淨名經集解關中疏 1

English (machine translation) 1

Language: English

1.1

Compiled by the śramaṇa Daoye of Zisheng Monastery in the Central Capital.

In the past, during the reign of Emperor Ming of the Han, the Dharma teachings first flowed west of the Congling Mountains; stupas and images began to be established, yet translation remained hindered. Coming down to the Wei and Jin dynasties, propagation was initiated, but the various scriptures that were produced still suffered from loose phrasing and clumsy reasoning. This was because practitioners had not yet harmonized with the great perspective, and translators lacked fluency in regional languages. Since the Great Dharma is profound and subtle, their gains and losses could not easily be measured. From the winter of the third year of the Hongshi era of the Qin (401 CE), Kumārajīva entered the Pass. He first translated the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra and the Mahāprajñāpāramitopadeśa, and then reached the Mūlamadhyamakakārikā and the Śataka Śāstra, causing [scholars] to become steeped in the ultimate principle. Thereafter he retranslated this sūtra, the Lotus Sūtra, and others; therefore, the language was precise, the principles were thoroughly plumbed, and there was nothing to fault. In recent times, transmission and study have largely grown lax: scholars are bold in pursuing heterodoxies, resulting in the primary tenets becoming overgrown and the ultimate reality obscured. While the earlier works produced in Guanzhong were concise in expression and deep in purport, when handed down to later students, some shrink from their brevity and find them difficult to penetrate. Indeed, times change and discernment dims; how could this be any fault of the former worthies? Daoye does not measure his own mediocrity and shallowness, but has ventured to supplement and expand: for the Jingming [Sūtra], using Sengzhao's commentary as the base, and for the Lotus Sūtra, relying on Daosheng's commentary. Thereafter I sought widely among various interpretations to comprehend the wondrous purport together. Although I 'transmit rather than create', I am ultimately ashamed before the one who lost his sheep. At this time, in the first year of the Shangyuan era, the year being kundun (760 CE), the first year of the Yongtai era, and again in summer at the Bodhi Bodhimaṇḍa in Chang'an, I revised and finalized it, hoping that the Dharma mirror will shine ever brighter and the lamp of wisdom will increase.

1.3

Preface to the Vimalakīrti Sūtra

1.4

Composed by the Śākya Sengzhao

1.5

The Vimalakīrti Inconceivable Sūtra is indeed a designation of wondrous supremacy that exhausts subtlety and fathoms transformation. Its purport is profound and dark, beyond the measure of words and forms; its Way surpasses the three emptinesses, beyond what the two vehicles can discuss. It transcends the realm of enumerated categories and cuts off the domain of conceptual thought. Vast and boundless, doing nothing yet leaving nothing undone, it operates without anyone knowing why it is so; to be capable of being so is the inconceivable. Why so? The holy wisdom is without knowing, yet it illuminates the myriad varieties; the dharmakāya has no image, yet it responds simultaneously in distinct forms; the supreme rhythm is wordless, yet the dark scriptures spread far and wide; dark expedient means hold no premeditation, yet their movements coincide with circumstances. Thus it can universally rescue the myriad realms, open up beings to accomplish their tasks, and bring manifest benefit to the world, remaining in non-action with respect to itself. Yet the deluded, observing the resonant illumination, call it wisdom; seeing the responsive forms, they call it a bodily manifestation; beholding the dark scriptures, they call it words; and seeing changes and movements, they call it upāya. How could the culmination of the Way be comprehended in its spiritual domain through form, words, or expedient means and wisdom? Yet the multitude of beings have long slumbered, and without words they cannot be awakened; the Way does not operate alone—its propagation depends on people. For this reason, the Tathāgata summoned Mañjuśrī from another region and called upon Vimalakīrti from this land; they assembled in Vaiśālī to propagate this Way together. What this sūtra clarifies takes expedient means and wisdom as primary in integrating the myriad practices; takes the six perfections as the root in planting the foundations of virtue; takes loving-kindness and compassion as paramount in rescuing the ignorant and deluded; and speaks of non-duality when stating the ultimate principle. All of these varied teachings are the origin of the inconceivable. As for borrowing seats from the King of Lamps, requesting food from the Fragrant Land, taking the great trichiliocosm in hand, or containing the celestial phenomena within a room, these are the traces of the inconceivable. Yet the dark gateway is difficult to open, and holy responses are not all the same. Without the origin, there is no way to manifest traces; without traces, there is no way to reveal the origin. Though origin and traces are distinct, the inconceivable is one. Hence [the Buddha] commanded the attendant to designate this as the title. The Heavenly King of the Great Qin, with a spiritual capacity surpassing the world and a dark mind uniquely awakened, promotes supreme governance above the myriad affairs of state and spreads the transformative influence of the Way down through a thousand years. Whenever he perused this scripture, he considered it a dwelling place for his spirit; yet he regretted that the versions produced by Zhi Qian and Dharmarakṣa had principles obstructed by phrasing, and constantly feared that the profound tenets might be lost to translators. When the heavenly destiny of the North moves, its auspicious influence finds its place. In the eighth year of the Hongshi era (406 CE), the year being chunhuo, he commanded the Senior General the Duke of Changshan and the Right General the Marquis of Ancheng, together with one thousand two hundred śramaṇas of doctrinal study, to invite Master Kumārajīva at the Great Monastery of Chang'an to retranslate the authentic text. Kumārajīva, with a capacity surpassing the age, attuned his mind to the realm of truth: he completely mastered the central pivot and was also fluent in regional languages. At that time, holding the Indian text in hand, he translated and delivered it orally. Monastics and laity were devout and reverent, repeating every word three times, refining and searching meticulously, striving to preserve the holy intention. Its phrasing is concise yet thorough; its purport is subtle yet manifest. The profound and distant words became clear from this point onward. Given my dullness and shortcomings, I happened to be present in the audience at the time. Although my contemplation fell short of the profound, I roughly grasped the meaning of the text. I therefore followed what I heard to compose a commentary for it, briefly recording his faithful words, 'transmitting rather than creating', in the hope that future noble persons in different ages may hear the same.

