說無垢稱經疏 1

English (machine translation) 1

Language: English

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Composed by the śramaṇa Kuiji of Dacien Monastery.

Consider that the actual limit freezes in the void, opening the profound pivot in non-duality; expedient means conceive the Way, expounding the wondrous jewel beyond the three [vehicles]. At times it openly displays a grand scheme, loftily relinquishing the enterprise of the golden wheel [of universal kingship]; at times it secretly unfolds the utmost profundity, humbly extolling the lineage of the uncarved jade. All of it desires to extinguish burning distress with the rain of wisdom and to wash away drowning misery in the ford of compassion; it points to the nine realms of existence and resolves them into the ten emptinesses; it adduces the eight liberations and unfolds the seven factors of awakening. How supreme and radiant! It is difficult to find a name for it. Now, as for this sūtra, it is the vast void that contains myriad doctrines, the heavenly reservoir that unites all traps [of language]. Its principle exhausts the treasury of the ultimate and the conventional; its traces transcend the realm of thought and speech. Remote in spiritual function, it cannot be fathomed; profound in pure virtue, it is inconceivable. It transforms a hundred koṭis with the press of a foot and moves the three-thousandfold [world] in the palm of a hand. Canopies joined together encompass the myriad forms; it reveals the precarious evanescence of dust-heaped mountains. The ten-foot-square room unites the eight rarities, illuminating the true field to be eternally pure. It receives Meru into a hair's tip or mustard seed, their realms equal in magnitude; it pours the great ocean into a hoof-print puddle, woven equally in breadth. It opens the secret key of the profound gateway, transplants the harvest of the Way into the garden of awakening, leads forth the ox-drawn carriage from the decaying mansion, and conveys the elephant mount across the vast river. For this reason, in the West it adorned jade tablets, and in the East it shone with golden radiance; competing to appreciate the one truth, it has already undergone six translations. Yet, between China and India there is a vast gulf, and their sounds and rhythms diverge; some translators approximate following the text, yet leave the profound purport as mere dregs. The Great Master [Xuanzang] shone like the moving moon upon the Middle Doctrine, mirrored the complete teaching upon the platform of the mind, bound together the severed cords to enrich posterity, and repaired the fallen nets to establish an exemplar for the past. Shaping and judging the successes and shortcomings, debating and weighing words and meanings, he translated this sūtra afresh, faithfully following the true track. As for the 'Vimalakīrtinirdeśa-sūtra, Chapter 1: Introduction,' it tolls a golden sound from a golden mouth, and unfurls jade words beneath jade banners; it startles like surging waves the multitude of listeners, and proclaims and unfolds its discourse. The Way merges with the true ruler; deeds dominate the spiritual agency. Cloaking his purple sleeves to conceal his deportment, he matched Taoists and Confucians to display his brilliance; whether expedient or real, he manifested illness in bed to expound the great teaching; now hidden, now manifest, relying on dialogue and response to illuminate his fundamental mandate. The ten disciples who broadcast eminent renown all found their path of words subdued; the one man distinguished by coronation, upon receiving his awe-inspiring power, was almost eclipsed. Having purified his pure conduct and solemnized his spiritual mantle, his elegant fame spread afar, so he is named Vimalakīrti. 'Sūtra' means to string together and to gather: it strings together the two principles without deficiency, and gathers the four modes of birth so that they do not fall. 'Introduction' (xu) means cause and beginning: it sets forth the causes from which the teaching arose, and serves as the gradual beginning of the emergence of the Dharma. 'Chapter' (pin) means category and distinction: it distinguishes profound principles and organizes abstruse expressions into categories; being manifested through such classification, it is termed a 'chapter.' This sūtra comprises six fascicles in total, containing fourteen chapters. Now, as this is established at the beginning, it is therefore called the first.

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Sūtra: Thus have I heard.

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The Commentary says: In now explaining this sūtra, it is divided into six headings in total: first, the causes for the arising of the sūtra; second, the main theme and lineages of the sūtra; third, explaining the essence of the sūtra; fourth, recounting the differences among versions of the sūtra; fifth, the derivation of the sections and chapters; sixth, explaining the meaning of the root text.

