維摩經義疏 2

English (machine translation) 2

Language: English

2.4 — 4 parts
2.5 — 4 parts

2.2

End of Chapter on the Buddha Land / Chapter on Expedient Means

"At that time, in the city of Vaiśālī, there was an elder's son named Ratnākara. Together with five hundred elders' sons, each holding a parasol of the seven treasures, he came to the Buddha's abode, bowed his head to [the Buddha's] feet in worship, and together they offered their respective parasols to the Buddha." The introductory section is divided into two parts: the verification of faith is already concluded, and this is now the initiating introduction. The verification of faith is also called the "general introduction"; "general" means "shared." These six matters are broadly shared across the sūtras, hence called "general." The initiating introduction is also called the "particular introduction"; sūtras differ individually, as in the Śrīmālādevī Sūtra where the parents send a letter, whereas this sūtra explains an elder offering parasols. Since they differ according to these [occasions], it is called the "particular introduction." Moreover, the general introduction is also called the "post-sūtra introduction"; at the time the sūtra was being spoken, it had not yet been established, and it was only after [the Buddha] was about to enter nirvāṇa that it was subsequently set up. The particular introduction is also called the "pre-sūtra introduction"; before the sūtra is to be spoken, there are these origins and causes, hence it is called the pre-sūtra introduction. Furthermore, the post-sūtra introduction is also called the "future introduction," meant to inspire faith in the sūtra for future [generations]; the pre-sūtra introduction is also called the "present introduction," meant to benefit the present [audience], which is why the earth shakes and flowers rain down. In truth, however, it contains all four meanings, and one name is merely applied according to convenience. Within the particular introduction, it opens into three parts: first, the elders' offering of the parasols; second, the Tathāgata's acceptance; third, the assembly's joy and reverence. Question: Why did the other members of the assembly come from afar and arrive first, while Ratnākara, who was nearby, arrived later? Answer: When a mahāsattva advances or stops, he must benefit those who have affinities; therefore, he waited until they were about to fully assemble, and only then did he arrive. Furthermore, Ratnākara had in fact already arrived, but having heard the Dharma, he was overjoyed and presented the parasols in offering, and also wished to initiate [the discourse on] the pure land; hence it is introduced here. Between the two intentions, the latter is the correct one. How is this known? Previously, the bodhisattva Ratnākara was already listed, so we know he had already come before. It is only because he heard the Dharma, rejoiced, and was awakened, and arranged the offering to inaugurate the central teaching, that he is introduced later. As for presenting parasols: in that country, noble persons hold precious parasols when travelling, so they immediately renounced what was precious to them to make an offering to the Buddha. Moreover, by virtue of this offering of wealth, they initiated the Dharma of the pure land; thus merit and wisdom are perfected, and both self and other are benefited. From "Through the Buddha's majestic spiritual power..." downward is the second part, the Tathāgata's acceptance. Spiritual powers are fourfold: first, the spiritual power of psychic transformation (ṛddhi), transforming one's own body and causing a great voice to reach everywhere; second, the spiritual power like an illusion, changing external objects; third, the spiritual power of knowledge of dharmas, having unimpeded comprehension of all phenomena; fourth, the noble spiritual power of psychic transformation, being able to be sovereign with respect to the six sense objects without transforming according to conditions. The present majestic spiritual power is the first two. "...he caused the precious parasols to merge into a single parasol, which covered the entire trichiliocosm." Kumārajīva says: "In displaying this spiritual transformation, his intent was twofold: first, displaying immeasurable spiritual transformations demonstrates that his wisdom must be profound; second, Ratnākara offered what was precious to him and would certainly obtain a momentous reward, making clear that the cause is small while the result is great." Jizang considers that merging the parasols into one has five causal conditions: first, in terms of immediate function and use, just as the four alms-bowls were merged into one bowl. Second, merging into a single parasol and displaying all Buddha lands; based on this, he was able to speak the Dharma gate of the pure land. Third, wishing to reveal the inconceivable central tenet: the parasol is not vast, yet it covers the trichiliocosm; the land is not narrow, yet it appears within it. Śākyamuni briefly expounds it here first, and Vimalakīrti broadly unfolds it later; the path of beneficial accomplishment having been manifested, the mind of faithful understanding becomes ever firmer. Fourth, wishing to clarify that all dharmas have no fixed characteristics: the many are not definitively many, for many can become one; the one is not definitively one, for one can become many; causing them to awaken to the fact that the real mark has never been many or one. Fifth, signifying that the elders in the present together awaken to non-arising, and in the future together achieve the single result of the dharmakāya, just as the parasol universally covers all. "And all the forms, broad and long, of this world appeared within it": the above explained the parasol covering the trichiliocosm; this distinguishes the lands appearing within it. "Furthermore, the Sumeru Mountains, Snow Mountains, Mucilinda Mountains, Mahāmucilinda Mountains, Gandhamādana Mountains, Jewel Mountains, Golden Mountains, Black Mountains, Iron Ring Mountains, and Great Iron Ring Mountains of this trichiliocosm..." This clarifies that the various mountains of the world appeared in the precious parasol. There are ten great mountains: Mount Sumeru is the highest and situated in their midst; the other nine are progressively smaller and encircle it. "...the great seas, rivers, streams, currents, and springs...": Since springs and peaks are what the benevolent and wise delight in, water is introduced next after the mountains. "...and the sun, moon, stars, constellations, heavenly palaces, dragon palaces, and palaces of the revered spirits all appeared in the precious parasol." Mountains and waters explain its earthly places; this text next introduces heavenly palaces. The sun, moon, stars, and constellations are what are called the three luminaries. The palaces of the revered spirits are the abodes of the eight classes of beings. "Furthermore, the Buddhas of the ten directions and the devas preaching the Dharma also appeared within the precious parasol." From above up to this point, it only introduced the single world of Sahā; from here downward, the Buddha lands of the ten directions universally appear. Although the elders' sons had aroused the thought of awakening, they had not yet cultivated the pure land. Wishing to speak of their feelings of offering and to inspire their aspiration for the pure land, he therefore, based on their parasols, universally displayed the pure and defiled Buddha lands of the ten directions, causing them to abandon defiled minds and cultivate pure land practices. Three thousand [great thousands] make one world; counting like this up to sands of the Ganges makes one world-system; sands of the Ganges of world-systems make one world-ocean; sands of the Ganges of world-oceans make one world-seed; sands of the Ganges of world-seeds make one Buddha world.

