維摩經疏卷第三．第六 6

English (machine translation) 6

Language: English

6.1

Chapter 10: The Buddha Fragrance Accumulation

Within this chapter, there are three sections of distinction: first, explaining the context of its inclusion; second, explaining the chapter title; third, analyzing and commenting following the text. Explaining the context of its inclusion: from 'Inquiring after the Illness' through the 'Non-duality Chapter', it broadly explains the causes of practice. In this chapter, using Tathāgata Fragrance Accumulation as the setting, it clarifies attaining the fruit through causes. The causes precede and the fruit follows, which is the logical order. Below, cultivating the ten and cultivating the eight are also its causes; the splendid adornments of the World of All Fragrances are the fruit of the pure land. This thereby clarifies the cause and fruit of the pure land. Another explanation: the preceding four chapters clarify the practice of teaching; entering the Non-duality Chapter next clarifies the practice of realization; this Fragrance Accumulation Chapter concerns the practice of the unattached Path. Because of non-attachment, this [realm] goes to that, and that also comes to this, mutually manifesting and benefiting sentient beings. Because of these three meanings, it must be clarified.

6.3

Explaining the chapter title: previously, the questions and answers between host and guest were nearing completion. Arranging offerings accords with worldly custom, so fragrant rice was fetched to make an offering to the great assembly. By displaying spiritual transformations, it showed that the Buddha's work is inexhaustible. Taking food as the main theme, the title of the chapter is 'The Buddha Fragrance Accumulation'.

6.4

Third, the commentary: the text is divided into two. First, questions and answers distinguishing the Dharma; second, starting from 'when Vimalakīrti and Mañjuśrī spoke this Dharma,' concluding with the benefits of the teaching. Within the former there are also two: first, relying on Fragrance Accumulation to clarify the fruit of the pure land; second, starting from 'when those bodhisattvas heard this,' relying on the praises and requests of the bodhisattvas of All Fragrances to clarify the causes of the pure land. Within the former there are three: first, manifesting the pure land; second, displaying the superior food; third, clarifying the uniqueness of the teaching.

6.5

Within the former there are two: first, Śāriputra, seeing that the room was empty, inwardly thought of food, which serves as the opening of the discourse; second, Vimalakīrti, intending to fetch food, first manifested the pure land. In the former, regarding the thought of food, 'The time is approaching; what will the bodhisattvas eat?': Master Yuan says, 'Because of the empty room above, he gave rise to this thought. Indeed, food is needed at the proper time; hence he thought of it. Furthermore, because of the thought of food, many developments occur; this is why he thought of food.' Master Zang says, 'There are three meanings in thinking of food: first, both body and mind are burdened—ordinary people; second, although the mind is unburdened, the physical form requires sustenance—practitioners of the two vehicles; third, neither body nor mind requires sustenance—the great bodhisattvas. Since Śāriputra had received a body born of conditioned karma, although his mind was unburdened, his form required sustenance. In the Buddha's Dharma, one does not eat after noon; since the time to eat had arrived, he gave rise to the thought. Second, from the beginning of the sūtra onwards, the wonderful Dharma of bodhisattvas was discussed, in which śrāvakas find no delight; hence he thought of food. Third, Vimalakīrti emptied the room and Śāriputra knocked at the gate, mutually revealing [the Dharma] to benefit beings; this is why he thought of food.' Question: 'Within the empty room there were five hundred śrāvakas; why was it that Śāriputra alone gave rise to the thought?' Answer: 'Among all the disciples, Śāriputra was foremost in wisdom, and he was also the elder of the assembly at that time. He initiates many inquiries; hence he specifically gave rise to the thought.' Another question: 'Previously, the thought of seats was generally for the two vehicles; why is this thought of food specifically for the bodhisattvas?' Answer: 'Seats are needed equally by both great and small; therefore it was generally for [all]. In the matter of food, the two vehicles have their own rules for begging food; hence he did not [think of it] for them. Previously, the thought of seats was generally for the two vehicles and was rebuked; hence now he did not think of it [for them]. Alternatively, the translation omitted it, but it does not mean the principle is absent; the Vimalakīrtinirdeśa Sūtra says: "This mahāsattva has not yet risen from preaching the Dharma; what shall we śrāvakas and bodhisattvas eat?"'

6.6

Starting from 'At that time, Vimalakīrti knew his thoughts': intending to fetch food, he first manifested the pure land. Within the text there are three: first, rebuking the thought of defiled food; second, starting from 'if you wish,' agreeing to fetch wonderful food; third, starting from 'Vimalakīrti entered samādhi,' properly manifesting the land as the condition for fetching food. In the first rebuke, 'Vimalakīrti knew his thoughts' means knowing his thinking; Vimalakīrti, using his paracittajñāna, remotely discerned his mind; hence it says 'knew his thoughts.' 'The Buddha taught the eight liberations, which you, benevolent one, have received and practiced': this cites the Dharma to rebuke him. Among the eight liberations, the first two liberations contemplate impurity. You have already received and practiced them; how could you think of impure, segmented food? Furthermore, liberation is desirelessness, and the food of Dharma is the supreme meal that nourishes the body. You have already received and practiced it; how could you instead think of impure food?

6.7

The meaning of the eight liberations is distinguished in seven headings: first, explaining the names and their derivation; second, presenting their essence; third, discerning their objective cognitive conditions; fourth, clarifying their active mental aspects; fifth, their supporting stages; sixth, clarifying whether they are defiled or undefiled; seventh, distinctions through questions and answers.

6.8

First, explaining the names and how they are acquired. First in general, then specifically. In general, separating from defilement and abandoning [it] is called 'liberation'. 'Eight' is the number; 'liberation' is the function: the name is taken from the number and the function. Alternatively, it is a karmadhāraya compound carrying a number. As for the specific ones: (1) 'Having internal physical forms, one contemplates external forms': 'Internal' refers to one's own body. 'External forms' means that when one wishes to contemplate the blue-livid and other colors of one's own body, at the beginning of practice it is difficult to accomplish, so one first contemplates the blue-livid state of external forms, comparing them to one's internal body; before long it becomes natural. Hence it is named 'having internal forms, one contemplates external [forms]'. (2) 'Having no internal physical forms, one contemplates external forms': having already contemplated one's own body, one no longer contemplates internally the blue-livid and other states, but contemplates only external forms such as the blue-livid; hence it is named 'having no internal forms, one contemplates external forms'. The above two contemplations remove the obstacle to supernatural transformations. (3) The third is named 'the pure liberation, realized through personal embodiment': fresh, pure colors of blue, yellow, red, and white are called 'pure'. The realm and plane are fully perfected, and the practitioner attains it: this is called 'realized through personal embodiment'. This single contemplation removes the obstacle to supernatural transformations and the obstacle to the arising of afflictions. (4) That named 'the liberation of the base of infinite space': having long contemplated physical forms, the body and mind are wearied and fatigued; one must form the notion of breaking up physical forms and cultivate the contemplation of revulsion toward form. Relying on the base of infinite space, one gives rise to this concentration; being untainted by space, it is called 'the liberation of the base of infinite space'. However, when it is perfected, it comprehensively contemplates the four aggregates; it receives its name from its initial [object], being called 'the base of space'. (5) 'The liberation of the base of infinite consciousness': again, relying on the object of space, one laments the weariness and fatigue of the mind, gathers in the object, and contemplates the mind; being free from attachment to the mind, it is called 'the liberation of the base of consciousness'. The liberation of the base of nothingness: in that state of nothingness, there is no coarse consciousness; having a subtle object of cognitive condition, taking a faint consciousness as the object, it is named 'nothingness'; being free from defilement regarding this is called 'liberation'. The two lower liberations should be known by analogy with the above. (7) 'The liberation of neither-perception-nor-non-perception': this concentration is the subtlest, unlike the four dhyānas and the three [lower] formless attainments; it is called 'neither-perception'. Although there is mental cognitive conditioning, it is distinct from nirodha-samāpatti; hence it is called 'nor-non-perception'. The above four contemplations can remove the savouring [of meditative states]. (8) 'The liberation of the cessation of perception and feeling': weary of mental fatigue and reflection, one brings cognitive conditioning to rest; removing the mind and mental factors such as feeling and perception is called 'cessation of perception and feeling'. This single contemplation eliminates the mental factors of perception and feeling. If one discusses how the names are acquired: the first three liberations establish their names from the object and function; the two of space and consciousness take their designation from the preliminary expedients; 'neither-perception-nor-non-perception' receives its title in contrastive comparison to [other states of perception and non-perception]; 'nothingness' and 'cessation of perception and feeling' establish their names according to that which is absent.

