維摩經疏 1
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1.1
Therefore, if in the stage of fruition oneself […] subdues, thus subjugating māras. Now, in terms of benefiting others (parārtha), […] māras are subdued by the bodhisattvas themselves. Mostly using abhijñās below to restrain tīrthikas. Those who falsely conceptualize outside the Dharma are called tīrthikas. These also hinder one's own practice and external conversion; both must be restrained and subdued. However, depending on the particular practice, the methods used are different. In the causal stage of one's own practice, they are subdued by right view (samyagdṛṣṭi). Because right view accords with the truth and does not follow error, in the fruition stage of one's own practice, tīrthikas are subdued by fearlessness (vaiśāradya). The heretics' false knowledge challenges the Buddha, saying he has no virtue. The Tathāgata possesses virtue, so he has no cowardice before them and can subdue them; thus it is with one's own practice. In transforming others, the four pratisamvids are used exclusively to subdue them. Because with the four anāvaraṇa-pratisamvids one broadly knows phenomena and their meanings and can debate and refute them, now, in terms of transforming others, using the four pratisamvids to destroy heresy is called 'restraining tīrthikas'. The above pertains to benefiting others (parārtha).
1.2
Below, one's own benefit (svārtha) is explained. Therein, first the virtue of abandonment (prahāṇa-guṇa) is explained; from 'their minds are constantly peaceful' onward, the virtue of practice (cāritra-guṇa) is explained. In the previous virtue of abandonment, 'completely purified' explains their mastery and antidote, while 'forever free from the nīvaraṇas and so forth' shows their freedom from obstacles. Furthermore, 'completely purified' explains freedom from evil karma; when both principal [defilements] and residual habituations are extinguished, this is called 'completely purified'. 'Forever free from the nīvaraṇas and paryavasthānas' explains the absence of kleśas. 'Nīvaraṇa' refers to the five pañcanīvaraṇas: sensual desire, ill-will, torpor-and-drowsiness, restlessness-and-remorse, and doubt. This is extensively explained in a separate chapter. Alternatively, all kleśas and fetters are collectively called nīvaraṇas, because they cover sentient beings and cover the pure mind. 'Paryavasthāna' refers to the ten paryavasthānas: shamelessness, unconscionableness, sleep, remorse, stinginess, jealousy, restlessness, drowsiness, wrath, and concealment; these are the ten. This is also as in a separate chapter. Alternatively, all kleśas and fetters are collectively called paryavasthānas, because they entangle sentient beings and entangle the mind. Regarding these nīvaraṇas and paryavasthānas, because both their activity and habituations are extinguished, it says 'forever free'.
1.3
In the following text on the virtue of practice, there are two distinct parts: first, praising them individually according to their virtues; second, from 'dāna' onward, praising them individually according to their stages. First, regarding [praising them] according to their virtues: 'their minds are constantly peacefully dwelling in anāvaraṇa-vimokṣa' is śūnyatā-vimokṣa. Alternatively, it means peacefully dwelling in the unobstructed liberation of all dharmadhātus; this is the greatness of liberation in the daśabhūmi. 'Mindfulness' refers to samyaksmṛti. The gates of mindfulness differ: some speak of three kinds, being mindful of the Buddha, Dharma, and Saṅgha; some speak of four kinds, [mindfulness of] the body, feelings, mind, and dharmas. Furthermore, as in the Daśabhūmika-śāstra, mindfulness of sharing the Dharma, virtue, and seeking meaning are also four. Some speak of six kinds: mindfulness of the Buddha, Dharma, Saṅgha, śīla, dāna, and deities, as explained in the Mahāparinirvāṇa-sūtra. Some speak of eight kinds, as Nāgārjuna says; adding two kinds onto the previous six: first, mindfulness of inhalation and exhalation, fastening the mind to dwell on the gate of counting breaths; second, mindfulness of death, constantly cultivating the perception of death. Some speak of ten kinds, as explained in the Mahāyāna chapter of the Mahāprajñāpāramitopadeśa; adding two kinds onto the previous eight: first, mindfulness of cessation, being mindful of that unconditioned and quiescent cessation of nirvāṇa, giving rise to an aspiration to seek it; second, mindfulness of the body, being mindful of one's own body as impermanent, suffering, empty, non-self, and impure, cultivating revulsion and renunciation. Some speak of eleven kinds, as the Daśabhūmika-sūtra says: mindfulness of bodhisattva practice, mindfulness of the pāramitās, mindfulness of the daśabhūmi, mindfulness of non-destructive power, mindfulness of fearlessness, mindfulness of unshared qualities, up to not departing from mindfulness of omniscience (sarvajñāna); broadly speaking, they are limitless, and the bodhisattvas are mindful of them all. 'Concentration' refers to the navānupūrvavihārasamāpattayaḥ; the eight dhyānas and nirodhasamāpatti are the nine concentrations. Alternatively, all samādhis that are attained are collectively called concentration; this is the greatness of samādhi in the daśabhūmi. As for 'dhāraṇī', this is the greatness of dhāraṇī, which is the greatness of dhāraṇī in the daśabhūmi. As for 'eloquence', it is the catasraḥ pratisamvidaḥ. Knowing the dharmas and discerning them clearly is called 'pratisamvid' (discerning eloquence). It is also said that clear discernment is also called 'discerning'; because the spoken phrasing is skillful, it is called 'talent' (eloquence). Because it constantly manifests thought after thought, it is said to be 'uninterrupted'. It is also said that being without interval is also called 'uninterrupted'. The above is the first part, praising them individually according to their virtues. Some people say that this praises the virtues before the bhūmis; this must not be so, for praises of the practices before the bhūmis generally do not bring up such supreme virtues.
