說無垢稱經疏 6

English (machine translation) 6

Language: English

6.1

Composed by the Śramaṇa Kuiji of Dacien Monastery

From the 'Chapter on Upāya' onward, eight chapters explain the practices of the two benefits; this one chapter explains the fruition of the two benefits, inspiring longing and aspiration for the virtues of fruition; thus this chapter explains the place of bodhi. Alternatively, the previous eight chapters specifically explain the two benefits, while this chapter generally explains the two benefits. 'Fragrant Terrace' is the name of a Buddha; by attributing the fruition virtue of a Buddha to the preeminence of a single Buddha, those of lower status are led to seek it, taking the Buddha's name as the chapter title. Explaining the two benefits so that they may cultivate them, the Buddha's body is luminous and exalted, resembling a high terrace composed of accumulated incense to benefit and assist all beings; hence it is named 'Fragrant Terrace'. Because this chapter broadly explains that matter, it is called the 'Chapter on the Fragrant Terrace'.

6.4

Sūtra: Then Śāriputra […] where should they eat?

6.5

Commentary: The chapter has five sections: first, Śāriputra thinking of food; second, Vimalakīrti admonishing and stopping him; third, dispatching an emissary to seek the food; fourth, obtaining the food and returning; fifth, the assembly receiving benefit. This is the first passage. The Buddha instituted meal times, forbidding eating at improper times; since mealtime had arrived, he therefore pondered. Mahā means great, sattva means sentient being; to distinguish them from the earlier lesser status, they are called great sentient beings. The older translation only said 'where should the bodhisattvas eat?', but here śrāvakas are also included.

6.6

Sūtra: Then Vimalakīrti said […] and hear the true Dharma.

6.7

Commentary: The second section below explains Vimalakīrti admonishing and stopping him. This is the admonishment: in accordance with the Hīnayāna, the eight vimokṣas eliminate greed and desire; in the Mahāyāna, the eight vimokṣas eliminate meditative hindrances. Moreover, among meditative hindrances, greed is foremost, so the contemplation of the eight vimokṣas is for eliminating all greed regarding the five sense objects. You, benevolent one, have already attained them, and greed is eternally extinguished, yet a desire for material food and habitual defilements still remain. Do not hear the true Dharma with a defiled mind; one should eliminate the desire for material food and generate the aspiration for the food of Dharma. Furthermore, the Āgamas state: 'There are nine kinds of food: morsel food, contact, mental volition, consciousness, dhyāna, aspiration, mindfulness, liberation, and joy. One should always focus one's thoughts on abandoning the first four foods, and diligently cultivate constant practice, delighting in the latter five supramundane foods.' Thus he says that since the benevolent one has already attained liberation, he should not defile his mind with material food, for material food is included under morsel food.

6.8

Sūtra: If you wish to eat […] food never before experienced.

6.9

Commentary: This is stopping him. He stops his current thoughts and promises that he will explain later.

6.10

Sūtra: Then Vimalakīrti […] supreme supernormal powers.

6.11

Commentary: The third section below concerns dispatching an emissary to seek [the food]. It has four parts: first, revealing the place where the food is; second, choosing who can go to seek it; third, creating an emanation to convey these words; fourth, the emissary relying on spiritual power to go and request it. The first part has three aspects: first, generally indicating the rising of activity; second, specifically explaining what is revealed; third, concluding with the assembly beholding it. This is the first aspect. Although he is always in samādhi, in accord with convention he now enters it; for if he did not display supernormal powers, others would ultimately not see it.

6.12

Sūtra: He showed to all the bodhisattvas […] dwelling peacefully and sustaining [the world].

6.13

Commentary: The specific explanation of what is revealed below has fourteen points. This passage contains six: first, those led to see, bodhisattvas and śrāvakas; second, the location, the upper direction; third, distance, equal to forty-two Gaṅgā sands; fourth, the realm's name, All Wondrous Fragrances, because the entire land is made of fragrance; fifth, the Buddha's name, Fragrant Terrace; sixth, arising and ceasing, presently dwelling and sustaining.

6.14

Sūtra: In that world […] pervading everywhere.

6.15

Commentary: This passage has two parts. First, generally stating that the fragrance is supreme, because of cultivating the supreme causes of the five skandhas, because sentient beings in that land are suited to enter the path upon smelling the fragrance, because the Buddhas' beneficial activities are varied, and to destroy worldly beings' indulgence in taste and fragrance; second, showing that the trees emit fragrance that flows and universally perfumes everywhere.

6.16

Sūtra: In that land there are no […] expounds the Dharma for them.

6.17

Commentary: This passage has two parts: first, the assembly consists solely of the Mahāyāna; second, the Buddha appropriately expounds the Dharma.

6.18

Sūtra: In that world […] immeasurable Buddha lands.

6.19

Commentary: This passage has two parts: first, all things are made of fragrance; second, the food's fragrance is foremost, taking fragrance apart from taste and touch as the substance of food, for fragrance is suited to benefit beings, and its fragrance is supreme.

6.20

Sūtra: At that time, that Tathāgata […] and the bodhisattvas.

6.21

Commentary: This passage also has two parts: first, the Buddha and others were just eating, for eating must rely on this, being an opportune time to benefit beings; second, Fragrant Adornment making offerings, showing the Buddha's field of merit and that sentient beings cultivate the Dharma-offering. The older translation says 'there were devaputras all named Fragrant Adornment', but here there is only one name, as the source text differed.