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First, the causes for the arising of the sūtra are, in brief, five: first, to cause sentient beings to generate aspiration and revulsion; second, to cause those of the two vehicles to have rejection and acceptance; third, to reveal the inner and outer cultivations of bodhisattvas; fourth, to reveal the majesty and great virtue of the Tathāgata; fifth, because the faculties of the assembly at that time were ripe and it was fitting for them to hear it. Concerning the first—to cause sentient beings to generate aspiration and revulsion: Looking up to investigate the Buddha's manifestation to benefit sentient beings, it does not exceed two kinds: first, manifesting the body; second, preaching the Dharma. To discuss the bodies of the Buddhas, fundamentally they are not two. Thus the Mahāparinirvāṇa-sūtra says, 'If one can reckon that the Three Jewels are eternally abiding and identical with the real truth, this is the supreme, highest vow of the Buddhas.' In accordance with what is fitting for the multitude to hear and see, they are then divided into three kinds: first, the dharmakāya, which is the true principle free from delusion; second, the saṃbhogakāya, which is the actual wisdom that accords with reality; third, the nirmāṇakāya, which is the provisional form that responds to beings. Thus the Buddhabhūmi-sūtra says, 'Essential nature, dharma-enjoyment, and transformation evolve in their distinct modes.' Formerly, being covered by delusion, worldly affairs obscured and foolishness arose; now, cultivating by relying on the true Dharma, the correct principle becomes clear and retribution arises. The principle is the root of the path of awakening; revealing its station, it is named the dharmakāya. Retribution is the foremost of sacred virtues; cultivation perfected, it is termed the saṃbhogakāya. As for the subtle principle, intermediate persons have not yet understood it. (The subtle principle is the Buddha-nature dharmakāya. Intermediate persons are bodhisattvas of the ten grounds. Bodhisattvas of the ten grounds still do not clearly understand the Buddha-nature dharmakāya; thus the Bodhisattvabhūmi says: 'The objects and images that a bodhisattva of the tenth ground presently perceives are like a clear-sighted person [looking] through a fine silk veil.' And the *Guanxiang lun* also says: 'The dharmakāya of the Buddhas can only be known by a Buddha and a Buddha.' Since intermediate persons have not yet understood it, inferior persons naturally do not know it.) Superior wisdom is likewise unknown to the lower foolish. (Superior wisdom is the Buddha-wisdom saṃbhogakāya. The lower foolish are the two vehicles and ordinary beings. The two vehicles and ordinary beings are unable to know the Buddha's true wisdom. Thus the Lotus Sūtra says: 'Even if the entire world were full of beings like Śāriputra, exhausting their thought to measure it together, they could not know the Buddha's wisdom.' Lower persons do not yet know it, and intermediate persons also do not fully comprehend it.) Therefore, in response to beings' capacities, he displays transformation forms (multiplying his body into a hundred kotis to transform the two vehicles and ordinary beings is the subtle function of the nirmāṇakāya); suiting sentient beings' faculties, he manifests realization and awakening (manifesting a subtle, vast body to transform bodhisattvas of the ten grounds is the subtle function of the parasambhoga-kāya). It is naturally like the fine colors on an empty wall, clear, bright, and boundless; or jewel light cast upon water, whose radiance is circumscribed. The provisional and real of the Buddha's body can be made clear by taking similes. Thus the sūtra below says: 'The assembly gazes up at the Mahāmuni; none fails to give rise to pure faith in their hearts. Each sees the Bhagavat before them; this is the unshared mark of the Tathāgata.' Since the body is not different yet is explained as three according to what is fitting, the Dharma is likewise without distinction yet, following the capacities, becomes four—just as a wish-fulfilling jewel rains down treasures according to what is sought, or like the drum of the king of gods emits sound in response to thought. The Dharma has four kinds: first, teaching; second, principle; third, practice; fourth, fruit. Although dharmas have ten thousand differences, they do not exceed these four. What expresses through conceptual understanding is named 'teaching'. That which is expressed by the teaching is termed 'principle'. Cultivation in accordance with the principle is called 'practice'. That which is realized through cultivation is designated 'fruit'. Yet these four kinds are each not two in themselves; depending on conditions, they have distinctions, and all penetrate the three vehicles. Thus the sūtra below says: 'The Buddha preaches the Dharma with a single sound; sentient beings each understand according to their capacity, universally obtaining enjoyment and gaining its benefit: this is the unshared mark of the Tathāgata.' This means that the teaching is one, yet depending on conditions it penetrates the three; it is also like the single rain in the Lotus Sūtra universally moistening the three grasses and two trees of the three vehicles and two sages, whose growth differs. This is the teaching being identical while capacities differ, establishing the dharmas of the three vehicles. This sūtra also says: 'The Buddha preaches the Dharma with a single sound: some feel fear, some rejoice, some give rise to revulsion, and some cut off doubt: this is the unshared mark of the Tathāgata.' This is also the principle being one, yet depending on conditions penetrating the three. In the Ratnagotravibhāga, the nature of the river is without difference, but the crossing of the hare, the horse, and the elephant differs. This is the principle being identical while realizations differ, establishing the meaning of the three vehicles. In the Lotus Sūtra, the garment folds, tables, and desks [are manifold, but] there is only one door; although the exits differ, they escape the various disasters, and the cause of receiving the ox-cart is such. The Śrīmālādevī-sūtra also says: 'The abiding of the true Dharma, the extinction of the true Dharma, the prātimokṣa, the vinaya, pravrajyā, and upasampadā—these six dharmas are the Mahāyāna.' Thus across the sūtras and treatises of the two piṭakas, the cover of good is named 'abiding' and the elimination of obstacles is named 'extinction'. In the precepts, the abbreviated version is named prātimokṣa, and the extensive vinaya text is named vinaya; these are the dharmas of the Tripiṭaka to be learned. Those capable of learning are named pravrajyā, and receiving upasampadā pertains to the two vehicles; persons and dharmas together form the six places. Since it says they are all taught for the sake of the Mahāyāna, we know that lesser learning constitutes the cause for achieving the great. This is practice being identical while cultivations differ; because of the distinction between sudden and gradual, the karmas of the three vehicles are accomplished. The Lotus Sūtra also says that halfway along the road he spoke of the conjured city, and for the sake of a resting place spoke of two; the three carts initially entice, and afterward he equally bestows the ox[-cart]. This is the fruit being identical while provisions differ; because of the distinction between provisional and real, the fruits of the three vehicles are established. Therefore, we know that the nature of the Dharma that is preached is without difference; depending on external conditions, it is divided into various kinds. That the arising of this sūtra has, in brief, five causes is how we know it causes sentient beings to generate aspiration and revulsion. Aspiration and revulsion are of two kinds: first, internal aspiration and revulsion; second, external aspiration and revulsion. As for internal aspiration and revulsion: revulsion means revulsion toward the body of saṃsāra, and aspiration means aspiration toward the future Buddha body. The 'Skillful Means' chapter says: 'At that time Vimalakīrti, through great skillful means, manifested himself as having an illness. Because of his illness, kings, ministers, elders, and householders, countless thousands of people, all went to inquire after his illness. At that time, Vimalakīrti broadly preached the Dharma for them, saying: "Virtuous ones! This body, synthesized from the four mahābhūtas, is impermanent, without strength, without firmness, without power. It decays swiftly and cannot be relied upon or trusted. It is vexed by suffering, a vessel for a multitude of illnesses, fraught with many faults, a phenomenon that alters and is destroyed. Virtuous