6.9

Second, identifying their intrinsic nature has two [parts]: first, according to the Hīnayāna; second, according to the Mahāyāna. As for the nature according to the Hīnayāna: in the Sarvāstivāda school, the Saṃyuktābhidharmahṛdaya, and so forth, the first three liberations take the wholesome root of non-greed within the wholesome mahābhūmika [factors] as their intrinsic nature. The four liberations from space onward take the wholesome four aggregates belonging to their respective planes as their intrinsic nature. The liberation of cessation takes non-associated conditioned phenomena that are neither form nor mind as its intrinsic nature. As for the nature according to the Mahāyāna: according to the Yogācārabhūmi-śāstra and other treatises, there are five kinds: (1) the specific intrinsic nature: the first seven liberations take the mental factor of discernment (prajñā) among the five particular [mental factors] as their intrinsic nature; (2) the induced intrinsic nature: these seven kinds take concentration and wisdom as their intrinsic nature; (3) the supreme intrinsic nature: for bodhisattvas before the bhūmis, they take prayogika-jñāna as their intrinsic nature; for bodhisattvas on the bhūmis, if they take empirical phenomena such as physical forms as objects, they take pṛṣṭhalabdha-jñāna as their intrinsic nature; if they take the tathatā of physical forms and so on [as objects], they take mūla-jñāna as their nature—hence the Yogācārabhūmi-śāstra says that these seven liberations take mundane and supramundane jñāna as their intrinsic nature; (4) the associated intrinsic nature: they take the four aggregates as their nature; (5) the retinue intrinsic nature: they take the five aggregates as their nature. The eighth liberation takes the capacity of the seeds of the weary mind in the plane of neither-perception to prevent mental activity as its intrinsic nature. Third, distinguishing the objects of cognition: the first two liberations take impure physical forms as their object. The third liberation takes pure physical forms as its object. If distinguishing the objects of cognition in terms of the twelve sense bases: among the twelve sense bases, they take the base of visible form (rūpāyatana) as their object. If in terms of the five aggregates, they take the aggregate of form as their object. If in terms of the eighteen dhatus, they take the realm of visible form (rūpadhātu) as their object. If in terms of the contemplation of ultimate principle, they take the tathatā of physical form as their object. The liberation of the base of space, when its preliminary expedients first arise, takes space as its object; when the meditative practice is accomplished, it comprehensively takes the four aggregates as its object; if distinguishing the contemplation of ultimate principle, it takes the tathatā of space [as its object]. The liberation of the base of consciousness initially arises taking consciousness as its object; when the contemplation of mind is accomplished, it comprehensively takes the four aggregates as its object; the contemplation of ultimate principle likewise takes the tathatā of consciousness as its object. The liberation of the base of nothingness, at the time of preliminary expedients, takes nothingness as its object; when the meditative practice is fully perfected, it comprehensively takes the four aggregates as its object; if distinguishing the contemplation of ultimate principle, it takes the tathatā of nothingness [as its object]. The liberation of neither-perception initially arises taking subtle perception as its object; when the meditative practice is accomplished, it comprehensively takes the four aggregates as its object; the contemplation of ultimate principle takes the tathatā of subtle characteristics [as its object]. The eighth, the liberation of cessation, has no mental cognitive conditioning, and therefore no object is discussed for it.

6.10

Fourth, explaining the cognitive modes (ākāra): the first two liberations form the cognitive mode of impurity and the cognitive mode of signlessness. The third liberation forms the cognitive mode of purity and the cognitive mode of signlessness. The liberation of the base of space, since it cognizes the object of space, forms the cognitive mode of space and the cognitive mode of signlessness. The liberation of the base of consciousness forms the cognitive mode of cognizing consciousness and the cognitive mode of signlessness. The latter two liberations can be understood [by extension]. If spoken of broadly, they give rise to various cognitive modes such as impermanence. Since the eighth liberation has no object of cognition, it also has no cognitive mode.

6.11

Fifth, distinguishing the planes upon which they depend: the first two liberations depend upon the first and second dhyānas. The third liberation depends upon the fourth dhyāna. The four liberations from space onward each depend upon their respective planes. The eighth liberation depends upon the plane of neither-perception. The distracted ground of the desire realm does not generate liberations. In the intermediate [dhyāna] and the threshold samādhis, concentration and wisdom are not balanced, so they also do not generate liberations. The preparatory stages of concentration (sāmantaka) also do not generate them, because they are rapid. If classified by physical location, these eight liberations arise only in reliance on bodies in the three directions, and not in reliance on the northern [continent of Uttarakuru], because it lacks the power of teachings to give rise to them. If classified by bodies in the three realms: the first three depend on bodies of the desire realm; the latter five arise dependently and comprehensively throughout bodies of all three realms.

6.12

Sixth, clarifying contaminated and uncontaminated: there are two kinds: first according to the Hīnayāna, second according to the Mahāyāna. First, according to the Hīnayāna, the Sarvāstivāda school: these eight liberations are all contaminated. Second, in the Mahāyāna: the first seven liberations attained by the two vehicles—if they cognize empirical phenomena such as physical forms, their substance is contaminated; if they cognize the tathatā of physical forms and so on, their nature is uncontaminated. The eighth liberation is entirely uncontaminated. As for the bodhisattva stages: for suddenly awakening bodhisattvas before the bhūmis who have not yet attained the eighth, they attain the first seven partially; these are contaminated. When reaching from the first bhūmi up through the seventh bhūmi, the liberations attained are uncontaminated in nature, but after emerging from contemplation they are again interrupted. From the eighth bhūmi and above, the contemplative mind is continuous; the eight liberations attained are entirely uncontaminated and also uninterrupted. The fruit of buddhahood can be understood [accordingly]. If it is a gradually awakening bodhisattva before the bhūmis, cognizing empirical phenomena such as physical forms, the first seven liberations are entirely contaminated; if cognizing tathatā, their nature is uncontaminated; the eighth liberation is entirely uncontaminated. When reaching the bhūmis, it is the same as for the suddenly awakening. If spoken of in terms of the fruit of buddhahood, the eight liberations are all uncontaminated.

6.13

Seventh, catechism: Question: Among the eight liberations, why are the third and the eighth named 'realized through personal embodiment'? Answer: These two are supreme, which is why they receive this name: the third is where, within liberations of form, obstacles gradually become without remainder; the eighth is where, within liberations of formlessness, obstacles gradually become without remainder. Therefore, they are specifically designated with the name 'realized through personal embodiment'. Question: Do trainees (śaikṣa) attain these eight liberations or not? Answer: According to the Hīnayāna, persons of the first two fruits have not transcended the desire realm and have not attained the fundamental four dhyānas, so they do not attain the eight liberations. If according to the Mahāyāna, persons of the first two fruits, using the contaminated path to subdue the afflictions of the desire realm, partially attain the seven liberations, but have not yet attained the eighth; persons of the third fruit attain all eight liberations, but are still not completely free of outflows; only persons of the fruit of non-training (aśaikṣa) attain them completely purified. Question: The first two liberations both take the object of impure physical forms; why are they divided into two liberations? Answer: Physical forms are distinguished into internal and external, which is why they are divided into two liberations. [Question:] If that is so, the object of space also has the two distinctions of internal and external, so it should also be divided into two liberations? Answer: When taking space as an object, one does not make a conceptualization of internal or external; therefore, it is united into only one liberation. Question: What is the difference between the 'body' in the third and the 'body' in the eighth? Answer: The third realizes the concentration with reference to the mental body; the eighth realizes the concentration with reference to the physical body. In cessation there is no mind, so it is definitely realized through the physical body.