6.22

Sūtra: Then this great assembly […] and such events.

6.23

Commentary: This concludes with the assembly beholding it.

6.24

Sūtra: Then Vimalakīrti […] fetch the wondrous fragrant food?

6.25

Commentary: The second part below concerns choosing who can go to seek it. It has four aspects: first, asking the assembly; second, replying with silence; third, questioning again; fourth, reproaching in return. This is the first aspect. Knowing that the assembly cannot do it, only then does he employ his own emanation; wishing to show deference as a virtue, he courteously defers to the assembly.

6.26

Sūtra: Because of Mañjuśrī's […] all remained silent.

6.27

Commentary: This is replying with silence. The meaning of silence has four aspects: first, food is used to treat guests, and guests should not go; Mañjuśrī found it strange that he asked the guests, and caused them all to remain silent. Second, great beings seek the Dharma and do not scheme for material food; although he inquired, Mañjuśrī caused them to remain silent. Third, to show that the bodhisattvas have no attachment to food, he caused all to remain silent, manifesting this deep principle. Fourth, to manifest Vimalakīrti's supernormal sovereignty and display it to the bodhisattvas, leading them to look up with admiration.

6.28

Sūtra: Then Vimalakīrti said […] made them like this?

6.29

Commentary: This is questioning again. Bodhisattvas benefit beings by inviting them forward to inquire after their health, and jesting while arranging seats. Although the seats had long been arranged, jesting was carried out next; hence he teased Mañjuśrī: 'Why do you not use spiritual power to support these virtuous ones, causing them to be so silent and offer no reply?'

6.30

Sūtra: Mañjuśrī said […] do not slight those who are still learning.

6.31

Commentary: This is reproaching in return. The reason for causing their silence was already explained before. Posing questions and teasing before the assembly was thought inappropriate, so he now reproaches him: 'Do not slight those who are still learning.' If even those still learning must not be slighted, how could senior virtuous ones be hastily disparaged? The matter cannot yet be known.

6.32

Sūtra: Then Vimalakīrti […] overshadowing the assembly.

6.33

Commentary: The third part below concerns creating an emanation to convey these words. It has two aspects: first, explaining the miraculous emanation; second, dispatching the emissary to convey the words. This is the miraculous emanation.

6.34

Question: Why is it that when requesting seats, they arrived by a mere thought; but now when requesting food, an emanated emissary is sent to go? Answer: Food has those who come along with it, and out of closeness to the guests an emanated person was sent. For seats there were no guests accompanying the seats, so requesting seats did not require sending an emissary. Furthermore, supernormal emanations vary as expedient means require; why must an emanated person provide for life, and why must they all lack faith?

6.35

Sūtra: And he told him […] then sit and eat together.

6.36

Commentary: Below is dispatching the emissary to convey the words. It has two parts: first, indicating the place; second, conveying the words. This is indicating the place.

6.37

Sūtra: "When you arrive there, [...] are you dwelling in comfort?"

6.38

Commentary: Next is delivering the message. There are four parts: first, teaching the proper etiquette, prostrating upon arrival; second, commanding words of respectful inquiry, 'You should speak thus,' and so forth; third, requesting the food; fourth, the reason for it. These are the first two passages. The older translation only had delivering the message and prostrating, but lacked instructing the illusory [bodhisattva] to bow his head upon arriving there.

6.39

Sūtra: "Circumambulating clockwise in his mind from afar, [...] performing Buddha-work as a charitable gift."

6.40

Commentary: This directly clarifies requesting the food.

6.41

Sūtra: "Causing those of inferior [...] fame to be universally heard."

6.42

Commentary: The reason for requesting the food. There are two aspects: seeing the food and generating the resolve [for awakening] is called 'delighting in the great wisdom'; benefiting sentient beings along with praising the Buddha's virtues causes his fame to be heard far and wide. Due to these two meanings, he instructed him to request the food.

6.43

Sūtra: "Then the emanation bodhisattva [...] the feet of the Buddha Fragrant Platform."

6.44

Commentary: The fourth section below is the envoy going to request it by relying on the divine power. There are two parts: first, seeing him arrive in that realm; second, hearing him deliver these words. This is the first part.

6.45

Sūtra: "They also heard his words: [...] 'Are you dwelling in comfort?'"

6.46

Commentary: Next is hearing him deliver these words. There are three parts: first, hearing the respectful inquiry; second, hearing the request for food; third, hearing the reason for it. This is the first part.

6.47

Sūtra: "Circumambulating clockwise in his mind from afar, [...] performing Buddha-work as a charitable gift."

6.48

Commentary: This is requesting the food.

6.49

Sūtra: "Causing those of inferior [...] fame to be universally heard."

6.50

Commentary: This is hearing the reason for it.

6.51

Sūtra: "Then in that zenith [...] inferior desires and pleasures."

6.52

Commentary: Below is the fourth major section: obtaining the food and returning. There are six parts: 1. while still there and not yet returned; 2. obtaining the food and returning; 3. the assembly hearing [the fragrance] and all gathering; 4. encouraging the assembly to eat it; 5. asking that Buddha from here; 6. inquiring about this Dharma from there. In the first part, there are four subparts: 1. the bodhisattvas' praise and inquiry; 2. that Buddha explaining in detail; 3. reiterating the question regarding the cause; 4. speaking extensively of supreme virtues. The praise is clear. Raising the inquiry has three aspects: 1. asking about the eastern direction; 2. asking about the realm's location; 3. asking about the inferior inclinations. This can be known from the text.

