維摩經義疏 6.5

This is the fourth assembly, reconvening in the Āmrapālī Grove. Explaining the purpose of their coming involves five causal conditions: First, the Dharma taught above required the Buddha's seal of confirmation so that it could become a sūtra, and only after that could it flow afar to distant generations. Second, as for the inconceivable matters manifested by Jingming, the assembly in the ten-foot-square room had already seen them, but those destined [to be converted] in the Āmrapālī Grove had not yet witnessed them; because the conversion was not yet complete, this assembly was required. Third, the bodhisattvas from Sarvagandhasugandhā had two purposes in coming: one was to see Jingming, and the second was to pay homage to the Buddha; now wishing to fulfill their original intention, this assembly was required. Fourth, the preceding chapter only explained using fragrant rice to perform Buddha-work, whereas now there is the desire to expound widely that Buddha-work comprises immeasurable Dharma-gates. Fifth, previously borrowing the seats and requesting the food showed supernormal powers only briefly; now carrying the assembly on the palm of his hand and receiving the great trichiliocosm in his hand, he broadly displays the path that is difficult to conceive.

As for the "Bodhisattva Practice Chapter": ordinary people practice within saṃsāra, and the two vehicles let their minds roam in nirvāṇa; both follow the two extremes and do not tread the practice of the Way. Now, as the mahāsattvas from Sarvagandhasugandhā were about to return to their home land, they requested the teaching of the correct practice of bodhisattvas; hence the chapter is named after this.

The chapter opens into two parts: first, the setting; second, the main exposition.

The setting consists of ten clauses: 1. the manifestation of auspicious signs prior to their arrival; 2. asking the reason for the auspicious signs; 3. answering the significance of the auspicious signs; 4. inviting Mañjuśrī to go; 5. Mañjuśrī consenting to come; 6. Jingming holding up the great assembly in his palm; 7. the assembly bowing their heads upon arrival; 8. the Tathāgata greeting them; 9. commanding them to take their seats; 10. receiving the command and sitting down.

"At that time, the Buddha was preaching the Dharma in the Āmra Grove. The ground suddenly became vast, broad, and adorned, and the entire assembly turned golden."
This is the first, the manifestation of auspicious signs, which generally has three meanings: first, to adorn the place for guests coming from other directions; second, to evoke the sincere reverence and admiration of the assembly in the Āmrapālī Grove; third, to signify the full opening of Dharma-gates through which others may awaken to the Way.

"Ānanda said to the Buddha: 'World-Honoured One! For what cause and condition is there this auspicious response, that this place has suddenly become vast, broad, and adorned, and the entire assembly has turned golden?'"
This is the second, asking the reason for the auspicious signs. What the mahāsattva does cannot be fathomed by the lesser path. Furthermore, it causes the assembly present at the time to know of Jingming's arrival, giving rise beforehand to joy and admiration. For these two reasons, he asks.

"The Buddha told Ānanda: 'Vimalakīrti and Mañjuśrī, respectfully surrounded by the great assembly, have conceived the intention to come; therefore, this auspicious sign has first been indicated.'"
This is the third, answering the reason for the auspicious signs.

"Thereupon Vimalakīrti said to Mañjuśrī: 'We may together see the Buddha and the bodhisattvas, to pay homage and make offerings.'"
This is the fourth, inviting Mañjuśrī to come, which generally has three meanings: first, the wish for the seal of confirmation to make it a sūtra; second, to allow the bodhisattvas from Sarvagandhasugandhā to see the Buddha and hear the Dharma; third, the wish to clarify that Buddha-work has immeasurable gates and does not stop at fragrant rice.

"Mañjuśrī said: 'Excellent! Let us go! Now is precisely the time.'"
This is the fifth, Mañjuśrī's praise and consent. "The time" refers to the time to propagate the Way and benefit living beings, which matches the three meanings above.

"Vimalakīrti then, with supernormal power, held the great assembly along with their lion seats, placed them on his right palm, and went to where the Buddha was. Having arrived, he set them on the ground."
This is the sixth, Jingming manifesting supernormal powers, which is to restate the inconceivable matters. The palm is not large yet can hold them; the assembly is not small yet is transported. Furthermore, worldly hospitality provides guests with carriages and horses, whereas the mahāsattva welcomes and sends off by transporting them with supernormal powers.

"[Vimalakīrti] bowed his head at the Buddha's feet, circumambulated him to the right seven times, and with single-mindedness joined his palms and stood to one side. The bodhisattvas then all left their seats, bowed their heads at the Buddha's feet, also circumambulated him seven times, and stood to one side. The great disciples, Śakra, Brahmā, the Four Heavenly Kings, and the others also all left their seats, bowed their heads at the Buddha's feet, and stood to one side."
This is the seventh, paying homage upon arrival.

