維摩經義記卷第四 4
English (machine translation) 4
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4.1
[...] was heard in their midst, and therefore it is explained later. Another explanation: its explanation precisely here is also according to the sequence [... she] was able to manifest a female body, and also able to practice the non-path so as to open up the correct path. 'Buddha' is the fruit of consummate perfection, and [...] 'path' means being able to open up passage so that people reach buddhahood; therefore this chapter is titled the 'Chapter on the Buddha Path'. Another explanation: practicing the non-path is in order to cause the jewels and ordinary beings ultimately [to reach] the Buddha [...]; looking afar, it displays the bodhisattva's virtue of embracing all creatures, while directly depriving the two vehicles of their path of solitary goodness. Within this chapter it is divided into two sections. From the beginning of the chapter up to 'will never be able to produce the intention for supreme bodhi', it directly clarifies the meaning of penetrating the Buddha path. Below, from 'Universally Manifesting Physical Forms' onward, the question arises due to the room being empty; but without establishing a separate chapter title, it is explained under this [chapter]. Within the Buddha path it is divided into three sections: First, from the beginning of the chapter up to 'A bodhisattva who can practice the non-path in this manner is one who penetrates the Buddha path', it directly clarifies the meaning of practicing the non-[path]. Second, from Vimalakīrti asking Mañjuśrī 'What constitutes the tathāgata-gotra?' up to 'If one does not enter the great ocean of kleśas, one cannot obtain the jewel of all-knowledge', it clarifies explaining the [buddha]-seed according to conditions, [...] why the seal of saṃsāra and kleśas contains the tathāgata-gotra capable of cittotpāda. Third, from 'At that time Mahākāśyapa praised him, saying...' onward, Kāśyapa praises and elaborates upon Mañjuśrī's words while also lamenting his own present portion.
4.2
Regarding the first section on penetrating the Buddha path: Where Vimalakīrti says, 'A bodhisattva practicing the non-path is one who penetrates the Buddha path'—in speaking now of the 'non-path', everything is the non-path with the sole exception of the bodhisattva's correct path. It clarifies that the bodhisattva takes softening the light to assimilate with [...] as his work; this means that in practicing the non-path, his inner mind is undefiled, and by guiding it with the correct [path] he directly penetrates the Buddha path. In order for practice [...] to rely on the non-path, the correct path is then able to penetrate, and the practices of both others and oneself are fully carried out. Therefore it is said, 'A bodhisattva practicing the non-path is one who penetrates the Buddha path.' Furthermore, it is asked: 'Why practice the non-path?' If a bodhisattva conforms to their dust, he should then have defilement; how could he conform to the non-[path] without having its evils? The answer states: 'He practices the five anantarya acts without distress or anger'—evil arises from the mind and does not reside in external phenomena or principles. He manifests practicing the five heinous sins, yet within his mind there is no anger; hence he does not share in their evils. Within this, it is divided into four subsections.
4.3
The first subsection, from practicing the five anantarya acts up to 'manifests among hungry ghosts yet is complete in merit and virtue', clarifies practicing the non-path in terms of evil causes and evil effects. 'Practicing the five anantarya acts without distress or anger' refers to the gravest causes among evils. Worldly people mostly create the five heinous sins with acute minds of distress and anger; wishing to [...], he manifests practicing the five heinous sins yet without distress or anger. Hell beings, animals, and hungry ghosts are [...] effects. Ordinary beings fall into hell because of the defilement of transgressions; although the mahāsattva manifests dwelling there, he truly has no defilement of transgressions. Because [...] is abundant, one falls among animals; it intends to clarify that although the bodhisattva manifests as an animal, delusion and pride have long been severed. Due to stinginess, greed, and meager merit, lacking all merits and virtues, one falls among hungry ghosts; although the mahāsattva dwells among them, his merit and virtue are sufficient.
4.4
The second subsection, 'He pursues the path of the form realm without taking it to be superior', clarifies practicing the non-path in terms of good causes and good fruits. The form and formless realms are good fruits, and 'the path' refers to good causes. It intends to clarify that although the mahāsattva manifests dwelling there, he cannot consider them superior.
4.5
The third subsection, from 'He manifests practicing desire' up to 'He manifests practicing all kleśas yet his mind is always pure', clarifies practicing the non-path comprehensively in terms of all kleśa causes. 'He manifests practicing desire yet is free from all attachments' clarifies that although the bodhisattva manifests conforming to deeds of desire, he is free of the fault of defiled attachment. The subsequent phrases can be understood by analogy. 'He manifests practicing all kleśas yet his mind is always pure' comprehensively adduces all kleśas. Because the causes of kleśas cannot be exhaustively spoken of, it summarizes and concludes them together. It intends to clarify that the mahāsattva's kleśas [...] outwardly, while mental purity resides inwardly.
4.6
The fourth subsection, from 'He manifests entering into māras' onward up to 'without severing saṃsāra', clarifies practicing the non-path in terms of [...] various karmic retributions. 'He manifests entering into māras yet follows the wisdom of the Buddha and does not follow other teachings' intends to clarify that the bodhisattva outwardly conforms to the hordes of māras, while inwardly according with correct wisdom and not following the teachings of māras. The subsequent [phrases] can be understood by analogy. 'He manifests universally entering all destinies' is because karmic retributions cannot be exhaustively spoken of, so it summarizes the karmic retributions to conclude them. 'He manifests nirvāṇa'—because nirvāṇa lies outside of karmic retributions, it is brought out separately. 'Mañjuśrī, a bodhisattva who can do this...' onward summarizes and concludes the meaning of practicing the non-path to penetrate the Buddha path.