1.6

'Spoken by Vimalakīrti' — Sengrui said: 'Scriptures are named either after persons or after dharmas. Those not spoken by the Buddha are mostly named after persons. As for what the Buddha spoke, it was not merely a single scripture, so they are named according to the Dharma that was spoken. That this scripture combines both names of person and dharma is because naming it after the person clarifies the origin of the Dharma, while naming it after the Dharma outlines the general substance of the scripture; therefore, both are retained.' Kumārajīva said: 'Vimalakīrti is called Jingming in the language of Qin; he is one of the five hundred youths. Coming from the land of Abhirati to wander in this realm, once his responsive tasks were completed, he was about to return to his original land. Wishing to manifest his pure virtue so as to enrich the multitude of beings, whenever manifesting an awakening, there must certainly be a reason. Thus he made his companions go to the Buddha while he alone did not go. Since he alone did not go, they knew of his illness. How is this known? The five hundred companions together followed the Great Way; regarding advancing in virtue and cultivating goodness, they were always together in movement and stillness. Now, the gathering in the pure land was the greatest of deeds, yet he did not join them; this showed that he was ill. Because he was ill, there was the gathering to inquire after his illness. The gathering to inquire after his illness arose from the assembly in the pure land. The assembly in the pure land arose from Jingming’s upāya. Thus, what this scripture stems from from beginning to end truly has its reason. If viewed from what he spoke, it is equal to the holy ones; if tracing the achievement back to its root, the achievement arose from Jingming. Tracing its origin, it is therefore called "Spoken by Vimalakīrti".' Sengzhao said: 'Vimalakīrti is called Jingming in the language of Qin; he is a dharmakāya mahāsattva. His ways of upāya are inexhaustible, with diverse traces of concealment and manifestation. Leaving that Abhirati, he appeared in this Saha world, harmonizing his light with worldly dust to thereby open the teachings of the Way. He constantly traveled together with Ratnarāśi as a companion of the Dharma fortress. Since his conditions for teaching were fulfilled, he was about to return to Abhirati. Therefore, wishing to reveal his spiritual virtue so as to propagate the Tathāgata's way of inconceivable liberation, he caused Ratnarāśi to go alone to Śākyamuni, while he remained behind, manifesting illness so as to give rise to the occasion of inquiring after his illness and initiate the subtle words. Since the wondrous exposition came from him, it is called his speech.' Daosheng said: 'Vimalakīrti in Sanskrit means "Stainless Name". Hiding his traces among the five desires, he was lofty and unstained, his pure fame spreading far and wide; hence he obtained this title. Those who value the name and seek the reality will surely esteem his speech; his speech fundamentally expresses reality, and by esteeming it, they will ultimately attain what they seek. Approaching it through this, it even surpasses holy words.' 'Sūtra' — In Sanskrit, sūtra; translated here as 'tallying' (qi), meaning words that tally with principle and teachings that match faculties. Turning away from delusion to realize reality, it is the common rule of the myriad holy ones. It is also called 'constant'; Master Sengzhao said: 'A sūtra is constant.' Though past and present differ, the Way of enlightenment does not change; the host of heterodoxies cannot disrupt it, and the many holy ones cannot alter it.

