維摩經略疏 9

English (machine translation) 9

Language: English

In explaining this chapter now, three points are briefly used to provide a comprehensive explanation: first, explaining the chapter's rationale of sequence; second, explaining the chapter's title; third, entering the text to interpret it. First, explaining the chapter's sequence following the "Chapter on Contemplating Living Beings": the preceding chapter directly clarified the general characteristic of entering emptiness, directly perfecting the contemplation of entering emptiness from the conventional in the Shared Teaching from the "Chapter on Inquiring after the Illness" to subdue the ill bodhisattvas within the realm, and concurrently perfecting the exposition of the Dharma outside the room for the kings and elders, as explained previously. Now, this chapter next clarifies the contemplation of entering the conventional from emptiness according to the general characteristic, clarifying the path of non-paths, the seed of non-seeds, and the retinue of non-retinues; this is being existent without being existent, directly perfecting the contemplation of entering the conventional from emptiness according to the general characteristic in the Separate Teaching from the "Chapter on Inquiring after the Illness" to subdue bodhisattvas with real illnesses as numerous as the sands of the Ganges. The earlier text says: "Experiencing sensations through non-reception; before one has perfected the buddha-dharmas, one should not extinguish sensations to realize the fruit." It also concurrently rebukes the great disciples outside the room for being unable to cultivate the thirty-seven factors [of awakening] while remaining unmoved amidst all views, and for being unable to attain liberation by means of the marks of the five unpardonable offenses, and so forth; hence this chapter follows. Next, explaining this chapter's title: as for "Buddha Path," "buddha" has the meaning of awakening; awakening oneself and awakening others is called "buddha." "Path" has the meaning of unimpeded penetration; the principle that is awakened can open up the wisdom of contemplation to proceed from cause to fruit, and is called "path." This designates the name by wisdom and principle, and is therefore called "Chapter on the Buddha Path." Just as this chapter takes the principle of the non-path to be itself the Buddha Path, Vimalakīrti accordingly answered Mañjuśrī: "A bodhisattva walking the non-paths penetrates the Buddha Path"; this is called the Buddha Path. As for "non-paths," the Dàzhìdù lùn states: "The twelve links of dependent origination have three kinds of paths: first, the path of afflictions; second, the path of karma; third, the path of suffering." Affliction comprises the three links of ignorance, craving, and grasping; karma comprises the two links of volitional formations and existence; suffering comprises the seven links of consciousness, name-and-form, the six sense bases, contact, feeling, birth, and aging-and-death. These three paths are all not the Buddha Path, and are thus called "non-paths." The principle of the non-paths is itself the principle of the wisdom, merits, and virtues of the true reality of all buddhas; the principle is itself the path, and thus it is said that the non-paths are themselves the Buddha Path.

9.4

Question: Since this chapter does not explain its meaning in terms of causes and conditions, how can it take the three paths of causes and conditions to be the non-paths? Answer: All non-paths do not go beyond these three. Why so? The ten realms subsume everything; the nine are all non-paths, and only the Buddha dharma-realm is called the Buddha Path. This sūtra clarifies the inconceivable Buddha Path, and therefore the non-paths of the nine realms are all the Buddha Path. Among the paths of these nine realms, the six destinies are the conditioned twelve links of dependent origination, and the three vehicles are the unconditioned twelve links of dependent origination; that is, the paths of the two extremes, mundane and supramundane, each have three paths. Because they cannot enter the conventional from emptiness according to the general characteristic and accord with entering the path of inconceivable liberation, they are all not the Buddha Path. However, this chapter does not separately clarify that bodhisattvas are a non-path because there are bodhisattva paths of the four teachings; when the Separate and Round enter the Middle, that is itself the Buddha Path. Furthermore, expedience bodhisattvas all possess compassionate vows and swiftly accord with the Buddha Path, so they are not singled out as genuinely not the Buddha Path. If it were the Buddha Path, why would Vimalakīrti have rebuked the four bodhisattvas and their assembly of eight thousand? Furthermore, this chapter clarifies universally entering all paths to sever their causes and conditions; how could it not enter the bodhisattvas of the expedient teachings to sever their conditioned and unconditioned accumulation of conditions?

9.5

Question: If the buddha is the wisdom capable of awakening and the path is the principle to be awakened, is this principle of the non-path the principle of buddha-nature? Answer: It is as you have asked.

9.6

Question: If they are identical, buddha-nature has three kinds, namely, the direct, the contributory, and the revealing. Can the non-paths also be the three causes? Answer: They are also like this, fully explained as in the Profound Meaning. Why so? Suffering is the direct cause, affliction is the revealing cause, and karma is the contributory cause. Therefore the Mahāparinirvāṇa Sūtra states: "The twelve links of dependent origination are called buddha-nature." Buddha-nature does not go beyond three kinds: in the cause they are called the three kinds of buddha-nature, and in the fruit they are called the three virtues of nirvāṇa. Why so? Suffering is the five aggregates of dharma-nature, belonging to the direct cause of buddha-nature. Therefore the Mahāparinirvāṇa Sūtra states: "Between ignorance and craving for existence, there is birth-and-death; this is called the Middle Way." The Middle Way is itself the direct cause. If one transforms ignorance into illumination, then through delusion there is understanding; this is the revealing cause. If one transforms evil into good, then through evil there is good; this is the contributory cause. Hence we know that the principle of the three kinds of non-paths is itself the principle of the three kinds of buddha-nature. Therefore Vimalakīrti says: "Walking the non-paths, one penetrates the Buddha Path."