"Thereupon the World-Honoured One, having greeted the bodhisattvas in accordance with the Dharma,"
This is the eighth, the Tathāgata greeting them.

"ordered each to return to their seats."
This is the ninth, commanding them to take their seats.

"They then all received the instruction."
This is the tenth, receiving the order and sitting down.

"When the assembly was seated, the Buddha said to Śāriputra: 'Did you see what was done by the bodhisattva-mahāsattva's sovereign supernormal power?'"
This is the second, properly expounding the main teaching. In the text, there are two parts: first, confirming the previous exposition and explaining that Buddha-works differ; second, distinguishing the practice of bodhisattvas. The first also has two parts: first, separately clarifying the virtue of the fragrant rice; second, distinguishing that Buddha-works differ. In asking Śāriputra first, there are generally two meanings: first, wishing to give the seal of confirmation to make it a sūtra; second, using the great to rebuke the small.

"'Yes, indeed, I have seen it!' 'What do you think about it?' 'World-Honoured One! I behold it as inconceivable; it is not what mind can conceive, nor what calculation can fathom.'"
The name "inconceivable" is precisely revealed here, precisely because the two vehicles cannot measure it, it is called inconceivable.

"At that time, Ānanda said to the Buddha: 'World-Honoured One! The fragrance smelled now is something that never existed before. What fragrance is this?'"
Question: It was said above that the fragrance universally perfumed the three thousand [worlds], and the ten-foot-square room and the Āmrapālī Grove are several li apart; why was it not smelled? Answer: Because it was not their portion, being close, they still did not smell it. Now, as the sūtra was about to be sealed and confirmed, and as Buddha-work was to be clarified, they were able to smell it.

"The Buddha told Ānanda: 'It is the fragrance of the pores of those bodhisattvas.'"
Mentioning only the fragrance of those bodhisattvas shows the root cause. Furthermore, he wished to let Śāriputra reveal for himself that it was the fragrance of the food.

"Thereupon Śāriputra said to Ānanda: 'Our pores also emit this fragrance.' Ānanda said: 'Where does this come from?' [Śāriputra] said: 'The elder Vimalakīrti fetched the Buddha's leftover food from the land of Sarvagandhasugandhā; all the pores of those who ate it in his house are fragrant like this.' Ānanda asked Vimalakīrti: 'How long will this fragrance abide?' Vimalakīrti said: 'Until this food is digested.' [Ānanda] said: 'How long until this food is digested?' [Vimalakīrti] said: 'The potency of this food lasts for seven days, and only then is it digested.'"
Master Kumārajīva said: "If someone eats fragrant rice and the rice does not digest in time, their mind will surely be weary and discard it; therefore, it is not made to last long. It is also said that for those who ought to attain the Way, the rice's fragrance perfuming them will take no more than seven days, and they will surely achieve the noble Way. Just like the bite of a seven-step snake, its potency does not exceed seven days. The matter does not require a long time, so it is not made to exceed seven days." The monk Sengzhao explained: "The potency subsiding after seven days is the ordinary power of the rice. If one ought to step onto the Way by means of the rice, it must allow them to attain what they ought to attain, and only then does it digest." Jizang states: As for the rice, there are three [grades]. For ordinary people whose capacity is shallow, it lasts only seven days; this is the lowest. For the two vehicles, it is somewhat deeper; hence it digests only after they attain the correct position of the first fruit or the mind of an arhat; this is the intermediate. For the Mahāyāna, from generating the aspiration up to succession to Buddhahood, only then does it digest; this is the highest.