1.7

'Also Named Inconceivable Liberation' — This is receiving the title based on dharma. The text below says: 'The Buddha taught the abandonment of lust, anger, and delusion as liberation for people with the arrogance of premature attainment. If one is without premature arrogance, the very nature of lust and anger is itself liberation'—this discusses the essence. Or, regarding the compassionate vow, dwelling in defilement without being defiled, using non-ways to penetrate the Way—this names it based on function. Because previous teachings expediently guided the three vehicles by calling them all liberation, now that the expedient is turned back to the real, it is specially designated as 'inconceivable'. This is the same as the 'hundred phrases of liberation' in the Great Scripture and the liberations of the various kalyāṇamitras in the Avataṃsaka Sūtra. Kumārajīva said: 'It is also called samādhi, and also called spiritual foot. Either causing long and short to change measures, or causing the gigantic and minute to contain each other, transformation occurs at will. Being sovereign in dharmas and liberated from obstacles, it is called liberation. The capable can do so, yet beings do not know why; hence it is called inconceivable. It is also said: for a dharmakāya mahāsattva, as soon as a thought arises, response follows, without entering meditative concentration before being able to do so. The mind attains sovereignty and is not bound by inability; hence it is called liberation. If one were to explain the emptiness of dharmas directly, it would contradict conventional experience and offer no basis for faith. Therefore, manifesting things transforming according to the mind clarifies that things have no fixed nature. Since things have no fixed nature, their nature is empty. Because the bodhisattva attains this absence of fixedness, causing things to turn according to the mind, it is inconceivable. This is clear proof of emptiness, and being about to reveal the principle, it is taken as the title of the scripture.' Sengzhao said: 'Subtle, distant, dark, and deep, beyond the measure of the two vehicles: this is the inconceivable. Freely unhindered, beyond the confinement of defilements: this is liberation. From its beginning with the Pure Land to its end with the Dharma Offering, though what is clarified in between differs, the inconceivable liberation is one; hence it is titled collectively after this. Above, the scripture is named after a person; here, the scripture is named after a dharma. Naming it after a dharma serves to indicate the ultimate aim; naming it after a person serves to propagate the Way through the person.' Daosheng said: 'When it is called "Stainless", one might stop at the external traces and the mind would not be at peace; hence it is also called "Liberation". It is also given another name, "Inconceivable", which generally has two aspects: first, the principle of emptiness is beyond what deluded feelings can conceive; second, the marvelous and wondrous is beyond what shallow discernment can measure. If one embodies the principle of emptiness, one is liberated from the delusions of thought and deliberation. Once delusions are cast off, one's actions are difficult to fathom. Vimalakīrti's current movement and stillness turn away from the marvelous and wondrous, and he has surely cast off all delusions. Casting off delusions lies in embodying emptiness; speaking of emptiness is what he embodies. For this reason, the title "Stainless Name" is trustworthy and verified. If the name is verified, one's seeking becomes all the more earnest; for those who reach earnestness in seeking, what worry is there of not awakening?' Sengrui said: 'A bodhisattva has no deliberate mind, yet speaks in response to beings. Sentient beings merely behold the teaching without fathoming its origin; hence what is spoken is named "inconceivable". Though speaking, there is no deliberate mind, so there is no obstruction by existence; though having no deliberate mind, he is able to speak, so there is no obstruction by non-existence. Being unable to be encumbered by emptiness or existence is therefore called "liberation".'

1.8

Chapter 1: The Buddha Land

1.9

Kumārajīva said: 'The scripture from beginning to end stems from the pure land; therefore, "Buddha Land" crowns all the chapters. The true and responsive lands unite in equality, as detailed below. The fourteen chapters of the scripture are broadly divided into three sections: first, this chapter and a half causes those who do not believe to develop faith, and is thus called the Preface Section; next, the eleven and a half chapters cause those who have believed to awaken, and are thus called the Main Body Section; third, the final two chapters through the end of the scripture state that once awakened, it should be transmitted, and are called the Transmission Section. Within the first Preface Section, there are again three subdivisions: first, listing the time, direction, place, and so forth, in which the compiler of the scripture adduces facts to confirm faith; next, combining the canopies and manifesting the lands, in which the speaker of the scripture astonishes beings to induce faith; finally, praising and extolling, in which the inquirers of the scripture cause beings to revere virtue and produce faith. The first passage again has six elements: 1. words of faith in the scripture; 2. transmitting the scripture's purport; 3. time of hearing the scripture; 4. speaker of the scripture; 5. place of hearing the scripture; 6. audience hearing the scripture.'

1.10

'Thus' — This is the first: words of faith in the scripture. Sengzhao said: '"Thus" is an expression of faithful compliance. When there is faith, the principle of the spoken words is complied with; when there is compliance, the way of teacher and disciple is completed. Whether a scripture is extensive or concise, without faith it cannot be transmitted; hence it is stated at the beginning.'

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'Thus have I heard' — This is the second: transmitting the scripture's purport. Sengzhao said: 'The one who brings forth the scripture clarifies that he personally received the holy intention, without any error of hearsay.'

1.12

'At one time' — This is the third: the time of hearing the scripture. The faithful reverence of sentient beings serves as the stimulus, and the Tathāgata's compassionate vow serves as the response; when the Way intersects, it is called "at one time". Sengzhao said: 'The time when the Dharma King initiates his fortune and joyful gatherings assemble.'

1.13

'The Buddha' — This is the fourth: the speaker of the scripture. In Sanskrit, fully stated as buddha; translated here as "Knower". The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra states: "Because he knows the true meaning of all dharmas." The Mahāprajñāpāramitopadeśa states: "Bodhi is named wisdom; the Buddha is named the one who possesses wisdom." This means that his understanding is perfect, his virtues complete, his speech faithful, and beings believe him.'

1.14

'In Vaiśālī' — Below this is the fifth: listing the place of hearing the scripture. There are general and specific aspects: the general lets those far away know, while the specific ensures that those close by do not err. This is first the general place. Sengzhao said: 'Vaiśālī is the name of a country; in Qin, it is called "Broad and Adorned" (Guangyan). Its territory is broad and flat, and its affairs are adorned, hence it was named from this. It is also said to mean "Good Rice", after the suitability of the soil.'

1.15

“In the Āmrapālī Grove”: This is the specific location. Zhao says: “Āmra is the name of a tree. Its fruit resembles a peach but is not one. Formerly calling it ‘Lady Nai’ was an error; the matter is found in other sūtras. A ‘grove’ (or ‘park’) is a general name for a dwelling place. In Sanskrit it is called saṅghārāma, which here means ‘community grove’ (or ‘park’). Saying ‘gālan’ is an abbreviation.”

