維摩經義疏 1.29

English (machine translation) 1.29

Language: English

1.29.1

"At one time": "Thus" refers to the teaching that was heard, "I have heard" designates the person capable of transmitting it, and from "at one time" onward corroborates that the transmitted teaching is trustworthy. The Da zhidu lun states: "Stating the time, place, and persons inspires faith." If no time were stated for the exposition, what was heard would not be worthy of trust; hence the time must be made clear. Question: It should suffice to say "at [the] time"; why is it called "one"? Answer: "One" refers to a single entire sūtra. Because it was the time when this single sūtra was taught, it is called "at one time." Furthermore, it is called "at one time" because it was the time when the mental dispositions of sentient beings could be determined. Furthermore, it is called "at one time" because it was the time when capacity and teaching converged without discrepancy. Although both words are explained in these ways, if they are understood together, "one" simply designates the time, just as one speaks of "one day" or "one year"—apart from the time, is there a separate "one"? "The Buddha was residing": This clarifies the lord of the teaching who expounded it. The Buddhadharma is spoken by five kinds of persons: first, spoken by the Buddha himself; second, spoken by disciples; third, spoken by devas; fourth, spoken by ṛṣis; fifth, spoken by apparitional beings. This sūtra was actually spoken by Jingming; why does the title not name Jingming, rather than being spoken by the Buddha? The Buddha is named because if it were labeled with Jingming, it would not constitute a sūtra. Now, in order to constitute a sūtra, it names the Buddha. Furthermore, naming the Buddha clarifies that Ānanda heard it directly from the Buddha, not from non-Buddhists or Māra; hence it names the Buddha. In Sanskrit one says buddha, translated here as "awakened one." First, it means self-awakened, distinguishing him from ordinary persons; second, awakening others, selecting him out from the lesser vehicle; third, the perfection of the path of awakening, selecting him out from bodhisattvas. Furthermore, in India the Buddha is called a "celestial drum": when marauders are about to come, the celestial drum sounds; when marauders depart, the celestial drum also sounds. When the celestial drum sounds, the hearts of the devas take courage; when the celestial drum sounds, the asuras cower in terror. The Buddhas are likewise: when the afflictions of sentient beings are about to arise, the Buddha teaches the Dharma so that they do not arise; when the defilements of delusion are about to be extinguished, the Buddha teaches the Dharma so that they are extinguished. When the Buddha teaches the Dharma, his disciples take courage; when the Buddha teaches the Dharma, the hordes of Māra cower in terror. Therefore the Buddha is called a celestial drum. The word "residing" (zai) means dwelling (zhu). Yet there are two kinds of dwelling: first, inner dwelling; second, outer dwelling. Inner dwelling is of four kinds: first, heavenly dwelling, which means dwelling in giving and maintaining the precepts; second, brahma dwelling, dwelling in the four immeasurable minds; third, noble dwelling, dwelling in the samādhis of emptiness, signlessness, and wishlessness; fourth, Buddha dwelling, dwelling in the true reality of all phenomena. Outer dwelling is also of four kinds: first, dwelling in a conversion realm, as Śākyamuni resides in the Sahā realm; second, dwelling apart from the secular, for the Buddhas of the three periods do not reside in lay households, but all abide in saṅghārāmas; third, dwelling without yet relinquishing the lifespan allotment, for the Buddha's lifespan is limitless, yet upon the request of King Māra he relinquished his limitless lifespan, leaving only eighty years; fourth, dwelling in deportment, meaning that walking, standing, sitting, and reclining are all called dwelling. Here, internally abiding in true reality and externally dwelling in the Āmrapālī Grove is dwelling without dwelling, dwelling in nowhere to dwell; hence it is called "dwelling." "In the Āmrapālī Grove at Vaiśālī": This clarifies the dwelling place. If the exposition had no location, beings would not have faith and accept it; hence it is clarified next. Locations are of two kinds: first, the general location, namely the city of Vaiśālī; second, the specific location, namely the Āmrapālī Grove. It also presents both the bustling and the quiet, and clarifies both the sacred and the secular. However, when