In order to respond to the three grades of sentient beings, it was first said to be seven days. [The sūtra says:] "Moreover, Ānanda! If a śrāvaka who has not yet entered the right determinacy eats this food, he will enter the right determinacy, and only then will it digest; if one who has already entered the right determinacy eats this food, he will attain liberation of mind, and only then will it digest; if one who has not yet aroused the aspiration for the Great Vehicle eats this food, it will digest only when he arouses that aspiration; if one who has already aroused that aspiration eats this food, he will attain the forbearance of non-arising [dharmas], and only then will it digest; if one who has already attained the forbearance of non-arising eats this food, it will digest only when he reaches succession [to Buddhahood] in one life. This food is such that it eliminates all the poisons of the afflictions, and only then will it digest." Some say: "The food is a dharma-gate and not edible food; therefore it can cause people to attain the Way." Now, the Buddhas take the food itself as a dharma-gate, manifesting this single function to cause people to enter the Way. As a sūtra says: "The bodhisattva has a heavenly crown that illuminates the dharma-nature; when he wears this crown, all dharma-natures appear in his mind." Question: How does eating fragrant food cause people to attain the Way? Answer: The Buddhas have skillful words, and they also have skillful food; therefore, whether hearing the words or taking the taste, both attain the Way. Furthermore, in the world, since there is medicine to treat illnesses of the body, now to treat illnesses of the mind there must also be medicine—namely, this fragrant food. Master [Kumāra]jīva said: "When eating this food, the body is at ease and the mind is tranquil, arousing an unprecedented intention. If food is already like this, how much more so the Way? Having this wondrous fruit, there must be a wondrous cause; having supreme faith and joy, one deeply penetrates cause and effect; penetrating cause and effect, one understands dependent arising; understanding dependent arising, one sees the true mark"—therefore they attain the Way. [The sūtra says:] "Ānanda addressed the Buddha, saying: 'Unprecedented, World-Honoured One! Such fragrant food can perform the Buddha's work!'" Below this is the second [section], explaining in full that the Buddha's work differs. In terms of the text, there are two parts: first, correctly explaining that the Buddha's work has many gates; second, that understanding and entering this gate brings great benefit. Ānanda's praise means that food originally benefits the body, yet here it ultimately causes one to attain the Way; thus he calls it unprecedented. "The Buddha's work" means teaching and transforming sentient beings to cause them to attain awakening to the Way; this is indeed the work of the Buddhas. [The sūtra says:] "The Buddha said: 'So it is, so it is, Ānanda! In some Buddha-lands, the Buddha's radiance performs the Buddha's work; in some, the bodhisattvas perform the Buddha's work.'" As in the Avataṃsaka Sūtra, the Tathāgata remains silent and the bodhisattvas preach the Dharma. Also, in this very sūtra, Śākyamuni is wordless while Jingming propagates the Way. [The sūtra says:] "In some, the Buddha's transformation-persons perform the Buddha's work." Like the Buddha Śānta, whose true form entered extinction, leaving transformation Buddhas to benefit sentient beings. [The sūtra says:] "In some, the Bodhi tree performs the Buddha's work." The Buddha attained bodhi beneath the tree, hence it is named the Bodhi tree. This tree produces forms and sounds according to what is seen and heard, and in both cases [beings] attain awakening to the Way; hence it uses the tree to perform the Buddha's work. [The sūtra says:] "In some, the Buddha's robes and bedding perform the Buddha's work." Formerly, a king of Jambudvīpa obtained the Buddha's great robe; at that time there was a pestilence in the world, and the king placed the robe upon a banner to show it to the multitude; the multitude took refuge, their illnesses were all cured, their faith and reverence grew deeper, and through this they attained liberation. [The sūtra says:] "In some, food and drink perform the Buddha's work; in some, parks, groves, and observation towers perform the Buddha's work." In the Land of Varied Scents, using fragrance for the ground and gardens to cause people to attain awakening to the Way is just such a matter. [The sūtra says:] "In some, the thirty-two marks and eighty minor signs perform the Buddha's work; in some, the Buddha's body performs the Buddha's work." Some show the true form with its marks and signs and attain the Way. Moreover, as with King Bimbisāra, who gave an image of the Buddha to King Pukkusāti, through this he attained awakening. As for "the Buddha's body", it means making his body manifest. [The sūtra says:] "In some, empty space performs the Buddha's work, and sentient beings, relying on this condition, are able to enter the practice of discipline." The capacities and dispositions of sentient beings differ: for those fond of existence, he preserves his body to show existence; for those who delight in emptiness, he extinguishes his body to show non-existence. Just as Mañjuśrī extinguished all physical forms and manifested the appearance of empty space to transform King Ajātaśatru, as recounted in the Guhyakādhipati Sūtra. [The sūtra says:] "In some, dreams, illusions, shadows, echoes, reflections in a mirror, the moon in the water, heat mirages—similes such as these—perform the Buddha's work." There are sentient beings whom he causes to feel dreams and attain awakening to the Way, or there are those who obtain benefit from manifested illusions and mirages that are not real forms. [The sūtra says:] "Or in some, sounds, language, and letters perform the Buddha's work; or in some, pure Buddha-lands that are tranquil, without words, without preaching, without indication, without consciousness, without action, and unconditioned, perform the Buddha's work. Thus, Ānanda, the comportment, moving, and resting of the Buddhas, all that they undertake, is nothing other than the Buddha's work." There are true Buddha-lands where all are dharmakāya bodhisattvas, externally without speech and internally without conscious deliberations, who transcend and awaken beyond phenomena, contemplating the true mark directly and attaining the Way. [The sūtra says:] "Ānanda! There are these four māras and the eighty-four thousand gates of afflictions, by which sentient beings are wearied, and the Buddhas take these very dharmas to perform the Buddha's work." Master [Kumāra]jīva said: "The Buddha's work is of three kinds: first, using the wholesome as the Buddha's work, meaning preaching the Dharma, emitting light, and so forth; second, using the indeterminate as the Buddha's work, namely empty space and the like; third, using the unwholesome as the Buddha's work, meaning manifesting the afflictions." Physicians are of three grades: those of the inferior grade turn medicine into non-medicine; those of the middling grade can use medicine as medicine; the fine physician of the superior grade uses non-medicine as medicine. As for the eighty-four thousand, there are the three poisons and equal parts [of all three]. These four are the roots of all afflictions; from each root emerge twenty-one thousand, together making eighty-four thousand, and from the eighty-four thousand emerge limitless branches. As for why they are called the eighty-four thousand dharma-gates, in the Bhadrakalpika Sūtra a bodhisattva pondered: 'Practising which samādhi will one swiftly attain the eighty-four thousand pāramitās?' Thereupon he asked the Buddha. The Buddha answered that there is a samādhi called 'Comprehending the Root of Dharmas'; if a bodhisattva practises it, he swiftly attains the eighty-four thousand pāramitās. As for the pāramitās, the Buddha's merits have three hundred and fifty gates; each takes the six pāramitās as its cause, thereby yielding two thousand one hundred pāramitās, which are used to remedy the afflictions of the four great elements and the six deteriorations. The four great elements compose the body of sentient beings; by cultivating the pāramitās, one attains the pure dharmakāya, hence they remedy the four great elements. As for the six deteriorations, they are the evil thieves of the six sense-objects, which cause one's wholesome dharmas to deteriorate and perish; cultivating the pāramitās, one arises to enter the Buddha's realm and does not fear the six sense-objects, hence they remedy them. The four great elements are internal, and the six deteriorations are external; this internal and external arise from afflictions, hence they are remedied. With the three poisons and equal parts, there are twenty-one thousand each, combining to make eighty-four thousand. [The sūtra says:] "This is called entering the dharma-gate of all Buddhas."

