維摩經義疏 5.5

The resolve made by a mahāsattva is generally of two kinds: first, to seek the Buddha-path; second, to deliver sentient beings. Delivering sentient beings has already been clarified in the previous chapter. Seeking the Buddha-path is explained next in this section; hence there is this present chapter. "Buddha" has two meanings: first, self-awakening; second, awakening others. "Path" (dao) is also of two kinds: first, unobstructed penetration, meaning ease and freedom without impediment; second, blocking and shutting off, so that all erroneous paths cannot be traversed. The Buddha is the person capable of realizing, and the Path is the Dharma that is attained. Although in name they are two, in reality they are not two distinct entities: awakening's unobstructed penetration is the Path, and the meaning of unobstructed penetration being awakened is called Buddha. Using this as the chapter title, it is named the "Chapter on the Buddha-Path". The chapter opens with three divisions: first, clarifying the Buddha-path; second, clarifying the lineage of the Buddhas; third, explaining their retinue. In the first division there are two sets of questions and answers. "At that time Mañjuśrī asked Vimalakīrti: 'How does a bodhisattva thoroughly penetrate the Buddha-path?'" The reason for posing this question is that the mahāsattva wishes to deliver sentient beings, and the characteristics of sentient beings have already been revealed; he wishes to seek the Buddha-path, but the meaning of the Buddha-path has not yet been made manifest. Therefore he asks. "Vimalakīrti said: 'If a bodhisattva walks the non-paths, this is thoroughly penetrating the Buddha-path.'" This is the second [part], the answer. If one lacks upāya, one considers non-paths to be distinct from the Path; walking only the Path is deemed the Path, and walking non-paths is deemed non-paths, so that both the Path and non-paths all become non-paths. If one has upāya, one embodies the fact that the Path and non-paths have no duality of characteristics: not only is walking the Path the Path, but walking non-paths is also precisely the Path; thus the Path and non-paths are entirely the Path. As the Viśeṣacintā-brahma-paripṛcchā-sūtra says, "All dharmas are correct, all dharmas are erroneous"—this is precisely that matter. Question: If for one who thoroughly contemplates, everything is the Path, why does it specifically say that walking non-paths is thoroughly penetrating the Buddha-path? Answer: For a bodhisattva, there is nothing that is not the Path. However, in response to the two vehicles who claim that nirvāṇa is the Path and saṃsāra is non-path, it is now stated that thoroughly penetrating these non-paths is precisely the Buddha-path. Furthermore, the Devī above was indeed someone who rested in the Path, lodging her traces in a female body to thoroughly penetrate the Buddha-path. Previously, this was only briefly clarified in a single matter; now, it is fully explained that walking all non-paths can thoroughly penetrate the Buddha-path. "He asked again: 'How does a bodhisattva walk the non-paths?'" This is the second round of question and answer, explaining non-paths as the Path. "[Vimalakīrti] replied: 'If a bodhisattva walks the five unremitting sins and yet is free from irritation and malice...'" The answer to the question has five parts: first, displaying the undertaking of ordinary-being practices to penetrate the Buddha-path; second, displaying the undertaking of two-vehicle practices to penetrate the Buddha-path; third, undertaking saṃsāric practices to penetrate the Buddha-path; fourth, undertaking practices of entering nirvāṇa to penetrate the Buddha-path; fifth, a general conclusion. The first two form a pair of ordinary being and noble one; the latter two contrast saṃsāra and nirvāṇa. These four gates can embody two meanings: first, that walking non-paths can thoroughly penetrate the Buddha-path; second, that they can enable sentient beings to awaken to the correct Path through these gates, which is to say that self-practice and transforming others both enter the Buddha-path together. As for "walking the five unremitting sins", this refers to penetrating the Buddha-path by walking non-paths in terms of karma. Initiating the karma of the five heinous crimes must arise from irritation and malice; displaying the initiation of the five heinous crimes to walk non-paths while being free from irritation and malice thoroughly penetrates the Buddha-path. "'...He reaches the hells without any sins or defilements; he reaches the animals without the faults of ignorance, arrogance, and the like; he reaches the hungry ghosts yet is fully endowed with merits...'" Above, evil causes were clarified as non-paths to penetrate the