ones! Such a body is not what the wise rely upon…" up to the extensive explanation: "Virtuous ones! Toward such a body, one should generate revulsion; toward the body of the Tathāgata, one should generate joyful aspiration. The body of the Tathāgata is collectively formed from immeasurable wholesome dharmas; it is born from the cultivation of immeasurable superior merit and wisdom, born from morality, concentration, wisdom, liberation, and the knowledge and vision of liberation…" up to the extensive explanation: "Virtuous ones! The merit of the Tathāgata's body is like this; you all should generate the resolve to seek its realization. If you wish to obtain such a body and extinguish the illnesses of all sentient beings, you must generate the aspiration for anuttarā-samyak-saṃbodhi."' Dispelling [attachment] through revulsion toward the suffering mind, cutting off the root of suffering, causing them to aspire to the Buddha body and cultivate the Buddha's causes: thus we know that displaying illness and manifesting the inconceivable is intended to cause sentient beings to generate internal aspiration and revulsion. Furthermore, when the discourse was finished and they were about to proceed to the Āmrapālī-vana, the great assembly beside the Buddha all appeared golden in color, knowing that those who have aspiration and revulsion will surely fulfill their intentions in the end. As for external aspiration and revulsion: revulsion means [revulsion toward] an impure land, and aspiration means aspiration toward a pure land. In this sūtra, pure lands are of two kinds: first, manifested by this sage; second, manifested by another sage. Impure lands are also of two kinds: first, manifested by sentient beings; second, manifested by Śākyamuni. Examining the sūtra's exposition from beginning to end, the lands relied upon are two impure and two pure. Initially, when the Buddha was in the Āmrapālī-vana in the city of Vaiśālī broadly preaching the wondrous Dharma for the fourfold assembly, Ratnākara offered canopies, praised the Buddha's nature, and asked about doubts; the Buddha manifested supernormal powers, combining the canopies to respond to the inquiry, without yet clarifying different meanings, the country remaining as usual. He then told Ratnākara: 'If you wish to diligently cultivate and adorn a pure Buddha land, you should first through skillful means adorn and purify your own mind.' Śāriputra, sustained by the Buddha's majestic spiritual power, suddenly had this thought: 'If a bodhisattva's mind being pure causes the Buddha land to be adorned and pure, could it be that when my Bhagavat practiced the bodhisattva path, his mind was not adorned and pure, so that his land is mixed and impure?' The Buddha refuted and questioned him with similes, but Śāriputra did not yet understand; Śikhin explained extensively, and then he was on the verge of awakening. The Bhagavat brushed away the assembly's doubts; pressing the great trichiliocosm with his toe, it was transformed with wondrous jewel adornments, and Śāriputra then praised it as rarely seen. When Ratnākara's five hundred youths had realized anutpāda, eighty-four thousand sentient beings all heard and aroused awakened wisdom. The conditions for transformation having ended and what the assembly could endure [being fulfilled], the Buddha withdrew his supernormal powers, and the world was as before. Later, the Buddha sent Mañjuśrī to inquire after Vimalakīrti's illness; when the discourse was finished, they were about to proceed to the Āmrapālī-vana. In the 'Bodhisattva Practice' chapter, indicating his display was hard to conceive, the Āmrapālī-vana suddenly became vast and broad; right up to the end of the preaching of the sūtra, there was no further text on transforming into impurity, showing that turning away with revulsion from the impure and aspiring to the pure direction will ultimately and certainly be adorned and pure. The first and third manifest impure lands; the second and fourth transform into pure lands. In the former, our Bhagavat himself transformed the pure land; in the latter, Vimalakīrti and Mañjuśrī once again set apart the impure land. Therefore it is said that the pure land was transformed by this sage, because the Buddha, Vimalakīrti, and the like are all 'this sage'. As for that manifested by another sage: other sages are of two kinds. First, in the 'Fragrance Platform' chapter, when Śāriputra thought of food, Vimalakīrti thereupon manifested supernormal powers: above, passing from here through Buddha worlds as numerous as thirty-two sands of the Gaṅgā, there is a Buddha world named Wondrous Fragrance, in which the Buddha is named Supreme Fragrance Platform. Everything in that realm is composed of fragrance. There are no beings of the two vehicles at all, but only pure great bodhisattvas. At that time, this great assembly all viewed the matters of that Buddha land and the like; a thousand sentient beings all generated the aspiration for bodhi, and ten thousand bodhisattvas simultaneously realized the patient acceptance of anutpāda-dharma. Second, in the 'Contemplating the Tathāgata' chapter, lower persons not knowing higher stages, doubt suddenly arose in Śāriputra's mind: 'From where did this Vimalakīrti come here?' The Buddha said: 'In the world of Abhirati, there is the Tathāgata Akṣobhya; he has come here in order to deliver these sentient beings.' The great assembly gave rise to thirsting admiration in their hearts, wishing to see the pure Buddha land adorned with merits and the bodhisattvas of Abhirati. At that time, Vimalakīrti cut off and took that realm, placing it on the palm of his right hand like a potter's wheel or like a string of flower garlands, and entered into this realm to show it to the great assembly. Although those two realms were intermingled, each saw their own dwelling without difference from the original. The Buddha told the great assembly: 'If you wish to obtain such an adorned Buddha land, you should all emulate and learn the original practice of the Tathāgata Akṣobhya.' At that time, eighty-four nayutas of humans and devas in this land all generated the aspiration for anuttarā-samyak-saṃbodhi and vowed to be born in that realm; the Bhagavat predicted that they would all be born there. These two are called manifestations by other sages, because Fragrance Platform and Akṣobhya are both other sages. Causing revulsion toward the impure land so as not to give rise to unwholesome causes, and directing aspiration toward the pure realm so as to cultivate and uphold pure karma—by transforming lands and manifesting the inconceivable in this way, he intended to cause sentient beings to generate external aspiration and revulsion. When ordinary sentient beings hear the Dharma and cultivate learning, they must take aspiration and revulsion as the root. In the sūtra, the pure realms transformed by this sage are of two kinds: first, Śākyamuni himself transforming it; second, Vimalakīrti and Mañjuśrī transforming it in advance when about to arrive. The pure lands transformed by emanations are also of two kinds: first, viewing Wondrous Fragrance from afar; second, gazing upon Abhirati up close. The impure lands are also of two kinds: first, transformed by sentient beings; second, transformed by Śākyamuni. Therefore, the 'Introductory' chapter says: 'He told Śāriputra: "My Buddha land is always pure like this. In order to mature inferior sentient beings, I therefore manifest a mixed, impure land of immeasurable faults. For example, when the gods of the Trāyastriṃśa heaven eat together from a jewel vessel, according to their karmic retribution their food is different. Just so, Śāriputra, when immeasurable sentient beings are born in a single Buddha land, according to the purity or impurity of their minds, what they see differs."' Therefore, the pure is fundamentally the land of the sage, and by spiritual power other inferior sentient beings are also enabled to transform it into purity. Because of this, the impure is fundamentally the land of inferior sentient beings, and the sage accords with them, also making it impure. These bodies and lands, sāsrava and anāsrava, true or apparent, according with fruit or according with perfection, according with ordinary beings or according with sages, pure and impure transformed by one's own consciousness or other consciousnesses—as in the Vijñaptimātratā treatises, they should all be distinguished. This sage transforming into purity has, in brief, two conditions: first, dispelling lesser doubts; second, warning the minds of the multitude. Other sages transforming into purity is entirely for all Tathāgatas transforming impurity, but only for the categories of the two vehicles and ordinary beings, not for bodhisattvas.

