維摩經抄 1

English (machine translation) 1

Language: English

1.1

Vimalakīrti Sūtra, Fascicle One: Chapter 1: Buddha Land

Now, regarding the broad outline of the Buddha-Dharma, one must understand its principal tenets [… to] state them in full. Broadly, they constitute two traditions: the Great Vehicle (Mahāyāna) and the Lesser Vehicle (Hīnayāna). Furthermore, the Great Vehicle is divided into three: First, the Dharmalakṣaṇa school. In its sūtras and treatises, it extensively establishes dharmas boundlessly and measurelessly: the five aggregates, twelve sense bases, eighteen sensory realms, twelve links of dependent origination, six pāramitās, and so forth, […] eighty-four thousand gateways. That is to say, the Saṃdhinirmocana Sūtra, Yogācārabhūmi Śāstra, and others mostly explain dharmalakṣaṇa. All explanations in the sūtras and treatises concerning the distinctions, names, and enumerations of characteristics are subsumed under this school. Second, the School of Refuting Characteristics. That is to say, the various Prajñāpāramitā sūtras, the Dvādaśanikāya Śāstra, and so forth explain that all dharmas are empty of both nature and characteristics, simultaneously discarding existence and non-existence. Third, the Dharmatā school. That is to say, sūtras such as the Avataṃsaka, Mahāparinirvāṇa, Vimalakīrti, and Laṅkāvatāra, as well as the Awakening of Faith and so forth, explain that all dharmas are neither empty nor existent, both existent and empty. That is, straying from the real to give rise to the deluded, everything exists; gathering the deluded to return to the real, everything is empty. In terms of conventional truth, they exist; in terms of ultimate truth, they are empty. In sleep and dreams, they exist; upon awakening, they are empty. All dharmas are without self, meaning they are empty; causes and effects are not destroyed, meaning they still exist. Emptiness is not separate from existence: existence is emptiness; existence is not separate from emptiness: emptiness is existence. Thus emptiness and existence are extensively explained without limit. Therefore, out of compassion, the Buddhas and bodhisattvas enter into existence; out of wisdom, they contemplate emptiness. Because they contemplate emptiness, though entering existence they are not defiled; because of compassion, though realizing emptiness they do not cling. Ordinary beings mostly cling to existence; the two vehicles mostly cling to emptiness. Relinquishing both of these is the true Great Vehicle. Second, the Lesser Vehicle has twenty schools with different tenets; […] therefore it is omitted. Now, this Vimalakīrti Sūtra is subsumed under the third, the Dharmatā school. Because in this sūtra a mustard seed contains Sumeru, and a ten-foot square accommodates the world—all expressing the meaning of the perfect interpenetration and unobstructedness of dharmatā. If one can awaken to and enter this third school, one will have no obstruction regarding the Buddha-Dharma. As treatises say: When the Buddhas speak of existence, existence does not obstruct emptiness; when the Buddhas speak of existence, existence does not obstruct emptiness; when the Buddhas speak of emptiness, emptiness does not obstruct existence. Thus the verse of the Mūlamadhyamakakārikā says: / Neither arising nor ceasing, / neither permanent nor annihilated, / neither identical nor different, / neither coming nor going; / able to preach this dependent origination, / skillfully extinguishing all prapañca: / I bow my head in homage to the Buddha, / the foremost among all who speak.

1.3

From here on down, specifically concerning this sūtra, the intent of its school is thoroughly clarified. From ancient times, sages and worthies have all determined that this sūtra takes inconceivable liberation as its central tenet. It is simply because, as previously explained, dharmatā is unobstructed, neither empty nor existent, both existent and empty, neither permanent nor annihilated, and so forth, that it is called 'inconceivable liberation'. It is not something ordinary beings, followers of the lesser vehicles, and the like can measure; the paths of mind and speech being severed is called 'inconceivable'; not being obstructed by emptiness, existence, and the like is called 'liberation'. However, throughout this sūtra, five kinds of the inconceivable comprehensively encompass it in brief. What are the five? 1. Inconceivability of principle; 2. Inconceivability of practice; 3. Inconceivability of retribution; 4. Inconceivability of function; 5. Inconceivability of teaching. First, 'inconceivability of principle' is the principle of the Middle Way of tathatā and dharmatā, which is neither empty nor existent, neither permanent nor annihilated, and so forth. A sūtra says: 'All dharmas are thus; even Maitreya is also thus.' 'Coming without the mark of coming; seeing without the mark of seeing,' and so forth—these are all the inconceivability of principle. Second, 'inconceivability of practice' speaks of the bodhisattva's non-abiding practice. The sūtra says: 'Being in saṃsāra without engaging in […] practice; abiding in nirvāṇa without ultimate extinction—this is the bodhisattva's practice. It is not the practice of ordinary beings; it is not the practice of worthies and sages. Bodhisattva practice is neither pure practice nor defiled practice; this is the bodhisattva's practice'—such things are the inconceivability of practice. Third, 'inconceivability of retribution' refers to what is explained later in the sūtra regarding the virtues of the Buddha's body, the pure lands of the ten directions, and so forth; this is the inconceivability of retribution. Fourth, 'inconceivability of function' refers to what is explained later in the sūtra regarding supernatural transformations: gathering parasols to manifest lands, constantly holding up the great assembly, obtaining rice from Gandhavyūha, borrowing seats from Sumeru, and so forth; these are all the inconceivability of function. Fifth, 'inconceivability of teaching' refers to names, phrases, and syllables, skillful phrasing that is fully capable of explaining and revealing the inconceivable principle. Therefore the sūtra says: 'The merit of even a single four-line verse is measureless and boundless'; this is called the inconceivability of teaching. As for the sequence of these five kinds of the inconceivable: the principle is the foundation of all dharmas; therefore, the first is the inconceivability of principle. If one wishes to awaken to its principle, one must rely on giving rise to practice; therefore, the second is the inconceivability of practice. When practice is not prepared in vain, it will surely induce retribution; therefore, the third is the inconceivability of retribution. When retribution is not in vain, it will surely give rise to function; therefore, the fourth is the inconceivability of function. When function is not established in vain, it will surely give rise to teaching; therefore, the fifth is the inconceivability of teaching. In brief it is explained like this; the rest is in the text of the sūtra. / The sūtra says: 'Thus' (ru shi). / The commentary states: At the beginning of all sūtras there are these two characters, which indeed carry a profound meaning. These two characters also completely encompass all the principles discussed in the Buddha-Dharma. Three interpretations are given in brief: The first says: What is spoken by all Buddhas of the three times does not differ—this is called 'thus' (ru). Fitting the principle without error, it is called 'so' (shi). The second interpretation says: The true mark of all dharmas does not change through past and present—this is called 'thus'. Preaching in accordance with thusness, it is called 'so'. The third interpretation says: What Ānanda transmitted does not differ from the Buddha—hence it is called 'thus'. Free from all faults—hence it is called 'so'. / The sūtra says: 'Buddha'. / The commentary states: 'Buddha' (fotuo) is translated in Chinese as 'awakened' (jue). Awakening has two kinds: 1. Original awakening; 2. Initial awakening. That is, the Dharmakāya Buddha takes tathatā and dharmatā as its essence. Its original nature is pure, like a mani jewel, and all sentient beings are entirely equal in it. It is merely because sentient beings from beginningless time have given rise to delusion from reality, following the stream and losing sight of the source, pursuing the branches and losing the root, with defilements and hindrances obscuring their intrinsic nature, that the true Buddha consequently becomes an ordinary being and suffers much affliction. When one awakens in a single thought, defilement and delusion are dispelled, the original nature is clear and tranquil, and one is called a Buddha—without anything further to be attained. Therefore the sūtra says: 'Even without […] any dharma that can be attained; this dharma is equal, without high or low—this is called anuttarā samyaksaṃbodhi.' This sūtra also says: 'If Maitreya attains bodhi, all sentient beings should also attain it. Why is this? All sentient beings will also be extinguished. Why is this? The Buddhas know that all sentient beings are ultimately quiescent and extinguished, and do not undergo further extinction'; and it even says: 'Quiescence is bodhi, because it extinguishes all marks.' Sūtras such as the Avataṃsaka say: 'The Buddha, the mind, and sentient beings—these three dharmas are neither identical nor separate, neither one nor two. Sentient beings are not separate from the Buddha; the Buddha is not separate from sentient beings.' Passages such as these refer to the Buddha of original awakening, which is attained by severing the affliction hindrance. Second, the Buddha of initial awakening is the Sambhogakāya Tathāgata Rocana, taking the four wisdoms as its essence. Strictly speaking, wisdom is the essence of the Buddha, because wisdom is the essence of that which realizes awakening. Speaking conventionally in conjunction with this, the merit, marks and signs, and the untainted five aggregates are together called the Buddha. As extensively explained in the sūtras and treatises, when all bodhisattvas pass through three great kalpas and complete the ten stages, severing the cognitive hindrance, this is called the Buddha of initial awakening.