1.4
From here below is the second part, praising them individually according to their stages; that is, praising the virtues from the prathamabhūmi up to the daśabhūmi. Why is this necessary? Because when a bodhisattva dwells in a single bhūmi, he universally subsumes all the virtues of all the bhūmis; therefore, they are praised by traversing the various stages. 'Dāna' refers to the virtue of the prathamabhūmi. 'Śīla' refers to the virtue of the second bhūmi. 'Kṣānti' refers to the virtue of the third bhūmi. 'Vīrya' refers to the virtue of the fourth bhūmi. 'Dhyāna' refers to the virtue of the fifth bhūmi. 'Prajñā' refers to the virtue of the sixth bhūmi. The meaning of the six pāramitās is extensively explained in a separate chapter and should be fully discussed there; now their names are briefly explained. 'Dāna' (giving) means taking one's own wealth and goods and distributing them to others; this is called 'bu' (distribution). Relinquishing one's own to bestow on others is called 'shi' (bestowal). As for 'śīla', the foreign word is śīla; the correct translation here is called 'coolness'. The flaming faults of the three karmas burn the practitioner; human affairs and so forth are like heat. Śīla can prevent and extinguish them, hence it is called [coolness]. This cool practice has the meaning of being able to prevent, halt, forbid, and restrain; thus it is also called 'precepts' (jie). Firmly guarding them is called 'maintaining' (chi). As for 'kṣānti' (patience), others inflicting harm is called 'affront' (ru); being able to remain at peace with it is spoken of as 'patience' (ren). As for 'vīrya' (vigor), refining the mind in the Dharma is called 'refined' (jing); striving with a refined mind to attain realization is spoken of as 'advancement' (jin). As for 'dhyāna', 'channa' is the foreign word; here it is translated as 'cultivation of contemplation'. Practicing the quiescent dharmas of the higher realms and thoroughly contemplating until success is achieved is called 'cultivation of contemplation'. It is also called 'thicket of virtues'. This is named after what it produces: it can produce many virtues, hence it is called 'thicket of virtues'. As for 'prajñā' (wisdom), illuminating and seeing is called 'knowledge' (zhi); contemplating and comprehending is termed 'wisdom' (hui). These six are called 'pāramitās' in the sūtras, which is a foreign word; here it is translated as 'crossing over' (du), and also translated as 'reaching the other shore' (dao bi'an). Regarding 'crossing over', the Bodhisattvabhūmi-sūtra explains that it has three meanings: first, crossing over in time, for these six practices, from the gotra-bhūmi onward, cross over three asaṃkhyeyas before they first reach full completion; second, crossing over to the fruition, for these six are able to attain the fruition of great bodhi; third, crossing over of self-nature purity, for these six can break and abandon sentimental signs and arrive at the true limit of dharmas (bhūtakoṭi). Possessing these three meanings, it is therefore called 'crossing over'. Regarding 'reaching the shore', as Nāgārjuna says, the explanation has three meanings: first, being able to abandon this shore of saṃsāra and reach the other shore of unsurpassed nirvāṇa, which is the same as the previous 'crossing over to the fruition'; second, being able to abandon this shore of saṃsāra and nirvāṇa having signs, and reach the other shore of equality and signlessness, which is similar to the previous meaning of 'crossing over of self-nature'; third, being able to abandon this shore of the six flaws and reach the other shore of the culmination of the six pāramitās—this is called 'reaching the other shore'. Because one practices from the cause to the fruition, the initial practice is named as 'being able to reach'. Possessing these three meanings, it is called 'reaching the other shore'. These six are concurrent, but according to stages, dāna is provisionally assigned to the prathamabhūmi, and so forth, up to when it is in the sixth bhūmi, as the Daśabhūmika-sūtra says. 'And the power of upāya is completely fulfilled' is the virtue of the seventh bhūmi; in the seventh bhūmi, cultivating the ten kinds of wisdom in skillful means and giving rise to superior practices is called 'the power of upāya is completely fulfilled'. 'Attaining non-apprehension (anupalambha) and the tolerance of non-arising dharmas (anutpattikadharmakṣānti)' is the virtue of the aṣṭamabhūmi. 'Attaining' (dai) means reaching, and also means arriving at. 'Non-apprehension' means that within the principle of non-arising, there is no purity to be apprehended; these bodhisattvas break through sentimental signs and arrive at the state of non-apprehension, therefore it is called 'attaining non-apprehension'. 'The tolerance of non-arising dharmas' is just the anutpattikadharmakṣānti in the sūtras. Due to attaining non-apprehension, one consequently accomplishes the tolerance of non-arising dharmas, because one does not see any pure dharma that can arise. 'Already able to accord with' and so forth is the virtue of the navamabhūmi. 'Already able to accord with turning the avaivartikacakra' is the accomplishment of preaching within the navamabhūmi. That is, being able to turn the wonderful dharmacakra in accordance with sentient beings; when one's text is capable of transforming and benefiting, it is called 'already able'. Transforming in accordance with the capacities of beings is called 'according with'. Preaching and conferring is called 'turning'. As for the 'avaivartikacakra', in the sūtras it is sometimes said that the three karmas are the wheel, or it is proclaimed that the Buddha's teachings are the wheel. Now, what is discussed here designates the Dharma as the wheel. Like the wheel-jewel of that cakravartin king, which can crush the obstinate and turn lower sentient beings upward into the sky, the Buddha-Dharma is likewise able to crush the evil and unwholesome dharmas of sentient beings and turn lower sentient beings upward into the Buddha-path; hence it is called 'turning'. Once attained, it abides forever, hence it says 'non-retrograde'. 'Skillfully understanding the characteristics of dharmas' is the accomplishment of wisdom in the navamabhūmi. 'Knowing the faculties of sentient beings' is the accomplishment of engaging in practice in the navamabhūmi.
