維摩經略疏 8

English (machine translation) 8

Language: English

8.1

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

8.2

Explanation of the Chapter "Contemplating Sentient Beings"

That these next four chapters follow after the "Inconceivable Chapter" is broadly explained using three meanings: first, explaining the reason for the sequence of this chapter and the following three chapters; second, briefly explaining the title of this chapter; third, contextual commentary on entering the text. First, explaining the reason for the sequence: the preceding "Inconceivable Chapter" accomplished the meaning of the preceding fruition. Speaking in immediate terms, it accomplished the chapter on "Inquiring after the Illness". The clearing away of all belongings within the room signifies that the buddha-lands of the ten directions are all empty; the placement of only a single couch and lying down with illness directly signifies that the dharmakāya possesses great compassion and active function. To accomplish this meaning, it extensively explains that abiding in the inconceivable liberation entails various unfathomable matters, directly demonstrating that the expedient illness is non-illness manifested as illness—the illness of inconceivable causes and conditions that benefits beings. Speaking in more distant terms, it accomplished the explanation of the pure land in the preceding "Buddha-Land Chapter": Śāriputra and the sentient beings, due to their faults, did not see the pure land, while Śikhin, being without fault, saw the pure adornments; this inconceivable and unconfined great function can only be seen by those who are ready to be liberated. Next, proceeding from this chapter onward, there are four chapters. Speaking in immediate terms, they directly accomplish the threefold teachings of consolation and the threefold contemplations of harmonization for the three kinds of ill bodhisattvas in the chapter on "Inquiring after the Illness"; because these are extensively explained here, they can interpret and accomplish what came before. Speaking in more distant terms, they also concurrently accomplish the four chapters set outside the room. When dividing these four chapters to match the threefold teachings of consolation and the threefold contemplations of harmonization for bodhisattvas with real illness in the preceding chapter on "Inquiring after the Illness", this chapter accomplishes the harmonization through the contemplation of entering emptiness from the provisional in the chapter on "Inquiring after the Illness". Above it said: "Now my illness arose from the deluded thoughts of previous lifetimes ... up to: both 'I' and 'nirvāṇa' are empty; one who attains this Dharma has no other illness, only the illness of emptiness, and the illness of emptiness is also empty." The text above merely addressed entering emptiness and did not yet distinguish giving rise to the four immeasurable minds on the basis of emptiness; this chapter distinguishes them completely, and thus there is a slight difference. Furthermore, above it only explained entering emptiness; in this chapter, Mañjuśrī asks about tracing the source, and Vimalakīrti only ceases when he answers down to the origin of non-abiding. Moreover, the exchange of questions and answers between the goddess and Śāriputra is clear, and therefore it broadens what came before. Next, the chapter on the "Buddha Path" interprets and accomplishes the harmonization through the contemplation of entering the provisional from emptiness in the chapter on "Inquiring after the Illness". Above it said: "Accepting all feelings by having nothing accepted, before having perfected the buddhadharmas one also does not extinguish feeling to realize the fruit." This is the contemplation of entering the provisional from emptiness. Now the chapter on the "Buddha Path" says: "Practicing along non-paths, one fully penetrates the buddha path," which directly resolves and clearly elucidates the entering of the provisional in the preceding chapter on "Inquiring after the Illness". Third, the two chapters on "Entering the Gate of Non-Duality" and "Fragrance Accumulated" interpret and accomplish the harmonization through the correct contemplation of the Middle Way in the chapter on "Inquiring after the Illness". Above it said: "Just as my illness is neither real nor existent, the illness of sentient beings is also neither real nor existent"; it also spoke of "neither defiled practice nor pure practice," where the path and contemplation flow together. The chapter on "Entering the Gate of Non-Duality" explains that all bodhisattvas enter the gate of non-duality, accomplishing the explanation of "neither real nor existent" in the chapter on "Inquiring after the Illness"; the chapter on "Fragrance Accumulated" travels together in both defilement and purity, accomplishing the meaning of the simultaneous flow of path and contemplation in the chapter on "Inquiring after the Illness". If discussed in more distant terms, they also concurrently accomplish the four chapters set outside the room. This chapter accomplishes the preceding explanation given for the kings and elders on the analogies of the body as impermanent, a dream, a phantom, and so forth, causing them to seek the dharmakāya. The "Expedient Means Chapter" only explained the worldly truth of conditioned, conditioned confluence in the shared teaching, experiencing the provisional to enter emptiness, but did not yet distinguish that the illness of emptiness regarding the true truth of nirvāṇa is also empty; now this chapter completely distinguishes it, and thus it broadens what came before. Next, the chapter on the "Buddha Path" accomplishes the meaning of the separate teaching in the preceding "Disciples Chapter": rebuking the disciples for taking realization in the true truth of nirvāṇa without the expedient means of entering the provisional. Now it explains that practicing along non-paths, one fully penetrates the buddha path, extensively distinguishing that entering the provisional is called non-paths, shattering unknowing numerous as the sands of the Ganges, and skillfully attaining unobstructed non-obstruction in knowledge and vision. Next, the chapters on "Entering the Gate of Non-Duality" and "Fragrance Accumulated" accomplish the meaning of the perfect teaching in the preceding "Bodhisattvas Chapter": if a bodhisattva of the separate teaching cultivates through distinct successive stages, although on the causal level they can enter the provisional, they cannot travel simultaneously through both the true and the conventional. Now, in the chapter on "Entering the Gate of Non-Duality", upon entering, arising and ceasing are both obliterated; in the chapter on "Fragrance Accumulated", upon emerging, existence and non-existence, purity and defilement are traveled together, revealing that the Dharma-door of the perfect teaching eliminates conditioned confluence from its very essence. Now, that these can support and accomplish the "Buddha-Land Chapter" means that they accomplish the meaning of the cause of a buddha-land. Why is this so? If conditioned fetters are severed, one attains rebirth; when one attains buddhahood, the sentient beings one transforms can then come to be born in that land. These four chapters then form three sections: first, the chapter on "Contemplating Sentient Beings" directly explains the contemplation of entering emptiness from the provisional; second, the chapter on the "Buddha Path" directly explains the contemplation of entering the provisional from emptiness; third, the chapters on "Entering the Gate of Non-Duality" and "Fragrance Accumulated" explain the simultaneous flow of the correct contemplation of the Middle Way. Now this one chapter is first to explain the general-aspect contemplation of entering emptiness from the provisional.

