon [the Buddha] morning and night and constantly receive instruction? Bodhisattvas constantly cherish benefiting beings; wherever there is capacity they go, and do not attend solely upon the Buddha's side. Voice-hearers leave home to become internal retinues; from hearing they give rise to understanding, and in every matter rely upon and receive [guidance], so the comportment of a disciple is complete in both phenomenon and principle. Furthermore, the voice-hearer sūtras explain the five kinds of Buddha-sons and five kinds of attaining the fruit, without speaking of bodhisattvas; therefore the name 'disciple' belongs exclusively to voice-hearers. In the Mahāyāna, bodhisattvas are mostly spoken of as Buddha-sons. Here, still following the original usage based on the voice-hearer sūtras, they are named 'disciples'; as the world widely trusts and uses this, it is used to entitle the chapter.

4.11

Second, explaining the ten disciples: The various sūtras explain the ten great disciples, and their orders mostly differ; here we still follow this sūtra's order. On a provisional view, it shares the same intent as the three capacities in the Lotus Sūtra, differing only in that Kātyāyana is after Pūrṇa. Yet the Tathāgata, as the Dharma King, guides the triple world; when initially opening the Tripiṭaka, he must have assistants to support the king. These ten voice-hearers each had their strengths, and each presided over one method to help the Buddha open and transform. Śāriputra was foremost in wisdom, Maudgalyāyana in supernatural powers, Mahākāśyapa in dhūta ascetic practices, Subhūti in the practice of emptiness and non-disputation, Pūrṇa in eloquence and preaching the Dharma, Kātyāyana in debating and resolving arguments, Aniruddha in the divine eye, Upāli in upholding the vinaya, Rāhula in esoteric practice, and Ānanda in hearing much; each was called foremost.

4.12

Question: If the ten virtues represent mutual strengths and they are designated according to their strengths, then as when Śāriputra held his robe sash and Maudgalyāyana exhausted all his supernatural power shaking the three thousand [worlds] yet could not move Śāriputra's sash, Maudgalyāyana reported the matter to the Buddha, and the Buddha said, 'When the Buddha enters meditative absorption, Śāriputra does not know its name; when Śāriputra enters absorption, Maudgalyāyana does not know its name.' If Maudgalyāyana's supernatural power was not superior to Śāriputra's, the remaining eight might not each have had a particular strength. Answer: It was either a specific strength or not a specific strength. Why? In comparison to others, one might not definitely have a superior strength, but with respect to these ten virtues, they each had a specific strength, and therefore were called foremost. Moreover, the Buddha is the Dharma King, and the Dharma ministers he established are like the ministers of a worldly state: although each has various abilities, the ministers of the eight seats each have their separate responsibilities. Although the ten great disciples each possessed combined virtues, one person could not take charge of two functions alone; therefore the ten virtues were divided and assigned to each person, helping the Buddha proclaim ten kinds of doctrinal gateways to cause beings to look up to them in admiration, and thus each was called foremost. According to their faculties and conditions, their minds found refuge; although each helped to proclaim [a different method], ultimately they return to the one Way.

4.13

Third, generally correlating them with the ten mental factors: A verse in the Abhidharma says, 'Perception, desire, contact, wisdom, / mindfulness, volition, and liberation, / attention directed toward objects, / and samādhi together with feeling.' These pervade the great grounds, supporting the king of mind and giving rise to all factors, just as the ten ministers of a state jointly assist one ruler: if they jointly practice what is unprincipled, the people all commit evil; if they jointly practice proper governance, the people all possess good. The king of mind of sentient beings and the universal mental factors are also like this: because these universal mental factors pervade both good and evil, they arise together with the king [of mind] in immeasurable good and evil. Furthermore, the king is the master, and the factors are the disciples, mutually supporting good and evil in the same way. Hence the text says, 'The disciples are the multitude of defilements, / which turn according to the intent.' The Buddha is the Dharma King, and the disciples are ministers, jointly transforming the kings and factors. If sentient beings faithfully accept and practice, the practice of wisdom becomes the various good mental factors of the path of seeing, and cultivating the practice of action becomes the various good mental factors of the path of cultivation. Furthermore, the ten factors are ten Dharma gateways, which can lead into nirvāṇa. Initially taking the ten factors as seeds, one cultivates from there and ultimately accomplishes the Way, just as a tree of embrace begins from a tiny sprout. Now, the Dharma King wishes to transform all sentient beings through the partial and complete teachings, first following their desires; hence the text below says, 'First hook them with desire, / then cause them to enter the Buddha's wisdom.' That the ten disciples now each propagate one Dharma is because people gather according to kind and things group according to class; according to their desires, they are gathered as retinues through each individual Dharma gateway. Although each presides over one Dharma, how could they not possess the ten virtues? Just like the ten mental factors: whichever one arises, the remaining factors arise along with it; although one factor bears the title, in reality there are the ten.