4.7
'Thereupon Vimalakīrti asked Mañjuśrī...' onward is the second major section, explaining the gotra in accordance with conditions. Why did he ask Mañjuśrī? It intends to clarify the two sages mutually revealing and making each other known. Within this, it is divided into three subsections.
4.8
The first, from 'Thereupon Vimalakīrti...' onward up to 'all kleśas are the buddha-seed', clarifies explaining the gotra in terms of various evils. Why are kleśas the tathāgata-gotra? In terms of principle, the myriad practices are the buddha-seed; here, pointing to kleśas as the seed, it means that if there were no kleśas, one could not generate the intention [for awakening]; dependent on having kleśas, one gives rise to bodhicitta. This is explaining the gotra within conditions. Another explanation: As to why kleśas are designated as the gotra, it is now clarified that the arising of dharmas is not fixed, but is generated through conditions: either turning from the erroneous to follow the correct, or changing from evil to cultivate good. Thus the correct arises from the erroneous, and good is produced due to evil; therefore, through conditions the gotra can be differentiated. Above, it clarified the merit of the non-path serving as the master of the path; here, it clarifies the virtue of non-seed serving as the disciple of the seed. Thus the two vehicles' solitary goodness lacks the merit of the master; lacking the seed of kleśas, they lose the virtue of the disciple. 'Having a body': the view of the body is the basis of myriad precepts. 'Ignorance and craving for desire' onward extensively clarifies the meaning according to the numerical grouping by ones of various kleśas. The 'seven abodes of consciousness' are: the humans and devas of the desire realm count as one, the three dhyānas, and the three formless realms, making seven. Why are the three bad destinies not taken? Because the three bad destinies are places of severe suffering, consciousness takes no delight in abiding there, and therefore they are not taken. The fourth dhyāna has only the mind of the fourth dhyāna; non-conception is the absorption of mental cessation, so consciousness takes no delight in abiding there, and therefore it is not taken. The sphere of neither-perception-nor-non-perception is because neither-perception is encompassed by the absorption of cessation, and therefore consciousness takes no delight in abiding there.
4.9
The second subsection, from '[Mañjuśrī] said: What does this mean?' onward up to 'Therefore, you should know that all kleśas are the tathāgata-gotra', clarifies resolving doubts. 'What does this mean?' is an expression of doubt: the consummate, wondrous fruit should rely on superior causes to serve as its seed; now, stating that kleśas are the seed, what could be the meaning? The answer states: 'Those who perceive the asamskṛta' refers to the contemplation of emptiness. 'Entering the samyaktva-niyāma and being unable to generate cittotpāda'—the signless leads [...] above, which is called the samyaktva-niyāma. It clarifies that people of the two vehicles make efforts to escape worldly toil, their minds dwelling in the principle of serene tranquility; resting content in the asamskṛta, they cut off aspirations for what lies beyond. As for ordinary beings, their kleśas being heavy, the suffering they encounter is all the heavier; hearing of supreme bliss, they are able to generate aspirations for what lies beyond, generating the intention to abide and take it. If spoken strictly in terms of principle, people of the two vehicles should naturally have been first to achieve buddhahood; however, the reason this statement is made now is to make the two vehicles understand the beauty of cutting and polishing, and to cause ordinary beings to generate a mind of superior aspiration. 'Just as lotus flowers do not grow on high plateaus'—below there are three similes. The first two similes comprehensively support the simile of ordinary beings; the last simile is given specifically as a simile for the two vehicles. 'Lotus flowers do not grow on high plateaus' is a metaphor for the two vehicles; 'low-lying, damp mud' is a metaphor for ordinary beings. 'So it is with perceiving the asamskṛta' onward matches the high plateau and dry land above; 'in the mud of kleśas' onward matches the low-lying, damp mud above. 'Furthermore, just as planting seeds in the air' onward is also a metaphor for both the ordinary being and the sage; but while the former spoke in terms of the five dull proclivities, this speaks in terms of the five sharp proclivities, and so they can be differentiated. 'Furthermore, just as planting seeds in the air' is a simile for the two vehicles; 'manured soil' is a simile for ordinary beings. 'Those who perceive the asamskṛta' matches planting seeds in the air above; 'those who generate the view of self' matches the manured soil. 'Generating the view of self as [lofty as] Mount Sumeru' clarifies that the ordinary being's self-mind is self-exalting, following only what is superior; therefore, hearing of the extreme bliss of the buddha fruit, they revere and yearn for it. 'Therefore, you should know...' onward summarizes and concludes that everything is the tathāgata-gotra.
4.10
The third subsection, from 'Just as not...' downward, is given specifically as a simile for the two vehicles. The first two similes clarified that the two vehicles lack the virtue of the disciple; the latter simile clarifies that they lack the merit of the master. Whenever one wishes to retrieve a pearl, one must personally travel and wade through the great ocean. The śrāvaka does not enter the [great ocean of] saṃ[sāra... jewel; the] bodhisattva enters saṃsāra [... and] obtains the buddha fruit, hence it is said that he obtains the supreme jewel of knowledge.