9.7

Question: Most masters say that this sūtra has not yet clarified buddha-nature. How can you cite the Mahāparinirvāṇa Sūtra's clarification that the twelve links of dependent origination are buddha-nature to interpret this chapter? Answer: The Mahāparinirvāṇa Sūtra states: "If one says that the eleven divisions of scriptures do not clarify buddha-nature, this does not slander the Buddha, Dharma, and Saṅgha. But if one says that the twelve divisions of scriptures do not clarify buddha-nature, that is slandering the Buddha, Dharma, and Saṅgha." Now this vaipulya [sūtra] possesses all twelve divisions; how can one say that it does not clarify buddha-nature?

9.8

Question: From beginning to end, this sūtra does not contain the term "buddha-nature"; how can you say that it clarifies buddha-nature? Answer: In this chapter, Vimalakīrti speaks of the non-path as the path, and Mañjuśrī speaks of non-seeds as seeds. "Seed-nature" is merely a different designation for the same referent; how could Śakra, Lord of the Gods, be different from Kauśika? If one claims that because it is not spoken using the name "buddha-nature" it is unrelated to the meaning of buddha-nature, then since there are sūtras that do not speak using the name "two truths," they would likewise be unrelated to the two truths—so how could it be said that all buddhas always preach the Dharma relying on the two truths?

9.9

Question: If buddha-nature has three kinds, are seeds also threefold? Answer: It is as you have asked. Therefore, in this chapter Mañjuśrī states, "Having a body is the seed"; the six sense bases being the seed is a different designation for the direct-cause seed-nature of the path of suffering. "Ignorance, greed, and anger are the seed" is a different designation for the revealing-cause seed-nature of the path of afflictions. "The ten unwholesome actions are the seed" is a different designation for the contributory-cause seed-nature of the path of karma. Seed-nature and nature genuinely reflect one another in meaning; hence the Lotus Sūtra says: "Only the Tathāgata knows the seeds, marks, essences, and natures of these living beings," which is precisely this meaning.

9.10

Question: "Seed" has the meaning of being capable of producing, which corresponds in meaning to impermanence. "Nature" has the meaning of being immutable, which corresponds in meaning to permanence. These two meanings differ; how can it be said that they correspond? Answer: That the conditional and revelatory correspond to the seed poses no difficulty. It is only that the direct cause corresponding to the seed seems to be discordant; yet, if one investigates its principle deeply, they do indeed correspond. Just as what is truly neither cause nor effect is spoken of as the direct cause, so that the non-causal nature is the direct cause nature, why should one not take the non-causal seed and speak of it as the direct cause seed?

9.11

Question: If this sūtra explains that the Tathāgata seed is identical with the buddha-nature of the Nirvāṇa [Sūtra], why does it state: "If one sees the unconditioned and enters the determined stage, one can no longer produce bodhicitta, just as with ruined roots"? The meaning of "seed" can be severed, whereas the meaning of "buddha-nature" cannot be severed; how then can they be identical? Answer: This explains the meaning of seed-nature while incorporating expedient means; for bodhisattvas of sharp faculties, this is precisely the ultimate. Because those of the two vehicles do not understand, it is necessary to rebuke them; rebuking those śrāvakas secretly contains the principle of their producing [bodhicitta]. Therefore, the Lotus Sūtra says: "Yet formerly, before the bodhisattvas, I disparaged the śrāvakas who took pleasure in lesser dharmas; however, the Buddha truly used the Mahāyāna to teach and transform them"—this is precisely that meaning.

9.12

Question: The dharma-nature of the twelve links of dependent origination is entirely the direct cause; the wisdom that contemplates dependent origination is universally the revelatory cause; and the virtues of auxiliary cultivation are all the conditional cause. Why make a specific determination where each belongs? Answer: The meaning has both universal and specific aspects. As you have asked, that is the universal meaning; specific correlations are not like that. When the five aggregates of dharma-nature possess ignorance and evil karma, they become the five aggregates of saṃsāra, just as when yin qi arises, water congeals into ice. When ignorance transforms into clarity and non-virtue becomes virtue, the five aggregates are manifested as the five kinds of nirvāṇa, just as when yang qi arises, the ice turns back into water.

9.13

Question: How can the afflictions of ignorance be the nature of wisdom? Answer: The text says: "Without entering the great ocean of afflictions, one cannot obtain the jewel of unsurpassable wisdom." The Daśabhūmika masters say: the seventh consciousness is the wisdom-consciousness. The Mahāyānasaṃgraha says the seventh consciousness is merely the consciousness of grasping and views. These various disputes all arise from failing to fathom the meaning of the revelatory cause seed-nature. When the sixth consciousness is not fathomed, disputes arise in the same way.

9.14

Question: If so, do the Prajñā and Lotus Sūtras explain buddha-nature or not? Answer: If this Vaipulya sūtra still has this meaning, how much more so the Prajñā? Therefore the Great Sūtra says: "Regarding buddha-nature, there are five names: namely, buddha-nature, prajñā, Śūraṅgama, Vajra Samādhi, and Lion's Roar Samādhi." Furthermore, the Great Sūtra explains achieving the great fruit and truly seeing the Tathāgata nature, citing the Lotus Sūtra's eight thousand śrāvakas who received predictions and achieved the great fruit, like the autumn harvest and winter storage where there is nothing further to be done—this is precisely that meaning. As for contemplation of mind: if one knows that in a single thought the twelve links of dependent origination are endowed with the principle of the ten realms and three paths, this is precisely the three Tathāgata seeds and the three kinds of buddha-nature. Thus the three paths and non-ways do not obstruct the three virtues, just like the worldly letter 'i'; all dharmas are likewise. This inconceivable wisdom and principle is precisely penetrating the Buddha's path through the non-ways; therefore it is titled the "Chapter on the Buddha's Path".

