維摩經義疏 6.3

The purpose of this chapter's occurrence has ten causal conditions: First, benefit in the three periods. From the beginning of the sūtra up to the "Dharma-Door of Non-Duality" is called benefit before the meal; this single chapter is called benefit at the mealtime; the "Bodhisattva Practice Chapter" is benefit after the meal. Second, the consummate person abides in three matters when preaching the twelve divisions of the sūtras: first, knowing others' minds; second, preaching the Dharma; third, manifesting supernatural powers. Above, preaching the Dharma has already been explained; now next supernatural powers are manifested, and knowing others' minds links these two throughout. Third, the Buddha's work is twofold: first, by means of the Dharma-doors of this land; second, using the Dharma-doors of other lands. Above, the Dharma-doors of this land were explained; now the Dharma-doors of other lands are distinguished. Fourth, the preaching of the Dharma within the room explains two kinds of causes and fruits: first, the causes and fruits of the dharmakāya; second, the causes and fruits of the pure land. Above, mostly the causes and fruits of the dharmakāya were explained; now the causes and fruits of the pure land are distinguished. Fifth, the primary principle of this sūtra explains the two wisdoms. Above, explaining the Dharma-door of non-duality was indeed real wisdom; now distinguishing the requesting of rice from the Fragrant Land is called upāya-wisdom. Sixth, from the beginning of this sūtra up to "Entering the Dharma-Door of Non-Duality" is called entering non-duality by means of duality, which gathers function to return to essence; from this chapter onward, it is having duality by means of non-duality, which produces function from essence. Seventh, this sūtra from beginning to end precisely explains inconceivable liberation. Inconceivable liberation has generally two kinds: the "Dharma-Door of Non-Duality" is the origin of the inconceivable; the "Fragrant Accumulation Buddha Chapter" distinguishes the traces of the inconceivable. Eighth, the preaching of the Dharma by the buddhas and bodhisattvas is twofold: first, relying on conventional truth; second, relying on the ultimate truth. The "Dharma-Door of Non-Duality" is preached relying on the ultimate truth; the "Fragrant Accumulation Buddha Chapter" is preached with regard to the gate of conventional truth. Ninth, in benefiting sentient beings, good friends are not fixed. The "Dharma-Door of Non-Duality" explains many people preaching together; the "Fragrant Accumulation Buddha Chapter" has one person preaching alone. Tenth, the assembly of followers is twofold: first, those of this land; second, those of other directions. Above, mostly the assembly of this land was benefited; the present chapter universally benefits both here and there. Question: Since requesting rice from the Fragrant Land is named the "Fragrant Accumulation Buddha Chapter", why is borrowing seats from the King of Lamps not called the "Lamp King Buddha Chapter"? Answer: Above, it was called "Inconceivable", establishing the designation from the general; now it is called "Fragrant Accumulation", receiving the name based on the specific. This is indeed wishing to establish chapters that are distinct from one another, so the general and specific are cited alternately. Question: What is the difference between borrowing seats from the King of Lamps and requesting rice from the Fragrant Land? Answer: Above, entering the small by means of the great was explained; now encompassing the great with the small is distinguished. Furthermore, above was silent elicitation, whereas here an apparition is dispatched. Both are mutual manifestations, revealing the inconceivable. The chapter opens into two parts: first, explaining the causes and fruits of the pure land; second, the assembly at that time obtaining benefit. Under the first there are two: first, explaining the fruit of the pure land; next, distinguishing the cause of the pure land. Within the fruit of the pure land, first the purity gate of that land is explained, and next the transformative intentions of the two lands are distinguished. The first has three clauses: first, Śāriputra thinking of food; second, Jingming bestowing rice; third, the great assembly receiving the food. "Thereupon, Śāriputra thought in his mind: 'The hour is approaching; where will these bodhisattvas eat?'" Śāriputra thinking of food has three causal conditions: First, both body and mind are encumbered—this is the ordinary person. Second, although the mind is without encumbrance, the physical form requires provisions and support—this is the two vehicles. Third, both are absent—this is the dharmakāya bodhisattva. Since Śāriputra has received a body born of bonds and karma, although his mind is without