6.53

Sūtra: "They immediately questioned the Supreme [...] to speak of these matters for them."

6.54

Commentary: This concludes the request for an answer.

6.55

Sūtra: "The Buddha then told them, [...] proclaiming the true Dharma."

6.56

Commentary: Below, that Buddha explains in detail. There are two parts: first, explaining Śākyamuni; second, explaining Vimalakīrti. This explains Śākyamuni: appearing in the world of five corruptions to deliver sentient beings with inferior desires and pleasures, proclaiming the true Dharma. This answers two questions: first, it answers the realm's location—the 'inferior', etc.; second, it answers the inferior inclinations—the sentient beings in the world of the five corruptions. In Sanskrit it is *Sahā*, rendered here as 'Endurance'; because they are capable of enduring various painful circumstances—such as Devadatta shedding [the Buddha's] blood, Sunakkhatta sweeping away footprints, and so forth.

6.57

Sūtra: "There is a bodhisattva there [...] expounding the sublime Dharma."

6.58

Commentary: Below is explaining Vimalakīrti. There are two parts: first, explaining his person; second, explaining his dispatching of the messenger. This is the first part.

6.59

Sūtra: "Dispatching an emanation bodhisattva [...] roots of goodness may increase."

6.60

Commentary: This explains dispatching the messenger. The reason is to praise me and this land so that those bodhisattvas' roots of goodness may increase. This corresponds to what was said earlier about 'they will delight in the great wisdom', answering the earlier question of where he came from.

6.61

Sūtra: "The assembly of bodhisattvas there [...] fearlessness like this!"

6.62

Commentary: This is reiterating the question regarding the cause: 'How great is the virtue of that Vimalakīrti, whose supernatural power and fearlessness are so admirable!' *Ruo* (若) means 'like'; *si* (斯) means 'this'.

6.63

Sūtra: "That Buddha told them, [...] immeasurable sentient beings."

6.64

Commentary: This speaks extensively of his virtues. A bodhisattva on the first ground reaches ten billion lands; on the second ground, a hundred billion; and up to the tenth ground, pervades all Buddha-lands across the ten directions, instantaneously sending emanations to perform Buddha-work and bring benefit and joy to sentient beings. Since that Vimalakīrti's stage and virtues are so high, he is able to be like this.

6.65

Sūtra: "Thereupon, the Supreme [...] the hands of the emanation bodhisattva."

6.66

Commentary: Below is the second section: obtaining the food and returning. There are seven parts: 1. the Fragrant Platform giving the food; 2. the bodhisattvas requesting to come; 3. that Buddha granting permission and instructing them; 4. that assembly arriving here; 5. emanation seats awaiting them; 6. the fragrance of the food pervading and perfuming; 7. the assembly smelling it and becoming alarmed yet joyful. This is the first part. There is a fragrant vessel that can produce numerous fragrances, filled to the brim with fragrant food, which was handed to the emanation bodhisattva. Empowered by the Buddha's power, he filled the vessel with food and gave it, revealing that the Buddha out of compassion wished to bring benefit and personally filled and handed it over. Or it reveals that it was due to the Buddha's power, not necessarily personally filled.

6.67

Sūtra: "At that time, in that Buddha-land [...] listening to the true Dharma,"

6.68

Commentary: Second is the bodhisattvas requesting to come. They requested to come here to pay homage to the Three Jewels. This requests paying homage to the Buddha and listening to the true Dharma; the older text lacked the Dharma.

6.69

Sūtra: "and also wishing to behold and pay homage to [...] grant protection and give permission."

6.70

Commentary: This is paying homage to the Saṅgha. Stating their intention in requesting to come, they wished for him to bestow permission.

6.71

Sūtra: "That Buddha told them, [...] Now is indeed the proper time."

6.72

Commentary: Third is that Buddha granting permission and instructing them. There are two parts: first, permission; later, instruction. This is the permission.

6.73

Sūtra: "'You should all [...] intoxication, stupor, and heedlessness.'"

6.74

Commentary: Below are the instructions. There are three: first, instructing them to restrain their fragrance; next, instructing them to conceal their physical forms; finally, instructing them not to give rise to thoughts of inferiority regarding the world. Or, the first is concerning persons and the latter is concerning the world; hence there are instructions. The first has two instructions, and this is the first passage. In the Sahā evil realm, the air is foul and without fragrance; if they suddenly smell the ultimate fragrance, it is feared that they would develop intoxication, stupor, and craving attachment. Having fallen into intoxication and stupor, they would lack awareness and thus fall into heedlessness without exerting themselves.

6.75

Sūtra: "'You should all [...] shame and humiliation in their minds.'"

6.76

Commentary: This instructs them to conceal their physical forms. Those great bodhisattvas have marks and signs adorning their bodies, and their physical appearances are supreme; these minor bodhisattvas are born according to inferior and evil conditions, and their exterior does not have supreme marks. Looking at themselves and observing others, they would give rise to shame and humiliation in their minds; therefore, they should conceal their physical forms so as not to cause them to feel ashamed.

6.77

Sūtra: "'You must not [...] create obstacles.'"