1.4

The sūtra says: "Unasked by the multitude, he acts as their friend and brings them peace." The commentary says: Śrāvakas and ordinary people have meager compassion and subtle [i.e., weak] wisdom; they must await an earnest request before they preach the Dharma. The bodhisattva is not like this. Observing that sentient beings' conditions have converged and their faculties have matured, he serves as an unasked friend, capable of causing sentient beings to escape the perils of saṃsāra and giving them the peaceful security of nirvāṇa. It is like a reflection evenly cast upon clear water, or an affectionate mother rushing to her infant. The sūtra says: "Attaining the non-apprehension [of dharmas] and anutpattika-dharma-kṣānti." The commentary says: This explains the bodhisattva's realization of anutpattika-dharma-kṣānti. "Attaining" (dai) means reaching or arriving. "Arising" (qi) means coming into being. "Kṣānti" (ren) is patient understanding, and also carries the meaning of assent. This explains that when the bodhisattva's stage ascends to the eighth ground and reaches the state of non-apprehension and non-arising, he patiently understands and confirms that all dharmas are originally suchness, unarisen and unceasing, with no dharma to be apprehended. For this reason, being the ascetic Kṣāntivādin dismembered limb by limb, his mind remained unmoved; acting as the young ascetic [Megha] who received the prediction from Dīpaṃkara—both belong to this stage. The sūtra says: "Deeply entering into dependent origination, severing all erroneous views, with no remaining habit-energy regarding the two extremes of existence and non-existence." The commentary says: The great fundamental principle of the Buddha's Dharma is cause and condition. This text is present to distinguish it from the erroneous, deviating, nihilistic views of external paths (tīrthikas) that negate cause and effect. "Dependent origination" refers to the twelve links of dependent origination, as well as the ten causes, six causes, and four conditions; no causes or conditions whatsoever go beyond this gateway. If one penetrates the profound principle of causes and conditions in the Buddha's Dharma, that is called right view; hence it says "severing all erroneous views." As for the "two extremes of existence and non-existence": because causes and conditions lack an owner, they are not existent; because karmic consequences do not perish, they are not non-existent. Definitively clinging to either existence or non-existence is called extreme view. Therefore the text below states: "There is no self, no agent, and no experiencer, yet wholesome and unwholesome karma does not perish." The word "severing" in the sūtra extends to both erroneous views and the two extremes of existence [and non-existence]. This means departing from the two extremes of existence and non-existence and tallying with the Middle Way of neither existence nor non-existence; this is the bodhisattva's right view. Completely purified without remnant, it says "with no remaining habit-energy." "Habit" means habit-energy (vāsanā). The sūtra says: "Well knowing sentient beings' comings, goings, destinies, and mental actions." The commentary says: "Goings" refers to the past; "comings" refers to the future; and "mental actions" refers to the present. By the knowledge of past lives, the bodhisattva knows sentient beings' past matters; this is "well knowing their goings [births]". By the knowledge of birth and death, he knows sentient beings' future matters; this is "well knowing their comings". By the knowledge of others' minds, he knows what sentient beings' present minds are doing. Conditioned objects are mental factors; hence "mental actions" (caitta). "Destiny" (qu) is where one is directed; that is, knowing the destinations of matters across the three periods of time. The sūtra says: "Whatever they undertake is never in vain." The commentary says: Tang means hollow, and juan means discarded. In the bodhisattva's mental application, not a single thought is discarded. The sūtra says: "By the supernatural majesty of the Buddha, all the jeweled canopies merged into a single canopy that enveloped the entire trichiliocosm." The commentary says: This is merging the many into the one, and expanding the small into the large. As for merging the many into the one: merging the five hundred into a single canopy. Because true suchness and dharmatā are perfectly interpenetrating, without fixed nature and devoid of dual characteristics, they can merge the many into one and expand the small into large. The many is not definitively many: the bodhisattvas perceive it as one canopy. The one is not definitively one: ordinary people and followers of the small vehicle perceive it as five hundred. Although merged into one, the five hundred are vividly present; though the five hundred are vividly present, they are naturally just one. It is like the ten-foot-square room: when Mañjuśrī and the others entered, it was spacious enough to accommodate the worlds of the ten directions. Ordinary people and followers of the small vehicle could not fathom it; they only saw a ten-foot square. It does not decrease for the ordinary and small, nor does it increase for Mañjuśrī. Does not the perfectly interpenetrating dharmatā lie in this? The principles in the passages below are all identical to this. The principle of expanding the small into the large should be understood by analogy. Furthermore, this can symbolize the two gateways of emptiness and existence: the many symbolizes existence, and the one symbolizes emptiness. Emptiness is not definitively empty: expanding one into many. Existence is not definitively existent: merging many into one. Existence is not separate from emptiness: precisely within the five hundred, one is seen. Existence is not separate from emptiness: precisely within the five hundred, one is seen. Emptiness is not separate from existence: without leaving the one, the many are seen. The essential import of the Vimalakīrti Sūtra is like this from beginning to end. The sūtra says: "Skillful at discerning the marks of all dharmas, yet unmoved in the paramārtha." The commentary says: The eighty-four thousand [dharmas] are called the marks of all dharmas. The true suchness of the two emptinesses is called the paramārtha. These two lines have three gateways: first, the gateway of emptiness and existence; second, the gateway of quiescence and function; third, the gateway of self and other. As for the first gateway: discerning the marks of dharmas is existence; remaining unmoved in the supreme is emptiness. Preaching without being moved, existence does not obstruct emptiness. Remaining unmoved while preaching, emptiness does not obstruct existence. This differs from the ordinary and small vehicles, where emptiness cannot be existence, and existence cannot be emptiness. As for the second gateway: discerning the marks of dharmas is function; remaining unmoved in the paramārtha is quiescence. Quiescent yet constantly functioning, although unmoved, one preaches the Dharma. Functioning yet constantly quiescent, although preaching the Dharma, one is unmoved. Ordinary people move without quiescence; the small vehicle is quiescent without movement. As for the third gateway: for one's own benefit, one realizes and remains unmoved; for the benefit of others, one preaches without clinging. Preaching neither existence nor non-existence—the meaning is also the same as this. Departing from the two extremes of existence and non-existence, one treads the Middle Way. The sūtra says: "First seated at the tree of awakening, by power he subdued the māras, attained the amṛta of extinction, and achieved the path of awakening." The commentary says: The "tree of awakening" is also called the Bodhi Tree. Under this tree, the Buddha attained the fruit of bodhi; hence it is called the Bodhi Tree. Achieving buddhahood under the tree, it is called the Buddha Tree. "Subdued the māras" means conquering the four māras. The fruit of bodhi buddhahood moistens and enriches body and mind, permanently dispelling burning defilements; hence it is called amṛta. The great cessation of saṃsāra is called "extinction." Awakening is the Buddha; it is called "achieved." The sūtra says: "With neither mind, intention, nor feeling and formation, he thoroughly subdued all the tīrthikas." The commentary says: Accumulating is called mind (citta); deliberating is called intention (manas); receiving is called feeling (vedanā); constructing is called formation (saṃskāra). When realizing the fruit of buddhahood, one is unmoving in suchness. These all cease, and hence are called "non-existent." With this wondrous principle, he subdued all the tīrthikas; how could it be said that he subdued them by physical force? The sūtra says: "Unmoved by praise or blame, like Mount Sumeru." The commentary says: Praising the Buddha's equanimity, unmoved by the eight winds, like Mount Sumeru. The eight winds are: 1. gain, 2. loss, 3. blame, 4. praise, 5. eulogy, 6. ridicule, 7. suffering, 8. pleasure. These eight phenomena agitate the human mind, just as the worldly eight winds blow and move all things. In the sūtra, two are raised to subsume the remaining six.