encumbrance, his physical form requires provisions and support. According to the Dharma-rules of ancient buddhas, past the midday meal one does not take food; now that the hour has arrived, he produces this thought. Second, from the beginning of the sūtra onwards, the Dharma of bodhisattvas has been extensively discussed, and persons of the śrāvaka [vehicle] have not produced deep delight, which is why he thinks of food. Third, the layman's room being empty and Śāriputra knocking at the barrier are indeed a mutual reflecting and stimulating, so as to propagate the Way and benefit beings. As for only saying 'where will these bodhisattvas eat' and not thinking of the śrāvakas, it is because disciples have their own method of begging for food. "At that time, Vimalakīrti knew his thought and said to him: 'The Buddha taught the eight liberations; as you have accepted and practice them, do you wish to hear the Dharma while desiring food?'" This is the second [section], Jingming preparing food. In the text there are two parts: this rebukes what Śāriputra thought. Within the eight liberations, the first two liberations contemplate the impurity of the desire realm; since you have accepted and practice them, why do you think of coarse food of the desire realm? Furthermore, the eight liberations taught by the Buddha are indeed the fine delicacies of desirelessness, the superior fare that nourishes the dharmakāya; why do you now think of impure food, desiring to support and nourish the fleshly body? Moreover, when one discusses having deep affection and delight in the Dharma, one does not even think of body and life, much less fix one's mind on food and drink. "'If you wish to eat, please wait for a moment; I shall cause you to obtain food such as you have never had before.'" This is the second [part], directly explaining the bestowal of food. In the text there are four parts: first, promising food; second, showing the direction and place of the food; third, the assembly being unable to fetch it; fourth, dispatching an apparition to request it himself. 'Please wait for a moment' means not missing the mealtime. 'I shall cause you to obtain food such as you have never had before': ordinary food supports the fleshly body; now providing food that nourishes the dharmakāya is called 'never had before'. Not creating it by magical transformation is out of concern that it might incur the suspicion of an insincere mind. Furthermore, he wishes to cause the sentient beings of this land to see the pure land, and also through the fragrant rice obtain the intention to propagate the Way, as well as the spreading of transformation between the two lands and mutual benefit; hence he does not magically create it. "Then Vimalakīrti immediately entered samādhi, and with his supernatural power". This is the second [part], showing the place of the food. Entering meditative absorption and manifesting supernatural powers reveals Jingming's spiritual power, causing the assembly to venerate the person and respect the Dharma. 'Showed the great assembly' means causing the great assembly to see the wondrous subtleties of the pure land and produce the mind to seek birth in the pure land. 'Above, passing beyond as many buddha lands as the sands of forty-two Gaṅgā rivers, there is a country named All Fragrances': this sets forth the distance in leagues and the name of the country. 'The Buddha is called Fragrant Accumulation, and is now presently there.' This shows the lord of transformation. 'The fragrance of that country, compared with the fragrances of humans and devas in the worlds of all the buddhas of the ten directions, is the foremost.' Although the fragrant land was shown, deep reverence had not yet arisen; now praising it as foremost arouses the intention of rare admiration. 'That land has no names of śrāvakas or pratyekabuddhas, but only an assembly of pure great bodhisattvas.' Above, the country and the lord of transformation were explained; this shows the assembly of followers. Explaining that there are only bodhisattvas causes them to generate the great aspiration; distinguishing that there are no śrāvakas repudiates the Hinayāna as base and defiled. 'The Buddha preaches the Dharma for them. Everything in that realm consists of fragrance: the multi-storied pavilions, the fragrant ground for walking, and the gardens and parks are all fragrant, and the fragrance of that food permeates immeasurable worlds in the ten directions. At that time, that buddha and the bodhisattvas had just sat down together to eat.' Having presented the country and the assembly of followers, now next he sets forth the teaching gate. 'There were devaputras all named Fragrant Adornment, who had all generated the mind directed toward anuttarā samyaksaṃbodhi, making offerings to that buddha and the bodhisattvas.'