6.14

'If you wish to eat' and below: promising to fetch the wonderful food. 'Wait a moment' means that obtaining the benefit is not far off. 'I shall cause you to obtain food such as you have never had before': broadly speaking, the food of the flavour of the Heap of Fragrance, when eaten, can cause one to cultivate the path and sever all afflictions; because it does not circulate in the mundane world, it is called 'never had before'. Master Zhuang says: 'Now speaking of food never had before: it is just eating the never-before-had of food never had before; how could it be something graspable?'

6.15

Third, in the section where Vimalakīrti manifests the realm, there are two parts: first, by supernatural power he manifests the realm of All Fragrance (Sarvagandhasugandhā); second, from 'all these [assemblies]' onward, it explains that the assembly all sees it. Question: Why is it necessary to manifest that realm? The explanation has two senses: first, wishing to make the great assembly see it so that they will cultivate the causes to be reborn there, he must manifest it; second, to reveal his own inconceivable power, wishing to make the great assembly all admire and practice so as to attain what he himself has attained, he must manifest it. In the first [part], first saying that he 'entered samādhi': this is what transformation relies upon. If spoken of according to reality, there is no time when he is not in concentration; now, following the appearance of transformation, it is stated that he entered it. Within that which is manifested, the text is divided into five: (1) indicating the direction and place: the upper realm; (2) explaining distance: passing beyond Buddha-lands [numerous as] the sands of forty-two Ganges rivers; (3) the name of the manifested realm is All Fragrance; (4) the name of the manifested Buddha is Heap of Fragrance (Gandharājas); (5) distinguishing the features of the beings and things of that realm. 'Passing beyond Buddha-lands [numerous as] the sands of forty-two Ganges rivers': if explained according to phenomenal appearances, its meaning can be known; if discussed according to reality, it represents the forty-two stages of worthy ones and noble ones in the sūtras. According to the Avataṃsaka Sūtra: first, the ten abodes; second, the ten practices; third, the ten dedications—their names are distinguished as above; fourth, the ten bhūmis. As for the ten bhūmis: (1) the Pramuditā-bhūmi (Joyous); (2) the Vimalā-bhūmi (Purity); (3) the Prabhākarī-bhūmi (Radiant); (4) the Arciṣmatī-bhūmi (Blazing); (5) the Sudurjayā-bhūmi (Difficult to Conquer); (6) the Abhimukhī-bhūmi (Directly Facing); (7) the Dūraṅgamā-bhūmi (Far-Reaching); (8) the Acalā-bhūmi (Immovable); (9) the Sādhumatī-bhūmi (Good Wisdom); (10) the Dharmameghā-bhūmi (Dharma Cloud). Above these ten bhūmis there are further equal enlightenment and wondrous enlightenment, making forty-two stages in total. Passing beyond these, the subtle obstacles of ignorance are exhausted and purified without remainder, and the realization of principle corresponds to achieve supreme equal enlightenment; only when supreme jñāna is perfected can one be called a Buddha. Hence it says 'passing beyond worlds [numerous as] the sands of forty-two Ganges rivers'. 'There is a Buddha named Heap of Fragrance': this reveals the Lord of Transformation and Teaching. Accumulating morality, concentration, and wisdom to form his person, he is named 'Heap of Fragrance'. In the fifth [part], explaining the features of the realm, the text has four clauses: (1) the adornment of the land: the five sensory objects are superb; (2) the adornment of the people: there are only bodhisattvas and no two vehicles; (3) praising the land again: it is adorned purely with fragrance; (4) praising the people again: only the assembly of Buddhas and bodhisattvas. The [assembly] seeing it can be understood. Question: Among the three bodies of the Tathāgata, by which body is the Tathāgata Gandharājas subsumed? Answer: It is subsumed under the saṃbhogakāya. How is this known? In the world of Gandharājas, there are only bodhisattvas and no two vehicles; therefore, we know he is subsumed under the saṃbhoga-buddha. Alternatively, he may also be subsumed under the nirmāṇakāya. How is this known? In the land of Gandharājas there is a god named Fragrant Adornment; ordinary beings among the gods do not see the saṃbhoga-buddha. Moreover, the sūtra says: 'none in this great assembly failed to see it with their own eyes'; therefore, we know it also applies to the nirmāṇakāya. Since the Buddha's body applies to both saṃbhoga and nirmāṇa, the land where he resides likewise applies to both saṃbhoga and nirmāṇa. From 'all these assemblies' onward, the assembly's seeing can be understood.

6.16

From "At that time Vimalakīrti asked the assembly" below is the second [section], showing the procurement of the supreme food. Within this text there are three parts: first, explaining that Vimalakīrti procures the food for the assembly; second, explaining that that Buddha immediately bestows it in response; third, having obtained the food, he universally offers it to the great assembly. Within the first part there are two: first, he enjoins the assembly to procure the food; second, from "Thereupon" below, the assembly remains silent as they are incapable, so he himself dispatches an emanation to fetch it. Within the first part there are four phrases: First, Vimalakīrti enjoins the assembly to procure the food, thus asking: "Benevolent bodhisattvas, who can fetch (致) that Buddha's rice?" "Fetch" (致) has the sense of conveying, carrying, or carting. It is also said: "Fetch" means to reach or to arrive; who is able to reach that Buddha's place to fetch the rice? Second, because of Mañjuśrī's majestic supernatural power, he causes the assembly to remain silent, wishing to have Vimalakīrti go and fetch it himself so as to suit his intention to transform [beings], not meaning that the great assembly lacks the power. Third, it clarifies Vimalakīrti's teasing in return: having enjoined them, the many virtuous and benevolent ones were incapable of fetching the food, which could be attached to exceedingly; hence he now teases them in return: "Benevolent ones, is this great assembly not ashamed?" Fourth, Mañjuśrī resolves the fault for the assembly, citing the Buddha as proof: "As the Buddha has said: 'Do not strike or slight beginners.'" Because the assembly are beginners whose virtue of liberation is incapable of going to fetch it, one should not lightly disregard them.

