維摩經義疏 3.3

The pupil regards the teacher as a father and places himself as a son; the teacher treats the pupil as a younger brother and places himself as an elder brother. Considered together in respect and care, they are called "disciples" (dìzǐ, younger brothers and sons). According to the inner meaning, learning after the Buddha makes one a younger brother (dì); being born from the Buddha's mouth makes one a son (zǐ). The Buddha generating beings' life of wisdom is the father; being awakened before beings makes him the elder brother. Thus the Lotus Sūtra says, "The father of the world / Arrives at the house of a dear friend," which is proof of this. Speaking of the four assemblies, the first two gatherings are already finished. From this text onward up to the "Fragrance Accumulation" [Chapter], it is the third assembly reconvening in the ten-foot room. It has altogether seven points of difference from the previous assembly. Speaking in terms of the assembly: previously, the lay assembly inquired after the illness; now, the monastic assembly stimulates and elevates [the teaching]. Previously, it was an assembly from nearby and a small assembly; now, it is an assembly from afar and a numerous assembly. In terms of the teaching: previously, it briefly explained dharma gates; now, it broadly proclaims the wondrous Path. Regarding benefits: previously, it was only shallow benefit; now, it includes both deep and shallow. Speaking in terms of the "two exclusives": previously, it refuted exclusive worldlings; now, it reprimands exclusive sages. What is meant by "exclusive" refers to worldlings and sages who grasp at fixed natures through apprehension. Regarding present and past: previously, present dharmas were spoken of; these two chapters speak of past dharmas. Regarding self and other: previously, Jingming spoke for himself to display his virtue; now, both the greater and lesser individuals display Jingming's virtue. If we discuss the three conversions: the "Upāya Chapter" has already refuted ordinary persons; these next two chapters reprimand the śrāvakas and bodhisattvas. Within this single assembly, it opens into two sections: first, the preface; second, the main exposition. The preface has two parts: first, Jingming manifests illness; second, sending messengers to offer condolences. "At that time, the elder Vimalakīrti thought to himself as he lay sick in bed." "Thinking to himself as he lay sick" means that he lamented and reflected on the illness. Now, having a body entails having illness; this is simply the ordinary condition of the world. Those who comprehend it embody it—what is there to lament? However, the five hundred elders were all close to the Buddha listening to the Dharma, while Jingming was prevented by illness from participating. It stands to reason that this would give rise to sadness, which is why he thought to himself. Furthermore, Jingming manifested illness for the sake of beings; without the Buddha's resonance, the conversion could not be accomplished, so he had to think to himself. "Would not the World-Honoured One, in his great compassion, deign to extend pity?" Now, one who is afflicted with illness is surely devoid of joy and possessed of suffering; if the World-Honoured One in his great compassion sends messengers to offer condolences, he will surely give joy and pluck out suffering. Therefore, the preceding clause speaks of "compassion" (ci), and the subsequent clause mentions "pity" (min). Moreover, because sentient beings are sick, the bodhisattva is ill; if the World-Honoured One in his great compassion will surely deign to inquire, using this to propagate the Path, those saved will be truly numerous, so that sentient beings' illness will heal, and the bodhisattva will also heal. Such is the purpose of compassion and the fundamental intent behind manifesting illness. Question: Why say, "Would not [he] deign to extend pity?" Answer: Ordinary people have little compassion, yet they still visit the sick; the Buddha possesses great compassion, so would he not offer condolences? "The Buddha knew his thought." This begins the second part: sending messengers to inquire after the illness. Within the text, there are two parts: first, he first commands the śrāvakas; second, he next commands the bodhisattvas. Question: If both śrāvakas and bodhisattvas were inadequate to the task, why did the Buddha command them? Answer: There are four reasons: First, to demonstrate that great compassion is impartial, he commanded them all. Second, if he had only commanded Mañjuśrī, he could not fully display Jingming's virtue; now, by universally commanding them, his virtue is fully displayed, causing those who inquire after the illness to honour the person and revere the Dharma. Third, he wished to cause the assembly at that time to conceive the thought that Mañjuśrī is