說無垢稱經疏 5

English (machine translation) 5

Language: English

5.1

Composed by the Śramaṇa Kuiji of Dacien Monastery

5.2

Sūtra: "Furthermore, Mañjuśrī, [... neither real nor existent.]"

Commentary: From here on, the second major section subdues the mind of the two vehicles and clarifies great compassion to refute nonexistence. The two vehicles only seek self-benefit and are bound by grasping at dharmas; now, explaining the liberation through great compassion, wondrous insight, and upāya is called subduing the mind of the two vehicles and clarifying great compassion to refute nonexistence, because those attached to emptiness lack great compassion. The section has three parts: first, clarifying great compassion by observing the illness of self and others; next, after 'Why is this?', explaining the reasons; finally, after 'A Bodhisattva thus...', concluding the departure from bondage. The first part has two sub-parts: first, observing the characteristics of illness; second, giving rise to great compassion. This is the first. The illness of self and others is neither real nor definitely existent, because it is co-produced through the provisional combination of causes and conditions.

5.4

Sūtra: "When observing in this way, [one should not give rise to craving ... but give rise to great compassion.]"

5.5

Commentary: This is giving rise to great compassion. One should not give rise to compassion like ordinary beings with craving, nor should one give rise to compassion like the two vehicles giving rise to two views. Or, following the text below, one should not give rise to compassion by generating craving and relishing attachment to the dhyānas, generating views, grasping at craving, and lacking the insight of upāya; or one should not give rise to compassion by viewing and grasping at them as real, or being craved and stained by fame and gain; one should only give rise to great compassion to sever the adventitious afflictions of all sentient beings. The former is what one should not do, and the latter is what one should do.

5.6

Sūtra: "Why is this? [If one has craving and views ... one will become weary.]"

5.7

Commentary: Below, the reason is explained. This explains what one should not do. If, like ordinary beings and the two vehicles, one gives rise to craving and views, grasping and relishing stains, then dwelling in saṃsāra one will become weary. Because afflictions are not yet eliminated and other and self are not yet discarded, there is weariness and disgust arises.

5.8

Sūtra: "If one is to sever [their afflictions ... there is no weariness.]"

5.9

Commentary: This explains what one should do. If afflictions are eliminated and other and self are also discarded, one gathers others as oneself; therefore, in saṃsāra there is no weariness. Thus the Prajñā says: 'Although one brings immeasurable sentient beings to Nirvāṇa in this way, in reality no sentient being attains Nirvāṇa.' This is the constant mind gathering others as oneself, without craving and views entangling the mind, so one can constantly liberate them without weariness.

5.10

Sūtra: "When a Bodhisattva is thus, [craving and views ... do not entangle their mind.]"

5.11

Commentary: From here on, the third part concludes the departure from bondage. There are three sections: first, concluding the departure from bondage; next, citing teachings as proof; finally, broadly clarifying bondage and liberation. The first has four bondages: the first three concern self-benefit, and the last concerns benefiting others. This is the first bondage. Following from the preceding to introduce the following, it says that by being thus without weariness, craving and views do not entangle the mind; these are reciprocal. Previously it was said that having no craving and views leads to having no weariness; here it is said that having no weariness leads to having no craving and views, because the two serve as causes for each other.

5.12

Sūtra: "Because there are no craving and views, [one is not bound ... one attains liberation.]"

5.13

Commentary: Here there are two bondages. Because craving and views are extinguished, one is not bound. Because there is no bondage, one attains the great liberation of Nirvāṇa.

5.14

Sūtra: "Because in saṃsāra [one is not bound, one can liberate others ... and realize liberation.]"

5.15

Commentary: This bondage concerns benefiting others. Being liberated oneself, one has the power of wisdom to expound the wondrous Dharma for others, causing them to leave bondage and also realize liberation.

5.16

Sūtra: "Based on this, the Bhagavat [said: 'It is impossible for one who is bound ... this is possible.']"

5.17

Commentary: This cites teaching as proof. First the citation, then the conclusion. If one is bound oneself, one cannot unbind others; this refers to ordinary beings and the two vehicles. Being able to unbind oneself, one can unbind others; this refers to the Tathāgatas and so forth. This is spoken regarding the ultimate benefit of all.

5.18

Sūtra: "Therefore, a Bodhisattva [should not give rise to bondage ... and be free from all bondages.]"

5.19

Commentary: This is the conclusion.

5.20

Sūtra: "Furthermore, Mañjuśrī, [what is the Bodhisattva's bondage, and what is] the Bodhisattva's liberation?"

5.21

Commentary: Below, bondage and liberation are broadly clarified. There are two parts: first the questions, then the answers. This is the dual question.

5.22

Sūtra: "If Bodhisattvas [relish the flavors of dhyāna, it is called bondage ... it is called] the Bodhisattva's liberation."

5.23

Commentary: Below is the answer. There are two pairs: first, clarifying that attachment to dhyāna is bondage and non-attachment to dhyāna is liberation; second, clarifying that having insight without skill is bondage and having skill and insight is liberation. This is the first pair. Attachment to the four dhyānas, the eight vimokṣas, the eight samādhis, and the nine samāpattis is called bondage. Because one relishes the concentration, one does not cultivate the remaining aspects of wisdom to gather beings of existence. If one's wisdom is skillful, one does not abandon dhyāna and the various samādhis, yet as appropriate gathers and benefits the beings of the three realms of existence; and being born into the three realms of existence without coveting and relishing them, this is called liberation.

5.24

Sūtra: "If there is no upāya, [grasping wondrous insight is called bondage ... grasping wondrous insight] is called liberation."