Above, it explained that the bodhisattvas were those at the bhūmis and above; now, the narrative concerning the devaputras refers to people prior to the bhūmis. 'None among this great assembly failed to see it for themselves': above, what was seen was explained; now, through supernormal power, he caused the whole assembly to behold it. Together there are ten lines of sūtra text. 'Then Vimalakīrti asked the bodhisattvas, saying: "Virtuous sirs! Who can fetch the food of that Buddha?"' This third [part] explains that the assembly could not fetch it. The text has four parts: first, Jingming asks; second, the great assembly remains silent; third, the layman taunts them; fourth, Mañjuśrī replies. As to why he asked at first: having manifested that realm, he made it evident that those lacking the power could not bring [the food], prompting those with power to fetch it. Due to Mañjuśrī's awe-inspiring supernormal power, all of them remained silent. Mañjuśrī wished to manifest Jingming's virtue, and therefore through his supernormal power caused the assembly to remain silent. Furthermore, the benefit ought to belong to the layman, and having requested food to entertain guests, it was appropriate that he himself should fetch it. 'Vimalakīrti said: "Gentlemen of this great assembly, is this not shameful?"' Jingming's taunt was directed at those of initial practice. Moreover, previously when the seats were set up, the śrāvakas could not ascend them; now, when food is to be provided, the great assembly cannot fetch it. These both manifest the superior fruit of the Tathāgata and display the lofty path of Jingming, causing sentient beings to admire and aspire to it. 'Mañjuśrī said: "As the Buddha stated, do not disparage beginners."' He encourages those who are not yet accomplished, causing them not to disparage themselves but to advance in cultivating virtuous practice. Thus, Jingming's repressing and Mañjuśrī's leading forward together bring them to maturity. 'Thereupon, Vimalakīrti, without rising from his seat, in front of the assembled gathering manifested through transformation a bodhisattva whose marks and signs were radiant, whose awe-inspiring virtue was preeminent, eclipsing the gathered assembly, and told him, saying: "Go upward to the upper region; passing across Buddha-lands as many as forty-two Ganges sands, there is a realm named Sarvagandhasugandhā (Abounding Fragrances), where the Buddha is named Gandhahastin (Fragrance Accumulated), currently sitting and eating together with the bodhisattvas. Go there and speak in my words, saying: 'Vimalakīrti bows his head at the feet of the World-Honoured One, paying boundless respect, inquiring after your daily well-being, whether you have few illnesses and few afflictions, and whether your vitality and vigour are peaceful. We wish to receive the remnants of the food eaten by the World-Honoured One, so that we may perform Buddha-work in the Sahā world, causing those who delight in lesser teachings to propagate the Great Path, and also causing the renown of the Tathāgata to be heard everywhere.'"' This fourth [part] concerns sending the transformation to make the request himself. In the text there are four sections: first, directly explaining the dispatching of the transformation; second, the transformed person receiving the order; third, that Buddha bestowing the food; fourth, returning to this land. As for why he dispatched a transformation at the beginning: as for dispatching a transformation, borrowing the seats from the King of Lamps was an inconceivable silent resonance; now requesting food from the fragrant land by dispatching a transformation is extraordinary. Moreover, he wished to lead the bodhisattvas of the upper region to come from there, causing this assembly to behold them, admire their virtue, and advance in cultivating the practice of the Path; he also wished to use this Dharma gate to benefit that assembly. For these reasons, he dispatched the transformation to go. 'Then the transformed bodhisattva straightway ascended to the upper region before the assembly; the entire assembly all saw him go to the realm of Sarvagandhasugandhā, pay homage at that Buddha's feet, and also heard his words: "Vimalakīrti bows his head at the feet of the World-Honoured One, paying boundless respect, inquiring after your daily well-being, whether you have few illnesses and few afflictions, and whether your vitality and vigour are peaceful. We wish to receive the remnants of the food eaten by the World-Honoured One, desiring to perform Buddha-work in the Sahā world, causing those who delight in lesser teachings to propagate the Great Path, and also causing the renown of the Tathāgata to be heard everywhere."' This second [section] is the transformed person receiving the order and going to the upper region. Inquiring whether the Tathāgata has few illnesses and few afflictions: although the pure and the defiled differ, it indicates that one who has a body cannot be without affliction and suffering. Furthermore, when sentient beings are ill, the bodhisattvas are ill; since sentient beings have not yet escaped illness, the Buddhas cannot be without illness. The inquiry has two aspects: first, inquiring about what is avoided; second, inquiring about what is attained. 'Few illnesses' inquires about the body; 'few afflictions' inquires about the mind. These two inquire about what is avoided. 'Vitality' inquires about the body; 'peaceful' inquires about the mind. These two inquire about what is attained. 'Wishing to receive the remnants of the food eaten by the World-Honoured One': the bodhisattvas of that realm have deep and abundant roots of goodness and directly resonate with the fragrant rice; the sentient beings of this land have inferior aspirations, and thus only request the remnants of the food. 