1.5
From 'overwhelming all the great assemblies and obtaining fearlessness' onward is the virtue of the daśabhūmi. Overwhelming all the great assemblies and obtaining fearlessness: because the altruistic virtue (parārtha) in the daśabhūmi has been thoroughly mastered, they overwhelm the assemblies and are not timid when rising to speak; hence they obtain the virtue of fearlessness. Below is the virtue of self-benefit (svārtha). 'Cultivating their minds with merit and wisdom' means adorning their minds with wondrous virtue. 'Merit' is the adornment of merit (puṇya-saṃbhāra); 'wisdom' is the adornment of wisdom (jñāna-saṃbhāra). These two adornments are extensively explained in a separate chapter and should be fully discussed there; however, now their names may be briefly explained. Possessing merit is also called 'blessed virtue' (fude). 'Fu' (blessing) means blessed benefit; because wholesome deeds can assist and benefit the practitioner, it is called 'blessing'. This blessing is the virtue of wholesome practices, hence it is called 'blessed virtue', just as coolness and so forth are the virtues of water. 'Gong' (merit) means functionality; because wholesome deeds have the function of assisting and benefiting, it is called 'merit'. This merit is again the virtue of wholesome practices, hence it is called 'virtue of merit'. As for 'wisdom', according to the Abhidharma, decisive judgment is called 'knowledge' (zhi), because it is contrasted with the various kṣāntis. If according to the Tattvasiddhi-śāstra, non-attachment is called 'knowledge', because it is distinguished from perception and consciousness. Broadly speaking, knowing dharmas is called 'knowledge' (zhi); contemplating and comprehending is termed 'wisdom' (hui). This 'zhi' and 'hui' are comprehensively explained as one thing; divided according to their connotations, they are not without difference. What is their difference? According to the Bodhisattvabhūmi-sūtra, knowing saṃvṛtisatya is called 'knowledge' (zhi); knowing paramārtha is spoken of as 'wisdom' (hui). Therefore, that text says: 'Knowing everything in all dharmas partially is called the jñāna-pāramitā; awakening to the ultimate truth is called the prajñā-pāramitā.' The Mahāparinirvāṇa-sūtra is also like this. If according to the Daśabhūmika-śāstra, realizing the ultimate truth is called following knowledge, and thoroughly understanding the scriptural teachings is called following wisdom; both interpretations are unproblematic. These two are called 'adornments' in the sūtras; they are also called 'restraints' (saṃvara), also called 'supportive dharmas', and also spoken of as 'requisites for bodhi' (bodhisaṃbhāra). As for 'adornment', as the Mahāparinirvāṇa-sūtra says, because they can adorn the practitioner, they are called 'adornments'. Furthermore, the mutual embellishment of all practices is also called 'adornment', like ornaments inlaid with various jewels. As for 'restraints', as the Bodhisattvabhūmi-sūtra says, because these two internally regulate, they are called 'restraints' (lü); according with the Dharma is termed 'deportment' (yi). As for 'supportive dharmas', speaking with respect to the fruition, because they assist and accord with bodhi, they are called 'supportive dharmas'. Because they can be the cause of buddhahood, they are also spoken of as 'requisites for bodhi'. Refining one's own mind by relying on these two practices is called 'cultivating the mind'. From 'the marks and signs' onward, superior marks adorn the body. Manifesting virtue is called 'marks' (lakṣaṇa); pleasing the emotions is termed 'signs' (vyañjana). Using these to adorn the physical form is called 'adorning the body'. Adorning the body with the marks and signs surpasses other worldly retributions, so it is called 'foremost in physical form'. Since they do not depend on other endeavors, they abandon all worldly ornaments.
1.6
From here below is the third part, manifesting the pre-eminence of their virtues, hence called 'lofty and far-reaching'. Therein, it first brings up their lofty and far-reaching reputation. Manifesting the pre-eminence of their virtues, their renown penetrates upward; this is called 'lofty and far-reaching'. How is it that they 'surpass Meru'? 'Surpass' (yu) means to exceed. 'Xumi' is a foreign word; here it is called 'Mount of Fine Height' and also called 'Mount of Peaceful Brightness'. It rises to a height of 3,360,000 li, and its length and breadth are also the same. It is formed of the four jewels, and has sixty thousand mountains as its retinue.