9.15

From "At that time" onward is the third part: entering the text. The text has three parts: first, explaining the Buddha's path; second, explaining the Tathāgata seed; third, explaining the retinue. These three differ in phraseology but are identical in intent; all are the contemplation of entering the provisional with general characteristics. If taken in terms of awakening to and knowing the principle of the non-ways so that it is penetrated without obstruction, it is called the Buddha's path. This principle being revealed is capable of producing the Tathāgata; it is called the Tathāgata seed. The merit and wisdom produced, which are one's own practice of the two adornments, can produce the dharmakāya and all virtues; this is taken as the retinue. As for transforming others, all are provisional designations without obstruction. Although the three passages differ, they are identically entering the provisional from emptiness with general characteristics. Therefore the Dàpǐn says: "A bodhisattva can, by means of all paths, give rise to all path-seeds; this is called the wisdom of the aspects of the path." This is precisely the wisdom of entering the provisional from emptiness. The first passage has four parts: 1. Mañjuśrī's brief question; 2. Vimalakīrti's brief answer; 3. Mañjuśrī's repeated question; 4. Vimalakīrti's extensive answer. The reason the first text stays on this question is that the provisional designation discriminates the immeasurable Buddha's path as concealed within the non-ways; when beginning bodhisattvas heard the "Chapter on Inquiring after the Illness" explain the inconceivable entry into the provisional with general characteristics, none could understand it. Therefore he asks: "How does a bodhisattva penetrate the Buddha's path?"

9.16

From "Vimalakīrti" down to "Buddha's path" is the second part: Vimalakīrti's brief answer. A bodhisattva, through non-reception, receives all the receptions of the non-ways, which is to practice the non-ways of both worldly and world-transcending extremes. "Penetrates the Buddha's path" means that penetrating these two extremes is precisely the Buddha's path. Furthermore, the worldly non-ways are craving and views: craving is the Māra non-way, and views are the non-Buddhist non-ways. The world-transcending non-ways are the two vehicles' four gates and other various gates, fully as explained above regarding entering the provisional from emptiness to clarify the various receptions. Both these worldly and world-transcending are called non-ways. A bodhisattva, through non-reception, in order to penetrate the receptions of the non-ways, receives all receptions; practicing for oneself and transforming others, entering the provisional to discriminate remedies and illnesses, before being fully endowed with the Buddhadharma, he never extinguishes reception to attain realization; thus he can penetrate all the Buddha's paths. Therefore, the preceding "Chapter on Inquiring after the Illness" says: "All māras and non-Buddhists are my attendants."

9.17

"Again asked" down to "non-ways" is the third part: Mañjuśrī's repeated question. The reason he asks again is that the meaning of the preceding answer was profound, and the assembly at the time did not understand; therefore he requests an extensive explanation again.