difficult to encounter. When five hundred śrāvakas and eight thousand bodhisattvas all declined as inadequate, and Mañjuśrī alone went, one knows that his eloquence and wisdom are inconceivable, whereupon their reverence reaches the utmost and receiving the Dharma becomes easy. Fourth, by universally commanding both great and small, fully setting forth their rebukes, he recounts past dharmas through this to benefit the present assembly. Question: Why did he not command the bodhisattvas first and the śrāvakas later? Answer: In terms of the sequence of curing illnesses, the "Upāya Chapter" refutes ordinary persons, the "Disciples Chapter" refutes śrāvakas, and the "Bodhisattvas Chapter" reprimands mahāsattvas. Second, in terms of the sequence of superiority and inferiority, the śrāvakas are fully equipped with dharma and deportment in form, and their minds possess wisdom and eradication; thus, both their minds and forms are superior, so he commanded them first. Although the bodhisattvas' minds accord with the Path, their forms have no fixed mode; their minds are superior while their forms are inferior, so he commanded them next. As Kumārajīva said: "In the śrāvaka Dharma, the arhat's untainted wisdom is superior, while the bodhisattva's mundane wisdom is superior; in the Mahāyāna Dharma, the bodhisattva is superior in both respects. Here, taking the śrāvaka to be profound, he first commanded the disciples." "He then said to Śāriputra: 'Go to Vimalakīrti and inquire after his illness.'" Regarding the śrāvakas here, there are two parts: first he commands ten individuals, and later he commands the five hundred. Truly it is because the five hundred ascended the hall, while the ten individuals entered the inner chamber. Regarding the virtuous practices of the ten individuals: first are the four great śrāvakas: Śāriputra for wisdom, Maudgalyāyana for supernatural powers, Kāśyapa for ascetic practices, and Subhūti for understanding emptiness; thus, with samādhi, wisdom, practice, and understanding, they are the four great śrāvakas. Next are three individuals who wonderfully mastered the Tripiṭaka, serving as the three great Dharma masters: Pūrṇa meticulously investigated the Abhidharma, Kātyāyana was skilled at understanding the Sūtra Piṭaka, and Upāli wonderfully embodied the Vinaya. Next are three relatives of the Buddha: Aniruddha with the divine eye, Rāhula upholding the precepts, and Ānanda with universal retention (dhāraṇī). Next, in terms of the doctrine, the essential dharmas of the śrāvakas are reprimanded, and the gate to the bodhisattva's path is shown. First, he reprimands Śāriputra, rebuking noble silence; next, he questions Maudgalyāyana, refuting noble preaching of the Dharma. These two are the Buddha's constant priorities, yet the śrāvakas did not comprehend them, so they are rebuked first. Next, he criticises Kāśyapa for having practice, and rebukes Subhūti's understanding of emptiness, revealing that śrāvakas do not yet possess Mahāyāna practice and understanding. Next, he rebukes Pūrṇamaitrāyaṇīputra, who constantly preached to others without discerning beings' capacities. Kātyāyana constantly repeated the Buddha's discourses without knowing the intent of the teaching. Although Aniruddha obtained the divine eye, he did not grasp universal penetration. Upāli claimed to be skilled in the Vinaya, but did not understand the rules and discipline of the Mahāyāna. Although Rāhula renounced the world as a śrāvaka, he did not understand Mahāyāna renunciation. Ānanda constantly attended upon the Tathāgata, yet did not recognise the Buddha's origin and traces. Having rebuked the ten faults of the śrāvakas, the ten gains of the Mahāyāna are revealed. Next, regarding their doctrinal sequence: the first nine explain the cause of Buddhahood, and the tenth explains the fruit of Buddhahood; this is the sequence of cause and effect. Among the nine, the first eight explain cultivation of practice, and the latter one explains renunciation; this explains the sequence based on the pedagogical gates. Among the eight, the first seven explain cultivating good, and the latter one explains eliminating evil. Among the seven, the first six explain cultivating practices of the Path to serve as the essence of practice, and the next one explains generating practices of the Path to serve as the function of practice. Among the six, the first explains samādhi as the foundation of wisdom, the next explains wisdom arising from samādhi, the next explains practice arising from understanding, and the last two rely on practice to develop understanding. Now, he first commands Śāriputra. Within this section, it opens into two parts: first, the Buddha's command; second, declining as inadequate. Śāriputra was a man of the country of Magadha, from the city of Rājagṛha; named after his father, his name was Upatisya.