1.7
From "[With] deep faith and firm [resolve]" onward, their virtues are distinguished and their fame is revealed. There are three parts within this: first, their faith is clarified; second, from "deeply entering the conditioned arising" onward, their understanding is made manifest; third, from "having no measure" onward, their practice is revealed. In all three parts, there are both svārtha and parārtha. In the first part, "deep faith and firm [resolve] like a vajra" constitutes their svārtha. Unwavering [conviction] is called "faith." The approaches to faith are not identical: some explain two kinds, as the Daśabhūmika-sūtra states, having faith in the bodhisattva practices and in the dharmas of all Buddhas. Some divide it into three: having faith in the Buddha, the Dharma, and the Saṅgha. Some state four kinds: having faith in the Buddha, the Dharma, the Saṅgha, and having faith in the precepts, as the Tattvasiddhi explains. Or eight kinds are spoken of, as the Bodhisattvabhūmi-sūtra explains: faith in the Buddha, the Dharma, and the Saṅgha constitutes three; faith in the power of the supernatural faculties of the Buddhas and bodhisattvas adds one to the preceding, making four; faith in the various causes and fruits constitutes saṃvṛtisatya; faith in the real meaning constitutes paramārtha, which add two to the preceding, making six; faith in the attained truth is the seventh; and faith in the attained upāya is the eighth. The unexcelled bodhisattva is called "the attained truth"; the path cultivated and studied by all bodhisattvas is called "the attained upāya." If subdivided according to particulars, they may also be immeasurable. Earnest and profound is called "deep"; difficult to destroy is called "firm." This is the literal exposition. "Like a vajra" uses a metaphor to make it manifest. Below, parārtha is clarified. "The Dharma-jewel shines everywhere, raining down amṛta" clarifies their capacity to benefit. "The Dharma-jewel shines everywhere" means that with the dharma of discernment they teach others. The dharmas of the three discernments—hearing, contemplating, and cultivating—are called "Dharma." This Dharma is to be treasured, and because it is able to illuminate, it is called a "jewel." Presenting it equally in accordance with capacities is called "everywhere." Opening and awakening the minds of living beings and dispelling their dark hindrances is called "shining." "Raining down amṛta" means that with the merit of wholesome dharmas they instruct worldly people. Amṛta is able to remove scorching thirst; wholesome dharmas of merit can sustain and nourish practitioners, and thus they are called "amṛta." Conferring it upon people is called "raining down." This clarifies their capacity to benefit. "Their voices among the assembly are wondrous and foremost" reveals their capacity to preach. When preaching the aforementioned Dharma, they are able to proclaim and express it. It means that among mundane sounds and voices, theirs are the supreme.
1.8
In the second part, on understanding, "deeply entering conditioned arising and severing wrong views" constitutes their svārtha. Entering deeply into conditioned arising clarifies their ability to comprehend and remedy. Contemplating exhaustively is called "deep"; understanding and according [with it] is called "entering." As for "conditioned arising," it refers to the twelve links of conditionality. In the sūtras, it is called causes and conditions (hetupratyaya), also called conditioned arising (pratītyasamutpāda), and also called aggregation through conditions. Relying on causes and depending on conditions all dharmas are able to arise, hence they are called "causes and conditions." Dharmas depend on conditions to arise, hence "conditioned arising." Dharmas gather through conditions, hence "aggregation through conditions." What are their names? They are from ignorance up to old age and death. How does one deeply enter the dharma of causes and conditions? Reality alone does not produce [them], and delusion alone does not complete [them]. Only when reality and delusion unite do they gather and arise. Within this, the expanding and contracting, the detailed and the brief, are not fixed. Or it is divided into two: solely reality and delusion. If based on delusion to comprehensively encompass the twelve links of causes and conditions, they are all arisen from the deluded mind, and are called delusion. If based on reality to comprehensively gather them, they are all arisen from the true mind, and are said to be reality. Or it is taken as three: first, the conditioned arising of phenomenal affairs, where the twelve links of causes and conditions are all produced by the six kinds of phenomenal consciousness; second, the conditioned arising of delusion, where, based on delusion to comprehensively encompass the twelve links of causes and conditions, they are all made by the deluded conceptualising mind of the seventh consciousness, like seeing a floating speck of dust—hence the sūtra says that the three realms are false and deceptive, all made by one mind, made by the deluded mind; third, the conditioned arising of reality, where, based on reality to comprehensively encompass the twelve links of causes and conditions, they are all made by the true mind, like waves made of water—this is as explained in the sixth bhūmi of the Daśabhūmika-sūtra, and therefore that sūtra states: "The twelve links of causes and conditions are all made by one mind," meaning made by the true mind of the ālayavijñāna. Subdivided, there are six: within the aforementioned causes and conditions of the phenomenal consciousness, there are two distinct meanings: first, the causes and conditions of phenomenal marks, transmigrating through the three times, not self and not of self, as the Abhidharma explains; second, nominal and conventional causes and conditions, where the twelve links of causes and conditions are all conventional existence of names and functions, devoid of intrinsic nature, as the Tattvasiddhi explains. Within the aforementioned causes and conditions of the deluded consciousness, there are also two distinct meanings: first, the causes and conditions of deluded marks, where the twelve links of causes and conditions exist with the marks of actual illusions and falsehoods, like a phantasm or a mirage, having marklessness as their mark, marks being itself markless—not only is there no intrinsic nature, marks are also unattainable; second, the causes and conditions of deluded conceptualisations, where the twelve links of causes and conditions all arise from the deluded mind, there being no dharma outside the mind, just as what is seen as a floating speck of dust is merely mind seeing, with no dharma outside the mind. Within the aforementioned causes and conditions of the true consciousness, there are also two distinct meanings: first, the causes and conditions of true function, where the nature of the tathāgatagarbha, untainted yet tainted, gives rise to the twelve links—hence the sūtra states: "The nature of the tathāgatagarbha is the cause of all wholesome and unwholesome things, able universally to produce all destinies and births, just like a magician manifesting various destinies"; and the sūtra also states: "This very dharmadhātu revolving in the five destinies is called a sentient being"—these are all the causes and conditions of true function; second, the causes and conditions of the true essence, where the nature of the tathāgatagarbha is the essence of causes and conditions, and is called causes and conditions, yet within this essence there are no marks of causes and conditions—because the real nature of the tathāgatagarbha is truly the essence of conditions, the sūtras proclaim the twelve links of causes and conditions to be the Buddha-nature, and seeing the twelve links of conditions is called seeing the Buddha, seeing the Dharma, and seeing the Saṅgha. These bodhisattvas are all able to penetrate and exhaustively comprehend them as such, hence it is said that they "deeply enter." This clarifies comprehension and remedying.
