維摩經義疏 4.6

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."