8.4

Second, briefly explaining the title of this chapter. As for "contemplating sentient beings": the preceding chapter on "Inquiring after the Illness" explained entering emptiness from the provisional by only contemplating the illness of one's own body; now this chapter explains entering emptiness from the provisional by contemplating that self and other are of one suchness, without duality. The *Avataṃsaka* says: "Mind, buddha, and sentient beings—these three are without difference." Self and other are stated as one side each; if one does not penetrate the self, one does not penetrate the other. Above it explained penetrating the self to harmonize oneself; now this explains penetrating the other to receive beings with kindness and compassion; hence it is called the chapter on "Contemplating Sentient Beings". "Contemplation" takes contemplating-and-penetrating as its meaning, and also contemplating-and-piercing. As for "contemplating and penetrating": it penetrates to the original purity of sentient beings. As illuminated and penetrated by the contemplation of entering emptiness from the provisional, although ordinary beings and sages differ, they equally return to empty quiescence as one suchness without duality. Thus the *Avataṃsaka* says: "As the mind is, so is the buddha; as the buddha is, so are sentient beings. Mind, buddha, and sentient beings—these three are without difference." The text above said: "Maitreya's suchness and the suchness of sentient beings are of one suchness, without duality." This is thoroughly penetrating that sentient beings are ultimately pure. The emptiness of beings of the conventional truth, the emptiness of phenomena of the true truth, and the true, equal emptiness of the Middle Way primary-meaning truth: for one who penetrates the profound meaning of these three truths, the delusive hindrances of sentient beings toward the three truths are different, namely the distinctions of grasping marks, unknowing, and fundamental ignorance; although there are three delusions that hinder the principles of the three truths, the bodhisattva illuminates and thoroughly penetrates them without obstruction. Thus the *Great Sūtra* says: "Then use a sharp chisel to cut through it; passing straight through boulders, sand, and gravel without obstruction, reaching right through to the vajra." This is the meaning of contemplating and penetrating. As for the meaning of contemplating and piercing: when the bodhisattva enters emptiness from the provisional, piercing through the boulders of view and thought [afflictions] of the conventional truth, the sand of unknowing that stagnates in the real, and the gravel of fundamental ignorance that veils the one reality, penetrating without obstruction, this is penetrating to the vajra of the fundamental limit of mind-nature. Thus the *Lotus Sūtra* says: "Suppose a person is thirsty and needs water, and digs for it on that high plateau; seeing only dry earth, he knows water is still far off. Exerting effort without cease, he then sees moist earth, and gradually reaches mud; in his mind he knows for certain that water is surely near." Seeing dry earth means contemplating the provisionality of sentient beings and seeing the true truth. Seeing moist earth means contemplating the true without abiding in it, seeing the provisional without obstruction. Gradually reaching mud explains that the Middle Way unites with fundamental ignorance just as water unites with mud; hence it says "reaching mud". If one attains clear water, the principle of the Middle Way is revealed; separating from the mud of fundamental ignorance, settled, pure, and clean, that is true liberation. Therefore, entering this chapter to explain contemplating sentient beings has three kinds, which correspond to these three; this is the meaning of contemplating and penetrating. Furthermore, below, tracing the source and examining it down to the origin of non-abiding is precisely contemplating and piercing the five entrenchments down to the vajra principle of the mind's fundamental limit. As for "sentient beings": it refers to gathering the dharmas of the aggregates, sense-bases, and so forth into a body, which is called "sentient beings". The *Abhidharma* explains that the produced sentient being does not exist, while the real dharmas that produce it do exist. The Vātsīputrīyas say: "The self resides in the fifth inexpressible repository." The *Tattvasiddhi* says: "Not only is what is produced provisional, but what produces is also provisional." Therefore, taking the three provisionals as the provisional sentient being existing in conventional truth, if one empties it to enter the true, there are no sentient beings; not only is there nothing produced, there is also nothing producing. This is breaking down the provisional to clarify the producing and the produced so as to enter emptiness. The *Fangguang* explains that sentient beings and real dharmas are all like dreams and phantoms, neither arising nor ceasing, and ultimately completely empty. The *Dàzhìdù lùn* refutes this as missing the intention of the Mahāyāna. The present sūtra explains embodying the produced and the producing to enter emptiness, all being like phantoms, transformations, and so forth.