2.4.1

"At that time, seeing the Buddha's spiritual power, the entire great assembly marveled at what they had never seen before, joined their palms in reverence to the Buddha, and gazed upward at his revered face without looking away for an instant." From here below is the third [section], the joy and praise of the assembly of the time. Because sincerity of faith and joy arose from within, the expression of gazing and praising manifested externally.

"Ratnakūṭa, the elder's son, then immediately before the Buddha spoke in praise with verses." Above, the general narrative described the great assembly's rejoicing; here, it specifically clarifies Ratnakūṭa's praising by reciting verses. There are two purposes in general: first, to encompass the Buddha's manifold virtues in concise words; second, through skillful expression, to delight the hearts of the listeners. Regardless of whether the words are few or many, a verse must necessarily comprise four lines to form a gāthā. *Gāthā* is Sanskrit, and *song* (hymn) is the term here in [Chinese]; the two are combined here to explain it. As for why he praised in verses, there are four causes and conditions: First, offering the canopies demonstrated material offerings; reciting verses of praise distinguished Dharma offerings. Second, previously he showed reverence through bodily action; now he made offerings through vocal action. Third, the earlier manifestation of physical reverence was insufficient to fully express his mind; now, by reflecting with the mind and chanting wondrous words with the mouth, the three karmic actions are fully complete. Fourth, though the Tathāgata's preaching of the Dharma and display of spiritual powers caused mixed joy and reverence in the great assembly, they had not yet understood the reason for it; therefore, he recited verses of praise and explanation to bring the assembly of the time to comprehension.

The verses have five sections: first, praising the fundamental virtues; second, praising the trace-functions; third, praising the fundamental [virtues] again; fourth, praising the trace-[functions] again; fifth, a concluding overall praise.

"His eyes are pure, long, and broad, like a blue lotus." This line praises the Buddha's physical form. Physical form has five features, with the eyes being the foremost, so he praises them beginning with the first. Moreover, worldly people commonly say: a seven-foot body is not equal to a one-foot face, and a one-foot face is not equal to a one-inch eye. Therefore, the head is the foremost part of the entire body, and the eyes are the hallmark of a face, so he praises them in terms of their excellence. Furthermore, the Buddha looks equally upon sentient beings with eyes of compassion, and compassion is the root of virtue, so he praises them in terms of the root. In addition, Ratnakūṭa looked upon his face and composed the hymn, and thus praised the eyes. The *Dazhidulun* says: "Among land-growing [flowers], the sumana is foremost; among water-growing [flowers], the blue lotus is number one." In India there are blue lotus flowers whose petals are slender and broad, with blue and white distinct, having the appearance of a great person's eyes, and thus they are used here as a metaphor.

"His mind is pure, having already crossed over all dhyānas and samādhis." Pure eyes praise the physical form, while a pure mind praises virtue. The eyes are the first of the five sensory capacities, and the mind is the root of myriad virtues, so he praises the mind. Moreover, when the mind is pure, the eyes are bright; the mind is adduced to corroborate the eyes. Dhyāna and samādhi are deep and vast like a great ocean; only the Buddha's pure mind reaches its other shore, hence it is called "having crossed over."

"Having long accumulated pure karma, his praises are immeasurable." The reason why physical form and virtue are both wondrous is certainly due to having long purified the three karmas; this adduces causal practices to explain the fruit-virtues. Because the causes and effects are already wondrous, the ten epithets are heard abroad, hence it says "his praises are immeasurable."

"Leading the multitude by means of quiescence, therefore I bow my head." Because he establishes fame through virtue, he is able to guide beings. The method of leading the multitude is quiescent cessation and the unconditioned, as the *Lotus Sūtra* says: "Ultimate nirvāṇa, constantly possessing the mark of quiescent cessation." Since this is the true essence of all dharmas, it is specifically spoken of. Having concluded this one praise, he therefore bows his head. Furthermore, the preceding was vocal action, and this is physical reverence. Throughout, this verse altogether contains five pairs: form and mind, cause and effect, virtue and fame, self and other, and praise and reverence.

"Having seen the Great Sage through spiritual transformations / universally manifest immeasurable lands in the ten directions, / wherein the Buddhas expound the Dharma, / whereupon everything was seen and heard." This is the second [section], praising the traces. Taking the physical form and virtue as the fundamental, and the functions of spiritual powers as the traces, he first praised the root of virtues, and now praises the trace-functions. The *Zhengguan lun* says: "There are three kinds of sages: first, non-Buddhists with the five spiritual powers; second, arhats and pratyekabuddhas; third, dharmakāya mahāsattvas." The Buddha is uniquely supreme among the three kinds of sages, hence he is called "Great"; that which cannot be fathomed is "spiritual," and changing substances is called "transformation." Having seen the spiritual transformation of unifying the canopies, and further manifesting the lands of the ten directions and the teaching gates expounded by the Buddhas, these three constitute the response. That the great assembly saw and heard them is the resonance.

"The Dharma King's Dharma-power surpasses the multitude of beings; / he constantly bestows the wealth of Dharma upon all." This is the third [section], praising the fundamental virtues again. Within this text there are five praises in total: first, the praise of the Dharma King; second, the praise of the Dharma ocean; third, the praise of the mountain king; fourth, the praise of empty space; fifth, the praise of the treasure among humans. As for the praise of the Dharma King: previously he praised spiritual powers, and now he commends the preaching of the Dharma. Spiritual powers cause beings to plant merit, while preaching the Dharma causes them to generate wisdom. Moreover, spiritual powers arouse their faithful mind, while preaching the Dharma generates their wise understanding. A worldly king surpasses his subjects through worldly power, and thus can extend his favor across a single state; the Dharma King surpasses the multitude through the power of Dharma, and thus can bring salvation without boundary.