1.9
Below, the separation from hindrances is clarified. "Severing all wrong views, the primary defilements are forever eliminated." The five views are not one, hence they are spoken of as "all." Seeking externally is called "wrong view." Seeing reality and discarding [them] is designated as "severing." The two extremes of existence and non-existence have no residual habit-energy left, and their lingering traces are also exhausted. Due to realising that causes and conditions have the nature of neither existence nor non-existence, the views of the two extremes of existence and non-existence are completely without residual habit-energy.
1.10
Below, parārtha is clarified. "Expounding the Dharma without fear, like the lion's roar." Their own minds are not timid, and what they expound is like the rumble of thunder. Preaching [the Dharma] benefits beings. Furthermore, […] without fear, preaching […] expounding like thunder-rumble, the words can generate the good. In the former, it first says "expounding the Dharma without fear." This is the literal explanation of parārtha. According to the Mahāprajñāpāramitopadeśa, bodhisattvas separately have four kinds of fearlessness: first, fearlessness of dhāraṇī: having vast knowledge of the Dharma, they do not fear being bent or obstructed; second, fearlessness of knowing the faculties: clearly understanding all faculties and instructing accordingly, they do not fear transgression or error; third, fearlessness of severing doubts: able to resolve [doubts] according to questions, they do not fear being incapable; fourth, fearlessness of answering objections: able to resolve [difficulties] according to objections, they do not fear being blocked or halted. "Like a lion's roar" uses a metaphor to make it manifest. In the latter, "expounding the Dharma" is the literal explanation of parārtha. "Like thunder" is made manifest through a metaphor. When celestial thunder strikes, plants and hibernating insects come to life; when the Dharma sound is proclaimed, the roots of the Way eagerly grow. Therefore it is taken as a metaphor.
1.11
In the third part, on practice, first, "having no measure, already surpassing measure" clarifies their own practice. The virtues of their practice are deep and vast without division or limit, hence "immeasurable." Because mundane people's calculation cannot reach them, it is said that they "surpass measure." Furthermore, because mundane people's calculation cannot reach them, it is called "immeasurable"; transcending the limit of mundane people's calculation, it is said that they "surpass measure." From "gathering the multitude of Dharma-jewels" onward clarifies their parārtha. Gathering the multitude of Dharma-jewels like a sea guide: the upāya of converting [beings] is the Dharma like precious jewels. The categories are not one, hence "the multitude of Dharma-jewels." Practitioners aspiring and seeking is called "gathering." "Like a sea guide" uses a metaphor to make it manifest. A guide at sea guides people to gather jewels; a bodhisattva is likewise, guiding people to seek the Dharma, hence it is taken as a metaphor. From "thoroughly comprehending" onward, their virtue of converting is perfected. First they know the medicine of the Dharma, and later they know sentient beings. In knowing the medicine of the Dharma, thoroughly comprehending all dharmas means knowing saṃvṛtisatya; thoroughly comprehending deep dharmas means knowing paramārtha. In knowing sentient beings, skillfully knowing the destinations to which sentient beings come and go means knowing past and future. Knowing past causes is called knowing the past; knowing future fruits is called the future. The destinations and the movements of their minds means knowing the present: knowing the wholesome and unwholesome movements of their minds in the present, they instruct and convert them.
1.12
Above, their own portion was praised; below, their superior progress is praised. Therein, cultivating the practices of the dharmakāya is first clarified. First, from "immeasurable merits are all accomplished" onward, cultivating the practices of the pure land [is clarified]. In both of these, each has svārtha and parārtha. In cultivating the dharmakāya, svārtha is clarified first. From "opening and closing" onward, parārtha is clarified. In the preceding svārtha, "approaching the unequalled" clarifies cultivation reaching the fruit. The Buddha, compared to other living beings, is called "unequalled"; because the path of Buddha and Buddha is equal, it is also said to be "equal." Because direct realization is not far off, it is called "approaching." "The Buddha's sovereign wisdom" distinguishes the unexcelled. The Buddha's wisdom is unimpeded, hence called "sovereign." The ten powers, the fearlessnesses, and the eighteen unshared dharmas reveal sovereign wisdom. As for the ten powers: first, the power of knowing what is possible and impossible; second, the power of karma; third, the power of dhyāna; fourth, the power of faculties; fifth, the power of desires; sixth, the power of natures; seventh, the power of the paths leading to all destinations; eighth, the power of previous lives; ninth, the power of the divine eye; tenth, the power of the destruction of outflows. Their meaning is as explained in a separate chapter, which should be discussed fully. As for the four fearlessnesses: first, fearlessness regarding omniscience; second, fearlessness regarding the destruction of outflows; third, ability to expound the obstacles to the path; fourth, ability to expound the path of exhausted wholesomeness. These are fully explained below. As for the eighteen unshared dharmas: the Abhidharma proclaims the ten powers, the four fearlessnesses, great [compassion], and the three applications of mindfulness to be the eighteen. According to the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra, there are different names: no error in bodily, verbal, and mental actions; no perception of difference; no uncollected mind; no unconsidered indifference—these are the first six. No decline in aspiration, no decline in vigor, no decline in mindfulness, no decline in wisdom, no decline in liberation, no decline in the knowledge and vision of liberation—these are the middle six. Bodily, verbal, and mental actions following wisdom, and thoroughly penetrating the three times—these are the latter six. These are also explained below.