4.14

Fourth, explaining the specific correspondences: Conception (saṃjñā) corresponds to Pūrṇa, because his mental factor of conception is especially predominant, and he entered the Way through conception; therefore, he is the foremost in preaching the Dharma among the disciples. Why? The *Satyasiddhi-śāstra* says, "Consciousness apprehends real entities; conception apprehends conventional designations." Because his use of the mental factor of conception is distinct and clear, he can discriminate names and characteristics with unhindered eloquence, being foremost among preachers of the Dharma; all those who delight in preaching the Dharma take Maitrāyaṇīputra as their master. Why? The Buddha's virtue is so exalted and elevated that none dare casually question him. Newly studying practitioners each follow their own preferences in taking a teacher and serving him; thus, the two monks did not dare ask the Buddha. Therefore, these ten persons each used one mental factor to enter the Way and are each proclaimed foremost among the śrāvakas. Correlating them with the text one by one, according to the convenience of their sense, they are explained in accordance with conception. Just as people nowadays have their respective masters in accordance with the three trainings—so it is said, "Vinaya and Vinaya are mutually equivalent"—this initiates the Tathāgata's teaching of entering the Way through the withered and the flourishing. The factor of desire (chanda) corresponds to Mahākāśyapa, because his factor of desire is especially predominant, and by relying on this he entered the Way. Why? Desire is the root of all wholesome dharmas. Kāśyapa renounced glory and his aspiration took joy in mountain valleys; this is abandoning worldly evil desire by means of a wholesome mind of desire. Those who delight in dhūta practices then took him as their master, and he gathered them as his retinue, manifesting the teaching of entering the Way through the withered and flourishing dhūta practices. The factor of contact (sparśa) corresponds to Kātyāyana, because this factor is especially predominant in him, and by utilizing it to deduce and attain, he took it as his entrance to the Way. Why? Asking and answering back and forth without hindrance is due to the power of this factor. The rest are like Kāśyapa. The factor of wisdom (mati/prajñā) corresponds to Śāriputra; because he entered the Way through this factor, he is the great general who turns the wheel of the Dharma. The rest are like Kāśyapa. The factor of mindfulness (smṛti) corresponds to Upāli; he used the factor of mindfulness to maintain the Vinaya and enter the Way. Why? Touching upon conditions and recollecting and retaining them is called mindfulness; weighing and judging in the face of conditions without forgetting—in maintaining the Vinaya, this is due to the power of this factor. The rest are like Kāśyapa. The factor of intention (cetanā) corresponds to Rāhula, because his factor of intention is especially sharp, and he entered the Way through esoteric practice. Why? The aggregate of formations is intention; if the factor of intention is sharp, one cultivates various monastic practices and conceals virtues—this is the highest form of esoteric practice. The rest are like Kāśyapa. The factor of release (adhimokṣa) corresponds to Subhūti, because this factor is especially sharp in him and he used it to enter the Way; therefore, in the samādhi of non-contention, he is serene and uniquely released, not competing with anything. The rest are like Kāśyapa. The factor of attention (manaskāra) corresponds to Aniruddha, because his factor of recollection/attention is especially sharp. Because he lost his sight, the Buddha had him arouse this factor to cultivate the divine eye and enter the Way. Why? For cultivating the divine eye, one must stabilize the mind, focus on objects, and take the radiance of the sun and moon; only then does the supernormal power of the divine eye arise. The rest are like Kāśyapa. The factor of samādhi corresponds to Maudgalyāyana, because his factor of concentration is especially sharp, and he cultivated this to enter the Way. Why? Even ordinary persons have this factor; if they lacked concentration, they would stumble and fall even on flat ground. It is because sentient beings cannot cultivate and practice it that they do not attain deep concentration. The rest are like Kāśyapa. The factor of pain/feeling (vedanā) corresponds to Ānanda, because his factor of feeling is especially sharp, and he entered the Way through hearing and receiving. Why? The factor of feeling: the four-fascicle [version] calls it 'pain', and the *Saṃyuktābhidharma-hṛdaya* calls it 'feeling'; here we generally call it feeling. Feeling has the meaning of receiving and assimilating; therefore, this factor clearly receives and maintains the Buddha's Dharma like a flawless vessel containing water. The rest are like Kāśyapa.