"Upa-" is the name of a constellation (nakṣatra); "tiṣya" followed his father's name, hence he was called Tiṣya. "Śāri" means "body" (śarīra), which was his mother's name; because her eyes resembled those of a śāri bird, she was called Śāri. "-putra" means "son", denoting the "son of Śarīra" (Shenzi). Not receiving his name from his father but taking his appellation from his mother was due to two causes and conditions: First, his name was established from a past vow. Śākyamuni in the past made the vow: "May I have a right-hand disciple when I become a Buddha named Śāriputra." Second, the woman was brilliant and intelligent, rare in the world; the people of that time held his mother in high esteem, and therefore he was called Śāriputra. / "Śāriputra addressed the Buddha, saying: 'World-Honoured One, I am not capable of going there to inquire after his illness.'" This is the second [section], declining as incapable. In terms of the text, there are three parts: first, stating the incapability; second, explaining the incapability; third, concluding the incapability. This is the first passage. The intention of incapability has three causes and conditions: First, the wisdom of the Hīnayāna is inferior, incapable of matching and stimulating a bodhisattva; second, having previously suffered defeat, the matter of superiority and inferiority was settled, and therefore he is incapable; third, they act together to transform beings, bending or extending in accord with others. Now, wishing to make clear the virtue of Jingming and display the practice of Mañjuśrī, he therefore professes incapability. / "Why? I recall that in the past I was once quietly sitting under a tree in the forest." This is the second [part], explaining the incapability. In terms of the text, there are three parts: first, clarifying the reason for being rebuked; second, distinguishing the import of the one able to rebuke; third, directly suffering defeat. That Shenzi was quietly sitting under a tree in the forest possesses two meanings: First, he had these two afflictions of body and mind: he was afflicted by the clamour and commotion of the body, and therefore concealed his body in the mountain forest; he was afflicted by the wandering and distraction of the mind, and therefore gathered his mind into a single object. "Quiet sitting" means tranquil and silent, being the appearance of living in leisure. / "At that time Vimalakīrti came and said to me: 'Listen, Śāriputra! You need not take this sitting to be quiet sitting.'" This is the second [part], clarifying the import of the one able to rebuke. In terms of the text, there are three parts: first, rebuking the meditation of the two vehicles; next, bringing forth the bodhisattva's method of sitting; third, summarising it. "Need not take this sitting": the śrāvakas think that the method of sitting must conceal the body in forests and marshes and extinguish the mind in the absorption of cessation. Now, looking at it from the perspective of the Mahāyāna, it need not be so. Daosheng says: "'Need not' does not say it is not so, only that it need not be so. Not saying it is not so means that the sitting method of the two vehicles can merely serve as an expedient vehicle for seeking Mahāyāna concentration." If so, it is not yet the true and ultimate method of sitting. Master Xinghuang says: "'Must be' has the meaning of having an acquisition and abiding in attachment. Shenzi necessarily has distraction that can be abandoned and quietude that can be cherished." Looking closely at this chapter, it extends far into the entire teaching. Both these Mahāyāna and Hīnayāna practitioners were attached to definite certainty, and therefore were rebuked. / "Now, quiet sitting is not manifesting body and mind in the three realms; this is quiet sitting." Below this is the second [part], bringing forth the bodhisattva's method of sitting, which is used to rebuke the two vehicles. There are six pairs in total: first, distinguishing the concealment of both body and mind; second, clarifying roaming simultaneously in both quietude and distraction; third, regarding the religious and secular equally; fourth, both internal and external being obscured; fifth, understanding and confusion being equal; sixth, saṃsāra and nirvāṇa being non-dual. In brief, these six gates are explained as the bodhisattva's quiet sitting. First, clarifying the concealment of both body and mind: in the śrāvaka's method of sitting, he conceals his body among the trees, yet his body is still manifest; he rests his mind in the absorption of cessation, and thereupon his mind is extinguished. This is one being concealed and one not concealed, which therefore incurred the rebuke. A bodhisattva takes the dharmakāya as body, so although dwelling in the three realms, he is not of the three realms; he takes wonderful