4.11
'At that time Mahākāśyapa praised him, saying, "Excellent!"' onward is the third major section. From 'Excellent!' onward, it clarifies praising and elaborating upon Mañjuśrī's words: the company of worldly toil can indeed generate the intention to become the buddha-seed. 'We today are no longer capable...' onward clarifies that the two vehicles lament their own severance of share and inability to generate the intention, while praising ordinary beings who can generate the intention. 'Therefore, Mañjuśrī, ordinary beings have reciprocation regarding the Buddhadharma, whereas śrāvakas do not.' Ordinary beings have reciprocation regarding the Buddhadharma: the Buddha originally had saving beings from suffering as his core intent; ordinary beings are able to generate the supreme intention and broadly transform sentient beings, according with the Buddha's original intent, and their meaning of repaying kindness is complete; hence it is said that they have reciprocation. Śrāvakas also receive the teaching and practice, but they merely sever the delusions of the three realms completely and attain the realization of nirvāṇa; unable to carry out the transformation of living beings, they run contrary to the Buddha's intent; hence it is said they do not have the meaning of reciprocation. Another explanation: Both ordinary beings and sages from beginningless time have previously generated the great mind, but abandoned and forgot it in the interim; now ordinary beings again generate the great mind, matching their original, past understanding; therefore it is said they have reciprocation. People of the two vehicles have severed their share in the Mahāyāna and do not return to their original practice; therefore it is said they do not have reciprocation. 'Why is this?' downward explains the reason for the presence and absence between the ordinary being and the sage. Why is it that ordinary beings have reciprocation while śrāvakas do not? The explanation says: When ordinary beings hear the Buddhadharma, they can give rise to the supreme intention for the path, generate the mind to become buddhas, propagate the teaching without cessation, and those who awaken continuously succeed one another so that the Three Jewels are not severed; they have the meaning of repaying kindness, and therefore have reciprocation. Even if śrāvakas hear the Buddhadharma, they can never generate the supreme intention for the path; therefore they do not have reciprocation.
4.12
'At that time in the assembly there was a bodhisattva named Universally Manifesting Physical Forms...' onward up to the Chapter on Entering the Dharma Door of Non-Duality [...] the fourth treatise arising from emptiness. Because the room was empty, Universally Manifesting [Physical Forms] raised a question: 'A worldly person's household ought to have parents, wife, children, retinue, interactions, and provisions for living. How is it with the Upāsaka, where are these things located?' Vimalakīrti answered, clarifying that the mahāsattva differs from the worldly: Worldly people take saṃsāra as parents, wife, children, and retinue, and conditioned dharmas as provisions for living; the mahāsattva takes the two wisdoms of provisional and ultimate as parents, and merit and virtue as wife, children, retinue, and provisions for living. 'Although knowing there is no arising or ceasing' discriminates and clarifies expedient means, expanding upon the meaning of 'father' above. The Chapter on the Dharma Door of Non-Duality expands upon the meaning of 'mother' above. Later, five thousand bodhisattvas attain the anutpattika-dharma-kṣānti; all of this stems from the empty room. Universally Manifesting Physical Forms' question remotely stems from the empty room, and immediately derives from the beginning of this chapter where [the bodhisattva] indiscriminately conforms to the non-path, leaving out no evil. Now it clarifies that the Buddha's correct path leaves out no virtue; because virtue is complete within, he is able outwardly to conform to the non-path.
4.13
Within this, it is divided into four sections: First, from the initial statement 'where are all these located?' it clarifies that due to the room being empty, Universally Manifesting Physical Forms raised the question. Second, from 'Thereupon Vimalakīrti answered with verses, saying...' onward up to 'Subduing the four kinds of māras, / Erecting the victory banner at the bodhimanda', it clarifies [...] parents, retinue, and provisions for living differ from the worldly. Third, from 'Although knowing there is no arising or ceasing, / He manifests there, and so there is birth' onward up to the end of the chapter, it clarifies that expedient wisdom expands upon the meaning of 'father' above. Fourth, the Chapter on Entering the Dharma Door of Non-Duality clarifies that ultimate wisdom expands upon the meaning of 'mother' above.
4.14
In the first section, the reason Universal Manifestation of Physical Forms raises the question is that within a household, there ought to be parents, dependents, and material goods for sustenance, yet now there are none at all. Therefore he asks: 'Who are your parents, wife, and children? Where are your elephants, horses, and carriages?'