the consummate person's form has no fixed direction, how could he have a specific place? It is recorded in complete detail solely to generate faith in beings. Regarding Vaiśālī (Piye[li]): pi means good rice, referring to the abundance of non-glutinous grain. Yeli translates as wide and adorned, that is, level, expansive, adorned, and pure. In India, for small states the city is identical with the state, while for large states the city has a distinct name from the state. Vaiśālī is a small state. Jizang notes that the Samantapāsādikā states: "Formerly, the consort of the king of Vārāṇasī became pregnant and suddenly gave birth to a piece of flesh shaped like a red hibiscus leaf. The consort placed it in a vessel and set it adrift on the river. By the riverbank there was a religious mendicant who lived near a cow-herding settlement; seeing the vessel, he retrieved it and returned home. After half a month, the single piece suddenly became two pieces. After another half a month, the two pieces each developed five blisters. After another half a month, one piece became a girl, white silver in color; one piece became a boy, yellow gold in color. The mendicant took pity on them, and through the power of compassion milk flowed from both his hands to nourish them. The mendicant then gave the two children to the cowherd, saying to him: 'You may make these two children husband and wife; find a level and expansive piece of land to settle them.' When the two children were sixteen years old, the cowherd found a level and expansive tract of land, one yojana across, and erected a palace and quarters for them, whereupon they were joined as husband and wife and gave birth to a boy and a girl. In this manner they gave birth to children sixteen times. Seeing that their offspring were numerous, the cowherd cleared more space and built dwellings, making sixteen compounds in all. In this way, this place was expanded three times, and hence from this land it was considered 'wide and adorned' (Vaiśālī)." Regarding the Āmrapālī Grove: Master [Kumāra]jīva said it "resembles a peach yet is not a peach"; the older translation was nai, which fails to capture the sūtra's meaning. A woman was born from an āmra tree, whose beauty was peerless in the world. Anyone wishing to see her had to pay three gold coins. The Āmrapālī woman gave up her grove and erected a monastery for the Buddha, like Jeta and his kind, designating the place by the donor. "Together with a great assembly of monks": This is the sixth [item of the] preface, the assembly that heard [the teaching] together. The preface on the assembly hearing together has two meanings: first, when a great assembly surrounds him, the Buddha's virtue is all the more venerated, and once the person is venerated, his path is accepted. Second, it establishes trustworthiness. If the attendant alone heard it, it would not suffice for belief; hearing it together with an assembly, what is transmitted is authentic. The great assembly as a whole comprises four kinds of participants: first, the reflecting assembly, who sit in silence; second, the teaching-inspiring assembly, who stimulate the dialogue and ask about the path; third, the targeted assembly, who hear the teaching and grasp it; fourth, the connection-forming assembly, who receive distant benefit in the future. Regarding the text on the preface's assembly, commentators divide it into two: first, clarifying the gathering of the assembly; second, distinguishing the Buddha's expounding of the sūtra. The gathering of the assembly also has two parts: first, clarifying the noble assembly; next, distinguishing the ordinary assembly. Within the noble assembly, it first clarifies the śrāvakas and afterwards introduces the bodhisattvas. Question: Why are the śrāvakas clarified first and the bodhisattvas introduced afterwards? Answer: In discussing the gathering of the assembly, the sequence is always arranged to display the gateway of the teaching. In physical form the śrāvakas are fully endowed with the Dharma's external signs, and in mind they possess both wisdom and severance; because they are superior in both, they are introduced first. Although the bodhisattva's mind conforms to the path, their physical form has no fixed direction; hence they rank next. Ordinary persons are inferior in both mind and form, so they should be placed last. This explanation alone is required, without resorting to other interpretations. Within the assembly of śrāvakas, two passages must be demarcated: first, declaring their title; next, announcing their number.