wisdom as mind, so although cognising objects, he is constantly quiescent. Thus both body and mind are concealed, which must be wonderful concentration, and is therefore different from those two vehicles. Moreover, the śrāvaka sees body and mind as not concealed and therefore wishes to conceal them; the mahāsattva knows that nothing is not concealed, so what is there to conceal? Therefore he does not manifest body and mind in the three realms. / "Not rising from the absorption of cessation and yet manifesting all deportments; this is quiet sitting." This is the second pair, clarifying roaming simultaneously in both quietude and distraction. As for the absorption of cessation (nirodhasamāpatti): in the Abhidharma, after mental phenomena are extinguished, there is a phenomenon that is neither form nor mind that sequentially replaces the position of mind through the absorption of cessation. The Tattvasiddhi-śāstra says: "The empty mind is extinguished in two places: first, when extinguished at the time of the absorption of cessation; second, when extinguished upon entering nirvāṇa without remainder. The absorption of cessation is simply the absence of dharmas." Both of these two explanations belong to the Hīnayāna: upon entering the absorption of cessation, their form is like dry wood, lacking the capability of active function. Regarding the bodhisattva's absorption of cessation, the Dazhidulun says: "The absorption of cessation is of the same nature as prajñā." When one fully realizes that this mind is simply the true nature of reality (dharmatā) and originally quiescent, one can then fill the eight extremities with one's form and respond to encounters without limit; this is not destroying provisional designations while expounding the true nature of reality, and not stirring from the real limit while establishing all phenomena. Question: Without rising from the absorption of cessation, how can one manifest bodily deportments? Answer: The wish-fulfilling jewel has no mind, yet produces treasures according to people's wishes; the heavenly drum has no mind, yet produces sound in response to things. The perfected person has no mind regarding this or that, yet can respond to all things. Above, it distinguished not manifesting the body in the three realms; now, it clarifies manifesting all deportments. Because by having no manifestation one is able to leave nothing unmanifest, the former is quiescence within movement, while this is movement within quiescence. / "Not abandoning the dharmas of the path and yet manifesting the affairs of ordinary persons; this is quiet sitting." This is the third, clarifying regarding the religious and secular equally. The Hīnayāna is obstructed and separated from saṃsāra, unable to harmonise its light. For the mahāsattva, good and evil share the same principle, and the religious and secular are viewed as one; therefore all day long he is an ordinary person, and all day long he is in the dharmas of the path. That Jingming had a household life is an instance of this. / "The mind neither abiding internally nor being externally; this is quiet sitting." This is the fourth, both internal and external being obscured. Worthies and noble ones gathering the mind is called "internal"; ordinary persons wandering in thoughts is called "external". The mahāsattva is different from both, so it is neither internal nor external. Furthermore, mind arises dependent on causes and conditions: the cause being the six faculties is internal, and the condition being the six sense data is external. Again, arising dependent on the dominant condition is internal, and relying on the objective condition to arise is external. The mahāsattva knows that both internal and external are completely empty, and therefore has nothing to rely upon. If the mind races internally or externally, it is inner and outer disturbance, not quiet sitting. If it does not race internally or externally, it is first called quiet and unified, termed quiet sitting. The three lines above rebuke the absorption of cessation of the two vehicles and explain the absorption of cessation of the bodhisattva; this one line rebukes the other concentrations of the two vehicles and distinguishes the quiet mind of the bodhisattva. / "Without stirring from all views and yet cultivating the thirty-seven factors of awakening; this is quiet sitting." This is the fifth, clarifying that understanding and confusion are equal. The Hīnayāna uses the three, the four, and the two fives to subdue all views, and employs the single seven and the single eight to sever all views; thus it stirs all views to practice the factors of the path. "Stirring" is a name for severing defilements. The mahāsattva contemplates the true nature of all views as being themselves the factors of the path, and therefore it is called "without stirring".