1.13
Below, in parārtha, "opening and closing all gates to the evil destinies": they themselves have no evil causes. The three bad paths and the asuras are the evil destinies. The various karmas and kleśas leading people to enter them are called "gates to the evil destinies." The noble path warding them off is designated as "opening and closing." "And taking birth in the paths to manifest their bodies" means manifesting and conferring [teachings] according to beings. The three bad paths, humans, and devas are the five destinies; if asuras are divided, there are distinctively six. Initial entry is called "taking birth"; final emerging is called "manifesting." From "acting as a great king of physicians" onward, they gather and benefit [beings] according to their births. "Acting as a great king of physicians to heal all illnesses" universally clarifies the benefit of conversion. Being able to heal is called "physician"; sovereign is called "king." Being supreme among kings of physicians, it is called "great." Below, it is specifically revealed: "providing medicine according to the illness" means preaching and conferring dharmas according to measure—for greed, teaching impurity; for anger, teaching maitrī; and so forth. "Causing them to take and practice it" means encouraging beings to cultivate. "Causing them to take" means teaching them to give rise to hearing and contemplating so as to assimilate the Dharma; "causing them to practice" means teaching them to arouse practice in accordance with the Dharma.
1.14
Below, in [the section on] the pure land, svārtha is first clarified: "immeasurable merits are all accomplished." The causes of the pure land are completed, as explained in the text below. "Immeasurable Buddha-lands are already adorned and purified." The fruit of the pure land is attained; one's own retribution being free from defilement is called "pure." Furthermore, sovereign function is also called "pure." Purifying and filling the dharmadhātu, it is called "immeasurable." Below, parārtha is clarified: "those who see and hear are none who do not receive benefit." This is the benefit of closeness: seeing their forms or hearing their names, all attain benefit. "Whatever they do is not in vain." This is the benefit of practice: "vain" means cast away; having no practice in accordance that is futilely and idly cast away is called "not in vain." The above has specifically praised them.
1.15
"Endowed with all such merits" concludes and praises them as a whole. As for "all endowed," the explanation has two meanings: first, discussing it in terms of the persons, the listed bodhisattvas equally possess the former virtues, hence "all endowed"; second, distinguishing it in terms of virtues, among the former virtues there is no virtue that is not complete, hence "all endowed." Next, their names are listed. The bodhisattvas are numerous; in the text fifty-two persons are provisionally listed. The names of the bodhisattvas are all established according to virtue. "Equal Contemplation" means mostly contemplating the equal Dharma of paramārtha; "Unequal Contemplation" means mostly contemplating the differentiated dharmas of saṃvṛtisatya; "Equal-and-Unequal" means contemplating both truths thoroughly. This is distinguished in terms of discernment. "Samādhi Sovereign King" establishes its name based on samādhi. The preceding are based on practice. "Dharma Sovereign" and "Dharma Marks" are distinguished based on the Dharma, and so forth. There were thirty-two thousand such bodhisattvas.
1.16
Fifth is the general conclusion. Above, the assembly of noble ones was listed; below, the assembly of ordinary beings is listed. Therein, first the assembly of devas is listed; next the ghosts and spirits are listed; and finally the assembly of humans is listed. The ghosts and spirits are attendants and retinues of the devas, so they are listed after the devas. Among the devas, first the Brahmā assembly is listed; next Śakra is listed; and finally the remaining devas are listed. Among the Brahmā [gods], the opening words 'ten thousand Brahmā kings' list the count and distinguish the assembly. These should all be the Brahmā kings of the first dhyāna. 'Śikhin' lists the name, which here is translated as 'Crest of Hair' [uṣṇīṣa / cūḍā], meaning the Brahmā king with braided hair. The reference below to 'conch-shell-like hair' must be this person. 'From the other worlds of the four quarters' explains the place from which they came. This phrasing is somewhat abridged; stated in full, it should say that they came down from the heavens of the other four quarters. 'Approached where the Buddha was' describes their arrival; 'to listen to the Dharma' describes what they came to do. Regarding Śakra, 'further, twelve thousand' raises their number. 'Sovereigns of the devas' distinguishes the assembly; 'sovereign' means lord. The lord of the Trāyastriṃśa heaven is named Sovereign of the Devas. 'Also from the other heavens' likewise reveals their place of origin. 