‘When bodhisattvas enter this gate, if they see all pure and fine Buddha lands, they do not feel joy on that account, neither covetous nor proud; if they see all impure Buddha lands, they do not feel sorrow on that account, neither hindered nor depressed; but towards all Buddha lands they give rise to a pure mind, rejoicing and paying reverence, [exclaiming that this is] unprecedented. The merits of the Buddhas, the Tathāgatas, are equal; it is for the sake of teaching and transforming sentient beings that they manifest different Buddha lands. Ānanda! You see that the lands of the Buddhas, in terms of earth, have diversity, yet space has no diversity. In like manner, one sees that the physical bodies of the Buddhas have diversity, but their unhindered wisdom has no diversity.’ / This second [section] explains that deeply entering this gate allows one to obtain great benefit. In terms of the text, there are three [parts]: first, explaining that their merits are identical; next, explaining that their titles are equal; third, that the Small Vehicle cannot fathom them. Their merits being identical is divided into two: first, explaining that the Buddhas’ wisdom is equal; next, explaining that their remaining merits are equal. As for the Buddhas’ wisdom being equal: since they have entered this gate, they then know that Buddha lands originally respond to beings; and how could the wisdom capable of responding differ? Therefore, regarding the pure and the defiled, they give rise neither to sorrow nor to joy. / ‘Ānanda! The physical bodies of the Buddhas, their majestic marks, lineage, morality, concentration, wisdom, liberation, knowledge and vision of liberation, powers, fearlessnesses, unique qualities, great kindness, great compassion, deportment and practice, as well as their lifespans, preaching the Dharma to teach and transform, bringing sentient beings to maturity, purifying Buddha lands, and fulfilling all Buddha-dharmas, are all entirely equal.’ / The above explained that their wisdom is equal; here it explains that the remaining merits are all identical. Question: The Buddhas’ rituals of conversion are each different; how can they be equal? Answer: The Buddhas equally possess all upāya; therefore, they are equal. / ‘Therefore, they are called Samyaksaṃbuddha.’ / The former explained that their merits are identical; this explains that their titles are equal. However, titles have many gates: briefly speaking, there are three; the next [enumeration] has ten; and a complete presentation has immeasurably many. Here they are stated briefly. This first is the title of Correct and Universal Knowledge (Samyaksaṃbuddha). Understanding without error is ‘correct’ (samyak); knowledge that leaves nothing out is called ‘universal’ (saṃ-); and determining the characteristics of phenomena is called ‘knowledge’ (buddha). / ‘They are called Tathāgata.’ / Here translated as ‘Thus-Come’ (Tathāgata), and also called ‘Thus-Gone’ (Tathāgata). Embodying Thusness and coming is called ‘Thus-Come’; embodying Thusness and going is called ‘Thus-Gone’. Furthermore, coming as the Buddhas come, they are therefore called ‘Thus-Come’; going as the Buddhas equally enter nirvāṇa, they are called ‘Thus-Gone’. / ‘They are called Buddha.’ / This is translated as ‘Awakened’. Awakening is of two kinds: first, awakening from the slumber of the affliction hindrance, which is identical with the two vehicles; second, awakening from the slumber of the hindrance to knowledge, which is different from the two vehicles. The affliction hindrance consists of the afflictions of the four entrenchments. The hindrance to knowledge is that which obstructs the Tathāgata’s omniscience, namely the delusion of the entrenchment ground of fundamental ignorance. / ‘Ānanda! If I were to explain the meaning of these three phrases extensively, even with a kalpa-long lifespan you could not fully receive it; even if the sentient beings filling the trichiliocosm were all like Ānanda, foremost in learning, and attained mindfulness and retention (dhāraṇī), these people, even with a kalpa-long lifespan, also could not receive it. Thus, Ānanda! The Buddhas’ anuttarā samyaksaṃbodhi has no limit, and their wisdom and eloquence are inconceivable.’ Ānanda addressed the Buddha, saying, ‘From this day forward, I dare not claim to be learned.’ The Buddha told Ānanda, ‘Do not give rise to a defeatist thought! Why is this? I said that among śrāvakas you are the most learned, not among bodhisattvas. Cease, Ānanda! Those who are wise should not set limits on bodhisattvas. All the ocean abysses can still be measured, but the bodhisattvas’ supernatural bases, wisdom, eloquence, and retention of all merits cannot be measured. Ānanda! You [all] must set aside the practices of bodhisattvas. The supernatural power manifested in a single moment by Vimalakīrti cannot be matched even if all the śrāvakas and pratyekabuddhas were to exhaust their powers of transformation for a hundred thousand kalpas.’ / Third: whether merits or names, they cannot be fathomed by the Small Vehicle, which comprehensively reveals that all Buddhas are inconceivable. / ‘At that time, the bodhisattvas who had come from the World of All Fragrances joined their palms and addressed the Buddha, saying, “World-Honoured One! When we first saw this land, we gave rise to thoughts of its inferiority. Now we reprove ourselves and renounce this mind. Why is this? The upāya of the Buddhas are inconceivable. In order to deliver sentient beings, according to what is appropriate, they manifest different Buddha lands.”’ / This second [part] is the bodhisattvas of All Fragrances requesting the Dharma to return to their land; in terms of the text, there are three: first, the request; second, the preaching; third, the comprehension. The first has two phrases: first, reproving their own error; second, requesting the Dharma. Reproving their own error explains that when setting out from that land, although they followed the holy teaching, upon seeing the impurity of this land, thoughts of inferiority naturally arose, supposing that Buddhas and bodhisattvas also have superiority and inferiority; having heard of these Buddha works, only then did they reprove themselves. / ‘“Indeed, World-Honoured One! We pray you will grant us a minor Dharma so that, when we return to that land, we may be mindful of the Tathāgata.”’ / Second: [requesting] the Dharmas has five reasons: first, although this [teaching] is in letters while their Dharma is needed, and although they are without words they also need this Dharma, the teachings of the two countries circulate and mutually benefit each other; second, since they are bodhisattvas, they must universally transform the ten directions, and therefore they request letters to instruct and entice other lands; third, in the World of All Fragrances there are also those who did not come, who will certainly ask about the essential points, and therefore they must receive the distinct teaching, like transmitting a lamp; fourth, to make those bodhisattvas truly know the Buddha’s grace: since merely eating fragrant rice naturally brings awakening, hearing of these austerities and so forth before ascending to holiness, they then know the Buddha’s grace is profound and will encourage themselves to cultivate virtue; fifth, although the entrustment is verbally directed to that [land], the intention in reality is for this one. / ‘The Buddha told the bodhisattvas: “There is the liberation gate of the exhaustible and inexhaustible, which you should learn.”’ / Second, the Buddha’s answer has three parts: first, indicating the two gates to encourage learning; next, explaining the two gates to explain the encouragement; third, concluding the two gates to conclude the encouragement. This is the first, indicating [the gates]. / ‘“What is the exhaustible? It means conditioned phenomena. What is the inexhaustible? It means unconditioned phenomena.”’ / This explains the two gates. Conditioned [phenomena] are illusory and must return to obliteration; hence they are called ‘conditioned’. Unconditioned [phenomena] are real and cannot be obliterated; hence they are called ‘unconditioned’. These two preceding phrases indicate the Dharma to be learned. / ‘“As for bodhisattvas, they do not exhaust the conditioned and do not abide in the unconditioned.”’ / Below this explains the capacity to learn the two gates. Furthermore, there are three phrases: first, a general indication of the two practices; next, a distinct explanation of the two practices; third, a combined resolution of the two practices. However, ‘not exhausting the conditioned and not abiding in the unconditioned’ generally has two gates: first, not exhausting the conditioned means entering the unconditioned to transform beings; not abiding in the unconditioned is upāya, not realizing emptiness. This is abandoning the unconditioned to enter the conditioned, used to reprove the śrāvakas who abide in the unconditioned and abandon the conditioned. Second, defiled lands have suffering, hence they are called conditioned;”