1.16

“Together with a great assembly of eight thousand bhikṣus”: Below, the sixth part lists the assembly that heard the sūtra together, testifying that it was not mistakenly transmitted by oneself. The assembly has three divisions. First it lists the śrāvakas: because their appearance and minds are both superior, their testimony inspiring faith is the most intimate, and thus they are listed first. Next it lists the bodhisattvas: their minds are the same [as the Buddha's] but their appearance is different, so their testimony inspiring faith is slightly more distant, and thus they are listed next. Afterwards it lists the devas and nāgas: both their appearance and minds are divergent, so their testimony inspiring faith is the most distant, and thus they are listed last. First, listing the bhikṣus: “Together with” means in company with. “Great” refers to the ultimate fruition. “Bhikṣu” is the name for the person. “Assembly” means harmony. Zhao says: “In Qin, ‘bhikṣu’ is alternatively named ‘pure beggar for food,’ or ‘destroyer of afflictions,’ or ‘one able to keep the precepts,’ or ‘one able to frighten Māra.’ In India, a single term encompasses these four meanings. Because Qin has no single term to translate it, its translated meanings are preserved.”

1.17

“Bodhisattvas”: Below, the second part lists the assembly of bodhisattvas. The text has five sections: first, presenting the name; second, explaining the number; third, praising their virtues; fourth, listing their names; fifth, general conclusion. This is the first. Zhao says: “The correct Sanskrit sound for bodhisattva is bodhisattva. Bodhi is the Buddha-way. Sattva in Qin means great mind. Sentient beings who have a great mind enter the Buddha-way. That is, because they seek the Way for the sake of beings with great compassion and wisdom, and boundless practices and vows, they are named accordingly.” Shi says: “There are altogether three kinds of mahāsattvas: first, those who have left home; second, householders; third, those who have come from other regions. Furthermore, first, those with bodies of karmic defilements; second, those with dharmakāyas. The bodhisattvas here are mostly those of the dharmakāya. However, their forms responding to conditions share the same traces as sentient beings. Beings might evaluate them based only on what they see and produce thoughts of them as inferior; therefore the great number is presented first, and then their virtues are recounted.”

1.18

“Thirty-two thousand”: Second, explaining the number.

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“Universally known and recognised”: Below, the third part praises their virtues. The text has three sections: first, general praise; second, specific praise; third, concluding praise. The general praise also has three parts; this first part praises their outward converting activity. Hearing their names and revering their style is ‘knowing’; seeing their form and imbibing their transformation is ‘recognising’. Zhao says: “The mahāsattvas dwelling in the world are like the sun and moon rising into the sky; which person with eyes would not know and recognise them?”

1.20

“Who had completely accomplished the fundamental practices of great wisdom”: Second, their self-cultivation. ‘Great wisdom’ praises their understanding; ‘fundamental practices’ praises their practice. Zhao says: “Great wisdom is the wisdom of all modes. This wisdom takes the six perfections, the six supernormal knowledges, and the multitude of practices as its foundation. The mahāsattvas have already perfected these fundamental practices.”

1.21

“Established by the majestic spiritual power of all buddhas”: Third, the concluding explanation. Zhao says: “Heavenly moisture is impartial, yet it does not moisten withered trees. Although the Buddha’s majesty is universal, it does not establish those without roots. Those who are established must have deep roots in the Way.” Rui says: “There are altogether two kinds: either they are augmented with spiritual transformation to make them temporarily awaken, which is called being established; or their minds are opened with the wonderful Dharma and transformed to be identical with oneself, which is also called being established.”

1.22

“Defending the Dharma citadel and upholding the true Dharma”: Below, the second section clarifies the specific praise. The text has three parts: first, praise in terms of protecting the Dharma; second, praise in terms of practice; third, praise with regard to the proximate fruition. The first text also has three parts: protecting the Dharma, protecting people, and the concluding explanation. Protecting the Dharma also has two parts; this first part praises the cultivation of causes. Zhao says: “Outwardly acting as a citadel defending the Dharma, inwardly possessing the firmness of upholding it.” Shi says: “The Dharma citadel is the Dharma of the true mark. It is called ‘defending’ because it causes beings to have no deviant views. Furthermore, all sūtra teachings are called Dharma citadels; they protect, uphold, and disseminate them so that they are not destroyed. Those who can uphold the true Dharma are also simultaneously defended.” Rui says: “The true principle is the Dharma, and the written words are the citadel. When the citadel and moat are secure, the interior is unharmed; when the written words are preserved, the principle is not diminished.”

1.23

“Able to roar the lion’s roar, their fame heard in the ten directions”: Second, praising the completion of their merit. Zhao says: “The lion’s roar is the fearless voice. Whatever they expound, they do not fear the multitude of heterodox and divergent teachings, which is likened to the lion’s roar before which all beasts submit. Their practice fills all under heaven, so their renown is universally heard.”

1.24

“Befriending and bringing peace to people unasked”: This second part praises their protection of people, and also has two sections; this first praises their intention. Zhao says: “A true friend does not wait to be asked, like a compassionate mother rushing to her infant.”

1.25

“Succeeding to and exalting the Three Jewels, able to make them never cease”: Second, praising the perfection of their merit. Zhao says: “By continuing the lineage of the Buddha, the Three Jewels are exalted. This does not merely mean clarifying the Three Jewels and propagating the sūtras and teachings. It means that they can accumulate good deeds and build up merit to achieve Buddhahood themselves. When there is Buddhahood, there is the Dharma; when there is the Dharma, there is the Saṅgha. The merit of never ceasing lies in future kalpas; now stating that they ‘never cease’ means they are certainly capable of it. Furthermore, during the interim, they cultivate themselves and transform others; those people also transform beings. Both self and others are perfected, and the Three Jewels flourish all the more. Because sentient beings are endless, the Jewels also never cease.”

