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T2186 Expository Commentary on the Vimalakīrti Sutra

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EXPOSITORY COMMENTARYON THE VIMALAKĪRTISUTRA

EXPOSITORY COMMENTARY ON THE VIMALAKĪRTI SUTRA

Front Matters

BDK English Tripiṭaka Series EXPOSITORY

COMMENTARY ON THE VIMALAKĪRTI SUTRA (Taishō Volume 56, Number 2186) Translated from the Chinese by

Jamie Hubbard BDK America, Inc. 2012

Copyright © 2012 by Bukkyō Dendō Kyōkai and BDK America, Inc.

All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transcribed in any form or by any means —electronic, mechanical, photocopying, recording, or otherwise— without the prior written permission of the publisher. First Printing, 2012

ISBN: 978-1-886439-44-3

Library of Congress Catalog Card Number: 2012931040 Published by

BDK America, Inc.

1675 School Street

Moraga, California 94556

Printed in the United States of America

A Message on the Publication of the

English Tripiṭaka

The Buddhist canon is said to contain eighty-four thousand different teachings. I believe that this is because the Buddha's basic approach was to prescribe a different treatment for every spiritual ailment, much as a doctor prescribes a different medicine for every medical ailment. Thus his teachings were always appropriate for the particular suffering individual and for the time at which the teaching was given, and over the ages not one of his prescriptions has failed to relieve the suffering to which it was addressed.

Ever since the Buddha's Great Demise over twenty-five hundred years ago, his message of wisdom and compassion has spread throughout the world. Yet no one has ever attempted to translate the entire Buddhist canon into English throughout the history of Japan. It is my greatest wish to see this done and to make the translations available to the many English-speaking people who have never had the opportunity to learn about the Buddha's teachings. Of course, it would be impossible to translate all of the Buddha's eightyfour thousand teachings in a few years. I have, therefore, had one hundred thirtynine of the scriptural texts in the prodigious Taishō edition of the Chinese Buddhist canon selected for inclusion in the First Series of this translation project. It is in the nature of this undertaking that the results are bound to be criticized. Nonetheless, I am convinced that unless someone takes it upon himself or herself to initiate this project, it will never be done. At the same time, I hope that an improved, revised edition will appear in the future.

It is most gratifying that, thanks to the efforts of more than a hundred Buddhist scholars from the East and the West, this monumental project has finally gotten off the ground. May the rays of the Wisdom of the Compassionate One reach each and every person in the world.

NUMATA Yehan

Founder of the English

August 7, 1991 Tripiṭaka Project

Editorial Foreword

In January 1982, Dr. NUMATA Yehan, the founder of Bukkyō Dendō Kyōkai (Society for the Promotion of Buddhism), decided to begin the monumental task of translating the complete Taishō edition of the Chinese Tripiṭaka (Buddhist canon) into the English language. Under his leadership, a special preparatory committee was organized in April 1982. By July of the same year, the Translation Committee of the English Tripiṭaka was officially convened. The initial Committee consisted of the following members: (late) HANAYAMA Shōyū (Chairperson), (late) BANDŌ Shōjun, ISHIGAMI Zennō, (late) KAMATA Shigeo, (late) KANAOKA Shūyū, MAYEDA Sengaku, NARA Yasuaki, (late) SAYEKI Shinkō, (late) SHIOIRI Ryōtatsu, TAMARU Noriyoshi, (late) TAMURA Kwansei, URYŪZU Ryūshin, and YUYAMA Akira. Assistant members of the Committee were as follows: KANAZAWA Atsushi, WATA NABE Shōgo, Rolf Giebel of New Zealand, and Rudy Smet of Belgium.

After holding planning meetings on a monthly basis, the Committee selected one hundred thirty-nine texts for the First Series of translations, an estimated one hundred printed volumes in all. The texts selected are not necessarily limited to those originally written in India but also include works written or composed in China and Japan. While the publication of the First Series proceeds, the texts for the Second Series will be selected from among the remaining works; this process will continue until all the texts, in Japanese as well as in Chinese, have been published.

Frankly speaking, it will take perhaps one hundred years or more to accomplish the English translation of the complete Chinese and Japanese texts, for they consist of thousands of works. Nevertheless, as Dr. NUMATA wished, it is the sincere hope of the Committee that this project will continue unto completion, even after all its present members have passed away.

Dr. NUMATA passed away on May 5, 1994, at the age of ninety-seven, entrusting his son, Mr. NUMATA Toshihide, with the continuation and completion of the Translation Project. The Committee also lost its able and devoted Chairperson, vii

Publisher’s Foreword

Editorial Foreword

Professor HANAYAMA Shōyū, on June 16, 1995, at the age of sixty-three. After these severe blows, the Committee elected me, then Vice President of Musashino Women's College, to be the Chair in October 1995. The Committee has renewed its determination to carry out the noble intention of Dr. NUMATA, under the leadership of Mr. NUMATA Toshihide. The present members of the Committee are MAYEDA Sengaku (Chairperson), ICHISHIMA Shōshin, ISHIGAMI Zennō, KATSURA Shōryū, NAMAI Chishō, NARA Yasuaki, SAITŌAkira, SHIMODA Masahiro, Kenneth K. Tanaka, WATANABE Shōgo, and YONEZAWA Yoshiyasu.

The Numata Center for Buddhist Translation and Research was established in November 1984, in Berkeley, California, U.S.A., to assist in the publication of the BDK English Tripiṭaka First Series. The Publication Committee was organized at the Numata Center in December 1991. In 2010, the Numata Center's operations were merged into Bukkyō Dendō Kyōkai America, Inc. (BDK America) and BDK America continues to oversee the English Tripiṭaka project in close cooperation with the Editorial Committee in Tokyo. MAYEDA Sengaku

Chairperson

Editorial Committee of

the BDK English Tripiṭaka

viii

Publisher's Foreword

On behalf of the Publication Committee, I am happy to present this contribution to the BDK English Tripiṭaka Series. The initial translation and editing of the Buddhist scripture found here were performed under the direction of the Editorial Committee in Tokyo, Japan, chaired by Professor Sengaku Mayeda, Professor Emeritus of Musashino University. The Publication Committee members then put this volume through a rigorous succession of editorial and bookmaking efforts.