As the later text states, 'The liberation of the Buddhas is to be sought in the sixty-two [false] views'—this serves as its proof. 'Entering nirvāṇa without extinguishing afflictions is quiet sitting.' This is the sixth, clarifying that saṃsāra and nirvāṇa are non-dual. Realising that the nature of afflictions is itself nirvāṇa, one does not extinguish them before entering it. 'If one can sit like this, it is endorsed by the Buddhas.' This is the third, a general conclusion. This practice of sitting in equality does not contravene the true mark, accords with the Buddha's mind, and matches the capacity of the Great Vehicle. Possessing these three factors, it is endorsed by the Buddhas. The two vehicles do the opposite, and so are rebuked. 'At that time, World-Honoured One, having heard these words, I remained silent and was unable to make any reply.' This is the third part, explicitly showing that he was bested. The principle was beyond what he had conceived, so he did not know how to respond. 'Therefore I am not capable of going there to inquire after his illness.' There were three reasons for his incapacity; the stating and explaining having been finished, this is now the general conclusion. 'The Buddha said to Mahāmaudgalyāyana: "Go to Vimalakīrti to inquire after his illness."' Why he addressed Maudgalyāyana next: people differ in their strengths and weaknesses; Śāriputra may have momentarily failed to grasp the situation and was bested by Jingming. Though he himself could not, why should others necessarily be the same? Therefore, without dismissing him, [the Buddha] also addressed [Maudgalyāyana]. Furthermore, it fully demonstrates the height of Jingming's path and preaches the past teaching to benefit the present assembly, fully as explained before; hence he instructed him next. This section also has two parts: first, commanding him to inquire after the illness; second, declining as incapable. Maudgalyāyana is his family name; here translated as 'eating beans'. In ancient times there was an immortal who ate no other food, but fed solely on beans; this was adopted as his family name, and Maudgalyāyana was of his clan. His personal name was Kolita, which is the name of a tree deity. His family had no son, and having prayed to this deity they obtained him; hence they took it as his personal name. He was the son of the chief minister of the kingdom of Magadha in Rājagṛha. Together with Śāriputra he grew weary of the worldly life and went forth to seek the Path. Śāriputra was on the right, foremost in wisdom; Maudgalyāyana was on the left, unmatched in spiritual powers. 'Maudgalyāyana said to the Buddha: "World-Honoured One, I am not capable of going there to inquire after his illness."' This is the second part, declining as incapable. This section also has three parts: first, stating his incapacity, as in the text. '"Why is this? I remember that in the past I entered the great city of Vaiśālī and preached the Dharma to the householders in the lanes and alleys."' This is the second part, explaining his incapacity. In the text there are four points: first, setting forth the cause of his being rebuked; second, clarifying the import of the rebuke; third, the assembly at that time attaining the Path; fourth, Maudgalyāyana being bested. The householders had sharp faculties and ought to have heard that both persons and phenomena are empty in the true mark; Maudgalyāyana did not observe their faculties and preached giving and morality to them. When the householders heard it, they formed conceptions of sentient beings and clung rigidly to phenomena, resulting in two faults: first, contravening the true mark; second, failing to match their faculties. This is the cause of his being rebuked. '"Then Vimalakīrti came and said to me: 'O Mahāmaudgalyāyana! When preaching the Dharma to white-robed householders, one should not preach as you do.'"' This is the second point, recounting the import of the rebuke. In the text there are two parts: first, rebuking the preaching of the Small Vehicle; second, explaining the Mahāsattva's exposition of the teaching. 