'Those mahāsattvas, seeing the transformed bodhisattva, marvelled at what had never been before: "From where does this superior person come? Where is the Sahā world located? What does it mean to 'delight in lesser teachings'?" Straightway they asked the Buddha.' This third [section] is that Buddha bestowing the food. The text has seven parts: 1. that assembly asks; 2. the Buddha answers; 3. they ask again; 4. the Buddha answers again; 5. the direct bestowing of food; 6. that assembly desires to come; 7. the Tathāgata's admonition and instructions. As to why they asked at first: they wished to reveal the wretchedness of this defiled land, obscuring the causes and conditions of this pure land now, generating deep revulsion, and advancing in cultivating the work of the Path. Furthermore, although the mahāsattvas of that land possessed supernormal powers, they could not constantly manifest them before themselves; because they did not know, they asked the Buddha. 'The Buddha told them, saying: "Passing downward across transformed lands as many as forty-two Ganges sands, there is a world named Sahā; the Buddha is named Śākyamuni, who is presently existing. In the era of the five turbidities, he expounds and disseminates the teachings of the Path for sentient beings who delight in lesser teachings. There is a bodhisattva there named Vimalakīrti, dwelling in the inconceivable liberation, expounding the Dharma for the bodhisattvas; thus he dispatched a transformation to come, praising my name and extolling this land, so as to cause those bodhisattvas to increase their merit."' This second [part] is the Buddha's reply. Sahā here is translated as 'mixed assembly', and also called 'mixed evil'. The Karuṇāpuṇḍarīka Sūtra says: 'Sentient beings of the realm of endurance (Sahā) endure the three poisons; the land takes its name from its people, hence it is called "endurance" (sahā).' 'Those bodhisattvas said: "What kind of person is he, to create such a transformation, whose virtuous power is fearless, and whose supernormal basis is like this?"' The third is asking again. Previously they asked generally about this land; now they ask specifically about Jingming. Furthermore, they wished to reveal the layman's virtue and inspire the feeling of the assembly to come. 'The Buddha said: "He is exceedingly great! To all the ten directions he sends transformations to perform Buddha-work and bring abundant benefit to sentient beings."' Fourth, the Buddha answers again. 'Thereupon the Tathāgata Gandhahastin, filling bowls of assorted fragrances to the brim with fragrant rice, gave them to the transformed bodhisattva.' Fifth, the Buddha directly bestows the food. The Tathāgata Gandhahastin had already benefited the upper region; now next he benefits the lower realm, and thus he bestows the food. 'At that time, those nine million bodhisattvas raised their voices together, saying: "We wish to go to the Sahā world to make offerings to Śākyamuni Buddha, and we also wish to see Vimalakīrti and the other bodhisattvas."' Sixth, that assembly desires to come. Question: The upper land is superior and its transformation pure; why do they come here? Answer: The bodhisattvas' virtues are not yet full; they wish to consult and receive what they have not yet heard universally from all Buddhas, and they possess past causes and conditions; therefore they come. Second, that land contains those of shallow practice who have affinities with this land, but they are unable to go on their own and require the great bodhisattvas to lead the way and bring them.

Third, this [assembly's] seeing those [bodhisattvas] arrive brought profound benefit. “The Buddha said: ‘You may go! Restrain your body-fragrances, and do not cause those sentient beings to produce minds of infatuation and attachment.’” This is the seventh part: the Tathāgata’s admonition. First, he admonishes their bodies; next, he admonishes their minds. Restraining their body-fragrances: because the teachings and approaches differ, [whereas] hearing it here gives rise to understanding, hearing it there gives rise to attachment; hence it must be restrained. Question: If so, why not restrain the fragrance of the food? Answer: Because of the Buddha’s spiritual power, it can stop their source of delusion and give rise to their aspiration for the Way; hence it is not restrained. “‘Moreover, you should discard your original forms, lest those seeking [the path of] a bodhisattva in that land feel self-contempt and shame.’” Seeing them here produces delight and aspiration; seeing them there produces self-contempt; therefore he has them restrain their original forms. “‘Furthermore, in that [land] do not harbor thoughts of disdain or shallowness and conceive obstructions. Why is this? The lands of the ten directions are all like empty space.’” The second part admonishes the mind, also containing two sentences. First, he adduces the land of the dharmakāya to admonish them. The pure and the defiled are both empty; that is the land of the equality of true reality, the common dwelling place of the dharmakāyas of all buddhas, in which there is never superior or inferior; therefore one should not give rise to notions of high and low. Furthermore, it is only that in order to transform those who delight in lesser dharmas, the buddhas do not completely manifest their pure lands. Second, he adduces the land of responsive traces to admonish them: buddhas manifest purity or defilement according to the time; the upper realm conceals defilement for the sake of pure conditions, and the lower realm conceals purity for the sake of defiled conditions. “Then the manifested bodhisattva, having received the bowl of food, together with those nine million bodhisattvas, all relying on the Buddha’s majestic