1.5

The sūtra says: "Who, hearing of the treasure among humans, would not revere him?" The commentary says: The Buddha is the treasure among humans, rare and difficult to encounter; hence he is likened to a treasure. Shu means "who." Who, hearing the name of the treasure among humans, would not revere and uphold him? The sūtra says: "Each sees the World-Honoured One before them." The commentary says: This praises the merits of the Buddha's body as not shared with ordinary people or the small vehicle. The Dharmakāya's perfect response is like a single moon rising in the sky; hence it says each sees the Buddha's body equanimously. Because he does not turn his back on sentient beings, it says "before them." The principle that "with a single voice he preaches the Dharma, and sentient beings each understand it" is also identical to this. The sūtra says: "Unattached to the world, like a lotus flower, [...] always skillfully entering the practice of emptiness and quiescence." The commentary says: This praises the Tathāgata turning defilement into purity. Here the lower line explains the upper line: constantly contemplating all dharmas as empty and quiescent, roaming through the world without defilement, dwelling in the mud yet eternally pure. The sūtra says: "Thoroughly understanding that the marks of all dharmas are unhindered, I bow to him who, like space, has nothing on which he relies." The commentary says: Because both the ultimate and conventional are empty, it says "non-apprehension." The ten thousand things rely on empty space, but empty space has nothing on which it relies. All dharmas rely on the true mark, but the true nature has nothing on which it relies. The sūtra says: "The categories of sentient beings are the bodhisattva's buddha-field." The commentary says: Sentient beings are the condition for a buddha-field. Preaching the field within the conditions, sentient beings are taken as the buddha-field. What is the principle behind this? The field originally arises from compassion. Compassion arises from sentient beings. There must be sentient beings for the compassionate mind to first arise; depending on the compassionate mind, a pure land is obtained. Tracing the branch back to the root, is it not appropriate that sentient beings are the field? Furthermore, because of sentient beings, compassion arises and the pure land is attained. If one contemplates emptiness exclusively, in the end no field will be attained. Therefore, the metaphor below says: one must build palaces and chambers on empty ground, freely without obstruction; if one tries to do so in empty space, in the end one can never succeed. "Person" is an analogy for the bodhisattva; "empty space" is an analogy for the two emptinesses; "ground" is an analogy for existence; "building palaces and chambers" is an analogy for cultivating the pure land. Thus, only by relying on emptiness and relying on the ground are the palaces and chambers completed; only by combining existence and combining emptiness does one cultivate the pure land. Because of compassion, one enters into existence and broadly delivers sentient beings; because of wisdom, one contemplates emptiness and does not cling to it. Unhindered in emptiness and existence, compassion and wisdom practiced in tandem—tallying with this universal path, the pure land is attained. Even with "the straight mind is the pure land," the principle is entirely the same. Departing from emptiness and departing from existence is precisely the straight mind; clinging to existence or clinging to emptiness both turn into crookedness. Down to where the text below states: "In accordance with the purity of their minds, the buddha-field is purified," all share this same meaning. Thus we know: in a single thought of the straight mind, the ten directions are instantaneously purified; in a kṣaṇa of crookedness, defilement and foulness arise. The general outline of the chapter on the Pure Land is like this. The sūtra says: "Thereupon, the Buddha pressed the earth with his toe, and immediately the trichiliocosm was adorned with several hundreds of thousands of rare jewels, just like the Jewel-Adorned Buddha's realm of immeasurable merit and jewel-adornments." The commentary says: This clarifies that the pure and defiled lands are neither one nor two, neither identical nor separate. Because the mind is pure, right within the defiled one sees the pure; because the mind is defiled, right within the pure one sees the defiled. Speaking definitively: viewed with the Buddha's eye, the buddha-field is constantly pure; seen with the ordinary person's eye, the buddha-field is constantly defiled. Now wishing to transform defilement into purity, pressing the earth was used as the condition. This also shows that delusion arises from the real, and defilement arises from the pure. Therefore the sūtra below states: "From the non-abiding root, all dharmas are established." Question: Are the two lands, pure and defiled, of the same substance with different perceptions, of different substances with different perceptions, or of no substance, being deluded perceptions? Master An, an ancient worthy, explained: "The two lands, pure and defiled, cannot be formed as a single substance, cannot be formed as different substances, and cannot be formed as having no substance. Therefore purity and defilement wax and wane. Because they cannot be formed as different substances, when tracing the source they merge. Because they cannot be formed as having no substance, dependent origination does not take shape." The sūtra says: "Just as when the devas eat together from a jeweled vessel, according to their merit, the color of the food differs." The commentary says: The substance of the food is one, but the devas' merit varies in depth, so the quality of the color of the food they see is unequal. The buddha-field is also like this: purity and defilement are one, but in accordance with the defilement or purity of sentient beings, what they see differs. The World-Honoured One always taught: The substance of water is one. Devas, by their merit, see it as lapis lazuli and jewels; humans, having lesser merit, see it as clear water that is tranquil and usable; fish, dragons, and the like, being further inferior, see it as their abodes and dwellings; hungry ghosts, due to evil karma, see only pus, blood, and raging fire.

1.6

Chapter 2: Expedient Means

1.7

The sūtra says: "Good sirs, this body is not something the wise rely upon." All of the above are three-character phrases. "Rely" (hu) means to depend on and rely upon. This body is frail and unreliable; wise persons do not rely on it. Furthermore, throughout the Expedient Means chapter, the householder Vimalakīrti mostly intends to teach and transform ordinary sentient beings and newly practicing bodhisattvas with five kinds of contemplative gateways: 1. contemplating the body as suffering; 2. contemplating the body as empty; 3. contemplating the body as impermanent; 4. contemplating the body as non-self; 5. contemplating the body as impure. The sūtra says: "Subject to illness and vexation, an accumulation of multiple sufferings"—this is the contemplation of suffering. "This body is like a cluster of foam" and so on—this is the contemplation of emptiness. "This body is like a floating cloud" and so on—this is the contemplation of impermanence. "This body has no master, being like the earth" and so on—this is the contemplation of non-self. "This body is impure, filled with filth and evil" and so on—this is the contemplation of impurity. These five contemplations are the initial gateway of practice for both the Mahāyāna and Hīnayāna, stopping greed and anger and giving rise to wisdom.