5.25

Commentary: Below, it clarifies that having no skill but having insight is called bondage, while having skill and having insight is called liberation. There are three parts: first a statement, next an explanation, and finally an analysis of the distinctions between wondrous insight and skillful means. This is the first statement. The meaning is: without skillful upāya, merely grasping wondrous insight is called bondage—the two vehicles and so forth are like this, because they lack the function of wisdom. Having skillful upāya and also properly grasping wondrous insight is called liberation, because there is skillful upāya, which is the function of insight.

5.26

Sūtra: "What is the Bodhisattva's [having no upāya ... that is] called bondage?"

5.27

Commentary: Below is the explanation. There are two pairs: the first pair corresponds to Bodhisattvas abiding in the non-learning stage of the two vehicles; the second pair corresponds to Bodhisattvas abiding in the stage of learning of the two vehicles. First, each clarifies bondage, and next, each clarifies liberation; for each, there is first a question, then an answer, and finally a conclusion. This is asking about bondage. In the old translation, the two pairs had different names and their meanings were completely different; one should check this carefully.

5.28

Sūtra: "It refers to Bodhisattvas [who through the samādhis of emptiness, signlessness, and wishlessness ... do not] mature sentient beings."

5.29

Commentary: This is the answer. If Bodhisattvas, like the two vehicles, subdue themselves through the three samādhis, they possess good and wondrous insight. Yet by cultivating emptiness, they do not adorn their bodies inwardly with the marks and signs; by cultivating signlessness, they do not adorn the Buddha land; by cultivating wishlessness, they do not benefit sentient beings—this is called lacking upāya. Or according to what is appropriate, they need not be matched strictly in sequence. The old translation says 'adorning the Buddha land with a mind of craving and views' and so forth; it should say adorning the Buddha land without a mind of correct wisdom and so forth, hence it is called bondage.

5.30

Sūtra: "These Bodhisattvas [... this] is bondage."

5.31

Commentary: This is the conclusion.

5.32

Sūtra: "What is the Bodhisattva's [having upāya ... that is] called liberation?"

5.33

Commentary: This asks about liberation.

5.34

Sūtra: "It refers to Bodhisattvas [who regarding the conditioned and unconditioned ... cultivate and realize them.]"

5.35

Commentary: Below is the explanation. There are two parts: first, explaining having wondrous insight; second, explaining having upāya. This explains having wondrous insight. The 'possessing characteristics' refers to the dependent nature observed through wishlessness. The 'signless' refers to the consummate nature observed through signlessness. Emptying both of these, one observes that self and what belongs to self are entirely unobtainable; severing the defiled dependent nature and cultivating the pure dependent nature is called cultivating and realizing the consummate nature.

5.36

Sūtra: "Furthermore, with the marks and signs [they adorn their bodies ... this is] called liberation."

5.37

Commentary: This explains having upāya and concludes. The old text reverses the preceding and lacks the meaning of observation; one should understand it according to the preceding.

5.38

Sūtra: "What is the Bodhisattva's [having no wondrous insight ... that is] called bondage?"

5.39

Commentary: Below is the second pair, inquiring about bondage.

5.40

Sūtra: "That is to say, when bodhisattvas [...] deeply engender clinging.

5.41

Commentary: This explains it. 'Views' refers to the five views. 'Afflictions' refers to greed, anger, delusion, the eight entanglements, the three bondages, and so forth, all as spoken of previously. These above are active occurrences. 'Anuśayas' refers to the seeds. Because they abide in these, when cultivating roots of goodness they do not dedicate them toward bodhi, but rather engender clinging; possessing afflictions, they lack upāya. Furthermore, another commentary states: this refers to lacking both, because they lack both wisdom and upāya. Kumārajīva's older translation lacks 'dedication'; the former explanation is correct.

5.42

Sūtra: These bodhisattvas [...] this is called bondage.

5.43

Commentary: This is the conclusion.

5.44

Sūtra: What is a bodhisattva's [...] called liberation?

5.45

Commentary: This inquires about liberation.

5.46

Sūtra: That is to say, when bodhisattvas [...] do not engender clinging.

5.47

Commentary: This explains it. Because they are distant from views, when cultivating goodness they dedicate it and do not engender clinging; both types are this.

5.48

Sūtra: These bodhisattvas [...] this is called liberation.

5.49

Commentary: This is the conclusion.

5.50

Sūtra: Furthermore, Mañjuśrī [...] this is called wisdom.

5.51

Commentary: Below explains the distinctions of wondrous wisdom and skillfulness. In total there are two: first both explain wisdom, and afterwards explain upāya. This explains wisdom. Being able to contemplate phenomena—that both the body and illness are impermanent and so forth—is called wisdom, because wisdom is capable of contemplating.

5.52

Sūtra: Although their bodies have illness [...] this is called upāya.

5.53

Commentary: This explains upāya. Although ill, they do not loathe it, constantly enduring it to transform sentient beings; this is the functioning of wisdom.

5.54

Sūtra: Furthermore, contemplating body and mind [...] this is called wisdom.

5.55

Commentary: The second part explains wisdom. As for 'body and mind', it is the provisional arising of illness from the harmony of the five aggregates; relying on this function of being pressed by many sufferings, these two have from beginningless time mutually depended on each other in turn, the later arising as the earlier ceases, never having a momentary interval, not having never arisen and only now newly arising, not being of old unceasing and only at this moment beginning to cease. Furthermore, if one says it is newly existent, it is then a preexisting disease; if one says it is a preexisting illness, it is newly arisen in moment after moment. Knowing that body and illness have arising and ceasing in moment after moment, therefore it is said to be neither new nor old.