In a pure land there is no suffering; this is called the unconditioned. The bodhisattvas of Sarvagandhasugandhā delighted in the pure land and discarded the impure land; this is abandoning the conditioned and abiding in the unconditioned. Now, reproving them face to face, [the sūtra] explains neither abiding in the unconditioned nor abandoning the conditioned. Having previously reproached the śrāvakas, it now reproaches the bodhisattvas. However, those of that pure land actually have no such fault; this is merely using them as a pretext to reproach those here. "What is meant by not exhausting the conditioned? It means not departing from great loving-kindness and not abandoning great compassion." This separately explains the two gates, which constitute two points. Here, first explaining the mahāsattva who does not exhaust the conditioned: taking the rescue of beings as his concern, now entering into the conditioned realm to transform beings is the bodhisattva's fundamental aspiration; therefore it first explains not exhausting the conditioned. Loving-kindness and compassion are the foundation for entering the Way and the root of establishing virtue; hence [the text] begins by explaining them. The śrāvakas lack them, and so they abide in non-exhaustion of the conditioned. "Deeply generating the aspiration for all-knowledge without ever neglecting or forgetting it." The former was the aspiration to deliver sentient beings; this is the aspiration to seek the Buddha Way, and is also the aspiration of great vows. Furthermore, the tree of the mind of bodhi is deeply rooted and difficult to uproot; thus, as the kalpas pass, it grows ever brighter without lapse or delusion. "Teaching and transforming sentient beings without ever growing weary; constantly mindful to practice in accord with the four means of embracing; protecting and upholding the correct Dharma, not sparing bodily life; planting all roots of goodness without fatigue." Delivering sentient beings below and seeking the Buddha Way above: these two are the roots of all virtues. Now, teaching and transforming sentient beings and practicing the four means of embracing—these two clauses accomplish the former delivering [beings] below. Protecting the correct Dharma and planting roots of goodness—these two accomplish the former seeking [the Way] above. Flourishing their branches with these manifold virtues, the tree of the Way flourishes daily; this is the meaning of not exhausting the conditioned. The following currents of various vows and practices are branches and leaves that can all flourish, accomplishing the principle of non-exhaustion. "With resolves ever abiding peacefully, dedicating [merit] with skillful means." Practicing good has no fixed form; it is accomplished according to one's intent. If one possesses skillful means and the dedication to the Way, one will not follow the three realms of existence or the two vehicles, and will swiftly accomplish correct awakening; thus the mind must ever abide peacefully. "Seeking the Dharma untiringly, preaching the Dharma without stinginess, diligently making offerings to all Buddhas; therefore entering saṃsāra without fear. Regarding all glory and disgrace, the mind is free of sorrow and joy; not slighting those who have not yet learned, respecting learners as if they were Buddhas. Causing those fallen into defilement to give rise to correct mindfulness; regarding the joy of seclusion, not holding it as precious; not clinging to one's own joy, but rejoicing in the joy of others." Ordinary people feel aversion when they see others' joy, feel at ease when they see others' suffering, become attached when they themselves have joy, and feel aversion when they themselves suffer. Bodhisattvas rejoice when they see others' joy, give rise to compassion when seeing others' suffering, do not become attached when they themselves have joy, and feel at ease when they themselves suffer. "Regarding all dhyāna concentrations, conceiving of them as hell." There are three kinds of dhyāna: first, Mahāyāna; second, Hīnayāna; third, that of ordinary people. The dhyāna of ordinary people mostly engenders pride. The dhyāna of the two vehicles is exclusively for oneself, burning the roots of goodness and destroying the Buddha-tree; hence one contemplates it as hell. "Regarding saṃsāra, conceiving of it as a pleasure garden." Although saṃsāra is painful, it is what the Great Way relies upon; bodhisattvas delight in roaming it, conceiving of it as a pleasure garden. "Seeing those who come to beg, conceiving of them as good teachers." Although beggars wish to benefit themselves, they actually benefit me; hence one conceives of them as good teachers. "Relinquishing all possessions, conceiving of this as being complete in all-knowledge; seeing those