Both the Editorial Committee in Tokyo and the Publication Committee in Berkeley are dedicated to the production of clear, readable English texts of the Buddhist canon. The members of both committees and associated staff work to honor the deep faith, spirit, and concern of the late Reverend Dr. Yehan Numata, who founded the BDK English Tripiṭaka Series in order to disseminate Buddhist teachings throughout the world.

The long-term goal of our project is the translation and publication of the one hundred-volume Taishō edition of the Chinese Buddhist canon, plus a few influential extracanonical Japanese Buddhist texts. The list of texts selected for the First Series of this translation project is given at the end of each volume. As Chair of the Publication Committee, I am deeply honored to serve in the post formerly held by the late Dr. Philip B. Yampolsky, who was so good to me during his lifetime; the esteemed late Dr. Kenneth K. Inada, who has had such a great impact on Buddhist studies in the United States; and the beloved late Dr. Francis H. Cook, a dear friend and colleague.

In conclusion, let me thank the members of the Publication Committee for the efforts they have undertaken in preparing this volume for publication: Senior Editor Marianne Dresser, Dr. Hudaya Kandahjaya, Dr. Carl Bielefeldt, Dr. Robert Sharf, Reverend Kiyoshi Yamashita, and Reverend Brian Nagata, President of Bukkyō Dendō Kyōkai America, Inc.

John R. McRae

Chairperson

Publication Committee

A Message on the Publication of the English Tripiṭaka NUMATA Yehan v

Editorial Foreword MAYEDA Sengaku vii Publisher's Foreword John R. McRae ix Translator's Introduction Jamie Hubbard xiii Expository Commentary on the Vimalakīrti Sutra [Preface] 3

Chapter One. Buddha Realms 5 Chapter Two. Skillful Means 55 Chapter Three. The Disciples 65 Chapter Four. The Bodhisattvas 117 Chapter Five. Mañjūsrī's Inquiring about the Illness 147 Chapter Six. The Inconceivable 189 Chapter Seven. Contemplating Sentient Beings 195 Chapter Eight. The Way of the Buddha 209 Chapter Nine. Entering the Dharma Gate of Nonduality 215 Chapter Ten. The Buddha Accumulated Fragrances 219 Chapter Eleven. Practices of the Bodhisattva 225 Chapter Twelve. Seeing Akṣobhya Buddha 235 Chapter Thirteen. Dharma Offering 243 Chapter Fourteen. Entrustment 249 Glossary 251

Bibliography 257

Index 259

A List of the Volumes of the BDK English Tripiṭaka (First Series) 275 xi

Translator’s Introduction

Translator's Introduction

The Expository Commentary on the Vimalakīrti Sutra(Yuimagyō gisho,hereafter Commentary), attributed to "Prince Jōgū" (Shōtoku Taishi, 574-622), is a threefascicle commentary on Kumārajīva's translation of the Sutra Preached by Vimalakīrti(Weimojie suoshuo jing;Skt. Vimalakīrtinirdeśa-sūtra). Together with commentaries on the Lotus Sutraand the Śrīmālādevī-sūtra,it is known as one of the "Three Commentaries" (Sangyō gisho) of Shōtoku Taishi. The earliest accounts of this text date to the eighth century, and records indicate that a copy of the text was at Hōryūji in the mid-eighth century; the earliest manuscript extant today is from the thirteenth century. Scholars have long doubted the authenticity of the attribution of this text to Shōtoku because of the lack of early records or additional corroborating evidence, as well as the great similarity to other commentaries on the Vimalakīrtinirdeśacomposed in China. Thus, while questions about Shōtoku's authorship still remain, it is not unreasonable to think that this Commentary(as well as the other two commentaries attributed to Shōtoku) was either originally a Chinese or Korean composition or a work written with a Chinese model in hand—or perhaps, it is more a transcription with interpolations than an original composition. Although the majority opinion today is that the Commentarywas not composed by Shōtoku Taishi, this in no way diminishes the significant role this text has played in the history of Japanese Buddhism.

Given the Vimalakīrti Sutra's dramatic narrative of an awakened merchant prince, it was long popular in China as presenting a model for the sage-ruler, which had obvious appeal to Japanese rulers in the sixth-seventh centuries as well. This era marks the beginning of the Japanese state, a time when the numerous clans that had ruled various localities on the islands were coming together for the first time under the rule of a single family. The course of state formation was both caused by and aided by the steady movement of immigrants, ideas, and technology from Korea and China, and the introduction of Buddhism was perhaps one of the most significant elements of this process. Adopting Buddhism as the state religion, initiating diplomatic relations with Korea and China, and xiii

Translator's Introduction

integrating the superior technologies of the continent required great changes in the legitimization of rule and the structure of virtually every aspect of Japanese life.

Shōtoku Taishi and his family have long been seen as central pillars of this "internationalization,

" as well as the subsequent consolidation of the Japanese state, and hence as symbols of the very nation of Japan and the highest Japanese values. The connection between the Commentaryand Shōtoku Taishi assured its importance and influence to this day. There are records of the Yuimagyō gisho being carried to China with diplomatic missions, and in the fourteenth century the famous scholar-monk Gyōnen wrote a forty-fascicle commentary on the Commentary, the Yuimagyōsho anraki (Dai Nihon Bukkyō Zensho;Tokyo: Suzuki Research Foundation, 1970, vol. 13). Even today the image of Shōtoku as a sage-ruler along the model of the Vimalakīrti Sutrais often found in scholarly writings, the popular press, and religious apologetics.