8.5

Question: If being accomplished is being like a phantom and therefore empty, how does this differ from the *Fangguang*? Answer: Although that [text] explains that being like a phantom is immediately empty, it grasps emptiness as conceptual proliferation and destroys the eye of wisdom. It does not even attain entry into the true, so how could it enter the middle through true emptiness? This sūtra explains that by contemplating the three truths, tracing the source, and exhausting the nature, deduction reveals there are three kinds of sentient beings: first, conventional; second, true; third, middle. As for the conventional truth, gathering the five aggregates of delimited [transmigration] forms provisional-name sentient beings, all like illusions and dreams. If one sees the true truth, one gathers the five aggregates of transformative [transmigration] to form sentient beings. If one sees the Middle Way, that is the five aggregates of Dharma-nature forming sentient beings. Therefore the *Great Sūtra* explains that the buddha-nature of sentient beings is not separate from the six dharmas. The *Dàzhìdù lùn* says: "The supreme among sentient beings is the Buddha; the supreme among dharmas is nirvāṇa." Now, since the Middle Way is precisely the five aggregates of Dharma-nature, why can it not be called "sentient beings"? Exhausting the source of sentient beings and fathoming the three kinds of sentient beings is precisely the meaning of the bodhisattva's contemplating sentient beings.

8.6

Question: This sūtra explains that contemplating sentient beings as entering the true [realm of reality] is like a fifth great element and the like, without stating that there are change-body five aggregates; why employ this interpretation? Answer: Contemplating the ultimate truth, one does not see sentient beings of the conventional truth, just like a fifth great element and the like; yet depending on the ultimate truth, it is not that there are no unconditioned change-body five aggregates of sentient beings. Furthermore, a bodhisattva's contemplation of emptiness differs from that of the two vehicles: those of the two vehicles contemplate the emptiness of sentient beings, but do not even contemplate the emptiness of nirvāṇa; how could they contemplate the emptiness of the Middle Way? Here it is explained that when entering emptiness from provisionality, all three truths are empty. Thus the 'Inquiring after the Illness' chapter states: 'I and nirvāṇa—both of these are empty.' The emptiness of the self is the emptiness of sentient beings of conventional truth within birth and death; the emptiness of nirvāṇa is the emptiness of phenomena of the ultimate truth. It also states: 'The illness of emptiness is also empty.' One should know that falsely grasping the Middle Way—this illness is also empty. The reason emptiness is sometimes used to speak of the Middle Way is because of the emptiness of both extremes. If one grasps that the Middle Way exists, then there is an illness regarding the Middle Way; this illness is also empty, and therefore it is said that the Middle Way is also empty. At the initial moment of entering the contemplation of emptiness, the three truths are all empty; though they are all empty, they are not annihilated. Because one who sees the Middle Way possesses the myriad practices within one mind, how could it be merely empty and severed? Therefore this chapter speaks up to the Middle Way. Taking the analogies such as form in the formless realm, one should know that when a bodhisattva enters emptiness from provisionality, although simultaneously entering emptiness as the all-knowledge, within this emptiness they immediately perceive the principle of the three truths and are endowed with the three wisdoms. Hence the Dàzhìdù lùn states: 'The three wisdoms are in truth attained in one mind; they are differentiated sequentially for the sake of explaining them to others so that they may easily understand.' When one enters emptiness endowed with the threefold contemplation in this way, although using emptiness as its designation, it is in truth endowed with the threefold contemplation, and thus contains benevolence, compassion, sympathetic joy, and equanimity, just as this chapter explains. If emptiness is endowed with the threefold contemplation and perceives the three truths, this is the meaning of contemplating to penetrate and contemplating to pierce; hence it is called the 'Contemplating Sentient Beings' chapter.

8.7

Question: Previously, the conventional was refuted by the ultimate, and next, the ultimate was refuted by the middle to attain the name 'true emptiness'; now, by what is the middle refuted to attain the name 'middle emptiness'? Answer: Non-arising and non-arising is ineffable; its nature itself is empty. Furthermore, to refute those who have not yet realized the middle and falsely grasp at proliferation, the emptiness of the Middle Way is spoken. Furthermore, to refute attachment to phenomena, middle emptiness is spoken. There is no other distinct truth or principle that refutes the middle. If there were another, that principle would further require a principle to come and refute it, leading to the fault of infinite regress.

8.8

From 'At that time' onward is the third part: entering the text to explain it section by section. As previously divided into four chapters to form three intentions, within the text of this single chapter there are four parts: first, directly explaining the contemplation of sentient beings entering emptiness from provisionality; second, explaining the arising of the immeasurable mind to benefit beings; third, back-and-forth inquiry exhaustively tracing the source of sentient beings; fourth, the heavenly goddess scattering flowers. The first section has two parts: first, Mañjuśrī asks; second, Vimalakīrti answers. As for why there is an initial question: above, the 'Inquiring after the Illness' chapter explained that the bodhisattva with a real illness enters emptiness from provisionality solely to distinguish self-taming, without yet explaining this contemplation's expedient means for benefiting beings. Now Mañjuśrī asks: if using the previous contemplation of entering emptiness from provisionality to benefit beings, how should one contemplate sentient beings? Hence there is a question.

