維摩經義疏 4
English (machine translation) 4
- Language
- English
Contents
4.1
Composed by Hu Jizang
4.2
Bodhisattvas, Chapter Four
4.3
In complete Sanskrit pronunciation, one should say bodhisattva. Bodhi means the Way; sattva means sentient being. The Way refers to the Dharma that is sought; sentient beings are the persons capable of seeking it. Above, in the designation of disciples, respect and deference were discussed together; here, in the name bodhisattva, both person and Dharma are brought forth together. The intention behind the arrival of this chapter has five causes and conditions. First is the sequence of the commands: previously the small vehicle was commanded, and now next the mahāsattvas are commanded. Second is the sequence of shattering afflictions: previously minor delusions were shattered, and now major attachments are reproved. Third is the desire to fully display the virtues of Jingming: the small vehicle being unequal [to the task] was not yet sufficient to manifest the loftiness of his Way; now that the mahāsattvas decline and yield, his virtue is first manifested as profound and far-reaching. Fourth is the desire to manifest the virtue of Mañjuśrī: the śrāvakas were unequal [to the task] and the bodhisattvas dreaded going, yet Mañjuśrī alone was able to engage and stimulate [him]—thus one knows his stage surpasses both large and small, and he is uniquely revered among the assembly. Fifth is the desire to recount past teachings in order to benefit the present assembly. Question: Is it only the latter two chapters that manifest Jingming’s virtue, or does the 'Upāya Chapter' also manifest his virtue? Answer: Spoken in terms of persons, the 'Upāya Chapter' day by day manifests Jingming's virtue with respect to ordinary people; the 'Disciples Chapter' manifests his virtue with respect to śrāvakas; this present chapter manifests his virtue with respect to bodhisattvas. Furthermore, in the 'Upāya Chapter', Jingming manifests his own virtue; in the two chapters 'Disciples' and 'Bodhisattvas', others manifest his virtue. The chapter opens into two: first, four individuals are commanded separately; next, the various bodhisattvas collectively express their inability. The separate commanding of four individuals constitutes four sections. Regarding the passage on Maitreya, it also opens into two: first, the command; next, the declining. 'Thereupon the Buddha told Maitreya Bodhisattva: "Go visit Vimalakīrti to inquire after his illness."' This is the first, the command. The reason Maitreya was commanded first is that he is the mahāsattva of succession [to Buddhahood] and will achieve Buddhahood in this realm; proceeding from the superior to the inferior, it is like the sequence among the disciples. 'Maitreya' is translated here as 'benevolence' (ci); it is a southern Indian brāhmaṇa clan name used as his personal name. Furthermore, in the past he was a king who, seeing a monk enter the samādhi of benevolence and attain eighteen benefits, made a vow to practice benevolence life after life. Also, when his mother was pregnant with him, she naturally possessed a benevolent mind. On account of these two conditions, he was named Benevolence. His courtesy name was Ajita, which means 'Invincible'. He was the son of the prime minister of the kingdom of Vārāṇasī, and at birth he was fully endowed with the marks and signs. The king of Vārāṇasī, named Brahmadatta, arbitrarily usurped the throne of the state and wished to secretly kill him. He went to his father to demand Maitreya. The father knew the king's intention and immediately said: 'His maternal family has already taken him away.' Returning to his residence, he secretly sent someone to deliver him to the household of Bāvarī in southern India. Maitreya's maternal family was surnamed Bāvarī; [the master] had hair of a deep blue color, the mark of hands touching the knees, and was universally brilliant and broadly versed; he used what he knew to teach Maitreya. Maitreya was only seven years old when he studied under him. What he gathered in one day surpassed what others accomplished over years, and he ultimately penetrated the secret and profound. His maternal uncle wished to display his virtue and arranged a great assembly of unimpeded giving; as the wealth was insufficient, he sent two disciples to Maitreya's house to seek supplies to make up the deficit. Along the way, the two men heard the name of the Buddha. Turning their heads to look, they were eaten by a tiger; on account of this good deed, they were reborn in heaven. Bāvarī waited long without their return, and so he held a great seven-day donation with his family's wealth. At the very end, a brāhmaṇa came begging for wealth, but the wealth had been exhausted and there was nothing to be gained; he became greatly enraged and spoke to Bāvarī: 'I have the power of mantras and can smash your head into seven parts.' Bāvarī was terrified; the two former disciples who had been born in heaven spoke to him from within the sky: 'You need not worry. There is now a Buddha who has appeared; you may take refuge in and rely upon him.' He asked who the deva was, and [the deva] answered with the above matter. At that time Bāvarī had previously read prophetic texts and knew that a Buddha was due to appear, so he sent Maitreya along with sixteen men to observe the Buddha and ascertain whether he had the thirty-two marks and eighty secondary signs. Before long, he had him silently form three questions: First, who am I? Second, how many marks are on my body? The Buddha knew them all and fully answered the three questions. At that time Maitreya definitively knew he was a Buddha, and together with the sixteen men he went forth into the monastic life under the Buddha. The sixteen attained arhatship, but Maitreya did not grasp the extinction of outflows, aspiring to become a Buddha; the Buddha then bestowed a prophecy upon him. 'Maitreya addressed the Buddha, saying: "World-Honoured One, I am not equal to the task of going there to inquire after his illness."' This is the second, declining due to inability. Within the text there are three parts: the statement, the explanation, and the conclusion. This is the first, the statement. Question: Jingming and Maitreya were both at the stage of the culmination of learning; why was Jingming able to reprove, while Maitreya suffered defeat? Answer: There are two meanings. First, when mutually transforming beings, gains and losses depend on suitability, and longer or shorter [manifestations] alternately respond. Second, speaking in terms of stages, Maitreya was due to inherit the honoured position, whereas Jingming had attained Buddhahood long ago; since cause and fruit differ, there is superiority and inferiority. 'Why? I remember that in the past I preached the practice of the stage of non-retrogression to the king of the Tuṣita heaven and his retinue.' This is the second, the explanation of inability. Within the text there are three parts: first, the reason for being reproved; second, the import of the reproof; third, the assembly at that time awakening to the Way. Tuṣita is translated here as the heaven of 'Knowing Contentment'; its king was named Shan. The Tuṣita devas came to the human realm to listen to the exposition of the Dharma. Because Maitreya was soon to ascend to be a celestial teacher, these devas harbored prior reverence and thus frequently came to hear the Dharma. The practice of non-retrogression is the anutpattika-dharma-kṣānti, which means escaping the three kinds of retrogression—in stage, practice, and mindfulness—hence it is called non-retrogression. 