4.15

Fifth, explaining the twin trees: Although the withered and the flourishing were explained above, the words were few and the meaning was hidden. These ten disciples jointly assist the Tathāgata, adorning the half and the full [teachings] to guide living beings to see their nature and abide in great nirvāṇa; this is precisely the meaning of nirvāṇa between the twin trees. The Tripiṭaka's [teaching of] impermanence destroys the four inversions of permanence, adorning the four withered [trees] to attract and receive sentient beings; within each single factor, the four siddhāntas gather beings, assisting the Buddha, the Dharma King, according to their skillfulness, and perfecting the half-character teaching to benefit everyone. If one person has the four siddhāntas, then ten persons have forty adornments, up to five hundred who have two thousand adornments of the four withered [trees].

4.16

Question: If ten persons correspond to ten mental factors, how is it with five hundred? Answer: What the Dharma King states must have its reason. Since we have not yet seen the transmission regarding the five hundred, we cannot make groundless conjectures. Now, investigating the principles, I will provide a brief explanation. One factor contains ten, so ten factors make one hundred; bundled together and correlated with the five sense faculties, there are five hundred factors. Furthermore, in the *Mahāparinirvāṇa-sūtra*, the five hundred who each explain the cause of their physical existence are all using the half-character [teaching] and entering the Way through the four withered [trees].

4.17

Next, explaining the correlation with the ten dharmic approaches to assist the Buddha in propagating the four flourishing [trees] of the full-character [teachings]: Sentient beings were incapable, so through the power of expedient means, he established the teaching of the four withered [trees]. These ten disciples are all dharmakāya beings who conceal [their real attainment] internally and manifest [it] externally. Since the Tathāgata took birth in the royal palace, the disciples also manifested appearances in accordance with conditions. When the Tathāgata attained awakening beneath the tree, the disciples were all intelligent, with sharp wisdom, serving as teachers of non-Buddhists. Thus the *Lotus Sūtra* states, "I was originally attached to wrong views and was a teacher to the brahmins. The World-Honoured One knew my mind, uprooted my errors, and taught nirvāṇa." The reason they served as their teachers was that this made it easier to tame them. Once the Tathāgata attained the Way, they all came to take refuge in him and practice the four withered [trees]. Once the master had submitted, the students followed en masse like grass bending in the wind; after this, their minds mutually trusted and comprehended, entering and emerging without difficulty. Therefore, Vimalakīrti rebuked the two vehicles to make them rejoice in the Mahāyāna and renounce the Hīnayāna; thus they showed themselves residing in insufficiency, acting as the anvil receiving the hammer of rebuke, jointly maturing the capacities of beings to accomplish the great matter. This reveals that under the Tathāgata's expedient, esoteric teaching, sentient beings all feel ashamed of the small and admire the great, open the Buddha's knowledge and vision, attain permanence, bliss, self, and purity, and enter the full-character dharmic approaches—all through the disciples' aiding the accomplishment of the Buddha's work by means of the ten mental factors as dharmic approaches. The meaning of the five flavors is explained in detail in the *Lotus Sūtra*; it is not the main intent here, so it is not fully explained. Furthermore, the *Mahāparinirvāṇa-sūtra* explains the adornment of the four flourishing [trees], which should properly list ten persons, but selects only six in order to refute the six non-Buddhist teachers who destroy the twin trees. Why? All sentient beings possess the mind king and mental factors, which is the meaning of the three buddha-natures: the king is the direct cause, wisdom is the revealing cause, and the other factors are the conditional causes. The buddha-nature is fully present, but because it is covered by the factors of affliction, it cannot manifest. Therefore, the Tathāgata together with the ten disciples strike and tap with the hammer and anvil, perfecting curd and clarified butter, causing beings to enter the full-character teaching, open the Buddha's knowledge and vision, reveal the three buddha-natures, and enter the secret treasury. Now, correlating the disciples with the mental factors and the Tathāgata with the king accomplishes the benefits of the half and full [teachings]; its meaning is crystal clear. From antiquity to the present, this meaning has not been clarified; how could they know that the intent behind commissioning the disciples was to assist in accomplishing the teaching of inconceivable liberation?