The commentary follows a fairly normal pattern for Chinese commentaries of the fifth and sixth centuries (the so-called kepanor fenkestyle, "analytic parsing"), breaking the text into an outline format using sections and subsections, going further and further into more and more detailed sections, subsections, sub-subsections, and so on—indeed, as many as thirteen levels deep in the case of the Commentary.Some of the divisions are fairly conventional, utilizing conceptual categories common to the Chinese Buddhist world of the time (such as preface, main teaching, and dissemination), while others are particular to the structure of the Vimalakīrti Sutra.In addition to breaking the text into analytically dense structural divisions, this type of "expository commentary" (yishu) also provides explanations of terminology, similes and metaphors, and conceptual frameworks found in the root text. For example, among the standard divisions in this sort of commentary is a discussion of the time and place that the teaching was given. Because the teaching of the Vimalakīrti Sutragoes back and forth between two different locations (at Vaiśālī, with Śākyamuni Buddha, then at Vimalakīrti's home, and then back to Vaiśālī) and some parts even take place in buddha lands in far-distant galaxies, the Commentarypays considerable attention to the question of exactly who the audience is in these various locales. Another characteristic of this sort of commentary is that it does not actually include or embed the entirety of the text that it is analyzing, nor does it actually comment on the entire text. Indeed, the Commentaryseems to slow down as it xiv

Translator's Introduction

goes through the text. For example, approximately eighty percent of the Commentaryis devoted to the first five chapters of the Vimalakīrti Sutra (these same five chapters only comprise about forty percent of the sutra itself), while the remaining twenty percent addresses the remaining nine chapters of the sutra. Indeed, while the first chapter of the root text receives eight hundred and fortytwo lines of commentary, the final chapter of the sutra gets only twenty-one. Although the lack of the entire Vimalakīrti Sutratogether with exegesis of only selected passages (even seemingly randomly selected passages) means that such a commentary must be read together with the original text, scholars are also coming to appreciate the way that an individual author structures a commentary as significant in its own right. We can learn perhaps as much (or even more) about the author's point of view from their structural analysis as we can from their actual commentary. Given the importance of this text in the history of Japanese Buddhism, much contemporary scholarship has been devoted to this task. Although I have not been able to make extensive use of this work for the present translation, it is hoped that this scholarship will also move forward as translations of the other commentaries attributed to Shōtoku Taishi appear. The present translation of the Commentary is from the Taishō shinshū daizōkyō,vol. 56, no. 2186. I also consulted Hanayama Shinshō's two Japanese transliterations of the Commentary,which are listed in the bibliography. The Chinese version of the Vimalakīrtinirdeśa,the root text addressed by this Commentary, was translated by Kumārajīva (ca. 350-409). As noted above, only short phrases and snippets of this root text are embedded in the Commentary,which will make following the overall narrative of both the root text and the Commentarytranslated here difficult for the reader. Nonetheless, I have consulted the root text extensively for my translation, using the original Chinese translation of the Vimalakīrti Sutra of Kumārajīva (Taishō no. 475), the other two Chinese translations of the text (Taishō no. 474, translated by Zhi Qian; and Taishō no. 476, translated by Xuanzang), and the various English translations listed in the bibliography. I have also made great use of the wonderful multilingual text published by Taishō University, which includes the recently discovered Potola Palace Sanskrit manuscript of the Vimalakīrtinirdeśaand the Sde dge and Peking editions of the Tibetan translation collated with the three Chinese translations.

While this has greatly helped my understanding of various nuances of the text, in the end my purpose was to translate the Chinese of the Commentary as xv

Translator's Introduction

closely as I could imagine it being understood at the time of its composition in a literary Chinese cultural milieu, rather than that of the Sanskrit original. So too, on occasion I consulted the numerous other Chinese commentaries on the Vimalakīrti Sutraincluded in the Taishō canon. Indeed, it was clear at numerous points that the author of the Commentaryhad a distinctly different understanding of the root text than the Sanskrit manuscript would allow, thus also forcing changes to the way that I rendered the embedded root text. The names of the famous buddhas, bodhisattvas, and disciples were as familiar to the Chinese Buddhist as they are to a modern English audience, and so I have generally rendered transliterated terms and well-known proper nouns in Sanskrit (e.g., prajñā; Maitreya), but have translated terms and proper names whose Chinese is likewise translated (e.g., the "elder's son Jewel Accumulation" for Ratnākara; "discerning awareness" when prajñāhas been translated rather than transliterated). Some translated terms I have also rendered in Sanskrit because they have become so well known in English (e.g., samsara and nirvana).

In the translation itself, embedded passages from the root text of Kumārajīva's translation of the Vimalakīrti Sutraappear in quote marks. As indicated above, while I believe that the analytic division or outline of an "expository commentary" is important, because it is not explicitly part of the text itself I have not added outline section numbers to the translation, except as they regularly appear in the prose part of the text. In addition, in the interest of clarity and ease of reading, I have simplified the structure somewhat, retaining chapter divisions but omitting additional fascicle and part divisions that appear in the original work. One aspect of this project that deserves mention is how completely the translation process has changed with the advent of the many sophisticated electronic and Internet tools available to translators. I early on received an electronic version of the Commentarythat, in keeping with the theme of the sutra itself, had "miraculously appeared" on a colleague's hard drive (subsequently published in the Saṃgaṇikīkṛtaṃ Taiśotripiṭakaṃ: The Taisho Tripitaka, www.l.utokyo.ac.jp/ ~sat/), and electronic versions of virtually all of the other Chinese, Tibetan, and Sanskrit manuscripts of the root text have also been available to me as I worked. In particular, the electronic texts of the Chinese Buddhist Electronic Text Association (CBETA, www.cbeta.org) and Dr. Charles Muller's Digital Dictionary of Buddhism (www.buddhismdict.net/ddb/) were extremely useful in my research. The ability to instantly search the entire Taishō canon for a citation or immediately xvi

Translator's Introduction

access innumerable specialized Buddhist dictionaries when searching for the proper nuance of a term has enhanced the work of researchers and translators immeasurably.