Buddha-path; here, evil fruits are explained as non-paths to penetrate the Buddha-path. "'...He walks the paths of the form and formless realms and does not regard them as supreme...'" This explains the tainted wholesome fruits of the two realms as non-paths to penetrate the Buddha-path. Ordinary beings are born into the higher realms and consider them to be the foremost and most supreme nirvāṇa. Now, [the bodhisattva] is born there for the sake of beings, revealing that the upper two realms are dharmas of saṃsāra, and therefore does not regard them as supreme. "'...He manifests walking in greed and desire, yet is free from all defiling attachments; he manifests walking in anger and hatred, yet toward all sentient beings has no hostility or impediment; he manifests walking in folly and delusion, yet subdues his mind with wisdom; he manifests walking in stinginess and greed, yet renounces everything internal and external, not sparing body or life; he manifests walking in breaking the precepts, yet securely abides in pure morality, even harboring great fear of minor faults; he manifests walking in anger and hatred, yet is ever compassionate and forbearing; he manifests walking in indolence, yet diligently cultivates merits; he manifests walking in mental distraction, yet is ever mindful and in meditative absorption; he manifests walking in folly and delusion, yet thoroughly penetrates mundane and supramundane wisdom; he manifests walking in deceit and falsity, yet excels in upāya according with the meanings of all sūtras; he manifests walking in arrogance, yet serves as a bridge for sentient beings; he manifests walking in all defilements, yet his mind is always pure; he manifests entering among all māras, yet accords with the Buddha's wisdom and does not follow other teachings...'" This is walking the non-paths of defilement to serve as the Buddha-path. "'...He manifests entering among the śrāvakas, yet preaches the unheard Dharma for sentient beings; he manifests entering among the pratyekabuddhas, yet accomplishes great compassion to teach and transform sentient beings...'" The second is walking the non-paths of the two vehicles to penetrate the Buddha-path. "'...He manifests entering poverty, yet has jewel-bearing hands and inexhaustible merit; he manifests entering deformity, yet is fully endowed with the marks and signs to adorn himself; he manifests entering low and base status, yet is born into the clan of the Buddhas, fully possessing all merits; he manifests entering emaciation and ugliness, yet attains the body of Nārāyaṇa, delighting all sentient beings who see it; he manifests entering old age and sickness, yet eternally cuts off the root of disease and transcends the fear of death; he manifests having the requisites of life, yet constantly contemplates impermanence and truly has no craving; he manifests having wives, concubines, and maidservants, yet constantly delights in staying free from the mire of the five desires; he appears inarticulate and dull, yet accomplishes eloquence and retains the dhāraṇīs without loss; he manifests entering erroneous crossings, yet properly ferries across all sentient beings; he manifests entering everywhere into all destinies, yet cuts off their causes and conditions...'" The third is walking the non-paths of saṃsāra to penetrate the Buddha-path. Regarding "born into the clan of the Buddhas", both Masters Sengzhao and Kumārajīva agreed that the anutpattika-dharma-kṣānti necessarily inherits the lineage of the Buddhas, hence it is called "clan/lineage". However, anutpattika-dharma-kṣānti has two stages: first, the initial bhūmi; second, the seventh bhūmi; here it relies on the initial bhūmi. Relying on the *Mahāprajñāpāramitopadeśa*'s explanation of the "nature stage" (prakṛti-bhūmi) which states, "being born into the stage of the clan of the noble ones is called the nature stage", this relies on the practiced lineage stage prior to the bhūmis to define the nature stage. As for Nārāyaṇa, it is the name of a heavenly mighty warrior, extraordinarily handsome and exquisite, resolute and heroic in strength. "'...He appears in nirvāṇa, yet does not cut off saṃsāra.'" Fourth, undertaking the practice of nirvāṇa to thoroughly penetrate the Buddha-path. Although manifesting bodily nirvāṇa, he only then enters saṃsāra. This nirvāṇa is called the Buddha-path. The two vehicles enter nirvāṇa and cut off saṃsāra; this nirvāṇa is not the Buddha-path. "'Mañjuśrī! When a bodhisattva can walk the non-paths in this way, this is thoroughly penetrating the Buddha-path.'" Fifth, the general conclusion, replying to the question. "Thereupon Vimalakīrti asked Mañjuśrī: 'What constitutes the lineage of the Tathāgata?'" The second [division] clarifies the lineage of the Buddhas.

