淨名經關中釋抄 2.7.1

2.7.1

Since the śrāvakas already declined in the previous chapter, in principle one should next summon the bodhisattvas. As for why [the Buddha] did not summon them first: if the mahāsattvas had declined [first], then the śrāvakas would have ceased being summoned; how could the path of guiding and advancing them have been applied? Tiantai explained the purpose of reproaching the bodhisattvas, summarily presenting five points: first, to manifest Vimalakīrti's superior virtue; second, to transform the provisional teachings; third, swiftly to accomplish the pure land; fourth, to serve as an expedient herald for entry into the Pañcaviṃśatisāhasrikā and the Lotus [Sūtra]; fifth, to certify and establish [this discourse as] a sūtra. Regarding the first, manifesting virtue: previously, although the śrāvakas praised him, it was like wrestling with a small child—one’s strength is not yet proven valiant. Now, if the bodhisattvas submit, only then does it display Vimalakīrti's virtue. When the great take him as a model, the Dharma teachings can be put into practice; how could it be a matter of one person being superior or inferior to another? Regarding the second, transforming the bodhisattvas who adhered to the gradual teachings so that they enter the gate of perfect subtlety: bodhisattvas share the same realization, yet the depth of their teachings differs. The Kośa says: practicing the six perfections for three asaṃkhyeyakalpas, planting the causes of the marks and characteristics for a hundred kalpas, descending from Tuṣita to be born, accomplishing the path through the eight aspects, and initially sitting beneath the bodhi tree—being a common mortal in this way, one only achieves equal and perfect awakening through thirty-four mind[-moments]. This is the shallowest. Second, the Pañcaviṃśatisāhasrikā Sūtra speaks of the ten stages shared in common practice by the three vehicles. Those of the two vehicles sever [defilements] and realize [the fruit]; bodhisattvas sever them but do not realize [the fruit]. These are the stage of dry wisdom (external ordinary persons), the stage of nature (internal ordinary persons), the stage of the eight persons (the eighth person heading toward the first fruit), the stage of seeing (first fruit), the stage of attenuation (second [fruit]), the stage of detachment from desire (third fruit), the stage of having completed what was to be done (fourth fruit), the stage of pratyekabuddhas, the stage of bodhisattvas, and the stage of buddhas. Here, the three vehicles contemplate the non-arising together, but their realizations have depths and shallows. The three beasts crossing the river and the three arrows hitting the target both serve as similes for this. This is the next deeper level. Moving beyond the views of the three vehicles, the fifty-two stages of the Benevolent Kings and Yingluo [sūtras], beginning with the initial ten faiths, cultivate and accomplish perfect awakening, capable of the single Great Vehicle with no other distinct categories. This is deeper still. Because its stages and practices involve many gates, with divergent phrasing and distinct imports, this is not yet the inconceivable, perfectly subtle path wherein the many is immediately the one and the one is immediately the many. The Avataṃsaka says: "Such a practitioner does not advance from one stage to another stage, but possesses the stage of all dharmas." The Laṅkāvatāra says: "In the tranquil true suchness, what sequence could there be?" The Mahā[parinirvāṇa] Sūtra says: "In the Snowy Mountains there is a grass named forbearance. If a cow eats it, it can yield ghee; it is not a gradual process of milk and curd." This sūtra says: "Knowing all dharmas in a single thought is the bodhimanda, because it accomplishes all-knowledge." One stage is all stages; one practice is all practices. A single hair-tip of good initiates the traces and abides as a buddha. Being neither round nor biased, it is provisionally named the perfect and sudden Great Vehicle. In the past, the mahāsattvas received instruction according to their capacities, and their disparate attachments led to delusion; yet the Buddha's ultimate, perfectly subtle great path is now revealed: the mahāsattva Vimalakīrti rebukes and subjugates them, causing them all to abandon bias, gradually unfolding their perfect understanding, and suddenly accomplishing the inconceivable path of liberation. Regarding the third, swiftly accomplishing the Tathāgata's true purity in seven meanings: previously, each of the mahāsattvas adhered to biased and shallow notions, considering Sahā as definitely defiled and [the land of] Padmaprabha as definitely pure. None failed to loathe defilement and delight in purity, and as their emotional attachments were deep, they were ever farther from the Way. Now Vimalakīrti rebukes them, causing them to know that defilement is precisely purity, non-dual and undivided. Therefore, Ānanda’s later awakening to buddha affairs and Sarvagandhasugandhā's regret over seeing defilement both share this meaning. Regarding the fourth, serving as an expedient herald for entry into the