4.18

Sixth, explaining rebirth in the retribution land: The ten great disciples used these ten gates to assist in adorning the twin trees. If the sentient beings they transformed accomplish the four withered [trees] and enter [the nirvāṇa of] no-remainder, they are born into the land of remainder; these people have dull faculties and their approach to the Buddha Way is circuitous. Now, confronted by Vimalakīrti, they turn and enter the four flourishing [trees]. If they reach the *Lotus Sūtra*, open the Buddha's knowledge and vision, and attain the tolerance of non-arising, then upon casting off their retribution bodies they are born in the pure land of retribution, become the retinue of Rocana, hear only the perfect teaching, and with every thought quiescent, they naturally flow into it.

4.19

Seventh, explaining the purification of buddha-lands: These ten disciples' use of the ten dharmic approaches to adorn the twin trees is precisely accomplishing sentient beings and purifying buddha-lands. When they reach the *Lotus Sūtra*, they receive prophecy from the Buddha; later, when they become buddhas, those whom they transformed will all dwell there. They cultivate the causes of the withered and flourishing through the ten dharmic approaches to purify buddha-lands, and when they attain buddhahood, such sentient beings will each be born into their lands. If measured by this teaching, it is merely rebuking the śrāvakas and praising the bodhisattvas for abiding in the inconceivable pure buddha-lands. The two vehicles are permanently cut off, their faculties ruined and useless; therefore Kāśyapa's voice shook the three-thousandfold world. Now, taking the intent of the *Lotus Sūtra* with a view toward conferring prophecy upon Śāriputra and the others, that is: "What you have practiced is the bodhisattva path"; and it also says: "Having few desires and detesting birth and death, one truly purifies the buddha-land oneself." Deducing by principle, Vimalakīrti's rebukes are all for the sake of the two vehicles, and by successive turns they all become causes for purifying the lands. Thus, the disciples restate and assist in accomplishing the "Buddha-land Chapter"; its meaning is distinct. From antiquity to the present, who has understood this?

4.20

Eighth, explaining the contemplation of mind: Now, according to the previous explanation, it is also the contemplation of mind. Why? The practitioner's mind king and mental factors are themselves master and disciple; however, the countless wrong and right dharmas that sentient beings constantly generate day and night all arise from the mind king and mental factors. Therefore, practitioners must thoroughly understand this principle. If one diligently cultivates, reflects, and discriminates, generating the wisdom of the half and full [teachings], benefiting oneself and transforming others, this is identical to Śāriputra adorning the twin trees; in this way, each and every one relies on mental factors to accomplish practice and transform beings. The manifestation of practice arises from the mind; if one can attentively contemplate the nature of the mind, one sees the buddha-nature and abides in great nirvāṇa, which is identical to the Tathāgata adorning the twin trees. If through the mind of contemplative practice one clearly sees the mind, the king is the Dharma King, and the factors are the disciples, adorning the twin trees as if right before one's eyes. The words on the contemplation of mind are esoteric; how could a commentary fully express the mind?

4.21

Ninth, evaluating the sequence of inquiring after the illness. Question: Why did the Tathāgata not first send the bodhisattvas? Answer: If the bodhisattvas each stated they were not up to the task, the śrāvakas looking at the cliff would lose the five hundred dharmic approaches. If he first commissioned the śrāvakas and the śrāvakas each recounted [their past encounters], then the five hundred dharmic approaches were all sealed as scripture. Next, sending the bodhisattvas, they could then fully recount the dharmic approaches previously taught.

4.22

Question: If one begins with the inferior, one should first have dispatched Ānanda. Answer: They each have their respective responsibilities; there is no fault in sending [whomever] first.