The text has two parts: first, clarifying the seed of Buddhahood; second, Kāśyapa's self-lamentation. Previously there were two questions and answers; from the guest and host onwards, Jingming alone had spoken, which seemed as if the merit of eloquence belonged exclusively to one side. Now, wishing to manifest [Mañjuśrī's] virtue, he wishes to have him speak. It is also said to be praising his excellence as an offering. Furthermore, practicing evil to reach the upright might cause people to doubt; hence he questions Mañjuśrī so that others may gain faith. Because the persons differ yet their understanding is identical, it should be received with reverence. / “Mañjuśrī said: ‘Possessing a body is the seed.’” This is the second answer. Regarding the text, there are four points: first, explaining the fruit of saṃsāra as the seed; second, discerning the cause of saṃsāra as the seed; third, re-explaining the fruit; fourth, re-explaining the cause. Above, the Buddha path was clarified; here, the seed of Buddhahood is clarified. The Buddha path is based on the fruit; the seed of Buddhahood is based on the cause. The ultimate person realizes and reaches the Buddha path, and is thus able to manifest the practice of all non-paths as entirely being the Buddha path; hence that belongs to the gateway of the fruit. Here it clarifies that ordinary beings in saṃsāra can generate the aspiration to become Buddhas and continue the line of the Buddha; thus it clarifies the seed of Buddhahood. One should know that it is therefore based on the cause. ‘Possessing a body’ refers to the body of the five tainted aggregates. Because all sentient beings with the body of the five tainted aggregates should attain Buddhahood, it is called the seed. It is also said that possessing a body is precisely the view of the body (satkāyadṛṣṭi); because one possesses this body, it is called possessing a body. Furthermore, giving rise to views within the body is called the view of the body; the view of the body is the root of the three realms of existence (trayo bhavāḥ), hence it is called possessing a body. Because they have the view of the body, sentient beings generate the aspiration to seek Buddhahood; therefore it is called the seed of Buddhahood. Question: Why specifically take afflictions as the seed of Buddhahood? Answer: The two vehicles eradicate afflictions and cannot generate the aspiration to become Buddhas, so they are not the seed of Buddhahood. Now [the text] specifically highlights this; therefore it says that persons possessing afflictions are called the seed of Buddhahood. / “‘Ignorance and craving for existence are the seed; greed, anger, and delusion are the seed; the four inversions are the seed; the five hindrances are the seed.’” This is the second point, clarifying the causes of saṃsāra as the seed. The Nirvāṇa Sūtra says: ‘The fundamental limits of saṃsāra are generally of two kinds: first, ignorance; second, craving for existence.’ Because they are singularly fundamental, they are comprehensively stated. / “‘The six sense entrances are the seed; the seven stations of consciousness are the seed.’” This is the third point, re-explaining the fruits of saṃsāra as the seed of Buddhahood. As for the seven stations of consciousness: humans and devas of the desire realm form one; the three dhyānas of the form realm, together with the three immaterial realms, these seven places are where consciousness delights in being born and where consciousness abides peacefully; hence they are named stations of consciousness. In the fourth dhyāna, there is the heaven without perception where consciousness is extinguished; in the five heavens of non-returners, they seek nirvāṇa and also extinguish consciousness. Because there are two kinds of extinction of consciousness—ordinary and noble—consciousness does not delight in abiding there. In the heaven of neither perception nor non-perception, there is the attainment of cessation, and moreover, their mental perceptions are faint and obscure, thoughts are unclear, so consciousness does not abide peacefully. Master Shen [Kumārajīva] said: ‘In the first dhyāna, setting aside the Brahmā king at the beginning of the kalpa and the minor Brahmās at the beginning of the kalpa, from this point onward they combine into one station of consciousness. At the beginning of the kalpa there was only the Brahmā king, and not yet the later Brahmās. The Brahmā king had the thought of wishing for other Brahmās, and at that time, encountering the conjunction, they came to be born. The Brahmā king subsequently gave rise to the false view, thinking he had created them, while the other Brahmās also thought of themselves as born from the Brahmā king. There is only refined and coarse, but their false perception is not different; this is named “different bodies with identical perception,” the second station of consciousness. In the second dhyāna, bodily forms have no superiority or inferiority, yet minds have manifold differences; setting aside the entry into liberation, there are various different thoughts; this is named “identical forms with different perceptions,” the third station of consciousness. In the third dhyāna, bodily forms have neither refined nor coarse, and minds have no different perceptions; the so-called “identical forms with identical perceptions,” the fourth station of consciousness. Together with the first three realms of the formless, these are named the seven stations of consciousness.’ Master Shen opens the first dhyāna into two and excludes one from the desire realm; hence he differs from the old [commentators]. / “‘The eight unwholesome practices are the seed; the nine annoyances are the seed; the ten unwholesome paths of action are the seed. In short, the sixty-two views and all afflictions are the seed of Buddhahood.’” The fourth point re-enumerates the causes of saṃsāra as the seed of the Tathāgata. Contravening the eightfold noble path constitutes the eight unwholesome practices. The nine annoyances are: first, loving my enemy; second, hating my good friend; third, annoying my own self. There are three in one time period; across the three times, they total nine. / “[Vimalakīrti] said: ‘What does this mean?’” This is the second questioning. Jingming formulated this question on behalf of the assembly to frame their doubt, which is why he posed it. All these manifest the Buddha path. Being the causes of saṃsāra, why are they called the seed of Buddhahood? The Buddha is ultimate wisdom, yet using the manifold troubles as the seed cannot be easily comprehended. / “[Mañjuśrī] replied: ‘If one sees the unconditioned and enters the stage of certainty, one cannot again generate the aspiration for anuttarā samyaksaṃbodhi.’” The text of the reply has three parts: first, explaining that sentient beings who give rise to craving are the seed of Buddhahood, while the two vehicles have severed craving and are therefore not the seed; second, explaining that sentient beings who give rise to views are the seed of Buddhahood, while the two vehicles have severed views and are therefore not the seed; third, comprehensively clarifying what is the seed and what is not the seed in terms of the manifold defilements. Realizing the truth of cessation is called seeing the unconditioned. From the forbearance of the dharma of suffering up to the arhat's cognition of non-arising, this is the noble understanding of the truth of the path; the noble understanding of the truth of the path is called the stage of certainty. This person sees the unconditioned realm and enters the noble stage, unable to generate the mind of Buddhahood. / “‘Just as lotus flowers do not grow on high plateaus or dry ground, but grow in low, wet mud, likewise, those who see the unconditioned dharma and enter the stage of certainty will ultimately never again be able to generate the Buddha-dharmas; it is only in the mud of afflictions that sentient beings give rise to the Buddha-dharmas.’” The mind realizing the unconditioned nirvāṇa is compared to the high plateau. The lotus flower is an analogy for the bodhicitta. The lotus flower must yield the lotus seed; the bodhicitta must accomplish the Buddha path. The mud is an analogy for ordinary beings giving rise to craving; afflictions can generate the mind of the path, so craving is the seed of Buddhahood. / “‘Furthermore, just as sowing seeds in the empty sky will ultimately never grow, whereas in fertile soil they can flourish, likewise, those who enter the unconditioned stage of certainty do not generate the Buddha-dharmas; while those who give rise to the view of self as great as Mount Sumeru are still able to generate the aspiration for anuttarā samyaksaṃbodhi and produce the Buddha-dharmas.’” Second, explaining that sentient beings who give rise to views are the seed of Buddhahood. ‘Seed’ refers to the bodhicitta. Only sentient beings who hold views can generate the bodhicitta, hence they are called the seed of Buddhahood. Saying ‘sowing’ means that in the world, seeds rely on human effort, hence one sows seeds; due to the teaching and transformation of Buddhas and bodhisattvas, one is able to generate the bodhicitta. Previously it clarified that the two vehicles delight in unconditioned nirvāṇa and cannot generate the bodhicitta; here it addresses delighting in conditioned emptiness samādhi, unable to generate the mind to become a Buddha. ‘Fertile soil’ refers to the view of self; the view of self can nourish the mind of the path, like fertile soil. / “‘Therefore, one should know that all afflictions are the seed of the Tathāgata. Just as without plunging into the great ocean one can never obtain the priceless jewel, likewise, without entering the great ocean of afflictions, one cannot obtain the jewel of the mind of all-knowledge.’” Third, comprehensively clarifying that all afflictions are the seed, concluding the answer to his question. Question: Why are the two vehicles not the seed, while ordinary beings are the seed?