1.29.2

As for the word "great" [in "great bhikṣus"], the *Dazhidulun* states: "Because they are supreme over all assemblies, because they are revered by great persons such as the heavenly kings, and because they have severed great obstacles, they are called 'great'." "Bhikṣu" is a general title for renunciants and a common name encompassing cause and effect. Following the translation of the terms, it generally has three meanings: First, "destroyer of evil," meaning they eliminate the seven wrongs of body and speech. Second, "terrifier of Māra," because they must sever the afflictions of the three realms, which causes Māra to be alarmed and terrified. Third, "mendicant," meaning they beg for food from householders to sustain the body, and beg for the Dharma from the Tathāgata to discipline the spirit; in addition, looking back, they are free from the burden of accumulating possessions, and moving forward, they possess the merit of benefiting beings. Having these great advantages, they are therefore called "mendicants." Question: Other sūtras praise both assemblies; why does this teaching not praise the Hinayana? Answer: The śrāvakas are the constant assembly that gathers at every assembly without ever having any different persons, so at times they are not praised. The bodhisattvas often include new assemblies, and their virtuous capacity is profound and vast; though all the sūtras praise them, the praise can never be exhausted, so they must always be extolled. Moreover, the śrāvakas' appearance is fully equipped with dharmic comportment and their minds possess wisdom and severance; they are recognized by those near and far, so there is no need to praise them. The bodhisattvas outwardly manifest as identical to ordinary beings and act contrary to conventional norms while conforming to the Way; those of shallow understanding do not comprehend this and take them to be ordinary beings, which is why they must be praised. Question: If only the bodhisattvas are praised and the śrāvakas are not extolled, then should not the śrāvakas alone be interrogated and the bodhisattvas not reprimanded? Answer: Those of dualistic attachment in both the Mahāyāna and the Hinayana should appropriately be reprimanded together, while the unattached of both assemblies should by principle both be praised. However, ultimately to guide them to the Great and prevent them from clinging to the small mind, the bodhisattvas are still extolled. "Bodhisattva-mahāsattvas": The second part introduces the bodhisattva assembly. It is divided into five sections: first, proclaiming the title; second, announcing the number; third, praising their virtues; fourth, introducing their names; fifth, general conclusion. The complete Sanskrit pronunciation is *bodhisattva mahāsattva*, but to preserve conciseness, it is marked as above. *Bodhi* means the mind of the Way, and *sattva* means a sentient being, meaning a "sentient being of the mind of the Way." *Mahā* means great, meaning a "great sentient being." Because they are equipped with wisdom, they are called "bodhisattvas"; because they are equipped with the wisdom of skillful means, they are called "mahāsattvas." Because they are equipped with wisdom, they are called "bodhisattvas"; because they are equipped with merit, they are called "mahāsattvas." Again, because they are equipped with prajñā, they are called "bodhisattvas"; because they are equipped with great compassion, they are called "mahāsattvas." Question: Why do the śrāvakas and pratyekabuddhas have only one name, while bodhisattvas possess both titles? Answer: The Hinayana differs only from ordinary beings, so they have only one title; great persons differ from both the mundane and the supramundane, so they have two names. The word "bodhisattva" distinguishes them from ordinary beings, as ordinary beings do not seek bodhi and are not called bodhisattvas. The word "mahāsattva" sets them apart from the two vehicles, as the two vehicles seek only the lesser way and do not have the title of *mahā*. "Thirty-two thousand": The second part announces the number. "Known to all": The third part praises their virtues. It consists of two parts: first, praising them individually; second, concluding generally. Regarding the individual praises, commentators on the sūtra have over-interpreted them, forcing them into stages of cultivation. Now, simply explaining them according to the text, they become clearly comprehensible. "Known to all": When mahāsattvas dwell in the world, they benefit beings with benevolence and kindness, like the sun and the moon rising into the sky. Among those who feel and receive this benefit, who does not know and recognize them? Furthermore, those far away know of them but do not recognize their appearance, while those nearby both recognize their appearance and know of them—they know their inner virtues and recognize their outer forms. Furthermore, the meaning of "knowing" is deep, while the meaning of "recognizing" is shallow. The *Tattvasiddhi-śāstra* states: "Dharmas that can be known are the ultimate truth; dharmas that can be recognized are conventional dharmas." "Having completely accomplished their great wisdom and fundamental practice": The preceding passage explained what is recognized outwardly; now it extols the accomplishment of inner practice. "Great wisdom" refers to the Tathāgata's sarvākārajñatā (omniscience). "Fundamental practice" refers to the six pāramitās and the ten stages, which are the fundamental practice of the house of great wisdom. For the thirty-two thousand, their causal stages were already perfected, so their fundamental practice was accomplished. "Established by the majestic power of all Buddhas": Their being known to all arises from the accomplishment of their fundamental practice; the accomplishment of their fundamental practice arises from being established by the Buddhas' majestic power. The initial arising is to "build" (jian), and the final completion is to "establish" (li). Moreover, outwardly they are built up by the majestic power of all Buddhas, while the bodhisattvas' inner virtues are established. There are two kinds of establishment: first, temporary establishment, meaning they are temporarily empowered so as to be endowed with eloquence and wisdom; second, from the initial resolve until the realization of the Buddha-way, they are constantly protected and assisted in their stages, so that the roots of the Way are accomplished. Question: The Buddhas are impartial and should universally protect and be mindful of all. Why do they solely establish the bodhisattvas? Answer: Heavenly rain has no favoritism, yet it does not moisten dead wood; though the Buddha's vision is universal, he does not establish those without roots. "In order to protect the city of the Dharma": Above, it was explained that their virtue was established by the Buddhas; now, desiring to repay this kindness, they protect the Dharma. When mahāsattvas guard against heterodox challenges outwardly and proclaim the correct path inwardly, this raises the Dharma as a city. Receiving and upholding the correct Dharma, they have outwardly the merit of protecting the Dharma and inwardly the firmness of receiving and upholding it; at first, they understand and receive it in their minds, and in the end, they maintain it without forgetting. "Able to make the lion's roar, their fame heard in the ten directions": Inwardly maintaining the wonderful Dharma in their minds, outwardly they can roar like lions. When the mind has attachments, one is fearful when in an assembly; when the mind has nothing upon which to rely, one proclaims the Way with great ease. Once they are able to make the lion's roar, their virtuous voice echoes far and wide, hence their fame is heard in the ten directions. Question: Earlier it already said "known to all"; why does it now also say "their fame heard in the ten directions"? Answer: Above, their praise was raised throughout a single country; now they are praised and revered throughout the ten directions. "Without invitation from the multitude, they become their friends and bring them peace": Previously, names were cited to praise their virtues; here, virtues are used to manifest their names. A true friend does not wait for an invitation, just as a loving mother rushes to her infant. There are two aspects to "without invitation": first, where beings do not yet have wholesome dharmas, they entice and lead them to generate them; second, although beings have the capacity for the Way from the past, in the present they lack the inclination and delight, so through skillful means they arouse and inspire them. At first, they bring them peace with wholesome roots; in the end, they settle them in the Buddha-way. "Continuing and exalting the Three Jewels, causing them never to be cut off": "Without invitation" illuminates transforming those below; "continuing and exalting" distinguishes propagating the teaching above. The "Chapter on Clarifying the Dharma" in the *Avataṃsaka Sūtra* explains this in three cycles: First, by causing sentient beings to generate the bodhicitta, the Buddha Jewel is not cut off; by expounding the twelve-division canon for the sake of beings, the Dharma Jewel is not cut off; by receiving and upholding all rules of comportment and practice, the Saṅgha Jewel is not cut off. Next, it says that by praising the great vows, the Buddha Jewel is not cut off; by analyzing and expounding the profound meaning of the twelve links of dependent origination, the Dharma Jewel is not cut off; by cultivating the six harmonies and reverences, the Saṅgha Jewel is not cut off. Next, it says that by planting the Buddha seed in the field of sentient beings to sprout the shoot of correct enlightenment, the Buddha Jewel is not cut off; by protecting and upholding the correct Dharma without sparing one's life, the Dharma Jewel is not cut off; by skillfully directing the great assembly without sorrow or regret in mind, the Saṅgha Jewel is not cut off.

1.29.3