Lotus and Nirvāṇa [sūtras]: since the mahāsattvas were unable suddenly to awaken to the perfect subtlety and each had received biased and gradual teachings, Vimalakīrti now subjugates those of sharp faculties so that they awaken and enter right on their seats, which was covered under the second point above. As for those of dull faculties who required different conditions and relied on this subsequent rebuke to awaken and enter only later upon hearing the Pañcaviṃśatisāhasrikā, Lotus, and Nirvāṇa sūtras, they awakened only following this rebuke and subjugation. Thus the Fajie xing lun states: "If one is of sharp faculties, one enters the dharma-realm through the Mahāprajñāpāramitā; if one is of middling faculties, one enters the dharma-realm through the Lotus; if one is of dull faculties, one enters the dharma-realm through the Nirvāṇa." Thus we know that those who awakened in the initial Avataṃsaka teaching entered through the milk teaching; those who awakened next in the Āgamas entered through the curd teaching; those who awakened in this sūtra and the various Vaipulya sūtras entered through the raw curd teaching; those who awakened in the Prajñāpāramitā entered through the clarified butter teaching; and those who entered through the Lotus and Nirvāṇa entered through the ghee [teaching]. Regarding the fifth, certifying and establishing [this discourse as] a sūtra: in past days, the words of rebuke had not yet received certification; now, proclaimed before the Buddha, the Tathāgata certifies and approves them, whereupon they become Dharma teachings that spread far into the future. "Maitreya" is translated here as "Compassionate One" (Cishi); this is his family name. His personal name is Ajita, which is translated here as "Invincible." "Non-retrograde practices": the Tuṣita Heaven of the desire realm is attached to pleasure, so [beings there] often retrogress; therefore Maitreya explained non-retrograde practices for them. However, having progress and retrogression is what the biased teaching loathes and delights in; neither progress nor retrogression is the absolute realm of the perfectly subtle. Now Vimalakīrti uses the absolute non-retrogression to shatter Maitreya's relative progress and retrogression. If explained analytically, there are four kinds of non-retrogression: first, non-retrogression of principle, because nature and characteristics are eternally abiding; second, non-retrogression of stage, because one does not fall back into the two vehicles or non-Buddhist paths; third, non-retrogression of practice, because wisdom realizes non-arising; fourth, non-retrogression of thought, because one is tranquil yet constantly functioning. In the Kośa, planting the causes of the subtle marks is considered non-retrograde, which is solely non-retrogression of stage. In the shared ten stages, the stage of nature is non-retrogression of stage, and the stage of seeing is non-retrogression of practice. The gradual and distinct teachings fully possess all four kinds of non-retrogression: before generating the ten faiths is non-retrogression of principle; the ten abodes are non-retrogression of stage; the first bhūmi is non-retrogression of practice; and the eighth bhūmi is non-retrogression of thought. Only the perfect teaching completely and perfectly possesses the four kinds of non-retrogression. Here the mahāsattva mostly uses non-retrogression to present his challenge. "The artisan of Ying": the story comes from the Zhuangzi, which says: A man of Ying had a smear of plaster on the tip of his nose; Artisan Shi whirled his adze, creating a wind, and sliced off the plaster without injuring the nose. Drawing upon this meaning, although the artisan could wield his adze, he necessarily depended on the man of Ying's motionless composure. Here, although Vimalakīrti can rebuke, it also requires that Maitreya can receive it. "Rubbing shoulders" (jiaobi): the Zhuangzi says, speaking to Yan Hui: "You and I rub shoulders all our lives, yet we miss each other," meaning that impermanence shifts and changes, missing each other from thought to thought. "Prediction" (vyākaraṇa): the nature of awakening is truly eternal, without accomplishment and without attainment. Speaking of conferring prediction is to guide those who are not yet awakened. If, upon hearing the prediction, one becomes attached to it, such accomplishment and attainment is not a true receipt of prediction. It is not like awakening to the emptiness of the skandha-substance, where non-attainment is attainment—this is called true prediction. The Diamond [Sūtra] says: "I did not have the least dharma to attain in the presence of Dīpaṃkara Buddha, and Dīpaṃkara Buddha conferred a prediction upon me." If analyzed, as explained in the Śūraṅgama Sūtra, there are four kinds of predictions: first, conferring a prediction when the mind [for bodhi] has not yet been resolved; second, conferring a secret prediction; third, conferring a prediction face to face; fourth, conferring a prediction upon seeing the non-arising. The former three are predictions with attainment; the latter one is a prediction without attainment.