5.56

Sūtra: Not seeking the body and mind [...] this is called upāya.

5.57

Commentary: This explains upāya. The two vehicles know the arising and ceasing of body and illness, and seek their ultimate cessation, entering permanently into Nirvāṇa; this is called lacking upāya. The bodhisattva is not so; not seeking permanent cessation, they thus possess upāya. Wisdom is possessed by all two vehicles and absent in ordinary beings; upāya is absent in the two vehicles and possessed solely by bodhisattvas.

5.58

Sūtra: Furthermore, Mañjuśrī [...] not taming the mind.

5.59

Commentary: From here below, the third part, taming both minds clarifies the bodhisattva's practice, displaying the non-abiding path by refuting both. The main text has three parts: first a general statement, next a brief explanation, and finally an extensive exposition. This is the general statement.

5.60

Sūtra: Why is this? [...] is the practice of a bodhisattva.

5.61

Commentary: This is the brief explanation. Affliction and saṃsāra are called the untamed mind. World-transcending self-benefit is called the tamed mind.

5.62

Sūtra: If in that place [...] is the practice of a bodhisattva.

5.63

Commentary: Below is the extensive exposition. There are thirty-seven clauses on the bodhisattva's practice, dividing into two: first thirty-four clauses are not the same as the practice of ordinary beings and the two vehicles, which is called the bodhisattva's practice; afterwards there are three clauses, attaining the superior without discarding the inferior, which is called the bodhisattva's practice. In the first part there are seven divisions: first, one clause is general; next are four clauses, which in sequence are not the same as ordinary beings and the two vehicles; next are four clauses, pairwise not the same as the two vehicles and ordinary beings; next are four clauses, in sequence not the same as the two vehicles and ordinary beings; next are seven clauses, only not the same as the two vehicles; next are two clauses, only not the same as ordinary beings; next are twelve clauses, only not the same as the two vehicles. This is the general one. 'Place' means location, the place where practice is carried out, or the place of principle. The rest can also be known. In Kumārajīva's older version there were thirty-one clauses, twenty-eight clauses not the same as ordinary beings and the two vehicles; afterwards there were three clauses, attaining the superior without discarding the inferior. In the first part there were two divisions: first ten clauses, mixedly not the same as ordinary beings and the two vehicles; afterwards eighteen clauses, only not the same as the two vehicles. In the first part there were four subdivisions: first three clauses, mixedly not the same as ordinary beings and the two vehicles; next two clauses, in sequence not the same as ordinary beings and the two vehicles; next three clauses, the first two not the same as the two vehicles and the last one not the same as ordinary beings; afterwards two clauses, in sequence not the same as the two vehicles and ordinary beings.

5.64

Sūtra: If in the place where one contemplates [...] is the practice of a bodhisattva.

5.65

Commentary: Below are four clauses, in sequence not the same as ordinary beings and the two vehicles. These are two clauses. When ordinary beings contemplate saṃsāra as their domain of practice, they immediately give rise to afflictions; the bodhisattva contemplates saṃsāra yet has no afflictions. When the two vehicles contemplate Nirvāṇa, they immediately cease ultimately; the bodhisattva contemplates Nirvāṇa yet does not cease ultimately.

5.66

Sūtra: If in the place where one manifests [...] is the practice of a bodhisattva.

5.67

Commentary: Here are two clauses. When ordinary beings manifest the four māras, it then becomes the work of māras; when the bodhisattva manifests the four māras, they then transcend the work of māras. The two vehicles seek resultant wisdom, inappropriately realizing noble wisdom; the bodhisattva seeks omniscient wisdom, yet does not inappropriately realize noble wisdom. When the bodhisattva realizes wisdom, they externally respond to the capacities of the multitudes and are able to deliver them, which is called not inappropriate; when the two vehicles realize wisdom, they do not externally benefit sentient beings, which is called inappropriate, because it does not correspond to the proper time and is contrary to principle.

5.68

Sūtra: If seeking the four noble truths [...] is the practice of a bodhisattva.

5.69

Commentary: Below are four clauses, pairwise not the same as the two vehicles and ordinary beings. Therein are two divisions: the first two clauses are not the same as the two vehicles, and the latter two clauses are not the same as ordinary beings. These are the first two clauses. The four noble truths are the preliminary upāya. Contemplating internal realization is the correct fundamental contemplation. Inappropriately realizing the four noble truths is the practice of the two vehicles; not inappropriately realizing the four noble truths is the bodhisattva's practice. Benefiting oneself without benefiting others is called inappropriate; benefiting oneself while also benefiting others is called timely. If upon correct internal realization one immediately abandons saṃsāra, this is the practice of the two vehicles; although having correct internal realization, embracing saṃsāra is called the bodhisattva's practice.

5.70

Sūtra: If practicing all [...] is the practice of a bodhisattva.

5.71

Commentary: These latter two clauses are not the same as ordinary beings. When ordinary beings have pratītyasamutpāda, they immediately give rise to the tendencies toward views; the bodhisattva manifests pratītyasamutpāda yet remains distant from the tendencies toward views. Manifesting pratītyasamutpāda means manifesting saṃsāra. When ordinary beings give rise to the intermingling of sentient beings and dharmas, they have the anuśayas of afflictions; the bodhisattva manifests the intermingling of both, yet has no anuśayas of afflictions.

5.72

Sūtra: If correctly contemplating [...] is the practice of a bodhisattva.