1.26

“Subduing the enemy Māra and controlling all tīrthikas”: This is the third part, the explanatory praise. Zhao says: “Māras are the four māras. Tīrthikas are the ninety-six kinds of tīrthikas.” Tiantai says: “Dhyāna-concentration subdues craving and attains supernormal knowledges to subdue the host of māras; wisdom shatters views and manifests eloquence to control the tīrthikas, as clarified in the Chapter on Inquiring after Illness.”

1.27

“All entirely purified”: Below, the second part praises their practice. The text has two divisions: their self-cultivation and their transforming of others. The previous self-cultivation also has two parts: first, praising their virtue of abandonment; second, praising their virtue of wisdom. The text on the virtue of abandonment has three parts; this first is the general praise.

1.28

“Eternally free from the coverings and entanglements”: Second, specific praise. Zhao says: “The coverings are the five coverings. The entanglements are the ten entanglements; there are also limitless entanglements. When the three karmas of body, speech, and mind are all purified, then the coverings and entanglements cannot burden them. The five coverings are: first, the covering of sensual desire; second, the covering of ill will; third, the covering of drowsiness and sleep; fourth, the covering of restlessness and remorse; fifth, the covering of doubt. The first two obstruct morality; drowsiness and sleep obstruct wisdom; restlessness and remorse obstruct concentration; doubt obstructs liberation as well as knowledge and vision. The ten entanglements are: shamelessness, lack of remorse, stinginess, envy, remorse, sleep, restlessness, torpor, anger, and concealment.” Rui says: “For ordinary people, the cessation of defilements is only temporary; they arise again. For the two vehicles, though eradicated, the locus of realization still remains. Mahāsattvas understand that both empty sentiments and dust are utterly extinguished, the locus of extinction is exhausted, and the arising of roots has nowhere to lodge. For the dharmakāya it goes without saying; hence it is stated thus.”

1.29

“Their minds constantly abiding in unimpeded liberation”: Third, concluding praise. Shi says: “Inconceivable liberation is of this kind. Because it is unimpeded regarding phenomena, it is named thus.” Zhao says: “This is attained at the seventh stage. When one attains this liberation, one is thoroughly unimpeded in regard to all dharmas, and therefore the mind constantly abides [in it].”

1.30

“Mindfulness, concentration, dhāraṇī, and eloquence uninterrupted”: Below, the second part praises the virtue of wisdom, which also has three parts; this first is the general praise. Zhao says: “Mindfulness is right mindfulness. Concentration is right concentration. Dhāraṇī (retention) retains the good without losing it, and prevents evil from arising, with nothing leaking away; mindfulness is called dhāraṇī. Eloquence refers to the seven eloquences. The Great Treatise says: first, swift eloquence; second, sharp eloquence; third, inexhaustible eloquence; fourth, uninterrupted eloquence; fifth, appropriate eloquence; sixth, meaningful eloquence; seventh, worldly supreme eloquence. These four are essential utilities for mahāsattvas, so they are constantly uninterrupted.” Rui says: “When mindfulness is not forgotten, wisdom increases all the more. When concentration is not abandoned, the mind is constantly unified. When retaining the good without loss, one has strong memory and evil does not arise. When eloquence does not cease, teaching is unimpeded. Being equipped with these four gates can direct the myriad practices; hence it is stated thus.” Shi says: “When bodhisattvas attain these four dharmas, they enter deeply and firmly into them; passing through lifetimes, they do not lose them, and over kalpas, they become all the brighter; hence it says ‘uninterrupted.’”

1.31

“In generosity, keeping precepts, patience, diligence, dhyāna-concentration, wisdom, and the power of upāya, there is none they have not perfected”: Second, specific praise of the virtue of wisdom. Zhao says: “‘Perfected’ refers to signless practice. From the seventh stage upward, mind and intellect are tranquil and extinguished; because the mind is unconditioned, there is no virtue it does not perform. Therefore, their giving reaches the utmost of giving yet they have never given; their keeping precepts reaches the utmost of precepts yet they have never kept precepts. The seven virtues have distinct functions, but their characteristics are not different; only then is it called ‘perfected’. Upāya is simply a distinct function of wisdom. Wisdom penetrates the hidden, fathoms the subtle, and decisively ascertains the characteristics of phenomena; to have no knowledge yet know nothing is called wisdom. Although one penetrates the characteristics of dharmas, one is able not to realize [extinction]; dwelling in existence, one does not lose non-existence; being in non-existence, one does not abandon existence. Obscurely merged with emptiness while preserving virtue, both other and self are equally delivered; hence it is called upāya.”

1.32

“Attaining the non-arising dharma patience of non-attainment”: Third, concluding in terms of spiritual stage. Zhao says: “Patience is wisdom into non-arising. Because one is able to bear and receive the true mark, it is named patience. Attaining this patience, one neither grasps nor attains anything regarding dharmas, and mental signs are eternally extinguished; hence it is called ‘the non-arising dharma patience of non-attainment.’”