Furthermore, a straightforward explanation says: Bodhisattvas teach the Dharma and transform sentient beings; sentient beings succeed in becoming Buddhas and in turn transform sentient beings; and those transformed sentient beings likewise succeed in becoming Buddhas. In this way, sentient beings are never exhausted and the Three Jewels never cease. [Next is:] "Subduing the enmity of māras and controlling all non-Buddhists." "Carrying forward and making prosper" refers to revealing the orthodox; "subduing and controlling" distinguishes [it from] the expedient and heterodox. In foreign languages it is called *māra*, which is translated here as "killer"; because it can harm the life of wisdom, it is therefore called an "enemy." Yet māras are spoken of differently, comprising two kinds in all: first, four māras; second, eight māras. As for the four māras: first is the affliction-māra, which is the cause of saṃsāra; second is the heavenly māra, which is the condition for saṃsāra; the aggregate-māra and death-māra are the results of saṃsāra. The aggregates are general, and death is specific; thus causes have internal and external, while results have general and specific. Hence four are established. Regarding the eight māras: four are the same as stated above; additionally there are impermanence, non-self, suffering (non-bliss), and impurity, which destroy the four virtues of the Buddha-fruit and are therefore named māras. The Lesser Vehicle does not consider them afflictions and therefore does not speak of them; according to the meaning of the Great Vehicle, they are subsumed under the affliction-māra. As for "subduing": in the Lesser Vehicle, seeing the four truths subdues the affliction-māra; entering nirvāṇa without remainder subdues death and the aggregates; and using supernatural powers and incantations subdues the heavenly māra. As for the Great Vehicle's subduing: attaining the patience of non-arising subdues the affliction-māra; obtaining the dharmakāya subdues the aggregate-māra; obtaining the patience of non-arising and the dharmakāya subdues the death-māra; and attaining the unshakeable samādhi subdues the heavenly māra. As for subduing the eight māras: if one knows the Tathāgata's permanence, bliss, self, and purity, one thereby eliminates the four inversions, which is called subduing the four māras. Subduing the four consisting of aggregates and so forth is no different from the previous explanation. Jizang says: In terms of doctrinal meaning, it fully contains both four and eight; regarding the text, it only [mentions] subduing the heavenly māra. The mahāsattva's virtue surpasses the three realms without peer: subduing the heavenly māra means being peerless among devas; controlling non-Buddhists means being peerless among humans. Overawing them with majestic power is called "subduing"; humbling them with eloquence is termed "controlling." When one is peerless even among humans and devas, what need is there to discuss the four evil destinies? [Next is:] "Having become completely pure, they are forever free from hindrances and entanglements." "Subduing and controlling" means externally leaving the heterodox schools behind; "forever free" means internally eliminating fetters and bonds. A mind with acquisition covers over correct contemplation, which is called a "hindrance"; binding practitioners is termed an "entanglement." Because mahāsattvas cherish that which has no reliance, [the sūtra] says "having become completely pure." Furthermore, it is said: hindrances are the five hindrances, namely sensual desire, ill will, torpor-and-sleep, restlessness-and-remorse, and doubt. Entanglements are the ten entanglements, namely shamelessness, lack of remorse, wrath, concealment, stinginess, jealousy, drowsy sleep, slumber, restlessness, and remorse. The Lesser Vehicle only explains ten entanglements, whereas the *Dazhidulun* explains five hundred entanglements; hindrances should likewise have immeasurable hindrances. [Next is:] "Their minds always abide peacefully in unhindered liberation." The preceding praised their practice of detachment; now it lauds their practice of attainment. Unhindered liberation is precisely this sūtra's inconceivable liberation. The non-dual correct contemplation is constantly present before them, which is called "their minds always abide peacefully." Open, pervasive, and sovereign: this is named "unhindered." Aloof from defilements and entanglements, it is therefore termed "liberation." [Next is:] "Mindfulness, concentration, dhāraṇī, and eloquence are unceasing." Since they always abide peacefully in correct contemplation, no virtue is not complete: when mindfulness is unceasing, wisdom becomes ever brighter; when concentration is unceasing, the mind is always unified; when retention (*dhāraṇī*) is unceasing, recollection and cognition are strong; when eloquence is unceasing, transforming others is unobstructed. Equipped with these four gates, the myriad practices are sovereign. As for all being called "unceasing": the merit of ordinary beings is lost when passing through the womb, and that of the two vehicles arises no more; hence they are not called unceasing. Bodhisattvas do not lose it across lifetimes, and through kalpas it becomes ever brighter; therefore it is said to be "unceasing." [Next is:] "Giving, morality, patience, diligence, meditation, wisdom, as well as the power of upāya, are fully perfected in all of them." The above lauded the four virtues; now it praises the ten practices. The pāramitās possess both vertical and horizontal dimensions: vertically, they are matched to the ten stages; horizontally, one stage is complete with all ten. In the first stage, one first attains correct contemplation and first departs from ordinary beings; because one does not give rise to craving or attachment toward body, life, or wealth, one is able to relinquish them; this matches the pāramitā of dāna. Moreover, dāna is the foremost of practices and joy is the beginning of the stages; hence they correspond. In the second stage, the internal mind departs from evil and cultivates the ten virtuous deeds; hence it matches