1.8

Chapter 3: The Disciples

1.9

The sūtra says: "Now, quiet sitting means not manifesting appearances of body or mind in the three realms; that is quiet sitting." The commentary states: Here, the Upāsaka Vimalakīrti uses the Great to rebuke the Lesser. The Lesser Vehicle sees the two marks of concentration and distraction; therefore, they abandon distraction and adopt concentration. Since there is a concentration that can be grasped, clinging to marks and making distinctions, it in turn becomes non-concentration. Or they sit cross-legged in a quiet forest or pure place, closing their eyes and shutting their mouth, with mental consciousness inactive and incoming and outgoing breaths severed—these are the marks of meditation in the Lesser Vehicle. The bodhisattvas of the Great Vehicle are not like this. Concentration and distraction are both obliterated; exiting and entering are both suchlike, and the true mind is tranquil and clear. This is true concentration. How could closing the eyes, shutting the mouth, and sitting motionless in a forest be considered concentration? It does not hinder running scattered through the three realms to benefit sentient beings; being scattered does not hinder concentration's coagulation. It is unmoving in single suchness. Therefore, the sūtra says: "Not arising from the concentration of cessation, yet manifesting all deportments." The sūtra says: "Without severing afflictions, entering nirvāṇa." The commentary states: The Lesser Vehicle clings to marks and does not understand that afflictions are empty by nature, so they have afflictions to sever; they do not understand that nirvāṇa is empty by nature, so they have a nirvāṇa to enter. Having something to sever, they sever, yet do not [truly] sever; having something to enter, they enter, yet do not [truly] enter. Bodhisattvas of the Great Vehicle understand that afflictions are empty by nature, with nothing to sever that can be severed; they awaken to nirvāṇa being signless, with nothing to enter that can be entered. Having nothing to sever that can be severed is true severing; having nothing to enter that can be entered is true entering. If one can be like this, it is called quiet sitting. Quiet sitting is concentration. The sūtra says: "Dharmas have no person, because the prior and posterior limits are severed." The commentary states: "Limit" means boundary. The "prior limit" is the preceding thought; the "posterior limit" is the subsequent thought. The conditioned dharmas continuing incessantly from preceding thoughts to subsequent thoughts are called a "person." Deducing by principle, the two thoughts, prior and posterior, do not catch up with each other. When the prior thought has already perished, the posterior thought only then arises, with severance and absence in between. Since there is no reality, it is said that there is no person. The sūtra says: "Dharmas are identical with dharmatā, because they enter all dharmas." The commentary states: "Dharmatā" is tathatā. The true nature of dharmas does not surpass tathatā. When the mind awakens to tathatā, that is entering all dharmas. The sūtra says: "Dharmas abide in the true limit, because all extremities do not move." The commentary states: The "true limit" is the aforementioned tathatā and dharmatā. This dharmatā is the true boundary of all dharmas, beyond which there is nothing further; this is called the "limit." "All extremities" means the four marks of arising, abiding, changing, and ceasing, which are called extremities. This true limit is tranquil and constantly abiding, not shaken by the four marks; thus it is said that "all extremities do not move." The sūtra says: "Dharmas accord with emptiness, follow the signless, and correspond to the wishless." The commentary states: These three lines above each consist of three characters. "Follow" means to pursue. The word "correspond" is pronounced in the falling tone, meaning to accord with and meet. Within the gate of ultimate truth, all dharmas accord with empty quiescence, follow the signless, and correspond to the wishless; they neither arise nor cease, like the principle of suchness. The sūtra says: "In order to destroy the mark of combination, one should take morsel food." The commentary states: There are four kinds of food in all: first, morsel food; second, food of thought; third, food of contact; fourth, food of consciousness. Here, "morsel food" is solid food; having shape and chunks, it can be grasped into morsels. This food is the coarsest, having scent, taste, and tangibility as its substance. The nose takes the scent in the food; the tongue takes the taste in the food; the body takes the tangibility in the food. All sentient beings develop craving and attachment toward these three things combined into morsel food, unable to attain liberation. Now they are taught to contemplate this combination of causes and conditions as food by provisional designation; the causes and conditions being empty by nature, they do not give rise to craving and attachment, which is the initial condition for liberation. The sūtra passage below on causes and conditions stating "in order not to receive, one should receive that food" has the same meaning: this is receiving morsel food to treat the body's sickness; receiving it without craving and attachment is called "not receiving." The sūtra says: "Knowing all dharmas to be like illusory marks, without own-nature, without other-nature, originally not arising, and now not ceasing." The commentary states: "All dharmas" here means conditioned dharmas. Existing from conditions, they have no real nature; seeming to exist yet not true, they are like illusory marks. Arising from conditions, they have no own-nature. The causes and conditions being also empty, they have no other-nature. Being empty like this, there is originally no arising, hence "not arising." Since there is no arising, whence could there be ceasing? The sūtra says: "Without great merit, without small merit; neither bringing benefit nor bringing harm." The commentary states: Worldly people and Lesser [Vehicle practitioners] cling to marks: giving to those who uphold precepts yields great merit; giving to those who break precepts yields small merit; giving to sages yields great merit; giving to ordinary people yields small merit—and so on, extensively explaining that obtaining great merit brings benefit, while obtaining small merit brings harm. The signlessness of the Great Vehicle is not like this. Both merits are obliterated, and the three wheels are empty in substance. Because there is no great merit, there is no benefit; because there is no small merit, there is no harm. The