5.73

Commentary: Below are four clauses, in sequence not the same as the two vehicles and ordinary beings. These are the first two clauses. Because the two vehicles realize anutpāda, they fall into the Śrāvaka's samyaktvaniyata; the bodhisattva realizes anutpāda yet does not fall into the Śrāvaka's samyaktvaniyata. Samyaktvaniyata is the principle of pudgala-nairātmya. When realized wisdom realizes this principle of pudgala-nairātmya, it is called falling into samyaktvaniyata. In the domain of practice where ordinary beings embrace sentient beings, they have the anuśayas of delusion; in the domain of practice where the bodhisattva embraces sentient beings, they have no seeds of affliction.

5.74

Sūtra: If correctly taking joy in [...] is the practice of a bodhisattva.

5.75

Commentary: These are the latter two clauses. The two vehicles take joy in seclusion, seeking the extinction of body and mind and entering into Nirvāṇa; the bodhisattva takes joy in seclusion, yet does not seek the exhaustion of body and mind to permanently enter Nirvāṇa. Ordinary beings contemplate the trailokya and are confused regarding tathatā; the bodhisattva contemplates the trailokya and is not confused regarding tathatā. The dharmadhātu is tathatā.

5.76

Sūtra: If taking joy in contemplating [...] is the practice of a bodhisattva.

5.77

Commentary: Below are seven clauses, only not the same as the two vehicles. Therein are two divisions: the first three are practices of samādhi, and the latter four are other miscellaneous practices. This is the first. When the two vehicles contemplate śūnyatā, they have no further reliance or seeking; when the bodhisattva contemplates śūnyatā, they still seek virtues. When the two vehicles contemplate animitta, they do not externally transform sentient beings; when the bodhisattva contemplates animitta, they are able to externally transform sentient beings. When the two vehicles contemplate apraṇihita, they extinguish the realms of rebirth; when the bodhisattva contemplates apraṇihita, they manifest the realms of rebirth. 'Existence' refers to the three realms of existence, and 'destinies' refers to the five destinies; the older version says anabhisaṃskāra, which is apraṇihita.

5.78

Sūtra: If taking joy in traversing [...] is the practice of a bodhisattva.

5.79

Commentary: Below are the four miscellaneous cultivations. These are the first two. Anabhisaṃskāra means that there is nothing initiated or produced. With the principle of the cessation of śūnyatā, understanding and contemplating that the self is non-existent, they thus form distinctions. 'Declining' means decaying. When the two vehicles traverse emptiness, they do not give rise to manifold practices; when the bodhisattva gives rise to emptiness, their giving rise to roots of goodness is without abandonment. When the two vehicles traverse the six pāramitās, they then take delight in Nirvāṇa; when the bodhisattva traverses the six pāramitās, they do not take delight in Nirvāṇa, because they abide in non-abiding. The mental activities of sentient beings are the other shore of wondrous wisdom, which is Nirvāṇa. The older version says 'knowing the mind and mental factors', meaning to reveal that the other shore they seek is known yet not sought.

5.80

Sūtra: If taking joy in contemplating [...] is the practice of a bodhisattva.

5.81

Commentary: When the two vehicles cultivate the apramāṇas, they seek rebirth in the realm of Brahmā, because the cause is sāsrava and this fruit is necessarily born in the first dhyāna; when the bodhisattva cultivates the apramāṇas, they seek great bodhi, because the cause is anāsrava. When the two vehicles traverse the six abhijñās, they realize the Nirvāṇa of the exhaustion of outflows; when the bodhisattva traverses the six abhijñās, they do not realize Nirvāṇa, because they abide in non-abiding.

5.82

Sūtra: If taking joy in establishing [...] is the practice of a bodhisattva.

5.83

Commentary: Here are two clauses, only not the same as ordinary beings. When ordinary beings establish phenomena, they grasp at wrong paths, discriminating phenomena through erroneous understanding; when the bodhisattva establishes phenomena, they do not grasp at wrong paths, explaining phenomena through correct principle and clear comprehension. When ordinary beings give rise to the six anusmṛtis, outflows arise accordingly, because attachment, arrogance, and so forth arise; when the bodhisattva gives rise to the six anusmṛtis, outflows do not arise, because all outflows are extinguished.

5.84

Sūtra: If taking joy in contemplating [...] is the practice of a bodhisattva.

5.85

Commentary: Below are twelve clauses, only not the same as the two vehicles. There are three divisions: the first two clauses are not the same in separating from defilement and taking rebirth; the next seven clauses are not the same in cultivating the bodhipakṣa-dharmas; the latter three clauses are not the same in realizing the unconditioned and conditioned. These are the first two clauses. When the two vehicles contemplate the anāsrava, they hope to separate from defilement; when the bodhisattva contemplates the anāsrava, they do not hope to separate from defilement, retaining afflictions until all afflictions are exhausted in order to realize the Buddha's omniscient wisdom. When the two vehicles attain sāsrava absorption, they take rebirth in accordance with the power of absorption; when the bodhisattva attains sāsrava absorption, they do not take rebirth in accordance with the power of absorption.

5.86

Sūtra: If taking joy in traversing [...] is the practice of a bodhisattva.

5.87

Commentary: Below are seven clauses, not the same in cultivating the bodhipakṣa-dharmas. These are the first three clauses. When the two vehicles cultivate smṛtyupasthāna, they seek detachment from body, feeling, mind, and dharmas; when the bodhisattva cultivates smṛtyupasthāna, they do not seek the four detachments. Detachment means severing afflictions. When the two vehicles give rise to samyakprahāṇa, they diligently sever the two unwholesome things and diligently cultivate the two wholesome things, and thus see the wholesome and unwholesome; when the bodhisattva without discrimination gives rise to the four samyakprahāṇas, they do not see the wholesome and unwholesome. When the two vehicles give rise to the four ṛddhipādas, they cannot spontaneously manifest transformations with mastery; when the bodhisattva gives rise to the ṛddhipādas, they can spontaneously manifest transformations, because their preparatory application is great.