4.23

From "At that time" onward is the third [part], entering the text to explain it. The text has two parts: first, Vimalakīrti's silent reflection; second, the Tathāgata's dispatching [disciples] to inquire [after him]. The first has two parts: first, reflecting on lying ill; second, reflecting on the Buddha extending his purpose. As for the first passage: Vimalakīrti's rank resides in equal awakening; what illness could he possibly have? Now, his reflecting to himself is precisely because he wishes to rely on this to initiate the teaching and benefit sentient beings. His reflecting to himself is the liberation of knowledge and vision and the dharmakāya residing in the stage of equal awakening and the three virtues. Lying down symbolizes prajñā. Illness symbolizes liberation. The bed symbolizes the dharmakāya. These are neither vertical nor horizontal, like the worldly letter 'I' (∴). The reason for this is that the dharmakāya is the intrinsically pure mind; concealed, it is called the tathāgatagarbha; manifested, it is called the dharmakāya, which is the liberation of true nature. Lying down symbolizes prajñā, like a person lying down to rest, putting to rest all toils, afflictions, and undertakings. The *Mahāparinirvāṇa-sūtra* states, "Who attains peaceful sleep? It is none other than the buddhas. Constantly contemplating the samādhi of emptiness, their body and mind are quiescent and unmoving." Now, through prajñā contemplating emptiness, the cultivation of the cause has already been perfected and all practices are rested, so the fundamental purity and principle are revealed; thus, lying down is used to illuminate prajñā, which is the liberation of real wisdom. Illness symbolizing liberation means: when prajñā accords with the principle of true nature, there is unconditioned great compassion that does not abandon sentient beings; with kindness and compassion perfuming the body, he can expediently manifest illness. The *Mahāparinirvāṇa-sūtra* states, "The place where sentient beings are tamed is called liberation." Because sentient beings are ill, Vimalakīrti is also ill; skillfully blending with the light without sharing their dust—this is the pure liberation of expedient means.

4.24

Question: Why did Vimalakīrti reflect to himself on lying ill? Answer: Since lying down is the dharmakāya and prajñā, and great compassion shows conformity with the illness of sentient beings' conditioned bondage, since this matter had not yet been made manifest and his inner thoughts were not yet expressed, he took recourse in reflecting to himself.

4.25

As for "Would the World-Honoured One of Great Compassion not bestow his pity?": this is the second [subdivision], reflecting on the Buddha extending his inquiry. I now reside in the causal stage and still grieve for sentient beings, wishing to uproot the suffering of the three kinds of conditioned accumulation, and thus manifest illness myself. The Tathāgata in the fruition stage possesses unconditioned great compassion and constantly desires to bestow the bliss of great nirvāṇa upon living beings, which is far greater than mine; how could he not bestow his pity? If he dispatches someone to come and inquire, I can then relate my feelings regarding the illness. If this intention is made manifest, then the afflictions of cause and effect of sentient beings belonging to the three kinds of conditioned accumulation will all be cured. In this section, sentient beings' illness is cured and Vimalakīrti's is also cured; is this not the Tathāgata's great compassion universally covering all?

4.26

From "The Buddha knew" onward is second: the Tathāgata sends someone to inquire. The text has two parts: first, the Buddha knows the mental thoughts; second, he directly sends [someone] to inquire. First, where it says "The Buddha knew his intention," the Buddha, by means of his quiescently luminous wisdom, clearly discerned from afar the intention of feigning illness, [which arose from] unconditioned great compassion on account of sentient beings' illness. A wise person knows a wise person, just as a snake knows a snake. From "told Śāriputra" onward is second: the Buddha sends [someone] to inquire, which has two parts: first, he commands the ten disciples; next, he commands the five hundred. In first commanding Śāriputra, the text has two parts: first, the Buddha commands; second, he presents his declining. As for first commanding him, Śāriputra was the Buddha's attendant on the left side; because among the assembly of śrāvakas his reputation was high and his virtue weighty, both inside and outside [the Saṅgha] revered and bowed to him. Although Vimalakīrti was a householder, he was thoroughly versed in the Buddhadharma, and his spiritual understanding and eloquence were difficult to match; therefore, he first commanded him. However, Śāriputra's causes and conditions were very numerous and hard to recount fully; now they are stated briefly. Ever since entering the womb, his sharp intelligence surpassed others; wishing to transform all intelligent non-Buddhists, they were all first made his disciples. Later, meeting the Buddha, leaving home, and becoming an arhat, he guided all intelligent non-Buddhists to become disciples of the Buddha, manifesting the teaching of the Four Withering [Trees]. Now, his being rebuked and remaining silent without answering was to make those of the Four Withering [Trees] inwardly humbled and broken, so that they would yearn for and revere the teaching of the wisdom of the Four Blooming [Trees]. When it came to expounding the Mahāprajñā, it was first expounded to Śāriputra so that all the śrāvakas would have faith in and understand the wisdom of the Four Blooming [Trees] of the full-word teaching. When it came to the Lotus Sūtra, the Buddha's knowledge and vision were first opened to Śāriputra; the eight classes [of beings] and the four assemblies all opened the Buddha's knowledge and vision, rejoiced and praised, and spoke a verse saying: "The greatly wise Śāriputra / Has now received the Honoured One's prediction. / We likewise / Are certain to become buddhas." This means they all awakened to the true understanding of the Four Blooming [Trees]. Therefore, in the Mahāparinirvāṇa Sūtra, Lion's Roar Bodhisattva asked the Buddha: "What person can adorn the twin sāla trees?" The Buddha answered: "The greatly wise Śāriputra is that person." Some say: "The Lotus Sūtra is a teaching of impermanence. Śāriputra had already attained extinction three months before the Buddha's parinirvāṇa; having not heard the teaching of the twin trees of the Nirvāṇa [Sūtra], how could he be said to be capable of adorning the twin trees?" One should know that when the Lotus Sūtra bestowed predictions upon the eight classes and four assemblies, the meaning of the twin trees was already made manifest; this is merely drawing out the intention of the Lotus Sūtra. Due to these causes and conditions, the Buddha sent him to inquire after the illness.