'At that time Vimalakīrti came and said to me: "Maitreya, the World-Honoured One bestowed a prophecy upon you, worthy one, that in a single lifetime you will attain anuttarā samyaksaṃbodhi."' This is the second, the import of the reproof. Within the text there are two parts: first, reproving the prophecy; next, reproving the attainment of bodhi. Reproving the prophecy clarifies that there is no person who can attain it; reproving bodhi clarifies that there is no Dharma that can be attained. That is, both person and Dharma are empty. Furthermore, reproving the prophecy clarifies the absence of a cause capable of attaining; next, reproving the attainment of bodhi discerns the absence of a fruit to be attained. This means that both cause and fruit are entirely serene. As for the difference in depth between Jingming and Maitreya, Maitreya saw only the one and did not observe the other; although he spoke of desires being impermanent and praised the unretrograde Dharma, he did not realize that the devas were deeply attached to receiving the prophecy of bodhi in a single lifetime, and although gross desires were removed, subtle taints immediately arose. Therefore Jingming obliterated both cause and fruit, causing gross and subtle alike to cease completely. If interpreted as two persons benefiting beings from beginning to end, first it was necessary for Maitreya to speak of desires being impermanent and praise the unretrograde Dharma to bring an end to the gross; then Jingming discerned that cause and fruit are both empty to eliminate the subtle. The refutation of receiving prophecy has three parts: first, restating [the premise]; next, the reproof; and last, the conclusion. When it says 'a single lifetime': Maitreya is presently in the human realm, next in heaven, and later will descend to be born and attain Buddhahood. According to the Dazhidu lun, counting these makes three lifetimes. However, having already received birth in the human realm in the present, it is not counted again. Later descending to be born and attaining Buddhahood belongs to the body of the Buddha, so it is also not counted. Taking only the body born in heaven, it is therefore called 'a single lifetime'. Question: If so, assimilating it to the meaning in the small vehicle, one who is born once in heaven and comes once to the human realm to then attain the Way would have two lifetimes. When one is named a once-returner, it is definitely two lifetimes; why is it called a single lifetime? Answer: This meaning should be analogised. However, persons of the small vehicle look toward the exhaustion of the body to enter the remainderless [nirvāṇa], and so receiving two bodies is named two lifetimes. Maitreya does not grasp the exhaustion of the body; since the body of descending birth belongs to a Buddha, with respect to that celestial body it is considered a single lifetime. '"With which lifetime was the prophecy received? The past, the future, or the present? If with a past lifetime, the past lifetime has already ceased; if with a future lifetime, the future lifetime has not yet arrived; if with a present lifetime, the present lifetime has no abide, as the Buddha said: 'Bhikṣu, you right now are born, grow old, and cease.'"' This is the second, the refutation proper. Within the text there are three parts: first, refutation through the gate of the three times; second, refutation through the gate of non-arising; third, refutation through the gate of suchness. The refutation through the gate of the three times investigates within the three times and finds no single lifetime; therefore, there is no receiving a prophecy for a single lifetime. The past is ceased and has no cause or non-arising, hence there is no receiving a prophecy. The future does not yet exist, so there is not yet a lifetime, and there is also no receiving a prophecy. The present does not abide for a single thought-moment and also has no lifetime, hence there is no receiving a prophecy. Citing the Buddha's words specifically speaks of the present not abiding, because deluded people mostly claim that the present has a lifetime and therefore a prophecy is received. Hence he cites the testimony to refute it. '"If a prophecy is received by means of non-arising, non-arising is the correct state; in the correct state, there is also no receiving of prophecy, nor is there any attainment of anuttarā samyaksaṃbodhi. How then could Maitreya receive a prophecy for a single lifetime?"' This is the second, also investigating through the gate of non-arising to find no receiving of prophecy. Now, any discussion of existence and arising must reside in the three times. Since the three times are non-existent, then arising itself is non-existent. Deluded people think that although the three times lack the receiving of prophecy, within non-arising there should be the receiving of prophecy. Hence he next reproves this. Non-arising is true reality; because true reality is the real Dharma, it is named 'correct', and because it is separated from the heterodox, it is termed 'state'. In this principle of true reality, speech and deliberate thought cease; it transcends the four propositions and cuts off the hundred negations, hence there is no receiving of prophecy. '"Was the prophecy received from the arising of suchness, or was the prophecy received from the cessation of suchness? If the prophecy was received by means of the arising of suchness, suchness has no arising; if the prophecy was received by means of the cessation of suchness, suchness has no cessation."' This is the third, refuting the receiving of prophecy through the gate of suchness. Master [Kumāra]jīva said: 'This also dismisses it on the basis of what is retained. Receiving a prophecy must depend on attaining suchness; originally not having attained it and now attaining it seems as if there is an arising. When suchness arises, encumbrances cease, which also seems like something. Since within suchness it ceases, he first questions its arising and ceasing to clarify that there is no arising or ceasing.' Now I say: the above two gates investigated through the two principles of arising and non-arising to find no receiving of prophecy; here he reproves the mind of complete awakening as also having no receiving of prophecy. Now, regarding the attainment of prophecy, because one embodies suchness, the acceptance of phenomena arises; because one embodies suchness, afflictions cease; at that time the prophecy is received. Therefore he asks whether it is from the arising of suchness or from the cessation of suchness. Question: One should only speak of the arising and ceasing of the acceptance of phenomena; why does he speak of the arising and ceasing of suchness? Answer: The acceptance of phenomena is not separate from suchness, hence he speaks of the arising and ceasing of suchness. However, the acceptance of phenomena is just suchness, and because suchness has no arising, the acceptance of phenomena does not arise; afflictions are just suchness, and because suchness has no cessation, afflictions do not cease. Therefore there is no receiving of prophecy. '"All sentient beings are suchness; all phenomena are also suchness; all sages and worthies are also suchness; and it is also thus for Maitreya."' Above he raised an objection through the gate of suchness; now he sets forth a parity through the gate of suchness. Within the text there are two parts: first, setting the boundary; next, setting forth the parity. This adduces the ordinary and the sacred, persons and phenomena, to establish the boundary. '"If Maitreya received a prophecy, all sentient beings should also receive a prophecy. Why? Because suchness is non-dual and without distinction."' This is the second, setting forth the parity. In all, three parities are set forth: first, the parity of receiving prophecy; second, the parity of bodhi; third, the parity of nirvāṇa. These three constitute a sequence: one must first receive prophecy, next attain the fruit of bodhi, and later attain the fruit of nirvāṇa. Within these three barriers, in each case he first sets forth the parity and later explains the parity. Ordinary and sacred are of a single suchness, hence non-dual; because suchness has no transformation or distinction, it is called without distinction. This explains the parity. '"If Maitreya attains anuttarā samyaksaṃbodhi, all sentient beings should all attain it. Why? All sentient beings are themselves the mark of bodhi."' This is the second, setting forth a parity in terms of bodhi. '"If Maitreya attains extinction, all sentient beings should also attain extinction. Why? The Buddhas know that all sentient beings are ultimately quiescent and extinguished, and are the mark of nirvāṇa, never to be extinguished again."' This is the third, setting forth a parity in terms of nirvāṇa. '"Therefore, Maitreya, do not entice these devaputras with this dharma. There is truly no one who arouses the mind of anuttarā samyaksaṃbodhi, nor is there anyone who retrogresses."' This is the third, concluding the reproof. In the Way of equality, there is truly no one who arouses the mind and no one who retrogresses. Yet enticing their arousing of the mind with unretrograde practice and showing them the receiving of