sūtra says: "Neither having afflictions nor being separated from afflictions." The commentary states: Afflictions are empty by nature, hence "neither having"; bondage is difficult to untie, hence "nor being separated." The sūtra says: "Being equal toward food, all dharmas are also equal; all dharmas being equal, toward food one is also equal." The commentary states: Ordinary people of the Lesser Vehicle see dharmas outside of food and see food outside of dharmas, with differences of coarse and subtle, and dharmas having distinctions of superior and inferior; thus they are said to be unequal. In the wonderful principle of the Great Vehicle, dharmas and food are both suchness. Because both are suchness, food is equal to dharmas, and dharmas are equal to food. If dharmas and food are equal, how could there be poverty or wealth to choose between? The sūtra says: "Without severing lust, anger, and delusion, yet not being together with them." The commentary states: Afflictions are originally empty, hence "without severing"; the nature of the mind is originally pure, hence "not being together with them." It can also mean: since afflictions are already empty, what would one be together with? The sūtra says: "Without extinguishing delusion and craving, giving rise to clarity and liberation." The commentary states: Delusion and craving are empty and quiescent, with no delusion to be extinguished; understanding this emptiness and quiescence, the eye of wisdom is clear and one attains liberation. It can also mean: manifesting the practice of delusion and craving, hence "without extinguishing"; dwelling in them without being defiled, just like medicinal spells, why must they be extinguished? For instance, Prince Siddhārtha manifested the practice of the five desires, took a consort, and fathered a child, yet attained awakening beneath the bodhi tree. Although previously said not to have extinguished them, his was already a Buddha-body, inherently possessing clarity and liberation. The sūtra says: "By means of the marks of the five heinous deeds, attaining liberation." The commentary states: Outwardly manifesting heinous acts while the mind within is utterly pure and originally liberated, as in the case of Devadatta. It can also mean: penetrating the extinguishing of the marks of the five heinous deeds and attaining liberation, as when King Ajātaśatru heard the Dharma and awakened to the Path, the offenses of the five heinous deeds being extinguished and [him] attaining liberation. The sūtra says: "Not seeing the Buddha, not hearing the Dharma." The commentary states: The true Buddha of the Dharmakāya has no form and no marks, hence "not seeing"; the principle and Dharma of tathatā cuts off the path of words, hence "not hearing." It can also mean: dharmas with marks and Buddhas are formed by causes and conditions; causes and conditions are empty by nature, so in seeing there is nothing seen, and in hearing there is nothing heard. Only after understanding this Dharma-gate may one take food. The sūtra says: "The six tīrthika teachers, Pūraṇa and the others, are your teachers. Where those teachers fall, you also fall; only then may you take food." The commentary states: In the gate of marks, the Buddha-Dharma is correct and the tīrthikas are wrong. Ordinary people and those of the two vehicles abandon the wrong and seek the correct; their distinction between the two marks not yet eradicated, they instead fall into error. Not having tallied with true emptiness, they should not take food. The true gate of the Great Vehicle is free from distinction. Distinction having been abandoned, wrong and correct are one suchness; thus there is no wrong to abandon and no correct to take refuge in. Tallying with this universal path, only then may one take food. The sūtra says: "Being identical with afflictions, separated from pure dharmas." The commentary states: Manifesting identity with ordinary people is being identical with afflictions; manifesting entry into delusion is being separated from pure dharmas. It can also mean: reality and delusion being one substance is being identical with afflictions; defilement and purity being one suchness is being separated from pure dharmas. The sūtra says: "Those who give to you do not name a field of merit; those who make offerings to you fall into the three evil destinies." The commentary states: Having giving to give, not understanding that giving is empty, though giving, it is not merit; having offerings to offer, not understanding that offerings are empty, once delusions arise, one does not transcend saṃsāra, and without rest, ultimately falls into the three evil destinies. If one can realize that offenses and merits are both empty, then there is neither merit nor falling. The sūtra says: "Toward all sentient beings, giving rise to an attitude of enmity." The commentary states: Hatred and love are empty. Slandering all the Buddha's teachings, reviling the Dharma, and not entering the assembly: praise and blame are empty. The above mostly explains according to the principle of signlessness; if explained in terms of the gate of marks, each line reveals its opposite. The sūtra says: "If a phantom person created by the Tathāgata were questioned with these matters, would they have any fear?" The commentary states: A "phantom person" is an illusory created person. This means Vimalakīrti said to Subhūti: The Tathāgata's body has no form and no marks, no words and no speech; from reality he gives rise to phantoms, using expedients to liberate sentient beings. I and you now are also like this, just like phantoms. Questioning each other, what fear is there that you do not take the bowl? Therefore, the sūtra next says: "All dharmas have illusory marks; you should not have any fear now." The sūtra says: "He has no wound of his own; do not wound him." The commentary states: On a healthy body, do not open a hole with a thorn; on the substance of the great existence, do not chisel the wounds of the Lesser Vehicle. The sūtra says: "I observe that the wisdom of the Lesser Vehicle is slight and shallow, like a blind person, unable to distinguish the sharpness or dullness of all sentient beings' faculties." The commentary states: Arhats and pratyekabuddhas are the ultimate fruits of the Lesser Vehicle; they partially realize the emptiness of persons but have not realized the emptiness of dharmas, partially realize ultimate truth but do not understand conventional truth. Thus there was an arhat who did not recognize red salt or a white pigeon, being confused about the Dharma-gates of the Tripiṭaka, hence compared to a blind person. Moreover, the Nirvāṇa Sūtra says