spiritual power and the strength of Vimalakīrti, suddenly vanished from that world and within a moment arrived at Vimalakīrti’s house.” This is the fourth part: the manifested bodhisattva’s return to his native land. Within the text, there are again eight sections: first, returning here from there; second, Jingming setting out seats to await the guests; third, the bodhisattvas taking their seats; fourth, the manifested being presenting the food to the layman; fifth, the timely assembly gathering like clouds; sixth, Jingming encouraging them to eat; seventh, the doubts and thoughts of the śrāvakas; eighth, the bodhisattva’s scolding and rebuking. “Then Vimalakīrti immediately manifested nine million lion seats, majestic and splendid as before.” This is the second text. Above it explained borrowing seats; now it explains manifested creation; both mutually show what is extraordinary. “The bodhisattvas all sat upon them.” This is the third part: taking their seats. “The manifested bodhisattva presented the full bowl of fragrant food to Vimalakīrti; the fragrance of the food pervaded the city of Vaiśālī and the trichiliocosm.” This is the fourth part: presenting the food to Jingming. Heavenly fragrance travels against the wind for forty li; here, being the fruit of all buddhas, it therefore pervades the three thousand realms. “Then the brahmins, householders, and others of Vaiśālī, smelling the scent of this fragrant food, felt bliss in body and mind, marveling at what they had never experienced before. Thereupon the elder leader Candracchattra, accompanied by eighty-four thousand people, came and entered Vimalakīrti’s house, and seeing in his room that there were very many bodhisattvas, and that the lion seats were lofty, vast, majestic, and splendid, they all rejoiced greatly, paid homage to the assembly of bodhisattvas and the great disciples, and withdrew to stand to one side.” This is the fifth part: the timely assembly gathering like clouds. First it clearly explains the manifest assembly; next it explains the hidden assembly. As for the elder leader Candracchattra: in that country there was no king, and only five hundred elders jointly governed the state administration; Candracchattra was held in high esteem by the multitudes, and hence was made leader of the group. “The earth deities, space deities, and the devas of the desire and form realms, smelling this fragrance, also all came and entered Vimalakīrti’s house.” This is the gathering of the hidden assembly. The Hīnayāna says: in the form realm there is no nose-consciousness, so how could they smell fragrance? It also says: they can smell it by borrowing consciousness. If they could not smell it beforehand, there would also be no cause to borrow it. Furthermore, the Mahāyāna clarifies that its principle leaves nothing, no matter how subtle, unperceived; hence they can smell the fragrance and arrive. “Then Vimalakīrti addressed Śāriputra and the other great śrāvakas: ‘Virtuous sirs, you may eat! The Tathāgata’s nectar-flavored food.’” This is the sixth part: Jingming encouraging them to eat. Previously, in borrowing seats, he generally encouraged both the great and the small; in requesting food, he addresses only the śrāvakas—this mutually demonstrates their import. Moreover, the śrāvakas were narrow and inferior, thinking that the food was little and the assembly numerous, and would certainly not dare to eat; therefore he specifically addressed the great śrāvakas. Heavenly food is called sudhā, named ‘nectar’; the food of the pure land surpasses humans and devas, and is true nectar. Furthermore, nirvāṇa is called nectar; those who eat this food will certainly attain it; hence the fruit is spoken of by way of the cause. “‘Infused by great compassion, do not eat it with a limited mind, lest it fail to be digested.’” This food is the fruit of great compassion; furthermore, arising from great compassion and beheld with eyes of kindness, it is called ‘infused by great compassion’. Saying that a small amount cannot contain much is called a ‘limited mind’; because one does not match the donor, it is said ‘fail to be digested’. This shows them the method of receiving food. “A certain śrāvaka thought: ‘This food is little, yet everyone in this great assembly must eat.’” This is the seventh part: the doubts and thoughts of the śrāvakas. ‘A certain śrāvaka’ means one different from the great śrāvakas such as Śāriputra. Although Śāriputra belonged to the Small Vehicle, because his wisdom was superior, he did not presume to measure the spiritual virtue of a bodhisattva, and therefore did not give rise to this thought. “The manifested bodhisattva said: ‘Do not, with the small virtue and small wisdom of a śrāvaka, weigh and measure the boundless merit and wisdom of the Tathāgata.’” This is the eighth part: the bodhisattva’s rebuking. ‘Small virtue’ means that the adornment of merit is small; ‘small wisdom’ means that the adornment of wisdom is small. How could one limit the great with the small? “‘The four seas may dry up, but this food is inexhaustible. Even if all people were to eat mouthfuls as large as Mount Sumeru for up to an eon, it still could not be exhausted. Why is this? The leftovers of what has been eaten by one who is fully endowed with inexhaustible morality, concentration, wisdom, liberation, and the knowledge and vision of liberation, can never be exhausted.’” ‘All people eat’ clarifies that the people at that time are many; ‘mouthfuls of food as large as Mount Sumeru’ clarifies that what is eaten is great; ‘an eon’ clarifies that the time is long. Yet it still cannot be exhausted—how much less so in this assembly! Next, he adduces the five bodies [dharmakāya components] to explain it. The five bodies are the primary retribution, and the fragrant