"He is skilled at distinguishing the characteristics of all dharmas, / yet remains unmoving with respect to the ultimate truth." Above he stated "Dharma King"; here he explains it. Dharmas are indeed inexhaustible, but they do not depart from the two truths; therefore, he draws upon the two truths to explain that the Dharma King's skill in distinguishing the conventional without contradicting the ultimate is called "unmoving."

"He has already attained mastery over all dharmas; / for this reason I bow my head to this Dharma King." Praising the Dharma King has three parts: first stating, next explaining, and now concluding. A worldly king has mastery over the people; the Dharma King has mastery over dharmas. Because dharmas have no fixed characteristics, he distinguishes them in accordance with beings, and by universally according with principle and responding to capacities, this is called "mastery." Moreover, the above-mentioned speaking of the conventional without moving from the ultimate, and discussing the ultimate without contravening the conventional, is precisely "mastery." Having concluded the two lines of praise, he therefore bows his head.

"Preaching the Dharma as neither existing nor non-existing": previously he praised speaking of the conventional without contravening the ultimate. Here he clarifies that speech accords with the Middle Way, which has three aspects: First, the above two truths are combined into the Middle Way; because of the conventional truth it cannot be non-existent, and because of the ultimate truth it cannot be existent. The Tathāgata established the two truths in order to shatter the two views of existence and non-existence, as the treatise master explained in the *Dapin*: "The bodhisattva abides in the two truths to preach the Dharma for sentient beings, preaching non-existence for those attached to existence, and preaching existence for those attached to non-existence." This is precisely that matter. Second, taking the two truths of existence and non-existence to clarify the Middle Way of neither existence nor non-existence. As the *Avataṃsaka* (in five fascicles) says: "All dharmas of existence and non-existence / are fully understood as neither existing nor non-existing." Third, taking the two truths individually to clarify the Middle Way in each. The conventional truth is provisionally existing through causes and conditions; provisional existence cannot be definitely existent, and provisional non-existence cannot be definitely non-existent: neither existing nor non-existing is the Middle Way. The ultimate truth is also like this: provisional existence cannot be definitely existent, and provisional non-existence cannot be definitely non-existent; this is the Middle Way. Now, saying that "he preaches the Dharma as neither existing nor non-existing" encompasses all these meanings. Shi Sengzhao says: "If you wish to say it exists, existence does not arise of itself; if you wish to say it is non-existent, when conditions converge it takes shape. That which converges and takes shape cannot be called non-existent; that which is not non-existent cannot be called existent."