6.17

Second, in explaining that Vimalakīrti emanates [a bodhisattva] to fetch the food, within the text there are distinctly three parts: first, by his supernatural power, he emanates a bodhisattva; second, from "and said to him" below, he instructs in the protocol for fetching the food; third, from "At that time the emanated bodhisattva" below, [the emanation] receives the order and goes to fetch it. In the first part, Vimalakīrti does not rise from his seat, remaining before the assembled congregation. At the place where the emanation arises, he emanates a bodhisattva whose physical marks, radiant light, majesty, virtue, and supremacy clarify what the emanation accomplishes. The great being Vimalakīrti possesses all three bodies: first, the dharmakāya; second, the saṃbhogakāya; third, the nirmāṇakāya. Manifesting the body of an elder is the nirmāṇakāya. Emanating a bodhisattva is producing an emanation from an emanation. People of the two vehicles cannot produce an emanation from an emanation; a bodhisattva, from an emanation, is further able to produce an emanation. The Madhyamaka-śāstra states: "Just as a magical creation produced by the Bhagavat's supernatural powers, so too this magical creation can again create another person." Based on this scriptural passage, an emanated person can again produce an emanation. Or, it could be that it is brought forth from Vimalakīrti's saṃbhogakāya, because his nirmāṇakāya lacks a mind and therefore cannot produce an emanation. Furthermore, it is asked: When Vimalakīrti emanated the bodhisattva manifesting all the radiant lights, what samādhi, what supernatural power, and what dhyāna did he rely upon? The answer: According to the Mahāprajñāpāramitopadeśa, he relied upon the king of samādhis samādhi, relied upon the supernatural power of divine locomotion (ṛddhipāda-abhijñā), and relied upon the fourth dhyāna. Furthermore, among the fourteen minds of magical transformation, from which mind did he produce the emanation? The answer: Relying on the fourth dhyāna, an emanation of the desire realm corresponds to the emanation of the tenth mind. Furthermore, it is asked: Among the twelve sense bases, how many sense bases did he emanate? The answer: Eleven sense bases entirely, and one small portion of the dharmāyatana, not emanating the unconditioned (asaṃskṛta). The reason he manifested the bodhisattva's majesty and virtue as supreme was because he wished to cause the bodhisattvas of that realm, upon seeing him, to arouse the aspiration [for awakening] and come here to listen to the Dharma with great benefit; hence it needed to be supreme. In the protocol for fetching the food, the text is divided into four sections: first, showing the location; second, explaining the greetings; third, teaching how to beg for food; fourth, explaining the intention of begging. In the first, "and said to him: 'Go to the upper region'" clearly shows the location. Second, "arriving there, Vimalakīrti bows his head at [the Buddha's] feet" provides the expression of respect. "Inquiring about his daily life" is a conventional greeting formula. "Is he free of slight illness and slight affliction?" is the matter of inquiry. Saying "slight" shows conformity with worldly custom. "Slight illness and affliction" inquires whether his body has gains or losses in vigor and is comfortable, and inquires whether his mind is in suffering or joy. Third, "what remains of what has been eaten": if it were not the remains of what was eaten, he would not dare to beg for it. In the intention of begging for food, there are three supreme benefits: "to perform Buddha-deeds" is the benefit of the beings of the Sahā world attaining the path; "to propagate the Great Path" is the benefit of Hīnayāna beings awakening to the Great [Vehicle]; "to make his name universally heard" is the benefit of accomplishing virtue by hearing the name and reciting it. It is asked: In Śāriputra's previous thought of food, it was only for the bodhisattvas; now, why is this food procured by Vimalakīrti for the sake of the śrāvakas? The answer: Śāriputra's thought of food originally arose from his own mind's need for food; having a personal desire, he assumed others also needed it. Furthermore, Śāriputra truly thought that the bodhisattvas' bodies had a physical need. Vimalakīrti understood that those bodhisattvas had long fed upon the profound Dharma and had no need for food. Now, in fetching it, it is exclusively for the sake of those of the two vehicles who have not yet aroused the aspiration [for awakening], to instruct them to arouse the aspiration, abandon the small, and learn the great; hence it is exclusively for them. Third, the emanated bodhisattva receives the order to fetch the food. Within the text there are two parts: first, the emanated bodhisattva ascends to the upper region, visible to the whole assembly; afterward, the emanated bodhisattva speaks to seek the food, making the assembly all hear his words, speaking as previously instructed. It is asked: For what reason, to fetch the rice, was an emanated bodhisattva dispatched, whereas to request the seats no person was dispatched to fetch them? The answer: Borrowing the seats from King Merupradīpa meant mutely evoking the inconceivable. Now, ordering the request for fragrant rice, he dispatches an emanation to show what is extraordinary. Furthermore, borrowing the seats demonstrated mental supernatural power, so he did not send an emissary to go; requesting the rice represents physical supernatural power, so he dispatched an emanated person to fetch it. Furthermore, he wished to lead the bodhisattvas of the upper region to come from there, so that this assembly, witnessing their virtue, would advance in cultivating the practice of the path. Furthermore, he wished to benefit that assembly through this Dharma gate. Due to these reasons, he dispatched the emanation to go. It is asked: In requesting the rice, why did Vimalakīrti not fetch it himself, but instead dispatched an emanation to go? The answer: Vimalakīrti is the host of transformation for the assembly at that time; guests being in his room, it was not appropriate for him to leave. Furthermore, he wished to cause those bodhisattvas to trace the origin from the emanation and come here to listen to the Dharma; therefore, he did not go in person.

6.18

From "When those great beings saw the emanated bodhisattva" below is the second major section, explaining that that Tathāgata responds to the request and gives the food. Within the text there are distinctly five parts: first, explaining that the bodhisattvas of Sarvagandhasugandhā, seeing the emanation, ask a question, and that Buddha answers in full; second, from "The bodhisattvas said: 'What kind of person is he...?'" below, they examine what Vimalakīrti's virtue is like to produce such an emanation, and that Buddha explains in full; third, from "Thereupon the Tathāgata Gandhahastin [i.e., Gandhottama/Sugandhakūṭa]..." below, the Buddha gives the fragrant rice to the emanated bodhisattva; fourth, from "At that time, those nine million bodhisattvas..." below, those bodhisattvas wish to come to this land, and the Buddha grants permission; fifth, from "At that time the emanated bodhisattva, having received the bowl of rice..." below, the bodhisattvas, relying on his power, arrive here to perform Buddha-deeds. In the first part, there is first the question and then the answer. Within the question there are three phrases: First, saying "those great beings" indicates the questioners; "seeing the emanated bodhisattva" shows what was observed; "praising it as unprecedented" shows it had never been seen before. Below is the question proper: "From where has this superior person come?" asks about the place from which he came. Second, "Where is the Sahā world located?" asks about its location. Third, "What does it mean to delight in lesser teachings?" asks about what they do. In a pure land there is no [such thing], so they find it strange and ask. Below, in the Buddha's reply: "The Buddha told them..." gathers generally the words of reply. From "Descending through..." below, he answers each question separately according to what was asked. Therein, first, down to "the world named Sahā" answers the question above, "Where is the Sahā world located?" "Sahā" is a Sanskrit word, translated here as "Endurance". The Karuṇāpuṇḍarīka Sūtra states: The beings of this land endure the three poisons and all afflictions; the land takes its name from its people, hence it is called "Endurance". "The Buddha is named Śākya; in the world of the five defilements, he expounds the teaching of the path for beings who delight in lesser teachings" answers the question above, "What does it mean to delight in lesser teachings?" Third, from "There is a bodhisattva named Vimalakīrti..." below answers the question above, "From where has this superior person come?" clarifying that this emanated person was sent by Vimalakīrti. He first lists that Vimalakīrti abides in the inconceivable to explain what he has attained; [then states that] he expounds [the Dharma] for the bodhisattvas to clarify whom he transforms; "hence he dispatched an emanation to come" shows why he was sent; "to praise my name and also extol this land, so as to cause those bodhisattvas to increase their merits" clarifies for what purpose he was sent—to cause them to admire and seek [the path] so that their merit increases. From here, the second part: Those bodhisattvas examine Vimalakīrti: "What kind of person is he that he could make such an emanation?" asks about the person. "Whose virtue, power, fearlessness, and supernatural locomotion are like this?" asks about his virtue. Below, the Buddha answers in full: The Buddha says, "Very great," praising the superiority of the person, responding to their initial question; "To all the ten directions he sends emanations" praises the breadth of his emanations, responding to their subsequent question. Third, that Buddha fills [the bowl] with fragrant rice and confers it upon the emanated bodhisattva; the text is clear and can be understood. From here, the fourth part: The bodhisattvas of Sarvagandhasugandhā request the Buddha's permission to come, and that Buddha grants permission. Therein, he first lists the requesters; "uttering a sound together..." utters the words of the formal request; "to make offerings to Śākya, see Vimalakīrti, etc." shows the purpose of the request. Below, the Buddha grants permission: "You may go" grants permission to leave. Below, he clarifies the admonitions. First, he admonishes their bodies; next, he admonishes their minds. Admonishing their bodies has two aspects: first, instructing them to restrain their bodily fragrance, so as not to cause beings to give rise to delusion and attachment and generate afflictions. It is asked: Since they restrain the bodhisattvas' bodily fragrance, why do they not restrain the fragrance of the rice? The answer: By the Buddha's supernatural power, the rice can eliminate delusion and arouse their intention for the path; therefore, it is not restrained. Bodily fragrance is not like this, so it must be restrained. Or it may be said: The Bhagavat feared that those beings would generate afflictions, and on this account exhorted them to restrain it; had those beings not generated greed and attachment, he would not have exhorted them to restrain it either. Hence the sūtra states below: "The Buddha told Ānanda: 'It is the fragrance from the pores of those bodhisattvas.'" Second, they are to cast off their original forms, so as not to cause those bodhisattvas to give rise to feelings of contempt and shame and regress from their vigor. Regarding the admonition of their minds: "Moreover, you must not harbor disdain toward them or conceive notions of hindrance" directly exhorts them to abandon faults: do not look down on the people, and do not conceive notions of hindrance regarding the land. To be intimidated and not enter is called "conceiving notions of hindrance". From "Why?" below, it explains, first raising the question and then explaining: "The lands of the ten directions are all like space" means that the supreme lands of all Buddhas are by nature pure like space, equal and non-dual; it is only for the sake of great compassion to transform beings that they do not manifest their pure lands in full. From here, the fifth part: In clarifying that the bodhisattvas arrive by relying on [the Buddha's] power: if taken specifically, those nine million relied upon that Buddha's power, while the emanated bodhisattva relied upon Vimalakīrti's power; in a general sense, the principle is identical, so how could there be any difference? The preceding second part, the Buddha bestowing the food, is finished.