1.33

“Already able to follow and turn the wheel of non-retrogression”: Below, the second section clarifies their practices of transforming others. The text has two parts: first, clarifying that they are inwardly endowed with practices of transformation; second, clarifying that their carrying out transformation benefits beings. The inner practices also have three parts: first, clarifying the virtue of expounding the Dharma; second, clarifying the virtue of fearlessness; third, clarifying the virtue of renowned fame. The first, on expounding the Dharma, has two parts; this first raises their capability to turn the wheel of non-retrogression. Zhao says: “In the Way of non-arising, there is no gaining and then losing; this is non-retrogression. Flowing and disseminating in perfect penetration, unattached to any single person, it is called a ‘wheel’. Since the buddhas have already turned this wheel, the mahāsattvas are also able to turn it accordingly.”

1.34

“Skillfully understanding the characteristics of dharmas and knowing the capacities of sentient beings”: Second, explaining their capability to turn it accordingly. Zhao says: “There are no distinct characteristics of dharmas that they do not understand, and no different capacities of sentient beings that they do not know. That is, because they know the illness and recognise the medicine, they are able to turn it accordingly.”

1.35

“Surpassing the great assembly and attaining fearlessness”: Below, the second part clarifies the virtue of surpassing the assembly with fearlessness. The text has two parts; this first presents it. Zhao says: “Bodhisattvas separately have four kinds of fearlessness: first, attaining dhāraṇī of what is heard; second, knowing the capacities of sentient beings; third, not seeing anyone who can challenge them such that they cannot answer; fourth, being able to answer according to questions and skillfully resolving all doubts. Possessing these four virtues, they can overshadow and surpass the great assembly.”

1.36

“Cultivating their minds with merit and wisdom, their physical forms adorned with the marks and signs and supreme in appearance, having discarded all worldly ornaments”: Second, the explanation. Shi says: “Clarifying that being equipped with these virtues is the reason they are fearless.” Zhao says: “The mind is adorned with wisdom and virtue; the physical form is adorned with the major marks and minor signs. Adorning the mind is the means to advance along the Way; adorning the form is the means to captivate the mundane. It also merely displays adorned marks for those who venerate physical form; how could worldly ornamentation be in their minds?”

1.37

“Their fame lofty and far-reaching, exceeding Mount Sumeru”: Below, the third part clarifies their possession of the virtue of fame. That is, the ordinary person ruins practice through fame, while the sage transforms beings through fame. The text has two parts; this first presents it. Zhao says: “Fame by its nature can be lofty without being far-reaching, or far-reaching without being lofty. Earlier, being heard in the ten directions referred to its being far-reaching; now exceeding Mount Sumeru refers to its loftiness. ‘Lofty’ means lofty and superior.”

1.38

“Their deep faith firm and secure, like vajra”: Second, explaining that the reason for their lofty fame is their firm faith. Zhao says: “From the seventh stage upward, their faith in non-arising is indestructible.”

1.39

“The Dharma-jewel shining everywhere and raining down amṛta”: Below, the second part clarifies their correct transformation that benefits beings. The text has three parts: first, clarifying the benefit of generating good; second, clarifying the benefit of destroying evil; third, clarifying the benefit of attaining the fruition. Generating good also has three parts; this first presents two metaphors, comparing how expounding the Dharma in response to capacities universally generates goodness in beings. Zhao says: “The light of the Dharma-jewel illuminates everywhere, dispelling the darkness of ignorance. Its moisture moistens everywhere, moistening saṃsāra. It is likened to a divine jewel in the ocean, which can emit light to eliminate darkness, and also by virtue of its light can rain down amṛta to moisten what is withered.”

1.40

“Among all spoken voices, their speech was subtle, wonderful, and foremost”: Second, the application of the Dharma. This refers to world-transcending wholesome words, and hence is called foremost. Zhao says: “They are adept at the diverse sounds of different kinds of beings, yet their speech is also supremely transcendent.”

1.41

“Deeply penetrating dependent origination, severing all deviant views, having no remaining latent habituations regarding the two extremes of existence and non-existence”: Third, the explanation. Ordinary people do not understand arising through conditions, and therefore grasp at causelessness or deviant causes; the two vehicles do not understand the cessation of conditions, and therefore remain stagnant in nirvāṇa. Neither is deep. Bodhisattvas awaken to arising as non-arising, and realize cessation as non-cessation, causing latent habituations to be completely destroyed; hence it is called ‘deeply penetrating’. Therefore the sūtra says: ‘There is no ignorance, nor is there an exhaustion of ignorance.’ Zhao says: “‘Deeply penetrating’ refers to the deep understanding of wisdom. When one understands that dharmas arise from conditions, deviant views have no way to arise. The two views of existence and non-existence mislead the deluded multitude; the mahāsattvas have long exhausted them, so there are no remaining latent habituations.”

1.42

"Expounding the Dharma with fearlessness like a lion’s roar, their preaching was like thunderclaps." From here down is the second [section], explaining the benefit of destroying evil, which has two parts: first, adducing two metaphors; second, the overall conclusion. Furthermore, the former metaphor destroys views, and the latter metaphor destroys craving. Views arise from deluded attachment to principle, and craving arises from stagnation in phenomena; if their views are solidified, the multitude of delusions has no way to be destroyed, and if their craving is bound, the sprouts of goodness cannot sprout. Therefore Kumārajīva says: "The preceding explained fearlessness at all times; this explains fearlessness in expounding the Dharma. Above, 'the lion's roar' meant that the sound of their virtue resounded afar; this explains that their ability to preach the true Dharma causes all assemblies to revere and follow them, just as the lion's roar awes and terrifies all beasts." Sengzhao also says: "The sound of the Dharma resounding afar opens and guides the sprouts [of wisdom], just as spring thunder moves the hundred grasses."