2.4.2

Therefore, it says: '[His] exposition of Dharma is neither existent nor non-existent.' Master Zhao also said: 'Moreover, because of existence there is non-existence; if there is no existence, what is there to be non-existent? Because of non-existence there is existence; if there is no non-existence, what is there to be existent? Thus, self-existence is not existence, and self-non-existence is not non-existence; this is the correct teaching of the Dharma King.' Examining Zhao's intention: the former explains the neither-existence-nor-non-existence in terms of the two truths, while the latter single [line] universally obliterates both the ultimate and the conventional [truths]. Jizang states that if we interpret this passage in terms of refuting errors: the Sāṃkhya adheres to the effect definitively existing within the cause; the Vaiśeṣika adheres to the effect not existing within the cause; the *Abhidharma* clarifies that the three times are truly existent; the *Tattvasiddhi-śāstra* discerns that the three times are truly non-existent. Such internal and external [teachings] are both not the correct teaching. What the Tathāgata expounds is free from this existence and non-existence; therefore it says: '[His] exposition of Dharma is neither existent nor non-existent; through causes and conditions all phenomena arise.' Being already free from definitive existence and non-existence, it is precisely arising through causes and conditions. Free from definitive existence and non-existence is called refuting the heterodox; arising through causes and conditions is called revealing the correct. The wording is concise and the meaning complete. 'There is no self, no agent, and no experiencer, yet wholesome and unwholesome karma are also not destroyed.' The preceding [line] explained neither-existence-nor-non-existence solely in terms of phenomena; this [line] jointly discerns neither-existence-nor-non-existence in terms of persons and phenomena. Because there is no self or person, it is therefore not existent; yet because causes and effects are not lost, it is therefore not non-existent. Question: If there is no real self or person, there are also no causes and effects of a fixed nature. Since there are causes and effects of causes and conditions, there are also nominally designated selves and persons. If they exist, both exist; if they are non-existent, both are non-existent. Why now is there no person, yet there are phenomena? Answer: It is indeed as you ask. However, now, to refute annihilationism and eternalism and reveal the Middle Way, [the text] therefore explains that there is no person yet there are phenomena. Why is this? Because there is no person, it refutes their definitive permanence; because there are phenomena, it is not annihilation. Therefore, being far removed from the two extremes, it is called the Middle Way. Question: Self, agent, and experiencer—how do these three differ? Answer: The self is the master of true control; this is the essence. Being able to create the causes of good and evil, and experiencing the retributions of misfortune and fortune—these two are the functions. Therefore they differ. 'First, at the tree of awakening, by [spiritual] power he subdued Māra.' This is the second: praising [him] in terms of the ocean of Dharma. From above up to this point, it praised the Buddha expounding the great Dharma in the Āmrapālī Grove. From here downward, it retrospectively recounts his past teaching of the Hīnayāna. If spoken in proper sequence, it should first recount the small and afterward describe the great; but based on praising what was immediately present, it first treats the great and next the small. Question: Why praise the small? Answer: It intends to show that the gate of the Way has never been large or small; because the Tathāgata adapts to the conditions of the small and the large, there are expedients of the small and the large. Second, this text is not necessarily about the small; rather, because Ratnākara praises comprehensively from beginning to end, this chapter therefore appears. What is restrained by the power of the Way cannot be rivaled by the armies of Māra; therefore it says, 'First, at the tree of awakening, by [spiritual] power he subdued Māra.' 'Attaining the nectar of cessation, the Way of awakening was accomplished.' The preceding clarified subduing Māra; this discerns attaining Buddhahood. The dharma of quiescent cessation is compared to nectar (amṛta); because he attained this dharma, the Way of great awakening was accomplished. 'He is already without mind or thought, without sensation or volition, yet utterly subdues all non-Buddhists.' Jizang once saw the commentary of Sengrui, which recounted Master [Kumāra]jīva's view, saying: 'This line should be before subduing Māra. When he first went forth from household life, he received teachings from non-Buddhists and practiced various austerities. At that time, he had no mind seeking the Way, nor intention of receiving teachings; wishing to demonstrate that difficult practices could subdue all non-Buddhists, it therefore says, "being without mind or thought, without sensation or volition." Afterward, he subdued the hosts of Māra, accomplished right awakening, turned the wheel of Dharma, and manifested the Three Jewels; this is the proper sequence. That it is listed afterward is merely because after he accomplished Buddhahood, once his right awakening was manifested, then his previous austerities were shown and the meaning of subduing the heterodox became clear.' Someone said: Being without mind means having no aggregate of consciousness. Being without sensation or volition means having no minds of sensation, conception, or volition. Subduing by being without mind, there is therefore nothing he does not subdue. 'He turned the wheel of Dharma thrice in the great trichiliocosm.' Turning it thrice means: First, the demonstration turn, namely: 'This is suffering; this is origination; this is cessation; this is the path.' Second, the exhortation turn: 'Suffering should be known; origination should be abandoned; cessation should be realized; the path should be cultivated.' Third, the verification turn: 'Suffering I have already known, and do not need to know again; origination I have already abandoned, and do not need to abandon again; cessation I have already realized, and do not need to realize again; the path I have already cultivated, and do not need to cultivate again.' One turning gives rise to the four minds of eye, knowledge, clarity, and awakening; three turnings give rise to twelve minds, called the Dharma wheel of twelve aspects. According to the Abhidharma doctrine, this corresponds to persons of three faculties, hence there are twelve aspects. According to the *Tattvasiddhi* masters: the first turn gives rise to wisdom from hearing; the next turn gives rise to wisdom from reflection; the third turn gives rise to wisdom from cultivation. 'That wheel is originally ever-pure.' Although turned thrice at the beginning in the Deer Park, in reality nothing was turned; therefore it says 'ever-pure.' Master [Seng]rui said: 'The Dharma wheel is untainted and signless; its essence neither increases nor decreases. When there is a Buddha, it turns; when there is no Buddha, it falls into disuse. Its application or abandonment rests with humans, yet its nature and signs are not different.' 'Gods and humans attaining the Way are the witness of this.' 'Gods' refers to the Yama devaputra and the eighty thousand devas. 'Humans' refers to the five persons including Kauṇḍinya, who, upon hearing the turning of the wheel of Dharma, realized the initial path. Jizang relies on the *Vibhāṣā*: among the five persons, only Kauṇḍinya alone realized the initial path; the remaining four persons at that time abided in the four wholesome roots, and only reached the Way at the beginning of summer, whereupon the Three Jewels appeared in the world. Awakening having been accomplished is the Buddha jewel. The wheel of Dharma having been turned is the Dharma jewel. The five persons going forth and attaining the Way is the Saṅgha jewel. Thereupon speaks of its beginning. 'With this sublime Dharma he rescues all living beings; once received, they do not regress, ever tranquil.' The preceding discerned gods and humans becoming noble ones; this line differentiates them from non-Buddhists. Among the ninety-six varieties [of non-Buddhists], the highest in their path can also sever fetters and be born in the formless heavens; but their path is not true, and in the end they must fall back into the three paths [of suffering]. The Buddha, by means of the sublime Dharma of the Four Truths, rescues living beings of the three vehicles; none who have received it ever fall back into saṃsāra, hence it says 'once received, they do not regress.' Eternally perfected in the unconditioned, they are ever tranquil. 'The Great King of Physicians who delivers from old age, sickness, and death.' The abyss of old age, sickness, and death is deep and vast, difficult to cross; only the Buddha can cause both others and oneself to cross over, hence he is called the Great King of Physicians. 'One should pay homage to the ocean of Dharma, whose virtue is boundless.' The wheel of Dharma is deep and vast, compared to an ocean; its moistening flow has no boundary, which is called boundless virtue. Having completed this single praise, he therefore again speaks of homage. 'Unshaken by blame or praise, like Sumeru.' This is the third: the praise of the king of mountains. Since he dwells in the world expounding the Dharma, there must be the eight winds; therefore, drawing upon the preceding text, this praise arises.