that Śāriputra observed eighty thousand [kalpas] before and after, yet did not know the pigeon's origin or destination; he also mistook the son of a goldsmith and the son of a washerman regarding the Dharma-gates of contemplation practice, hence it is said that they do not understand the sharpness or dullness of faculties. The sūtra says: "Kātyāyana, that dharmas ultimately neither arise nor cease is the meaning of impermanence; that the five grasping aggregates are completely unarisen is the meaning of suffering; that dharmas are ultimately non-existent is the meaning of emptiness; that self and non-self are non-dual is the meaning of non-self; that dharmas originally do not arise and now do not cease is the meaning of quiescence." The commentary states: Ordinary people and the Lesser Vehicle grasp the substances of these five dharmas—impermanence, suffering, emptiness, non-self, and quiescence—as truly existent. Now Vimalakīrti causes them to break through existence and return to emptiness. The sūtra text here is subtle and difficult to understand. For now, the five such as impermanence are delusions; only on account of delusion are there impermanence, suffering, and so on. The fifth, quiescence, is the nirvāṇa of the Lesser Vehicle; like the conjured city, it is a provisional establishment, hence also a delusion. The tathatā-dharmadhātu is what is real. The substance of this true dharmadhātu is not impermanence, not suffering, not empty, not non-self, and not present quiescence; it is tranquil in suchness, neither increasing nor decreasing. The five such as impermanence originally arise from reality, just as waves arise from water. The foolish see the waves but do not see the water; ordinary people and the Lesser Vehicle see impermanence and the rest, but do not see tathatā. Since they do not know that water is the real substance of the waves, how could they awaken to tathatā being the real meaning of impermanence and the rest? Thus we know that by turning away from reality and pursuing delusion, everything exists; by gathering delusion and returning to reality, the myriad dharmas are all empty. Pursuing delusion, one experiences suffering in impermanence; returning to reality, suffering and the rest are all suchness. The Lotus Sūtra's impoverished son drifting in suffering when abandoning his parents, and the Nirvāṇa Sūtra's poor woman suffering poverty in vain through ignorance of the hidden treasure, are both of this meaning. The tathatā-dharmadhātu neither arises nor ceases, being the matter and real meaning upon which impermanence and the rest rely; thus it is said that neither arising nor ceasing is the meaning of impermanence. The other four gates of suffering and the rest are explained by analogy to this. Awakening to this one gate opens all sūtras throughout. The sūtra says: "You should directly eliminate them; do not disturb their minds." The commentary states: Sins are conditioned dharmas with marks, arising from delusion. In a single thought of awakening to emptiness, myriad sins are all extinguished, hence called "direct." How could it be like ordinary people and the Lesser Vehicle, who face the master and merely speak of all the details? This is using marks to hate marks, merely serving to agitate the true mind; how could sins be extinguished? The sūtra says: "Just as when Upāli attained liberation by the marks of the mind, was there any defilement?" The commentary states: When the marks of the pure mind realize liberation, they are unmoving in suchness; how could one further see defilement outside the mind? The sūtra says: "I then spoke in accordance with the Dharma on the benefits of the merit of leaving household life." The commentary states: In the Lesser Vehicle, leaving household life means shaving the head and dyeing robes, attaining present ease, fame, and gain, and obtaining the joyous retribution of heavenly rebirth in the future; hence it is called "benefits of merit." The sūtra says: "Being without permanent benefit and without merit is leaving household life." The commentary states: Present ease and future joy are ultimately not final, being conditioned arising and ceasing. True leaving of household life gets rid of delusion and awakens to the unconditioned, seeing neither the present nor the future; the mind of suchness is true leaving of household life. Moreover, examining the sūtra text: understanding dharmatā, benefiting sentient beings, without self and without person, without path and without secularity, is true leaving of household life. The sūtra says: "I said: 'The World-Honoured One's body is slightly indisposed and requires cow's milk; therefore I have come here.'" The commentary states: According to the Lesser Vehicle school, the Tathāgata's physical body truly has arising and ceasing, truly has illness and suffering; therefore milk was sought to treat the heat. The sūtra says: "Vimalakīrti said: 'Stop, stop, Ānanda! Do not speak these words. The Tathāgata's body is of a vajra nature; what illness could it have? ... Do not let other people hear these coarse words, nor the gods of great majestic virtue and bodhisattvas from other lands hear these words, lest we suffer this shame.'" The commentary states: Only when illness and suffering are exhausted can one attain Buddhahood; what irregular illness could there be? "Other people" is a name for tīrthikas, non-disciples of the Buddha. The form and formless realms are called "gods of great majestic virtue." Uttering words of illness and suffering regarding the Tathāgata's body—is that not coarse? Tīrthikas cling to permanence, and gods are without illness; the Buddha surpasses humans and gods, being the most supreme. Now saying he is ill—is that not shameful? The sūtra says: "At that time, World-Honoured One, I truly felt ashamed and humiliated: could it be that being close to the Buddha, I had mistakenly misheard?" The commentary states: When Ānanda heard Vimalakīrti's rebuke, he therefore said "at that time, I." Being personally his attendant, he says "close to the Buddha." The words of being ill differing from Vimalakīrti's rebuke, doubts and wonder arose in his mind, hence he says "mistakenly misheard." The sūtra says: "Thus the five hundred great disciples each explained their circumstances to the Buddha, and all said they were not competent to go there to inquire after his illness." The commentary states: According to this sūtra text, all five hundred disciples were rebuked. The sūtra text fully recorded very many fascicles and verses; those who compiled the canon briefly related ten people. In the Western regions, the Sanskrit text should have an extensive version.