4.27

From "Śāriputra [said to the Buddha]" onward is second: Śāriputra presents his declining as being unequal [to the task]. The text has four parts: first, he presents his declining as being unequal; second, he recounts the reason for being unequal; third, he directly recounts the matter of being unequal; fourth, he concludes his being unequal. In the first passage, having been rebuked in the past and failing to comprehend his words, he was unequal to receiving the command to go and inquire after the illness.

4.28

From "Why is this?" to "under a tree" is second: recounting the reason for being unequal, which was due to quiet sitting under a tree in the forest. As for quiet sitting, some say it is contracting and stopping like a tortoise concealing its six [limbs]. Contracting and stopping the six consciousnesses and six sense objects so that Māra cannot disturb them is therefore called contracting and stopping. Now it is explained that the word yàn (quiet) means peaceful: peacefully abiding in the fundamental pure dhyānas up to the cessation concentration, resting from external toil and weariness, placing in the body of the mind what resembles the dharma of nirvāṇa, and realizing the cessation of perception and feeling; hence it is called quiet sitting.

4.29

From "At that time Vimalakīrti" onward is third: directly recounting the text on being unequal. It has three parts: first, a general rebuke; second, separately showing true quiet sitting; third, concluding with seal and confirmation. First is the general rebuke. The statement "It is not necessary that this sitting is quiet sitting" does not completely negate it, but intends to reproach his biased state as not being ultimate. What kind of quiet sitting was Śāriputra practicing that he was rebuked? Viewing this in light of the subsequent text, it was mostly the various dhyānas and the cessation concentration of the half-word Tripiṭaka. Since he could not tend toward the quiet sitting of the full-word teaching, entering the cessation concentration of the various dhyānas incurred six faults; therefore he rebuked him, saying "not necessary." "Not necessary" is simply an expression of incompleteness; if it were inconceivable, it would be "necessary." The Abhidharma explains that the unconditioned conditioned factors of cessation come and go, and those in the stage of succession have thirteen ways of entering the cessation concentration. The Tattvasiddhi explains the cessation of the mind of emptiness in two places. Now it is explained that the three vehicles of the Tripiṭaka entering the cessation of feeling and perception differ in five ways: first, relying on the fundamental, universally illuminated pure dhyānas; second, relying on the eight liberations as contemplation dhyāna; third, relying on the nine successive concentrations as refining dhyāna; fourth, relying on the lion's sprint as perfuming dhyāna; fifth, relying on transcendence as cultivating dhyāna. The first comes from the Mahāsaṃnipāta; the latter four come from the Dàpǐn; these were set forth by [the master of] Mount Nányuè. First, relying on the fundamental pure dhyānas: gained through universally illuminated contemplation, the first dhyāna contemplates form as like foam; the second dhyāna, like a cloud; the third dhyāna, like a shadow; the fourth dhyāna, like a mirror image. Next, extinguishing form and apprehending emptiness, with single-mindedness one conditions on emptiness up to neither-perception-nor-non-perception; although coarse afflictions are absent, one still accomplishes ten subtle dharmas, which are still the afflictions of saṃsāra. When a disciple of the Buddha knows it is not the noble dharma, he is able to extinguish it, and also extinguishes the mind that is able to extinguish; because the mental factors are extinguished, it is called the concentration of the cessation of feeling and perception. Next, explaining the liberations: contemplating the impurity of the internal and external body, white bones radiating light, one enters the first liberation. With the two stations of mastery, extinguishing the delusions of the first dhyāna, one enters the second dhyāna. With the third and fourth stations of mastery, the delusions of the second dhyāna are extinguished. From that time onward, there is no form of foam, clouds, or mirror images; one only contemplates pure form and enters the third dhyāna, being pure because one conditions on the pure. Refining the eight forms radiating light, extinguishing the delusions of the third