2.4.3

Gain, loss, defamation, fame, praise, blame, suffering, and pleasure: the winds of these eight conditions do not move the Buddha, just as the four winds blowing against Mount Sumeru cannot shake or topple it. Gain and loss pertain to wealth: prosperity and increase is gain; deprivation and loss is loss. Defamation, fame, praise, and blame—these four pertain to speech: slander is defamation; excessive praise is fame; speaking well of what is genuinely good is praise; speaking ill of what is genuinely bad is blame. Suffering and pleasure pertain to the body: what harms the body and life is suffering; what benefits the body and life is pleasure. Furthermore, gain and the other three can generate greed, while loss and the other three can generate anger. Where there are greed and anger, there must be the underlying afflictions of delusion. Because the Buddha has already severed the three poisons, the eight winds do not sway him. "Regarding the good and the not good, treating them equally with compassion." When his hand is severed, he feels no grief; when his feet are held up [in reverence], he feels no joy. Good and evil come from others; his compassionate protection is non-dual. "Mental activity is impartial, like space." This is the fourth praise, praise of space. That he is unmoved by good and evil is because his mental activity is like space; this explains the preceding meaning. Where there is a mind, there are boundaries; where there are boundaries, it is not universal. Because the sage's mind is no mind, it is as impartial as space. "Who, hearing of the treasure of humanity, would not revere and uphold him?" This is the fifth praise, praise as the treasure of humanity. Because his mental activity is like space, he transcends humanity, and is therefore the treasure of humanity. Among devas he is the deva-treasure; among humans he is the human-treasure. Being a treasure to devas and humans—how could devas and humans achieve this? Therefore, none among beings fail to revere him. "Now I present to the World-Honoured One this humble canopy; / in it are shown to me the three-thousandfold world, / the palaces inhabited by the devas, nāgas, and spirits, / the gandharvas and so forth, along with the yakṣas, / and all that exists in the world is seen completely. / With the ten powers, you compassionately manifest these transformations. / The assembly observes this rarity and all praise the Buddha; / now I bow my head to the Honoured One of the Three Realms." This fourth part re-praises the trace-functions. In the text there are two parts: first, praising his profound grace which is difficult to repay; next, extolling the three mysteries which are hard to conceive. Preceding this are four lines: first, stating that what was offered was extremely humble; next, explaining that what was manifested was exceedingly vast; third, clarifying that it was manifested out of loving compassion; fourth, praising and bowing the head. "The Great Sage, the King of the Dharma, is the refuge of all; / contemplating the Buddha with a pure mind, none are not joyful. / Each sees the World-Honoured One right in front of them— / this is the divine power of the exclusive qualities." This is the second part, praising the three mysteries as hard to conceive. First, praising the physical mystery; next, praising the verbal mystery. According to the Dazhidulun, the physical mystery has two aspects: First, he merely manifests a single body, yet the assembly far and near each see the Buddha face-to-face before them, like the single moon rising in the sky and casting reflections upon a hundred waters. Second, the Tathāgata, in accordance [with beings], manifests a single body that enables the myriad kinds each to see their own Buddha, just as devas see the Buddha as a deva, and humans see the Buddha as a human. "The Buddha expounds the Dharma with a single voice, / and sentient beings, each according to their kind, attain understanding; / each thinks that the World-Honoured One speaks their own language— / this is the divine power of the exclusive qualities." This praises the verbal mystery. In the text there are three parts: first, explaining that as he utters a single sound, the myriad kinds have different understandings; next, explaining that though he merely preaches a single Dharma, it is universally practiced according to its meanings; last, explaining that though the matter spoken of is identical, both joy and sorrow are generated. Question: What is meant by "a single voice"? Answer: Some say that "one" is the dharmakāya; because the dharmakāya is non-dual, it is called one, and the voice produced from the single dharmakāya is called "a single voice." Some say that within a single moment he simultaneously produces all voices without them being aware of one another, and so it is called "a single voice." Some say that among the five tones he utters a single tone as he pleases, and the myriad kinds each understand it. The Vibhāṣā says: "The Buddha's body was an Indian body, and his voice was an Indian voice; therefore, when he first turned the wheel of the Dharma, relying on the Indian language he spoke the Four Truths; humans heard it as human speech, devas heard it as deva speech, and different kinds of beings did likewise." We now adopt this explanation. As for being called "exclusive [qualities]": the two vehicles can only use a single voice as one and multiple voices as many, and cannot, upon uttering a single word, have the myriad kinds understand it together; hence it is called "exclusive." "The Buddha expounds the Dharma with a single voice, / and sentient beings each according to their understanding / are universally able to accept and practice it, obtaining its benefit— / this is the divine power of the exclusive qualities." This clarifies that he merely preaches a single Dharma, yet according to its meaning it is universally practiced: those who love giving hear of giving, those who love morality hear of morality, and each receives benefit. "The Buddha expounds the Dharma with a single voice: / some are terrified, some are joyful, / some give rise to revulsion, and some sever doubt— / this is the divine power of the exclusive qualities." This clarifies that the matter spoken of is identical, yet both joy and sorrow are generated. Sengrui says: "As when speaking of the single Dharma of suffering, four kinds of minds are generated: some, hearing of suffering, give rise to dread; some, hearing of suffering, recognize suffering as suffering and give rise to joy; some, hearing of suffering, develop revulsion towards saṃsāra; some, hearing of suffering, know that it is truly suffering and cut off the web of doubts in their minds." Some say: hearing different dharmas generates four kinds of minds: hearing of the suffering of the three evil destinies, one is terrified; hearing of the wondrous pleasure of humans and devas, one is joyful; hearing of impurity, one feels revulsion; hearing of cause and effect, one severs doubt. "I bow my head to the Great Diligence of the Ten Powers; / I bow my head to the One who has already attained Fearlessness; / I bow my head to the One dwelling in the exclusive qualities; / I bow my head to the Great Guide of all." This is the fifth, general praise. In relation to the previous body and speech, this is the mental mystery. In the text there are two parts: first, praising in terms of attainment and abandonment; next, praising in terms of emptiness and existence. This is praising in terms of what has been attained. In praising what has been attained, there are two lines: first, praising his own virtues; from "Great Guide" downward, praising his transformation of others. Originally leading beings out of the three realms is called a lesser guide. Leading beings to completely transcend the inside and outside of the three realms and reach the Buddha Way is a great guide. "I bow my head to the One who can sever all fetters; / I bow my head to the One who has already reached the other shore; / I bow my head to the One who can deliver all the worlds; / I bow my head to the One who has eternally departed from the path of saṃsāra." This praises what has been abandoned. Within praising what has been abandoned there are also two parts: first, praising his own abandonment, being able to deliver all the worlds; second, praising his ability to lead others to abandon it. In others' abandonment, they leave the afflictions of retribution. In his own abandonment, he completely leaves both cause and retribution. "He fully knows the aspects of the coming and going of sentient beings." This praises in terms of characteristics and the gates of emptiness and existence. First, based on the gate of existence: sentient beings' karmic actions wander back and forth across the six destinies, and their minds race between right and wrong; he fully knows this. "Skillfully attaining liberation among all dharmas." I am tainted by dharmas, and therefore dharmas bind me; if my mind is untainted, the ten thousand fetters are thereby untied. Because sentient beings come and go, there is bondage. Awakening to the fact that the substance of coming ultimately has nowhere from which it comes, one thereby attains liberation. As in the "Examination of Bondage and Liberation" in the Madhyamaka-śāstra: under the gate of permanence and impermanence, coming and going cannot be found; under the gate of the fivefold search, sentient beings cannot be found. Therefore, there is nowhere to come and go. With permanence and impermanence, coming and going cannot be found, and therefore there is no more coming and going, which is the liberation from bondage.