6.19

Next, from "Vimalakīrti then magically manifested nine million [lion seats]" onward, is the third major section: obtaining that food to offer universally to the great assembly. Within the text there are two parts: first, explaining Vimalakīrti's manifestation of inconceivable power whereby the small chamber expansively accommodates them; second, from "Vimalakīrti said to Śāriputra" onward, being able to satisfy the great assembly with a small amount of food, directly explaining the offering. This transformation was performed because he wished to cause the bodhisattvas newly arrived from Sarvagandhasugandhā to feel deep reverence. Within the former part there are four sections: 1. By supernormal transformation he made lion thrones to seat the newly arrived bodhisattvas from Sarvagandhasugandhā. Question: In the chamber there were already the high thrones of Prabhāpāla; why did Vimalakīrti further manifest high thrones? Answer: The bodhisattvas of this realm had already ascended the thrones of Prabhāpāla; since the assembly from Gandhahastin had arrived, Vimalakīrti manifested high thrones. Further question: When Śāriputra thought of seats, why did Vimalakīrti not magically create them, but instead requested seats from Prabhāpāla? What was the intention here? Answer: Since Śāriputra saw that the room was empty, he gave rise to the thought. If Vimalakīrti had magically created them himself, he feared it might incur suspicion of unreality; therefore he did not magically manifest the lion thrones. Further question: If he did not manifest thrones because he feared incurring suspicion of unreality, now that the assembly from Gandhahastin had arrived, it would also incur thoughts of unreality—why did Vimalakīrti magically manifest high thrones? Answer: Vimalakīrti manifested the thrones because he wished to cause the bodhisattvas from Sarvagandhasugandhā to give rise to the notion of the inconceivable; therefore Vimalakīrti manifested high thrones. It is also said: Above, borrowing seats was explained; now, creation through magical manifestation is explained to reveal what is extraordinary. 2. The magically manifested bodhisattva gave that fragrant food to Vimalakīrti. 3. Explaining that the fragrant food universally perfumed the trichiliocosm. 4. Explaining that humans, devas, and the rest, smelling the fragrance, gathered like clouds. There are three categories of those who smelled it: First, "the brahmins who, smelling the fragrance, felt refreshed": when the extraordinary fragrance entered their bodies, their bodies and minds were delighted. Second, explaining that the elder Yuegai led the multitude of people into the ten-foot-square chamber to pay homage, after which they stayed. Third, the various spirits and devas gathered like clouds. The text is clear in all these cases. Question: It may well be so for the devas of the desire realm smelling the fragrance; but since the devas of the form realm lack the nose-consciousness, how could they smell the fragrance and enter the ten-foot-square chamber? Answer: Although the form realm lacks the nose-consciousness, it possesses the nose-indriya. When they wish to smell fragrance, they borrow the consciousness of the lower realm and rely on the upper sense faculty; therefore they smelled the fragrance and entered the chamber. Just as when a bodhisattva of the tenth stage is about to become a Buddha, passing through the form realm and relying on the fourth dhyāna to sever afflictions and latent propensities before achieving complete awakening, which induces the all-performing wisdom: since there are no five consciousnesses within the fourth dhyāna, how could the all-performing wisdom be induced? Hence, the wisdom borrows that lower consciousness and arises based on the upper sense faculty, transforming into the all-performing wisdom. That case is just like this. Or it is said: the fragrance is transformed by the concentrated mind and subsumed under the sense base of phenomena (dharmāyatana); the mental consciousness of the devas of the form realm is able to take it as an object; therefore, smelling the fragrance, they entered the ten-foot-square chamber. In the second part, offering the food to the assembly, the text is divided into two: 1. Discerning that the fragrant food is inexhaustible. 2. From "those bodhisattvas" onward, revealing the supreme excellence of the food. Within the first part, discerning that the food is inexhaustible, there are four sentences: 1. Commanding the assembly to eat. 2. From "there were certain [śrāvakas]" onward, seeing the food and thinking it is small. 3. From "the magically manifested bodhisattva" onward, rebuking their narrow minds. 4. From "thereupon" onward, concluding with inexhaustible use and enjoyment. Question: Earlier with the thrones, both the great and the small were addressed in common; why is the command to eat now addressed especially to the śrāvakas? Answer: There are four reasons: 1. The śrāvakas already had their own alms-food, so they had no intention of eating. 2. Fetching the food was precisely for those attached to the small teaching. 3. The śrāvakas had small wisdom and [thought] the food was small, whereas the great assembly had no [such petty] thoughts about eating. 4. Śāriputra's thought of food was only for the sake of the bodhisattvas and not for the śrāvakas; hence, he especially commanded them to eat. With the seats it was not so, which is why all were addressed in common. "You may eat the Tathāgata's food of the flavor of amṛta": this food can extinguish the poison of all afflictions and nourish the life of wisdom; hence it is called "the flavor of amṛta." "Perfumed by great compassion": the food of the flavor of amṛta is a great fruit; furthermore, it arises from the mind [of compassion], hence it says "perfumed by great compassion." From "do not with a limited intention" onward admonishes them to relinquish an inferior mind. Grasping at marks and discriminating is called "a limited intention." If eating brings no great benefit, that is called "not digesting." Yuanyun says: Grasping it as definitely small is called "a limited intention"; using it in a manner not in accord with the Dharma is called "not digesting." Zhuangyun says: A mind of obtaining is called "a limited intention"; grasping at the mark of the food is called "not digesting." In the second part, seeing the food and thinking it is small, "there were certain śrāvakas" indicates those who could not digest it. Outside of the four great disciples, they are called "certain śrāvakas." It may also be that outside of the five hundred people, they are called "certain śrāvakas." Or it may be that the people of the two vehicles, being distinct from the bodhisattvas, are called "certain śrāvakas." Thinking the food is small means grasping at the mark of the food being small. From "yet this great assembly" onward, they grasp at the mark of the assembly being large, not knowing the inconceivable virtue of the Buddhas, which can take countless worlds into a single minute particle of dust—the dust particle is not enlarged, and the worlds are not diminished. In the third part, rebuking their narrow mind, there are three sentences: 1. Rebuking them. 2. From "the four seas" onward, revealing that the food is inexhaustible. 3. From "why is this?" onward, explaining and answering the rebuke. "Small virtue and small wisdom" refers to the small merit and wisdom of the persons of the two vehicles. "Immeasurable merit and wisdom" refers to the abundant merit and wisdom of the Buddha. From "the four seas may dry up" onward clarifies that the food is inexhaustible. Lest one think it impossible that the four seas dry up while this food is inexhaustible, worldly affairs are hypothetically cited to reveal that the food is inexhaustible. If all people ate morsels the size of Mount Sumeru for a kalpa and it were still not exhausted, this hypothetically cites worldly people to clarify that the food is inexhaustible. "All people eating" shows the breadth of the people eating. "Morsels the size of Mount Sumeru" shows the abundance of what is eaten. Each person having a Sumeru and eating for a kalpa shows the duration of the eating time. Even if it were like this, it still would not be exhausted. From "why is this?" onward explains this. First briefly, then in detail. Why is it said that the food of one bowl is inexhaustible? Below, this is explained in response. From "inexhaustible morality" onward: the fivefold dharmakāya merits of the śrāvaka have two kinds of exhaustion: first, exhaustion through impermanence; [second,] exhaustion when entering nirvāṇa without remainder. Being distinct from those two exhaustions, they are called "inexhaustible." "Complete in merit": unlike bodhisattvas, the leftovers of what [the Buddha] ate cannot be exhausted, clarifying that the retribution and function of the Buddha's food-body are inexhaustible. From "thereupon the bowl of food" onward is the fourth part, directly clarifying inexhaustible use and enjoyment. Next, in the second part on the excellence of the food, the virtues of the food revealed are three: First, clarifying the comfort and pleasure of the body: freedom from unwholesomeness is called "comfort" (kṣema); absence of suffering and presence of delight is called "pleasure" (sukha). From "just like" onward, an analogy is next used to reveal comfort and pleasure. Finally, it explains that the bodies of those who ate emitted marvelous fragrance, also using an analogy below to reveal the mark of the fragrance.