5.88

Sūtra: If taking joy in traversing [...] is the practice of a bodhisattva.

5.89

Commentary: Here are two clauses. When the two vehicles traverse the five indriyas, having attained them themselves, they also give rise to the cognitive object of wondrous wisdom that discriminates the superiority and inferiority of sentient beings' faculties; when the bodhisattva traverses the five indriyas, because of non-discrimination, they do not give rise to the cognitive object of wondrous wisdom that discriminates sentient beings' faculties, because although possessing the power knowing the higher and lower faculties, they are without discrimination. Hence the older version says, 'yet discriminating the sharpness and dullness of sentient beings' faculties.' When the two vehicles give rise to the five balas, they do not seek the ten balas; when the bodhisattva gives rise to the five balas, they seek the ten balas.

5.90

Sūtra: If taking joy in establishing [...] is the practice of a bodhisattva.

5.91

Commentary: In this section there are two lines. When followers of the two vehicles have fully perfected the seven factors of awakening, because they possess conceptual differentiation, they subsequently seek the sphere of the distinct, subtle wisdom and subtle functions of the Buddha's teachings. When bodhisattvas have fully perfected the seven factors of awakening, because they are free of conceptual differentiation, they no longer seek the spheres of practice of the Buddha's distinct, subtle wisdom and subtle functions, since their fruit of wisdom is already complete. The older version says: "and conceptually differentiates the subtle wisdom of the Buddha," but that contradicts the text. [Our reading] differs from the two vehicles, and its principle is soundly established. When followers of the two vehicles have perfected the eightfold path, they loathe and turn away from deviant paths; when bodhisattvas have perfected the eightfold path, they do not loathe deviant paths, because they constantly teach and transform [others]. The older version says: "and delights in practicing the immeasurable path of the Buddha," seeking the perfection of the fruit. Followers of the two vehicles do not seek to become buddhas, and therefore do not delight in practicing [it].

5.92

Sūtra: "If one seeks śamatha and vipaśyanā... is the practice of a bodhisattva."

5.93

Commentary: The following three lines distinguish their realizations of the unconditioned and conditioned. The first two distinguish [their realizations of] the unconditioned; the last one distinguishes [their realizations of] the conditioned. When followers of the two vehicles seek the two causes of śamatha and vipaśyanā, they fall into ultimate cessation; when bodhisattvas generate śamatha and vipaśyanā, they do not fall into ultimate cessation, because they constantly transform sentient beings. Provisions (saṃbhāra) mean causes. When followers of the two vehicles contemplate the principle of non-arising and non-ceasing, they are unable to adorn their bodies with the major and minor marks and fulfill buddha-activities; when bodhisattvas internally contemplate the principle of non-arising and non-ceasing, they still adorn their bodies with the marks and accomplish all buddha-activities. These two distinguish their realizations of the unconditioned. Below, their conditioned activities are distinguished: when followers of the two vehicles exhibit deportment, they abandon all mental orientations toward the Buddha's teachings; having engaged in worldly affairs, they can no longer contemplate supramundane principles and phenomena. When bodhisattvas engage in the deportment and affairs of the two vehicles, they are also able to internally take as object all principles and phenomena of the Buddha's teachings, because their preparatory application (prayogāvasthā) is so vast.

5.94

Sūtra: "If one accords with all dharmas... is the practice of a bodhisattva."

5.95

Commentary: The preceding thirty-four lines distinguish [the bodhisattva's practice] from the practices of ordinary beings and followers of the two vehicles. The following three lines show that attaining the superior without abandoning the inferior is called the practice of a bodhisattva: first, entering meditative absorption while manifesting bodily deportment; second, realizing the principle while manifesting various physical marks; third, attaining the fruit while manifesting the cultivation of causes. Here there are two lines: the fundamentally quiescent nature that is ultimately pure is tathatā. "Subtle concentration" is the concentration capable of contemplation. Although they attain tathatā and the superior concentration capable of taking it as object, and act in accordance with that concentration, they do not abandon the deportment pleasing to sentient beings; alternatively, without rising from the concentration of cessation, they manifest bodily deportment. This is the first line. All buddha-lands are inherently empty and tranquil, without formation or destruction. "Like empty space" refers to the land of the nature of dharmas (dharmatā). Although they contemplate the supreme, signless, and empty land of all dharmatā, they nevertheless adorn various buddha-lands to benefit and bring joy to sentient beings, cultivating the inferior reward and transformation lands. This is the second line.

5.96

Sūtra: "If one delights in manifesting... is the practice of a bodhisattva."

5.97

Commentary: Here there is one line. Although they seek the superior, manifesting transformations through the eight aspects [of a buddha's life] and displaying them as buddha-activities, they do not abandon cultivating the various inferior bodhisattva practices. Here, two aspects in the fruit are briefly discussed. The final three lines demonstrate being capable of the superior without abandoning the inferior.

5.98

Sūtra: "When these all... set their minds on and turned toward it."

5.99

Commentary: This is the fifth section of the chapter, concluding the benefits. Although it was due to this sequential explanation of the bodhisattva's practice that the devaputras generated the aspiration, this nonetheless constitutes the conclusion of benefits for the entire chapter; hence it belongs to the chapter as its fifth section and does not merely belong to the immediately preceding text.