1.10

Chapter 4: Bodhisattvas

1.11

The sūtra states: "With what birth did you receive the prophecy [of buddhahood]? Was it in the past, the future, or the present? The past has already ceased; the future has not yet arrived; the present does not abide. How could there be receiving the prophecy?"
The commentary states: According to both the Mahāyāna and Hīnayāna traditions, conditioned phenomena across the three times each endure for only a single thought-moment. Nothing is more fleeting in time than a single thought-moment, which has nothing preceding it. Now, as for bestowing a prophecy, it requires the passage of considerable time for the utterance of the bestowal of the prophecy to be completed. If these three thought-moments are already ceased, not yet arrived, and without halting or abiding, how could the affair of bestowing a prophecy be accomplished?
The sūtra states: "Non-arising is itself the right state; in the right state, there is also no receiving of prophecy, and so forth."
The commentary states: The term "right state" refers to the right state of realizing the fruit. The meaning here is: having already ascended to the right state, what need is there for receiving a prophecy? Furthermore, considering that within the right state, suchness is unmoving, the path of words is cut off, and the place of mental activity has ceased—how could there still be conditioned speech to receive the prophecy?

1.12

The sūtra states: "All sentient beings are [in] suchness; all phenomena are also [in] suchness; all sages and worthies are also [in] suchness; even Maitreya is also [in] suchness."
The commentary states: Because sentient beings are [in] suchness, there are no ordinary beings; because all phenomena are [in] suchness, there is no bestowal of prophecy; because worthies and sages are also [in] suchness, there are no sages; because Maitreya is [in] suchness, there is no attainment of prophecy.
The sūtra states: "If Maitreya could receive the prophecy, all sentient beings should also receive the prophecy. Why is that? Because [suchness] is not two and not different."
The commentary states: Ordinary beings and sages are identical in suchness, hence it says "not different." Ordinary beings and sages share a single characteristic, hence it says "not two." Since Maitreya is like that and receives the prophecy, sentient beings are also [in] suchness, so how could they not? Therefore it says they "should also receive the prophecy."
The sūtra states: "Obstruction is bodhi, because it obstructs all vows."
The commentary states: "Obstruction" means hindrance; how is it bodhi? The meaning here is: among conditioned phenomena, there are vows and seeking; bodhi is unconditioned and unmoving in suchness—how could it not obstruct those conceptualized vows?
The sūtra states: "The straight mind is the bodhimaṇḍa, because it is free of falsity."
The commentary states: A bodhimaṇḍa with characteristics has its physical location and truly involves coming and going. The bodhimaṇḍa without characteristics originally has no location, so how could there be going or coming? Now Vimalakīrti metaphorically posits going and coming within what is devoid of going and coming. If one speaks of coming from the bodhimaṇḍa, the equality of tathatā is regarded as the site (maṇḍa). The place where one attains the Way (bodhi) is called the bodhimaṇḍa, just like grain or wheat threshing grounds in the mundane world. Within this tathatā, delusion is called going, and awakening is coming. Removing the chaff and reaching the true reality of tathatā is called the site. Dispensing with falsity and retaining the true mind, the true mind is itself the bodhimaṇḍa. The Way is itself the site, hence called bodhimaṇḍa. The meaning of the lines below is entirely the same as this.
The sūtra states: "If a bodhisattva accords with the pāramitās to teach and transform sentient beings, whatever actions they undertake, lifting a foot or setting down a foot, one should know that all come from the bodhimaṇḍa and proceed toward the Buddha-Dharma."
The commentary states: The word "accord" here is pronounced in the falling tone, meaning to accord with and meet. "Pāramitā" means the other shore. Teaching and transforming sentient beings in all respects accords with and meets the other shore. The teaching and transforming done by ordinary beings and the small [vehicle] all accords with saṃsāra and does not reach the other shore because of attachment to characteristics. Emerging from samādhi is lifting the foot; entering samādhi is setting down the foot. One may also say that speech is lifting the foot, and entering realization is setting down the foot. Not departing from tathatā, all come from the bodhimaṇḍa.
The sūtra states: "Welcome, Kauśika! Although your merit should bring this [fortune], you ought not to indulge yourself. You should contemplate the impermanence of the five desires and cultivate the firm Dharma regarding body, life, and wealth."
The commentary states: Kauśika is the name of Śakra. Having cultivated merit in a past life, he experienced this retribution, hence it says: "Although your merit should bring this [fortune]." Not having escaped saṃsāra, it says: "You ought not to indulge yourself; you should contemplate impermanence." The retributive fruits of devas do not exceed three things: first, the body; second, life; third, wealth. The body is complete and handsome; life is long without premature death; wealth is naturally abundant. Yet they ultimately scatter and ruin; one must cultivate the firm Dharma.
The sūtra states: "Noble one, accept these twelve thousand heavenly maidens, who can be prepared for sweeping and sprinkling." Dharanimdhara said: "This is not suitable for me." Vimalakīrti said: "They may be given to me; as for me, I shall accept them."