I wish to thank my very good friend and colleague Issho Fujita, who kindly read through the entire translation and made countless corrections and suggestions. His warm companionship was as invaluable as his expertise. Jundo Nagashima read the entire translation against the Chinese original for the Publication Committee of Bukkyō Dendō Kyōkai America; as he was part of the team at Taishō University that published the multilingual edition of the Vimalakīrti Sutra,his corrections were particularly welcome. Finally, kudos must be given to Marianne Dresser and the staff at BDK America in Berkeley, whose expert eyes and enthusiastic attention to detail in the copyediting phase caught many errors and helped a great deal to make my translation readable. This kind of effort is rare in today's world of academic publishing, and I am deeply grateful. Being part of the Bukkyō Dendō Kyōkai translation project is an honor, and having such a capable team to work with is a joy.

xvii

EXPOSITORY COMMENTARY ON THE VIMALAKĪRTI SUTRA

[Preface]

20a2

Composed by Prince Jōgū

(Shōtoku Taishi)

Vimalakīrti was a great sage who had achieved true awakening. To speak of his essence, he was profoundly one with suchness; to discuss his manifestation, he was co-extensive with all things. His virtues crowned the appearance of the many sages and his path exhausted the limits of sentient beings. [For Vimalakīrti,] phenomena were phenomena because they were uncreated, and perceptual attributes were perceptual attributes because they were devoid of perceptual attribute.

How then can we describe [his] name and attributes? Affairs of state are troublesome, but with neverending great compassion he sought to benefit sentient beings. He appeared to be a worldly merchant and lived in the city of Vaiśālī. When his work of teaching was complete and he was about to return to the profound source, he manifested as though physically ill and took to his bed so as to be able to explain the underlying principle of the inconceivable to those who would therefore come to inquire about his illness. Thus Mañjuśrī, knowing that the time was right, accepted the charge to inquire about Vimalakīrti's illness. Manifesting all sorts of miracles, the Mahasattva encouraged the newly declared [bodhisattvas]. Because there is no question but that the essential nature of Vimalakīrti's illness was his great kindness and compassion, the main point of his teaching was to restrain the Small [Vehicle] and spread the Great [Vehicle].

"Vimalakīrti" is the Indian pronunciation; in Chinese it is [translated as] "Pure Reputation.

" Although his radiance is diffused and he mixes with the impurities [of this world], he is not defiled by his involvement with the world, hence he is called "Pure Reputation.

" Because of the sublime instructions that

he gave, it is called his "teaching.

" A "scripture" (jing) is understood as the

law and understood as constant. Although the teaching of the Sage may change with the time and conventions, neither the sages of yore nor the wise 3

Chapter 1: Buddha Realms

20b

Expository Commentary on the Vimalakīrti Sutra

ones of later years can change its certainty, and so it is called "constant. "

Because it is the "rule" of beings it is called "law" (fa,Dharma). Of course, "scripture" (jing) is a Chinese word; in the foreign language it is called "sutra.

" The five meanings of "sutra" are as usually explained, [among which the two meanings of "a constant wellspring" of truth and "a plumb line" that is straight like a "rule" are the most important]. Now, while the person [that teaches] and the Dharma [that is taught] are two [different categories], they are the same, and hence [the Chinese word] "scripture" (jing) has been used in place of [the foreign word] "sutra.

" The meaning of "two yet the same"

is also as usually explained.

"Liberation,

" in "Another name is 'The Inconceivable Liberation,

refers to the two knowledges of the conventional and the real of the eighth level and above. The two knowledges of the essence and manifestation are distinct and are called "inconceivable" because neither is taught within the two vehicles. Moreover, the two knowledges of the conventional and the real are not taught in the same way in the various scriptures. This scripture takes the elucidation of the underlying principle of the two truths to be the real, and the transformational appearance [in the world] in order to benefit [others] to be the conventional. Because both of these two knowledges destroy attachment, it is called "liberation.

This scripture has two names: the first, Vimalakīrti,uses a person's name for the title; the second, Inconceivable Liberation,uses the teaching as the title. It is on another level from the first title that uses a person's name, and so it is considered another [name for the sutra, that is, a name] according to the teaching.

Chapter One

Buddha Realms

The elder's [son] Jewel Accumulation visited [the Buddha] and offered a canopy that, [when opened,] revealed the pure lands of the buddhas of the ten directions. In this way, the practices of the bodhisattvas' pure lands were also extensively revealed. Therefore it is called the chapter "Buddha Realms. "

If this were like other scriptures, this [chapter] would be called "Introduction. "

The introductory comments of this scripture, however, are made up of not one but four [chapters] in all, and so, according to the topics [that are discussed], they are given different names and not [grouped together and collectively titled] "Introduction. "

As with numerous other scriptures, this scripture first unfolds in three sections: the introductory teaching, the main teaching, and the dissemination of the teachings. The Sage teaches the Dharma to save beings, and the reason for utilizing these three sections is that the underlying principle is very deep and subtle, but the faculties of beings are dull. If they suddenly hear of this deep underlying principle, not only will it be difficult to comprehend but a slanderous mind will arise. For this reason, extraordinary sights that give rise to aspiration in beings are first revealed. The revelations [described in] the introductory comments are thus necessary for the main teaching. If beings have already given rise to aspiration, then there will be no hesitation when the underlying principle [is revealed to them], and therefore the main teaching is given after that.

When both the introduction and main [teaching] have been given, all the sentient beings present will reap benefits. Because the kindness and compassion of the Sage is inexhaustible and [he would ensure that beings] into the far-distant latter ages acquire the same benefit as [those he teaches] now, there is the third part [of the scripture], the dissemination of the teaching. As for the text, this scripture has fourteen chapters in all. The first four chapters comprise the introductory teaching; from the chapter "Mañjuśrī's Inquiring about the Illness" to where it says,

"[the Wondrous Joy world

Expository Commentary on the Vimalakīrti Sutra

returned to its original place] and all of the assembly saw it" in the chapter "Seeing Akṣobhya Buddha,

" not quite eight chapters, is the main teaching.

From the place in the chapter "[Seeing] Akṣobhya Buddha" where it says, "The Buddha asked Śāriputra,

'Do you see the realm Abhirati and the Buddha

Akṣobhya or not?'" [to the end of the scripture], not quite three chapters, comprises the dissemination of the teaching.

The first section, the introductory teaching, is divided into two parts. The first is from the beginning up to the part where [the Buddha, sitting on his lion throne,] "eclipsed the entire vast multitude assembled there, " and

this is called the common introduction. The second is from "At that time in the city of Vaiśālī there was an elder" to the end of the first fascicle, and this is called the specific introduction.