1.43

"They were beyond measure, having already surpassed measure." This is the second [part], concluding with praise. Now, wisdom arises relying on principle, and virtue merges with wisdom in principle; when principle and wisdom are boundless, how could virtue be measured? Sengzhao says: "Having already attained the dharmakāya and entered the realm of the unconditioned, their minds cannot be sought through discursive intellect, nor can their forms be grasped through images. Therefore it is said: 'without measure.' From the sixth stage downward is called having measure."

1.44

"Accumulating the multitude of Dharma jewels like a guide on the ocean." From here down is the third [section], explaining the benefit of obtaining the fruit, which has two parts: first, presenting the metaphor of the sea guide obtaining jewels. The deviant guides of the six teachers do not obtain the true fruit, whereas the Eightfold Noble [Path] benefits beings and will definitely reach nirvāṇa, which is why this metaphor is borrowed. Sengzhao says: "Leading sentient beings into the ocean of the Mahāyāna, gathering the multitude of Dharma jewels, they cause them to definitely attain them without difficulty, just as a sea master skillfully guides merchants so that they will definitely obtain luminous pearls."

1.45

"Thoroughly understanding the profound and subtle meanings of all dharmas, skillfully knowing the destinations of sentient beings coming and going, as well as the workings of their minds." From here down is the second [part], explaining the reason they are able to guide, which is because they possess expedient means and wisdom. With wisdom they penetrate the profound meanings and can abide in bodhi; with expedient means they realize that sentient beings' coming and going are like illusions. That is why they compassionately benefit sentient beings while things cannot burden the virtue of these mahāsattvas; it lies herein. Hence the Laṅkāvatāra Sūtra says: 'Wisdom does not apprehend existence or non-existence, yet gives rise to a mind of great compassion.'

1.46

"Approaching the unexcelled, peerless, sovereign wisdom of the Buddha, the [ten powers], the [four] fearlessnesses, and the eighteen unshared dharmas." This is the third [section], explaining their approaching the fruit to praise their virtues, which has three parts. This first part explains their personal realization. Sengzhao says: "The Buddha's path is transcendent and has none equal to it; only the Buddha equals himself, hence it is called 'peerless and equal.' The reason its equality is expounded is to explain that the one great principle has nowhere it does not culminate, flat like empty space—how could there be higher or lower? As for 'sovereign wisdom,' the ten powers, four fearlessnesses, and eighteen unshared dharmas are just that. Although the mahāsattvas do not yet fully possess the Buddha's wisdom, they have already drawn close to it." / "Closing off the gates to all miserable destinies, yet taking birth in the five destinies to manifest their bodies." This is the second [part], explaining the benefits of transforming [beings], which has two parts: first, explaining being unborn yet born; second, explaining manifesting birth to benefit beings. This first part means that because they realize the signless, the various destinies close of themselves; yet not abandoning great compassion, they manifest birth in the five destinies. The 'five destinies' are the three [lower] destinies, humans, and devas. Sengzhao says: "The dharmakāya is unborn, yet there is nowhere it is not born. Because it is unborn, the gates to the miserable destinies are closed; because there is nowhere it is not born, it manifests birth in the five destinies."

1.47

"Becoming great king of physicians, skillfully curing all illnesses, providing medicines according to ailments and making them take and apply them." The second [part] explains that the reason they manifest birth is not because of their own karmic bonds; they simply act as king of physicians to benefit others. Sengzhao says: "Skillfully curing with Dharma medicine is compared to a king of physicians."

1.48

"Immeasurable merits and virtues were all perfected." This is the third [part], an overall concluding praise, which has four parts. This first phrase means their direct retribution is complete. Sengzhao says: "There is no virtue that is not perfected."

1.49

"Immeasurable buddha lands were all adorned and purified." Second, their circumstantial retribution is complete. Sengzhao says: "Sentient beings are immeasurable and their preferences differ; therefore they cultivate immeasurable pure lands to correspond to their diverse preferences."

1.50

"Those who saw or heard them never failed to receive benefit." Third, their virtue of benefiting beings is complete. Sengzhao says: "The dharmakāya has no form or sound; it responds to beings, hence there are forms and sounds. How could there be seeing or hearing them without benefit?" Sengrui says: "The dharmakāya has no body; because it has no body, only after there is a stimulus is there a response. When there is a stimulus and then a response, then no response fails to correspond [to the need]. Therefore, it causes those who see or hear them to never fail to receive benefit."

1.51

"Whatever they undertook was not in vain." Fourth, their virtue of self-cultivation is complete. Sengzhao says: "Their deeds are not established in vain." Sengrui says: "The dharmakāya is non-active; its acting does not stem from self. When acting does not stem from self, then every movement is timely. Because every movement is timely, whatever they undertake is never in vain."

1.52

"All such merits and virtues were fully complete in them." This is the third [part], the overall summary.

1.53

"Their names were: Equal Contemplation Bodhisattva (Samadarśin)" From here down is the fourth [section], listing their names. Sengrui says: "These various bodhisattvas were named either after their meritorious practices, or obtained their appellations due to physical marks; it was not by one single way, just as people today have courtesy names. One should look at the text to appreciate the sense; there is no fixed definition." Kumārajīva says: "'Equal contemplation' means observing sentient beings with the four immeasurables."