prophecy—how is that not deception? '"Maitreya, you should cause these devaputras to abandon the view that discriminates bodhi. Why? Bodhi cannot be attained with the body, nor can it be attained with the mind."' The second part refutes bodhi. Bodhi has quiescence and extinction as its mark, whereas the various [defilements] obstruct saṃsāra. Revering bodhi, though identical to a superior quest, further generates dust-like encumbrances; one should open the correct path to cause them to abandon discrimination—why show them the prophecy of the Way and increase their views? Bodhi is indeed the true wisdom of great awakening, transcending the realm of existence and non-existence, exceeding words and conceptual conditions; not knowing how to designate it, one forcefully names it bodhi; therefore, this bodhi cannot be attained with body or mind. '"Quiescence and extinction are bodhi, because all marks are extinguished."' Previously he refuted their attachment to marks; here he demonstrates the true Way. Bodhi is the wisdom capable of union, and true reality is the realm that is tallied with; since the realm is without marks, wisdom is then quiescent and extinguished, hence it is said that quiescence and extinction are bodhi. '"Non-contemplation is bodhi, because it is separated from all conditions. Non-action is bodhi, because it is free of recollections and thoughts."' Contemplation is born from conditions; when separated from conditions, there is no contemplation. Action is born from thought; because there is no thought, there is no action. '"Severance is bodhi, because all views are abandoned. Separation is bodhi, because all false thoughts are left behind. Obstruction is bodhi, because all vows are obstructed."' The true Way is free of desire and obstructs all vows and quests. '"Non-entry is bodhi, because there is no greed or attachment."' Entry refers to receiving the six sense-dusts. '"Concordance is bodhi, because it is in accord with suchness. Abiding is bodhi, because it abides in the Dharma-nature. Attainment is bodhi, because it reaches the limit of reality. Non-duality is bodhi, because it is separated from mind and phenomena. Equality is bodhi, because it is equal to empty space. The unconditioned is bodhi, because it is free of arising, abiding, and ceasing. Knowledge is bodhi, because it understands the mental activities of sentient beings. Non-meeting is bodhi, because the sense-bases do not meet. Non-combination is bodhi, because it is separated from the habit-energies of afflictions."' The sense-bases are the internal and external six sense-bases. Both inside and outside are empty, so the sense-bases do not meet. Combination refers to the combination of afflictions and karma; afflictions are fundamentally empty, so there is nothing combined. Thus 'meeting' is based on the present fruit, and 'combination' concerns its cause. '"Non-place is bodhi, because it lacks shape and form. Conventional designation is bodhi, because names are empty."' Externally there is no place of shape and form; internally there is no reality that can be named. '"Being like an illusion is bodhi, because there is no grasping or rejection. Non-confusion is bodhi, because it is always naturally still. Perfect quiescence is bodhi, because its nature is pure. Non-grasping is bodhi, because it is free of grasping at conditions. Non-differentiation is bodhi, because all phenomena are equal. Incomparability is bodhi, because it cannot be analogized. Subtlety is bodhi, because all phenomena are difficult to know."' All phenomena are obscure, profound, and difficult to fathom, not something known by ordinary intellect. Bodhi is without knowledge, hence there is nothing it does not know. To be without knowledge yet have nothing unknown is the utmost of subtlety. '"World-Honoured One, when Vimalakīrti spoke this Dharma, two hundred devaputras attained the anutpattika-dharma-kṣānti."' This is the third, clarifying the assembly's awakening to the Way. Maitreya spoke of existence to calm dust-like desires; Jingming clarified emptiness to eliminate subtle encumbrances; therefore, the devas awakened to the Way at the opportune time. '"Therefore I am not equal to the task of going there to inquire after his illness."' Inability has three parts; the statement and explanation are already complete, and this is the third, the conclusion.
4.4
"The Buddha told the youth Prabhāvyūha: 'Go to Vimalakīrti to inquire after his illness.'" Prabhāvyūha and Maitreya differ in that Maitreya has left home, while Prabhāvyūha remains a layperson; therefore he was commanded next. Furthermore, Maitreya engaged in profound practice, while Prabhāvyūha is at the initial resolve. Moreover, this was on account of [Maitreya's] receiving the prophecy, and [Prabhāvyūha's] sitting at the seat of awakening (bodhimaṇḍa). Above, [Vimalakīrti] rebuked receiving the prophecy; now, he repudiates the seat of awakening. In the text there are two parts: first, the command; second, the declining. This is the first section.
"The youth Prabhāvyūha addressed the Buddha, saying: 'World-Honoured One! I am not fit to go to that person to inquire after his illness.'" This is the second [part], declining due to being unfit. In the text there are three parts, namely the presentation, the explanation, and the conclusion. This is the first, the presentation.
"'Why is this? I recall in the past when I was leaving the great city of Vaiśālī.'" This is the second, the explanation. In the text there are seven phrases: this first clarifies Prabhāvyūha's departure from the city. This has two meanings: first, wishing to benefit beings, he made an occasion of leaving the city; second, Prabhāvyūha wished to go to the place of the Buddha's seat of awakening.
"'At that time, Vimalakīrti was just entering the city, and I bowed in homage to him.'" The city gate is a place where people gather, so his transforming work can be largely illuminated. Bowing in homage means that, appearing as fellow countrymen, they manifested the etiquette between senior and junior. Furthermore, due to the depth or shallowness of their practice, there was the respect shown between the superior and inferior.
"'I then asked, saying: "From where has the upāsaka come?" He answered me, saying: "I have come from the seat of awakening." I asked: "What is this seat of awakening?" He replied, saying: "A straightforward mind is the seat of awakening, because it is free of falsehood." '"
What is called the "Way" (bodhi) refers to unexcelled, correct, and complete knowledge, the fruition Way of the Buddha. What is called the "seat" (maṇḍa) generally has two meanings: first, it points directly to the myriad virtues of the Buddha's fruition as the seat; thus, the text of this sūtra takes the myriad virtues of the Buddha-ground as the seat. Second, having taken the fruition as the Way, it takes the causes as the seat. Because the causes can evoke the fruition, just as the place where the Way arises is called the "seat of awakening", so the causes of the myriad wholesome deeds are that through which comprehensive enlightenment is reached, the root of bodhi, the ground for cultivating the mind, and the pure field for propagating the Way. But causes are of two kinds: first, the myriad practices of the six perfections; second, the objects such as the four truths. All of these can give rise to the Way, and thus are called the "seat of awakening". These objects and practices are the true seat of awakening. The place beneath the Bodhi tree where the Way arose is called the seat of awakening, meaning the responsive trace's seat of awakening. Furthermore, because traces are manifested from the origin, that which can produce the traces—the origin—is the seat of awakening.
A "straightforward mind" means that the inner mind is genuine and straight, and the exterior is free from falsehood; this is indeed the basis of the myriad practices and the level field for advancing in the Way.
"'Generating practice is the seat of awakening, because it can accomplish matters. The profound mind is the seat of awakening, because it increases merit.'" When the mind is genuine and straight, it can then generate cultivation, and once cultivation is generated, there are no matters that are not accomplished. Once one can generate practice, the established resolve becomes ever deeper, and as the established resolve becomes ever deeper, merit increasingly multiplies.