6.78

Commentary: Below is the instruction not to give rise to thoughts of inferiority regarding the realm. First is the statement, and later is the explanation. This is the first part. The Realm of Wonderful Fragrance is composed of precious jewels and fragrances; this land is an impure place, truly inferior. There are two kinds of obstacles: first, giving rise to thoughts of inferiority regarding the world, conceiving a lowly mind, not respecting that Buddha, not delivering those sentient beings, and thus creating an obstacle for oneself; second, giving rise to thoughts of inferiority regarding the world, conceiving a base mind, not working to transform and deliver them, and thus creating obstacles for these sentient beings.

6.79

Sūtra: "'Why is this? [...] there is no difference.'"

6.80

Commentary: This explains the meaning of the instruction. All Buddha-lands lack substantial reality, just like space. Or, the land of the nature of phenomena is signless like space; what good or evil is there? The Buddha, in order to transform sentient beings, manifests in accordance with their inclinations, so pure and defiled are not fixed. However, the reward land produced by the Buddha is pure and without difference; thus one knows that Śākyamuni's land is impure merely as a manifestation according to their inclinations, while the original land is pure and no different from ours. Therefore, do not give rise to thoughts of inferiority regarding that land.

6.81

Sūtra: "Then the emanation bodhisattva [...] suddenly manifested."

6.82

Commentary: Fourth is that assembly arriving here. That Buddha permitted them to come to respond to Vimalakīrti's intention, and Vimalakīrti mindfully focused to benefit the sentient beings for whom it was suitable; thus, relying jointly on divine powers, they suddenly arrived here.

6.83

Sūtra: "Then Vimalakīrti [...] all sat upon them."

6.84

Commentary: Fifth is the emanation seats awaiting them. Bidding them enter and arranging the seats to receive the guests according to their capacities, he therefore magically manifested them to seat the superior guests comfortably.

6.85

Sūtra: "Then the emanation bodhisattva [...] the fragrance was richly aromatic."

6.86

Commentary: Sixth is the fragrance of the food pervading and perfuming. There are three parts: first, handing over the food vessel; second, pervading and perfuming the world; third, the fragrance becoming richly aromatic due to the perfuming. This can be known from the text.

6.87

Sūtra: "In the great city of Vaiśālī, [...] leaped with joy in body and mind."

6.88

Commentary: Seventh is the assembly smelling it and becoming alarmed yet joyful.

6.89

Sūtra: "At that time, in the transformation city [...] Vimalakīrti's room."

6.90

Commentary: Below is the third section: the assembly hearing it and all gathering. There are two parts: first, human kings entering the room; later, celestial deities arriving. It intends to manifest what is venerable, with both the unseen and the seen congregating together. The human kings have three parts: 1. entering; 2. praising; 3. paying homage. This is the entering. People smelling the fragrance, those who were nearby all came.

6.91

Sūtra: "Seeing that in this room [...] praised it as unprecedented."

6.92

Commentary: Second is praising. Seeing that the assembly was vast and seeing the seats high and wide, they gave rise to joy and praised it as unprecedented.

6.93

Sūtra: "They paid homage to all the bodhisattvas [...] stood to one side."

6.94

Commentary: Third is paying homage. The bodhisattvas and śrāvakas transformed their bodies to match the seats; having arrived and seen this, they paid homage.

6.95

Sūtra: "Then the earth deities [...] Vimalakīrti's room."

6.96

Commentary: This is the celestial deities arriving. When spirits smell the fragrance, it stands to reason that they would trace it and arrive, let alone those of great majesty and virtue failing to come upon smelling it. Although devas of the form realm lack the olfactory consciousness, holy faculties function interchangeably, so smelling the fragrance they also came. They must have perceived it through meditative absorption, and thus all arrived.

6.97

Sūtra: At that time, Vimalakīrti […] food with the flavor of amṛta.

6.98

Commentary: The fourth major section below is urging the assembly to eat it. It has six parts: first, urging all to eat; second, the thought that the food is meager; third, the illusory bodhisattva admonishes them; fourth, having eaten, there is still a surplus; fifth, having eaten, they experience peace and joy; sixth, their bodies emit various fragrances. The first part has two sub-parts: first, the encouragement; second, the warning. This is the encouragement. This food is the amṛta bestowed by the Tathāgata Gandhadhvaja, a supreme, marvelous flavored food capable of dispelling the poisonous afflictions of all defilements.

6.99

Sūtra: One who eats like this […] will definitely be unable to digest it.

6.100

Commentary: This is the warning. The Buddha practices great compassion, permeating and engaging his body and mind to manifest this food, having originally wished to benefit and gladden all sentient beings. Do not eat this food with an inferior mindset that seeks only a small portion of personal benefit within saṃsāra. Without the intention of great compassion, one will definitely be unable to digest it. This warns them to generate a great mind.

6.101

Sūtra: At that time, in the assembly […] such a great assembly.

6.102

Commentary: Second is the thought that the food is meager.

6.103

Commentary: Sūtra: At that time, the illusory bodhisattva […] immeasurable merit and wisdom.

6.104

Commentary: Third, the illusory bodhisattva admonishes them. This has two parts: first, a brief admonition; second, an expansive revelation. The brief admonition has two parts: first, stating the point; second, explaining it. This is stating the point. This food was prepared by the Tathāgata; do not lightly measure it as insufficient using petty merit.

6.105

Sūtra: Why is that? […] will never be exhausted.

6.106

Commentary: This is the explanation. The water of the oceans can run dry, but this food will never be exhausted. The Buddha's power can set it so, and therefore it is made to be like this.

6.107

Sūtra: Even if immeasurable […] still could not exhaust it.