5.100

Chapter on the Inconceivable

5.101

From the "Chapter on Upāya" onwards, there are five chapters in total that elucidate the practice of benefiting others. In the first four chapters, they benefit others while concealing their traces; having not yet manifested great supernormal powers, they deliver beings according to their capacities, and hence it is called "benefiting others with traces concealed"—this is secret expedient means. In this single chapter, they manifest great supernormal powers, openly revealing their traces to benefit others—this is open expedient means. Because the subtle operations of supernormal powers can only be known by those of higher stages, they cannot be thought of by inferior minds, nor can they be deliberated upon by inferior words. Now this is explained in detail, and so it is called the "Chapter on the Inconceivable." This has the faculty of unpolluted wisdom as its intrinsic nature, because the essence of the inconceivable is supernormal power itself. The subtle operation of the sphere of these supernormal powers is also difficult to fathom, and so it is also called "inconceivable."

5.102

Sūtra: "At that time, Śāriputra... where shall we sit?"

5.103

Commentary: In this chapter, the general text has four parts: first, Śāriputra's mental thought; second, Vimalakīrti's rebuke and explanation; third, the revelation of the inconceivable, inquiring of Mañjuśrī about the seats of the ten directions; fourth, the assembly obtaining benefits, namely the eight thousand bodhisattvas attaining liberation. This is the first passage. He mentally thought of couch-seats, hoping to sit upon one himself. The older text had three parts, lacking the assembly obtaining benefits.

5.104

Sūtra: "At that time, Vimalakīrti... do you seek couch-seats?"

5.105

Commentary: Below is the second part: Vimalakīrti's rebuke and explanation. In it there are four: first, questioning Śāriputra; second, Śāriputra's reply; third, Vimalakīrti's detailed exposition; fourth, the assembly obtaining benefits. This is the first: questioning. Because of their former thought, "Now, for the sake of hearing the Dharma, we two should lead one another and follow each other in going there," since they did not come seeking seats, he poses this challenge.

5.106

Sūtra: "Śāriputra said... I did not come seeking couch-seats."

5.107

Commentary: Second is Śāriputra's reply.

5.108

Sūtra: "Vimalakīrti said... how much less couch-seats!"

5.109

Commentary: Third is Vimalakīrti's detailed exposition. It has three parts: first, a general explanation of seeking the Dharma; next, a specific explanation of seeking the Dharma; and finally, the conclusion on seeking the Dharma, beginning with "Therefore, Śāriputra, if one wishes to seek the Dharma..." This is the first passage. Those who seek the Dharma seek the Buddha's true Dharma within the five sciences; they should abide in fierce, deep veneration and seek to hear it. Even if, for the sake of listening to a single line of good Dharma, their road passes through iron ground, they should still joyfully enter it, how much more so when desiring to hear many good words and meanings! Though one cherishes one's own body and belongings, compared to cherishing the true Dharma, no comparison can be made. Without satiety or weariness, with profound faith and gentle compliance, with an upright mind and upright views, cherishing virtue and cherishing the Dharma, one goes to the Dharma master's place without a contentious heart. One only forms thoughts of him as the eye of wisdom, a wondrous jewel, the brightness of wisdom, a supreme fruit, faultless, and delightful, giving rise to profound respect without arrogance. One does not think of him as breaking the precepts, being of base lineage, being ugly, or using clumsy words and vulgar phrases with contrary intentions. Seeking only the good, not showing off one's own virtues, and not seeking the true Dharma for the sake of fame or gain, one should listen to it at the proper time with earnest, deep reverence. Do not give rise to harmful thoughts or thoughts of seeking faults while complying with him; only for the sake of understanding, direct your full attention to listening, purifying yourself and retaining it—this is called seeking the true Dharma. That is why giving up one's life on the Snowy Mountains for half a verse was not difficult, and selling one's body in the Fragrant City for the complete teaching was easy; both were because the true Dharma is so worthy of esteem that one does not spare body and life, how much less couch-seats!

5.110

Sūtra: "Furthermore, Śāriputra... nor the formless realm."

5.111

Commentary: Below is the specific explanation of seeking the Dharma, with ten passages in total. What is sought refers to the dharmas to be realized. What is not sought means that although they may be sought to be known, they are not sought for realization and attainment; hence they are called "not sought." This is the first: not seeking illusory dharmas. The three—aggregates, elements, and sense bases—as well as the dharmas of the three realms, are all illusory.

5.112

Sūtra: "Furthermore, Śāriputra... is not called seeking the Dharma."

5.113

Commentary: This is the second: not seeking the dharmas of the two vehicles, because the two vehicles cling to the existence of the three jewels and the four noble truths. Here, not seeking refers to clinging to the specific characteristics of the three jewels; it does not mean not seeking the three jewels. It means not seeking the differentiated conceptual proliferations of knowing suffering, abandoning the origin, realizing cessation, and cultivating the path; it does not mean not seeking to realize the true principle of non-posited truth.

5.114

Sūtra: "Furthermore, Śāriputra... is not seeking detachment."

5.115

Commentary: This is the third: not seeking sāsrava dharmas. It has two parts: here, it means not seeking the arising and dispelling of sāsrava dharmas. "Dharma" is called tranquility—namely, tathatā; and "approaching tranquility" refers to the remaining anāsrava dharmas. If one engages in sāsrava arising and ceasing, that is not called seeking anāsrava dharmas or seeking the detached dharma of tathatā.

5.116

Sūtra: "Those who seek the Dharma... is not called seeking the Dharma."

5.117

Commentary: Within not seeking the sāsrava, here it means not seeking dharmas in which afflictions increase accordingly. The Dharma is free of craving and attachment—this is tathatā; and detached from all craving and attachment—these are the other anāsrava dharmas; for none of them can be craved or attached to.

5.118

Sūtra: "Furthermore, Śāriputra... is not called seeking the Dharma."