9.18

From "Answered" onward is the fourth part: Vimalakīrti's successive and extensive answer. The text has eight tiers to explain the non-ways: 1. with respect to the causes and fruits of the immediate [hell]; 2. with respect to the form and formless realms; 3. with respect to the three poisons; 4. with respect to the ten hindrances; 5. with respect to the two vehicles; 6. with respect to the various evil retributions of the human realm; 7. with respect to entering the remainderless [nirvāṇa]; 8. the general conclusion. First, explaining the non-ways with respect to the causes and fruits of the five immediate [sins]: a bodhisattva enters the provisional, manifesting the causes of the five rebellious acts and receiving the fruits of the three destinies for the benefit of sentient beings. Although performing these actions, he is free from irritation and resentment—this is precisely penetrating the Buddha's path. Why is this? Contemplating the mind produced by the conditions of these five rebellious acts, entering emptiness from the provisional, one does not even see a rebellious mind, how much less a rebellious fruit? Through non-reception, for the sake of living beings he receives the rebellious mind and rebellious fruit. This mind of the five rebellious acts is precisely unborn; it is the syllable A gate, meaning that all dharmas are originally unborn; it is also the Stainless Samādhi. If one knows that all dharmas are unborn, one is fully endowed with all the Buddhadharma, just as within a single particle of dust there are scriptures of the great trichiliocosm. The rebellious mind is likewise: it is fully endowed with worldly and world-transcending dharmas, the sudden and gradual stages of the path, and all the Buddhadharma; the ten mental factors and the ten disciples give rise to the ten dharma-doors, and the teachings of adornment and of the twin trees wither-and-bloom are fully present in a single thought of the rebellious mind of saṃsāra. Therefore it is said that practicing the non-ways is penetrating the Buddha's path. These are the causes of the three paths and the five rebellious acts, which are the non-ways of the path of afflictions and the path of karma; the fruits of the three destinies are the non-ways of the path of suffering. Now, taking the most evil causes and fruits, one still penetrates the Buddha's path, so it is naturally true of the rest. Therefore it is said: "When a bodhisattva practices the five immediate [sins] and is free from irritation and resentment, this is precisely penetrating the Buddha's path." Originally having no rebellious karma yet practicing rebellious acts is precisely receiving all receptions through non-reception. Penetrating the Buddha's path means that not yet being fully endowed with the Buddhadharma and with one's own practice and transformation of others unfulfilled, one should not extinguish reception and attain realization. The bodhisattva is like this toward rebellious acts: penetrating and being endowed with all dharmas is his own practice; manifesting the performance of these actions is transforming others. Manifestation has two kinds: first, manifesting repentance, like King Ajātaśatru seeking the method of repentance before receiving the evil retribution, causing countless people to produce bodhicitta; second, not repenting, like Devadatta even entering the great hell, whom Ānanda, following Maudgalyāyana, went to see and urged to repent. Devadatta answered: "The suffering I experience here is like the bliss of the third dhyāna." This is practicing the non-ways for the benefit of all. Furthermore, without evil there is no way to manifest good; therefore, for countless kalpas Devadatta has constantly practiced the bodhisattva path together with Śākyamuni, one practicing the Buddha's path and one practicing the non-ways, inspiring each other, as explained in the Lotus Sūtra. "Reaching hell yet without defilement and stains" is with respect to the fruit. This is the Stainless Samādhi breaking the existence of hell; when entering this samādhi, all samādhis enter into it. As Devadatta in hell said to Maudgalyāyana: "If you become an ordinary person again, I will leave this hell." Also, as King Vasu, though in hell, taught countless people to leave hell and hear the Vaipulya sūtras. If he himself had transgressions, how could he do such a thing? It is truly because, although dwelling in hell, he is without defilement and stains and can benefit others by bringing them out of hell; this is practicing the non-ways without defilement and stains, which is entering the Stainless Samādhi and penetrating the Buddha's path. Originally having no karma of hell yet reaching hell is precisely receiving through non-reception without attaining realization. From here onward, one must apply the text of "receiving all receptions through non-reception" from the "Chapter on Inquiring after the Illness" to correspond to the phrase "practicing the non-ways"; every single phrase is analogous to this. "Reaching animals yet without the faults of ignorance, arrogance, and the like" is like the great elephant, monkey, and partridge respecting one another and thereby transforming people; this is entering the Non-Retrogression Samādhi and penetrating all Buddha's paths. "Reaching hungry ghosts yet fully endowed with merits" is as the Invocation of Avalokiteśvara Sūtra says: "Manifesting a body as a hungry ghost, his hands emitting fragrant and lustrous milk." This is entering the Joyful Mind Samādhi and penetrating all Buddha's paths.

9.19

"Practicing form" down to "take it as superior" is the second part: explaining practicing the non-ways of the higher realms to penetrate the Buddha's path. The reason for taking the higher realms is that these two realms are worldly good; if one gives rise to attachment while in the cause, it is a bodhisattva's bondage, and if one receives the retribution, it is the difficulty of long-lived gods, which is not the Buddha's path. The bodhisattva enters emptiness from the provisional, and through non-reception receives these causes and fruits without considering them superior, because they are not the superior dharmas of world-transcending contemplation, training, suffusion, and cultivation. Yet within these non-ways, he cultivates the eleven samādhis from the White Samādhi up to the Self Samādhi; since they are not yet all the Buddhadharmas of his own practice and transforming others, he never extinguishes reception to attain realization, and thus can penetrate the Buddha's path.

9.20

"Manifesting the practice" down to "their mind" is the third part: explaining that manifesting the practice of the three poisons is precisely the non-ways of affliction to penetrate the Buddha's path. Through non-reception, manifesting the practice of the non-way of desire while free from all defiling attachments is precisely the Buddha's path of undefiled dhyāna-concentration. Manifesting the practice of the non-way of anger without hindrance of resentment is precisely the Buddha's path of cultivating dharma-conditions and unconditioned conditions. Manifesting the practice of the non-way of delusion and subduing it with wisdom is precisely the Buddha's path of the three wisdoms. If, before being fully endowed with the Buddhadharma, one does not extinguish the reception of the three poisons to attain realization, this is penetrating the Buddha's path. Therefore the Sarvadharmāpravṛtti-nirdeśa Sūtra says: "Desire is precisely the path, and anger and delusion are likewise. In these three dharmas, all Buddhadharmas are fully present."

9.21

"Manifesting the practice" down to "other teachings" is the fourth part: explaining penetrating the Buddha's path with respect to the non-ways of the ten hindrances. These ten are also mostly afflictions, and some are karma, as can be deduced from their meaning. If through non-reception one receives the ten hindrances and enters the provisional to cultivate the ten pāramitās, not yet being fully endowed with the Buddhadharma, one never extinguishes the reception of the ten hindrances to attain realization, and thus can penetrate all Buddha's paths.

9.22

Question: The eight hindrances and eight pāramitās are understandable from the text. How do arrogance corresponding to vows and afflictions corresponding to powers work in meaning? Answer: Arrogance looks down upon others; if one does not produce vows, how can one act as a bridge for others to tread upon? If one does not transform afflictions, how can one harmonize one's light, remain untainted, and be constantly pure?