'Should not preach as you do'—'should not' means it does not appropriately correspond. There are four meanings: first, the faculties were great while the teaching was small, so it was not appropriate to the faculties. Second, the true mark has neither person nor phenomena, yet he now preached that there are persons and phenomena, so it was not appropriate to the true mark. Third, the Buddhas see both faculties and principle, yet he now contravened the principle and was blind to the faculties, so it was not appropriate to the Buddha's intent. Fourth, 'not appropriate' means not suiting their disposition and faculties. '"One who preaches the Dharma should preach it in accordance with the Dharma."' Below this is the second part, clarifying the bodhisattva's exposition of the teaching to contrast with the faults of the Small Vehicle. In the text there are five points: first, clarifying the Dharma that is expounded; second, distinguishing the method of listening and preaching; third, skillfully discerning the capacities of beings; fourth, being adept in knowledge and vision; fifth, clarifying the great purpose of preaching the teaching. A bodhisattva must possess these five gates before being capable of bestowing teachings upon beings. It is precisely with these five that he instructed that śrāvaka. The first gate has two points: first, distinguishing the emptiness of sentient beings; second, clarifying the emptiness of phenomena. However, the correct Dharma of the true mark has never been empty or existent; it is only to eliminate the sickness of existence that emptiness is preached. The principle of emptiness does not differ, yet in the minds of the deluded there is ease and difficulty. Because the mind of a sentient being is a composite taken as an entity, the fact that it is not real is easy to understand, and therefore it is explained first. [Phenomena] seem not to depend on a confluence of conditions, and this is difficult to dismantle; therefore it is explained later. The Mahāprajñāpāramitopadeśa states: 'Sentient beings are produced from sentiments, and cannot be grasped. Ordinary beings falsely consider them to be existent, so they are easily dispelled. Phenomena are seen and heard by eye and ear, and these are difficult to dismantle.' Therefore, the emptiness of sentient beings is explained first, and the emptiness of phenomena is distinguished later. '"The Dharma is devoid of sentient beings, because it is free from the defilement of sentient beings."' 'Sentient beings' refers to that which is produced from the confluence of things such as the aggregates, realms, and sense-bases, which the mind takes to be a single ruling master. 'The Dharma' is the Dharma of the true mark. The Dharma of the true mark is fundamentally devoid of sentient beings; if one sees sentient beings as existing, this contravenes the true mark, and is therefore called a 'defilement'. If one awakens to the true mark, that defilement naturally departs. '"The Dharma is devoid of a self, because it is free from the defilement of a self."' 'Self' has the meaning of autonomy; the Dharma of the true mark is devoid of this self. '"The Dharma is devoid of a life span, because it is free from birth-and-death."' The continuity of matter and mind is called 'life'; their continuity for a hundred years, experienced for a long time, is called 'span'. Non-Buddhists postulate that this life span exists apart from phenomena, and so name it 'one with a life span' (āyusmat) or 'living being' (jīva). Birth is the beginning of a life span, and death is the end of a life span; since there is no birth-and-death, how could there be a life span? The reason it does not say 'devoid of a life span' but says 'free from birth-and-death' is that birth-and-death are the beginning and end of life; once the beginning and end are parted from, the life span is absent. Furthermore, a life span is what people cherish; if they hear of being parted from it, they will surely not delight in birth; death is what people hate; if they hear of being parted from it, they will surely rejoice and practice it. '"The Dharma is devoid of a person, because the prior and posterior limits are cut off."' The Mahāprajñāpāramitopadeśa states: 'Because one practices the human way, one is called a person. Thus one has a spirit, distinct from grass and trees.' Practicing causes and receiving effects, cycling through birth-and-death without ever decaying or perishing, non-Buddhists therefore deem it eternal. Since the prior limit is cut off, there is no person who creates causes; since the posterior limit is also cut off, there is no person who receives effects; hence it is said, 'The Dharma is devoid of a person, because the prior and posterior limits are cut off.' '"The Dharma is ever-quiescent, because it extinguishes all marks."' The preceding four phrases clarified the emptiness of sentient beings. The twenty-six phrases below clarify the emptiness of phenomena. Because the emptiness of sentient beings is easy, it is briefly stated; because the emptiness of phenomena is difficult, it is broadly clarified. If one transcends the provisional by means of the real, and transcends the real by means of the empty, as stated in the Tattvasiddhi-śāstra, that is not 'ever-quiescent'; because its original nature is pure, it is called 'ever-quiescent'.