who break the precepts, giving rise to the thought of rescuing and protecting them; regarding all pāramitās, conceiving of them as parents." The first clause explains giving: relinquishing body, life, and wealth will surely enable one to be complete in all-knowledge. The next clause distinguishes precepts: the precepts are a person's protection; when the precepts are broken, there is no protection. The bodhisattva himself has protection; thus he is the protector of those without protection. The last clause takes the [remaining] four pāramitās: as practice turns ever deeper, it is that from which the dharmakāya is born; hence one conceives of them as parents. "Regarding the factors of the path, conceiving of them as one's retinue." Those that aid me are the thirty-seven factors [of awakening], just as a person has a retinue to assist and accomplish them. "Bringing forth the practice of roots of goodness without limits; adorning one's own Buddha land with the adornments of all pure lands; practicing boundless giving, becoming complete in the marks and signs; eliminating all evil, purifying body, speech, and mind." Thus, sometimes one has little wealth but an ample mind, or ample wealth but a meager mind; here, both are possessed, and so one is able to open the gates to great giving. This giving is the cause of the marks and signs; when practicing this giving, one must purify the three karmas. Being pure in the cause, the wondrous retribution will surely follow. "Throughout countless kalpas in saṃsāra, the mind remains courageous; hearing of the Buddha's immeasurable virtues, the resolve does not grow weary; with the sword of wisdom, destroying the thieves of defilement; emerging from the skandhas, dhātus, and āyatanas, bearing sentient beings to make them attain liberation forever. With great vigor, subduing the māra armies, constantly seeking the wisdom of the non-conceptual true aspect." Not giving rise to perverse thoughts of the four propositions regarding existence and non-existence—this is true wisdom. "Practicing having few desires and knowing contentment, yet not abandoning worldly phenomena; not destroying dignified deportment, yet able to accord with worldly customs; not destroying the comportment of the Way, yet able to accord with worldly customs." Looking up and down, all in the world consider me the same [as them], yet I alone am different from others. "Giving rise to supernormal knowledge and wisdom to guide sentient beings; attaining the dhāraṇī of mindfulness so that what is heard is not forgotten; skillfully discerning all faculties to sever sentient beings' doubts; with unimpeded eloquence of joyful discourse, expounding the Dharma without obstruction; purifying the ten virtuous paths of action to receive the blessings of gods and humans; cultivating the four immeasurables to open the path to the Brahmā heavens; requesting the preaching of the Dharma, rejoicing in and praising the good, to attain the Buddha's voice; with goodness of body, speech, and mind, attaining the Buddha's dignified deportment, deeply cultivating wholesome dharmas so that what is practiced turns ever superior; because of the Mahāyāna teaching, becoming the bodhisattva Saṅgha, with a mind free of heedlessness, not losing manifold virtues. The fundamental practice of such dharmas is called the bodhisattva's not exhausting the conditioned." Being able to practice for oneself and transform others as above, one's merits increase daily; this is not exhausting the conditioned. "What is meant by the bodhisattva not abiding in the unconditioned? It means cultivating and learning emptiness without taking emptiness as realization; cultivating and learning signlessness and wishlessness without taking signlessness and wishlessness as realization." This explains not abiding in the unconditioned: using the wisdom of skillful means to contemplate emptiness without realizing [its extreme] is called not abiding in the unconditioned. Question: Both the Great and Small Vehicles distinguish the three emptinesses; what is the difference? Answer: The emptiness contemplation of the two vehicles empties only the self; the emptiness contemplation of the Mahāyāna leaves no dharma unemptied. Since no dharma is unemptied, the dharma of emptiness is also empty; since the dharma of emptiness is also empty, one is able not to realize emptiness. The signlessness of the Small Vehicle is only the truth of cessation; the Mahāyāna lacks all signs. The wishlessness of the Small Vehicle does not create saṃsāra; the wishlessness of the Mahāyāna does not create the myriad dharmas. "Cultivating and learning non-arising without taking non-arising as realization." Sengzhao says: "All dharmas exist when conditions assemble, and do not exist when conditions disperse."