8.9

From 'Vimalakīrti said' onward is the second part: Vimalakīrti's answer. The text has three parts: first, contemplating sentient beings according to worldly truth through ten analogies such as an illusion; second, contemplating sentient beings according to ultimate truth through five analogies such as the fifth great element; third, contemplating sentient beings according to the actual truth of the Middle Way through various analogies such as form in the formless realm. As for the first intention: an intrinsic nature itself is explained as empty, merely eliminating falsely posited fixed natures while there are still provisionally named sentient beings. If one realizes that provisionality is precisely reality, all are illusory existence; this is the existence of the three provisionalities according with principle called emptiness of nature, which does not prevent there still being sentient beings of the aggregates and sense-fields of worldly truth as illusory provisionality according with principle. Concerning these ten analogies, the first five accord with principle, and the latter five accord with passions. Again, there are two intentions: first, explaining the analogy of an illusion; next, explaining the nine analogies. First, 'Just as an illusionist sees a person created by illusion' means: just as an illusionist transforms objects into a person, knowing by oneself the art of illusion and knowing that what is conjured is not real, whereas those who do not know think it is a real person. Due to having the illusory phenomenon of ignorance, there are sentient beings of self and other. As in the 'Inquiring after the Illness' chapter, contemplating sentient beings of self and external sentient beings as all like illusions, those who are deluded do not comprehend and think them to be truly existent; hence there are sentient beings of the three provisionalities according with passions. Now, contemplating sentient beings as like illusions and empty does not prevent there still being sentient beings of worldly truth of the three provisionalities according with principle; therefore it says: 'A bodhisattva contemplates sentient beings in this manner.'

8.10

From 'like a wise person' up to 'abiding for long' are these nine analogies: four belong to according with principle, and five belong to according with passions. 'Like the moon in the water' means: because of the moon in the sky one knows there is a moon in the water; although it cannot be grasped, it does not prevent there being a moon. The bodhisattva knows by themselves that within the water of the Dharma-nature, there is the sun and moon of ignorance, which are precisely sentient beings. 'Like seeing the image of one's face in a mirror' means: the bodhisattva knows there is a face of ignorance, and in the mirror of the true Dharma-nature sees the image of sentient beings. 'Like a mirage in the heat' means: ignorance is like the heat, giving rise to the mirage of sentient beings based on the emptiness of the Dharma-nature. 'Like the echo of a shout' means: if there is the shout of ignorance, then within the empty valley of the Dharma-nature there is the echo of sentient beings. If it were according to the eight analogies of the Mahāyānasaṃgraha which exist based on the ālaya[vijñāna], each having its respective reference, that is a separate intention. Here, their general use to analogize sentient beings is the intention of both the common and round teachings. The five analogies from 'like clouds in the sky' onward are the three provisionalities according with passions of the Tripiṭaka [teaching], which support and establish the analogies according with principle, as fully explained in the 'Expedient Means' chapter. 'Like clouds in the sky' means: within the five aggregates there is no human person; through the power of views there is the cloud of sentient beings. Analogies such as 'like a mass of water-bubbles' have all already been explained in the 'Expedient Means' chapter.

8.11

From 'like a fifth great element' up to 'in this manner' are these five analogies; the second part explains contemplating sentient beings as empty according to ultimate truth. The preceding analogies analogized that contemplating sentient beings has no fixed nature, not preventing there being illusory, echo-like sentient beings seen through inverted [views]. Now, these five analogies explain that sentient beings are like turtle fur and rabbit horns, all ungraspable; not only are there no sentient beings, there are also no real phenomena—the path of language is cut off, and the sphere of mental activity ceases. Just as with a fifth great element and the like there is no such principle, this is contemplating sentient beings as entering the ultimate realm to the very end, not seeing any characteristics of sentient beings.