dhyāna, one accomplishes the four stations of mastery of the fourth dhyāna and the eight spheres of totality. If, extinguishing form, one conditions on emptiness up to neither-perception-nor-non-perception, one also knows that neither-perception-nor-non-perception still has the four aggregates and ten kinds of subtle delusions; contemplating deeply, one separates from attachment and advances to cultivate the cessation of feeling and perception. If all feeling and various mental factors are extinguished, and in the body one realizes the cessation of feeling and perception, that is the cessation of feeling and perception; the liberations in the stage of cause are called liberations (bèishě). If uncontaminated [wisdom] arises and the delusions of neither-perception-nor-non-perception are exhausted, at that time the bèishě changes its name to liberation (jiětuō). If the fruit is spoken of within the cause, it is also called liberation; if the cause is spoken of within the fruit, it is also called bèishě. But now it cannot be called liberation, because when an anāgāmin relies on the eight liberations to attain entry into the nine successive concentrations, it still cannot be called liberation; if it were liberation, he should be an arhat, so how could he still be a body-witness anāgāmin? Entering by way of the liberations is slightly superior to the universally illuminated. Third, relying on the nine successive concentrations: previously, although one entered the cessation concentration through the liberations, it required intentional resolution and was not spontaneous. Now, refining the liberations, beginning from the first dhyāna and entering successively up to neither-perception-nor-non-perception, spontaneously entering into the cessation concentration is easy; it is just that when emerging, it is like awakening from sleep. Fourth, relying on the lion's sprint: whereas previously relying on refining dhyāna one only entered successively, now it is explained that not only does one enter successively up to the cessation concentration, but without interruption one arises from the cessation concentration and emerges successively from neither-perception-nor-non-perception down to the first dhyāna, and the concentration power is even superior. Fifth, relying on transcendence: although previously entering and emerging were unimpeded and uninterrupted, one was not yet able to enter by transcendence or emerge by transcendence. Now this transcendent dhyāna is able to transcend into the cessation concentration from nothingness, or even transcend into the cessation concentration from the first dhyāna, fully as stated in the Dàpǐn. This is like the leaping of a yellow lion; it is called skill in entering, emerging, abiding in, and generating hundreds of thousands of samādhis; this concentration's power is the greatest. Now explaining the five flavors by way of these five: pure dhyāna is like milk; the liberations are like curd; the nine concentrations are like raw butter; the sprint is like clarified butter; transcendence is like the finest ghee. Transcendent dhyāna is able to possess the samādhi of aspiration-knowledge and non-contention, the four analytical knowledges, the three clearances, the six superknowledges, the eighteen transformations, and other merits; among all dhyānas it is the utmost summit, and even within all dhyānas transcendence, emerging, and entering are all called the summit.

4.30

Question: Why are there further four kinds of distinction above the fundamental pure [dhyāna]? Answer: It is like curing leather in the world: the universally illuminated is like soaking in water; the liberations are like removing tangled hair; the nine concentrations are like kneading; the sprint is like smoking with fire; transcendence is like being soft and cured. The differentiation between this and the various treatises' explanations of perfuming and refining is as discussed elsewhere.

4.31

If an arhat attains transcendence, he is called a mahānāga; his mind is pliable and supple, and the concrete concentrations of the three vehicles reach their ultimate here. Śāriputra roamed in these various dhyānas in the forest to rest from all toil and weariness; because he did not rely on the Buddha's wisdom to generate these various dhyānas, he was rebuked, being told "not necessary." The reason for this is that what Śāriputra attained was not the deep concentration caverns of the nine kinds of great dhyānas of the full-word teaching; hence it is said to be "not necessary."