4.15
In the second [section], 'Vimalakīrti answered in verse,' it is divided into three subsections. The first, from 'Prajñāpāramitā' down to 'Takes this as music,' consists of four verses of gāthā, speaking in terms of human dependents. As for 'Prajñāpāramitā is the bodhisattva's mother, and skillful means is the father': a mother originally manages domestic affairs within the inner chambers; this illustrates that real wisdom is based within ultimate principle, and hence it is taken as the mother. A father originally receives guests and oversees matters outwardly; skillful means transforms beings externally, and is thus like a father. As for 'Of all the guides of beings, there are none not born from them': these two wisdoms nurture the dharmakāya and are the basis of the myriad practices. How could they merely be the parents of bodhisattvas? All Buddhas are also born from them. As for 'Taking the joy of the Dharma as wife': a wife originally brings delight to the mind; the joy of the Dharma brings pleasant delight, so it is taken as the wife. Another explanation: people of the world take a wife to seek offspring to carry on the family lineage; metaphorically, the Path is born from joy, and because of joy, the buddha-seed continues uninterrupted and the dharmakāya is unbroken, just as taking a wife ensures offspring never cease. As for 'Taking the mind of loving-kindness and compassion as daughter': a woman has the sense of marrying out and going forth; loving-kindness and compassion spread outward, hence they are called the daughter. Another explanation: women by nature possess much loving-kindness and compassion; harboring a mind of loving-kindness and compassion resembles a woman's nature, hence the comparison. As for 'The good mind, sincere and true, is the son': a male by nature has the character of being firm and capable of managing family affairs; this illustrates that the goodness of sincerity and truth possesses the firmness to manage the family affairs of the Buddha-fruit and bodhi. As for 'The house of ultimate emptiness and tranquility': a house has the function of settling the body; emptiness is the abode where the spirit rests, just like a house. Another explanation: a house originally fends off wind and frost and shelters from rain and dew; this illustrates that the principle of emptiness can fend off the wind and frost of kleśas and shelter from the rain and dew of the outflows. As for 'The disciples are the multitude of afflictions, which turn according to his will': a disciple originally has the meaning of receiving and upholding the teacher's instructions; this illustrates that when afflicted sentient beings receive conversion from me, they have the meaning of disciples. Another explanation: disciples respectfully obey, filially nurture, and benefit me; this illustrates that the merit of converting afflicted sentient beings comes to benefit oneself, which is why they are called disciples. As for 'The limbs of enlightenment are good friends; through them one accomplishes correct awakening': a good friend can benefit one with what is good; precisely because the limbs of enlightenment support and benefit one's becoming a Buddha, they are called spiritual friends (kalyāṇamitra). As for 'The various pāramitā dharmas are equal companions': when people of the world travel rivers and cross mountain passes, they must gather companions and assemble peers before they can proceed; this illustrates that when a mahāsattva travels the river of saṃsāra and crosses the mountain pass of kleśas, if he does not go together with the six pāramitās, there is no way he can proceed, hence they are called equal companions. As for 'The four means of embracing are singing girls': the four means of embracing accommodate beings to delight their feelings, hence they are called singing girls. Another explanation: singing girls originally convey the meaning of music and voices, which necessarily draw many people together; the four means of embracing transform beings by suiting their dispositions, so the multitudes inevitably take refuge and follow. As for 'Singing, chanting, and reciting the words of the Dharma, taking this as music': worldly people use music to console and delight themselves; the bodhisattva uses the sound of the Dharma to entertain himself.
4.16
The second subsection, from 'The garden of dhāraṇī' down to 'Washing with a pure mind, the limbs of the precepts are the fragrant ointment,' consists of seven verses explaining that material goods for sustenance are different [from the worldly]. As for 'The garden of dhāraṇī': a garden originally fences in trees and fruit to keep them from being lost; this illustrates that dhāraṇī retains sounds and characteristics of dharmas without loss. As for 'The forest trees of the undefiled Dharma': seeing the truth is undefiled; just as trees with deep roots are difficult to uproot and their branches and foliage flourish, so the undefiled is profound, solid, and difficult to overturn, and the branches of the myriad goods flourish in purity, just like trees. Another explanation: trees can block out sunlight and thus provide shade; this illustrates that the substance of the undefiled can block out the sunlight of wrong views and kleśas, obtaining the cool, wonderful bliss of nirvāṇa. As for 'The pure and wondrous flowers of the factors of enlightenment, the fruit of liberation and wisdom': flowers originally grow from trees and are able to yield fruit; with the undefiled vision of truth as the tree, it can produce the flowers of contemplating the seven factors of enlightenment and obtain the fruit of liberation through the knowledge of the exhaustion [of defilements] and the knowledge of non-arising. As for 'The bath pond of the eight liberations, overflowing and full with the water of samādhi': the eight liberations turn away from and abandon lower evils, just like a bath pond removes dirt. Now, if one wishes to cultivate the contemplation of the eight liberations, one must allow the mind to roam in the water of samādhi; if cultivation of samādhi is complete, then the pond of the eight liberations is full, hence it says 'overflowing and full with the water of samādhi.' As for 'Spread with the flowers of the seven purities, bathing this undefiled person': these seven purities are purity of precepts, purity of mind, purity of view, purity of overcoming doubt, purity of path and non-path, purity of conduct, and purity of knowledge and vision of the cessation of conduct; these are called the seven purities. Flowers originally carry the meaning of fragrance, freshness, and purity; this illustrates that the seven purities are replete with the fragrance of morality and concentration and the fresh purity of wisdom, just like flowers. Arhats and dharmakāya mahāsattvas let their minds roam in this principle; therefore it says 'bathing this undefiled person.' Another explanation: flowers originally emerge from water and adorn the trees; these seven purities arise from samādhi and adorn samādhi. As for 'Galloping with the five superknowledges as elephants and horses': the bodhisattva uses the five superknowledges to fly swiftly from place to place to carry out conversion, just like galloping elephants and horses. As for 'Taking the Mahāyāna as the carriage': the Mahāyāna has the sense of carrying and transporting, like a carriage. As for 'Taming and driving with a unified mind, roaming upon the