9.23

From "manifesting entry" to "sentient beings," fifth, this explains practicing the non-path of the two vehicles to reach the Buddha Path. Because the two vehicles sink into emptiness, they have the non-path of the three paths—the twelve links of conditioned arising accumulated through unconditioned conditioning. By taking on the experience of the two vehicles' sinking into emptiness through non-reception, the bodhisattva is able to reach the Buddha Path from the non-path, manifesting as a śrāvaka to preach the unheard Dharma for sentient beings. Like Śāriputra and Subhūti, or if appearing as a pratyekabuddha, preaching through great compassion like Mahākāśyapa, without having fully perfected the Buddha-Dharma, they ultimately do not extinguish the experiences of the two vehicles, thereby reaching the Buddha Path. Therefore the Lotus Sūtra says: "Knowing that the multitude delight in lesser dharmas / and are afraid of great wisdom, / for this reason the bodhisattvas / appear as śrāvakas and pratyekabuddhas; / having few desires, they weary of birth-and-death, / yet in truth they purify their own buddha-lands."

9.24

From "manifesting entry" to "causes and conditions," sixth, this explains manifesting the receipt of human retribution—the non-path of the path of suffering—to reach the Buddha Path. This consists of eight phrases: the first seven manifest receiving human retribution, and the last one generally explains universally entering the various paths. The first seven pertain to receiving the various experiences of the four continents. These retributions are all non-paths; yet entering provisionality from emptiness, one cultivates the four kinds of samādhi such as the illusion-like [samādhi], and not having fully perfected the Buddha-Dharma, one ultimately does not extinguish these experiences to realize realization. As for the last phrase, "universally entering all paths and severing their causes and conditions": the worldly paths do not exceed the six [destinies]. This text has not yet explicitly mentioned asuras and the six desire [heavens]; if one receives these paths, they are also the non-path of the path of suffering. Yet cultivating the six kinds of samādhi such as the joy samādhi and the immovable [samādhi], not having fully perfected the Buddha-Dharma, one ultimately does not extinguish these retribution-experiences to realize realization, thus being able to reach the Buddha Path. As for "severing their causes and conditions," attaining the twenty-five samādhis can destroy the twenty-five realms of existence, which is precisely severing their causes and conditions. Furthermore, universally entering all paths means universally entering the paths of the ten dharma-realms. Severing their causes and conditions means severing the three paths of causes and conditions for bodhisattvas of the four teachings.

9.25

From "manifesting in" to "birth-and-death," seventh, this explains manifesting the non-path of the two kinds of nirvāṇa to reach the Buddha Path. Above, the conditioned merits of the two vehicles were explained; now, the unconditioned merits of the two vehicles are explained—both are non-paths. Furthermore, above only the two vehicles were discussed; now the three vehicles entering the two nirvāṇas are included as well—all are not the Buddha Path. Apart from the manifestations of perfect, wondrous awakening, all the rest have the non-path of the three paths accumulated through unconditioned conditioning. If there are those who should be liberated by the extinction of the three vehicles, one manifests the three vehicles. As for "and not severing birth-and-death": the bodhisattva abides in birth-and-death out of great compassion, thoroughly realizing that the non-path of birth-and-death is itself the Buddha Path—how could it be severed?

9.26

From "Mañjuśrī" to "the Buddha Path," eighth, this concludes and establishes the meaning of the Buddha Path. If a bodhisattva can practice the previous seven kinds of principles elucidating the non-path and perfect all Buddha-Dharmas, this is precisely reaching the Buddha Path.

9.27

From "Thereupon" downward, second, explains the lineage of the Tathāgata. The reason Vimalakīrti questions Mañjuśrī is: above, Mañjuśrī questioned and Vimalakīrti answered that the non-path is the Buddha Path. Now, Vimalakīrti questions and Mañjuśrī answers that the non-lineage is the lineage of the Tathāgata. The etiquette of these two great beings alternating as guest and host is intended to reveal the meaning explained above of practicing non-emptiness and entering provisionality. Its principle is profound and mysterious, and those who have not yet awakened mostly give rise to doubts and bewilderment. Now Vimalakīrti asks about the lineage of the Tathāgata wishing to reveal that the non-path is the Buddha Path so that the meaning becomes distinct. If one knows that the three paths are the lineage of the Tathāgata, one can thoroughly realize that the non-path is the Buddha Path. The text has five parts: first, Vimalakīrti questions; second, Mañjuśrī answers; third, Vimalakīrti questions again; fourth, Mañjuśrī explains; fifth, Mahākāśyapa praises, demonstrates understanding, and confirms it. The initial question, "What is the lineage of the Tathāgata?" is specifically meant to establish that the non-path is the Path.