"'The bodhimind is the seat of awakening, because it is free of error.'" As the straightforward mind enters into practice and deepens, it transforms into the bodhimind. Because this mind is upright and true, what it sees is free from error. In general, those who propagate the Way must begin with these four minds; once the four minds have arisen, the myriad practices of the six perfections will without exception be accomplished.
"'Generosity is the seat of awakening, because it does not hope for repayment. Observing the precepts is the seat of awakening, because one's vows are fulfilled. Forbearance is the seat of awakening, because toward all sentient beings the mind is unobstructed. Vigour is the seat of awakening, because one does not slacken or retreat. Meditation is the seat of awakening, because the mind is harmonised and supple. Wisdom is the seat of awakening, because it directly perceives all phenomena.'" These six perfections of non-attainment can all produce the Way, and are therefore called the "seat of awakening".
"'Loving-kindness is the seat of awakening, because it treats sentient beings equally. Compassion is the seat of awakening, because it tolerates fatigue and suffering. Sympathetic joy is the seat of awakening, because it delights in the Dharma. Equanimity is the seat of awakening, because hatred and affection are severed.'" The previous section clarified the six perfections of non-attainment; this explains the four immeasurables devoid of conditions. A mind of loving-kindness wishes to give joy to sentient beings. Although loving-kindness through imaginative contemplation gives joy to sentient beings, encumbrance arises from loving-kindness. Seeing them endure suffering, one's mind feels sorrowful and pained, and thus enters the mind of compassion; observing them attain joy, joy arises in one's mind, so it is called sympathetic joy. Benevolent kindness gives rise to love, love gives rise to attachment, and attachment gives rise to encumbrance; compassion gives rise to grief, grief gives rise to affliction, and affliction gives rise to hatred. Although loving-kindness and compassion are wholesome, encumbering thoughts arise from them; therefore, relinquishing both in single equality is called the practice of equanimity.
"'Supernormal powers are the seat of awakening, because they accomplish the six supernormal faculties. Liberation is the seat of awakening, because it can turn away and relinquish. Upāya is the seat of awakening, because it teaches and transforms sentient beings. The four means of embrace are the seat of awakening, because they embrace sentient beings.'"
Master Kumārajīva said: "First is generosity. Giving is of two kinds: giving material goods to inferior people, and giving the Dharma to superior people. Second is endearing speech. Endearing speech is also of two kinds: toward inferior people, using warm speech to please them; toward superior people, using Dharma speech to comfort and instruct them; in both cases, speaking endearing words with a loving mind. Third is beneficial action. Beneficial action is also of two kinds: for inferior people, employing upāya to cause them to obtain worldly benefits; for superior people, employing upāya to cause them to obtain the benefit of the Dharma. Fourth is shared purpose. Shared purpose is also of two kinds: joining with unwholesome people, one trains them with wholesome dharmas; joining with wholesome people, one causes them to increase their wholesome roots. Entering according to each category, one's actions are identical with theirs; hence it is called shared purpose."
"'Extensive learning is the seat of awakening, because one practices as heard.'" If one hears but cannot practice, then one is hearing in the same manner as birds and beasts.
"'Subduing the mind is the seat of awakening, because it correctly contemplates all phenomena.'" As for the nature of the mind, if it is rigid and hard, it contemplates heterodoxy; if it is tamed and subdued, it contemplates what is correct.
"'The thirty-seven factors [of awakening] are the seat of awakening, because they relinquish conditioned phenomena.'" The thirty-seven factors lead toward nirvāṇa, and are the causes of the unconditioned.
"'Truth is the seat of awakening, because it does not deceive the world.'" In the Small Vehicle they speak of the four truths; in the Great Vehicle they speak of the single truth. What is here called "truth" is the single truth, the single truth of the real mark. Conventional phenomena are empty and false: asserting that they exist, they are then non-existent; asserting that they are non-existent, they are then existent; this is deceiving people. Seeing the other truths and asserting that they will certainly eliminate one's delusions, yet still failing to escape false thinking—this also is deception. Now, the single truth is free from all these faults, and therefore does not deceive people. From the single truth up to the selflessness of all phenomena is the real mark of all phenomena, which are just different phrases and flavours within the single truth. Because of this single truth, the Buddha-Way can be accomplished; the single truth is indeed the cause of the Buddha, and is therefore called the "seat of awakening".
"'Dependent origination is the seat of awakening, because from ignorance up to aging-and-death, all are inexhaustible.'" The twelve links of dependent origination arise mutually from causes and conditions without exhaustible limit. When one awakens to their source, the mind of wisdom becomes naturally luminous; once the mind of wisdom is luminous, the mind of the Way is naturally perfected. Thus, the perfection of the Way takes dependent origination as its ground, and is therefore taken as the seat of awakening.
"'All afflictions are the seat of awakening, because they are known as they truly are. Sentient beings are the seat of awakening, because they are known to be non-self. All phenomena are the seat of awakening, because all phenomena are known to be empty.'" The true nature of afflictions, the selflessness of sentient beings, and the empty meaning of all phenomena are all that from which the Way is produced.
"'Subduing Māra is the seat of awakening, because one is not shaken. The three realms are the seat of awakening, because there is nowhere one goes. The lion's roar is the seat of awakening, because it is free of fear. The powers, fearlessnesses, and unshared dharmas are the seat of awakening, because they are free of all faults. The three clarities are the seat of awakening, because there is no remaining obstruction.'" Subduing the armies of Māra without being moved by them, roaming the three realms without following their destinies, expounding the fearless Dharma-sound without difficulty, the thirty-two marks of the Buddha without a single defect, and penetrating the three clarities without obstruction—these are all that from which the Great Way is produced.
"'Knowing all phenomena in a single thought-moment is the seat of awakening, because it accomplishes all-knowledge.'" The Dharma of the two vehicles accomplishes the Way through thirty-four mind-moments; in the Great Vehicle, it is solely through a single thought-moment that one firmly experiences the great awakening and is endowed with all-knowledge. For whenever there is a mind, there are bounds; where there are bounds, there are borders. Once bounds and borders take shape, one's wisdom has limits; when one's wisdom has limits, that which it illuminates is not universal. The ultimate person has no mind; having no mind, there are no bounds; having no bounds, there are no borders. Once bounds and borders take no shape, one's wisdom has no limits; when one's wisdom has no limits, that which it illuminates is boundless. Therefore, through a single thought-moment, one can completely know all phenomena at once. Although all-knowledge is designated on the basis of practice, it is merely one among the myriad practices. That which unites what the myriad practices accomplish—is it not solely the unexcelled Way! Therefore, all the dharmas listed above are seats.
"'In this way, good man, if a bodhisattva can accord with the various perfections to teach and transform sentient beings, then in all that they do, raising a foot or lowering a foot, you should know that they all come from the seat of awakening and abide in the Buddhadharma.'" If one can accord with the above perfections to transform the world, then when that person moves, they roam the seat of awakening; when they stay, they abide in the Buddhadharma.
"'When this Dharma was expounded, five hundred devas and humans all resolved their minds upon anuttarā [samyaksaṃbodhi].'" This is the seventh, the audience at that time obtaining benefit.