Although phenomena are quiescent, people merely grasp at characteristics and consider them to exist, asserting that it is not so; therefore they must be eliminated, which is why it says 'because it extinguishes all characteristics.' This is the beginning of the emptiness of phenomena; therefore the primary principles of delusion and awakening are briefly adduced. 'Phenomena are free from characteristics, because there is no cognitive object.' The manifold differing forms are characteristics; these characteristics are the cognitive objects of the mind. Since phenomena lack characteristics, the mind has no cognitive object. 'Phenomena have no designations, because language is cut off.' The preceding explained the cessation of mental activities; this clarifies the cutting off of language. Names arise from words; when words are cut off, there are no names. 'Phenomena admit of no exposition, because they are free from coarse and subtle thought.' Coarse and subtle thoughts are the root of speech; since there are no coarse or subtle thoughts, speech has no basis from which to arise. Maudgalyāyana activated coarse and subtle thoughts in his mind to preach the Dharma to beings; hence he was again admonished. 'Phenomena have no form or appearance, because they are like empty space. Phenomena are free from conceptual proliferation, because they are ultimately empty. Phenomena have no "belonging to self," because they are free from what belongs to self.' What belongs to self is of two kinds: first, the intimate, referring to the five aggregates; second, the distant, which is vases and robes. 'Phenomena are without discrimination, because they are free from the consciousnesses.' Discrimination arises in consciousness; because they are free from the consciousnesses, there is no discrimination. 'Phenomena have no comparison, because there is no mutual dependence.' Phenomena arise in mutual dependence, just as long and short are mutually compared and formed. 'No mutual dependence' is as the Śataka-śāstra states: 'Long does not reside in long, because it is long by virtue of short; nor does it reside in short, because they are mutually contrary. Nor can it reside in the combination of long and short, because that entails two errors.' Since there is neither long nor short, upon what could there be dependence? 'Phenomena do not belong to causes and do not reside in conditions.' The terms 'cause' and 'condition' have unfixed meanings. There is the direct seed capable of generating, which is the cause; and water and soil, which are distant and assist in sprouting, which are the conditions. There is also that which originally lacks the entity of the result, which is distinguished by relying on a cause; or that whose component is already present, which arises by depending on conditions; hence both mutually possess the two meanings of existence and non-existence. A seed receives the two names of cause and condition: the cause is intimate and thus difficult to comprehend; the condition is distant and thus easy to understand. Now what is easy explains what is difficult. Because the cause is intimate, it is said to 'belong to'; because the condition is distant, it is said to 'reside in.' 'Phenomena are identical to the Dharma-nature, for they enter all phenomena. Phenomena follow Thusness, for there is nothing they follow. Phenomena abide in the limit of reality, for the various extremes do not move them.' Dharma-nature, Thusness, and the limit of reality—these three are all different names for the true mark. True, real, and unchanging is called Thusness; being the essential nature of all things is called Dharma-nature; exhausting their boundaries is called the limit of reality. When one first perceives the reality of phenomena, it is like seeing a tree from afar and knowing with certainty that it is a tree; this is called Thusness. Seeing phenomena still more deeply is like seeing a tree up close and knowing what kind of tree it is; this is called Dharma-nature. Fully knowing the count of the tree's roots, trunk, branches, and leaves is called the limit of reality. These three were never not the tree; they differ only by virtue of perception. 'Entering all phenomena'—among the myriad characteristics of all phenomena, who can completely enter all phenomena? It is only the Dharma-nature! 'The various extremes do not move them' means that the extremes of existence and non-existence cannot move the limit of reality. Another explanation is that 'extremes' is another name for 'limit.' Since phenomena abide in the limit of reality, the extremes no longer move. 