8.12

From 'like the formless' up to 'in this manner' are these sixteen analogies; the third part explains contemplating sentient beings as the Middle Way. The phenomenon of the Middle Way is neither existent nor empty, not existent like the analogies of illusion and the like, nor non-existent like the analogies of the fifth great element and the like. 'Like form in the formless realm' means: according to the non-definitive teaching, the formless realm has no form; according to the definitive teaching, the formless realm has form. Thus the Mahāparinirvāṇa Sūtra states: 'Like form in the formless realm, how could it have coming, going, abiding, or halting?' Such a meaning is not the sphere of the voice-hearers and solitary buddhas, but is the knowledge and vision of the buddhas and bodhisattvas. Liberation is also like this: both form and non-form. Non-form is the voice-hearers and solitary buddhas; form is the buddhas and Tathāgatas. This form is not the obstructive form of the world, but is wondrous form, serene and constantly dwelling at peace, not subject to transition by birth and death. Some say: the Śāriputrābhidharma explains that the formless realm has form. This analogizes that the Middle Way is not the existence of worldly truth, which is called emptiness; nor is it the non-existence of ultimate truth, hence having wondrous form. Therefore we know that all the following analogies explain the Middle Way in terms of the wise seeing both emptiness and non-emptiness. Hence the Dàpǐn states: 'Phenomena are non-existent and yet existent in this way; not knowing this matter is called ignorance'; 'The ground of the entrenchment of ignorance has the greatest power; it can only be severed by the buddha-wisdom of bodhi.' Here, form in the formless realm is the realm of buddhas; one should know that all these analogies analogize the emptiness of the Middle Way of sentient beings. Furthermore, having finished explaining above 'like a nineteenth realm', it then concludes: 'A bodhisattva contemplates sentient beings in this manner,' and only then sets up a section explaining form in the formless realm; hence it is not the same as before. These all explain and establish the aforementioned entering emptiness from provisionality in the 'Inquiring after the Illness' chapter: 'I and nirvāṇa—both of these are empty; when attaining this Dharma there are no remaining illnesses, only the illness of emptiness; the illness of emptiness is also empty.' This forms a mutual complement with this contemplation of sentient beings through the three truths; therefore the chapter is titled 'Contemplating Sentient Beings'—the intention lies right here. 'Like the sprout of scorched grain' means: previously Kāśyapa reflected on himself as a spoiled seed; if it were permanently spoiled, how could the Buddha have bestowed prophecy upon reaching the Lotus Sūtra? If able to become a buddha-seed, it is not scorched. The Mahāparinirvāṇa Sūtra states: 'If someone with expedient means irrigates it with ghee and oil, causing it to sprout,' therefore we know that a scorched seed has the principle of sprouting. 'Like a stream-enterer's view of self' means: this person cuts off views and attains entry into the first fruit, permanently eliminating the view of self within the three realms of segmented [birth and death], yet distinct delusions are not yet eliminated and the view of self still exists. 'Like a once-returner entering the womb' means: although not returning to the desire realm to receive a womb, distinct delusions are not yet severed; if they generate the great mind, they then enter the noble womb, hence said to abide peacefully in worldly truth, and upon first emerging from the womb it is called non-arising arising. 'Like an arhat's three poisons' means: although lacking the three poisons within the realms, outside the realms they are not completely absent. 'Like a bodhisattva who has attained forbearance having greed, anger, and breaking prohibitions' means: one who has attained the forbearance of the non-arising of dharmas certainly has no greed, anger, or breaking of prohibitions within the realms, but is not without them outside the realms. The sūtra states: 'Only the Buddha alone abides in pure precepts; all other persons are called defilers of precepts.' One should know that a bodhisattva who has attained forbearance has the aspect of breaking prohibitions. 'Like the Buddha's habit-energies of affliction' means: the Buddha has indeed permanently eliminated both active afflictions and habit-energies, with knowledge of all modes fully perfected; yet if there are those who should be saved by means of habit-energies, he can also manifest their arising, such as rebuking Devadatta or criticizing Śāriputra.

8.13

Question: If so, he would also give rise to active afflictions; why only habit-energies? Answer: Active afflictions already belong to arhats; a bodhisattva who has attained forbearance has not yet severed habit-energies. Unless it is an expedient manifestation, one cannot say they exist.

8.14

Regarding 'like a blind person seeing colors': although not seeing directly, in their inner mind they think and imagine, vaguely desiring to see; this still has mind, and furthermore there is the principle of coming to see. Regarding 'like inhalation and exhalation in the absorption of cessation': the absorption of cessation has no respiration, held by the power of absorption so that breath cannot enter or exit, which does not prevent there still being the phenomenon of respiration. Just as ice holds a fish, when the ice melts it moves. Furthermore, the Mahāyānasaṃgraha explains that consciousness ceasing in the absorption of cessation can arise again because, relying on the ālaya, it can enter and exit again. Regarding 'like the tracks of a bird in the sky': the fleshy eye does not see them and says there are no tracks; the Aṅgulimāla Sūtra states: 'A person with the divine eye sees bird tracks in the sky.' Regarding 'like the child of a barren woman': this child ultimately is not born, but if the female retribution is transformed, birth is also possible. Just as Śāriputra became a woman and the woman became Śāriputra, all female bodies lack a fixed characteristic. Regarding 'like the afflictions of a phantom person': this phantom person without afflictions at times displays the characteristics of the three poisons. Regarding 'like what is seen in a dream after having awakened': although after awakening there is no dream, it does not prevent recalling and knowing what was dreamed, and there is also the possibility of dreaming again. Regarding 'like one who has attained extinction receiving a body': at first glance an arhat entering extinction has no rebirth anywhere permanently, yet outside the realms they receive birth through transformation. Regarding 'like fire without a cause': if refuting fire through the four propositions, then it has no cause; yet if encountering conditions it can be born, how could it be completely absent? How could these various phrases be completely non-existent like the nineteenth realm and the like? Therefore we know that although empty, it is not identical with ultimate truth; although existent, it is not identical with worldly truth. Neither empty nor existent, yet emptiness and existence are clearly distinct, like the form of the formless, not existent and yet existent—the realm of buddhas is inconceivable. Thus we know that when a bodhisattva contemplates sentient beings entering emptiness from provisionality, penetrating and perceiving the three truths completes the previous 'Inquiring after the Illness' chapter.

8.15

Question: In the 'Inquiring after the Illness' chapter, contemplating the Middle Way of sentient beings broke the illness of emptiness. Now, contemplating it without breaking it, how can it be the same as before? Answer: Previously, because of grasping and attachment, it was necessary to refute it. Now, it clarifies abiding in the principle; the principle itself is not an illness, so it does not need to be refuted.

8.16

From "Mañjuśrī" onwards is the second [section], explaining the contemplation of sentient beings to give rise to the four immeasurable minds. The reason for giving rise to these minds is that they are the root of benefiting sentient beings; without these minds, one falls onto the ground of the two vehicles. The four minds comprise four rounds of questions and answers: first, explaining the mind of loving-kindness (maitrī). The text has two parts: first the question, and second the answer. First, the reason for the question is: when a bodhisattva contemplates sentient beings as provisional and enters the emptiness of the three truths, there are no conditioned, unconditioned, or self-existent three kinds of sentient beings; from what, then, does loving-kindness arise? Yet the bodhisattva's path prioritizes transforming beings. Now that all are empty, upon whom is loving-kindness bestowed? If contemplating emptiness causes one to lose loving-kindness, how is that different from the two vehicles? Hence there is this question.