6.108

Commentary: The following expansively reveals the preceding meaning. It has two parts: first, stating the point; second, explaining it. This is stating the point. Even if all sentient beings in the trichiliocosm each took a morsel of this food in their hands, equal in size to Mount Meru, and spent an eon taking morsels and wanting to eat it, it still could not be exhausted.

6.109

Sūtra: Why is that? […] can never be exhausted.

6.110

Commentary: The following explains the reason. The five factors including morality and concentration have been explained as before. This food is born from these boundless causes, and its fruition is also immeasurable. Since it is the remainder of the Buddha's meal, sentient beings eating it for hundreds of thousands of eons can never exhaust it.

6.111

Sūtra: Thereupon the great assembly […] and there was still a surplus.

6.112

Commentary: Having eaten, there is still a surplus. Looking at the food vessel at first, it seemed sufficient for only one person. But sustained by the sacred virtues, the assembly could not exhaust it through eating.

6.113

Sūtra: At that time, the śrāvakas […] sustained by it.

6.114

Commentary: Fifth, having eaten, they experience peace and joy. First is the doctrine, then the simile. Sustained by the marvelous food and drawn forth by the sacred majesty, it was originally meant to aid beings; thus their bodies experienced peace and joy. A simile is raised to complete the statement. Those who eat this food are like the bodhisattvas in the worlds of serene adornment of all the reward lands in the ten directions, whose serene bodies are cheerful and unperturbed, being identical with them. It is not only the Western Sukhāvatī world, but all the worlds of peace and joy in the ten directions that serve as a simile.

6.115

Sūtra: From all the pores of their bodies […] various marvelous fragrances.

6.116

Commentary: Sixth, their bodies emit various fragrances. Those who eat this food are also like the trees of various marvelous fragrances in the marvelous fragrance worlds of the ten directions, which constantly emit marvelous fragrances, day and night without end. Not only do the fragrant trees of the marvelous fragrance world above serve as a simile, but all marvelous fragrance worlds in the ten directions are also used as similes, because the meaning is no different.

6.117

Sūtra: At that time, Vimalakīrti […] how does he preach the Dharma?

6.118

Commentary: The fifth section below is asking about that Buddha from this world. It has two parts: first, the question; second, the answer. This is the question. Even those on lesser stages might not know, so he tests them by asking, "Do you know or not?"

6.119

Sūtra: Those bodhisattvas […] are completely subdued.

6.120

Commentary: The following is the answer. It has two parts: first, answering that it is different; second, explaining the characteristics of benefit. This is the first text. Unlike this land where preaching the Dharma relies on vocal sounds to generate words and phrases, there they merely use marvelous fragrances to make them cease evil; hence it says "subdued."

6.121

Sūtra: Those bodhisattvas […] the virtues of a bodhisattva.

6.122

Commentary: This explains the characteristics of benefit. Fragrance flows from the trees under which the bodhisattvas sit; when they smell that marvelous fragrance, they immediately attain a superior concentration. With concentration as the foundation, they can give rise to wisdom, and a bodhisattva's virtues are born from this. Because concentration can generate all virtues, it is called the concentration adorned with all virtues.

6.123

Sūtra: At that time, those [bodhisattvas] from above […] how does he preach the Dharma?

6.124

Commentary: The sixth section below is their inquiring about the Dharma here. The main text has six parts: first, inquiring about the suitability for conversion; second, answering with the method of conversion; third, their praise; fourth, confirmation; fifth, inquiring about the cause for being born in a pure land; sixth, answering with the deeds that attain a pure land. This is inquiring about the suitability for conversion.

6.125

Sūtra: Vimalakīrti said […] and subdues and transforms them.

6.126

Commentary: The following answers with the method of conversion. It has three parts: first, declaring the answer in words; next, specifically revealing the characteristics of the words; after that, explaining the reason for the words. This is the first. Now, those who carry out conversion always act to suit what is appropriate. Since what is appropriate is difficult to subdue, the conversion must be unyielding. By guiding and benefiting them with words, initial beings can comply; if one were to attract them with fragrances and tastes, they would become contrary and stubborn. Therefore, he transforms that difficult-to-subdue assembly with harsh and unyielding words.

6.127

Sūtra: What are called […] harsh and unyielding words?

6.128

Commentary: The following specifically reveals the characteristics of the words. It has three parts: first, the question; next, the answer; and finally, concluding by revealing its fulfillment. This is the question.

6.129

Sūtra: That is to say, expounding to them […] these are impaired sense faculties.

6.130

Commentary: The following is the answer. It has two parts: first, four passages only showing evil causes and effects to cause them to feel revulsion and eliminate them; afterwards, twenty pairs showing both good and evil together to cause them to feel aspiration and revulsion. This first passage has five clauses showing evil fruits. "Birth in inopportune times" means birth in the eight inopportune places. The meaning of inopportune times was explained previously. Regarding the three miserable destinies, one should explain the locations, bodily dimensions, characteristics, and lifespans as differentiated elsewhere, but fearing excessive length, I will not discuss them.

6.131

Sūtra: This is bodily misconduct […] this is the retribution for mental misconduct.

6.132

Commentary: This second section has three clauses, showing the evil causes and effects within the three karmic actions. The essential natures of the three karmic actions, whether manifest or unmanifest, the number of their branches, and the breadth or narrowness of their realms and stages are all as described in separate chapters. However, whether preparatory, fundamental, or subsequent, the three kinds of light and heavy karma are all subsumed here. Therefore, outside the ten unwholesome paths of karma, the three karmic actions are clarified separately, because the karmic paths are solely grave and solely fundamental.