"Thus" and the rest of the five items [elaborated below] are common to the myriad scriptures, and because the meaning of the revelation is the same, [the first part of the introduction] is called the "common introduction. " The

various scriptures all have unique introductions as well: sometimes light rays are emitted or the ground shakes; sometimes [the scripture begins with] the sending of a letter or the seeking of alms; this scripture begins with the offering of canopies. Because these various [scenes] are not the same, it is called the specific introduction.

The common introduction is made up of five items. The first is "Thus, "

the second is "I have heard,

" the third is "at one time,

" the fourth is the place

[where the scripture is taught], and the fifth is the audience. Although the common introduction is [interpreted as having] five sections, in terms of their inner meaning [these five sections] are divided into three. [The first is that] both "Thus" and "I have heard" are evidence of the fact that the scripture is based on the oral transmission of Ānanda [from the Buddha] and was not just made up by [Ānanda] himself.

The second meaning is that "at one time" discloses the significance of the oral transmission, in that the teaching is delivered in accordance with the spiritual capacity [of the audience at one particular time]. The third meaning is comprised of the dwelling place and the audience, both of which corroborate the above two meanings. Although we say, "[thus

have] I heard,

" we of course "hear" in a [specific] place together with the 6

Chapter One: Buddha Realms

other people [in the audience]. Therefore, the dwelling place and the audience are considered to be corroborations [of the first two meanings]. There are many ways to understand "thus.

" I rely solely on the tradition

as taught in a particular school.

"Thus" refers to "faith,

" because the teachings

of the sages are given so that sentient beings will be able to believe. Therefore the first utterance is "thus.

" Hence the Shilunsays,

"The Buddha-Dharma is

like the ocean. Knowing enables one to cross over [to the other shore of liberation] and faith is what enables one to enter [the vehicle to liberation]; 'Thus' manifests that faith.

" Dharma Master Sengzhao also agrees with this interpretation. However, he elaborates the meaning slightly by adding, "'Thus' is

an expression of concurring faith, a faith that agrees with the truth of what is spoken. If there is agreement, then the path of the teacher and the student will be fulfilled. The scriptures are neither expensive nor cheap, but without faith they are not passed on. Therefore the expression 'thus' is used from the start. "

"I have heard" shows that Ānanda has personally received [this teaching] and its transmission is without error. It also aims to [differentiate it from] the errors of the non-Buddhist paths [that are based upon] personal revelation. "At one time" indicates that the teaching was given at a particular time in sympathetic resonance [to the needs of the audience], in accord with each, so that it was of great benefit to beings.

Next the the dwelling place and the audience are listed and corroborated. [The text] says that when "The Buddha was staying in the Āmrapālī grove in Vaiśālī,

" he taught this Dharma. Vaiśālī means "City of Excellent Rice.

" Āmrais the name of a fruit, but it is not translated. Dharma Master Sengzhao also says,

"[The āmra] is like a peach, but it is not a peach. Previously in other scriptures 'pear' was also used. " This scripture was actually

taught in Vimalakīrti's room, but it says "in the Āmrapālī [grove]" because that is where it was entrusted [to the assembly]. Next the audience is listed and corroborated in order to illustrate "at one time.

" It says that [the scripture] was spoken to people in accord with their spiritual capacities; this also illustrates "I have heard. " Because it says

that in this way a number of people listened to [the teaching] together, [we know] that what they heard was not imagined. Some might wonder if all the bodhisattvas in the audience were of the eighth level or above. If it has 20c

21a

Expository Commentary on the Vimalakīrti Sutra

already been said that it is not limited to those whose spiritual capacity is of the first level and above, how could the spiritual capacity of those of the eighth level and above be an issue for this scripture? It seems to me that Ānanda enumerated the members of the audience simply because he wished to illustrate "I have heard,

" rather than precisely

showing "at one time.

" Judging from this, the three assemblies in the audience are given as hearing [this teaching] together, but not in order to censure or praise the degree of their spiritual capacity.

This is explained in detail in two parts. The first is the listing of the retinue that [went to hear the teaching] in Vimalakīrti's room; the second is from "at that time the Buddha, [surrounded and venerated] by countless multitudes of hundreds of thousands, " and is the concluding listing of the assembly

at Āmrapālī.

As for the first, the listing of the retinue [that went to hear the Dharma] in Vimalakīrti's room, there are three. The bhikṣucommunity is listed first, the community of bodhisattvas is listed second, and the community of ordinary people is listed third. If [these groups] were listed in order of status from the exalted to the lowly, then the bodhisattvas would be listed first. If the order went from the lowly to the exalted then ordinary people would be listed first. Here, however, the bhikṣus are listed first.

In short, this has two meanings. The first is presented according to the phenomenal appearances [of what they do]. The śrāvakas' minds are set on their own salvation and not on transforming others. They are always in attendance at the Buddha's side and do not bestow the teachings [on others]. Hence they are listed first. The bodhisattva's mind is set on benefiting beings, bestowing the teachings on [others] without limit. Bodhisttavas do not always follow the Buddha, and their comings and goings are not fixed. Hence they are listed a bit further on. Ordinary people are ensnared by desire, far from the path, and rarely meet a buddha, and so they are further down in the listing. The second meaning is presented according to the underlying principle. Śrāvakas spurn samsara and seek nirvana. Ordinary people love samsara and fear nirvana. The two are both mistaken about the profound intention of the Buddha and so lose the Middle Way. Therefore they are listed at the two extremes of first and last. Because the bodhisattvas' minds are set on benefiting sentient beings, they do not scorn samsara [and so do not share the bias of 8

Chapter One: Buddha Realms

the śrāvakas]. Because they wish to realize the everlasting fruits of the manifold virtues, they do not fear nirvana and so differ from the bias of ordinary people. Marvelously they attain the middle path, and therefore they are listed between these two.

There is no fitting translation for "bhikṣu.