2.4.4

From "Unattached to the world like a lotus flower" onward, this is the second part, praising in terms of the gate of emptiness. "Always skillfully entering into the practice of emptiness and tranquility" explains being unattached to the world. Because he skillfully enters emptiness and tranquility and thus casts off that mind, he is unattached to the world. Furthermore, although he is in the world, he constantly enters emptiness and tranquility, and therefore is not attached to the world. As for saying "skillfully entering": people of wrong views also enter emptiness, claiming there is no cause and effect. The two vehicles enter emptiness and immediately grasp realization. Furthermore, bodhisattvas enter emptiness with effortful minds. These three types are not skillful entries. Opposed to these, this is the meaning of skillfully entering emptiness. Emerging and entering at will without violating tranquility—hence it says "always skillfully." "Thoroughly comprehending the characteristics of all dharmas without hindrance": although there is existence, it is constantly empty; although it is empty, it is constantly existing; therefore there is no hindrance. "I bow my head to the One who, like space, has nothing to rely upon": mind and objects have no lodgment, just as space has nothing to rely upon. This praises in terms of the gate of emptiness.

2.5.1

"At that time the elder's son Ratnakūṭa, having spoken these verses, addressed the Buddha, saying: 'World-Honoured One! These five hundred elders' sons have all already aroused the thought of anuttarā samyaksaṃbodhi.'" The introductory section ended prior to this; now begins the main discourse. The text opens into four sections: first, the elder asks a question; second, the Tathāgata admonishes and grants permission; third, receiving the instruction with single-minded devotion; fourth, directly answering his question. The first section has two parts: first, recounting his own arousing of the mind; second, inquiring about the Buddha's pure land. The reason for explaining these two is that a mahāsattva must first arouse the mind, and only afterward cultivate practice. Therefore Sudhana said: "I have already aroused the thought of bodhi, but do not yet know how to cultivate the bodhisattva practices." The present case is also like this. "Anuttarā": here translated as "unexcelled". "Samyaksaṃ-": translated as "correct and universal knowledge". "Bodhi": translated as "way", meaning that its path is upright and true, with no phenomenon unknown—correct and universal knowledge. "'We wish to hear how the Buddha land is obtained in purity. We only wish that the World-Honoured One will explain the bodhisattvas' practices for the pure land.'" From here down is the second [part], directly asking the question. Previously having already aroused the thought of bodhi, now next he inquires about the bodhisattva practices. Bodhisattva essential practices are generally of two kinds: first, bringing sentient beings to maturity; second, purifying the Buddha land. Rather than asking about bringing sentient beings to maturity, he specifically asks about purifying the Buddha land because Ratnakūṭa offered the canopies and the Tathāgata manifested the lands; hence he specifically asks about it. The question has two parts: first, asking about the fruit of the pure land, hence saying "We wish to hear how the Buddha land is obtained in purity." Obtaining the purity of the Buddha land is the fruit of the pure land attained by the Buddha. "We only wish that the World-Honoured One will explain the bodhisattvas' practices for the pure land": this asks about the causes of the pure land. Now, that a land is purified necessarily depends on practice; hence he requests the explanation of practice. Whenever there is practice, it necessarily resides in the practitioner; hence it says "bodhisattvas". This question is indeed the reason why the Tathāgata manifested the canopies, and the original intent for which Ratnakūṭa and the others came together. "The Buddha said: 'Excellent, Ratnakūṭa! That you are able, for the sake of the bodhisattvas, to ask the Tathāgata about the practices for a pure land. Listen attentively, listen attentively, and reflect well on it; I shall explain it for you.'" The second [section] praises the question, admonishes them to listen, and grants permission to speak. Since the question accords with principle and responds to the spiritual capacity, it must be praised. Saying "listen attentively" twice causes them to concentrate their minds on hearing the Dharma, generating the three wisdoms. Listening attentively is the wisdom derived from hearing; reflecting well is the wisdom derived from reflection; being mindful of it is the wisdom derived from cultivation. "I shall explain it for you": this is granting permission to speak. "Thereupon Ratnakūṭa and the five hundred elders' sons received the teaching and listened." The third [section is] receiving the instruction with single-minded devotion. "The Buddha said: 'Ratnakūṭa! The categories of sentient beings are the bodhisattva's Buddha land.'" The fourth [section] directly answers his question. Generally discussing Buddha lands, there are five kinds: first, pure; second, impure; third, impure-pure; fourth, pure-impure; fifth, mixed lands. That which is called "pure": the bodhisattva transforms sentient beings with good dharmas; sentient beings fully