morality. In the third stage, the rank of the patience of faith is fulfilled and one is able to endure insult; hence patience is in the third stage. In the fourth stage, one cultivates the requisites of bodhi and diligently urges all practices forward; hence diligence matches the fourth stage. In the fifth stage, one contemplates the four truths and studies the five sciences; since it does not unfold without concentration, meditation is the fifth stage. In the sixth stage, the rank of compliant patience is fulfilled and one can contemplate the twelve links of dependent origination; wisdom is suitable to be employed, so it resides in the sixth stage. In the seventh stage, emptiness is precisely existence and skillful meaning is made manifest; hence upāya arises in the seventh stage. In the eighth stage, one further receives distinct Dharma methods from all Buddhas and fully gives rise to all vows; hence it resides in the eighth stage. In the ninth stage, one enters the position of Dharma master and possesses the four unhindered eloquences, having powerful function regarding objects; hence power resides in the ninth stage. In the tenth stage, the positions of causes are already fulfilled and one is decisive without doubt; hence wisdom (*jñāna*) is the tenth stage. This passage lists seven from giving to upāya, "power" is named as the eighth, and "fully perfected in all of them" refers to vow and wisdom; thus all ten are complete. If discussed horizontally, a single correct contemplation is fully endowed with the ten gates. The sense of not being stingy is named *dāna*; understanding decisively without doubt is called *jñāna*. Jizang says: The horizontal and vertical meanings of the ten pāramitās indeed exist, but looking closely at the text's intention, it employs only seven dharmas. As Master Zhao said: "The mahāsattva of the dharmakāya attains the patience of non-arising; because the mind is unconditioned, in virtue there is nothing it does not do. Therefore, giving reaches the culmination of giving yet has never given; morality reaches the culmination of morality yet has never maintained morality." Because giving reaches the culmination of giving, one does not realize non-existence; because one acts yet has never given, one does not stagnate in existence. Not realizing non-existence is named *upāya*; not stagnating in existence is termed *prajñā*. Therefore, each and every gate is endowed with both wisdoms, which is named "fully perfected"; it does not say that "fully perfected" corresponds to the ninth and tenth stages. [Next is:] "Attaining non-acquisition and the patience of non-arising phenomena." The "fully perfected in all of them" above praised their practices as far-reaching; "attaining non-acquisition" describes their stage as exalted. The reason the mahāsattva is endowed with all practices is that their stage resides in the patience of non-arising; thus the stage is cited to explain the practice. "Attaining" (*dai*) means reaching, as when a person does not reach something it is said to be unreached. "Non-acquisition" is the meaning of non-reliance, non-acceptance, non-clinging, and non-abiding. When thoughts move and the mind arises, it is ultimately tranquil; this is called "non-arising." Patiently bearing the true characteristic without regret or doubt: therefore it is termed "patience." [Next is:] "Already able to comply with and turn the irreversible wheel." The above lauded self-awakening; now it praises transforming others. First, complying with the true characteristic; second, complying with the faculties and conditions; third, complying with the Buddha's intent; hence it says "comply with." Moreover, the Buddha truly turns it, while bodhisattvas have not yet reached that and merely comply with and turn it. From oneself reaching others: therefore it is named "turning."

1.29.4

Once gained, it is never lost; hence it is called non-retrogression. But non-retrogression is threefold: first, non-retrogression of position, meaning that one does not regress to the two vehicles, which is also called the seven minds of external ordinary beings or the seven minds of the ten abodes. Second, non-retrogression of practice: the various practices cultivated cannot be shaken, a stage below the seventh bhūmi. Third, non-retrogression of mindfulness: for a bodhisattva of the eighth bhūmi, thought-moment after thought-moment flows within the Dharma, and mind after mind is quiescent. What is praised now is precisely based on the third, non-retrogression of mindfulness. The anutpattika-dharma-kṣānti flows, circulates, and is perfectly penetrating, not bound to a single person; this is the meaning of the wheel. "Well comprehending the characteristics of phenomena and knowing the faculties of sentient beings." Because they well comprehend the characteristics of phenomena and know the faculties of sentient beings, they are able to turn the wheel of non-retrogression. Furthermore, the preceding passage explained that their own awakening to non-arising and expounding it for beings refers to the single-characteristic gateway, which is called real wisdom. Here, discerning phenomena and understanding capacities refers to the countless-characteristics gateway, which is called upāya-wisdom. "Overshadowing the great assemblies." Since they discern phenomena and know capacities, their wisdom and virtue surpass all