food is the dependent retribution; because the primary retribution is inexhaustible, the dependent retribution is inexhaustible. Furthermore, the five bodies are the origin, and the fragrant food is the trace; since the origin is inexhaustible, the responsive traces are not limited. “Thereupon the bowl of food completely satiated the entire assembly, yet it still was not diminished. Those bodhisattvas, śrāvakas, devas, and humans who ate this food were peaceful and happy in body, just like the bodhisattvas of the land Adorned with All Joys. Furthermore, all their pores emitted wondrous fragrance, also like the fragrance of all the trees in the land of Multitudinous Fragrances.” The fruits of the pure land are three: first, mindful food; second, giving food; third, receiving food. The two chapters before are concluded; this is the third. “At that time, Vimalakīrti asked the bodhisattvas of Multitudinous Fragrances: ‘How does the Tathāgata Fragrance Accumulated teach the Dharma?’ Those bodhisattvas said: ‘The Tathāgata of our land does not speak with words and letters, but merely uses all fragrances to cause all devas and humans to enter disciplined conduct;”

"[The bodhisattvas] each sit beneath fragrant trees, and upon smelling this exquisite fragrance, they immediately attain the samādhi of all virtue-stores. Those who attain this samādhi are fully endowed with all the merits and virtues of a bodhisattva." From the above onwards, [the text] has explained that fragrant food performs the Buddha's work; below this, the second [part] differentiates the modes of conversion of the two lands: first, it explains the teaching of the pure land; next, it differentiates the Dharma gates of the defiled land. Question: Above it was said that the Buddha Fragrance Accumulation preached the Dharma for the assembly; why then does it now say there are no written words? Answer: That land is not utterly without words; it simply uses fragrance as the primary means to perform the Buddha's work. Just as this land, although it uses sounds, also relies on supernatural powers and the like to enter the Way—all these are discussions based on what is predominant. Moreover, it is said: preaching the Dharma does not necessarily involve words; since fragrance can produce penetrating comprehension, it is also called preaching the Dharma. "Those bodhisattvas asked Vimalakīrti: 'Now, by what means does the World-Honoured One Śākyamuni preach the Dharma?'" This second [part] explains the Dharma gates of this land, falling into four: first, the question; second, the answer; third, the praise; fourth, the affirmation. This is the first, the question. "Vimalakīrti said: 'The sentient beings of this land are unyielding and difficult to convert; therefore, the Buddha speaks unyielding words to subdue them.'" This second [part], the answer, comprises three: namely, the doctrinal statement, the simile, and the application. The doctrinal statement also has three: the proposition, the explanation, and the conclusion. This is the first, the proposition. Broadly speaking, the Buddha's conversion has in general three gates: first, gentle words; second, unyielding words; third, mixed speech. "Mixed speech" means praising the good and censuring the evil. "Saying: this is hell, this is [the realm of] animals, this is [the realm of] hungry ghosts, these are the realms of adversity." This is the second, explaining subdual. As for "the realms of adversity": previously the three wretched destinies were explained as three, and here the [remaining] five adversities are explained, termed the realms of adversity. "These are the birthplaces of fools." The birthplaces of non-Buddhists are called the birthplaces of fools; for instance, being born in the Heaven of Non-Conception with a fixed lifespan of five hundred kalpas, which they consider to be nirvāṇa; later, when their life ends, they give rise to false views, repudiate the noble path, and fall into the Avīci hell. Because noble ones are not born in that place, it is called the birthplaces of fools. "This is physical misconduct, this is the retribution for physical misconduct; this is verbal misconduct, this is the retribution for verbal misconduct; this is mental misconduct, this is the retribution for mental misconduct; this is killing living beings, this is the retribution for killing living beings; this is taking what is not given, this is the retribution for taking what is not given; this is sexual misconduct, this is the retribution for sexual misconduct; this is false speech, this is the retribution for false speech; this is double-tongued speech, this is the retribution for double-tongued speech; this is harsh speech, this is the retribution for harsh speech; this is meaningless speech, this is the retribution for meaningless speech; this is covetousness and jealousy, this is the retribution for covetousness and jealousy; this is anger and affliction, this is the retribution for anger and affliction; this is wrong view, this is the retribution for wrong view." Previously the retributions of the eight adversities were explained; now the causes and retributions of the ten unwholesome actions are fully stated. "This is stinginess, this is the retribution for stinginess; this is breaking the precepts, this is the retribution for breaking the precepts; this is anger, this is the retribution for anger; this is indolence, this is the retribution for indolence; this is distracted thought, this is the retribution for distracted thought; this is foolishness, this is the retribution for foolishness." This states the causes and retributions of the six flaws. The ten unwholesome actions are worldly hindrances; these are supramundane hindrances. "This is establishing precepts, this is keeping precepts, this is