Answer: The two vehicles fear the suffering of saṃsāra and delight in the joy of nirvāṇa. Now, having escaped suffering and attained joy, they preserve themselves in what they take to be ultimate and have nothing further to seek; thus they cannot generate the resolve to become Buddhas. Ordinary persons have suffering and lack joy, and, with the mind of self being elevated, they admire only what is superior; thus they are able to generate the resolve to seek Buddhahood. 'Then the Great Kāśyapa exclaimed in praise: "Excellent, excellent, Mañjuśrī! Well have you spoken these words. Truly it is as you say: the throng of afflictions is the seed of the Tathāgata. We now are no longer capable of generating the aspiration for anuttarā samyaksaṃbodhi."' This is the second [part], Kāśyapa's own lament. Since Mañjuśrī is a bodhisattva, although he disparaged the two vehicles as not being the seed and praised ordinary persons as being the seed, it was not as effective as the śrāvakas speaking of it themselves; hence Kāśyapa's self-lamentation. The text has three sections: this first one explains the seed and non-seed in terms of afflictions. '"Even those who have committed the five sins of immediate retribution are still able to give rise to the intention to give birth to the Buddha-Dharma. Yet now we are forever unable to generate it—just like a man whose sense faculties are ruined, who can no longer derive benefit from the five desires. In this way, śrāvakas whose fetters have all been severed derive no further benefit from the Buddha-Dharma and never set their aspirations upon it."' This second [section] explains the seed and non-seed with respect to the door of karma. 'Immediate' (anantarya) has four meanings: first, in the preceding thought-moment one casts off this body, and in the next thought-moment one receives the retribution of hell; between them there is no intermediate body or intervening thought, hence it is called 'immediate.' This is immediacy of heading to retribution. Second is immediacy of bodily form: the Avīci hell is eighty thousand yojanas across; if one person enters it, their body fills it completely, and the same is true for many persons. Because the body completely fills it without any intervening space, it is called 'immediate.' Third is immediacy of lifespan: in other hells one repeatedly dies and is repeatedly reborn, but here the lifespan of one kalpa has no intervening death and rebirth, hence it is 'immediate.' Fourth, the suffering endured is continuous, with no joy intervening. '"Therefore, Mañjuśrī, the ordinary person responds with gratitude toward the Buddha-Dharma, while the śrāvaka does not. Why is this? When the ordinary person hears the Buddha-Dharma, they can give rise to the supreme mind of the Way, not severing the Three Jewels. Even if a śrāvaka to the end of their life hears the Buddha-Dharma, the powers, fearlessnesses, and so forth, they will forever be unable to generate the supreme intention for the Way."' The third [section] concludes the meaning of seed and non-seed. When ordinary persons hear the Dharma, generate the bodhicitta, and are able to inherit the Buddha-seed, this constitutes repaying kindness; thus they 'respond with gratitude.' The śrāvakas are contrary to this, which is called 'not responding with gratitude.' Question: The Lotus Sūtra explains that the two vehicles will become Buddhas; why does this teaching state that the śrāvakas have their roots forever severed? Answer: In that sūtra, the lesser aspiration had already shifted and the greater capacity had already ripened; hence it explains their becoming Buddhas. This sūtra explains that they still preserve their lesser aspiration and do not yet possess the greater capacity; hence their roots are forever severed. 'At that time, in the assembly there was a bodhisattva named Universal-Manifestation-of-the-Physical-Body, who asked Vimalakīrti: "Householder, who are your father, mother, wife, children, relatives, retinue, officials, citizens, and close friends? Where are your male and female slaves, servants, elephants, horses, and carriages?"' This is the third [section], explaining the retinue; first comes the question, followed by the answer. The question has three intentions: First, it remotely arises from the meaning of the empty room. There are two meanings for Jingming emptying the room: first, he wished to make it empty and thereby reveal emptiness, as in 'the Buddha lands are also all empty'; second, he wished to use the room to make manifest that there are people present, as in 'all māras and heterodox masters are my attendants.' Mañjuśrī and Śāriputra had briefly inquired into the intent of the empty room, but had not yet revealed that the dharmakāya fully possesses all virtues; therefore it is asked now. Second, it closely arises from the meaning of penetrating the Buddha's Path: the reason a bodhisattva can enter all heterodox paths and thereby penetrate the Buddha's Path is truly because they are internally equipped with all virtues. Third, Jingming's expedient path is boundless, and outwardly his form is identical to the secular world; those of shallow discernment do not comprehend this and think it is really so. Now, wishing to make it manifest, he therefore poses the question. 'Thereupon Vimalakīrti replied in verse, saying:' This is the second [part], Jingming's reply. Above it was explained in prose; now it is spoken in verse to show that internally he has unhindered wisdom and externally is endowed with boundless eloquence. Furthermore, in accordance with what beings delight in, the exposition of the Dharma differs. The verse text has four parts: first, directly replying to the question; second, explaining the boundless functioning; third, expressing praise; fourth, encouraging the generation of the resolve. '"Prajñāpāramitā is the mother of the bodhisattva, / Upāya is the father; / Of all the leaders of beings, / None are not born from them."' Real wisdom shining inwardly is the mother; to say 'crossing over' (pāramitā) means plumbing the source of wisdom. Upāya functioning outwardly is the father; upāya has two aspects: first, understanding emptiness without grasping realization; second, because the principle of the true mark is profound and none can believe and accept it, it is necessary to use upāya to entice and guide them, enabling beings to attain awakening. The former explains the skill of according with principle, while the latter distinguishes the marvelous capacity to suit beings' capacities as surpassing real wisdom, and is therefore called the father. Moreover, the true intention is ethereal and congealed, being tranquil like yin; the skillful functioning of upāya moves on a par with yang; thus the teaching matches them to father and mother. Buddhas and bodhisattvas are both masters who guide beings, and are born from them. '"The joy of the Dharma is the wife,"' When one awakens to the profound Dharma, great joy arises; hence it is compared to a wife. '"The mind of kindness and compassion is the daughter,"' The mind of kindness and compassion is empty and extends outwardly, and its nature is gentle and compliant, following beings as it enters saṃsāra. '"A good mind and truthfulness are the son,"' Truthfulness has three meanings: first, upright and straightforward without crookedness, unlike the flattery and deceit of women; second, having capability, meaning conquering and subduing all māras; third, inheriting the Buddha-seed. Although truthfulness is genuine, because the nature of a son can also be evil yet resolute, it is qualified with 'a good mind.' '"The ultimate empty quiescence is the house."' This adduces the dwelling place to reveal his virtue. Above, prajñāpāramitā was explained as referring to empty wisdom; here the realm of the true mark is adduced as the dwelling place of the ultimate person. Ultimate emptiness has four meanings: first, no affliction is not obstructed; second, awakening to emptiness, no virtue is not fully possessed; third, quiescence and extinction are eternally peaceful; fourth, its substance and nature are profound and vast; thus it is compared to a house. '"The disciples are the multitude of afflictions, / Shifted according to one's will."' Afflicted beings follow the bodhisattva's transformation, turning away from evil to follow good. '"The aids to the Path are good friends, / By which right awakening is achieved."' Worldly friends encourage good and admonish against evil; the thirty-seven aids to awakening open the gate to nirvāṇa and block the road to saṃsāra, being identical in meaning to the three kinds of beneficial friends. '"The perfections are companions in the Dharma."' Some, though friends, are not necessarily companions to the very end; or though companions, are not necessarily good friends. Here it is shown that those who bring things to a good beginning and a fine end, leading to the seat of awakening, are the six perfections as the true companions. '"The four means of embrace are the singing girls,"' For gladdening beings and attracting the multitude, nothing surpasses the four means of embrace. '"Singing and chanting words of the Dharma, / This serves as their music. / The garden and park of dhāraṇī:"' Universally blocking evil so it does not arise is like a garden ridding itself of defilement; universally retaining good so it is not lost is like a park containing all kinds of things.