accept the good dharmas and together construct good conditions, obtaining a purely clean land. That which is called "impure": if sentient beings create evil conditions, they evoke a defiled land. "Pure-impure": at first it is a pure land, but when these beings' conditions are exhausted and later evil beings arrive, the land turns into an impure one. "Impure-pure": when the impure conditions are exhausted and later pure beings arrive, the land turns into a pure one, as when Maitreya arises. That which is called "mixed land": sentient beings fully generate both good and evil karmas, hence evoking a mixed pure and defiled land. All five of these arise from the sentient beings' own karma, and ought to be named "sentient-being lands"; but because the Buddha has the merit of generating and transforming [them], they are called "Buddha lands". However, just as reward lands are five, responsive lands are also like this. Reward is based on sentient beings' karmic resonance; responsive refers to what the Tathāgata manifests; hence together there are ten lands. Within the pure lands, four further levels are differentiated: first, the land where commoners and sages dwell together. For example, when Maitreya appears, commoners and sages dwell together within the pure land; also, in the Western [Pure Land], those born in the nine grades are commoners, yet there are also the worthy and sage of the three vehicles. Second, the land where the great and small dwell together. This refers to arhats, pratyekabuddhas, and bodhisattvas of great power who, having relinquished the fragmented body of the three realms, are born in the pure land outside the realms. Third, the land where bodhisattvas alone dwell. This means the bodhisattva path surpasses the two vehicles, and the land inhabited is also distinct—such as the world of Sarvagandhasugandha where the names of the two vehicles do not exist, and also like the world of seven jewels that is purely composed of bodhisattvas. Fourth, the land where Buddhas alone dwell. As the Renwang says, "The three stages of the worthy and ten stages of the sage dwell in karmic reward; only the Buddha alone dwells in the pure land." All dwellings in pure lands do not exceed these four. This is an order from inferior to superior, all having textual verification. Question: What is taken as the land's substance? Answer: The land's substance is threefold. First, horizontally considering its substance, there are five aspects: the place of transformation is pure, the master of transformation is pure, the doctrinal gate is pure, the retinue of disciples is pure, and the time and season are pure, being without weapons and warfare, etc. Second, if explained in terms of the three realms of existence as the realm of the physical environment, then the seven precious jewels are taken as its substance. Third, vertically considering its meaning from the perspective of the Way: the land takes "non-land" as its substance; it is necessarily due to non-duality that there can be a land—which is to say, "because there is the meaning of emptiness, all dharmas can be accomplished." The text has two parts: first, clarifying the intent of cultivating the pure land; second, directly answering the causes and fruits of the pure land. The reason for opening these two is that whenever something is expounded, one must first set forth the underlying intent, and only then can one answer the question. The underlying intent is twofold: first, clarifying the intent of taking a reward land; second, clarifying the intent of taking a responsive land. The intent of taking a land consists solely of these two. "The categories of sentient beings are the bodhisattva's Buddha land": this designates the intent of taking a land. A bodhisattva's taking a land arises from great compassion; great compassion arises from sentient beings; sentient beings are the conditions for taking a land. Expressing the fruit within the conditions, it is therefore said, "The categories of sentient beings are the bodhisattva's Buddha land." Expressing the fruit within the conditions is like a person saying "eating gold": gold cannot be eaten, but because of gold one obtains food, hence one says "eating gold". Moreover, that sentient beings are the bodhisattva's Buddha land will be explained by the Buddha himself below. "Why is this? A bodhisattva takes a Buddha land in accordance with the sentient beings he transforms." This explains the meaning above. A doubter might say: "A land is one's own reward; why then speak of other categories of sentient beings as my Buddha land?" Therefore it explains: a bodhisattva takes a land originally for the sake of sentient beings. On account of sentient beings, sentient beings are named as the Buddha land. "Takes a Buddha land in accordance with the sentient beings he transforms": this clarifies the meaning of generating goodness. In accordance with whatever method is used to transform sentient beings—whether giving, whether morality—each is born into that country in accordance with what they practiced. If caused by upholding morality, then its ground is flat and even; if caused by practicing giving, then the seven precious jewels are fully provided. Briefly mentioning these two methods, the rest are all analogous. Furthermore, it says: taking a Buddha land according to whether the sentient beings transformed are many or few refers to its breadth or narrowness.