'Phenomena have no agitation, because they do not rely on the six sense objects.' Sentient desires rely on the six sense objects, and thus there is the agitation of rushing about. Phenomena are originally without reliance, and thus they have no agitation. 'Phenomena have no coming or going, because they constantly do not abide.' If phenomena were to abide momentarily and pass through the three times, there would be coming and going. Phenomena do not abide even momentarily; hence there is no coming or going. 'Phenomena accord with emptiness, conform to the signless, and correspond to the wishless. Phenomena are free from good and bad; phenomena have no increase or decrease; phenomena have no arising or ceasing; phenomena have nowhere to return; phenomena transcend the eye, ear, nose, tongue, body, and mind; phenomena have neither high nor low; phenomena permanently abide and are immovable; phenomena are free from all contemplative practices. O Great Maudgalyāyana! The characteristics of phenomena being thus, how could they be expounded?' If mental contemplation cannot reach them, how much less could speech? 'One who expounds the Dharma has nothing to expound and nothing to indicate; one who listens to the Dharma has nothing to hear and nothing to attain.' This second [part] demonstrates the method of listening and expounding, in order to instruct Maudgalyāyana and the householders. Preaching the Dharma to show it to others is called 'expounding and indicating.' Yet stating that there is 'nothing to expound and nothing to indicate' means that though one speaks all day, one has never spoken. Beginning by hearing the Dharma and ultimately having attainment—yet stating that there is 'nothing to hear and nothing to attain' means that though one listens all day, there is nothing heard. 'Just as an illusory person expounds the Dharma to illusory beings, one should establish this intent and expound the Dharma.' Although Jingming proclaimed that the Dharma cannot be expounded, he still expounds this ineffable [Dharma]; hence it is now clarified that what is expounded is merely expounded as an illusion. 'One should understand whether the capacities of sentient beings are sharp or dull.' This third [part] indicates his lack of knowing the capacities of beings. The householders should have heard the teaching of emptiness, but Maudgalyāyana preached phenomena of existence to them, which was due to his not yet understanding the capacities of sentient beings. Moreover, although the Mahāyāna Dharma was explained above, one ought to examine the capacities of beings skillfully; one may confer teachings according to whether they are broad or narrow, and must not expound the great Dharma exclusively. 'Be skillful in knowledge and vision, without hindrance.' This fourth [part] clarifies being skillful in knowledge and vision. That Maudgalyāyana preached the small and did not illuminate the great was truly because he was not yet skillful in knowledge and vision. 'With great compassion, praise the Mahāyāna, be mindful of repaying the Buddha's kindness, do not sever the Three Jewels, and only then expound the Dharma.' This fifth [part] explains the primary intention in expounding the Dharma. Whenever one wishes to expound the Dharma, one must accomplish these four attitudes of mind: first, establish a mind of great compassion; second, praise the Mahāyāna; third, be mindful of repaying the Buddha's kindness; fourth, do not sever the Three Jewels. If one praises the Hīnayāna, rescuing from minor suffering, this is called small compassion. If one praises the Mahāyāna, capable of uprooting great suffering, it is termed great compassion; therefore it says 'with a mind of great compassion, praise the Mahāyāna.' Once one praises the Mahāyāna, one will surely continue the teacher's lineage; hence the Three Jewels are not severed, which is called repaying the Buddha's kindness. If one expounds the Hīnayāna, one severs the lineage of the Three Jewels, which is called having no gratitude. 'When Vimalakīrti expounded this Dharma, eight hundred householders gave rise to the aspiration for anuttarā samyaksaṃbodhi.' This third [part] clarifies the assembly at that time giving rise to the aspiration. Since Jingming praised the great and admonished the small, conforming to principle and answering their capacities, the assembly at that time received benefit. 'I do not possess this eloquence.' This fourth [part] is Maudgalyāyana acknowledging defeat. 'Therefore, I am not competent to go there and inquire after his illness.' Incompetence has three parts; stating and explaining it are already finished, and now it is concluded.