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Question: Why did the Tathāgata himself transform this into a pure land when Śāriputra gave rise to doubt, whereas Mañjuśrī pre-transformed it into a jeweled realm when Vimalakīrti was about to arrive? Answer: To sweep away doubts and shatter afflictions, the Tathāgata himself transformed it into a pure realm; to arouse and inspire the multitudes, Mañjuśrī pre-transformed it into an adorned land.

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Question: Why did Vimalakīrti not bring the pure land of Sarvagandhasugandhā along, whereas he held the jeweled realm of Abhirati in his palm? Answer: For Sarvagandhasugandhā, it was food that was needed; so they saw it without him bringing it along. For Abhirati, he manifested spiritual powers to let them see it, and also held it in his palm. The ways spiritual powers benefit beings are not confined to a single expedient; why must both have been brought along together, or both equally made visible?

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Question: The Buddha fundamentally saves sentient beings by having the benefit of delight and revulsion accomplished; why did he not also let them see the pure, instead of merely temporarily screening off the impure realm? Answer: When their capacities were maturing and conditions required it, he temporarily let them see the pure; when conditions did not require it and [their capacities] had not yet matured, he gathered back the impure realm.

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Second, concerning "causing the two vehicles to have acceptance and rejection": acceptance and rejection are of two kinds: first, internal acceptance and rejection; second, external acceptance and rejection. As for internal acceptance and rejection, "rejection" means rejecting the mind of the two vehicles, and "acceptance" means accepting the wisdom of the Mahāyāna. There are two kinds of obscurations: first, the afflictive obscuration; second, the cognitive obscuration. The former obscures nirvāṇa; the latter obscures bodhi. The śrāvakas have severed the former, having already transcended life and death and attained nirvāṇa; but they are unable to sever the latter, not yet realizing bodhi and not penetrating all dharmas. Therefore, the conceptualizing mind is currently present in the two vehicles. By this inferior dharma, non-conceptual wisdom is also brought to maturity for them. What the bodhisattvas accomplish is by means of this superior dharma, and this is also brought to maturity. The principle of the way of acceptance and rejection is thus clear. Hence, when Śāriputra was sitting in quiet contemplation with body and mind pacified, his movements manifested deportment and he constantly dwelt in the concentration of cessation. When Maudgalyāyana preached the Dharma to benefit the householders, it was shown that the Dharma transcends words and only then is it called true preaching. When Kāśyapa begged for food, favoring the poor and forsaking the rich, he was instructed to make compassion equal and to practice breaking through attachments. When Subhūti held his bowl while practicing alms-seeking in the city of Śrāvastī, it was only when transforming people and entering their houses with equal principle that food was to be accepted. When Pūrṇa Maitrāyaṇīputra expounded teachings to the newly trained, he was urged to transmit the Great Dharma, not to use the śrāvaka shaving of hair and following of the Buddha to judge suffering and emptiness; why should the Dharma of true reality be spoken with a conceptualizing mind? When Aniruddha with his divine eye clearly saw the great trichiliocosm, the practices of existence and non-existence were both questioned, and only then was the vision of concentration penetrated. When Upāli judged the offenses of two monks, he was rebuked and told not to agitate their minds, for when the mind is defiled, offenses arise, and when the mind is pure, defilements are extinguished. When Rāhula praised the virtues of renunciation to guide the young boy, he taught him to abandon conceptualization and act with unconditioned action, which constitutes the true benefit of renunciation. When the Bhagavat manifested illness in his body and Ānanda begged for milk on that account, the Buddha's undefiled body was explained so as to cause him to abandon the view of the two vehicles. If, looking at their past encounters, they were already urged to abandon the conceptualizing mind, how much more so when he manifested illness to expound the great doctrine—would he not praise and confer the wisdom of the bodhisattva? Therefore, in the chapter "Inquiring About the Illness", when Mañjuśrī was about to go inquire about the illness, Vimalakīrti first emptied his house. Since it was identical to the Buddha-lands of the ten directions, it also manifested the emptying of their conceptualization. In the chapter "Inconceivable", when Śāriputra longed for a seat, he was rebuked and told to act for the sake of the Dharma; subsequently, seats from the King of Mount Sumeru of Lights were requested, upon which bodhisattvas and śrāvakas were seated, and the inconceivable was extensively expounded, discussing what is not the domain of the two vehicles. Kāśyapa, using the simile of a person born blind, described his own failure to understand, regarding this realization as difficult to conceive. In the chapter "Observing Sentient Beings", when the heavenly maiden scattered flowers, they stuck to the śrāvakas. Śāriputra, thinking the flowers were not in accordance with the Dharma, exhausted his spiritual power to remove them. The heavenly maiden said, "These flowers are in accordance with the Dharma; it is the Venerable One himself who is not in accordance with the Dharma. The flowers have no conceptualization, but the Venerable One has it." In the chapter "The Fragrance Realm", when Śāriputra saw that mealtime was approaching and his mind thought of what to eat, food from the Fragrance Realm was immediately requested, urging the abandonment of the śrāvaka mindset. Therefore, the *Mahāyānasaṃgraha* says, "By the three kinds of training, one severs and eliminates obscurations in the four states." If the two vehicles apply their attention, doubts arise or are left unresolved; when the mind has conceptualization, it is deluded about its objects; only when conceptualization is removed can it unite with the correct principle. Thus, those who have conceptualization have not tallied with the subtleties of the true principle and cannot realize bodhi; those without conceptualization ultimately encounter the pinnacle of the profound gate and only then achieve great awakening. Therefore, know that manifesting illness and displaying the inconceivable are intended to cause the two vehicles to give rise to internal delight and revulsion. Since the suffering body of a śrāvaka is naturally eliminated, internal delight and revulsion are spoken of solely in terms of the mind of wisdom. When the conceptualizing mind is eliminated, the false objects become empty; once correct wisdom has arisen, the principle becomes manifest.

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Question: Among the śrāvakas and pratyekabuddhas, many went along; why was Śāriputra alone repeatedly humiliated in debate and reasoning? Answer: Although the śrāvaka assembly was vast, Śāriputra stood out as the foremost. By singling out the leader in dialogue, one knows that all the rest were likewise humbled.

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As for external delight and revulsion: revulsion means loathing and leaving the impure land; delight means delighting in the pure land. There are three kinds of Buddha-lands: first, the land of the nature of dharmas (dharmatā-kṣetra), where the dharmakāya resides, which is the principle of tathatā; second, the land of enjoyment (saṃbhoga-kṣetra), where the saṃbhogakāya resides, adorned with many jewels; third, the land of transformations (nirmāṇa-kṣetra), where the nirmāṇakāya resides, being variable in purity and impurity. These will be distinguished in full detail in the text below. Although both Mañjuśrī and Vimalakīrti transformed the Āmrapālī-vana to make it pure, universally alerting the assembly listening at that time, why would this be solely to transform śrāvakas? It was only when Śikhin spoke in response and the Bhagavat pressed with his foot that the trichiliocosm became pure and then immediately returned to normal; this was solely to transform the śrāvakas, in order to stop Śāriputra's doubt. Although the great assembly also saw it together, it was not only for the śrāvakas; yet because Śāriputra was the only one who gave rise to doubt at that time, these are all called manifestations [for him]. That is, the initial manifestation of the pure land was to cause the two vehicles to have external delight and revulsion. Those manifested later were for everyone. As the matter is the same as above, it cannot be stated in full detail. Because the mind is pure, the Buddha-land is pure; because the mind has defilement, the Buddha-land has defilement. Therefore, in the preceding discussion, delight, revulsion, acceptance, and rejection are all spoken of as internal and external.