9.28

From "Mañjuśrī" downward, second, Mañjuśrī answers. This takes the non-lineage as the lineage. Why? Above, Vimalakīrti took the non-path as the Path; fearing that the assembly at the time did not understand, he therefore asked about the meaning of the lineage. Now Mañjuśrī answers by taking the non-lineage as the lineage; the thrust of the principle readily accords, making evident and completing the profound purport previously explained. Regarding "the lineage of the Tathāgata," the Dàzhìdù lùn states: "Understanding according to the true characteristic of dharmas and speaking according to the true characteristic of dharmas is called the lineage of the Tathāgata." If one understands according to the true characteristic of dharmas of the three paths of the twelve links of conditioned arising, this is precisely the lineage of the Tathāgata. Why? Apart from the three paths, there is no other lineage of the Tathāgata. There are three kinds of lineage: first, the direct cause, which is the path of suffering; second, the revealing cause, which is the path of afflictions; third, the conditioning cause, which is the path of karma, as fully explained in the preceding text. As for "Tathāgata," one understands and speaks according to the true characteristic of dharmas of these three paths of causes and conditions; hence the name Tathāgata. Now Mañjuśrī answers, again relying on what the Tathāgata understands and speaks; hence he speaks of the three kinds of non-lineage as the lineage of the Tathāgata, in order to complete Vimalakīrti's answer that the three kinds of non-path are the Buddha Path. Regarding "the lineage of the Tathāgata," since lineages are threefold, Tathāgatas are also threefold: first, the Dharma-Buddha Tathāgata; second, the Retribution-Buddha Tathāgata; third, the Response-Buddha Tathāgata. As the Lotus Sūtra explains, all are of a single characteristic and a single lineage—this is the direct-cause lineage. As the Dàzhìdù lùn explains, the various gates of wisdom are the lineage—this is the revealing-cause lineage. Furthermore, as the Lotus Sūtra explains, snapping the fingers and scattering flowers, the buddha-seed arises from conditions—this is the conditioning-cause lineage. "Lineage" has the meaning of being able to produce, the meaning of category, and the meaning of innate nature. As for the meaning of being able to produce: if it cannot produce, it is not called a lineage. Because these three kinds can produce the three Buddhas, going from subtle to prominent and ultimately reaching the great fruit, this is the meaning of being able to produce. As for the meaning of category: if these three kinds are not of the category of the Buddha, outside of them there are no dharmas of the same category. As for the meaning of innate nature: nature means unchangeable. These three dharmas, from beginning to end, are never cut off and never extinguished, and definitely bring about the fruits of the three Buddhas and three virtues; hence they are called unchangeable. Now explaining lineage with respect to sentient beings, it does not go beyond these three: due to afflictions moistening karma, they receive bodies and experience suffering; these three have no before or after, nor are they simultaneous, being neither vertical nor horizontal. If one explains the meaning in connection with nature: the true nature is the direct-cause lineage, wisdom is the revealing-cause lineage, and the myriad goods are the conditioning-cause lineage. This is mostly explained in terms of severing delusion to attain understanding, leaving birth-and-death to attain nirvāṇa, and eliminating evil to have good; this explains lineage in terms of the conceivable, which is not the intent of the present sūtra. If one eliminates delusion to attain understanding, then there is no revealing-cause lineage—just as fire arises from firewood, and when the firewood is exhausted, the fire is extinguished. Therefore, when the two vehicles cut off fetters completely, they have no cause of buddha-wisdom; hence they cannot accomplish the knowledge of all aspects and lose the revealing-cause lineage. If one eliminates evil to have good, when evil is exhausted it cannot produce good; how could there be a conditioning-cause lineage? Therefore, the two vehicles lack evil and lose the conditioning-cause lineage. If one leaves birth-and-death to enter the remainderless extinction and does not receive birth, how could there be a direct-cause lineage? Hence the Mahāparinirvāṇa Sūtra states: "There is a buddha-nature that icchantikas possess and people with roots of good lack." Icchantikas fully possess afflictions and various evils and receive bodies of birth-and-death; this is taking evil as the conditioning-cause nature. Good people lack this nature within evil, so it is said they lack it. That good people possess it means they already have the conditioning cause of good dharmas; icchantikas lack this, so it is said they lack it. That both people possess it means they possess the direct-cause nature. That both people lack it means they lack the revealing-cause nature. If explained in terms of consciousness: the six consciousnesses are the conditioning-cause lineage, for both good and evil are initiated by the six consciousnesses; apart from the six consciousnesses, there is neither evil nor good, and no conditioning-cause lineage. The seventh consciousness is the revealing-cause lineage, for delusion and understanding are both the seventh consciousness; apart from the seventh consciousness, there is neither delusion nor understanding. The eighth consciousness is the direct-cause lineage; without the eighth consciousness, there is neither birth-and-death nor nirvāṇa. Paramārtha said: there is a ninth consciousness which is the true consciousness, whereas the eighth consciousness is still that upon which the seeds of false birth-and-death rely. If according to the Dilun masters, by using the seventh consciousness to sever, the cognitive obstacles of the six consciousnesses are extinguished, and only then is the true cultivation of the eighth consciousness revealed. This must be examined and refuted using the four propositions of the Madhyamakaśāstra. The present sūtra elucidates the inconceivable lineage, taking the non-lineage as the lineage; therefore, the body, afflictions, and unwholesomeness are all the lineage of the Tathāgata. Just as when a bee makes honey, although it gathers from many flowers, without feces and urine the honey would ultimately not be made; thus we know that feces and urine are all honey-seeds. The inconceivable now is also like this: not only are dharma-nature, wisdom, and good dharmas the lineage of the three Buddha-Tathāgatas, but these three paths themselves are the honey-seeds of the three Tathāgatas—matching them, this can be understood. If a bodhisattva cultivates and investigates these three kinds of principles and partially attains accord, it is called the lineage of practice; when this mind increases, it is called the lineage of nature; when it is fluid and unobstructed, it is called the lineage of the path; when one sees deeply and distinctly, it is called the lineage of the sage; when the three kinds are cultivated equally, it is called the nature of equal awakening; when the three reach the marvelous peak, it is called the nature of wondrous awakening. These three natures are neither before nor after, nor are they simultaneous, neither vertical nor horizontal, like the worldly letter 'i' or the three eyes of Maheśvara. Regarding Mañjuśrī's answer, the text has six sections explaining the lineage of the Tathāgata: first, briefly in terms of the path of suffering; second, extensively in terms of the path of afflictions; third, extensively again in terms of the path of suffering; fourth, briefly again in terms of the path of afflictions; fifth, in terms of the path of karma; sixth, concluding generally in terms of afflictions. Now regarding the first five passages, they are distinguished by three meanings: first, possessing a body, the six sense-entrances, and the seven abodes of consciousness—these three are the direct-cause lineage of the Tathāgata. Next, ignorance and craving for existence, the three poisons, the four inversions, the five hindrances, the eightfold wrong path, and the nine afflictions—these six are the revealing-cause lineage of the Tathāgata. Finally, the ten unwholesome actions are evil karma, which is the conditioning-cause lineage of the Tathāgata. If discussed generally, each and every one is the lineage of the three Buddha-Tathāgatas. However, although sentient beings receiving bodies take karma as the cause, if they lacked afflictions they could not be born. The three lineages are also like this: although there is a direct cause, without the revealing cause and the guidance of the conditioning cause to assist in revealing it, the three Buddhas of the direct nature cannot grow. Because wisdom penetrates afflictions to guide the conditioning cause, the three causes are accomplished and the dharmakāya is manifested. Therefore Mañjuśrī said: "Only in the mud of afflictions are there Buddha-Dharmas." As for "possessing a body is the lineage": the body is the five aggregates, and the aggregates are dharma-nature. Dharma-nature form, dharma-nature sensation, perception, formations, and consciousness are precisely the direct-cause lineage. Furthermore, that the body is the lineage means it can produce merit and wisdom; hence it is called the lineage. If one severs the five aggregates, one severs the buddha-seed; this is taking the non-lineage as the lineage. The bodhisattva receives this body through non-reception; if one has not yet accomplished all Buddha-Dharmas of self-benefit and converting others, one ultimately does not extinguish the body to realize realization; this is explaining the meaning of the inconceivable lineage by entering provisionality from emptiness. Why? Delusion regarding the body yields the seeds of birth-and-death in the six destinies; understanding the body yields the seeds of the four sages; hence there are seeds of the ten dharma-realms. If one extinguishes the body, there are no lineages whatsoever. The bodhisattva contemplates the body in this way, seeing all lineages as the lineage of the Tathāgata. Like a person suffering from an eye film and blindness: if clumsy physicians apply acupuncture, moxibustion, and medicinal ointments, although the pain stops, the eye organ is destroyed and never sees form again—lacking the lineage of the Tathāgata. If a person suffers an eye ailment without destroying the eye organ, and meets an illusionist whose incantations cure the pain, the eye organ becomes pure. This is an analogy for ordinary beings: although they are fully endowed with afflictions, there is still the potential for return, and the meaning of the lineage is not destroyed; therefore, the body is the lineage of the Tathāgata.