6.20

"At that time, Vimalakīrti asked the [bodhisattvas of] Sarvagandhasugandhā..." Below this begins the third major section, explaining the difference in their teachings. In this there are two parts: first, explaining the other Buddha's [teaching]; second, explaining the Buddhist teachings of this world. In the former there are two parts: first, Vimalakīrti's question; next, the answer of those bodhisattvas. In terms of ultimate principle, the teachings are actually no different; they ask solely because the karmic retributions, faculties, and natures of sentient beings differ. In the former part, he first asks and they answer in detail. "In our land, the Tathāgata does not preach with words or letters, but merely uses all fragrances to cause them to enter the monastic discipline and practice": this does not mean that that land is silent and speechless so that it is called "without spoken words"; rather, the holy ones effect their conversion differently—while sentient beings of this land must obtain the Way through verbal teachings, most devas and humans in that land attain the holy ranks by smelling fragrance. Below the sūtra says: "Or by means of fragrant rice they perform Buddha-work," and so on. The phrase "no preaching with words or letters" merely emphasizes what is predominant. That land takes fragrances as the principal means to communicate the Way; it is not entirely devoid of speech. Thus an earlier passage of the sūtra states: "In that land there are no names of śrāvakas or pratyekabuddhas; there is only the assembly of bodhisattvas, for whom the Buddha preaches the Dharma." Therefore we know there is also speech. Just as in this land [speech] communicates the Way, yet there are also those who awaken to the Way through supernormal transformations and the like. "The samādhi of the treasury of virtues": the holy state is attained through samādhi; having attained this samādhi, all the virtues possessed by bodhisattvas are completely fulfilled, hence it is called "the samādhi of the treasury of virtues." Next, the second part explains those bodhisattvas asking about the verbal teachings and conversion administered in this world. In this there is first the question and then the answer. In the answer there are three parts: first, a general introduction; second, from "These are the hells..." onward, a specific explanation; third, a conclusion. Regarding "Sentient beings in this land are obstinate and difficult to convert; therefore he speaks harsh words to them": the holy conversion has no fixed method and responds according to conditions. Sentient beings in this land are obstinate and difficult to convert, so the Buddha responds to them with rough words. The Buddha has three kinds of preaching: first, speaking with gentle words, [explaining] the pleasant fruits of doing good; second, speaking with rough words, [explaining] the painful fruits of doing evil; third, speaking with mixed words, either reprimanding with painful words or opening and converting with gentle words. Only by preaching both in combination can they abandon faults. Now, among the three teachings, this is the rough teaching. In the second, specific explanation, there are three parts: first, the Dharma; second, the similes; third, the application. In the Dharma, it is explained with reference to the four noble truths; because he wishes to make sentient beings realize that the lesser [vehicle] is to be despised and ultimately direct themselves to the Mahāyāna, it must be elucidated. First, in explaining the truth of suffering, he first states the extremely severe sufferings of the three bad destinies to terrify those sentient beings and make them abandon evil causes. "These are the difficult places": these are the eight difficult situations. Among these, the three evil destinies and being born blind or deaf—these four phenomena—are retributional difficulties; their substance consists of the five aggregates of ripening indeterminate nature. Worldly intellect and eloquence are an affliction difficulty; its substance is defiled, erroneous wisdom. The northern [continent of Uttarakuru] and long life [in the heavens] lack these two; they are positional difficulties, becoming difficulties by virtue of the world in which one dwells; their substance consists of the four sensory elements. Because those devas and humans are fully endowed with sense faculties and are keen in faculty and wisdom, it is not a difficulty [of the body], but only because they reside there. Alternatively, body and place together constitute the difficulty, which takes the five aggregates of ripening indeterminate nature as its substance. Being born before or after the Buddha is a temporal difficulty; because one's body falls into this time, it also takes the five aggregates of ripening indeterminate nature as its substance. Possessing the above eight conditions, one cannot attain the holy path or the expedients for the holy path, hence they are called "difficulties." "These are the places where foolish people are born": this refers to all border regions, where there are erroneous views and non-Buddhists, and no Triple Gem. "These are physical misconduct..." Next, the truth of origination is explained. Although the text presents both cause and effect throughout, it explains the cause in contrast to the effect, intending to elucidate the truth of origination. "These are physical misconduct, verbal misconduct, and mental misconduct": this explains the three types of karma. The accumulation of material form is called the "body." Giving rise to karma based on the body that is incorrect and contrary to principle is called "misconduct." The other two are also like this. They all take the omnipresent mental factor of volition as their substance. If analyzed in terms of predominance, according to the *Satyasiddhi-śāstra*, there are three kinds of volition: first, deliberative volition; second, decisive volition; third, motive volition. The seven physical and verbal karmas take deliberation and decision as preliminary practice, and take motive volition as their substance. The three mental karmas take deliberative and decisive volitions as their substance. Therefore the *Vijñaptimātratā-śāstra* says: "Because the two volitions of deliberation and decision are associated with the mind and act to move the mind, they are called mental karma." "This is taking life..." Next, the ten non-virtuous actions are explained. Severing life is called "taking life"; that is, the physical functioning. "Life" is the objective realm in front of one: killing those living beings. Thus the name is derived from the function and the objective realm. However, killing a sentient being must possess five factors: first, being reckoned as a sentient being; second, intention, meaning giving rise to the mind of harming; third, expedient means, meaning needing to wield a blade or staff in order to harm; fourth, affliction, meaning greed, hatred, and delusion; fifth, completion, meaning that sentient being dies either immediately or at a later time. If it possesses these five factors, it constitutes a fundamental path of action; if it lacks one condition, it constitutes an expedient path of action. As for "the retribution of taking life": the *Abhidharmakośa-śāstra* says that unwholesome karma induces three kinds of fruit: first, the fruit of ripening: in accordance with low, medium, or high karma, one receives the fruit of ripening as an animal, hungry ghost, or in hell; second, the fruit concordant with cause: later, upon obtaining a human body, one's lifespan is short; third, the dominant fruit: inducing external things to lack luster and vitality. Why is this so? Because by killing another, one causes them to suffer pain, one therefore receives the fruit of ripening in hell. Because one severs another's life, one's lifespan is short among humans, which is the fruit concordant with cause. Because one destroys another's power, one induces external things to lack luster and vitality, which is the dominant fruit. "Taking what is not given and the retribution of taking what is not given": another's property not yet bestowed is called "not given"; this is the objective realm. Secretly stealing is called "taking"; this is the physical functioning. Thus the name is derived from function and objective realm. There are three retributions obtained: receiving the fruit of ripening in hell; after emerging from there and coming to be born in the human realm, experiencing a lack of wealth and property, which is the fruit concordant with cause; and external things suffering frequently from frost and hail, which is the dominant fruit. "This is sexual misconduct and the retribution of sexual misconduct": acting contrary to correct propriety is called sexual misconduct. This also derives its name from the functioning. It likewise induces three fruits: receiving the fruit of ripening in the three bad destinies; among humans, one's spouse is not chaste and good, which is the fruit concordant with cause; and inducing the external world to have much dust and filth, which is the dominant fruit. "This is false speech and the retribution