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Third, regarding showing the internal and external practices of bodhisattvas: although the bodhisattva's practices are difficult to enumerate individually, they do not exceed two kinds when categorized generally and summarily: first, internal practice; second, external practice. Internal practice refers to inwardly cultivating the merits of self-benefit that should be accomplished for one's own person, that is, with great wisdom and the like as foremost. External practice refers to outwardly cultivating the merits of benefiting others that should be accomplished to benefit others, that is, with great compassion and the like as foremost. The *Cheng weishi lun* says: 'Although whatever bodhisattvas cultivate accords with their inclinations, everything equally encompasses categories of benefit for oneself and others.' Because rescuing sentient beings is itself self-benefit, and what one personally advances in cultivation is for sentient beings, they are designated according to which aspect is predominantly manifest. The six pāramitās, the actions [producing] the physical marks and minor characteristics, the bodhipakṣa[-dharmas], and so forth are called practices of self-benefit. The six abhijñās, the four apramāṇas, the four means of embracing (saṃgraha-vastu), and so forth are called practices of benefiting others. Regarding the practices of self-benefit, in the 'Introductory Chapter' of this sūtra, in the passage praising the bodhisattvas' virtues, it says: 'Constantly sustained by the majestic power of all Buddhas, skillfully guarding the Dharma city, capable of gathering the true Dharma, perpetuating the lineage of the Three Jewels without interruption, up to, extensively stated, whatever they undertake is never in vain.' Furthermore, Ratnākara asked about the characteristics of the pure land: 'How is it called adorning and purifying a Buddha land?' The Bhagavat told him: 'Cultivating the land of dedication (pariṇāmanā) is the bodhisattva's pure land; when the bodhisattva attains bodhi, that land is replete with the adornments of all virtues.' Again, the 'Bodhipakṣa Chapter' says: 'Although bodhisattvas proceed through the five uninterrupted destinies (ānantarya-gati), they are without minds of hostility, vexation, anger, malice, or venom.' Again, Bodhisattva Sarvarūpasaṃdarśana asked Vimalakīrti about his parents and relatives; Vimalakīrti said: 'The wisdom pāramitā is the bodhisattva's mother, / And skillful upāya is the father; / Of the true teachers of the world, / None are not born from these.' The wisdom pāramitā is the sixth, a virtue of self-benefit; upāya is the seventh, a virtue of benefiting others. Again, in the 'Bodhisattva Practice Chapter', nine million bodhisattvas from the upward direction requested Śākyamuni, saying: 'We pray you grant a little Dharma, as we must return to our native land.' The Bhagavat told them: 'There is a bodhisattva liberation dharmaparyāya named the exhaustible and the inexhaustible; you should cultivate and study it. The exhaustible refers to conditioned, arising and perishing dharmas. The inexhaustible refers to unconditioned, non-arising and non-perishing dharmas.' All such merits of self-benefit are what bodhisattvas should inwardly cultivate, because they all take wisdom as primary. Fearing the text would become overly voluminous, among the practices of self-benefit we cite only these; the rest may be understood by analogy. Regarding the practices of benefiting others, in the 'Introductory Chapter', praising their virtues, it says: 'Expounding with the sound of a great lion's roar, their beautiful voices reverberate afar, pervading the ten directions, up to, extensively stated, those who see or hear them all receive benefit.' Later, the elder's son Ratnākara inquired about the characteristics of purifying the Buddha land and how bodhisattvas cultivate the Buddha land; the Bhagavat told him: 'The land of sentient beings is the bodhisattva's adorned and purified Buddha land. As sentient beings increase in welfare and benefit, they accordingly accept and take hold of the adorned and purified Buddha land.' In the 'Upāya Chapter', praising Vimalakīrti, it says: 'Skilled in the wisdom pāramitā, penetrating upāya, fulfilling great vows, clearly understanding the inclinations and actions of sentient beings.' Again, the 'Bodhipakṣa Chapter' says: 'Although bodhisattvas proceed through the destiny of King Yama, they amass vast provisions of merit and wisdom.' Again, Bodhisattva Sarvarūpasaṃdarśana asked Vimalakīrti about his parents and relatives; Vimalakīrti said: 'Although knowing that all Buddha lands / As well as sentient beings are empty, / They constantly cultivate the pure land, / Benefiting creatures without laxity.' Again, in the 'Bodhisattva Practice Chapter', the bodhisattvas from the upward direction requested Śākyamuni, saying: 'We pray you grant a little Dharma, as we must return to our native land.' The Bhagavat told them: 'What is called not exhausting the conditioned? It means bodhisattvas do not abandon great love (maitrī) and do not discard great compassion (karuṇā). What is called not exhausting the unconditioned? Although contemplating selflessness, they do not discard great compassion toward sentient beings. This is called a bodhisattva not abiding in the unconditioned.' Fearing the text would become overly voluminous, regarding the above practices of benefiting others, we cite merely these; the rest can be known by analogy. All such merits of benefiting others are what bodhisattvas should outwardly cultivate. Regarding such bodhisattvas, ordinary persons and noble ones, generally discussing those who have entered [the stages] and those who have not yet entered, when speaking of their general characteristics together, they do not exceed seven grounds: first, the ground of gotra (lineage); second, the ground of resolute practice (adhimukticaryā-bhūmi); third, the ground of pure, superior inclination (śuddhādhyāśaya-bhūmi); fourth, the ground of practicing correct practice; fifth, the determined ground (niyata-bhūmi); sixth, the ground of determined practice; seventh, the ground of reaching the ultimate (niṣṭhāgata-bhūmi). Among these seven grounds, in the first one has the gotra but cannot yet cultivate; in the next, although able to cultivate, one cannot yet realize; although the