violating precepts; this should be done, this should not be done; this is an obstruction, this is not an obstruction; this incurs guilt, this is free from guilt; this is pure, this is defiled; this is tainted, this is untainted; this is the wrong path, this is the right path; this is conditioned, this is unconditioned; this is worldly, this is nirvāṇa." Previously the eight adversities, ten unwholesome actions, and six flaws were explained; these three categories only clarified what is to be abandoned. From this passage onward, it shows both what is to be adopted and what is to be rejected. Violating or not violating is based on the meaning of prohibition. What should be done and what should not be done is based on the meaning of practice. "Obstruction" means violating prohibitive precepts and not practicing active good, thereby obstructing the noble path. "Guilt" refers to the former two being guilt. "Free from guilt" refers to maintaining prohibitions and carrying out practices. "'Because people who are difficult to convert have minds like monkeys, their minds must be controlled with various kinds of methods before they can be subdued. Just as elephants and horses that are unruly and unsubdued are subjected to all kinds of harsh floggings, even piercing to the bone, before they are subdued.'" This is the second, the simile. Master [Kumāra]jīva said: "There are five kinds of horses: the first is subdued merely upon seeing the shadow of the whip; the second is subdued only when struck by the whip; the third is subdued only when a sharp awl pricks its skin; the fourth is subdued only when it pierces the flesh; the fifth is subdued only when it penetrates to the bone." The sharp and dull faculties of sentient beings likewise have five grades: first, merely seeing the impermanence of another, one's mind is immediately awakened; second, seeing the impermanence of an acquaintance, one's mind is only then awakened; third, seeing the impermanence of brothers and relatives, one's mind is only then awakened; fourth, seeing the impermanence of parents, one's mind is only then awakened; fifth, experiencing one's own impermanence, enduring extreme suffering and affliction, and receiving harsh words, one is only then awakened. "'Sentient beings who are unyielding and difficult to convert like this can only enter the discipline through all kinds of bitter and harsh words.'" This is the third, the application of the simile. Without hooks and whips, there is no way to train elephants and horses; without harsh words, there is no way to subdue those who are difficult to convert. "When those bodhisattvas heard this spoken, they all said: 'Unprecedented! How the World-Honoured One Śākyamuni Buddha conceals his immeasurable sovereign power and instead uses the Dharma rejoiced in by the impoverished to deliver sentient beings; and these bodhisattvas are also able to labor humbly, being born in this Buddha-land out of immeasurable great compassion.'" This is the third, the praise by those bodhisattvas. First they praise the Buddha, and next they praise the bodhisattvas. As for "the Dharma rejoiced in by the impoverished": sentient beings of this land lack the Dharma-wealth of the Great Vehicle, which constitutes their poverty, yet they possess small capacities that accord with what they rejoice in. The Buddha conceals his great virtues and uses small teachings to convert people. As the Lotus Sūtra says: "Taking off his necklace and fine garments, he put on ragged, dirty clothes to convert the poor son," daring to assimilate to their poverty and delivering them in accordance with what they rejoice in. "Vimalakīrti said: 'The great compassion of the bodhisattvas of this land toward sentient beings is firm and solid, truly as you have said. Yet their benefiting sentient beings for a single lifetime surpasses hundreds of thousands of kalpas of practice in that land. Why is this? This Sahā world has ten good dharmas that do not exist in any other pure land. What are the ten? Attracting the impoverished through giving; attracting precept-breakers through pure discipline; attracting the angry through patience; attracting the indolent through diligence; attracting the distracted through dhyāna meditation; attracting the foolish through wisdom.'" The fourth is Jingming's affirmation, continuing to praise the teaching of this land. Question: In the pure land there is no poverty, so giving is not needed; if there is no foolishness, what is the use of converting them? Answer: There are two kinds of foolishness: first, not comprehending all dharmas, which is called foolishness;

The second is merely not having awakened to the profound Dharma of the Buddhas, which is termed delusion. The defiled land possesses both kinds of delusion, whereas the pure land has only the latter one; here, it refers to the former category. "Expounding the dharma that removes hardships to deliver those in the eight difficulties, using the Mahāyāna Dharma to deliver those who take delight in the Hinayāna, using all good roots to rescue those devoid of merit, and constantly employing the four means of embracing to bring sentient beings to maturity—these are the ten." Expounding the dharma that removes hardships refers to transforming sentient beings by means of the Hīnayāna Dharma. Using the Mahāyāna Dharma to deliver those who take delight in the Hinayāna refers to transforming the small through the Mahāyāna Dharma. Using all good roots to rescue those devoid of merit refers to transforming beings through the vehicle of humans and devas, fully equipping the five vehicles. Question: In practicing these ten matters of practice, how are they superior to cultivating practice in that land? Answer: In this land there are the ten unwholesome dharmas; therefore, the ten