5.119

Commentary: This is the fourth: not seeking the dharmas of what is known. Here there are two interpretations: First, not seeking the spheres grasped by the deluded mind, because the tathatā of dependent arising is not a deluded sphere. If the mind discriminates and calculates it as an objective sphere, that is not called seeking the Dharma. Here, "counting" (saṃkhyā) means calculating. Second, not seeking objective spheres that have marks and differentiation, because the true Dharma of tathatā is free of differentiation. Here, "counting" means differentiating.

5.120

Sūtra: "Furthermore, Śāriputra... is not called seeking the Dharma."

5.121

Commentary: This is the fifth: not seeking dharmas of grasping and discarding. "Grasping" means taking hold; "discarding" means casting away. Various discriminating minds suppose that dharmas can be grasped and discarded, but the tathatā of dependent arising is free of grasping and discarding. Alternatively, if dharmas have arising and ceasing, there could be grasping and discarding; but since truth has no arising or ceasing, how could there be grasping or discarding?

5.122

Sūtra: "Furthermore, Śāriputra... is not called seeking the Dharma."

5.123

Commentary: This is the sixth: not seeking dharmas of love and attachment. That which is capable of storing away is loved, and that which is stored away is the object of this love. Since one does not seek craving and love, the Dharma cannot be stored away, for it is not an object of love.

5.124

Sūtra: "Furthermore, Śāriputra... is not called seeking the Dharma."

5.125

Commentary: This is the seventh: not seeking dharmas with signs. Both tathatā and correct wisdom are signless. If one discerns and understands according to the marks of dharmas, that is seeking the marks of dharmas, not seeking the true Dharma.

5.126

Sūtra: "Furthermore, Śāriputra... is not called seeking the Dharma."

5.127

Commentary: This is the eighth: not seeking worldly dharmas. Those who seek the Dharma do not dwell together with any worldly dharmas, because within the dharma of tathatā there is nowhere to dwell.

5.128

Sūtra: "Furthermore, Śāriputra... is not called seeking the Dharma."

5.129

Commentary: This is the ninth: not seeking dharmas of the four spheres. The Abhidharmasamuccaya says: "What is received by the eye is the meaning of 'seen'; what is received by the ear is the meaning of 'heard'; what is naturally reasoned out and known to be thus and thus is the meaning of 'sensed'; what is received internally within oneself is the meaning of 'known.' Although in the Mahāyāna the harmonious combination of sense faculty, consciousness, and mental factor is called seeing, etc., because the five meanings of the faculties are predominant, they receive these names." The Yogācārabhūmi says: "Seen and known are subsumed under direct perception; heard refers to authoritative testimony; sensed is inference." Thus we know that the eye is called seeing; the ear, nose, tongue, and body along with the concurrent mental consciousness are called knowing; the mental consciousness taking teaching as its object is called hearing; and the mental consciousness reasoning independently is called sensing. The Samuccaya uses the ear as the portal through which the mental consciousness takes teaching as its object, and therefore what is received by the ear is "heard," but in fact hearing is the mental consciousness taking teaching as its object. These four are all established on the basis of the sāsrava differentiated mind; therefore it is said that tathatā is not seen, heard, and so forth.

5.130

Sūtra: "Furthermore, Śāriputra... is not called seeking the Dharma."

5.131

Commentary: This is the tenth: not seeking dharmas made by bad karma and afflictions. All anāsrava dharmas are not made by bad karma and afflictions; hence they are called unconditioned (asaṃskṛta), and one originally seeks this. Alternatively, tathatā alone is called unconditioned, because it is the fundamental root of all dharmas.

5.132

Sūtra: "Therefore, Śāriputra... one should seek nothing at all."

5.133

Commentary: This concludes the explanation of seeking the Dharma. Those who seek the Dharma do not seek any non-dharmic dharmas. Regarding non-dharmic dharmas, one should have nothing to seek; within this Dharma, seeking without seeking is seeking the Dharma.

5.134

Sūtra: "When this Dharma was expounded... attained the purity of the Dharma-eye."

5.135

Commentary: This is the fourth passage: the assembly obtaining benefits, attaining the fruit of stream-entry.

5.136

Sūtra: "At that time, Vimalakīrti... great lion seats?"

5.137

Commentary: From here on is the third part: revealing the inconceivable. It has two parts: first, manifesting inconceivable events; later, expounding the inconceivable matter, beginning with "There is a liberation named 'inconceivable'..." Within manifesting inconceivable events, there are four: first, inquiring about the direction of the seats; second, Mañjuśrī indicating the location; third, properly describing the setting up of the seats; fourth, Śāriputra praising it. The text is straightforward. This is inquiring about the direction of the seats.

5.138

Question: Why did he first reproach seeking the Dharma rather than seats, and later inquire about the direction of the seats, just about to set them up? Answer: In principle one should seek the ultimate rather than the conventional, which is why he reproached him first; once courtesy was observed, he accommodated their capacities, which is why he now sets them up.

5.139

Sūtra: Mañjuśrī said: [...] dwelling in peace and sustaining it.

5.140

Commentary: Mañjuśrī indicates the location. There are two parts: first he indicates it, and then he praises it. In indicating it, there are nine points: 1. Indicating the location: the east. 2. Indicating the great distance: thirty-six Gaṅgā-sands of Buddha-lands away. 3. Indicating the Buddha-land: Merudhvaja. 4. Indicating the Buddha: Merupradīparāja. 5. Indicating ease and bliss: presently dwelling and sustaining it. 6. Indicating the Buddha's size: eighty-four hundred million yojanas. 7. Indicating the size of his throne: sixty-eight hundred million yojanas. 8. Indicating the size of the bodhisattvas: forty-two hundred million yojanas. 9. Indicating the size of their thrones: thirty-four hundred million yojanas. In this passage there are five points; their individual correlation may be known accordingly.