latter five grounds are all realized, each subsequent position surpasses the previous one. Furthermore, there are ten grounds: first, abiding in gotra; second, having entered; third, not yet pure in inclination and not yet entered the first bhūmi; fourth, having purified inclination and having entered the first bhūmi; fifth, not yet accomplished and not yet arrived at reaching the ultimate; sixth, already accomplished and arrived at reaching the ultimate; seventh, not yet fallen into determination and amid the unripened, prior to the seventh bhūmi; eighth, already fallen into determination, abiding in the eighth and ninth bhūmis; ninth, bound to one life, amid the position of reaching the ultimate; tenth, the final existence (carama-bhavika), namely the tenth bhūmi. Although the specific practices cultivated by these bodhisattvas are boundless, when discussed by general category they do not exceed four kinds: first, pāramitā practices; second, bodhipakṣa practices; third, abhijñā practices; fourth, practices of ripening sentient beings. Fearing the text would become overly voluminous, we cannot point them all out in detail; in the text below they will be separately revealed, corresponding appropriately to these that should be cultivated internally and externally. However, bodhisattvas have five kinds of birth: 1. Birth to eliminate disasters: namely, through the two kinds of power of great vows and mastery, in times of famine and distress, in order to let sentient beings survive with little expenditure of effort, bodhisattvas take birth among classes such as great fish, with vast bodies, and universally provide for all starving sentient beings from within their own bodies; or they hold vidyā-dhāraṇīs, or become medicine kings to rescue from epidemics; when neighboring states fight, they possess power to pacify them; when sentient beings are in discord, they reconcile them with admonishing words; when oppressed by wicked rulers, they are born there to tame them; where there are wrong views, they take birth in those heavenly places and eliminate them by upāya. All such are called birth to eliminate disasters. 2. Birth conforming to classes: namely, through great vows and mastery, bodhisattvas take birth conforming to all classes of beings and act as their leaders, transforming and guiding them by upāya. Evil practiced by those beings they personally do not practice; good that those beings do not practice they personally practice, using upāya to exhort them and eliminate their faults. 3. Birth of great power: namely, when bodhisattvas are born by endowed nature, all their ripening-fruits (vipāka-phala) such as lifespan, physical appearance, lineage, mastery, and wealth are the most supreme in all worlds. 4. Birth of superior status: namely, on the first bhūmi bodhisattvas become wheel-turning monarchs (cakravartin) ruling Jambudvīpa; on the second bhūmi they become gold-wheel monarchs ruling the four continents; on the third bhūmi they become kings of the Trāyastriṃśa heaven; on the fourth bhūmi they become kings of the Yāma heaven; on the fifth bhūmi they become kings of the Tuṣita heaven; on the sixth bhūmi they become kings of the Nirmāṇarati heaven; on the seventh bhūmi they become kings of the Paranirmitavaśavartin heaven; on the eighth bhūmi they become kings of the first dhyāna heaven; on the ninth bhūmi they become kings of the second dhyāna heaven; on the tenth bhūmi bodhisattvas become kings of the fourth dhyāna heaven as Great Īśvara, surpassing Akaniṣṭha—the foremost of all places of birth, avoiding the Four Heavenly Kings because there is no fixed ruler, and avoiding the third dhyāna because it is worldly ultimate bliss. 5. The most supreme birth: namely, bodhisattvas whose provisions for bodhi are already fully perfected take birth in brāhmaṇa families, families of great state preceptors, or families of great kṣatriya kings, and can manifest equal enlightenment to broadly perform Buddha-activities, as will be distinguished extensively in fascicle forty-eight of the *Bodhisattvabhūmi*. Applying this to Vimalakīrti: among these five births, his wealth was immeasurable and he gathered the poor, so he may be called 'birth to eliminate disasters'. If among elders, he was honored among elders and supreme in expounding the Dharma, so he may be called 'birth conforming to classes'. Having previously made offerings to immeasurable Buddhas, deeply planting roots of virtue, since the cause was vast the fruit was also not small, so he may be called 'birth of great power'. Because his present body did not receive the fruits of the ten kings, he was not of 'birth of superior status'. Because his marks were not those of a bodhisattva in his final body, he was not of 'final birth'. Or alternatively, he was solely of 'birth conforming to classes', which encompasses all classes, acting as foremost in all to transform everyone. It is entirely because bodhisattvas internally and externally cultivate self-benefit and benefiting others that they are able to manifest this. Because bodhisattvas have such classes and such births, they carry out benefit. Below in this sūtra, in the 'Fragrance Platform Chapter', Vimalakīrti says to the bodhisattvas from the upward direction: 'Thus it is, Great Beings. Śākyamuni Tathāgata can do difficult things, concealing his immeasurable, revered merits; not fearing toil, he tames obstinate sentient beings by upāya. The multitude of bodhisattvas born in this land can also endure diverse weariness and toil, accomplishing steadfast great compassion and vigor, helping to promulgate the Tathāgata's unsurpassed true Dharma and bringing benefit and joy to sentient beings. In the Sahā world, practicing bodhisattva conduct to benefit sentient beings, the merits obtained by abiding for a single lifetime exceed the merits of benefiting and gladdening [beings] by practicing bodhisattva conduct for hundreds of thousands of great kalpas in all the Sarvagandhasugandhā worlds. This is because this world has ten kinds of cultivated good dharmas, namely gathering the poor through giving, up to gathering sentient beings through the four means of embracing.' Although knowing that all bodhisattvas cultivate both internal and external practices, this sūtra is to reveal that the bodhisattvas of this land cultivate inconceivable and supreme practices that surpass those of other Buddha lands.