virtues increase. That land is purely wholesome, and there is no ground on which to bestow virtue. Just as in a place with much illness, a physician has ground everywhere to rescue others, whereas in a place without disease, a physician has no use, so cultivating practice for hundreds of thousands of kalpas [there] is not equal to a single lifetime [here]. "Those bodhisattvas said: 'Possessed of how many dharmas does a bodhisattva practice in this world without blemish and take birth in a pure land?'" From above down to here, the explanation of the fruit of the pure land has ended; from here on, the cause of the pure land is distinguished. Explaining the fruit of the pure land causes them to gain present benefit; distinguishing the cause of the pure land causes them to attain rebirth in future lives. First is the question, followed by the answer. The intent of the question: It follows upon Jingming praising that a bodhisattva's cultivation in this land for one lifetime surpasses hundreds of tens of kalpas in other directions. If this is so, a person of profound practice may well possess the efficacy of rescuing beings; but a person of shallow practice, wishing to abide in the defiled land to transform people, may fear not being able to save himself, nor able to benefit beings—just as throwing a small amount of hot water upon ice instead helps form frozen ice. Therefore, they ask by what dharma one can be free from distress and encumbrance oneself, and furthermore be able to benefit others, causing both oneself and others to be reborn together in a pure land. "Vimalakīrti said: 'When a bodhisattva possesses eight dharmas, he practices in this world without blemish and is born in a pure land.'" This is the second [part], Jingming's answer. It has three parts: the presentation, the explanation, and the conclusion. This is the initial presentation. "'What are the eight? Benefiting sentient beings without expecting reward; undergoing all sufferings on behalf of all sentient beings; bestowing all merits one performs upon them;" This is the second [part], explaining the eight dharmas individually. Among the eight dharmas, the first four are transforming others, and the latter four are one's own practice. The first four are precisely loving-kindness, compassion, joy, and equanimity. Benefiting sentient beings without expecting reward is the mind of loving-kindness. The mind of loving-kindness gives joy; hence, it does not expect reward. Undergoing sufferings on behalf of sentient beings explains the mind of compassion. Question: Sentient beings undergoing suffering is the karmic retribution of prior karma; how can one undergo it on their behalf? Answer: Teaching and transforming them to give rise to the good and eradicate the evil, whereupon they leave suffering and obtain joy—hence it is called undergoing it on their behalf. Bestowing all merits one performs upon them explains joy. Because joy eradicates jealousy, one is able to bestow entirely. "'having an impartial mind toward sentient beings, being humble and unhindered;" This explains the mind of equanimity. Equanimity remedies attachment and hatred; therefore, the mind is equal and impartial. Since one has an impartial mind, one is further able to humble oneself and venerate others; this refers to being humble. Through an impartial mind and humility, between enemies and kin there are no longer barriers. "'regarding all bodhisattvas as if they were Buddhas; and having no doubt upon hearing dharmas one has not yet heard;" The first line is revering persons; the next is not doubting the Dharma. A bodhisattva is a bridge for the four kinds of beings and a successor to the Three Jewels; regarding them as if they were Buddhas brings merit to oneself; hence, one must revere the person. Sūtras expounded by the Buddha, upon hearing, one immediately has faith in and accepts, not giving rise to doubt and suspicion because they have not yet been heard; hence, one must have faith in the Dharma. "'not opposing śrāvakas;" Above, venerating persons and esteeming the Dharma are one's own trainings; this is the fifth phrase. In what training does this lie? Not giving rise to anger or obstruction? This is the sixth phrase. Although the three vehicles are distinct, their ultimate principle is non-dual; therefore, there is no simple opposition. "'not envying the offerings made to others, not being arrogant over one's own gain, and subduing one's mind therein;" This is the seventh phrase: not giving rise to afflictions regarding matters of enjoyment. Others plant and others reap, so one does not give rise to jealousy; oneself plants and oneself gains, why be arrogant? In these two situations, one subdues oneself well. "'constantly examining one's own faults, not proclaiming the shortcomings of others, and ever seeking all merits with single-mindedness.'" This is the eighth phrase: regarding the place of cultivation, being able to leave behind faults and amass the good. Examining one's own faults, then faults naturally vanish; proclaiming the shortcomings of others, then shortcomings reside in oneself: these two are leaving behind faults. Unwholesome things easily increase, whereas merits are difficult to complete; unless one seeks them single-mindedly, there is no way to accomplish them: this is amassing the good. "'These are the eight.'" The above presentation and explanation have already concluded; now is the overall conclusion. "When Vimalakīrti and Mañjuśrī expounded this Dharma in the great assembly, hundreds of thousands of devas and humans all gave rise to the mind of anuttarā samyaksaṃbodhi, and ten thousand bodhisattvas attained the forbearance of dharmas." Above, the cause and fruit of the pure land were expounded; now, secondly, the assembly of the time receives benefit.