淨名經關中釋抄 2.25

2.25

The Vimalakīrtinirdeśa calls this the Chapter on Seeing the Tathāgata. Following the first half of the chapter, it should be called "Seeing the Tathāgata"; following the second half of the chapter, it is called "Seeing Akṣobhya"—nor is there any difference in meaning. / Regarding "With what kind of marks do you view the Tathāgata?": the true principle of the Great Vehicle leaves behind marks and departs from attachment, yet listeners and seekers all seize upon marks to generate faith. Therefore, above, when Mañjuśrī entered the room, Vimalakīrti emptied the room to await him; and in the Inconceivable Chapter, when Śāriputra sought couches, Vimalakīrti dismissed the seeking to instruct him. Now, the two great beings were returning to the park and about to see the Buddha, yet the listeners mostly clung to marks in seeking the true, generating faith based on the physical body. Therefore [the Buddha] asked about his viewing as he arrived, causing him to expound the marks of non-existence in order to enlighten [them]. Mañjuśrī's entering the room was coming by the mark of non-coming; Vimalakīrti's seeing the Buddha was seeing him by the mark of non-seeing; Śāriputra's seeking the Dharma was seeking it by ending the seeking mind; Maitreya's obtaining the prediction was obtaining it by departing from obtaining a prediction. / "Wondrously transcendent of ordinary realms": the realms of the six sense objects are ordinary realms. The Tathāgata is identical with form yet non-form; hence it is called "wondrously transcendent." / "Those who conform to the true are identical with the true": this means Vimalakīrti attained realization, dismissed his own marks, and saw that the Buddha is without marks; this is being identical with the Dharma. As for "those who are false are identical with the false," this means those who are not yet realized hold firmly that the marks of their own bodies are real, and seeing that the Tathāgata's body has marks, they are likewise like this. Thus both clingings are called being identical in loss, and both dissolutions are called being identical in attainment. / "Neither this nor that": the substances of "this" and "that" are empty. / "Neither using this nor using that": "using" is function; it means their minds do not grasp at or use "this" or "that." / "Not in a direction": this clarifies that the dharmakāya is not biased toward any direction. / "Not departing from direction": it is omnipresent in all places. / "Equal to all wisdoms": above, there is nothing higher. / "Identical with sentient beings": below, there is nothing lower. Viewing with this [insight] departs from the aforementioned hundred negations; hence it clarifies right view. If viewed otherwise, it conforms to the aforementioned hundred negations; hence it is called wrong [view]. / Regarding "Śāriputra asked Vimalakīrti": the two venerables Śāriputra and Kāśyapa trace their manifest role to the śrāvakas, enticing the lesser to advance to the great. Therefore, from the beginning of the assembly onward, they either relied on confusion to put forward questions, or feigned realization to express grief and repentance; these are all the bodhisattvas' skillful means urging them to the utmost. What are these instances? In the Buddha Land Chapter, before answering the two questions, the assembly was not yet awakened, so Śāriputra falsely clung to the result and doubted the cause to make the assembly awaken. When Mañjuśrī entered the room to inquire after the illness, the empty room without attendants signified that the buddha lands are also entirely empty. In the Inconceivable Chapter, Śāriputra falsely thought of couches to open the condition of non-seeking, and borrowing seats was used to clarify the function of the inconceivable liberation. Furthermore, Śāriputra and Kāśyapa grasped the meaning and lamented themselves, clarifying that śrāvakas should all wail, while three thousand bodhisattvas rejoice and uphold this Dharma atop their heads. In the Viewing Sentient Beings Chapter, the two great beings discussed that the nature of sentient beings is empty, which is true emptiness replete with kindness, compassion, sympathetic joy, and equanimity; and due to the heavenly maiden scattering flowers, Śāriputra conversed with her, broadly clarifying that conceivable liberation and inconceivable liberation have two different powers and functions. In the Buddha Path Chapter, the two great beings broadly clarified that walking the non-path is walking the Buddha path; Śāriputra and Kāśyapa demonstrated residing in inability and sighed in appreciation, saying: "Sentient beings can [produce the seed of] the Buddha, but śrāvakas cannot." Countless śrāvakas turned their minds toward the great and held the lesser vehicle in low regard. The Fragrance Accumulation Chapter clarified that the Dharma gates of the pure and impure lands are different; Śāriputra ate the leftover rice of the Buddha, and in the Bodhisattva Chapter, he said before the Buddha: "It was beyond my thoughts and past my estimation"; and relying on Ānanda to subdue faults, [they said] from now on they would not dare to regard themselves as having heard much. This caused countless śrāvakas to abandon the small and rejoice in the great. Here, [Śāriputra] again falsely asked where Vimalakīrti passed away to be born here, and now [Vimalakīrti] himself declared the responsive application of the dharmakāya: neither passing away nor being born, yet able to manifest passing away and being born, causing countless sentient beings to arouse the bodhisattva mind and vow to be born in the pure land. All these expositions above show Mañjuśrī and Vimalakīrti manifesting their superiority, while the two great śrāvakas subdued their inferiority; using these skillful means, they guided and advanced countless practitioners of the lesser vehicle and skillful means, who either awakened to the forbearance of non-arising dharmas right on their seats, or only attained the forbearance of non-arising dharmas when reaching the Large Prajñāpāramitā, the Lotus Sūtra, or the Mahāparinirvāṇa Sūtra. Although the expositions have superior and inferior, their transformative efficacy is one. / Regarding "Where did you pass away to come here?": the reason for this question and answer is to establish the previous meaning that identity with marks is marklessness. Deluded people say that apart from phenomena there is a separate principle, and apart from the response body there is a separate dharmakāya. The question and answer were made to make them know that identity with birth is non-birth, and identity with marks is marklessness. Furthermore, the previous horizontal refutation of the hundred negations is called horizontally pervasive; this [exposition of] birth as being passing away and birth clarifies vertical progression, being both pervasive and profound, so that the principle of the dharmakāya is fully complete. / Regarding "When sunlight emerges": this clarifies the response body. Previously, identity with birth as non-birth was taken as the true body; this clarifies non-birth while being born to distinguish the response body. Furthermore, sunlight is naturally luminous and darkness cannot conceal it; this illustrates that the original enlightenment of the true body abides in defilement without being defiled. Being able to destroy all darkness illustrates the transformation body, which responds to things, turning confusion into enlightenment. / "Trāyastriṃśa": a Sanskrit term; here translated as "Heaven of the Thirty-Three." / "Akaniṣṭha": a Sanskrit term; here translated as "Ultimate Form Heaven." This is the summit of the form realm heavens; hence the name.