eightfold correct path': although the eightfold correct path is flat and level, without the carriage of the Mahāyāna being steered and driven, it might veer off the track. A 'unified mind' means the mind of equanimity (upekṣā). The mind has three aspects: first, arousal; second, restraint; third, equanimity. If the mind is excessively aroused, one should cultivate samādhi; if the mind is excessively sunken, one should cultivate vigor; if movement and stillness are harmoniously adjusted, leaving it to advance leisurely in moderation, this is called equanimity. With equanimity, things are balanced, just like a skilled driver: when the ox is slow he whips it, and when it is swift he checks it; when slowness and swiftness are appropriate, it travels the level road smoothly without obstacle. As for 'Fully adorning the appearance, the secondary signs embellishing the posture': adorning the appearance with the thirty-two marks of a great man, and brightening the posture and countenance with the eighty secondary signs. As for 'The supreme clothing of shame and conscience': worldly supreme clothing has the function of covering and shielding; this illustrates that the bodhisattva uses the dharma of his own shame and conscience as supreme clothing to cover the shameful baseness of shamelessness and lack of conscience. As for 'Taking the profound mind as a flower garland': people of the world use flower garlands as head ornaments; this illustrates that the practice of the profound mind is paramount, just like a garland. Another explanation: people of the world thread diverse flowers on a cord to make a head ornament; this illustrates that the bodhisattva uses the understanding of the profound mind to string together all practices, ultimately completing the head adornment of wisdom. As for 'Richly possessing the seven treasures of wealth': faith, precepts, hearing, wisdom, giving, shame, and conscience are called the seven treasures. Worldly people consider having an abundance of the seven treasures as wealth; the mahāsattva accumulates these seven dharmas as wealth. As for 'Teaching to yield interest': one uses the seven treasures to teach and transform others, and those people in turn transform others; conversion transmitted from one to another—how is this not yielding interest? As for 'Practicing as taught and dedicating it brings great profit': being able to practice what is preached and dedicating the goodness cultivated to jointly achieve the unsurpassed Path, the merit comes back to oneself, which is like great profit. As for 'The four dhyānas are the couch and seat, arising from pure livelihood': a couch and seat are for sleeping, reclining, and resting the body; the four dhyānas mean peace and stillness, identical in sense to a couch and seat. Another explanation: couches and seats in the world avoid poisonous stings and low dampness; this illustrates that the bodhisattva cultivates the four dhyānas to eliminate the troubles of the low and defiled lower stages. Now, to make a couch or seat, one must wield ax and adze before it can be completed; similarly, if one does not cultivate pure livelihood as the cause, there is no way dhyāna concentration can be attained, hence it says 'arising from pure livelihood.' As for 'Much hearing increases wisdom, serving as the sound of awakening oneself': foreign kings sleep too much, so they play the sounds of strings and bamboo flutes into their ears to awaken them; this illustrates that if the bodhisattva reclines on the couch of dhyāna concentration too deeply, he uses extensive hearing to increase wisdom, dispelling the stupor and sleep of ignorance. As for 'The food of the amṛta-dharma, the flavor of liberation as the drink': food sustains the body and nourishes life; drink quenches thirst. The undefiled amṛta in accordance with reality sustains the dharmakāya and nourishes the life of wisdom; liberation removes the thirst of craving in saṃsāra. As for 'Washing with a pure mind, the limbs of the precepts are the fragrant ointment': because the mind is pure, maintaining the precepts removes defilements, just as bathing removes dirt and impurity. When people of the world finish bathing, fearing that raw wind will enter the body, they apply fragrant ointment; the precepts guard against what is illicit and can block evil dharmas, just like fragrant ointment.
4.17
The third subsection, the single verse 'Destroying the thieves of kleśa,' illustrates displaying valor and being able to subdue enemies, concluding the previous two sections. When people of the world are physically robust and possess many strategies, their dependents and material goods can be maintained; if their bodies are weak and cowardly, they are plundered by others, and their sustenance and dependents cannot survive. This illustrates that precisely because the bodhisattva's dharmakāya of wisdom is strong, the kleśas and four māras cannot invade or destroy it. As for 'Destroying the thieves of kleśa, with valor that none can surpass': when worldly people eliminate enemies they can be called valiant; this illustrates that the bodhisattva can destroy kleśas with valiant wisdom. As for 'Subduing the four kinds of māras, raising the victory banner at the bodhimanda': worldly people plant a victory banner as an omen of victory upon breaking the enemy ranks; this illustrates that the bodhisattva subdues the four māras, using sitting at the bodhimanda as the victory banner.
4.18
From 'Although knowing there is no arising or cessation' downward is the third major section, expanding on the meaning of the father. The reason parents are specifically expanded upon is that there is nothing more revered, weighty, or fundamental to giving birth and nurturing than parents. The bodhisattva's two wisdoms are the source of all virtues and the basis of the myriad practices, hence they are specifically expanded upon. Within this, it is divided into four subsections. First, the three verses from 'Although knowing there is no arising or cessation' downward generally explain transforming beings externally and manifesting diversely, offering above to all Buddhas and converting sentient beings below. Second, the twenty-four verses from 'All the kinds of sentient beings' down to 'Through the power of skillful means is able to supply them all' explain in detail that external conversion is manifold. Third, the two verses 'Such paths are immeasurable' generally summarize and conclude the above. 'Such paths are immeasurable' means inner virtues are immeasurable. 'Where he walks has no boundary' means that precisely because inner practice is immeasurable, skillful means are immeasurable. 'Wisdom has no limit' explains the 'immeasurable paths' above; precisely because wisdom is boundless, inner virtues are immeasurable. 'Crossing over countless multitudes' explains 'having no boundary' cited above; precisely because he can cross over countless multitudes, his transformative practice has no boundary. The single verse 'Even if all Buddhas' explains that the magnitude of his virtue is vast and deep, beyond all telling. When the Buddhas praise the virtues of a bodhisattva, how could they not exhaust them? Here, 'not exhausted' simply means they cannot be recorded in writings nor spoken of repeatedly; hence it says they cannot be exhausted even in an entire kalpa. Fourth, the single verse 'Who, having heard such a teaching' encourages generating bodhicitta.