" Bodhisattva Nāgārjuna interpreted the word as having three meanings: (1) [one who] terrorizes Māra, (2) a destroyer of evil, and (3) a seeker of alms. Some say that the reason their virtues are not extolled and their names are not listed [in this scripture] is that surely the main point of this teaching was to restrain the Small [Vehicle] and spread the Great [Vehicle]. If the virtues [of the bhikṣus] were praised their attachments would grow stronger, and so they were omitted. [That the scripture] says "[assembly of] great [bhikṣus],

" however, indicates that it is

not a community of nuns (bhikṣunīs). In any case, at the time the Buddha taught this scripture, those who heard it together were not yet set up [in this way]. Later, when Ānanda gathered [the scriptures], he profoundly understood the Buddha's intent and so arranged it this way—how could we say that [their names] were omitted in order to censure or praise them? Moreover, when Ānanda gathered the scriptures it was after [the Buddha had passed away under] the śālatrees. All of the śrāvakas had become bodhisattvas. Who among them would still have attachments? Even if it were appropriate that their virtues were not praised [because it would lead to attachment], why aren't they even mentioned, since it would be no problem at all to determine their ranks and list their names? Moreover, I have never heard a thorough interpretation [of this] in the earlier commentaries. It seems to me that the Buddha gave his order to go to [Vimalakīrti] and ask about his illness to five hundred śrāvakas and eight thousand bodhisattvas. Now, therefore, [their names and virtues] are all left out and only ten disciples and four bodhisattvas are mentioned. This being the case, it is also possible that when Maitreya (Ānanda?) gathered the scriptures he knew well the suitability of the physical area, and so omitted and left out [their names and virtues]. Within the listing of the second group, the bodhisattvas, there are five items. The first illustrates the category, which is "bodhisattva. " The second

gives the number, and this is "thirty-two thousand.

" The third, from "known

to the many people" onward, is the praise of virtues. The fourth is from "The names [of the bodhisattvas] were. . .

" and this is the listing of the names.

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Expository Commentary on the Vimalakīrti Sutra

The fifth is from "[thirty-two thousand bodhisattvas] like this" and concludes the enumeration.

Some say that the main point of this scripture is none other than to praise the twin insights of the bodhisattva and criticize the biased practices of the two vehicles. In other words, the contemplative practice and eradication of the entanglements in the seventh level and below are the same as in the two vehicles. Hence, it is only those of the eighth level and above that are praised. We won't adopt that [view] here.

The first two [of these five items, the category and the number,] can be understood. The third item, the praise of the virtues, is divided into three. The first is from the beginning up to "not lacking in the power of skillful means,

" and is the shared praise of the bodhisattvas of the three levels from the eighth and above. The second is from "arrived at non-attainment, " and

is the specific praise of the [bodhisattvas of the] three levels. The third is from "accomplished in all of the countless merits,

" and is the concluding

shared praise of the three levels.

The reason that the shared praise [of the bodhisattvas of the eighth level and above] comes first is because once one enters the contemplation of emptiness in the eighth level and above, there is a prolonged experience of nondifferentiation of leaving and entering [nirvana and samsara]. Although it is said that there is no differentiation of leaving and entering [nirvana and samsara], it is not the case that there is no distinction between deep and shallow, and thus the second part praises [each level] separately. Nonetheless, they are the same in the sense of equally surpassing the two vehicles in their benefiting of living beings, and thus the third, concluding part is also shared praise [of the three levels].

The first item, shared praise, also has two sections. The first is the praise of their past deeds; the second, from "in order to defend the fortress of the Dharma,

" is the praise of their present virtues.

"Known to many people.

" This means that when great beings (mahā sattvas) appear in the world and kindly and compassionately transform living beings, they are known by all variety of sentient beings near and far. Dharma Master Sengzhao says,

"If the sun and the moon are in the heavens, all those with eyes will see them; when a great being appears in the world, all sentient beings will know them.

" This line praises their reputation.

Chapter One: Buddha Realms

"All had entirely accomplished the great knowing and the essential practices. " The "great knowing" is the knowing of the Buddha. The myriad practices of the eighth level and above are the "essential practices" [that lead to] the Buddha's knowing. The bodhisattvas of the eighth level and above have already thoroughly cultivated [these practices], and so it says that they "all had entirely accomplished.

" It is also said that the "great knowing" is the

knowing of the eighth level and above; the "essential practices" are of the seventh level and below. However, as was already pointed out, only those bodhisattvas of the eighth level and above are being praised, and so if this referred to [those of] the seventh level [and below], the meaning would be garbled; we don't adopt this [interpretation] here. In fact, this line praises their past deeds.

"Sustained by the numinous authority of the Buddha" takes up the essence of the practice and concludes the praise, showing that the essence of the practice is already exalted—how could the practices born thereof not be profound? Dharma Master Sengzhao says,

"Although the moisture of the

heavens is impartial, it cannot make a withered tree lush; although the Buddha's authority is universal, it does not support those without the capacity. How vast the capacity for the path must be for those who are supported!" From "in order to defend the fortress of the Dharma" is the second item [of shared praise], the praise of their present virtues; this item also has two divisions. The first is the diffuse praise; the second is from "minds constantly at peace,

" and is the praise according to the gate of the Dharma. As for the first, the diffuse praise, this also has two items. The first is the abbreviated praise of their self-cultivation and their transformation of others. The second, from "able to roar the lion's roar, " is the extensive praise

of their self-cultivation and their transformation of others. "In order to defend the fortress of the Dharma"

—There are two functions

of a "fortress" in this world: the first is that evil outsiders cannot invade; the second is the royal path that flows through it. The internal correspondence [of this simile] is that bodhisattvas above the eighth level subjugate the demon Deva-Māra and prevail over the those on non-Buddhist paths, and so have the same meaning as a worldly fortress that cannot be invaded by evil outsiders. Protecting the Buddha-Dharma and spreading the Mahayana has the same meaning as the royal path that goes through a worldly fortress; therefore 11

Expository Commentary on the Vimalakīrti Sutra 21c

it says "In order to defend.