5.141

Sūtra: That Buddha's body was tall [...] the measure of yojanas.

5.142

Commentary: In this passage there are four points.

5.143

Sūtra: "Householder, you should know [...] endowed with all virtues."

5.144

Commentary: This praises the excellence of the thrones, indicating them so that he may fetch them. This either indicates the lord of apparitional forms or indicates another's pure land; therefore, both the bodies and the thrones are exceedingly vast in measure.

5.145

Sūtra: At that time Vimalakīrti [...] sovereign spiritual powers.

5.146

Commentary: From here on, the third [section] directly explains setting up the thrones. The main text has three parts: first, explaining the arising of supernatural power; next, explaining the arrival of the thrones; finally, exhorting them to take their seats. This is the first text. Those on the eighth stage and above are constantly in meditative concentration; conforming to conventional reality to manifest supernatural powers, he gathered his mindfulness and entered meditative concentration.

5.147

Sūtra: Instantly from the eastern direction [...] Vimalakīrti's room.

5.148

Commentary: Below explains the arrival of the thrones. There are three parts: first, explaining the arrival of the thrones; next, explaining their extraordinary nature; finally, explaining their accommodation. This is the first text. In response to the occasion, the number of the assembly was thirty-two hundred million; this demonstrates that the thrones were not real, but brought through the air by spiritual power.

5.149

Sūtra: These bodhisattvas [...] had also never been heard before.

5.150

Commentary: This explains the extraordinary nature. For hearing, to hear what is distant had never been heard before; for seeing, to see what is close had never been seen before. In terms of both seeing what is near and far, neither had ever occurred before; hence it is extraordinary.

5.151

Sūtra: The room suddenly [...] without obstructing one another.

5.152

Commentary: Below explains accommodation. There are two parts: first, explaining the room transforming to accommodate the thrones; next, explaining the world not becoming crowded. This is the first text. The room expanding is greatness, and being pure rather than defiled, it was fully capable of accommodating all the lion-thrones. Causing the small to become large is "extension" among the eighteen transformations. Alternatively, the small being able to contain the large is called "expansive"; it was not transformed into something large.

5.153

Sūtra: The great city of Vaiśālī [...] no different before and after.

5.154

Commentary: This explains the world not becoming crowded. The realm of Jambudvīpa is small, whereas the dimensions of the thrones were extremely vast; yet the two occupied the same place without obstructing one another. The small realm was not compressed by the vast thrones looming over it; hence all remained as originally, without disparity between earlier and later. Among the eighteen transformations, this is subsumed under "all forms entering the body."

5.155

Question: Why did he transform the ten-foot square room to make it expansive, while leaving the extremely small world untransformed and not making it large? Answer: The ten-foot room is a distinct chamber where the multitude gathered, so it was transformed; the world is an all-pervading location, so there was no need to transform it. Measuring the room against the thrones, [the thrones] were larger than the world; spiritual power functions at will, so some things are transformed and some are not.

5.156

Sūtra: At that time, Vimalakīrti [...] take a lion-throne.

5.157

Commentary: From here on, the third [section] directly exhorts them to take their seats. There are two parts: first, exhorting Mañjuśrī to take a seat; second, exhorting the rest of the people to take seats. This is the first text. Mañjuśrī's spiritual power does not depend on being ordered by another. According to the protocol of hosting guests, one must urge them to take their seats; this is why he exhorted him.

5.158

Sūtra: "Together with the bodhisattvas [...] matching the lion-thrones."

5.159

Commentary: Below is the exhortation to the rest of the people to take seats. There are two parts: first, the exhortation; second, taking seats. This is the exhortation. For those whose spiritual power was not yet elevated, he exhorted them to manifest spiritual power, fearing they would not match [the thrones], and therefore told them to transform their bodies.

5.160

Sūtra: Those who had attained spiritual powers [...] sat upright and dignified.

5.161

Commentary: Below explains taking seats. There are two parts: first, explaining the bodhisattvas taking their seats; next, explaining the śrāvakas taking their seats. The first further has two parts: first, explaining their own ability; next, revealing the power of another. This is the first text. Because their bodies and thrones matched, it is called "dignified."

5.162

Sūtra: Those newly trained bodhisattvas [...] the lion-thrones.

5.163

Commentary: Below reveals [the aid of] the other party. There are three parts: first, their inability; next, explaining the benefit; finally, succeeding. This is the inability, because they abide prior to the stages [of the bodhisattva].

5.164

Sūtra: At that time Vimalakīrti [...] attained the five spiritual penetrations.

5.165

Commentary: Because of this explanation of benefit, they attained the five mundane spiritual penetrations.

5.166

Sūtra: Thereupon, by spiritual power [...] sat upright and dignified.

5.167

Commentary: This is succeeding.

5.168

Sūtra: Among them there were also [...] the lion-thrones.

5.169

Commentary: Below explains the śrāvakas taking their seats. There are five parts: 1. Inability. 2. Inquiry. 3. Admitting shortcoming in response. 4. Explaining the benefit. 5. Succeeding. This is the first, their inability. Although the spiritual power of the two vehicles extends to the trichiliocosm, because it was sustained by the power of another, they were unable to take their seats. Or, because they did not manifest spiritual powers and intended to sit in their ordinary physical forms, and the seats were so tall and vast, they were unable to do so.

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Linked texts (1)

說無垢稱經疏 — Classical Chinese