4.19
Chapter on Entering the Dharma Door of Non-Duality
4.20
The reason this chapter follows is: the preceding Chapter on the Buddha Path explained skillful means within [phenomenal] manifestation. Now, [it shows that] unless one illuminates the sphere of the ultimate truth and thoroughly realizes the principle of non-arising, there is no way one can engage in manifestation and bestow teaching. Therefore, succeeding the Chapter on the Buddha Path, the Chapter on the Dharma Door of Non-duality is set forth. This chapter forms the fourth major section, elaborating upon the meaning of the mother mentioned above. Because the principle of emptiness is of a single mark, it is called 'non-dual'. What provides a standard is called 'dharma', and penetrating wisdom serves as the 'door'. Well according with this principle is why it is called 'entering'. From the beginning onward, only two individuals [Vimalakīrti and Mañjuśrī] engaged with one another while the rest remained silent; now, wishing to have each reveal their virtue, the assembly is questioned. Another explanation: the ultimate principle is profound and subtle, hidden and difficult to fathom; unless the various sages articulate and analyze it, there is no way it can be plumbed. Furthermore, the people of the time relied on different avenues to awakening, and had to witness the various bodhisattvas speak before attaining realization. Within this chapter, it is divided into three sections: From the beginning down to 'speak according to what pleases you', it explains Vimalakīrti bidding the various bodhisattvas to speak. Second, from Fazizai down to Vimalakīrti remaining silent, it directly clarifies the meaning of the dharma door of non-duality. Third, from 'When these words were spoken, five thousand bodhisattvas...' down to the end of the chapter, it explains the benefit of expounding the Dharma and the people of the time awakening to the Path. Within the second section, it is further divided into three sections: First, the bodhisattvas use speech to dispel dharmas. Second, Mañjuśrī uses speech to dispel the words of all the others. Third, Vimalakīrti uses non-speech to dispel Mañjuśrī's words. Regarding each of the bodhisattvas' names, each contains three clauses: First, taking phenomenal characteristics as dual. Second, clarifying that in reliance on principle there is nothing that is not non-dual. Third, clarifying that wisdom accords with the principle of non-duality. Below, each bodhisattva is like this; by analogy it may be known. Bodhisattva Fazizai says: 'Production and cessation are dual.' Production means arising and completion; cessation means departing of conditions. In the principle of the real mark of dharmas, one does not see an initial arising as production, nor does one see a present dispersal as cessation. Attaining this anutpattika-dharma-kṣānti is precisely according with the principle of non-duality. Deshenshou says: '"Self" and "what belongs to self" are dual.' This is calculating the body to possess a spiritual self, and everything external to one's own body to be what belongs to self. Since there is no spiritual self, there is also no 'what belongs to self' external to the body. Buxun says: 'Receiving and not receiving are dual.' Receiving and not receiving are mutually opposed as dual. Receiving has the sense of grasping marks; not receiving means the mind harbors no clinging. 'If dharmas are not received, then they are unobtainable': in the principle of the real mark of dharmas, one does not see that grasping marks constitutes receiving, nor does one see that the mind harboring no clinging constitutes not receiving. Precisely because receiving and not receiving are unobtainable, there is no receptive mind; this is taking a mind of non-receiving as relinquishment, and there are also no marks of initiating, receiving, directing, and the like. Deting says: 'Defilement and purity are dual.' Tainting by kleśa is defilement; the freshness and cleanliness of wisdom is purity. 'If one sees the true nature of defilement, then there is no mark of purity': if one sees that the true nature of kleśa is inherently empty, then there is no pure mark of wisdom. 'According with the mark of cessation': according with the mark of cessation of emptiness and thusness. Shanxiu says: 'This is agitation, this is ideation.' Confusion is agitation; serenity is ideation. Calm and confusion are mutually opposed as dual. Another explanation: slight arising is agitation; grasping marks and clinging with defilement is ideation. Beginning and end are dual. It can also be that the six consciousnesses are agitation, and samjñā, vedanā, and saṃskāra are ideation. 'When there is no agitation, there is no ideation': in the principle of the real mark of dharmas, there is no agitation of the six consciousnesses, nor is there ideation such as samjñā. 'When there is no ideation, there is no discrimination': since there is no ideation such as samjñā, there is no mind of the six consciousnesses. This is discrimination; penetrating this is wisdom according with principle. Shanyan says: 'The single mark and the markless.' Pursuing duality as a single mark, removing existence as the markless—clarifying emptiness by following phenomena, people imagine that there is an obvious difference; hence, the single mark and the markless are mutually opposed as dual. 'If one knows that the single mark is precisely the markless': if one knows that the single mark is inherently empty, it is precisely markless emptiness. 'Nor does one grasp the markless, entering into equality': nor does one see a markless that can be grasped; one understands equal emptiness. Miaobi says: 'The bodhisattva mind and the śrāvaka mind are dual.' The two vehicles' mind of self-deliverance has narrow wisdom, whereas the bodhisattva's mind of universal rescue is broad and vast. Calculating the great and small minds is dual. If one contemplates that the characteristics of the mind are inherently empty like thusness, then there is no distinction between great and small. Fusha says: 'Wholesome and unwholesome are dual.' According with principle and benefiting beings is wholesome; violating principle and harming beings is unwholesome. If one arouses a mind that accords with principle as wholesome and violates principle as unwholesome, [yet] enters the realm of markless emptiness, then there is no duality. Shizi says: 'Fault and merit are dual.' Above it spoke of wholesome and unwholesome, speaking in terms of cause. Here it speaks of cause in terms of fruition. The painful fruitions of the three evil destinies are fault; the pleasurable retributions of humans and devas are merit. Another explanation: these are names within the cause; a cause incurring painful fruitions is fault, and moving toward pleasure is called merit. If one penetrates that the essence and nature of fault is empty, then it is no different from merit. With diamond wisdom, one clearly resolves this mark of emptiness, so that no fault is bondage and no merit is liberation. Shizi'yi says: 'Defiled and undefiled are dual.' Suffering and origination are defiled; cessation and the path are undefiled. 