of false speech": uttering words that are untrue is called false speech. This also derives its name from the functioning. It obtains three kinds of fruits: receiving the fruit of ripening in hells and the like; if born among humans, one is frequently slandered and deceived, which is the fruit concordant with cause; and externally inducing material necessities to be mostly foul and filthy, which is the dominant fruit. "This is divisive speech [and its retribution]": estranging two parties from each other is called divisive speech. This also derives its name from the functioning. It likewise induces three fruits: receiving the fruit of ripening in the bad destinies; later, when born among humans, relatives and friends become estranged, which is the fruit concordant with cause; and inducing external terrain to be uneven, steep, and treacherous, which is the dominant fruit. "This is harsh speech and the retribution of harsh speech": uttering words that are coarse and vicious is called harsh speech. This also derives its name from the functioning. It induces three fruits: first, receiving the fruit of ripening in the lower, bad destinies; later, when born in the human realm, constantly hearing harsh sounds, which is the fruit concordant with cause; and inducing the receptacle world's fields to have many thorns, briers, stones, and saline soil, which is the dominant fruit. "This is frivolous talk and the retribution of frivolous talk": words not according with the correct meaning are called frivolous talk. This also derives its name from the functioning. It likewise induces three fruits: receiving the fruit of ripening in the three bad destinies; later, when born in the human realm, one's words lack authority and dignity, which is the fruit concordant with cause; and inducing the external world's seasons to be erratic, which is the dominant fruit. "This is covetous jealousy and the retribution of covetous jealousy": excessive attachment to objects is called covetous jealousy. The retribution obtains three fruits: receiving the fruit of ripening in the three bad destinies such as animals; in the human realm, one's mind has an overpowering greed, which is the fruit concordant with cause; and inducing the external world's fruits to be scarce, which is the dominant fruit. "This is malice and the retribution of malice": intending harm toward objects is called malice. It also induces three fruits: receiving the fruit of ripening in the lower, bad destinies; in the human realm, one's mind is fierce and constantly harbors much anger, which is the fruit concordant with cause; and inducing the tastes of external fruits to be bitter and pungent, which is the dominant fruit. "This is wrong view and the retribution of wrong view": giving rise to views that are not correct is called wrong view. It likewise obtains three fruits: receiving the fruit of ripening in the three bad destinies; later, when born among humans, one's mind has increased delusion and many wrong views, which is the fruit concordant with cause; and inducing the external world to be devoid of fruits, which is the dominant fruit. "This is stinginess..." Next, the six hindrances are explained. "The retribution of stinginess": stinginess is the fetter of stinginess; because it obstructs giving to others, one receives the fruit of ripening in the lower, bad destinies; later, when born in the human realm, one lacks wealth and property and thus receives the retribution of poverty, which is the fruit concordant with cause. The dominant fruit is as explained before. "The retribution of breaking precepts": because of violating precepts, one is born in the three bad destinies to receive the fruit of ripening; later, when born among humans, one constantly breaks precepts, which is the fruit concordant with cause. "The retribution of anger": receiving the fruit of ripening in the lower, bad destinies; being born among humans, one receives the retribution of ugliness and harbors much anger, which is the fruit concordant with cause. "This is the retribution of indolence": because of indolence, one receives a body in the bad destinies, which is the fruit of ripening; later, when born among humans, one's nature is mostly indolent, which is the fruit concordant with cause. "The retribution of a distracted mind": because of distraction, one is born in the three bad destinies to receive the fruit of ripening; being born in the human realm, one's mind is mostly distracted, which is the fruit concordant with cause. The dominant fruits can also be understood accordingly. "These are the formulation of precepts..." Next, the truth of the path is explained. Although the text mentions both the wrong and the correct throughout, it intends to explain the correct in contrast to the wrong, and therefore explains it next. In the text, the meaning is explained in terms of the three trainings: first morality, next concentration, and finally wisdom. "These are the formulation of precepts": because sentient beings previously created evil, the Buddha formulated precepts for them to make them cultivate good. "This is upholding precepts and this is breaking precepts": after the precepts have been formulated, complying with the teachings is called "upholding"; violating them is called "breaking." Alternatively, upholding is called "upholding by restraint" and breaking is called "breaking by restraint." Master Zhuang says: Giving rise to thoughts and mental stirring is called "breaking"; not grasping at their marks is called "upholding precepts." Thus the *Dharmapada Sūtra* says: "If one speaks of upholding all precepts / as without good and without deportment, / the nature of precepts is like empty space; / one who clings to upholding them is confused." "What should be done" is upholding by action; "what should not be done" is breaking by action. "What causes obstruction": these are the previous two kinds of breaking, which can obstruct the holy path. "What causes no obstruction": these are the above two kinds of upholding, which do not obstruct the holy path. "Incurring offenses": this concludes the above two violations. "Mixed offenses": this concludes the above two upholdings. "Purity and defilement": next, the training in concentration is explained. Yanshou says: Right concentration is called "purity"; wrong concentration is called "defilement." Huiyuan says: Pure concentration and outflow-free concentration are "purity"; concentration associated with attachment is called "defilement." Alternatively, purity is outflow-free concentration, and defilement is all worldly concentration. It is also said: Discriminating the two marks is called "defilement"; not grasping at the two marks is called "pure concentration." "With outflows and without outflows": next, the training in wisdom is explained. "With outflows" means the three outflows; "without outflows" means eliminating the three outflows. Or alternatively, preliminary practice before the stages of the bhūmis is with outflows; the two wisdoms—fundamental and subsequently attained—on the bhūmis are without outflows. Or alternatively, according to the *Abhidharmasamuccaya-vyākhyā*, there are six meanings: first, by nature of outflows; second, by subordination to outflows; third, by bondage to outflows; fourth, by accompaniment of outflows; fifth, by conformity to outflows; sixth, by category of outflows. "By nature of outflows" means the nature of the various outflows itself conforms to the nature of outflows, hence it is called having outflows. "By subordination to outflows" means mental dharmas and the like co-occurring with outflows are associated with outflows and are the basis of outflows, hence called having outflows. "By bondage to outflows" means wholesome dharmas with outflows, through the power of outflows, incur future existence. "By accompaniment of outflows" means dharmas of other realms are also accompanied by the gross heaviness of outflows of other realms. "By conformity to outflows" means the aids to penetration are accompanied by the gross heaviness of afflictions. "By category of outflows" means the aggregates with outflows of an arhat are generated by afflictions arisen in past lives. Possessing the above six meanings is called "having outflows"; what is contrary to the above is called "without outflows." "The wrong path and the right path": what is practiced by non-Buddhists is called "wrong"; what is cultivated in the inner teaching is called "right." Alternatively, what is cultivated by the two vehicles is called "wrong"; the bodhisattva's practice is called "right." Or alternatively, grasping at the marks of wrong and right is called "wrong"; not seeing wrong and right is called "right." "Conditioned and unconditioned": next, the truth of cessation is explained. In the text, both the wrong and the right are mentioned throughout, intending to illuminate the right in contrast to the wrong. The two kinds of five aggregates with outflows—delimited and transformative—created by karma and afflictions and shifted by the four characteristics, are called "conditioned." Or alternatively, the five aggregates without outflows being shifted