維摩經義記卷第四 4.31

4.31

From "Then Vimalakīrti asked the bodhisattvas" downward is the fourth major section, directly explaining the fetching of the food and extensively showing the benefits in this sahā [world]. Within this, it is divided into five subsections. First, from "Then Vimalakīrti asked" downward to "As the Buddha said, 'Do not despise those who have not yet learned,'" it explains prodding and encouraging novice learners to advance in initial practices. That "all remained silent" was because they wished to have Vimalakīrti speak and fetch it himself, so they remained silent. "Is this not shameful in the midst of this great assembly?": that among this great assembly these prodded and encouraged novice learners had no one able to fetch that Buddha's food was indeed a shameful matter. "Mañjuśrī said, 'As the Buddha said, "Do not despise those who have not yet learned"'": to advance in initial practices, if one learns, one immediately succeeds; therefore, they should not be despised. Another explanation: above, it was through the majestic spiritual power of Mañjuśrī that they all remained silent; providing food is the host's duty, so they remained silent. Now saying "do not despise those who have not yet learned" means: those who have not yet learned are already difficult to despise, not to mention that those sitting here are all people of long training and lofty practices; it is not that they are unable, but rather that providing food is the host's duty and in principle does not concern the guests; that is why they remained silent. The second subsection, from "Thereupon Vimalakīrti, without rising from his seat" downward to "and also cause the Tathāgata's fame to be heard everywhere," directly explains the dispatching of the illusory [bodhisattva] to fetch the food. The third subsection, from "Then the illusory bodhisattva immediately in front of the assembly" downward to "the Buddha, wishing to convert those who delight in lesser teachings, does not fully display his pure land, that is all," explains the illusory [bodhisattva] conveying Vimalakīrti's intention to fetch food from above. "Causing those who delight in lesser teachings to attain the promotion of the Great Path" explains that outer worldlings, not yet having mounted the stage of nature, have room to abandon the small and turn toward the great; hence it says "to attain the promotion of the Great Path." "And also cause the Tathāgata's fame to be heard everywhere": before this, they had not heard the name of Fragrance Accumulation; because of this it was widely made known, hence it says "heard everywhere." "When those mahāsattvas saw the illusory bodhisattva" downward explains that the bodhisattvas of Fragrance Accumulation, seeing the illusory person, immediately raised three questions to ask that Buddha. The first question said, "From where has this superior person come?" The second question: "Where is the Sahā world located?" The third question: "What is meant by 'those who delight in lesser teachings'?" The Buddha told them, from "Downward" to "Śākyamuni is present there now," answering their second question about the location of the Sahā. "In the evil world of the five turbidities, he preaches and expounds the doctrine of the path for sentient beings who delight in lesser teachings," answering the third question about those who delight in lesser teachings. From "There is a bodhisattva named Vimalakīrti" downward to "increasing merit," it answers the first question above asking about where he came from. Through Vimalakīrti dispatching the illusory [bodhisattva] to come, following the answer to the first question, two more questions arose. The first question: "What kind of person is he that he could produce such an illusory manifestation?", asking about the greatness of the person who could make such an illusory manifestation. "Whose virtuous power, fearlessness, and supernatural footing are like this?" is the second question, asking how much virtue and power he possessed to have such supernatural power. The Buddha said, "Exceedingly great," answering the first inquiry; "This is a great man who dispatches illusory emanations to all the ten directions," answering the subsequent inquiry, [showing that] his capacity is exceedingly vast and his virtuous practice is fully replete. From "Thereupon the Tathāgata Fragrance Accumulation" downward explains that the Buddha Fragrance Accumulation gave the food and then admonished them. From "Restrain the fragrance of your bodies" downward, the admonitions consist of three injunctions: two regarding the body and one regarding the mind. "Restrain the fragrance of your bodies; do not let those sentient beings give rise to confusion and attachment": regarding body fragrance, there are two kinds, karmic retribution and responsive manifestation being distinct. Retribution fragrance gives rise to attachment, whereas response fragrance increases the path. Here, saying "restrain" means restraining the fragrance of their retribution. "Furthermore, you should discard your original forms, and do not cause those in that land who seek the bodhisattva [path] to despise and feel ashamed of themselves": this is an injunction for the body. The forms of the mahāsattvas above are sublime, whereas the bodies of the bodhisattvas below are inferior and small; therefore, they should be cautioned and admonished, so as to calm the self-deprecating mind of beginners. "Furthermore, do not harbor contempt toward them and give rise to thoughts of obstruction" downward is an injunction for the mind. If the mind gives rise to obstruction, receiving the path will be difficult; that is why this is said. The fourth subsection, from "When the illusory bodhisattva had received the bowl of food" downward to "the devas of the desire and form realms, smelling this fragrance, also all entered Vimalakīrti's house," explains that through requesting the fragrant food, [others] were additionally drawn to come over. In "smelling this fragrance, their bodies and minds were delighted and they praised it as unprecedented," the wondrous fragrance filled the body, and body and mind were pleased and comfortable; hence it is called "unprecedented." The fifth subsection, from "Then Vimalakīrti said to Śāriputra and the others, 'You may eat'" downward to "and like the fragrance of the trees," explains that the fragrant food had benefits in this land. "Do not eat it with a limited mind, causing it to fail to digest": this explains that the Tathāgata compassionately cares for living beings, and therefore this food exists. Because the mind of compassion is inexhaustible, the food is also inexhaustible. If one can embody it, it accords with the intention of great compassion; if one forms a restrictive mind, it does not accord with great compassion, and then it will not digest. Another explanation: those who eat this food should generate the great mind, be able to establish great deeds, and fully repay their indebtedness; this is called "digesting." Persons of the two vehicles cannot generate the mind and have no meaning of repaying indebtedness; hence it is said "not to digest." "There were some śrāvakas who thought that this food was little": according to the transmitted explanation, because the sentiments of persons of the two vehicles are narrow, they have limited minds, unlike the mahāsattvas whose status and embrace are profoundly vast. Thus the śrāvakas are distinct from the bodhisattvas, so it says "moreover, some śrāvakas." Another explanation: the śrāvakas gave rise to divergent thoughts, and therefore it is called śrāvakas differing from bodhisattvas. The four seas are conditioned and have characteristics, so they can indeed be exhausted. This food is the food of responsive manifestation perfumed by great compassion; therefore, it is inexhaustible.