"'Therefore, I am not fit to go to that person to inquire after his illness.'" This is the third, the conclusion.
4.5
"The Buddha told Bodhisattva Jagatdhara (持世): 'Go to visit Vimalakīrti to inquire after his illness.'" He called upon four bodhisattvas, forming two pairs: Maitreya and Jagatdhara were monastic mahāsattvas; Prabhāvyūha (光嚴) and Sudatta (善德) were lay bodhisattvas. In terms of meaning, they all encompass the myriad practices. In terms of three meanings, generating the way is called the bodhimaṇḍa, delighting the mind is called joy in the Dharma, and the efficacy of aiding beings is called the gift of the Dharma. This chapter also has two parts: first, the command; second, the declining. "Jagatdhara said to the Buddha: 'World-Honoured One! I am not qualified to go there to inquire after his illness.'" This is the second part, declining as unqualified. In the text there are three sections: the proposal, the explanation, and the conclusion. This is the first, the proposal. "'Why is this? I recall in the past when I was dwelling in a quiet room, at that time the Māra Pāpīyān, followed by twelve thousand devīs, in an appearance like Śakra, playing drums, strings, and singing, came to my place. Along with his retinue, he bowed his head to my feet, joined palms respectfully, and stood to one side. I thought he was Śakra and said to him: "Welcome, Kauśika! Though you have this karmic reward, you should not indulge yourself. You should contemplate the five desires as impermanent so as to seek the root of goodness, and cultivate the steadfast dharmas with respect to body, life, and wealth."'" This is the second part, explaining his lack of qualification. It is further divided into three: 1. The reason for being rebuked; 2. The import of what could rebuke him; 3. Praising Vimalakīrti. This is the first part of the text. In foreign languages he is named Pāpīyān, which is translated here as 'the killer', meaning he constantly wishes to cut off the wisdom-life of others. He is also called 'the evil among the evil'. There are three kinds of evil: first, evil; second, great evil; third, the evil among the evil. If someone treats one with evil and one returns evil for evil, this is called evil. If another does not kill oneself, but one harms them without cause, this is called great evil. If someone comes to make offerings and show respect, and instead of thinking to repay their kindness one harms them, this is called the evil among the evil. For the evil among the evil, the demon king is the worst. The Buddhas constantly wish to make sentient beings secure, yet he disturbs and ruins them; therefore it is said to be the worst. The non-Buddhists call Pāpīyān one born of the desire realm, and also call him 'flower arrows'. Śakra is a disciple of the Buddha; knowing that [Jagatdhara] would not suspect him, [Māra] transformed himself into Śakra's regular appearance and came. Jagatdhara did not deliberately contemplate another's thoughts, so he did not see it. Another explanation is: Jagatdhara is a bodily-absorption bodhisattva; when he enters absorption to contemplate he knows, but when he does not enter absorption to contemplate he does not know. 'Kauśika' was his family name in a past time. The three steadfast dharmas refer to body, life, and wealth. Since the body is impermanent, one should employ it to do good. Since life is fragile, one should exhaust it in practicing the Way. Since wealth is subject to the five houses, one should use it for giving. These cannot be destroyed by impermanence; they are called steadfast dharmas. "'[Māra] then said to me: "Noble one! Accept these twelve thousand devīs; they may be supplied for sweeping and sprinkling."'" Due to his preaching the Dharma, he could deceitfully pretend to follow what was good, while actually wanting to confuse him with women. "'I said: "Kauśika! Do not press me with these improper things. For a śramaṇa disciple of Śākya, this is not suitable for me."'" Just before, he taught him to practice giving; since the other complied, in principle he should have accepted, yet it was not suitable. The mind of a giver only wants the person to take it; hence he said: do not, after I spoke to you of giving, press me to make me accept it. Speaking of a śramaṇa disciple of Śākya clarifies that in principle it was inappropriate for him, not that he was willfully opposing the other's good intention. "'Before my words were finished, Vimalakīrti came and said to me: "This is not Śakra; this is Māra who has come to harass you." He then said to Māra: "You may give these women to me; someone like me ought to receive them."'" This is the second part, clarifying the import of what could rebuke him. The text has two points: first, clarifying that it was Māra and not Śakra, so as to rebuke Jagatdhara for not recognizing Māra's deceit; second, taking in the women, showing that Jagatdhara was unable to give rise to the women's goodness. This is the first part of the text. 'Someone like me ought to receive them' means: I am a white-robed layman, and should receive the gift of women. Furthermore, giving originally removes stinginess and benefits beings, so one should not pick and choose masters. Since you can practice it, you should give them to me; I am one who receives such things. "'Māra was frightened and thought: "Could Vimalakīrti be about to trouble me?" He wanted to make his form invisible and leave, but could not make himself invisible; exhausting all his spiritual powers, he still could not leave. He then heard a voice in the air saying: "Pāpīyān! If you give the women to him, then you can leave." Out of fear, Māra reluctantly gave them.'" When Māra exhausted his power and could not leave, it revealed the inferiority of evil power and the superiority of the power of the Way, weighing their lightness and heaviness. Giving the women was better than not being able to leave, so he gave the women to Jingming. "'At that time, Vimalakīrti said to the women: "Māra has given you to me."'" He showed the propriety of the three obediences: belonging to Māra, they received Māra's teachings; belonging to a bodhisattva, they followed the transformation of the Way; therefore he accepted them and instructed them. "'"Now you should all give rise to the mind of anuttara-bodhi." He then preached the Dharma according to what was appropriate, causing them to generate the resolve for the Way.'" In teaching the bodhisattva dharma, there are three stages: 1. Causing them to generate the bodhicitta; 2. Teaching them to cultivate bodhisattva practices; 3. Causing them to attain the Buddha Way. Now, intending to show them bodhisattva practices, he first caused them to generate the mind. "'He also said: "You have already generated the resolve for the Way; there is Dharma-joy by which you can entertain yourselves; you should no longer delight in the pleasure of the five desires."'" This is precisely preaching the bodhisattva practices for them. As for why he explained Dharma-joy, there are two reasons: 1. Although the women had generated the mind for the Way, having just entered the Buddha Dharma, they were not yet able to rejoice deeply; if they encountered the five desires they would recall their old pleasures; hence he preached the Dharma for them, using Dharma-joy to replace the pleasure of the five desires. 