9.29

From "[From] ignorance down to [the thirst for becoming] are the seeds"—these four constitute the second part, broadly explaining the path of defilement as the Tathāgata-seed. Defilements of the past are ignorance, and defilements of the present are called thirst (craving). Contemplating the defilements of these two lifetimes as being like empty space, inexhaustible, is precisely the illuminating cause (liǎoyīn) as the Tathāgata-seed, and is also the seed of the three Buddha Tathāgatas. As for "greed, anger, and delusion are the seeds," the three poisons are still the ignorance of the past, and the thirst of the present also each produces the three poisons. If one departs from grasping at a self, they comprise the equal share, giving rise to the eighty-four thousand afflictions (dust and toil). If one understands in this way, they are therefore called "seeds." "The four inversions" explains the meaning through distinct gates: being deluded about form gives rise to the inversion of purity; being deluded about sensation gives rise to the inversion of pleasure; being deluded about mind gives rise to the inversion of permanence; being deluded about conception and karmic formations gives rise to the inversion of self. They are able to give rise to the stations of mindfulness, right efforts, bases of psychic power, faculties, powers, factors of awakening, and path [factors]; hence they are the seeds. "The five hindrances" are sensual desire, ill will, torpor and sleep, restlessness and regret, and doubt; they are able to give rise to the fundamental [absorptions], the contemplating, smelting, perfuming, and cultivation of all dhyānas and samādhis; hence they bear the meaning of seeds. Having understood the specific meanings, one will have no obstruction regarding the universal meaning.

9.30

"The six sense entrances are the seeds, the seven abodes of consciousness are the seeds"—the third part again broadly explains the direct cause (zhèngyīn) seed in terms of the path of suffering. The six sense entrances are the path of suffering in terms of the retribution body. As the *Aṅgulimālīya-sūtra* states: "These six faculties are always complete and uncurtailed in all Tathāgatas, seen with total clarity." It is also as the *Lotus Sūtra* explains regarding the pure, constant eyes and so forth born of father and mother: attaining purity of the six faculties is the manifestation of the stage of resemblance of the six faculties. Therefore, the *Avataṃsaka* explains the ten kinds of six faculties, through which one is able to enter the Tathāgata's six faculties. Thus we know that purity is the meaning of the Tathāgata-seed. As for "the seven abodes of consciousness," Master Kumārajīva said: Humans and gods of the desire realm make one; the three dhyānas and three immaterial realms make six; together these make the seven abodes of consciousness. The reason for this is that in the three evil destinies suffering is great, so consciousness takes no joy in dwelling there. In the fourth dhyāna, consciousness and form are subtle, and furthermore because there is the heaven of non-conception, consciousness takes no joy in dwelling there. In the fourth immaterial realm, because the dharma of neither-conception[-nor-non-conception] is subtle, consciousness takes no joy in dwelling there. Following where consciousness takes joy in dwelling is precisely the Dharma-nature.