2.5.2

Therefore, a Buddha-land may be like the four continents, or consist of a trichiliocosm, or even the sands of the Ganges as a single country. Master Kumārajīva also held this view. Now, I state that it fully contains two meanings: first, according to the depth or shallowness of the arising of good; second, according to the number of people. / 'According to the beings they subdue, they take hold of a Buddha-land.' / The preceding phrase explained the depth or shallowness of the arising of good; this passage concerns the extent of eradicating evil, and hence taking hold of a Buddha-land that is either refined or coarse. / 'According to the land in which beings should enter the Buddha's wisdom, they take hold of a Buddha-land; according to the land in which beings should give rise to the bodhisattva's faculties, they take hold of a Buddha-land.' / The preceding two phrases explained the intention in taking hold of a reward land (saṃbhogakāya land); these two phrases now explain the intention in taking hold of a responsive land (nirmāṇakāya land). 'According to the land in which [they] should': if they should see a pure land in order to attain awakening, they are shown jewels and jade; if they should see an impure land in order to receive the Way, they are shown dirt and sand. 'Entering the Buddha's wisdom' refers, according to Master Sengzhao, to the unproduced wisdom attained on the seventh ground (bhūmi). Hence the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra states: 'The seventh ground is called the Buddha-eye ground.' 'Giving rise to the bodhisattva's faculties' refers to the bodhicitta from the sixth abiding downward. Some say: on the first ground, one attains true understanding and is born into the household of the Buddha, which constitutes entering the Buddha's wisdom; this mind down through the ten faiths constitutes the bodhisattva's faculties. Some say: 'according to the beings transformed' means transforming external ordinary persons to make them generate faith and understanding; 'according to those subdued' means instructing internal ordinary persons to make them cultivate and generate the various practices. These two phrases refer to taking hold of a Buddha-land to transform persons prior to the grounds. The two phrases in the present text refer to transforming those who have already mounted the grounds and above. 'Entering the Buddha's wisdom' means entering the fruit of Buddhahood; 'giving rise to the bodhisattva's faculties' specifically explains cultivating the cause. These four phrases encompass the conditions of those who are acted upon, beginning from external ordinary persons and ending with the realization of the fruit of Buddhahood; they merely explain the intention of taking hold of a Buddha-land, without discriminating the difference between reward and responsive [lands]. / 'Why is this? Because the bodhisattva’s taking hold of a pure land is entirely for the sake of benefiting all sentient beings.' / This explains the intention behind taking hold of a land above. The text has three parts: the doctrinal statement, the simile, and the application. This is the doctrinal statement. There should be a question raised, asking: 'When a bodhisattva accomplishes Buddhahood, he attains a land to reside peacefully himself; why is it specifically stated to be for the sake of sentient beings?' 'Why is this?' answers this question. The dharmakāya is formless; how could it have a land? That they now take hold of a pure land is entirely for the sake of benefiting beings. / 'It is like a person who wishes to build a palace on open ground: he can do so as he pleases without hindrance; but if he tried to build it in empty space, he would never succeed.' / This is the simile. Someone might raise a doubt, saying: 'The wisdom that contemplates emptiness can eliminate taint and defilement, and thus one can attain a pure land. Acting for sentient beings is a mind that grasps at existence; how could it attain a pure land?' For this reason, the simile is brought forward. To build a palace, two things are necessary: first, empty space, and second, relying on the ground; only then can the palace be completed. With a mind of emptiness, the bodhisattva relies on the ground of sentient beings, and only then attains a pure land. If there were only emptiness without ground, the building could never be completed. The two vehicles cultivate only the contemplation of emptiness and do not act for sentient beings, and therefore have no pure land. / 'So it is with the bodhisattva: for the sake of bringing sentient beings to completion, he vows to take hold of a Buddha-land. Vowing to take hold of a Buddha-land is not done in empty space.' / This applies the simile. / 'Jewel Accumulation, you should know that the straightforward mind is the bodhisattva's pure land.' / From above up to this point, explaining the intention of taking hold of a land is concluded; from here onward, it directly answers the question regarding the cause and fruit of the pure land. Moreover, above, explaining that the bodhisattva takes hold of a Buddha-land for sentient beings is the gate of great compassion; now, explaining the cause and fruit of the pure land is the gate of cultivation and practice. Moreover, above was the gate of vows, and now is the gate of practice. As for the gate of vows, the text earlier said, 'vows to take hold of a Buddha-land'; now it directly clarifies the cultivation of practice. Moreover, above, stating that sentient beings are the Buddha-land spoke of the fruit from within the conditions; now, stating that the straightforward mind is the Buddha-land speaks of the fruit from within the cause. There are seven sections in total, as explained in the preceding section. The text has two parts: first, directly clarifying the cause and fruit of the pure land; second, resolving doubts. The former section again has two parts: first, explaining the substance of practice; next, discerning the sequence of cultivation and practice. The first part contains seventeen phrases, each phrase containing a complete response to both the questions of cause and fruit. First, it brings forward the cause to answer the question on cause; next, it brings forward the fruit to respond to the question on fruit. Previously, stating that the categories of sentient beings are the bodhisattva's Buddha-land designated the name of the fruit with respect to conditions; the straightforward mind being the cause of the pure land designates the name of the fruit with respect to the cause. As to why the pure land is explained in terms of cause and conditions: taking hold of a pure land necessarily requires two meanings. First, one must first give rise to great compassion for sentient beings; second, it is due to the bodhisattva cultivating practices such as the straightforward mind. Only when possessing these two conditions does one attain a Buddha-land. Therefore, the preceding text spoke of the fruit with respect to conditions, and this passage speaks of the fruit with respect to the cause. As for the 'straightforward mind': ordinary persons are attached to existence, and the two vehicles are one-sidedly attached to emptiness; both are crooked and devious. The bodhisattva practices correct contemplation, which is called the upright, straightforward mind. This mind is the root of sentient beings and the foundation of the pure land; hence it is directed to be spoken first. / 'When the bodhisattva accomplishes Buddhahood, beings without flattery come to be born in his country.' / Above, the straightforward mind responded to the question on the cause of the pure land; this answers the question on the fruit of the pure land. Jewel Accumulation previously asked about the fruit and subsequently asked about the cause, based on the phrasing of the question. Here, the cause is answered first and the fruit answered afterward, which refers to the sequence of cultivation and practice. 'When the bodhisattva accomplishes Buddhahood': this phrase answers the earlier words, 'wishing to hear of attaining the Buddha[-land]'. 'Beings without flattery come to be born in his country': this answers the earlier 'purity of the country'. The bodhisattva cultivates correct contemplation himself and transforms beings so that they also attain this mind; hence, beings presently share the same awakening with the mahāsattva, and in the future will be born together with the bodhisattva; therefore it is said that 'beings without flattery come to be born in his country'. 'Without flattery' and 'straightforward mind' are different in name but one in substance. / 'The profound mind is the bodhisattva's pure land.' / There are cases where, although one is upright and straightforward, one does not necessarily enter deeply. Therefore it is now clarified that the beginning of generating the mind begins with correct contemplation; when correct contemplation becomes ever clearer, it is called the 'profound mind'. Being profound, solid, and difficult to uproot is the meaning of the profound mind. / 'When the bodhisattva accomplishes Buddhahood, beings endowed with merit come to be born in his country.' / Since the mind is already profound, all virtues are necessarily complete; hence, beings endowed with merit come to be born in his country. Question: The bodhisattva himself cultivates the profound mind; why do beings endowed with merit come to be born in his country? Answer: This was already resolved previously, but now there are further three meanings: First, the profound mind possesses the power of pure karma, so naturally beings endowed with merit come to be born in his country—just as a butcher naturally attracts a retinue of slaughterers to be born in his household. Second, due to the mahāsattva's profound mind, people of profound mind are caused to love, be mindful of, and draw close to the bodhisattva, and therefore come to be born in his country. Third, because of the profound mind, the land attained is wondrous, and everyone delights in being born there; hence they cultivate the profound mind to go and be born in his country. One gate being like this, the remaining practices are analogous.

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維摩經義疏 — Classical Chinese