1.13

Fourth, to make manifest the greatness of the Tathāgata's awe-inspiring majesty and virtue: Although the holy virtues of the Buddhas number hundreds of thousands, classified by category they do not exceed two kinds: first, great awe-inspiring power; second, great holy virtue. Awe-inspiring power has three types: first, noble awe-inspiring power; second, awe-inspiring power of the Dharma; third, innate awe-inspiring power. As for noble awe-inspiring power, it means that the Buddha in former times cultivated the power of concentration, and now, relying on concentration, has attained mastery over concentration, such that all matters are accomplished in accordance with his wishes; because he is pliant and well-cultivated in mind, it is called noble awe-inspiring power. As for the awe-inspiring power of the Dharma, it means that in former times when the Bodhisattva cultivated the six pāramitās and other supreme dharmas, they possessed vast fruits and great superior benefits; this is called the awe-inspiring power of the Dharma. As for innate awe-inspiring power, it means that the Buddha in the past first accumulated a vast accumulation of merit and virtue, and realized extremely rare, innate dharmas; this is called innate awe-inspiring power. The first, noble awe-inspiring power, refers to the six abhijñās: first, the abhijñā of realizing direct knowledge of the psychic powers; second, the abhijñā of realizing direct knowledge of recollecting past abodes; third, the abhijñā of realizing direct knowledge of the divine ear; fourth, the abhijñā of realizing direct knowledge of seeing death and rebirth; fifth, the abhijñā of realizing direct knowledge knowing the distinctions of [others'] minds; sixth, the abhijñā of realizing direct knowledge of the exhaustion of outflows. The first, the abhijñā of psychic powers, has two types: first, the ability to alter; second, the ability to manifest. Altering means that something previously existing is changed, which constitutes the eighteen transformations: first, shaking; second, blazing; third, diffusing; fourth, displaying; fifth, transforming; sixth, going and coming; seventh, contracting; eighth, expanding; ninth, entering into the body with various forms; tenth, going among those of the same kind; eleventh, manifesting; twelfth, vanishing; thirteenth, mastery over actions; fourteenth, overpowering others' supernatural powers; fifteenth, bestowing eloquence; sixteenth, bestowing mindfulness; seventeenth, bestowing ease and joy; eighteenth, emitting great radiance. Manifesting means that what was previously non-existent now exists, which constitutes the three kinds of manifestations: manifesting bodies, manifesting realms, and manifesting speech. The two kinds of altering and manifesting explained above can accomplish two purposes: first, guiding all sentient beings to enter the Buddha's holy teaching; second, bestowing relief on immeasurable suffering sentient beings. The supernatural powers of a Śrāvaka reach only two thousand [worlds], the supernatural powers of a Pratyekabuddha can reach three thousand, while the Tathāgata's supernatural powers can pervade the ten directions in a single thought-moment. A Bodhisattva on the first bhūmi reaches one hundred Buddha-worlds, and up to the tenth bhūmi, according to the greater or lesser numbers of their grade, as spoken of their limits in the Daśabhūmika-sūtra, and so on up to the abhijñā of the exhaustion of outflows. Those of the two vehicles can only sever the seeds and active manifestations of outflows, but cannot sever the coarse weightiness; they know for themselves the exhaustion of outflows, but do not know others' nor the upāya for exhausting outflows, nor do they know whether others possess excessive pride regarding the exhaustion of outflows. The Tathāgata has completely severed the seeds, active manifestations, and anuśayas, and can fully know his own and others' exhaustion of outflows and the upāyas of exhaustion; he can also know if others have excessive pride, is himself without defilement, and is also skilled at extensively analyzing and explaining all excessive pride for others. Regarding these six kinds of vikurvaṇas spoken of here, the 'Introductory Chapter' of this sūtra states: 'The five hundred canopies offered by Ratnākara were merged by the Buddha into one, pervading and covering the trichiliocosm.' This is the fifth, 'transforming,' among the eighteen transformations below, because it turns many into one; it is also the eighth, 'expanding,' because it expands the small into the great. At that time, the Bhagavat, knowing that the great assembly harboured doubts in their minds, pressed this great earth with his toe, whereupon the trichiliocosm was immediately adorned with immeasurable thousands of wondrous jewels; this is also subsumed under the fifth, 'transforming.' Stated according to reality, what the Bodhisattvas see is originally a pure land, while what ordinary beings and the two vehicles see is an impure land; now, for the sake of the two vehicles and others, he transformed the impure realm into a pure land, and therefore it is subsumed under the fifth, 'transforming'; its being gathered back into an impure realm is also like this, because it is transformed by the Buddha's superior resolve. In the 'Inquiring About Illness Chapter', Vimalakīrti at that time, through his great supernatural power, emptied his room, removing all possessions and setting out only a single bed, lying down to display illness. This is subsumed under the twelfth, 'vanishing,' among the eighteen transformations, because he caused all things to vanish and not appear. In the 'Inconceivable Chapter', Śāriputra hoped for a seat and was rebuked, being told [to seek] for the sake of the Dharma; later, Vimalakīrti asked Mañjuśrī: 'In what Buddha-land are there jewel seats?' Mañjuśrī said: 'To the east, past Buddha-countries as numerous as the sands of thirty-six Ganges Rivers, there is a Buddha-world named Merudhvaja; the Buddha's name is Merupradīparāja. The height of that Buddha's body is eighty-four billion yojanas, and his lion throne is sixty-eight billion yojanas high. The Bodhisattvas' bodies are forty-two billion yojanas tall, and their seats are thirty-four billion yojanas high, being most exceptionally wondrous.' At that time, Vimalakīrti aroused great supernatural power, and the Buddha Merupradīparāja dispatched thirty-two billion great lion thrones to enter his room. Among the eighteen transformations, this is the sixth, 'going and coming'; it is also the thirteenth, 'mastery over actions,' for they came as soon as thought of, because he had attained mastery. Vimalakīrti's room suddenly became vast, magnificent, and pure. 'Vast' refers to the eighth transformation, 'expanding,' because it transforms the small to become large, such that it could completely accommodate the thirty-two billion lion thrones without mutual obstruction. The great city of Vaiśālī and even the palaces inhabited by the Asuras and others were also not cramped, and all appeared as originally, with no difference before and after. This is the ninth, 'entering into the body with various forms'; the various forms did not become small, nor did the body become large, and hence it is subsumed under this. Because the body is primary, it is named 'body' on this account. Large forms entering a small room is subsumed under this. He also caused all the Bodhisattvas each to transform their own bodies to the measure of forty-two billion yojanas and ascend the lion thrones. This is the eighth, 'expanding,' because it expands the small into the large. Vimalakīrti spoke to Śāriputra: 'The Buddhas and Tathāgatas abide in a vimokṣa named acintya. They can place Mount Sumeru, the king of mountains, into a mustard seed, place the waters of the four great oceans into a single pore, and place the trichiliocosm into the palm of their hand.' In these three cases, neither the large nor the small thing increases or decreases, and this is also 'entering into the body with various forms.' Or turning seven days into an aeon is the eighth, 'expanding,' because it turns the short into the long. Or compressing an aeon into seven days is subsumed under the seventh, 'contracting,' because it compresses the long into the short. All such acintya supernatural powers of the Buddhas who abide in vimokṣa, extensively explained below, are all subsumed under the eighteen vikurvaṇas and three kinds of manifestations here. In the 'Contemplating Sentient Beings Chapter', the heavenly maiden scatters flowers; the flowers are a manifestation of realms within the abhijñā of psychic powers, because they are manifested as form, scent, and so forth. Among the eight rare