維摩經義疏 4.9

4.9

The purpose of this chapter’s appearance has eight causes and conditions: First, the “Disciples Chapter” pertains to the lesser path of the śrāvakas, and the “Bodhisattva Chapter” pertains to persons at the causal stage, so neither were competent to inquire about the illness; Mañjuśrī was a Buddha in ancient times, and is therefore competent to inquire about the illness. Second, the consummate person transforms strategies without limit, manifesting or concealing with distinct traces, responding interchangeably to long and short [spans of time] in accordance with the capacities of beings; because the entrustment of awakening capacities rests with Mañjuśrī, he goes to inquire about the illness. Third, above [the Buddha] commanded the various persons to recount their past Dharmas, and next commands Mañjuśrī to recount his present Dharma. Fourth, above, when commanded they were not competent, thereby revealing Jingming’s virtue through others; now, because the one commanded is competent, Jingming reveals his own virtue. Fifth, above, when commanded they were not competent, mostly illuminating Jingming’s wisdom; now, because the one commanded is competent, fully revealing his supernormal powers and wisdom. Sixth, above, when commanded they were not competent, refuting three kinds of views—namely those of ordinary beings, the two vehicles, and bodhisattvas; now, because the one commanded is competent, one first gains entrance to the Dharma gate of bodhisattvas. Seventh, above, because those commanded were not competent, the superiority and inferiority of the persons was clarified; now, because he is competent to inquire, the wondrousness of the Dharma is revealed. Eighth, from above to this point has explained the preamble; from this chapter onward clarifies the main exposition. / Mañjuśrī is translated here as ‘Wondrous Virtue’ (Miaode). The Śūraṅgama Sūtra explains that he already attained Buddhahood in the past, named the Honored King of Dragon Lineage. Among the fifty-three Buddhas, Mañjuśrī is the Buddha Treasury of Joyous Ratnakūṭa Jewels, presently residing in the Ever-Joyful World of this direction, yet manifesting as an itinerant bodhisattva. The Avataṃsaka Sūtra states: “He came from the Golden World of the Buddha Immovable Wisdom in the east,” and also says: “Mañjuśrī is the mother of immeasurable Buddhas.” The Lotus Sūtra states: “He was the ancestral master of Śākyamuni nine generations prior.” / From this text forward, there are six chapters in all, broadly divided into two sections. The first chapter briefly explains the two wisdoms; the subsequent five chapters extensively explain the two wisdoms. / Within this chapter, there are again two distinctions: first, clarifying the command to inquire about the illness; second, accepting the command. / “[At that time the Buddha said to Mañjuśrī: ‘Go visit Vimalakīrti to inquire about his illness.’]” This is the first, the command. / “[Mañjuśrī addressed the Buddha, saying: ‘World-Honoured One! That superior man is difficult to match in conversation.’]” This is the second, clarifying the acceptance of the command. In the text there are three parts: first, events prior to inquiring about the illness; second, the main inquiry about the illness; third, events subsequent to inquiring about the illness. / The first section has two parts: first, distinguishing accepting the command and coming; second, clarifying arriving because of coming. Each has four phrases. The four of the first section are: first, clarifying wishing to accept the command and go—first praising Jingming’s virtue to make those who go generate a mind of rare encounter; second, directly accepting the command and going; third, the great assembly following along; fourth, Mañjuśrī going together with the assembly. This is the first section. / “[‘He deeply penetrates the real mark.’]” The real mark is difficult to fathom; though the two vehicles penetrate it, they have not exhausted its source, like a hare or horse; the mahāsattva wondrously reaches its furthest limits, likened to that king of horses. / “[‘He is skilled at preaching the essentials of the Dharma.’]” Above praised his internal penetration of the real mark; now extols his external skill in preaching the Dharma. This means he is skilled at using concise words to convey many meanings, praising his fine grasp of the essential purport of preaching the Dharma. / “[‘His eloquence is without obstruction, and his wisdom is unimpeded.’]” His phrasing and eloquence respond completely without obstruction, completing the aforementioned skill in preaching the essentials of the Dharma; his wisdom penetrates all without impediment, completing the aforementioned deep penetration of the real mark. / “[‘He thoroughly knows all the rules and rituals of the bodhisattvas, and enters all secret treasuries of the Buddhas.’]” Closely, he knows the rituals of bodhisattvas, meaning understanding within his own station; distantly, he awakens to the secret treasuries of the Buddhas, meaning understanding beyond his own station. The three kinds of secrets—body, speech, and mind—are called the secret treasury. / “[‘He subdues all māras.’]” This means crushing the heterodox. / “[‘He disports in supernormal powers.’]” This reveals the orthodox. Supernormal transformations are ‘disporting’; being for the sake of guiding beings and not ultimate for oneself, it is called ‘sporting’. Furthermore, although supernormal powers are great, they are easy for one who is capable; being without difficulty for him, it is like a sport. Moreover, disporting in supernormal powers to transform beings is used to entertain oneself, hence called ‘sporting’. / “[‘His wisdom and upāya have both attained liberation.’]” The mahāsattva’s virtues cannot be exhausted, so finally the two wisdoms are used to conclude them. Wisdom refers to real wisdom; upāya refers to expedient wisdom. Fathoming the source of real wisdom and exhausting the depths of upāya is therefore called liberation. / “[‘Even so, I will receive the Buddha’s holy intention and go there to inquire about the illness.’]” This is the second, accepting the command and going. If his virtue is like this, he is not one I am competent to match; I must receive the holy intention, and only then proceed. / “[Thereupon in the assembly the bodhisattvas, great disciples, Śakra, Brahmā, and the Four Heavenly Kings all had this thought: ‘Now these two mahāsattvas, Mañjuśrī and Vimalakīrti, will converse together; they will surely preach the wondrous Dharma.’ Immediately eight thousand bodhisattvas, five hundred śrāvakas, and hundreds of thousands of devas and humans all wished to follow along.]” This is the third, the great assembly following along. Since there are superior sages, they will surely preach the wondrous Dharma; thus all wish to hear what they have never heard before. The disciples were very numerous, yet it only says five hundred, because the other śrāvakas focused their minds solely on escaping suffering and did not seek the superior Dharma, so they are not mentioned together; the five hundred disciples possessed deeply penetrating wisdom and delighted in hearing the superior Dharma, which is why they traveled together. Furthermore, because these five hundred were inwardly concealed bodhisattvas outwardly manifesting as śrāvakas, wishing to rebuke the small and praise the great, they are specifically singled out. / “[Thereupon Mañjuśrī, respectfully surrounded by the bodhisattvas, the great disciples, and the hosts of devas and humans, entered the great city of Vaiśālī.]” This is the fourth, Mañjuśrī directly proceeding. Above complying with the Buddha’s intention, below benefiting those with receptive conditions, he therefore went together with the assembly.