8.17

From "Vimalakīrti" onwards is the second [part], the sense of the answer: it is simply explaining this principle of emptiness for sentient beings, causing them to awaken to this emptiness and enter the secret treasury of permanence, bliss, selfhood, and purity—that is, the thirty-two [forms of] true loving-kindness. The text has four parts: first, explaining in terms of preaching this Dharma as true virtue of wisdom; second, in terms of the virtue of severance; third, in terms of the virtue of the sage; fourth, in terms of the various practices. As for the first passage: wishing to show that wisdom lies in preaching, it now says that preaching such a Dharma for sentient beings is true loving-kindness. When the bodhisattva realizes great nirvāṇa, knowing that the unarisen and non-arising is ineffable, yet preaches it responding to conditions, this is precisely the virtue of wisdom; causing beings to see their nature and attain the bliss of nirvāṇa is precisely loving-kindness's ability to bestow bliss. The Mahā[parinirvāṇa] Sūtra says: "Loving-kindness is the Tathāgata; loving-kindness is liberation." "Liberation" is seeing the Buddha-nature of the Middle Way, dwelling in great nirvāṇa, and accomplishing the hundred-phrase liberation; this is contemplating emptiness and penetrating through to the Middle Way. The Middle Way is the dharmakāya's conditionless great loving-kindness, like a lodestone attracting iron; apart from this, there is no other true loving-kindness. If based on the distinct threefold contemplation: the conventional truth is the condition of sentient beings, the ultimate truth is the condition of phenomena, and seeing the Middle Way is conditionless; thus contemplating the three truths is the three virtues. If one contemplates sentient beings, entering emptiness, and already possesses such loving-kindness, this merely takes emptiness as primary; it is named under all-knowledge, yet in reality it possesses the threefold contemplation, so one may speak of the three loving-kindnesses. When the bodhisattva with illness personally cultivates this contemplation, he regulates his own mind; when he preaches it for sentient beings, he transforms others and bestows bliss; hence it says: "preaching it for sentient beings is true loving-kindness." Thus the Lotus Sūtra explains: "Though one has not yet attained the outflow-free, one has already entered the Tathāgata's room, put on the Tathāgata's robe, and sat on the Tathāgata's seat." Now, the bodhisattva with illness has not yet attained the dharma-nature body, which is entering the room and practicing the Tathāgata's loving-kindness. Furthermore, the Mahā[parinirvāṇa] Sūtra explains: "A bodhisattva of the first reliance, though possessing defiled nature, can know the Tathāgata's secret treasury; if this person preaches any Dharma, it may also be believed and accepted." One at the stage of similitude is already able to do this; how much more so when one preaches with partially true loving-kindness for sentient beings—is that not truly great loving-kindness?

8.18

The nine lines from "practicing quiescent loving-kindness... to because it is like empty space" are the second [part], explaining loving-kindness in terms of true virtue of severance. For each and every phrase, one must first state that if one contemplates sentient beings, entering emptiness, one reaches the Middle Way; next, one analyzes and explains line by line. As for "practicing quiescent loving-kindness because there is nothing produced": if one sees the Middle Way of sentient beings, one sees all dharmas as fundamentally quiescent; because fundamentally there are no agitated marks of the two extremes, the quiescence of the Middle Way is true loving-kindness, which is the principle of true production being non-production. If one sees this principle, both extremes are severed; hence it says "there is nothing produced."

8.19

Question: If the severance of both extremes is called "nothing produced," why is it that at the first abode there are still forty-one grades of production? Answer: When one grade of production is severed, that is one [instance of] non-production; although there are forty-one grades of production, all are without fixed nature, which is non-production. Thus the Dàzhìdù lùn says: "Though one has not yet escaped the place of death, one is regarded as having already escaped."

8.20

"Practicing feverless loving-kindness": entering the cool pool of great nirvāṇa, there is no heat of the defilements of the two extremes. "Practicing equal loving-kindness": the two extremes and the three times are all equal; this is the conditionless loving-kindness of the true dharmakāya. "Practicing disputeless loving-kindness": because the two extremes are distinct, there is dispute; because of dispute, defilements and birth-and-death arise; the non-arising of disputes between the two extremes is true loving-kindness. "Practicing non-dual loving-kindness": this is the loving-kindness of the purity of the single path, termed non-dual loving-kindness; it does not unite with the defilements and birth-and-death inside or outside the realms, hence it says "inner and outer do not unite." "Practicing indestructible loving-kindness": this is conditionless true loving-kindness; it cannot be broken or destroyed, because the defilements and birth-and-death of the two extremes are finished. "Practicing firm loving-kindness": one's mind is like vajra, accomplishing the true mind of loving-kindness, not damaged by the eight winds inside or outside the realms. "Practicing pure loving-kindness": attaining the one true reality, one knows that all dharmas are fundamentally pure and free from defiled attachment. "Practicing boundless loving-kindness": this is boundless true loving-kindness; by skillfully entering dharma-nature and not clinging to any extremes, great loving-kindness universally covers all; it is also seeing the empty Buddha-nature, hence it says "like empty space."