beings; thus they outshine and overshadow the great assemblies. "Attaining the power of fearlessness." Since they can overshadow the assemblies, they abide in the assemblies without fear. Now fear arises from insufficiency; since the mahāsattvas have no insufficiency, they have nothing to fear. The *Da zhidu lun* says: "Bodhisattvas naturally possess four fearlessnesses: first, attaining dhāraṇī; second, knowing faculties and desires; third, seeing no difficult question put to them that they cannot answer; fourth, being able to answer whatever is asked and skillfully resolve all doubts." "Cultivating their minds with merit and wisdom, their bodies adorned with the major and minor marks, their physical forms are supreme." Because they are endowed with these various virtues, they are fearless in the assemblies. The mind takes wisdom as its adornment; the body takes the major and minor marks as its embellishment. Adorning the mind allows one to advance in the Way; embellishing the physical form allows one to sway worldly folk. "Renouncing all worldly ornaments and decorations." Mahāsattvas cultivate pure karma and have already perfected their physical marks in response; they do not rely on any external worldly ornaments. Moreover, bodhisattvas possess exalted physical forms, and for this reason their bodies are spoken of as adorned; how could their minds dwell on worldly decorations? "Their renown is high and far-reaching, surpassing Mount Sumeru." Internally adorned with merit and wisdom, externally their renown is high and far-reaching. There are those whose renown is high but not far-reaching, or far-reaching but not high. The preceding "their fame is heard in the ten directions" took its far-reaching extent; the present "surpassing Mount Sumeru" clarifies its height. "Their deep faith is firm, like vajra." That their tree of virtue and their fame spread widely is due to their deep faith being firm. Faith is of two kinds: first, faith through hearing, like hearing that medicine can cure illness; second, faith through realization, like taking the medicine, recovering from the illness, and verifying that the medicine is good. What is praised now is the latter faith; things cannot destroy it, just like vajra. "The Dharma-jewel shines everywhere, raining down amṛta." Deep faith is likened to vajra; clear understanding is compared to a divine jewel. Just as the ocean produces wondrous jewels capable of emitting radiant light and raining down amṛta—raining down wish-fulfilling gems—the Dharma-jewel is also like this: it can emit the light of intent and rain down the Dharma-amṛta. "Among all speech and sounds, [theirs are] subtle, wondrous, and supreme." The preceding praised body and mind; now their verbal karma is lauded. Not only does it accord with each species and become universally common, it is also subtle, wondrous, and supreme. "Deeply penetrating dependent origination, cutting off all wrong views, they no longer have any remaining habit-energies of the two extremes of existence and non-existence." The preceding praised the perfection of the virtues of the three karmas; now it lauds that fetters and habit-energies have already been shed. Question: The preceding has already explained that they are eternally free of hindrances and entanglements; how does that differ from this? Answer: The preceding explained the absence of fetters; this distinguishes the absence of habit-energies. Completely penetrating the twelve links of dependent origination as ultimately unarisen—such as the eight negations—clarifies their awakening to the correct. Cutting off all wrong views praises their departure from the false. Yet departing from the false has two aspects: first, cutting off all wrong views, which is called transcending the ordinary; no longer having remaining habit-energies of the two extremes of existence and non-existence is transcending the noble. Question: The *Da zhidu lun* says, "When one is a bodhisattva, one cuts off afflictions; when one attains Buddhahood, one cuts off habit-energies." If they have no remaining habit-energies, how do they differ from a Buddha? Answer: Habit-energies are coarse and subtle; here, they have only cut off the coarse. Having no coarse habit-energies is why it is said to have "none." They still possess subtle habit-energies of tainted phenomena; hence they differ from a Buddha. Relying on the *Bodhisattvabhūmi-śāstra*, it explains that a bodhisattva of the ten stages has completely cut off the habit-energies of the affliction hindrance; only upon reaching Buddhahood is the hindrance to knowledge exhausted. This sūtra's explanation of exhaustion is based on the habit-energies of the affliction hindrance. The *Da zhidu lun* says that "not exhausted" refers to the hindrance to knowledge not yet being overthrown. "Expounding the Dharma without fear, like a lion's roar." Now fear arises from fetters and habit-energies. With fetters and habit-energies overthrown within, expounding outwardly is without fear. Question: The preceding explained attaining fearlessness and being able to make a lion's roar; why is it stated again now? Answer: The former clarified fearlessness in all places; the present concerns fearlessness in the single matter of expounding the Dharma. Moreover, the former clarified being able to make others afraid; this distinguishes not fearing others. "What they expound