" This line constitutes the abbreviated praise of the [bodhisattva's] transformation of others. "Receiving and holding the true Dharma" —the teaching of the Sage is

equivalent to the underlying principle and not false, therefore it is "true. "

Because it is a guideline for sentient beings, it is the "law" (Dharma). Because the bodhisattvas above the eighth level are steadfast in their acceptance [of the Dharma] and do not let it go, it says "receiving and holding. "

From "able to roar the lion's roar" is the second item, the extensive praise of [the bodhisattvas'] self-cultivation and their transformation of others. Within this are six lines; the first four lines detail [the praise of] their transformation of others, and the last two lines detail [the praise of] their self-cultivation. "Able to roar the lion's roar"

—they are able to preach the Dharma to the multitudes without fear, which is the same as the roar of a lion that does not fear being hunted by a pack. "Their names were heard in the ten directions" —because all under

heaven is filled with [the bodhisattvas'] good works, all who have ears hear of them. This line is similar to the praise of their reputation but because it says that their "names were heard, " it corroborates the virtue of the lion's roar, and illustrates how because of their superb virtue their names fill the ten directions. This line [illustrates] "Above, broaden the path of the Buddha. "

"Without being asked they befriended people and comforted them" —

because the bodhisattvas' kindness and compassion do not await the people's entreaties, it says,

"without being asked.

" Teaching and transforming sentient beings, the same highest fruits are realized, and so it says "befriended and comforted them.

" Dharma Master Sengzhao says,

"The true friend in direct

contact with the underlying principle awaits no invitation. Their care is like a loving mother going to her child. " This line illustrates "Below, transform myriad living beings.

"Transmitting and enriching the Three Jewels so that they will never die out.

" Because they widely spread the scriptures and teachings, the Dharma Jewel will never die out. Because there will always be those who receive and practice [the Dharma,] the Sangha Jewel will never die out. Cultivating virtue in accordance with the teachings, [beings] will ultimately attain omniscience and thus the Buddha Jewel will never die out. Building upon the above, 12

Chapter One: Buddha Realms

"able to roar the lion's roar,

" this fully explains the earlier [phrase],

"royal

path that goes through it.

" This line illustrates "Above, broaden the path of the Buddha.

"Defeating Māra, prevailing over those on the many non-Buddhist paths. "

Bodhisattvas do not intentionally manifest their authority because they want to vanquish [Māra and heretics]. Rather, Māra is the master of heretical views, and when he sees the great beings (mahāsattvas) propagating the path, he is shamed of his own accord; because of this meaning, it says "defeating" and "prevailing.

" Māra is said to be "defeated" and those on non-Buddhist paths are described as [having been] "prevailed over. " Because Māra well knows

that he is wrong and gives rise to an evil mind desiring to destroy the Buddha-Dharma, he is said to be vanquished. Those on non-Buddhist paths, on the other hand, are in search of the true path but their understanding is grasping and contrary to the teaching; hence, they are said to be "prevailed over. " This

verse illustrates "Below, transform and nurture living beings. " It also builds

upon the earlier [phrase],

"befriend without being asked,

" as well as detailing

the above,

"not invaded by evil outsiders.

"Completely pure and forever free from obstruction and afflictions. "

These two expressions detail the "self-cultivation" mentioned above. Because [bodhisattvas] skillfully receive and hold the true Dharma, the three activities [of body, speech, and mind] are entirely pure, and they are also able to be forever free from the five obstructions and the ten afflictions. From "minds constantly at peace" is the second aspect of the praise of [the bodhisattvas'] present virtues—that is to say, praise according to the Dharma gates [through which they have passed]. There are seven types of Dharma gates. The first is unobstructed liberation; the second is that their thoughts are established in correct mindfulness; the third is their concentration that is a state of concentration devoid of perceptual attribute; the fourth is their total retention [of the Buddha's teachings, i.e., retention through the use of dhāraṇīs]; the fifth is their eloquence, which refers to the four perfect manners of speech and teaching; the sixth is [their mastery of] the six perfections; and the seventh is their skillful means. These can be understood by examining the text.

From "Arrived at the state of non-attainment" onward is the second aspect among the praises of the [bodhisattva's] virtues, the specific praise of 13

22a

Expository Commentary on the Vimalakīrti Sutra the three levels; this has three topics. The first is from the beginning up to "like reverberating thunder,

" and is the specific praise of the eighth level. The second is from "without measure,

" and is the specific praise of the ninth level. The third is from "nearly equal with the unequaled [buddhas], " and is the specific praise of the tenth level. Each of these three [topics] has two aspects: One is establishing the rank and the other is the actual praise of the virtues. "Arrived at the state of non-attainment and the serene acceptance of the non-arising of dharmas" is [establishing] the rank. From "They were able to be in accord [when turning the irreversible wheel]" is the actual praise of their virtue. In reaching the essence of the ultimate principle, there is no distinction between one who attains and that which is attained, hence it is called "nonattainment. " "Arrived" means "to attain.

" Because their clear understanding

attains to this underlying principle, it says "arrived at non-attainment. "

"Serene acceptance" means [discerning] awareness. Because they are well at ease in the underlying principle of the non-arising of phenomena, it says "serene acceptance.

" Having attained this understanding, there is no more coursing in the two extremes of existence and nonexistence; therefore it says "non-arising.

The actual praise of the virtue is elaborated in three items. The first is the praise of the lower level of serene acceptance; the second, from "their deep faith is firm,

" is the praise of the middle level of serene acceptance; the third, from "deeply penetrated interdependent origination, " is the praise of

the superior degree of serene acceptance.

The lower level of serene acceptance also has three aspects. The first is the praise of the virtue; the second is from "merit and discerning awareness, "

and is the praise of the body; the third is from "their fame and honor towered above [Mount Sumeru],

" and is the praise of their reputation.

"They were able to be in accord [with the needs of beings] when turning the irreversible wheel.