9.31

From "the eight wrong ways down to [...] are the seeds"—the fourth part again explains the seeds in terms of the path of defilement. The eight wrong ways are as explained previously in the chapter on Kāśyapa. Not discarding the eight wrong ways and yet entering the eight right ways is precisely the meaning of the seeds. "The nine grounds of vexation" are the conditions that give rise to anger based on offenses against one's feelings across the three times: namely, that this person in the present life has harmed me, has harmed my friends, has praised my enemies; the past and future are also like this. These are the nine grounds of vexation. If one has skillful means, these are conditions for giving rise to loving-kindness; therefore they are able to be the Tathāgata-seed.

9.32

"The ten unwholesome courses of action are the seeds"—the fifth part explains the Tathāgata-seed in terms of the path of karma. The ten unwholesome deeds subsume the five heinous crimes. Depending on evil, good is produced, and then there are the ten wholesome deeds. If one can produce the ten wholesome deeds, one then produces the three kinds of non-protection, the three mysteries, and the Tathāgata's virtues of manifesting three karmas that accord with wisdom, and so forth; hence they are indeed the seeds.

9.33

From "In short down to [...] the Buddha-seeds"—the sixth part summarizes the constitution of the Tathāgata-seed. Defilements and unwholesome deeds do not go beyond views and craving; bringing them all under this, all unwholesome deeds are contained within it, and all are the Tathāgata-seed.

9.34

"He said, 'What does this mean?'"—the third part is Vimalakīrti asking again.

9.35

From "He answered" downward—the fourth part is Mañjuśrī's reply. The text has two parts: first, directly replying; second, clarifying by analogies. First, directly replying. As for "If one sees the unconditioned and enters the correct stage (samyaktva-niyāma)," this means severing the Tathāgata-seed, being unable to practice upon the non-path; by destroying sensation and grasping realization, one is therefore unable to give rise to the mind of complete enlightenment (saṃbodhicitta). What is called "seeing the unconditioned and entering the correct stage": the initial mind of the patience regarding suffering is seeing the truths, and this is called "seeing." When the defilements of seeing the truths are exhausted and will never arise again, this is a portion of the unconditioned through analytical cessation (pratisaṃkhyā-nirodha), which is the correct stage. If the defilements of views are severed, one's Tathāgata-seed of the defilements of views is severed; this person, at most after seven rebirths, ultimately receives no further existence, so the non-seeds as seeds of the three paths within the realm [of saṃsāra] are completely and eternally severed. Thus they cannot give rise to the mind of complete enlightenment to enter the provisional and practice the path, benefiting oneself and benefiting others, learning all dharmas, practicing upon the non-path, fully penetrating the Buddha path, and accomplishing the three Buddha-seeds.

9.36

From "For example" downward—the second part is explaining through analogies. The text has four parts. It can be taken as a general analogy for the meaning of the seeds explained above, or as distinct analogies. The distinct analogies have two parts: the first three distinctly analogize the three seeds; the last one is a general analogy. Within the distinct analogies there are three: First, the lotus growing out of the mud analogizes the path of defilement as the illuminating cause seed. Next, the sprout growing from manure analogizes the path of unwholesome karma as the conditioning cause seed. Next, giving rise to the view of self analogizes the path of suffering as the direct cause seed, realizing that the five aggregates are precisely the nature of the direct cause. Afterward, entering the ocean generally analogizes the three seeds of defilement and so forth being able to generate the three kinds of dharmakāya, like descending into the great sea to obtain the treasure of wisdom. As for "For example, upon a high plateau," a high plateau originally held water and had mud, but because the water was drained off, there is no mud, and the flower cannot grow. This explains that the practitioners of the two vehicles originally had the seeds of defilement, but because they immediately severed them, like the high plateau having no mud, the flower cannot grow. This refers to entering the correct stage without defilement, so that one cannot give rise to the bodhicitta.

9.37

From "Furthermore, like down to [...] the Buddha Dharma"—the second analogy: those who enter the correct stage obtain the discipline concurrent with the path, severing the unwholesome karma of the three evil destinies; without the seeds of unwholesome karma, the Buddha Dharma is not produced.

9.38

Question: Here it says that ground with manure and soil can flourish luxuriantly, while the *Dàpǐn* says planting trees in empty space; what are these two meanings regarding entering the provisional? Answer: At first glance they seem different, but the general meaning is the same. Here it explains that the bodhisattva realizes that the principle of the unwholesome can produce the Buddha Dharma, and evil dharmas serve as seeds to support and accomplish the dharmakāya; thus it explains entering the provisional in terms of manure. The *Dàpǐn* means non-severance yet severance: severing defilements and entering emptiness, one can proceed from emptiness into the provisional, learn all Buddha Dharmas, and transform and deliver sentient beings, just as mundane magical arts can plant trees in empty space; thus it explains entering the provisional in terms of emptiness. If interpreted this way, the two vehicles already possess the meaning of entering the provisional, but because they have not awakened, they cannot alter their contemplation; only upon reaching the *Lotus Sūtra* are they brought into convergence; the *Dàpǐn* converges the teachings, but does not converge the persons.

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維摩經略疏 — Classical Chinese