"What dharma exists first and then arises depending on conditions? This is a distinct aspect of the contemplation of emptiness." Someone says: "That the nature of all dharmas is empty is 'emptiness'; having no mark of emptiness that can be grasped is 'signlessness'; having no result that is constructed is 'wishlessness'; having no cause from which to arise is 'non-arising'. Contemplating impermanence without tiring of the roots of goodness: contemplating impermanence is merely to remedy permanence; how could it cause annihilation and not practicing the roots of goodness? "Contemplating worldly suffering without loathing saṃsāra; contemplating non-self and yet instructing others untiringly." Contemplating non-self refers to the emptiness of persons. Although empty, [sentient beings] exist [conventionally]; hence [the bodhisattva] instructs others untiringly. "Contemplating cessation without remaining forever in cessation; contemplating detachment and yet cultivating good with body and mind." Detachment has three [aspects]: first, detachment from the five desires; second, detachment from the afflictions; third, the intrinsic nature of all dharmas being empty, detachment from detachment, which is an alternative name for the unconditioned. Although seeing the peace of unconditioned detachment, the body and mind do not abandon conditioned goodness. "Contemplating having nowhere to return, yet returning to good dharmas." All dharmas originally have nowhere to come from and ultimately nowhere to go; although knowing there is nowhere to return, [the bodhisattva] always turns toward good dharmas. "Contemplating non-arising, yet shouldering all beings through the dharmas of birth; contemplating the untainted, yet not cutting off the taints." Contemplating the untainted differs from ordinary people; manifesting the practice of taints, and therefore saying "not cutting off", differs from the two vehicles. "Contemplating non-activity, yet teaching and transforming sentient beings through the dharmas of activity; contemplating emptiness and nothingness, yet not abandoning great compassion; contemplating the state of the true Dharma, yet not following the lesser vehicle; contemplating all dharmas as illusory, unstable, without a person, without a master, and without signs, yet because the original vows are not yet fulfilled, not wasting merit, meditation, or wisdom." Thus, although knowing that all dharmas have no self and no master, [the bodhisattva] does not refrain from cultivating merit just because it is nominal and unreal. "Cultivating such dharmas is called the bodhisattva not abiding in the unconditioned." This sums up not abiding in the unconditioned. From "Furthermore, because of being equipped with merit, one does not abide in the unconditioned; because of being equipped with wisdom, one does not exhaust the conditioned" onward, this is the third [part], explaining the two practices together. Although previously explaining "not exhausting" and "not abiding" [separately], now they are explained combined. Cultivating merit must engage with existence; if one abides in the unconditioned, then merit will not be complete. Because of being equipped with wisdom, one knows that the conditioned is like an illusion and does not allow defiled attachment; hence one does not exhaust the conditioned. Furthermore, as for the nature of wisdom, it must universally illuminate all dharmas; if one abandons the conditioned, then wisdom will not be complete. "Because of great benevolence and compassion, one does not abide in the unconditioned." From here on, the first pair of merit and wisdom is general and also pertains to benefiting oneself; the following three pairs are specific and also pertain to benefiting others. Benevolence, compassion, and the original vows specifically open the gate of merit. The gate of merit has vow and practice, with benevolence and compassion being the virtue. The following phrase is the vow: cultivating benevolence in order to return from non-being into existence, and because the vows are fulfilled, one neither abides nor exhausts. "Because of gathering the medicine of the Dharma, one does not abide in the unconditioned; because of dispensing medicine according [to the disease], one does not exhaust the conditioned." The following two pairs open the gate of wisdom. The first pair concerns gathering medicine; the latter pair concerns knowing the disease. Now, gathering medicine must come from a teacher, hence one does not abide in the unconditioned; abandoning the conditioned would cut off sentient beings, so how could one dispense medicine? Hence one does not exhaust the conditioned. "Because of knowing the illnesses of sentient beings, one does not abide in the unconditioned; because of eliminating the illnesses of sentient beings, one does not exhaust the conditioned." Knowing the illnesses of sentient beings must illuminate existence, hence one does not abide in the unconditioned; eliminating the illnesses of sentient beings requires entering into existence, hence one does not exhaust the conditioned. "Nobles! The bodhisattvas having cultivated this dharma, not exhausting the conditioned and not abiding in the unconditioned, this is called the unimpeded dharma gate of exhaustion and non-exhaustion. You should study it." From here onward, this is the third [part], concluding the two gates to encourage practice. "Exhaustion and non-exhaustion" concludes the essence of the dharma that is studied; "unimpeded dharma gate" concludes the practice of those who can study it. Not exhausting the conditioned lacks the fault of deficient virtue; not abiding in the unconditioned lacks the hindrance of solitary goodness; hence it is called "unimpeded". Question: In "not exhausting the conditioned", is there also a sense of exhausting; and in "not abiding in the unconditioned", is there also a sense of abiding or not? Answer: When bodhisattvas abandon the two kinds of death, they exhaust the conditioned; when they realize great nirvāṇa, they abide in the unconditioned. What was previously called "not exhausting" causes them to enter existence to transform beings; "not abiding" merely means not grasping realization like the two vehicles. "At that time, when those bodhisattvas heard this dharma preached, they all rejoiced greatly, and with various wondrous flowers of various colors and various fragrances, scattered them throughout the trichiliocosm, offered them to the Buddha, to this sūtra's dharma, and to the bodhisattvas; and having bowed down their heads at the Buddha's feet, they praised what had never been before, saying: 'Śākyamuni Buddha is indeed able to practice upāya well here!' Having spoken, they suddenly disappeared and returned to that land." The third [part] is receiving and understanding. They rejoiced, praised, and simply returned to their native land.