The commentary states: The Hīnayāna is attached to characteristics: living together with women destroys the Way and gives rise to defilement, hence he says "This is not suitable for me." The Mahāyāna is without characteristics: it expands the Way and increases purity, hence he says "As for me, I shall accept them."
The sūtra states: "There is the joy of the Dharma by which you can entertain yourselves; you should no longer delight in the pleasure of the five desires." The heavenly maidens asked: "What is the joy of the Dharma?" He replied: "Delighting in constantly having faith in the Buddha, delighting in wishing to hear the Dharma, making offerings to the Saṃgha, and so forth."
The commentary states: As for the pleasures of the five desires, rushing toward the six dusts agitates the six consciousnesses; grasping at conditions and moving about afflicts the body and mind. There is little joy and much suffering, like a dog gnawing a bone: hard to accomplish and easy to ruin, expending effort and harming the spirit. Ordinary beings falsely generate notions of pleasure in them; in the present life they suffer distress, and in the future they undergo misfortune. Dharma joy is the reverse of this: unconditioned, serene, the flavor of the Dharma pleases the spirit; it is truly great joy. The passages below follow this.
The sūtra states: "Delighting in hearing the profound Dharma without fear."
The commentary states: When bodhisattvas hear the profound Dharma, they rejoice and forget suffering, just as in the Lotus Assembly they did not rise from their seats for sixty minor kalpas, and not a single person grew weary. When the small vehicle hears the profound Dharma, they are terrified; thus the five thousand monks and others withdrew from their seats and stood up.
The sūtra states: "Upāsaka, you may give away these women. One who gives all that one possesses to them is a bodhisattva."
The commentary states: As for a bodhisattva, they can renounce all that they possess, granting whatever is sought without opposing sentient beings, so how much more so with women?
The sūtra states: "Those in darkness are all illuminated, and the light is never exhausted."
The commentary states: A lamp's light illuminates; whether illuminating one or many, the one neither increases nor decreases. The light of the Dharma is also like this: if one person upholds it, one person attains deliverance; if immeasurable sentient beings practice and uphold it together, exhausting the bounds of the future, it is ultimately never exhausted, equal and identical.
The sūtra states: "You should hold an assembly for the gift of Dharma; what need is there for holding an assembly for the gift of material wealth like this?"
The commentary states: The final character "wei" is pronounced in the level tone. As for assemblies for giving material goods, their conditioned merit does not escape saṃsāra. They have differences of quantity and quality, and durations of time like seven days; without severing false conceptualization, effort and management are spent in vain. As for an assembly for the gift of Dharma, it is formless and signless; it teaches and transforms sentient beings to give rise to the four immeasurables—loving-kindness, compassion, sympathetic joy, and equanimity; the six perfections are perfected, severing delusion and entering reality; one transcends saṃsāra, ascends to the other shore, and remains unmoving in suchness—this is called the gift of Dharma.
The sūtra states: "It refers to giving rise to a mind of loving-kindness based on bodhi." This "based on" means because of: because of bodhi, one gives rise to a mind of loving-kindness. It is because one attains bodhi that one can first deliver sentient beings with loving-kindness and compassion. Alternatively, it is because of bodhi that one first gives rise to a mind of loving-kindness; if one does not seek bodhi, one does not give rise to a mind of loving-kindness and cannot attain buddhahood. Both explanations are acceptable. The passages below follow this.
The sūtra states: "Knowing that all phenomena are neither grasped nor abandoned, entering the gate of the single mark, one generates the activity of wisdom."
The commentary states: Tathatā is signless; how could it be grasped? Realization and awakening are not false; how could they be abandoned? One who awakens to this principle attains the gate of the single mark; once entering this gate, the activity of wisdom arises.
The sūtra states: "One who abides in this assembly is a great donor and is also a field of merit for all the world."
The commentary states: Pure giving that is inexhaustible and universally moistens the Dharma realm is called a "great donor." Both giver and receiver transcend saṃsāra, attaining the ultimate fruit of nirvāṇa, which is permanent, joyful, self, and pure; this is the true field of merit.
The sūtra states: "Vimalakīrti received that necklace and divided it into two portions: one portion he gave to the lowest beggar, and one portion he offered to the Tathāgata Duṣprasaha."
The commentary states: The two vehicles are attached to characteristics: a beggar is lowly and inferior, so giving to him brings little merit; a Tathāgata is lofty and supreme, so giving to him brings great merit. This is mere ordinary mental discrimination; how could it be esteemed? Vimalakīrti wished to clarify that superior and inferior are equal, and that ordinary beings and sages are one in suchness; therefore, giving to a beggar brings merit equal to that of a Buddha, demonstrating the principle of non-duality. Is this not seen in what follows? Hence the sūtra states: "If a donor, with an equal mind, gives to a single beggar, seeing it without discrimination just like the characteristics of a Tathāgata's field of merit, equal to great compassion without seeking retribution, this is called being complete in the gift of Dharma."

First 12 of 34 passages. Read on

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維摩經抄 — Classical Chinese