8.21

The six lines from "practicing arhat loving-kindness... to because it is equal in one flavor" are the third [part], discerning true loving-kindness in terms of the virtue of the sage. As for "practicing arhat loving-kindness": arhat is translated here as "slayer of thieves." An arhat, seeing emptiness, slays only the defilements within the realms. When a bodhisattva contemplates sentient beings, entering emptiness, he not only sees mere emptiness, but also sees unobtainable emptiness; that is, the one true reality slays the great thieves of defilements inside and outside the realms. The bodhisattva prioritizes benefiting beings: having slain the thieves himself, he also slays the thieves inside and outside the realms for sentient beings; hence it says "destroying the thieves of fetters." For the five lines below this, one must always first state that if one contemplates sentient beings, entering emptiness, one attains sight of the right path; next, one explains line by line. "Practicing bodhisattva loving-kindness": attaining the wisdom of the aspects of the path, one is able to benefit beings; this is called the bodhisattva benefiting oneself and others, which is true loving-kindness. Formerly, practicing arhat loving-kindness explained attaining the right path to cure the illness of sentient beings; now, speaking of bodhisattva loving-kindness explains attaining the Middle Way to nourish good roots, causing those who are not at peace to find peace; hence it says "because of bringing peace to sentient beings." "Practicing Tathāgata loving-kindness": this is the one true reality; this is loving-kindness that rides on the path of true reality, termed Tathāgata loving-kindness. "Attaining the mark of suchness": it is the distinct marks of the boundless. "Practicing Buddha loving-kindness": this is the Middle Way's wisdom of the supreme truth, named the Buddha treasure; this is practicing Buddha loving-kindness. Awakening oneself and awakening others is named "awakening sentient beings." "Practicing spontaneous loving-kindness": thought after thought is quiescent and spontaneously flows in; this is spontaneously clothing all. "Attained without cause": the right path is not born of causes and conditions; therefore the Mahā[parinirvāṇa] Sūtra says: "The supreme truth is not born of causes and conditions." "Practicing bodhi loving-kindness": this is unsurpassed bodhi. "Attaining one flavor": as the Lotus Sūtra explains, "one mark, one flavor." That these four types are all discussed in terms of the Buddha-dharma is because the Dàpǐn explains there are four kinds of dharmas: namely, the Buddha-dharma, the Tathāgata-dharma, the spontaneous person's dharma, and the omniscient person's dharma.

8.22

The fourteen lines from "practicing incomparable loving-kindness... to it is like this" are the fourth [part], explaining loving-kindness in terms of the various practices. As for "practicing incomparable loving-kindness": if one contemplates sentient beings, entering emptiness and seeing the one true reality, this is non-relative loving-kindness, with no two extremes to compare it to. If one does not attach to the one true reality, then all affection and resentment are severed. Each and every line below is like the first line: if one contemplates sentient beings, entering emptiness and seeing the one true reality, one then explains line by line. "Practicing great compassion loving-kindness": able to uproot the suffering of the two extremes, it is therefore named great compassion loving-kindness; it can guide sentient beings of the two extremes to enter the one true reality and attain the bliss of the Mahāyāna. "Practicing untiring loving-kindness": knowing that the two extremes are ultimately unobtainable, having no mind of difficulty or suffering, one is therefore untiring; through contemplating the two extremes as unobtainable, it is ultimate emptiness and non-self. "Practicing Dharma-giving loving-kindness": a master said: from here on, loving-kindness is practiced against the ten stages. We do not use this explanation now; entering emptiness and seeing the Middle, one is endowed with all good dharmas. Being neither stingy nor abandoning is named "Dharma-giving loving-kindness"; through the practice of constant giving, in transforming externally, one has no begrudging toward sentient beings. "Practicing precept-holding loving-kindness": neither holding nor violating is named precept-holding loving-kindness; it can transform the transgression of prohibitions in the two extremes. "Practicing forbearance loving-kindness": neither resentful nor forbearing is named forbearance loving-kindness; not distressing sentient beings of the two extremes is protecting oneself and others. "Practicing diligence loving-kindness": neither advancing nor indolent is named diligence loving-kindness; it can shoulder sentient beings. "Practicing dhyāna loving-kindness": not experiencing the taste of the dhyāna of either the ultimate or conventional two extremes. "Practicing wisdom loving-kindness": neither wise nor foolish is named wisdom loving-kindness; yet it can accord with capacities and respond to conditions without failing to know the proper time. "Practicing expedient loving-kindness": being skilled in knowledge and vision, attaining unimpededness is named expedient loving-kindness; thus without rising from the cessation absorption, one manifests all deportments, initiating the inconceivable transformations of the ten realms and three wheels. "Practicing unconcealed loving-kindness": the manifestation of the dharmakāya is true unconcealed loving-kindness; the unconditioned straight mind is not defiled by defilements inside or outside the realms, hence it attains purity. "Practicing profound mind loving-kindness": this is loving-kindness that deeply enters dependent origination, the expedient practice untainted by the two extremes. "Practicing undeluded loving-kindness": not being deceived by the defilements of the two extremes is named undeluded loving-kindness; one does not practice the false dharmas of the two extremes. "Practicing peaceful-bliss loving-kindness": abiding in the true peaceful bliss of all dharmas, it can cause sentient beings to attain the Buddha's nirvāṇa. "The bodhisattva's loving-kindness is like this": the bodhisattva contemplates sentient beings, entering emptiness and attaining sight of the Middle Way, accomplishing loving-kindness such as this; how could one ask, "How is loving-kindness practiced?"