is like thunder." Correct wisdom flows and moistens like rain; the eloquence of their voices sounds like thunder. There are those with wisdom but no eloquence, or eloquence but no wisdom; since the mahāsattvas are praised as fearless, they are endowed with both. The thunder metaphor has five aspects: first, compassionate clouds cover everywhere; second, the rain of wisdom flows and enriches; third, the Dharma sound is heard far away; fourth, it startles one from the deep slumber of ignorance; fifth, it nurtures the growth of roots of goodness. "Without measure, they have already surpassed measure." The preceding explained cutting off all wrong views, praising the overturning of causal burdens. This distinguishes being able to surpass measure, clarifying that fruitional afflictions are exhausted. Furthermore, the fruitional retributions of the segmented [birth and death] of the three realms are called "having measure." When a dharmakāya bodhisattva enters the fearless realm, their form cannot be grasped through images, and their mind cannot be sought through discursive intellect; hence it is said that they have "already surpassed measure." "Gathering the gems of the Dharma, like master navigators of the sea." The preceding praised the dharmakāya's intrinsic virtue; this lauds response traces transforming others. Leading all beings into the ocean of the Mahāyāna to gather all gems of the Dharma, they are bound to obtain them without difficulty. "Thoroughly comprehending the profound and wondrous meaning of all phenomena, they skillfully understand the destinations to which sentient beings come and go, and the movements of their minds." Since the virtues of the mahāsattvas are inexhaustible, praising them can never be complete; with two wisdoms their overall purport is briefly concluded. Thoroughly comprehending the profound and wondrous meaning of all phenomena is real wisdom. Skillfully understanding the destinations to which sentient beings come and go is upāya-wisdom. Although they know all phenomena are ultimately empty, they can still understand the movements of sentient beings' minds; although they understand the movements of sentient beings' minds, [phenomena are] constantly and ultimately empty. It is for this reason that bodhisattvas attain the non-dual contemplation. "Dwelling" refers to the past, "coming" is the future, and "the movements of their minds" is the present. Moreover, knowing the movements of the mind is knowing the cause; the destinations to which they come and go refers to illuminating the effect. "Approaching the unequaled, autonomous wisdom of the Buddha, the ten powers, fearlessnesses, and eighteen unshared qualities." Having concluded above the praise of the bodhisattvas' two wisdoms, what is now lauded borders on the ultimate fruit; hence it is said that they "approach" it. "The unequaled" is the name of the fruit that is approached. As for the Buddha being without equal: only a Buddha is equal to a Buddha; therefore a Buddha is called "the unequaled." Furthermore, the true nature of reality is without equal; only a Buddha is equal to the true nature of reality, so he is called "the unequaled."

1.29.5

"The autonomous wisdom of the Buddha" and what follows sets forth the virtues of the fruit that is approached. Completely illuminating emptiness and existence is called autonomous wisdom; the ten powers subdue heavenly Māra; the fearlessnesses overcome non-Buddhists; the eighteen unshared qualities distinguish them from the two vehicles. Since these three categories are the essential gates, they are explained separately. "Closing the gates to all evil destinies, yet manifesting their bodies by taking birth in the five paths": the preceding praised their reverent proximity to the ultimate fruit; this lauds their according with and complying with all sentient beings. Now the dharmakāya is unarisen, yet there is nowhere it is not born; because it is unarisen, the gates to all destinies are closed; because there is nowhere it is not born, it takes birth in the five paths. "Acting as great physician-kings who skillfully treat all illnesses, prescribing medicine according to the disease and enabling them to take it." The preceding praised manifesting birth in the five paths; this clarifies that the intention behind undergoing birth is to cure the illness of afflictions. The *Da zhidu lun* says, "The suffering of old age, sickness, and death, as well as greed, anger, and delusion: since saṃsāra has existed, no one has been able to cure them; only the mahāsattva skillfully understands how to rescue and heal them." "Innumerable merits are all accomplished." What went before was the first part, namely the individual praises. Since virtue is inexhaustible and cannot be fully described, it is summarized and concluded through four gates. "Innumerable merits" concludes the primary fruitional virtues; "innumerable Buddha lands are all adorned and purified" concludes the fulfillment of practices of the dependent fruit. "Those who see or hear them never fail to receive benefit." This praises their forms and sounds benefiting beings. "Whatever they do is not in vain": this lauds their three karmas profiting the world. "All such innumerable merits are fully accomplished." This summarizes the four gates. The preceding were the individual praises.

Linked texts (1)

維摩經義疏 — Classical Chinese