"The forest trees of untainted dharmas." The untainted roots are deep and cannot be uprooted. Their branches and leaves tower high and spread wide, shading and covering the afflictions; this is the meaning of trees. Because there is no intermingling of the tainted among them, they are likened to a forest. This is the path of seeing the truths. "The pure and wondrous flowers of the factors of awakening." Flowers have three meanings: first, producing fruit; second, purity; and third, adornment; here they are fully complete. "Pure" means pure and untainted; "wondrous" means adorned. Below, this refers to the meaning of the fruits produced by liberation and wisdom. As for why the seven factors of awakening are taken as flowers: as for the nature of a flower, when closed it is not wondrous, and when opened excessively it is ruined; only when its opening and closing strike the mean does it realize its full wonder. The harmonizing of the mental factors of awakening is likewise so. When high, they become scattered; when low, they sink into torpor; when high and low are harmonized and balanced, this proceeds from the pure flower. "The fruit of liberation and wisdom." The seven factors of awakening are the stage of reflection, which produces the fruit of the knowledge and eradication of the non-learners. Liberation is the fruit of eradication, which refers to unconditioned dharmas; wisdom is the fruit of knowledge, which refers to conditioned fruits. "The bathing pool of the eight liberations." The eight liberations are the eight emancipations (aṣṭa-vimokṣa), meaning turning away from and abandoning the bondages of the lower stages; hence they are called liberations. The function of water is to remove dirt and dispel heat. The nature of liberation dispels the heat of afflictions and departs from the defilements of manifold delusions. "The water of samādhi is calm, clear, and full." Becoming still and thereby able to reflect is the meaning of the water of samādhi. Attaining the eight liberations, all concentrations are fully complete; hence it is called "full." "Scattered with the flowers of the seven purities." The above explained the fullness of concentration; here it praises the perfection of reflection: first, purity of morality; second, purity of mind; third, purity of view; fourth, purity of crossing beyond doubt; fifth, purity of knowledge and vision of what is the path and what is not the path; sixth, purity of knowledge and vision of the practice; and seventh, purity of knowledge and vision of eradication. Morality is the root of goodness. Earlier it explained keeping the precepts, and due to the precepts one attains concentration; next it explains the purity of concentration; these two are prior to the path of seeing. The next three are precisely the path of seeing. Because of eradicating the view of the person, it speaks of purity of view; eradicating doubt is called the purity of crossing beyond doubt; eradicating the grasping at delusions is called the purity of what is the path and what is not the path. Knowing the eightfold noble path to be the path and the grasping at delusions to be not the path, it therefore says "the path and what is not the path." Question: The path of seeing completely eradicates the ten fetters; why does it specifically speak of eliminating three? Answer: Although the path of seeing eradicates the ten fetters, the meaning of eradicating the five views and doubt is completely fulfilled here, so it specifically speaks of eradication; as for the remaining greed, anger, arrogance, and ignorance, their eradication is not yet complete, so it does not speak of eradication. Question: Since six fetters are eradicated, why does it specifically speak of three? Answer: Three are fundamental, and three follow them. The view of the person is the fundamental, and the extreme view has not yet followed; the attachment to rules and rituals is the fundamental, and the attachment to views has not yet followed; doubt is the fundamental, and wrong view has not yet followed. Therefore it specifically speaks of three. When purity is attained at the root, one knows that the three secondary ones are also purified, having nothing to follow. The first five purities are broadly the same in the stages of the Great and Small Vehicles; the latter two purities differ between the Great and Small Vehicles. In the Small Vehicle, in the stage of the path of cultivation it speaks of the purity of practice, because the untainted practices of the path of cultivation are generated; in the stage of the non-learner it speaks of the purity of the eradication of practice, because the practice of utterly eradicating the fetters has been attained. According to the Great Vehicle, the latter two are both the path of cultivation; from the seventh stage and below, it speaks of the purity of the eradication of practice, because one cultivates the practice of eradicating the fetters; from the eighth stage and above, it speaks of the superior purity of cultivating bodhi. And as for saying "scattered," these seven encompass the three trainings, cover the ordinary and the noble, and pervade the three paths; therefore it says "scattered." "Bathing this undefiled person." This clarifies the efficacy of the water of samādhi and the flowers of the seven purities. Relying on the former water of samādhi and the flowers of the seven purities to wash away the defilements of the mind, it is therefore called "bathing." Though free of defilement, it is still called "bathing." Master Jīva said: "It is for dispelling heat and seeking comfort. The mahāsattva is undefiled, yet enters the eight liberations in order externally to lead sentient beings and internally to gladden his own mind." Now I say that because of bathing, one attains freedom from defilement; based on the end to reveal the beginning, it therefore says "bathing this undefiled person." "Elephants and horses of the five superknowledges race, the Great Vehicle has none superior (some texts read: taking the Great Vehicle as a chariot), controlled and driven with one mind, roaming on the eightfold correct path." Regarding "controlled and driven with one mind," Kumārajīva said: "The factors of the path have three functions: first, arousing; second, collecting the mind; and third, equanimity. If arousing is excessive, the mind becomes scattered; when scattered, one collects it. If collecting it is excessive, it sinks into torpor; therefore through diligence one makes the mind aroused. When movement and stillness are properly balanced, letting it proceed freely and allowing it ease as appropriate: this is called equanimity. Equanimity is precisely controlling and driving. It is like an expert driver: when slow, he urges it on; when fast, he reins it in; when slow and fast are balanced, he lets it go freely." "The marks are fully complete to adorn the appearance, the secondary characteristics embellish the posture, shame and conscience are the supreme garments." The reason garments cover the body is shame at exposing its ugliness. Shame and conscience not doing evil is of the same significance. "The profound mind is the floral garland." Shame and conscience indicate putting an end to evil; the profound mind has faith and joy, and thus can cultivate goodness. Preceding good deeds, it is like a garland on the head. "Richly endowed with the seven treasures of wealth." Faith, morality, learning, relinquishment, wisdom, shame, and conscience constitute the seven. Because of faith in goodness, one keeps the precepts; keeping the precepts stops evil; having stopped evil, one should advance in manifold goods, which must depend on extensive learning; because of hearing the Dharma, one can abandon the five desires and afflictions; abandoning delusion necessarily relies on wisdom. Therefore, the five matters are in sequence. The five matters are the primary treasures; shame and conscience are the guardians of wealth, and to the owner of the wealth they are also wealth. Worldly people regard jade and silk as abundance; the bodhisattva regards the seven treasures as wealth. "Instruction multiplies the interest, practicing according to what has been taught, dedication constitutes great profit." One's own practice takes the seven treasures as the root; instructing sentient beings is the growth of wealth, called multiplying interest. Furthermore, causing these sentient beings to practice according to what has been taught, and then dedicating these manifold goods toward the path of Buddhahood, is called great profit; if directed toward the three realms of existence or the two vehicles, the profit obtained would be small. "The four dhyānas are the couch and seat." In the four dhyānas, concentration and wisdom are equal and balanced; the three noble ones attain the path, enter nirvāṇa, manifest supernormal powers, and so forth, all externally relying upon them, so they serve as the couch and seat. Moreover, a couch possesses three meanings: first, separation from stings and poisons; second, separation from dust and dirt; and third, separation from cold and dampness. The four dhyānas are likewise: separation from the poison of malice, the dust of greedy desire, and the cold of sleep; free from these three afflictions, there is security and joy. "Arising from pure livelihood." Pure livelihood is precisely keeping the precepts. Because of keeping the precepts one attains dhyāna, hence it is said to "arise." "Extensive learning increases wisdom, serving as the sound of self-awakening." Above, it spoke of the couch, so one lies on the couch and sleeps peacefully. When sleeping peacefully, one is awakened by the Dharma, so next it speaks of musical sounds. When noble persons in foreign countries lie down and wish to rise, music is played to awaken them. When the bodhisattva rests securely in the four concentrations, hearing the Dharma extensively awakens him from his dhyāna slumber. "The food of the ambrosia of Dharma."