'If one attains the equality of dharmas, then one does not arouse the marks of defiled and undefiled': if one attains the inherent emptiness and equality of dharmas, there is no suffering and origination as defiled, or cessation and the path as undefiled. 'Not clinging to marks, nor abiding in marklessness': not clinging to marks of the defiled, nor abiding in the marklessness of the markless and undefiled. Jingjie says: 'Conditioned and unconditioned are dual.' The myriad phenomena in all their array are conditioned; the calm emptiness of space is unconditioned. This emptiness and existence are mutually opposed as dual. 'If one is free from all categories, then the mind is like empty space': if one knows that the categories of the conditioned are empty, then the mind is like empty space, and seeking empty space is also unobtainable. Naluoyan says: 'Worldly and supramundane.' From the external ordinary person up to the highest worldly dharmas is called the worldly mind; from the markless upward, attaining the true undefiled is called the supramundane mind. 'The nature of the worldly being empty is precisely the supramundane': if one understands the true nature of the worldly and realizes emptiness, it is precisely the supramundane markless. 'Within it, not entering, exiting, overflowing, or dispersing': within the principle of emptiness, one does not see the worldly mind entering into saṃsāra and the supramundane mind exiting from saṃsāra, nor does one see the worldly mind overflowing into saṃsāra and the supramundane mind dispersing and extinguishing saṃsāra. Shan'yi says: 'Saṃsāra and nirvāṇa.' Bondage and liberation are dual: saṃsāra is bondage, nirvāṇa is liberation. 'If one sees the nature of saṃsāra, then there is no saṃsāra': if one understands that the essence of saṃsāra is empty, it is precisely nirvāṇa without saṃsāra. 'Neither bound nor liberated, neither burning nor extinguished': there is neither saṃsāra as bondage nor nirvāṇa as liberation; nor is there the blazing burning of the kleśas of saṃsāra, nor the tranquil extinction of nirvāṇa. Xianjian says: 'Exhaustible and inexhaustible.' Kleśa is exhaustible; the unconditioned extinction of fetters is called inexhaustible. 'Whether utterly exhaustible or inexhaustible, both are the mark of the inexhaustible': in the principle of the real mark of dharmas, contemplating both the exhaustible and the inexhaustible as empty and unobtainable, it therefore says exhaustible and inexhaustible [are the same]. Pushou says: 'Self and non-self.' Calculating a spiritual self to exist is self; calculating that there is definitely and truly no self is non-self. 'If even self is unobtainable, how could non-self be obtained?': in the principle of the real mark of dharmas, even a spiritual self does not exist; how could there be a definitely real non-self to be obtained? One who sees that the true nature is inherently empty no longer gives rise to self and non-self. Diantian says: 'Clarity and ignorance are dual.' Wisdom is clarity; kleśa is ignorance. 'The true nature of ignorance is precisely clarity': because the true nature of ignorance is inherently empty, it is precisely clarity. 'Clarity is also not to be grasped, being free from all categories': the essence and nature of clarity being empty and free from all mental factors, it is also unobtainable to be grasped. Xijian says: 'Form and emptiness are dual.' Calculating the five aggregates to definitely exist is form, and to definitely not exist is emptiness. 'Form is precisely emptiness': because the essence and nature of form do not exist, form is emptiness. 'It is not that the extinction of form is emptiness; the nature of form is of itself empty': it is not that emptiness occurs only when form is extinguished; the essence of form is from the beginning inherently empty. Feeling, perception, volition, and consciousness are also all like this. Mingxiang says: 'The distinction of the four elements and the distinction of the space element are dual.' The four great elements are opposed to the space element. 'The nature of the four elements is precisely the nature of the space element': the nature of the four great elements being empty is precisely the space element; these five great elements combine to form the body, hence they are called 'elements'. 'As the past and future extremes are empty, so the middle extreme is also empty': because people calculate that the present five great elements form the body, past and future are cited to refute the present. Miaoyi says: 'Eye and form.' Faculties and dust objects are mutually opposed as dual. 'If one knows that the nature of the eye is without greed, anger, and delusion with respect to forms': if one understands that the nature of the eye is inherently empty, then with respect to forms one does not give rise to greed, anger, or delusion; this is called tranquil extinction, which is inherent emptiness. The ear and so forth are also like this. 'Abiding peacefully' means not seeing that faculties and dust objects are obtainable. Wujin'yi says: 'Giving and dedicating toward sarvajñatā.' The six perfections are the substance of one's own practice; dedication means dedicating one's practice toward sarvajñatā. 'The nature of giving is precisely the nature of dedicating toward sarvajñatā': this clarifies that the emptiness of giving is precisely the nature of sarvajñatā. Upholding precepts is also like this. 'Entering the single mark therein': according with the non-duality of emptiness. Shenhui says: 'Emptiness, the markless, and the wishless.' Emptiness is the root; the markless and the wishless are the branches. Another explanation: it is not necessarily that all must be dual; it can also be three or four, but two is merely the beginning of the increase of numbers, hence it says dual. 