2. The nature of women is only to follow pleasure, like fish relying on water; therefore he preached Dharma-joy for them. Once they obtained Dharma-joy, they deeply saw the faults of the five desires and did not give rise to greed and craving. "'The devīs then asked: "What is called Dharma-joy?" He replied: "Joy in constantly having faith in the Buddha, joy in desiring to hear the Dharma, joy in making offerings to the Saṃgha, joy in leaving the five desires."'" These four phrases clarify the four faiths. As for the four faiths: the Buddha is the skilled physician, the Dharma is the wonderful medicine, the Saṃgha attends the patient, and the precepts are the prohibitions; endowed with these four things, the disease of afflictions is cured. Why he first explains the four faiths is that the Māra heavens take lack of faith in the right as their root; since they turned from the heterodox to enter the right, he first explains faith. Joy in leaving the five desires is faith in the precepts, because sensual desire mostly breaches the precepts. "'"Joy in contemplating the five aggregates as like murderous bandits, joy in contemplating the four elements as like poisonous snakes, joy in contemplating the inner sense-bases as like an empty village."'" Because the devīs were deeply attached to sensual desire and dallied with their wonderful bodies, though they had generated the mind and given rise to faith, their lingering passions were difficult to dispel; therefore he rebuked their aggregates and realms to make them generate disgust. "'"Joy in protecting and guarding the resolve for the Way."'" The previous part explained the gate of admonition; now he discerns the teaching of exhortation. Guiding and guarding the resolve for the Way causes them not to fall into the three realms or delight in the two vehicles. "'"Joy in benefiting sentient beings, joy in revering and making offerings to teachers, joy in broadly practicing giving, joy in steadfastly upholding the pure precepts, joy in forbearance and gentleness, joy in diligently gathering roots of goodness, joy in dhyāna-meditation without distraction, joy in stainless, luminous wisdom, joy in broadening the bodhicitta."'" Above, guiding and guarding the resolve for the Way referred to generating the mind oneself; now, causing others to generate the mind is called 'broadening'. "'"Joy in subduing the hosts of māras, joy in severing afflictions, joy in purifying the Buddha lands, joy in cultivating all merits to accomplish the marks and signs, joy in adorning the bodhicimaṇḍa."'" The bodhimaṇḍa is like the place under the bodhi tree where Śākyamuni Buddha first attained the Way, with thirty-two hundred leagues of adamantine ground as the seat. The Buddhas each take the vastness or narrowness of the ground according to the size of their land; there is no fixed measure. "'"Joy in hearing the profound Dharma without fear, joy in the three gates of liberation and not delighting in unseasonableness."'" The three liberations are emptiness, signlessness, and wishlessness. That by which bonds are untied is called liberation; that through which the three vehicles proceed is called a gate. The two vehicles enter the three gates of liberation, but do not exhaust their utmost and midway realize fruition; this is called unseasonableness. This is what the mahāsattva does not delight in. "'"Joy in being close to fellow practitioners, joy in having no hindrance in the mind toward those who are not fellow practitioners, joy in guarding evil friends, joy in associating closely with good friends, joy in a pure and pleased mind, joy in cultivating the limitless dharmas of the factors of enlightenment—this is called the bodhisattva's Dharma-joy."'" First he proposed Dharma-joy, next he explained it through question and answer, and now he concludes it collectively. "'Thereupon Pāpīyān told the women: "I wish to return to the heavenly palace together with you."'" Having earlier heard the voice in the air, he spoke of giving them away out of fear, which was not his true mind; therefore he wanted to return together. Fearing they would not go, he again enticed them with the heavenly palace. The heavenly Māra was an expedient means; previously he wanted Jingming to transform them, so he brought them; now he wanted them to transmit the transformation, which is why he pressed them to leave. "'The women said: "Since we were given to this layman, we have Dharma-joy, in which we take great joy; we no longer delight in the pleasure of the five desires."'" Having already belonged to another, and having Dharma-joy as well, by what reason would they return? "'Māra said: "Layman! You may relinquish these women. Giving away everything one possesses to others is being a bodhisattva." Vimalakīrti said: "I have already relinquished them! You may take them away, causing all sentient beings to have their vows for the Dharma fulfilled."'" Māra knew that Jingming's mind was free of defiled attachment, and that his original intent was to transform them; now that transforming them had been explained, he sought them back. As for why Jingming gave away the women: previously, wishing to transform them, he took the women. Had it been another person, the transformation would not have been followed. Now, wishing to have the women transmit the transformation in the heavenly palace, he gave away the women. Furthermore, previously he displayed the field of merit, so he took them; now, acting as a donor, he relinquished them. Again, previously he displayed awe-inspiring power, and later covered them with benevolence. Furthermore, previously taking the women caused them to cultivate, and later giving the women gave rise to vows. When the layman returned the women to Māra, Māra's wish was fulfilled; therefore, based on this, he made a vow to cause sentient beings to have their vows for the Dharma fulfilled; this was Vimalakīrti's vow. "'Thereupon the women asked Vimalakīrti: "How shall we dwell in Māra's palace?"'" In the past in Māra's palace, they took the five desires as joy; now with the bodhisattva, they took Dharma-joy as joy. Returning again to Māra's palace, what practice should they cultivate? "'Vimalakīrti said: "Sisters! There is a Dharma-gate called the Inexhaustible Lamp; you should learn it."'" Intending to spread the light of the great Dharma far and wide to illuminate the dark chamber of folly in Māra's palace, he taught this gate. "'"As for the Inexhaustible Lamp, it is like one lamp igniting hundreds of thousands of lamps: all the dark becomes bright, and the light is never exhausted. In this way, sisters! A single bodhisattva guides hundreds of thousands of sentient beings, causing them to generate the resolve for anuttarā samyaksaṃbodhi, and their own resolve for the Way is never extinguished; according with what Dharma they preach, all wholesome dharmas naturally increase in themselves—this is called the Inexhaustible Lamp. Although you dwell in Māra's palace, by means of this Inexhaustible Lamp causing countless devīs to give rise to the resolve for anuttarā samyaksaṃbodhi, you will repay the Buddha's kindness and also greatly benefit all sentient beings." At that time the devīs bowed their heads at Vimalakīrti's feet, followed Māra back to the palace, and suddenly disappeared.'" Up to this text is the import of what could rebuke him. "'"World-Honoured One! Vimalakīrti has such sovereign spiritual powers, wisdom, and eloquence."'" This is praising Jingming. "'"Therefore I am not qualified to go there to inquire after his illness."'" This is the third part, the conclusion.