'Arrived at the assembly' describes where they came. Below, the remaining devas are listed. The collective statement 'together with the other beings of great power and might' explains what came before and includes what follows, and is thus spoken of as 'together with', meaning the remaining devas in the desire realm. Next the ghosts and spirits are listed. The nāgas are animals; among them all four modes of birth are present. Having great divine power, they are able to come and hear the Dharma, and are thus listed here now. Yakṣas are swift and nimble ghosts. Gandharvas are the gods of heavenly music, who also belong to the realm of ghosts. As for asuras, it is traditionally explained by people as meaning 'gods who do not drink liquor', but it is unknown whether this is correct. Some also say they are 'inferior gods'. According to the Abhidharma, asuras are purely ghosts. According to the Saddharmasmṛtyupasthāna-sūtra, there are both ghosts and animals; for instance, that asura king Rāhu is the child of a lion, and his nature is that of an animal. According to the *Gana-sūtra, there are three distinct kinds: devas, ghosts, and animals. Asuras are divided into five realms altogether. The first is on the earth within the Mount of Many Forms, as the Daśabhūmika-sūtra explains, where their strength is the lowest. The second is twenty-one thousand yojanas beneath the great ocean north of Mount Meru, where there is an asura king named Rāhu who commands countless assemblies of asuras. The third is twenty-one thousand yojanas further below Rāhu, where there is an asura king named Brave and Strong. The fourth is twenty-five thousand yojanas further below Brave and Strong, where there is an asura king named Flower Garland. The fifth is twenty-one thousand yojanas further below Flower Garland, where there is an asura king named Vemacitrin who commands countless assemblies of asuras. The mother of Vemacitrin was originally born from the devas, hence they are called 'inferior gods'. At the beginning of the kalpa when it first formed, several heavenly maidens came to bathe in the sea. The water touched their bodies, and they subsequently discharged essence, which drifted in the water and became a fleshy egg. After eight thousand years had elapsed, it gave birth to a daughter who had nine hundred and ninety-nine heads, each head having a thousand eyes; nine hundred and ninety-nine mouths, each mouth having four claws from which fire issued like lightning; twenty-four arms; and nine hundred and ninety-nine legs. Later, when this woman was floating and playing in the sea, the essence of the water entered her body and gave birth to a fleshy egg. After eight thousand years had elapsed, it gave birth to Vemacitrin, who had nine heads, each head having a thousand eyes; fire issued from his mouths; and he had nine hundred and ninety-nine arms and only eight legs. His form was four times larger than Mount Meru. He ate only silt, mud, and lotus roots, and often fought with the devas, as the Saddharmasmṛtyupasthāna[-sūtra] explains. Garuḍas are bird deities; among them are the golden-winged birds who eat only nāgas. They have the distinction of the four modes of birth: those born by transformation eat nāgas of all four modes of birth; those born from a womb eat nāgas of three modes of birth, excluding those born by transformation; those born from an egg eat nāgas of two modes of birth, excluding those born by transformation and from a womb; and those born of moisture eat only those born of moisture. In these four continents there is a transformation-born garuḍa king named Right Sound, whose lifespan is eight thousand years. Each day he consumes five hundred small nāgas of the heavenly nāga kings, circling the four continents, beginning again after each cycle to eat them in order. When his life is about to end, the nāgas spit poison so that he can no longer eat. Scorched by the fire of hunger, he spreads his wings and plunges straight down to the edge of the wind-wheel, where he is blown by the wind and rises back up again. He goes back and forth seven times with nowhere to rest his feet, until he finally reaches the summit of the Cakravāḍa Mountains and dies. Because he ate the flesh of the nāgas, the toxic vapours ignite into a fierce blaze. The nāga king Nanda and Upananda, fearing it would burn the jewelled mountains, cause a great rain to fall in drops as thick as axle trees to extinguish the fire. His body and flesh dissolve and disperse, leaving only his heart intact, which is as large as a human knee and made of pure, clear vaiḍūrya. When a cakravartin obtains it, he uses it as a jewel; when Śakra obtains it, it becomes the jewel in his topknot. Kinnaras are named 'doubt-gods'. Their bodies are animals, but their shapes resemble humans. Their faces are exceedingly handsome, and on top of their heads is a single horn. When people see them, doubt arises, not knowing whether they are human, ghost, or animal; thus they are named 'doubt-gods'. These two are gods of heavenly music. Mahoragas are gods that crawl on their bellies; it is traditionally said among worldly people that they are galloping spirits. Below, the human assembly is listed. Bhikṣus are as explained above; bhikṣuṇīs are the women. Upāsakas are called 'those who dwell in goodness', possessing the virtue of good dwelling; they are also called 'those who abide near', abiding near goodness; they are also called 'pure and faithful men'. Upāsikās: 'upā' is as before, and 'sikā' refers to women. The above constitutes the second section listing the retinue.
1.17
From 'at that time the Buddha' downward is the third major section, explaining the purpose for which the Buddha's assembly gathered like clouds. Therein, first it explains that the Buddha was surrounded by the assemblies and preached the Dharma. What kind of Dharma did he preach? The text does not distinguish it, so it is unknown what he preached. Below, it explains that the Tathāgata was uniquely supreme among the assembly: 'just as Mount Meru stands manifest in the great ocean.' A metaphor is spoken to display his supremacy: rising loftily and standing out uniquely above the great ocean is called 'manifest in the sea'; surpassing all the assemblies is combined to display his supremacy.