things, the first marvel says, 'This room always possesses golden radiance,' which is the eighteenth, 'emitting great radiance.' And so forth up to the eighth, 'This room always displays the virtuous adornments of all Buddha-lands, and the various wondrous ornaments of the heavenly palaces,' which is also subsumed under this 'transforming,' or it is also 'entering into the body with various forms.' In the 'Fragrant Mound Chapter', manifesting as a Bodhisattva, going up to Sarvagandhasugandha to request the Buddha's meal, and nine million Bodhisattvas coming together to this place, is the sixth, 'going and coming.' The entire assembly seeing the Bodhisattva go there and so forth is subsumed under the fourth, 'displaying,' because he displayed those events to let the assembly see them. Manifesting nine million seats and the like is a manifested realm, because what was originally non-existent now exists. The great assembly ate the meal and yet there was leftover; this is also 'expanding,' because it expands the small to become many. In this way, the events of Akṣobhya Buddha extensively spoken of are all subsumed under this, and should be assigned individually below. All of the above refers to the noble one's awe-inspiring power of supernatural powers. Next is the awe-inspiring power of the Dharma. By virtue of the power of the Bodhisattva's former practice of the six pāramitās, it can produce four marks: first, severing obstacles; second, completing the accumulations; third, benefiting oneself and others; fourth, granting future fruits. By virtue of giving, one can sever stinginess, create one's own accumulation for bodhi, and also eliminate others' hunger, thirst, disease, scarcity, and manifold sufferings, resulting in future wealth and joy, and the attainment of high rank, treasures, allies, and a great retinue. And so forth, by virtue of prajñā, one can sever ignorance, create an accumulation for oneself, mature sentient beings through the four means of embracing, and through awakening to things as they are, induce great pure joy, extensively preaching the Dharma according to reality for sentient beings, causing them to obtain benefit, ease, and joy in the present and future. It gathers all roots of goodness, can rectify actions, and will in the future be able to realize separation from the bonds of the two obstacles. Assigning these to the four marks according to their order, stinginess and ignorance are all severed; up to high rank, treasures, allies, and retinue, gathering all roots of goodness, and realizing separation from the two [obstacles]. This reveals the awe-inspiring power of good dharmas. Finally, as for innate awe-inspiring power, it means that by nature one can recollect all events of past births; spontaneously acting for sentient beings, one is able to endure great suffering; only after exhausting the lifespan in Tuṣita Heaven does one pass away. Surpassing them in lifespan, bodily form, and renown, descending to be born and entering the womb, emitting light that shines afar. Entering, abiding in, and exiting the womb, correctly aware at all three times. Walking seven steps upon birth without relying on support. Devas and dragons of awe-inspiring power scatter incense in offering; marks and signs adorn his body, crushing the outrages of Māra, his limbs all endowed with the strength of Nārāyaṇa. In childhood he naturally comprehends crafts and arts; without a teacher he is able to realize unexcelled bodhi; the Great Brahmā King spontaneously entreats him. At terrifying clouds and thunder, he enters concentration without moving; wriggling insects turn to and place faith in the Bodhisattva. Having already become a Buddha, even animals down below also come to make offerings; clouds and dragons constantly attend upon him, rain falling whenever he washes, and walking without sinking down. The branches of the tree beneath which he sits all cast down shade, following to shade his body, never failing or departing. For six years, Māra sought an advantage but could not obtain it. Those with leprosy, madness, and confused views returned to their original minds; breach births became normal, the blind gained sight, the deaf gained hearing. The three poisons were eliminated; he constantly slept on his right side; resting on grass mats and the like, he was never disturbed; though displaying sleep, he did not toss and turn. The wind did not ruffle his robes; he walked like a lion and strode like a king of bulls, first raising his right foot and only then moving the left. The ground adjusted to high and low without gravel or stones; doorways adapted to size, and food was thoroughly ground up. At the time of his parinirvāṇa, the great earth shook, and the stars shone brightly and fell intersecting each other. Such matters are called innate awe-inspiring power, not produced by the awe-inspiring power of supernatural powers. This sūtra fully sets forth the awe-inspiring power of supernatural powers of the five Buddhas: Gandharūpa, Merupradīparāja, Akṣobhya, Bhaiṣajyarāja, and Śākyamuni; the rest are to be stated accordingly in terms of presence or absence, and their events cannot be shown in advance one by one, but will be broadly pointed out in the text below. As for great holy virtue, it means revealing that the Tathāgata is perfected in the ten epithets, the two abandonments, and the two knowledges; this is called great holy virtue. The two abandonments mean the abandonment of the defilement obstacles along with their residual impressions, and the abandonment of the cognitive obstacles along with their residual impressions; that is, the true reality revealed by the exhaustion of the two obstacles; because it is revealed through abandoning the obstacles and is of the nature of abandonment, it is called abandonment. The two knowledges mean: having severed the defilement obstacles, the knowledge that does not follow along [with defilement], which is the knowledge of the emptiness of persons; having severed the cognitive obstacles, the unimpeded knowledge regarding all objects, which is the knowledge of the emptiness of dharmas. Furthermore, three knowledges may be spoken of, namely, pure knowledge, all-knowledge, and unhindered knowledge. Moreover, the Buddha's one hundred and forty unshared Buddha-dharmas, namely, the thirty-two marks, eighty secondary signs, four purities of all kinds, four fearlessnesses, ten powers, three applications of mindfulness, three unguardeds, great compassion, non-forgetting dharma, perpetual destruction of residual impressions, wondrous knowledge of all kinds, as well as the Buddha's knowledge of non-contention, knowledge born of aspiration, unhindered understandings, and so forth; all such are called the dharmas of great holy virtue. As shown in the forty-eighth and forty-ninth fascicles of the Yogācārabhūmi regarding the differences in essence and meaning of these merits. Now, in this sūtra it is revealed that the Buddha has seven kinds of supremacy, termed great holy virtue: First, supremacy of basis, because it reveals that the Buddha's body possesses the marks and secondary signs. Second, supremacy of proper practice, because by means of the Buddha's two benefits, he benefits and gladdens, has compassion for the world, and causes devas and humans to obtain benefit. Third, supremacy of perfection, meaning that the Buddha's morality, view, conduct, and pure livelihood are all four perfected. Fourth, supremacy of wisdom, because the Buddha's four unhindered understandings are all accomplished. Fifth, supremacy of awe-inspiring power, because he is endowed with the six abhijñās. Sixth, supremacy of abandonment, because the residual impressions of the two obstacles are forever severed. Seventh, supremacy of abiding, abiding mostly in the three abidings of unexcelled and so forth, namely the noble abiding, the divine abiding, and the brahmā abiding. The three doors of liberation and the concentration of cessation are called the noble abiding. Abiding mostly in the concentration of cessation and the four dhyānas is called the divine abiding. Abiding mostly in the immovable fourth dhyāna and the four immeasurables is called the brahmā abiding. Abiding mostly in great compassion, by which throughout the six periods of the day and night he observes the world with the Buddha-eye to see who among sentient beings has increase or decrease in roots of goodness and who attains the three vehicles. This sūtra throughout reveals these seven supremacies, termed great holy virtue. Awe-inspiring power and holy virtue are combined to form the fourth: the Tathāgata's awe-inspiring majesty and virtue.

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說無垢稱經疏 — Classical Chinese