The devas placed various medicinal herbs into the ocean and ground them with a jewel mountain to produce amṛta; drinking it, one becomes an immortal, so it is named the medicine of immortality. In the Buddhadharma, the amṛta of nirvāṇa brings about the perpetual cessation of saṃsāra, which is the true medicine of immortality. It is also said that at the beginning of the kalpa the taste of the earth was amṛta, and eating it resulted in longevity. Within the Buddhadharma, the amṛta of the true mark nourishes one's wisdom-life, which is the true food of amṛta.

"The taste of liberation as drink."
Taste is of four kinds: first, the taste of renunciation, namely going forth and renouncing the five desires; second, the taste of dhyāna, renouncing distraction and affliction; third, the taste of wisdom, renouncing false thinking; fourth, the taste of nirvāṇa, renouncing saṃsāra. Here, the taste of liberation encompasses all four. Furthermore, [craving] turns into the root of bondage, and taking dissatisfaction as destruction, if one is thirsty and lacks water, then great suffering arises. Kang Senghui said, "The nature of love is like a starving man dreaming of rice; there is no time of repletion." Now, if one cuts off craving, one attains liberation; therefore, liberation is taken as the drink to quench this thirst of craving.

"A purified mind as bathwater, the categories of precepts as fragrant ointment."
Purity of mind is the bathwater; perfection of precepts is the fragrance rubbed upon the body.

"Destroying the thieves of affliction, courageous and vigorous beyond surpass,
Subduing the four kinds of māras, raising the victory banner in the bodhimaṇḍa."
The preceding passage explained that household affairs were complete; here it explains protecting the family estate so that others cannot ruin it. Moreover, the preceding text spoke of nourishing the four limbs: the body being healed and robust, one undertakes all endeavors. Destruction has two kinds: first, destruction by suppression; second, destruction by severing. Destroying the thieves of affliction refers to suppression; subduing the four kinds of māras is severing. In foreign countries, when they defeat an enemy and achieve victory, they erect a victory banner; conquering māras in the bodhimaṇḍa likewise displays this appearance.

"Though knowing there is no arising or ceasing, yet showing them that there is birth,
Manifesting in all realms, like the sun unseen by none."
This second section praises the bodhisattva's non-abiding skillful means in transforming living beings. Broadly divided, it has two parts: first, praising the skillful use of the two wisdoms; second, clarifying the benefiting of beings through supernormal powers. When a bodhisattva knows there is no arising or ceasing, he attains the dharmakāya and has no further share of rebirth; yet he takes birth for the sake of beings, and thus there is nowhere he does not manifest—this is called upāya wisdom. Knowing that there is no arising or ceasing is the real wisdom. These are also the two bodies of origin and traces.