and flowing through the four characteristics such as arising are called "conditioned"; their perpetual cessation in the cause is called "unconditioned." Alternatively, the causes and effects of both delimited and transformative [samsāra] are called "conditioned"; their exhaustive and perpetual cessation is called "unconditioned." However, of this unconditioned there are many kinds. According to the *Saṃyuktābhidharmahṛdaya*, the *Kośa*, the *Pañcaviṃśatisāhasrikā-prajñāpāramitā*, etc., there are three kinds: first, space; second, cessation through deliberation; third, cessation not through deliberation. According to the *Karatala-ratna* and the *Pañcaskandhaka-śāstra*, four unconditioned phenomena are established: first, space; second, cessation through deliberation; third, cessation not through deliberation; fourth, tathatā. According to the *Śatadharmā-śāstra* and the *Triṃśikā*, six unconditioned phenomena are established: first, space; second, cessation through deliberation; third, cessation not through deliberation; fourth, immobility; fifth, cessation of ideation and feeling; sixth, tathatā. According to treatises such as the *Yogācāra* and *Abhidharmasamuccaya*, eight unconditioned phenomena are established: the five kinds as before, with the addition of the tathatā of wholesome dharmas, the tathatā of unwholesome dharmas, and the tathatā of indeterminate dharmas, thus making eight kinds. Question: Why do the various treatises differ? Answer: The *Śatadharmā* and *Triṃśikā*, compared to the *Kośa* and *Karatala-ratna*, open cessation through deliberation into immobility and the cessation of ideation and feeling, thus forming six kinds. The *Yogācāra* and *Abhidharmasamuccaya*, compared to the *Karatala-ratna* and other treatises, divide the unconditioned tathatā according to the three types of natures, establishing eight kinds. These treatise masters differ in expanding or combining according to different aspects of meaning; in principle there is no contradiction. In explaining the six unconditioned phenomena according to the *Vijñaptimātratā*: briefly, there are two kinds. First, based on consciousness transformation: that is, having previously heard the six unconditioned phenomena explained, by the power of perfuming, when the mental consciousness arises, the objective aspect appears; it is actually conditioned, but because it is without change and similar earlier and later, it is nominally called unconditioned. Second, six kinds are nominally established based on dharmatā: first, the tathatā of space: being free from the obstruction of matter, it is nominally called space; second, the tathatā of cessation through deliberation: through the selection of wisdom, cutting off delusion and realizing tathatā, cessation through deliberation is nominally established; third, cessation not through deliberation: this has two kinds: first, original nature, meaning tathatā is originally free from defilement, nominally called non-deliberative; second, deficiency of conditions, meaning that on tathatā, dharmas with and without outflows do not arise due to deficiency of conditions, nominally called cessation not through deliberation—non-arising has two kinds: never arising, and temporarily not arising; fourth, immobility: meaning that on tathatā, the cessation of feelings of pain and pleasure is nominally called immobility; fifth, cessation of ideation and feeling: meaning that on tathatā, based on the cessation of ideation and feeling, it is nominally called unconditioned; sixth, tathatā: based on being revealed by the twofold emptiness of persons and dharmas, it is posited, explained, and nominally established as tathatā. Why is this so? Because the substance of tathatā is an unposited truth, free from the marks of names and words, and realized only by fundamental wisdom. Question: Under which of the three unconditioned phenomena are the two, immobility and so on, subsumed? Answer: According to the *Vijñaptimātratā-śāstra*, if they are temporary cessations, they are subsumed under cessation not through deliberation; if they are ultimate cessations, they are subsumed under cessation through deliberation. "Samsāra and nirvāṇa": the cause and effect of birth and death is called "samsāra" (the worldly); because it can be destroyed, the cessation in the fruit is called "nirvāṇa." However, nirvāṇa differs, having four kinds: first, naturally pure [nirvāṇa], which is not defiled by afflictions; it takes tathatā with stains as its substance; second, non-abiding [nirvāṇa], in which compassion and wisdom do not abide in the two extremes; through realizing nirvāṇa one is freed from the cognitive obscurations; it takes the tathatā of dharma-emptiness as its substance; third, [nirvāṇa] with remainder: although afflictions are eternally stilled, the body of suffering is not yet discarded; one realizes nirvāṇa with the body of suffering; it takes the tathatā of having severed the affliction obscurations as its substance; fourth, [nirvāṇa] without remainder: discarding the two suffering retributions of birth and death is called without remainder; it takes the tathatā transcending the suffering of birth and death as its substance. It is also said: The first is simply tathatā; the latter three are subsumed under cessation through deliberation. Cessation has two kinds: first, cessation obtained by extinguishing bondage, which is the cessation through deliberation obtained from the affliction obscurations; second, cessation obtained by extinguishing obscurations, which is the cessation through deliberation obtained from the cognitive obscurations. With remainder and without remainder take the cessation through deliberation that extinguishes bondage as their substance; non-abiding takes the cessation through deliberation that extinguishes obscurations as its substance. Alternatively, naturally pure nirvāṇa takes cessation not through deliberation as its substance, because cessation is obtained without relying on the power of deliberation. "Naturally pure" derives its name from freedom from faults; "non-abiding" is named from having no other reception; "with remainder" and "without remainder" are names established in contrast to each other. Question: Who possesses these four nirvāṇas? Answer: All sentient beings possess the first; this is spoken in terms of substance, not in terms of realization. The two vehicles' aśaikṣas may possess the first three. Only the Buddha, the Bhagavat, is uniquely said to possess all four. Question: In the *Nirvāṇa Sūtra*, nirvāṇa has two kinds: first, purity of nature; second, purity of expedients. How are they subsumed under the four nirvāṇas? Answer: Among the four, the first is subsumed under purity of nature; the latter three are subsumed under purity of expedients. Question: According to the *Nirvāṇa Sūtra*, mahāprajñā, vimukti, and dharmakāya are called nirvāṇa; according to the *Bodhisattvabhūmi* (*Śīla-śūtra*), the two [wisdoms]—that is, the two wisdoms—are the substance of bodhi. Why does the *Vijñaptimātratā-śāstra* take only tathatā as its substance? Answer: The *Nirvāṇa Sūtra* and others combine principle and phenomena; the *Vijñaptimātratā-śāstra* refers only to principle. Question: How does the Sugata have a remainder? Answer: Although he has no real basis [of suffering], he manifests as if having one. Or, when the basis of suffering is exhausted, it is spoken of as without remainder; when the basis of non-suffering remains, it is spoken of as with remainder. Alternatively, according to the *Suvarṇaprabhāsa Sūtra*, the dharmakāya is without remainder, while the retribution and transformation bodies are subsumed under with remainder. Question: Since the cognitive obscurations also obstruct nirvāṇa, why is it said only that they obstruct bodhi? Answer: According to the *Vijñaptimātratā-śāstra*, in truth both obscurations obstruct both; speaking in terms of predominance, the affliction obscurations obstruct nirvāṇa, and the cognitive obscurations obstruct bodhi. "Because people are difficult to convert..." concludes the above Dharma exposition. Next below is the simile. "Like an elephant or horse... up to penetrating to the marrow": there are four ways of training a horse: first, touching the hair; second, touching the skin; third, touching the flesh; fourth, penetrating to the marrow. By leaping directly to the fourth, it says "up to." "In this manner..." below applies [the simile] to all sufferings. As for the sharp words, there are briefly two kinds: first, preaching all four noble truths; second, within the truth of suffering, preaching all four sufferings: first, preaching the suffering of birth, like first touching the hair; second, preaching the suffering of old age, like touching the skin; third, preaching the suffering of illness, like touching the flesh; fourth, preaching the suffering of death, like penetrating to the marrow. Only when ordinary beings of inferior faculties reach this point are they able to generate the bodhimind. The above first part, explaining the fruit of the pure land, is concluded.

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維摩經疏卷第三．第六 — Classical Chinese