'Emptiness is precisely the markless, and the markless is precisely the wishless': contemplating that provisional and real lack intrinsic nature is emptiness; precisely because of emptiness, there are no various marks, nor is there purposive activity. 'If there is emptiness, the markless, and the wishless, then there is no citta, manas, or vijñāna': all are completely empty. Jigen says: 'Buddha, Dharma, and Saṃgha.' Buddha and Saṃgha are persons; Dharma is the body of the Dharma. These persons and Dharma are mutually opposed. 'Buddha is precisely Dharma, and Dharma is precisely Saṃgha': their inherent emptiness is not different, hence they are mutually identical. 'These three are all the mark of the unconditioned, equal to empty space': using phenomenal non-existence to illustrate inherent emptiness. 'All dharmas are also like this': by analogy, the myriad dharmas are entirely empty. Xinwu'ai says: 'Body and the cessation of the body.' The conditioned aggregation of the five aggregates is the body; the dispersal of conditions is cessation. This calculates existence and demise as dual. 'The body is precisely the cessation of the body': one who sees that the true mark is inherently empty does not see the existence of the body and the cessation of the body. Existence and demise are inherently empty, hence they are not dual. Shangshan says: 'The wholesomeness of body, speech, and mind.' Body and speech are external; mind is internal. This internal and external are mutually opposed as dual. 'These three karmas are of the mark of non-action': the essences of body, speech, and mind are empty, all lacking purposive action. Futian says: 'Meritorious action, non-meritorious action, and immovable action.' Being able to obtain the painful fruitions of the three evil destinies is non-meritorious action; from the humans and devas of the desire realm up to the third dhyāna is called meritorious action; from the fourth dhyāna upward to neither-perception-nor-non-perception is immovable action. Non-merit and merit are based on the realms of pain and pleasure; being causes, they are coarse realms. Above the fourth dhyāna, neither-pain-nor-pleasure is called immovable; this is their subtle realm. This coarseness and subtlety are mutually opposed. The true nature of the three actions is precisely inherent emptiness; being empty, there is no distinction between non-merit and merit. Huayan says: 'Arising from self is dual.' This is dual based on the calculating mind. The 'self and what belongs to self' above directly concerned the objective sphere; here it clarifies the mind calculating self and the mind calculating what belongs to self. 'Seeing the true mark of self, one does not give rise to two dharmas': if one understands that the self is inherently empty, then one does not calculate the mind of self and what belongs to self, hence there are no two dharmas. 'If one does not abide in two dharmas, then there is no consciousness': if there are no two dharmas to abide in, then there is no self that can be known, nor is there what belongs to self that can be known. Dezang says: 'The mark of having something attained.' When sentiment persists in existence, there is attainment; when it does not persist, there is no attainment. Grasping and relinquishing are dual. Another explanation: opposing that which attains to that which is attained. 'If there is nothing attained, then there is neither grasping nor relinquishing': if one understands inherent emptiness, then when it is empty, sentiment harbors nothing; there is no distinction of grasping and relinquishing. Yueshang says: 'Darkness and light.' The dark moon is darkness; the light of the moon is called light. 'Without darkness and without light, there is no duality': if one contemplates that darkness and light are inherently empty, there is no duality. 'Like entering the absorption of cessation of perception and feeling': citing realization as a metaphor, neither darkness nor light can be obtained. Baoyinshou says: 'Delighting in nirvāṇa and not delighting in the world.' Delighting and revulsion are mutually opposed. 'Not delighting in nirvāṇa and not being repulsed by the world, then there is no duality': if one does not see that nirvāṇa is to be delighted in and the world is to be reviled, then there is no mind of delight or revulsion. Why is there no delight or revulsion? If there is the bondage of saṃsāra, then there is the liberation of nirvāṇa. Within the principle of emptiness, originally there is no bondage of saṃsāra; who would seek the liberation of nirvāṇa? Being neither bound nor liberated accords with non-duality. Zhudingwang says: 'Correct path and wrong path.' Relying on principle is correct; opposing principle is wrong. 'One who abides in the correct path does not discriminate between wrong and correct': if one conforms to the correct path of true emptiness, then there is no distinction between wrong and correct. Leshi says: 'Real and unreal.' The ultimate truth transcends the provisional and false; it is called real. Conventional truth consists only of names and designations, functioning conditionally without being genuine; it is called not entirely real. This false and real are mutually opposed. 'One who sees truly does not even see the real, much less the unreal': in the principle of the real mark of dharmas, there is not even a real of the ultimate truth that can be seen, much less an unreal of conventional truth that could be obtained and seen. 'Why is this?' Below explains the above meaning. First, it explains the meaning of true seeing: why is it called true seeing? Now it says it is not what is seen by the fleshy eye; only the wisdom eye can see, hence it is called true. 'Yet this wisdom eye has neither seeing nor non-seeing': why is it that there is not even a real that can be seen, much less an unreal? The explanation says: without seeing, there is no real to be seen, nor is there an unreal that is not seen; hence it says 'neither seeing nor non-seeing'. Another explanation: 'Yet this wisdom eye has neither seeing nor non-seeing'—though it is said not to see, there is nothing it does not see; this is the essence of the wisdom eye.
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- 維摩經義記卷第四 — Classical Chinese