4.6
"The Buddha told the elder's son Śāntamati: 'Go and call upon Vimalakīrti to inquire after his illness.'" This section likewise has two parts: first, the command; second, the declining due to incapacity. This is the first text. "Śāntamati said to the Buddha: 'World-Honoured One, I am not capable of going there to inquire after his illness.'" This is the second [part], declining due to incapacity. In the text there are three [aspects]: statement, explanation, and conclusion. This is the initial statement. "'Why is this? I remember that in the past, at my father's house, I held a great assembly for giving, making offerings to all śramaṇas, brahmins, non-Buddhists, the poor, the lowly, orphans, and beggars, lasting for seven days.'" This is the second [aspect], explaining the incapacity. In the text there are three [points]: first, the reason for being rebuked; second, the purport of the rebuke; third, clarifying the benefit obtained. "At my father's house" means he obtained wealth from his father, distinguishing it from gaining goods illicitly. It is also said: his ancestors and forebears had this practice of giving. Śāntamati succeeded them as an heir, continuing the earlier enterprise. In performing this practice of giving, he gathered wealth for three years and gave grandly for seven days, opening the four gates and raising tall banners to proclaim to the world: "Whatever anyone needs, let them all come to my house." Thereafter, he emptied his household in giving. There are two kinds of this practice of giving: first, using the ceremonial rites of the books of brahmins and non-Buddhists to seek the blessings of Brahmā; second, simply engaging in grand giving. Here, he used the former method. "'At that time, Vimalakīrti came into the assembly and said to me: "Elder's son! As for a great assembly for giving, it should not be held as you have arranged it. It should be an assembly for the Dharma-giving. What use is this assembly for material giving?"'" This is the second [point], the purport of the rebuke. Vimalakīrti came to rebuke him only when the seven days were complete for three reasons: first, because when worldly giving is completed, one should advance to Dharma-giving; hence he first criticized what had been set up to clarify that the two givings differ in superiority and inferiority. Second, the period of seven days was completed, and completion brings a sense of accomplishment, which inevitably brings attachment; hence he came to rebuke him when the seven days were completed. Third, both Śāntamati and Vimalakīrti aimed to benefit beings: Śāntamati gave wealth, and Vimalakīrti bestowed Dharma; had [Śāntamati] not first attracted them with wealth, [Vimalakīrti] could not have guided them with Dharma. Why he used Dharma to rebuke wealth: material giving nourishes the fleshly body, while Dharma-giving nourishes the dharmakāya. Furthermore, material giving yields retribution only in the desire realm, whereas Dharma-giving yields retribution in the three realms and beyond the three realms. Furthermore, material giving has a before and an after, whereas Dharma-giving has no before or after. Furthermore, material giving is exhaustible, whereas Dharma-giving is inexhaustible. Furthermore, material giving is common to both the foolish and the wise, whereas Dharma-giving is understood only by the wise. Thus, he rebuked wealth with Dharma. "'I said: "Layman, what is an assembly for Dharma-giving?" [He answered:] "An assembly for Dharma-giving is one that makes offerings to all sentient beings simultaneously, without before or after; this is called an assembly for Dharma-giving."'" Material giving cannot be universally applied at a single time. Dharma-giving has two kinds: first, expounding the Dharma for others is called Dharma-giving. In this case, proclaimed by a single voice, it reaches everywhere at one time. Second, every single practice undertaken by a bodhisattva is for the benefit of all sentient beings, and thus has no before or after. Furthermore, just as when a single thought of loving-kindness arises, it takes the ten directions as its simultaneous object, giving equally at one time; hence there is no before or after. "'"What does this mean? It means arising with a mind of loving-kindness based on bodhi."'" Earlier, it was explained that among the four immeasurables, Dharma-giving is established through the mind of loving-kindness; hence it is explained first. Furthermore, the four immeasurable minds can take the entire dharmadhātu as their simultaneous, universal object; hence it is explained first. When ordinary beings give rise to loving-kindness, it is to be born in the Brahmā heaven; the two vehicles do so to seek merit; bodhisattvas do so to seek the Buddha's path and liberate sentient beings. Now, wishing to make him give rise to loving-kindness in order to seek the Buddha's path, it says: arising with a mind of loving-kindness based on the mark of bodhi. Furthermore, loving-kindness desires to bestow joy; here, it takes the Buddha's joy as its object to bestow upon beings. Furthermore, loving-kindness arising from bodhi is also true loving-kindness, which can truly benefit beings. "'"Arising with a mind of great compassion based on rescuing sentient beings."'" The intent of the compassionate mind is to eradicate suffering; if compassion consists in actual rescue, that compassion is truly great. "'"Arising with a mind of sympathetic joy based on upholding the true Dharma."'" Wishing both oneself and others to uphold the true Dharma, sympathetic joy arises from this. Furthermore, sympathetic joy originally rejoices in others being freed from what is contrary to Dharma, which means its intent rests on the Dharma. If sympathetic joy consists in upholding the true Dharma, that sympathetic joy is authentic. "'"Practicing a mind of equanimity based on gathering wisdom."'" Ordinary beings and the Small Vehicle practice the mind of equanimity to abandon hatred and love. Now, wishing to make him abandon everything for the sake of impartial wisdom, he practices the mind of equanimity. Furthermore, in the mind of equanimity, one sees only sentient beings without discriminatory thought, matching thoughtlessness; this is to make him practice wisdom within the mind of equanimity. "'"Arising with dāna-pāramitā based on gathering miserliness; arising with śīla-pāramitā based on transforming transgressions; arising with kṣānti-pāramitā based on the dharma of selflessness; arising with vīrya-pāramitā based on being free from the characteristics of body and mind; arising with dhyāna-pāramitā based on the characteristics of bodhi; arising with prajñā-pāramitā based on omniscience."'" Earlier, the four immeasurables were explained as Dharma-giving; now, the six perfections are distinguished as Dharma-giving. In undertaking practices, every single practice of a bodhisattva has three intents: first, seeking the Buddha's path; second, liberating sentient beings; third, not contravening the true mark. Thus, in this text, the six perfections are distinguished in three pairs: The first two are for beings—destroying miserliness to arise with dāna, and gathering transgressors to arise with śīla. The next two arise with two practices through the two empties: selflessness gives rise to patience (kṣānti), which is the emptiness of persons; being free from the characteristics of body and mind gives rise to vigor (vīrya), which is the emptiness of dharmas. The last two are the two wisdoms and bodhi: arising with dhyāna based on the knowledge of all aspects, and next arising with prajñā based on omniscience. Prajñā is real wisdom; hence it arises with prajñā through the mind of sarvajñā. Furthermore, bodhi is the adornment of the Buddha's merit, hence it gives rise to dhyāna; omniscience is the adornment of the Buddha's wisdom, hence it gives rise to prajñā. Furthermore, bodhi is the Buddha's mental practice—as stated earlier, "quiescence is bodhi"—and thus wisdom is the practice of calming (śamatha); arising with dhyāna is calming. Omniscience is the Buddha's practice of contemplation (vipaśyanā); hence it gives rise to prajñā, and prajñā is contemplation. "'"Teaching and transforming sentient beings while giving rise to emptiness."'" To maintain sentient beings is to discard the meaning of emptiness; to maintain the meaning of emptiness is to abandon sentient beings. One who thoroughly penetrates the characteristics of dharmas and empties his mind transforms sentient beings all day long yet never strays from emptiness all day long. "'"Not abandoning conditioned dharmas while giving rise to signlessness."'" Preserving existence in accordance with transformation is called not abandoning the conditioned; knowing that existence is ever quiescent is called giving rise to signlessness. "'"Manifesting rebirth while giving rise to wishlessness."'" Manifesting forms according with existence is called manifesting rebirth; knowing that birth is unborn is called wishlessness. "'"Protecting and upholding the true Dharma while giving rise to the power of upāya."'" To establish the true Dharma, one must have skillful means (upāya). "'"Arising with the