4.32

From "Now quiet sitting" onward is second: separately showing true quiet sitting. And the six kinds of inconceivable quiet sitting have three pairs: first, by way of essence and function; second, by way of dharma and mind; third, by way of cause and fruit. In the first there are two parts: first, by way of essence, saying "Not manifesting body and mind in the triple realm is quiet sitting." Because Śāriputra did not enter the above dhyānas to tend toward the Buddha's wisdom, and had to be in a quiet place, upright in body, and collecting his thoughts before he could enter concentration, he manifested the marks of body and mind in the desire realm. The body being like wood or stone is manifesting the body; the mind being like dead ashes, making resolutions about entering and emerging, is manifesting the mind; furthermore, causing beings to revere and marvel at him—what cessation is there in this? As for true quiet sitting, because one tends toward the Buddha's wisdom, one enters at will into the nine great dhyānas as well as the concentrations of the two vehicles; this is called not manifesting body and mind in the triple realm. Therefore the text below says: "Practicing dhyāna while in desire, throwing the mind of Māra into confusion." Not holding the body upright and not moving thoughts is called not manifesting body and mind. Body and mind harmonizing with the world does not contradict the cessation concentration; although entering the cessation concentration, it does not impede the deportments; thus there is no fault of moving thoughts in entering and emerging, and one also avoids the error of manifesting marks in the triple realm. This is true quiet sitting; it is the inconceivable true quiet sitting. Furthermore, the dharmakāya bodhisattva enters the various dhyānas and concentrations in the body of the Dharma-nature, and does not manifest body and mind in the triple realm; this is true quiet sitting. If spoken of in principle, all sentient beings are in the cessation concentration, but Śāriputra did not know it. If in terms of phenomena, it is explained that within the body of the Dharma-nature there is definitely no body of the triple realm entering, yet Śāriputra still had the body and mind of the triple realm; how could it be called true quiet sitting? Therefore he remained silent. This was reproaching him for not knowing the essence of true quiet sitting, and therefore showing it to him. If one cultivates the single-minded threefold contemplation, this is tending toward the Buddha's wisdom and generating the six kinds of quiet sitting.

4.33

From "not arising" to "quiet sitting" is next: showing the inconceivable function. It reproaches his cessation concentration as being useless, because when a śrāvaka enters concentration, he cannot manifest the four deportments. Just as when Kāśyapa entered concentration there was nothing to employ it for, and only when Maitreya appears will he manifest transformations; thus we know that when the two vehicles enter concentration, it is devoid of benefit and useless for oneself and others, because it lacks essence. Inconceivable concentration has essence and has function; therefore, without arising from the cessation concentration, one can manifest the deportments of the ten realms, just like the asura's lute producing melodies according to the person. Bodhisattvas manifest forms in the ten directions according to capacities, appearing and disappearing at will; why do you not perfume concentration with vows, causing sentient beings' capacities to respond and manifest the various deportments? This is truly because of not seeing the true nature and lacking the perfection of vows. A concentration without function is not valued by beings; therefore he was rebuked, being told "not necessary." Furthermore, when the body of the Dharma-nature enters the various cessation concentrations to tend toward the Buddha's wisdom, it is able to manifest the four deportments of the ten realms within the triple realm, leaving none of all phenomena unmanifested; this is the ultimate true quiet sitting.

4.34

From "Without abandoning" below is second, the pair on dharma and mind. It rebukes the clumsiness of his dharma and mind, and so says "not necessarily". First, regarding the rebuke in terms of dharma: Śāriputra emerges from the true before assimilating to ordinary affairs; if he did not abandon the various dhyānas, how could he set a fixed time to emerge from concentration? This is abandoning the practice of the Path before assimilating to ordinary practices; one should know that these two practices must not abandon each other. Why is this? It is simply that as a bodhisattva progresses toward the Buddha's wisdom, the two dharmas are without distinction—how could one abandon the practice of the Path to enter anew into the practice of the Path? One travels non-paths to thoroughly penetrate the Buddha's Path; if one cannot thoroughly penetrate it, how could it be called the Path? Each of the four teachings has its two practices of the Path. "Manifesting the affairs of ordinary beings" refers to the good and non-good actions of the three karmas, such as saying that although living as a white-robed layperson, and so forth, comprising twenty-nine matters and immeasurable skillful means. The dharmakāya is constantly in samādhi, able to universally assimilate to ordinary affairs; right in an ordinary body, it enters the king of samādhis, and all samādhis are contained within it. Using this, it leads beings to enter the inconceivable liberation of the Buddha's pure land, which is the ultimate, true quiet sitting. Using this, he ridicules the clumsiness of his practice of the Path, and so rebukes him, saying "not necessarily".

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維摩經略疏 — Classical Chinese