6.133

Sūtra: This is taking life […] this is the retribution for sexual misconduct.

6.134

Commentary: The third section below has ten clauses, showing the evil causes and effects of the ten unwholesome paths of karma. These are the three bodily evils. Taking what is not given was formerly called "stealing"; it is not only open robbery and stealthy theft that are named this transgression. Here it is revealed that with regard to any worldly object, if another's mind does not give it and one takes it by force, it is entirely this transgression, hence it is called "taking what is not given." As for "sexual misconduct," desire means greedy craving, showing that at the moment of culmination it is entirely greedy craving. It must involve what is not one's own; and even if it is one's own, if it is at the wrong time, wrong place, wrong measure, or wrong manner, it also constitutes a path of karma. Deviating from what is one's own is not a path of karma, hence it is called "misconduct."

6.135

Sūtra: This is false speech […] this is the retribution for frivolous talk.

6.136

Commentary: These are the four verbal evils. When mind and object conflict, it is called false. When it causes another to misapprehend, it is called deceptive. If one says "untrue speech," even true speech in saṃsāra could be called untrue speech, because its substance is empty and false. "Divisive speech" was formerly called "double-tongued." Speaking from two ends might be called double-tongued, and if with five heads it would be called five-tongued; therefore, one should simply call it divisive speech, because uttering words divides others who are close and friendly. "Harsh speech" was formerly called "evil mouth"; this is not an evil mouth, but rather the speech is evil. Uttering worldly vulgar words, coarse, vulgar, and abhorrent, is called harsh speech. "Frivolous talk" was formerly called "ornate speech"; elaborate ornamentation is called ornate. All words of praise would then be ornate speech. Now it is called frivolous and impure: the phrasing is ornate and mixed, and being base and vulgar is called impure; then words of praise will not incur this fault.

6.137

Sūtra: This is covetousness […] this is the retribution for wrong view.

6.138

Commentary: These are the three mental evils. Each name of the retribution of these evil karmas has four aspects: First, the fruition of maturation (vipākaphala): creating the lowest grade of the ten unwholesome paths of karma leads to birth as a hungry ghost; middle grade leads to birth as an animal; superior grade leads to birth in the hells (naraka). The fruits of humans and devas are entirely brought about by wholesome karma. Even if there are distinct unwholesome karmic retributions, they are not called maturation; for this reason, they are said to exist only in the three miserable destinies. Second, the fruitions corresponding to the cause (niṣyandaphala): when one dies from a miserable destiny and is later born among humans, due to taking life one has a short life and many diseases; due to taking what is not given, one lacks wealth; due to sexual misconduct, one's spouse is not chaste or virtuous; due to false speech, one is frequently defamed; due to divisive speech, one's relatives and friends are estranged; due to harsh speech, one constantly hears unpleasant sounds; due to frivolous talk, one's speech carries no authority or dignity; due to covetousness, greed becomes increasingly fierce; due to ill will, anger becomes increasingly fierce; due to wrong view, delusion becomes increasingly fierce, because in all wrong views delusion is predominant. Third, the environmental fruition (adhipatiphala): due to taking life, all external things lack luster; due to taking what is not given, one encounters much frost and hail; due to sexual misconduct, there is much dust and grime; due to false speech, there is much foul stench; due to divisive speech, [the ground] is uneven and treacherous; due to harsh speech, the land is salty, stony, and foul; due to frivolous talk, the seasons are irregular; due to covetousness, fruits are meager; due to ill will, the taste of fruits is bitter and acrid; due to wrong view, the taste of fruits is bitter and acrid or there are no fruits at all. Fourth, the fruit of human effort (puruṣakāraphala): it causes associated and co-existent dharmas to increase. Or, having no other separate essence, it is simply what is induced by the nominal person of these three fruits and five aggregates; having no distinct characteristics, it is not discussed. Each of these is as described in the Yogācārabhūmi, fascicles 59 and 60, the Abhidharmasamuccaya, fascicle 7, and in the sūtras.

6.139

Sūtra: This is stinginess […] this is the retribution for ignorance.

6.140

Commentary: The fourth section below has six clauses, showing the evil causes and effects of the six hindrances. There are also three fruits, which should be understood by analogy to the preceding, categorized separately according to the meaning.

6.141

Sūtra: This is observing the precepts […] this is what ought not to be done.

6.142

Commentary: Below are twenty pairs (formerly nine pairs) covering all goods and evils to generate aspiration and revulsion. Here there are three pairs. "Observing what is learned" refers to the precepts initially received. "Upholding individual liberation (prātimokṣa)" means receiving and upholding the precepts. Or, the former refers to prohibitive precepts and the latter to intrinsic precepts. Or, the latter refers to the initial stage because it initially relinquishes evil; the former refers to a subsequent stage because it encompasses what has been received. Reversing the above two can be understood. "What ought to be done" refers to the precepts of active observance. "What ought not to be done" refers to the precepts of passive restraint, or the precepts concerning violations by action.

6.143

Sūtra: This is yoga […] this is not an obstacle.

6.144

Commentary: Here there are three pairs. "Yoga" has the meaning of corresponding contemplative practice. "Permanent abandonment" refers to being discarded by the noble path. "Obstacle" refers to dharmas that obstruct the noble path.