8.23

From "Mañjuśrī... to shared with them" next asks about practicing compassion: first the question, and second the answer. First, as for the question: having heard about practicing loving-kindness, contemplating sentient beings, entering emptiness, and seeing the Middle Way, how is it with compassion? Hence the question follows. Second, as for Vimalakīrti's answer: if loving-kindness is bestowing bliss and compassion is uprooting suffering, simply taking the merits cultivated through this conditionless loving-kindness, all are also conditionlessly shared with sentient beings, causing them to attain the supreme bliss of the Middle Way, which is named loving-kindness; loving-kindness is compassion. Moreover, uprooting their attachment to the two extremes and freeing them from the suffering of the two kinds of birth-and-death is named compassion.

8.24

From "What is called... to no regret" is the third, asking about the mind of sympathetic joy. First the question, next the answer. The meaning of the question is as before. Second, as for Vimalakīrti's answer: rejoicing that these sentient beings are freed from the suffering of the two extremes and attain the bliss of the Middle Way is named sympathetic joy. If one rejoices with remainder or without remainder, there will later be regret. The Lotus Sūtra says: "harboring regret and thinking to oneself: I am old and decrepit, though I have much wealth." Now, having bestowed ultimate bliss, one rejoices without regret.

8.25

From "What is called... to expectation" is the fourth, asking about the mind of equanimity. First the question, next the answer. The meaning of the question is similar to the preceding. Second, as for Vimalakīrti's answer: if one contemplates sentient beings, entering emptiness and seeing the one true reality, their nature is like empty space; whether a Buddha exists or does not exist, the nature and characteristics permanently abide, and all possess the nature of peaceful bliss. Although one bestows bliss and uproots suffering, in truth there is no bliss to bestow and no suffering to uproot; what is there to celebrate? The Mahā[parinirvāṇa] Sūtra says: "constantly practicing equanimity"; relinquishing these three minds with no expectations is therefore named equanimity.

8.26

From "Mañjuśrī" below is the third [section], an exhaustive examination. Probing the source of sentient beings consists of twelve exchanges of questions and answers. The text divides into two: first, six exchanges establish the four immeasurable minds on the basis of the four great vows; next, six exchanges directly clarify probing the source of sentient beings, which fulfills the previous contemplation of sentient beings as entering emptiness up to the Middle Way. As for the first six exchanges: if one merely arouses the four immeasurable minds without great vows, it is like painting without glue—the colours will inevitably flake off. The text divides into four: first, two exchanges establish loving-kindness; next, one exchange establishes compassion; next, one exchange establishes joy; next, two exchanges establish equanimity. The first divides into two: the first question and answer directly clarifies that cultivating loving-kindness relies on the Tathāgata's merits; the next question and answer re-resolves relying on the Tathāgata's merits. In the first passage, first comes the question, then the answer. First, the meaning of Mañjuśrī's question is precisely to complete the preceding immeasurable mind of loving-kindness, asking about having fear in birth-and-death. If a novice bodhisattva contemplates that sentient beings are empty, that is, contemplates the Middle Way, but has not yet given rise to the genuine cultivation of the immeasurable mind of loving-kindness and does not forsake sentient beings, yet dwells in birth-and-death, the suffering of birth-and-death is difficult to bear; furthermore, passing through kalpas, they may be obstructed and ruined by evil conditions, thereby bringing about retrogression. With this concern in mind, he therefore says, having fear, on what should one rely? Second, Vimalakīrti answers. As for saying "one should rely on the power of the Tathāgata's merits": this is perhaps like the six recollections, where the first clarifies that recollection of the Buddha's merits can eliminate terror. Now the text below itself says, "If one wishes to rely on the Tathāgata's merits, one should abide in delivering all sentient beings." Loving-kindness, compassion, joy, and equanimity are the methods for delivering beings; this refers solely to unconditioned loving-kindness, which is endowed with all phenomena. As the Great Scripture says: "Loving-kindness can fully possess all merits such as the ten powers and the fearlessnesses." This Tathāgata's loving-kindness is itself the Tathāgata's merits. This unconditioned loving-kindness does not even see the birth-and-death of the two extremes; how could it have fear regarding birth-and-death? The text above merely clarified that contemplating sentient beings as empty and entering the correct path is itself the cultivation of loving-kindness, but did not clarify having fear. Now, in speaking of having fear, one should know that this is a bodhisattva with illness: if they have not yet severed the shared and distinct afflictions, and have not yet aroused genuine illumination to clearly see the true Middle Way, they are therefore said to have fear. Now, wishing to stabilize the difficult and suffering minds of sentient beings, if by chance there are those who have fear, he exhorts them to rely on the Tathāgata's merits; this is precisely using the first great vow to cultivate loving-kindness. If one contemplates the emptiness of the three truths and uses the first great vow to cultivate loving-kindness, what would there be to fear? It is like the story of the Maiden Maitrī: as soon as she resolved to take on the suffering of hell on behalf of others, the iron wheel immediately fell away and she was born in Trāyastriṃśa Heaven; this is precisely that meaning.

First 26 of 92 passages. Read on

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維摩經略疏 — Classical Chinese