"Making offerings throughout the ten directions to immeasurable billions of Tathāgatas,
Toward all Buddhas and one's own self, without any discriminative thought."
This explains the two wisdoms with respect to making offerings to the Buddhas. Venerable and humble are distinctly apparent, yet teacher and disciple are non-dual.

"Though knowing that all Buddha lands and sentient beings are empty,
Yet ever cultivating pure lands, teaching and transforming sentient beings."
The former concerned making offerings above to all Buddhas; this praises rescuing sentient beings below. It also explains the two wisdoms with respect to emptiness and existence: knowing that dependent and primary [retributions] are both empty, yet adorning lands and transforming beings.

"All kinds of sentient beings, their shapes, sounds, and deportments,
The fearless-strength bodhisattva can manifest all at once.
Aware of all māra affairs, yet appearing to go along with their practices,
Through fine upāya-wisdom, manifesting all according to will.
Or manifesting old age, sickness, and death, bringing all sentient beings to completion,
Thoroughly knowing them to be like illusions and apparitions, unobstructed in penetration."
This second part explains the transformation of beings through supernormal powers, specifically praising the functioning of upāya. There are five turns in all: first, explaining the function of supernormal powers with respect to the realm of sentient beings.

"Or manifesting the kalpa burning to an end, heaven and earth thoroughly blazing,
To those people with notions of permanence, illuminating them so they know impermanence."
The preceding passage manifested supernormal powers with respect to the realm of sentient beings; here, supernormal powers are manifested with respect to the vessel world. Manifesting the kalpa-fire has two aspects: first, actual burning, because benefit is attained; second, non-actual burning—either showing two suns, or even three or four suns appearing—where living beings perceive the appearance of burning, immediately awaken to impermanence, and then it is withdrawn so that it does not burn.

"Countless billions of sentient beings together come and invite the bodhisattva;
He arrives at their homes all at once, transforming them to turn toward the Buddha Way.
Scriptures, incantations, spells, and arts, crafts, and all diversions—
He manifests the practice of all these things, amply benefiting all sentient beings.
Among all worldly religious paths, he goes forth in them all,
Thereby resolving people's delusions, without falling into deviant views.
Or becoming the sun, the moon, a deva, a Brahmā king, lord of the world."
This again manifests supernormal powers with respect to the realm of sentient beings.

"Or sometimes becoming earth or water, or again wind or fire."
This again manifests supernormal powers with respect to the vessel world. Encountering people diving into the sea, he transforms his body into land; when living beings are thirsty and parched, he shows them water; all other matters match what things require.

"When there are epidemics in the kalpa, he manifests as various medicinal herbs;
If there are those who take them, their sicknesses are cured and all poisons eliminated."
Kumarajīva says: "He either causes them to be cured of disease or causes them to ascend as immortals, thereby transforming them and causing them to enter the correct path. In foreign countries there are miraculous medicinal herbs, some resembling human forms, others resembling elephants or horses; someone mounting them may soar into emptiness and depart. Or simply upon seeing or hearing of this medicine, all diseases are eliminated."

"When there is famine in the kalpa, he manifests his body as food and drink,
First rescuing their hunger and thirst, and afterwards speaking to them with the Dharma.
When there are weapons and warfare in the kalpa, he gives rise to compassion for them,
Transforming those living beings, causing them to dwell in the ground of non-contention."
Now, kalpas are large or small. Great kalpas have three [disasters]: fire, water, and wind. The reason they are called 'great' is because the period of time is long; the places destroyed are broad, from the desire realm up to the Third Dhyāna; and both humans and things are entirely absent. Seven times fire arises, burning the desire realm and the First Dhyāna; then one water kalpa arises, flooding the desire realm up to the Second Dhyāna. In this way, when seven times seven fire kalpas have arisen, seven water kalpas arise. After seven water kalpas have arisen, seven more fire kalpas arise, and then there is one wind disaster, blowing away and destroying the desire realm up to the Third Dhyāna. Thus the verse in the *Miśraka-abhidharma-hṛdaya* says:
'Seven fires and one water disaster, seven times seven fires and seven waters;
Again seven fires, followed by wind; the small kalpas also have three.'
Famine, pestilence, and warfare are called 'small' because the period of time is short, they operate only in the desire realm and only in Jambudvīpa, and they damage only human beings; therefore they are called 'small'.
A sūtra says: "When the human lifespan is ten years, the famine kalpa arises. After seven years, seven months, and seven days, the five grains do not ripen, those who die are numerous, and only one or two people remain. After passing through this, people show mutual love. By the power of compassion, the human lifespan gradually increases, up to eighty-four thousand years. Then, following arrogance and laxity, the lifespan declines and decreases, returning to ten years, and again the famine kalpa arises. In all, it goes through seven rounds. After passing through seven rounds, the pestilence kalpa arises; for seven months and seven days foul winds circulate, and whoever meets them dies. After passing through this, life is long once more.