6.145

Sūtra: This is an offense […] this is the wrong path.

6.146

Commentary: Here there are three pairs. "Expiation of offenses" refers to the method of confession. "Defilement" refers to afflictions and so forth. That which is mixed with defilement refers to all sāsrava dharmas.

6.147

Sūtra: This is wholesome […] this is a fault.

6.148

Commentary: Here there are six pairs. Conforming to principle and benefiting beings is called wholesome. Capable of being destroyed and ruined is called worldly. Inspiring revulsion and dread is called a transgression. Outflows (āsrava) refers to afflictions; like a leaking house, it is exceedingly abominable; having these afflictions, it is called sāsrava. Conditioned (saṃskṛta) means made; possessing making and activity is called conditioned. Attaining this virtue through applied effort is called merit. Reversing the above can be understood.

6.149

Sūtra: This is accompanied by suffering […] this is Nirvāṇa.

6.150

Commentary: Here there are five pairs. Oppression is called suffering, and pleasant agreeable sensation is called joy. Evil dharmas are to be reviled, and inferior dharmas are to be abandoned. Clamor and confusion are called saṃsāra. Reversing the above can be understood.

6.151

Sūtra: Dharmas such as these have immeasurable approaches.

6.152

Commentary: This concludes and groups them. The various approaches above are termed 'immeasurable meanings'; fearing prolixity, they are not elaborated here, and one should contemplate them in accordance with principle. In other lands, sentient beings have sharp faculties and are easily converted, entering the Way upon merely seeing light and the like. This land is not so; therefore, it is necessary to instruct and demonstrate to them painstakingly one by one.

6.153

Sūtra: Sentient beings in this land [are stubborn and difficult to convert...] so that they may be tamed.

6.154

Commentary: Below, the reason for this speech is explained. There are three parts: first, through dharma; second, through metaphor; third, through synthesis. This is the explanation through dharma.

6.155

Sūtra: Just as an elephant or a horse [...] and only then are they tamed.

6.156

Commentary: This is the explanation through metaphor. The older text has two metaphors, adding harsh torment, painful whipping, and the like.

6.157

Sūtra: Likewise, in this land [...] entering the true Dharma.

6.158

Commentary: This is the explanation through synthesis. 'Admonishing' means showing; 'illustrating' means making understand. By making them understand through bitter severity, they are brought to be tamed and to enter the true status.

6.159

Sūtra: At that time, those [bodhisattvas] from the direction above [...] attained what had never been before.

6.160

Commentary: Third, their praise. There are two parts: first, attaining what had never been before; second, raising praise. This is the first.

6.161

Sūtra: They all spoke these words: '[...] taming, gathering, and benefiting.'

6.162

Commentary: Below, raising praise. First, praising the Tathāgata; next, praising the bodhisattvas. 'Śākya' means able, which is the Buddha's clan name; 'muni' has the meaning of tranquility. Being able to be silent and tranquil in the face of the various evils of saṃsāra, he is thus called 'Able in Tranquility' (Śākyamuni). Śākya is the clan name. Gautama is the lineage name; here it is translated as 'sun-baked' and is also called 'sugar cane'. It is like a person whose surname is Lu, being of the Lu clan descended from ghosts: this Lu is to be revered, whereas other Lus are not. If one has the surname Śākya, it is the Gautama Śākyas: this Śākya is to be revered, whereas other Śākyas are not. The narrative of this original cause is as explained in another chapter. The true virtues of the Śākya [Buddha] are praised endlessly. Because he manifests as an inferior birth, it is called 'concealed'. Extremely evil sentient beings are therefore called 'low and inferior'. Being devoid of the wealth of the noble Dharma, they are therefore called 'destitute'. Taming cuts off evil; gathering and benefiting gives goodness.

6.163

Sūtra: These bodhisattvas [...] sentient beings difficult to convert.

6.164

Commentary: This praises the bodhisattvas. 'Enduring various kinds of fatigue' refers to the painful and vexing matters when benefiting sentient beings. 'Superior, rare, and firm' means that although vexed and troubled by all kinds of affairs, they do not retreat or fail. Surpassing non-Buddhists and the like is called 'superior vigor'. Being rarely encountered in the world is called 'rare'. Being incapable of retreating or giving way is called 'firm'. 'Inconceivable' refers to their urging and striving being profound. 'Great compassion and vigor' is aroused for the sake of beings. The word 'vigor' applies across the preceding meanings: first, superior; second, rare; third, firm; fourth, inconceivable; and fifth, vigor of great compassion.

6.165

Sūtra: Vimalakīrti said: '[...] sentient beings difficult to convert.'

6.166

Commentary: Fourth, endorsing and confirming this. There are two parts: first, endorsing and confirming; second, praising its superiority. This endorses and confirms the previous praise of the Tathāgata.

6.167

Sūtra: The assembly of bodhisattvas [...] immeasurable sentient beings.

6.168

Commentary: This endorses and confirms the previous praise of the bodhisattvas.

6.169

Sūtra: Great Beings, you should know [...] the merit obtained.

6.170

Commentary: Below, praising its superiority. There are three parts: first, indicating the superiority; second, revealing the superiority; third, concluding the superiority. This is the first. Cultivating the bodhisattva practices in this land, enduring suffering with diligence, and gathering and benefiting broadly, the merit cultivated in a single lifetime thus surpasses hundreds of thousands of great kalpas in all of that Sarvagandhasugandhā world. All things in that realm are formed of wonderful fragrance, hence it says 'all.'