four methods of attraction based on liberating sentient beings; arising with the practice of eliminating conceit based on reverently serving all; arising with the three firm practices based on body, life, and wealth; arising with the practice of mindfulness within the six recollections."'" The six recollections are the recollections of the Buddha, Dharma, Saṅgha, giving, precepts, and deities. "'"Arising with an upright mind based on the six harmonies and reverences."'" Undertaking actions of body, speech, and mind with a loving mind makes three; fourth is sharing significant material offerings with others; fifth is maintaining pure precepts; sixth is cultivating the wisdom that ends defilements. Without an upright mind, one cannot complete the six practices; without the six practices, one cannot harmonize the community; if the community is not harmonious, it is not the path of reverence and accord. Loving-kindness of body, speech, and mind means inner mental unity. Shared precepts means unity of practice; shared views means unity of understanding; shared benefits means shared material goods; shared practice and understanding means unity in the Dharma. Furthermore, shared views means unity of mind; shared precepts means unity of body; shared benefits supports the body, externally completing shared practice. In the past, because the two assemblies quarreled, the Buddha taught these six harmonies and reverences to reconcile them. "'"Arising with pure livelihood based on correctly practicing good dharmas."'" Whatever good one practices, doing so without an improper mind constitutes pure livelihood. "'"Arising with drawing near to the wise and holy based on a pure and joyful mind; arising with a mind of taming based on not harboring hatred toward bad people."'" Drawing near to the holy generates pure joy; seeing evil, one harbors no hatred. "'"Arising with a profound mind based on the practice of renunciation."'" Through renunciation, one can enter deeply into the Buddhadharma and fully practice pure precepts. "'"Arising with much learning based on acting in accordance with what is taught; arising with quiet dwelling based on the dharma of non-disputation."'" Resentment and conflict arise from gatherings of crowds; non-disputation emerges from quiet dwelling. "'"Arising with sitting in stillness based on aspiring to the Buddha's wisdom."'" The Buddha's wisdom is deep and distant; without concentration (samādhi), one cannot aspire to it. "'"Arising with the stages of practice based on untying the bonds of sentient beings."'" If one does not cultivate one's own practice, how can one liberate others? "'"Arising with meritorious deeds based on perfecting the marks and features and purifying the Buddha-land; arising with intellectual deeds based on knowing the thoughts in the minds of all sentient beings and expounding the Dharma accordingly; arising with deeds of wisdom based on knowing that all dharmas are neither accepted nor rejected and entering the single-characteristic gate."'" Broadly speaking, the six perfections are divided into two: the first three are merit, and the latter three are wisdom. If one is complete in merit and wisdom, it is like the two wheels of a cart or the two wings of a bird. Merit and wisdom are each divided into two. The two gates of merit are: first, evoking the internal marks and features; second, evoking the external pure land. The gate of wisdom is divided into two: illuminating existence is called knowledge (jñāna), and discerning emptiness is wisdom (prajñā). "'"Arising with all good deeds based on severing all afflictions, all hindrances, and all unwholesome dharmas."'" Severing all afflictions means eliminating the affliction hindrance, which is the deed of wisdom. All hindrances refers to the retributive hindrance. All unwholesome dharmas and arising with all good deeds refers to the karmic hindrance. These two explain the deeds of merit and wisdom. "'"Arising with all aids to the Buddha's path based on attaining all wisdom and all good dharmas."'" This again summarizes merit and wisdom. "'"In this way, good son, this is an assembly for Dharma-giving. If a bodhisattva abides in this assembly for Dharma-giving, he is a great donor and also a field of merit for all sentient beings."'" Undertaking practices to benefit beings makes one a donor; being worthy of receiving offerings makes one a field of merit. A person of Dharma-giving possesses both virtues; one who practices material giving is merely a donor, not a field of merit. "'World-Honoured One, when Vimalakīrti expounded this Dharma, two hundred people in the crowd of brahmins all gave rise to the mind of anuttarā samyaksaṃbodhi. At that time, my mind attained purity, and marveling at what had never occurred before, I bowed my head at Vimalakīrti's feet, immediately untied a necklace worth hundreds of thousands [of pieces of gold], and offered it to him, but he refused to accept it.'" From here down is the third text clarifying the benefit obtained. That this item remained after seven days of giving shows it was what he valued most. Offering it to Vimalakīrti showed his sentiment of revering Dharma-giving. Furthermore, Vimalakīrti knew that although he gave away wealth for seven days, he had not yet completely let go, so he expounded Dharma-giving to make him renounce what he cherished. Vimalakīrti's refusal to accept it was fundamentally because he had expounded the Dharma to rebuke wealth, and also because he wished to introduce the subsequent equal giving, while also making Śāntamati earnest; hence he did not accept it. "'I said: "Layman, please do accept it, and bestow it as you please." Vimalakīrti then accepted the necklace, divided it into two portions, gave one portion to the lowest beggar in this assembly, and took the other portion to offer to the Tathāgata Duṣprasaha.'" Although he had earlier shown him Dharma-giving, he had not yet taught Śāntamati material giving; therefore, by giving to the very highest and the very lowest, he demonstrated an equal mind of giving, thereby completing the meaning of Śāntamati's material giving. Above, it simply explained Śāntamati's material giving and Vimalakīrti's Dharma-giving, without clarifying the mind that exercises the two givings; hence giving to the lowest and the highest is called the mind that exercises giving. "'The entire assembly saw the Tathāgata Duṣprasaha of the Land of Radiance.'" Because that Buddha's awe-inspiring virtue was supreme and his land was pure, wishing to inspire the assembly to give rise to supreme aspiration, he first performed the giving and then caused them to see it. "'They also saw the pearl necklace transformed above that Buddha into a four-pillared jeweled dais, adorned on all four sides without obstructing one another.'" This was to show Śāntamati future retribution of such wondrousness. The four-pillared jeweled dais represents the Buddha-fruit's four immeasurable minds, towering high and overshadowing below. Not obstructing one another means that one virtue does not obstruct all virtues. "'Then Vimalakīrti, having manifested these supernatural transformations, spoke these words: "If a donor gives with an equal mind to the lowest beggar, seeing him just as the characteristics of the Tathāgata's field of merit, without distinction, equal to great compassion, seeking no retribution, this is called possessing the complete Dharma-giving." The beggars in the city, seeing this supernatural power and hearing what he said, all gave rise to the mind of anuttarā samyaksaṃbodhi.'" Up to here is also the text clarifying the benefit obtained. "'Therefore, I am not capable of going there to inquire after his illness.'" This is the third [part], concluding the incapacity. The sūtras explain that fields of merit are different, with some saying: giving to an ordinary person brings inferior retribution, while giving to an ārya brings superior retribution. This is based on the richness or meager nature of the field, hence yielding less or more merit. Now, speaking of the single mark of high and low can contain two meanings: first, the Buddha is the supreme field of reverence, and sentient beings are the utmost field of compassion; hence they are said to be equal. Second, sentient beings and the Buddha are identically the true mark; hence fundamentally they are not two. Giving in terms of the mind of correct contemplation is why it is equal. When the text says "equal to great compassion," according to the master Sengzhao's interpretation, the intent lies in leveling high and low into a single mark, responding with an equal mind of compassion to give; hence it says "equal to great compassion." Another explanation: "great compassion" refers to the Buddha. Now, giving to the lowest beggar makes it equal to the Buddha's mark of great compassion; hence it says "equal to great compassion." This is in truth material giving, yet it is called Dharma-giving because it attains the equal contemplation, which is beyond the capacity of material giving; hence it is called "possessing the complete Dharma-giving."
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- 維摩經義疏 — Classical Chinese