1.18
The above was the preface. From here down, the treatise on the inconceivable virtues all constitutes the main body of the scripture. Just as the Śrīmālādevīsiṃhanāda-sūtra's praise of the Buddha's virtues is subsumed under its main body, this text should also be regarded in the same way; there is no need to raise doubts. Within this main body, the text is divided into two parts: first, occasioned by Ratnakūṭa presenting the parasols, the Tathāgata displays inconceivable virtues to cause people to aspire and seek them; second, after Ratnakūṭa speaks, from 'addressed the Buddha' downward, occasioned by Ratnakūṭa's request, the Tathāgata proclaims the cause and effect of the pure land to cause people to practice and study. The former is the cause and effect of the dharmakāya; the latter is the cause and effect of the pure land. The first passage, looking back at what preceded it, is the main body; looking forward to what follows, it still possesses the function of initiating and introducing, and is therefore also called a preface. Because the realms of the ten directions appear within the parasol, introducing the subsequent exposition of the cause and effect of the pure land, it can be called a preface. Therein are three parts: first, Ratnakūṭa and others presenting the parasols serves as the occasion; second, the Tathāgata merges the parasols and manifests a transformation; third, Ratnakūṭa and others, seeing this, reverently praise it to express their aspiration and seeking. In the first part, 'at that time' is the time when the parasols were presented, precisely when the Buddha was in the Āmrapālīvana. Next, the persons making the offering are cited: 'in the city of Vaiśālī' reveals their birthplace; 'there was an elder's son' identifies the person; 'named Ratnakūṭa' discloses his personal name; 'together with five hundred' lists his company. Below explains the presentation of the parasols: holding the parasols, they presented and offered them to the Buddha, directly presenting the parasols.
1.19
In the second part, the Tathāgata manifests transformations: first he combines them into one; next he broadens it and makes it vast; finally, extensive displays appear within the parasol. In the first part, combining them into one, 'the Buddha's spiritual power' explains the reason for combining them. This power of inconceivable liberation is called 'spiritual power'. Distinguishing this in terms of supernormal powers, it is the supernormal power of illusion, not the other supernormal powers. How many kinds of supernormal powers are there that we say it is not the other ones? There are four kinds: first, the supernormal power of fulfillment at will, which transports and transforms one's own body and makes great sounds pervasive; second, the supernormal power of illusion, which transforms external phenomena; third, the supernormal power of Dharma-wisdom, which thoroughly penetrates all dharmas; fourth, the noble and sovereign supernormal power, which can give rise to the notion of pleasure amidst suffering, the notion of suffering amidst pleasant dharmas, and the notion of neither suffering nor pleasure amidst dharmas of suffering and pleasure; all such transformations that do not follow conditions are called 'noble and sovereign'. Here, transforming external phenomena is precisely the supernormal power of illusion. Why did he accept all of them and combine them into one? To fulfill the hopes of the assembly of donors, he accepted them all; to accomplish a single function, he combined them into one. When the Buddha first attained enlightenment, he accepted the bowls of the four kings and combined them into one. Furthermore, to reveal his inconceivable power, he combined them into one. Next, he broadened it and made it vast, covering the trisāhasramahāsāhasralokadhātu entirely. As explained in the sūtra, one set of four continents has one Mount Meru, four great oceans, and is enclosed by the Iron Encircling Mountains to make one world. Counting up to a thousand of these is called a small-thousand world. Taking a small-thousand as one and counting again up to a thousand is called a medium-thousand world. Taking a medium-thousand as one and counting again up to a thousand is called a trisāhasramahāsāhasralokadhātu. These three thousand worlds form and disintegrate simultaneously, and are therefore collectively called one world kṣetra. Counting these up to the number of grains of sand in the Ganges is called a world nature. Taking this nature as one and counting again up to the number of grains of sand in the Ganges is called a world ocean. Taking an ocean as one and counting again up to the number of grains of sand in the Ganges is called a world seed. Taking a seed as one and counting again up to the number of grains of sand in the Ganges is called a Buddha realm. According to the Avataṃsaka, multiplying successively in this way there are ten tiers in all, the final one being called the World Meru. Here, 'three thousand' refers to one single kṣetra. Below, what was manifested is explained. What was manifested is twofold: first, this world was manifested; second, from 'furthermore, in the ten directions' downward, phenomena of other realms were manifested. Manifesting the defilement of this realm causes people to share in revulsion; manifesting the purity of other realms causes people to share in rejoicing. Among the phenomena in this realm, there are five distinct items: first, the manifestation of the earth's features, all displayed in their breadth and extent; second, the manifestation of the mountains; third, the manifestation of the waters; fourth, the manifestation of the sun, moon, stars, and constellations; fifth, the manifestation of the palaces of the devas, nāgas, and spirits. The manifestation of the phenomena of other realms is briefly stated and easy to understand.
1.20
From here down is the third part, explaining that Ratnakūṭa and others, having seen the previous supernormal transformation, reverently praised it and generated the aspiration [for enlightenment]. Therein, first it explains that the great assembly praised and paid homage. 'At that time the entire great assembly' raises the persons who paid homage and praised. 'Witnessing the Buddha's spiritual power' gives the reason for paying homage and praising. 'Praised what was unprecedented' is the praise of vocal action. Combining many into one, expanding the small to make it vast, and comprehensively manifesting all phenomena within the parasol were things never seen in the past, hence called 'unprecedented'. 'Palms joined in reverence to the Buddha' is the homage of physical action. Looking upon the Buddha without satiety is expressed by 'not turning away'. Below explains Ratnakūṭa speaking verses in extensive praise. First, the person praising is raised. 'Before the Buddha' is the place of praise. The verses and stanzas are the manner of praise. Why praise in verse? There are two explanations: first, the words of verse are concise, able to contain many meanings within few characters; Ratnakūṭa now wished to comprehensively gather the Buddha's virtues with concise words, hence verse was required; second, the words of verse are melodious, and those who offer praises mostly use verse; Ratnakūṭa now wished to praise the Buddha's virtues, hence verse was required.
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Linked texts (1)
- 維摩經疏 — Classical Chinese