6.171

Sūtra: Why is that? [...] does not exist there.

6.172

Commentary: Below, revealing the superiority. There are two parts: first, revealing the reason; second, revealing the superior practices. This is the first passage. Because one cultivates the ten dharmas to rescue sentient beings who suffer, it surpasses other Buddha lands. In other Buddha lands there are no suffering sentient beings, afflictions, and the like, nor are there the two vehicles. Therefore, cultivating for a single lifetime surpasses many kalpas elsewhere.

6.173

Sūtra: What are the ten?

6.174

Commentary: Below, revealing the superior practices. There are three parts: first, questioning; next, revealing; finally, concluding. This is the question.

6.175

Sūtra: First, by giving [...] gathering those who are foolish.

6.176

Commentary: These are the six perfections. They eliminate the six obscurations to pull out suffering beings. In other Buddha lands, only superior practices are cultivated, as there are no six obscurations.

6.177

Sūtra: Seventh, by expounding the elimination [...] those who delight in lesser dharmas.

6.178

Commentary: The four wheels crush the eight difficulties, universally gathering sentient beings, as previously explained; this is because other lands do not have the eight difficulties. Gathering those who delight in the lesser by means of the Mahāyāna dharma is superior, because other lands have nothing lesser.

6.179

Sūtra: Ninth, by various [...] all sentient beings.

6.180

Commentary: In other lands, there are none who have not planted roots of goodness; all are those whose roots of goodness are mature, which is why this surpasses the others. In other lands, there are no sentient beings with evil dharmas, so there is no need for the four means of gathering. Here, cultivating the four means of gathering to gather evil sentient beings is why it surpasses other lands.

6.181

Sūtra: These are the ten wholesome dharmas to be cultivated and accumulated.

6.182

Commentary: This concludes them.

6.183

Sūtra: In this Sahā world [...] does not exist there.

6.184

Commentary: This concludes the superiority.

6.185

Sūtra: At that time, [those bodhisattvas from] that Buddha land [asked: 'By fulfilling how many dharmas does a bodhisattva in this world proceed without injury and] be born in other pure lands?'

6.186

Commentary: Fifth, inquiring into the causes of a pure land. When bodhisattvas in this land practice the preceding ten dharmas, dwelling before the bhūmis, by maturing how many dharmas do they not ruin this dharma and not harm wholesome practice? Or, without ruining goodness and without harm arousing evil, they are able to dwell in the ten bhūmis and later be born in a pure land. If they already dwell in the ten bhūmis, they are born in a pure land naturally, without requiring this question.

6.187

Sūtra: Vimalakīrti said: '[...] be born in other pure lands.'

6.188

Commentary: Sixth, answering regarding the karma for attaining a pure land. There are three parts: first, indicating; second, revealing; third, concluding. This is the first.

6.189

Sūtra: What are the eight?

6.190

Commentary: Below, revealing. There are two parts: first, questioning; next, revealing. This is the question.

6.191

Sūtra: First, a bodhisattva [...] seeking a wholesome reward.

6.192

Commentary: Below, revealing. There are eight. Seeing others as being of benefit to oneself, because they bring about one's own bodhi; not considering oneself as being of benefit to them, because one sees no great gain [therein]. How much more so when speaking of the emptiness of the three wheels—how could there be any expectation of wholesome roots?

6.193

Sūtra: Second, a bodhisattva [...] transfers and gives it all to them.

6.194

Commentary: Great compassion is broadly set in motion to undergo suffering on their behalf. Great benevolence is broadly set in motion to transfer and give wholesome roots.

6.195

Sūtra: Third, a bodhisattva [...] the mind without hindrance.

6.196

Commentary: Enemies and kin are not two; rescuing them equally, not acting out of affection or aversion, the mind is without obstruction, as 'gua' means obstruction.

6.197

Sūtra: Fourth, a bodhisattva [...] reveres and cherishes them as the Buddha.

6.198

Commentary: 'Arrogance' (mada) means intoxicated laxity, giving free rein to body and mind. 'Conceit' (māna) means haughtiness, exalting oneself and looking down upon others. There are seven kinds of arrogance: arrogance of health, arrogance of youth, arrogance of long life, arrogance of caste, arrogance of physical strength, arrogance of wealth and status, and arrogance of erudition. There are also seven conceits: 1. conceit, which means reckoning oneself superior to the inferior or equal to the superior; 2. excessive conceit, which means reckoning oneself equal to the superior and superior to the equal; 3. conceit beyond conceit, which means reckoning oneself superior to the superior; 4. 'I'-conceit, which means holding oneself high based on self; 5. conceit of superiority, claiming to have attained much when one has attained little; 6. conceit of inferiority, when another is far superior, reckoning oneself to be only slightly inferior; 7. perverse conceit, having no virtue at all, yet reckoning oneself to have virtue. Formerly, due to internal arrogance, one gave rise externally to conceit, thereby sinking into saṃsāra; now one should eliminate them and revere others as the Buddha.

6.199

Sūtra: Fifth, a bodhisattva [...] without doubt and without slander.

6.200

Commentary: Formerly, not hearing the Dharma, or even if hearing it, doubting and slandering it, one thereby sank into saṃsāra; now having the opportunity to hear it, one should cut off doubt and slander.

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說無垢稱經疏 — Classical Chinese