1.54

"Unequal Contemplation Bodhisattva (Viṣamadarśin)," [named because] his wisdom discerns all dharmas.

1.55

"Equal and Unequal Contemplation Bodhisattva (Samaviṣamadarśin)," [named because] he combines these two.

1.56

"King of Sovereign Samādhi Bodhisattva (Samādhirājasupratiṣṭhita)," Kumārajīva says: "He has sovereignty in all samādhis."

1.57

"King of Sovereign Dharma Bodhisattva (Dharmeśvararāja)," Kumārajīva says: "He is sovereign in expounding the Dharma."

1.58

"Dharma Mark Bodhisattva (Dharmalakṣaṇa)," Kumārajīva says: "The marks of the Dharma of merit and virtue are manifested in his body."

1.59

"Light Mark Bodhisattva (Prabhālakṣaṇa)," Kumārajīva says: "The marks of radiant light are manifested in his body."

1.60

"Light Adornment Bodhisattva (Prabhāvyūha)," Kumārajīva says: "Radiant light adorns his body."

1.61

"Great Adornment Bodhisattva (Mahāvyūha)," Kumārajīva says: "This explains that his bodily marks are greatly adorned."

1.62

"Jewel Accumulation Bodhisattva (Ratnarāśi)," Kumārajīva says: "He accumulates the jewels of wisdom."

1.63

"Eloquence Accumulation Bodhisattva (Pratibhānarāśi)," Kumārajīva says: "He accumulates the four unimpeded eloquences."

1.64

"Jewel Hand Bodhisattva (Ratnapāṇi)," Kumārajīva says: "Immeasurable jewels emerge from his hands."

1.65

"Jewel Seal Hand Bodhisattva (Ratnamudrāhasta)," Kumārajīva says: "'Seal' means a mark. His hands have the mark of producing jewels; it is also said that he holds a jewel seal."

1.66

"Constantly Raised Hand Bodhisattva (Nityotkṣiptahasta)," Kumārajīva says: "He manifests a hand of great loving-kindness to comfort sentient beings and keep them from fear; therefore he constantly raises his hand toward people, calling out, 'Do not fear!'"

1.67

"Constantly Lowered Hand Bodhisattva (Nityāvaprakīrṇahasta)," Kumārajīva says: "He is seen constantly lowering his hands to display a mind of loving-kindness, bent downward in the appearance of not harming beings."

1.68

"Constantly Sorrowful Bodhisattva (Nityaprahāsita / Nityasocita)," Kumārajīva says: "He compassionately thinks of sentient beings."

1.69

"Joy Root Bodhisattva (Prāmodyarāja / Nandika)," Kumārajīva says: "'Joy root' is the equanimity of joy; also, within the Dharma of the true mark, he generates joy and rejoices in accord."

1.70

"Joy King Bodhisattva (Prāmodyarāja)," Kumārajīva says: "Joy is of two kinds: first, the impure feeling of pleasure; second, the pure joy of the Dharma. Hence he is called 'King.'"

1.71

"Eloquent Sound Bodhisattva (Ghoṣadatta / Rutāravat)," Kumārajīva says: "His words are eloquent."

1.72

"Ākāśagarbha Bodhisattva (Gaganagañja)," Kumārajīva says: "His storehouse of wisdom in the true mark is like empty space."

1.73

"Holding the Jewel Torch Bodhisattva (Ratnolkādhāra)," Kumārajīva says: "Holding the jewel torch of wisdom, he dispels the darkness of the multitude."

1.74

"Jewel Courage Bodhisattva (Ratnavīrya)," Kumārajīva says: "He is courageous in the jewels of virtue; also, because he has obtained jewels, he can be courageous."

1.75

"Jewel Vision Bodhisattva (Ratnadarśana)," Kumārajīva says: "With the jewels of wisdom, he sees all dharmas."

1.76

"Indra's Net Bodhisattva (Indrajāla)," Kumārajīva says: "A sūtra on magical illusions is named 'Indra's Net.' This mahāsattva's divine transformations are sovereign like illusions, so 'Indra's Net' is borrowed to name him. It is also said: 'The mahāsattva's transformation of beings is like an emperor's legal net.'"

1.77

"Luminous Net Bodhisattva (Jālinīprabha)," Kumārajīva says: "'Luminous Net' is explained as having webbed hands that emit radiant light."

1.78

"Non-Conditioned Contemplation Bodhisattva (Anālambanadhyāna)," Kumārajīva says: "When contemplating, he does not grasp at signs, hence he is 'without conditions'; he also enters deeply into contemplation without seeing any condition."

1.79

"Wisdom Accumulation Bodhisattva (Prajñākūṭa)," Kumārajīva says: "He accumulates wisdom."

1.80

"Jewel Superior Bodhisattva (Ratnacūḍa)," Kumārajīva says: "His jewels of merit and virtue surpass the world."

1.81

"Heavenly King Bodhisattva (Devarāja)," Kumārajīva says: "First, kings among nominal humans and gods are called devas; second, heavenly beings born in the heavens; third, the devas of worthy and noble beings. The mahāsattva manifests birth among all of them."

Linked texts (1)

淨名經集解關中疏 — Classical Chinese