" In general,

"reversible" has three aspects. The first

is the level that is reversible; the second is the practice that is reversible; and the third is the thought that is reversible. Endowed with the profound Dharma of the three irreversible attainments, the Tathāgata widely teaches the three things that can be reversed. Here, in accordance with the Buddha, bodhisattvas of the eighth level also skillfully turn the wheel of the profound Dharma of the irreversible attainments. Within the world they widely proclaim the three 14

Chapter One: Buddha Realms

things that can be reversed. A wheel is something that is able to turn and thereby deliver things; the Buddha-Dharma too is well able to turn sentient beings toward the fruits of buddhahood; hence it is called the "wheel of the Dharma.

" This line praises the virtue of tranforming others. "Thoroughly understanding the attributes of dharmas and knowing the capacity of sentient beings.

" "Attributes of dharmas" refers to the underlying

principle of the two truths and the phenomenal attributes of the Great and Small Vehicles.

"Knowing the capacity" refers to knowing the sharp or dull faculties of beings and their aspirations. These two lines praise the bodhisattvas' ability to know the disease and identify the medicine. This also refers to their self-cultivation.

"Surpassing all in the great assembly, fearing nothing. " This is a concluding summary of the praise of the bodhisattvas' self-cultivation and their transformation of others, and shows how both virtues surpass those of the multitudes. Because their profound understanding goes beyond the limits of the two vehicles, they surpass all in the great assembly and fear nothing. From "Merit and discerning awareness" is the second item [of the actual praise of the lower level of serene acceptance], the praise of their bodies. "They cultivated their minds with merit and discerning awareness" is the praise of their minds.

"The attributes and marks adorned their bodies and their physical form was unsurpassed.

" The "attributes" are the thirty-two attributes of a great being; the "physical form" refers to the eighty marks of a great being. If we gloss "unsurpassed" with reference to things, there is nothing in the triple world that is superior; if we interpret it according to the underlying principle, they have cut off the bonds of karmic retribution; hence they are called "unsurpassed. "

"Abandoned worldly beautification" raises some issues. There are three interpretations. The first is that although the essence of the Dharma body is originally without physical attributes, confused beings see them; hence it means "abandoned the physical attributes seen by worldly beings. " The

second interpretation is that although the bodhisattvas have fundamentally abandoned worldly beautification, they posses only transcendent adornments; hence it means "abandoned worldly beautification.

" The third is that the word

"abandon" means "different,

" and that because the physical attributes of the

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Expository Commentary on the Vimalakīrti Sutra

bodhisattvas of the eighth level are all produced from the profound source, this is different from worldly beautification.

"Their fame and honor towered above Mount Sumeru" is the third aspect [of the praise of the lower level of the bodhisattvas' serene acceptance], the praise of their fame. Because the inner and outer virtues of the bodhisattvas of the eighth level are naturally accomplished, their wonderful reputation is heard far and wide, and so it towers above Mount Sumeru. From "their deep faith is firm" is the second aspect, the praise of the middle level of the bodhisattvas' serene acceptance. Within this are the two aspects of self-cultivation and transforming others. Their faith in the unborn [nature of phenomena] is unshakable; it is like the strength of an adamantine thunderbolt (vajra); this line praises their selfcultivation. "The jewel of their Dharma universally illuminated and rained down like nectar.

" Because their profound understanding gives guidelines to beings, it is called "law" (Dharma). Because it is valued by the myriad sages, it is called a "jewel.

" Because they completely illumine spiritual capacities in a single instant of thought, it says "universally illuminated. " Nectar is a medicine that

is able to increase the life of the gods; because the profound understanding of the eighth-level bodhisattvas is also capable of leading beings and maturing the wisdom-life of the Dharma body, nectar is used here as a metaphor. "Within the assembly, the subtlety and delicacy of the sound of their words were unsurpassed.

" This clarifies the delicate resonances of the eight vocal qualities used to teach in accord with the spiritual capacity. From "Deeply enter interdependent origination" is the third aspect, that is, the praise of the superior level of the [bodhisattvas'] serene acceptance. Within this aspect there are, again, the two aspects of self-cultivation and transformation of others.

"Deeply enter interdependent origination" indicates that they have realized the nonexistence of defiled sense objects of material form. This line praises their knowledge.

"Abandoning myriad false views"

refers to the confusion of the ten defilements, none of which are true; hence, they are collectively labeled "false views.

"No vestigial influence of the two extreme [views] of existence and nonexistence remained.

" The two views of annihilation and permanent existence are not in accord with the middle path, and therefore they are called 16

Chapter One: Buddha Realms

extreme views. These two lines deal with abandoning; hence, up to this point is the praise of their self-cultivation.

"Their proclamation of the Dharma is as fearless as the roar of a lion. "

Their teaching of the Dharma is in accord with the spiritual capacity [of the audience] and without the slightest error of fear. This line clarifies "Above, broaden the path of the Buddha.

"Their sermons and lectures resounded like thunder" indicates that their kind and compassionate teaching of the Dharma benefits beings, just as spring thunderstorms nurture the hundred grasses. These two lines praise their transformation of others. The middle and upper levels of serene acceptance also should be specifically praised in terms of the reputation and the body, but they have already been lauded within the praise of the lower level of serene acceptance.

From "Immeasurable" is the second aspect of specific praise, the praise of the ninth level. Within this there are again two aspects. The first establishes the rank, and the second, from "accumulated the myriad jewels of the Dharma,

" is the actual praise of their virtuous qualities. "Immeasurable.

" Material dharmas have measurable form. Mental dharmas do not have measurable form. The bodhisattvas of the ninth level thoroughly penetrate the realm of mental function, and so it says that they are "immeasurable.

They have passed beyond the limits of material form, and therefore it says "passed beyond measure.

" Dharma Master Sengzhao has a slightly different interpretation: "Having already attained the Dharma body, the bodhisattvas have entered the realm of the unconditioned. Their minds cannot be sought by means of knowledge; their form cannot be grasped by their shape. Therefore, it says 'immeasurable.

' The sixth level and below is called 'measurable. '" Therefore it says "passed beyond measure.

From "accumulated the myriad jewels of the Dharma" is the second aspect of the praise, the actual praise of [the bodhisattvas'] virtuous qualities. Within this, too, there is praise of their self-cultivation as well as praise of their transformation of others.

"Accumulated the myriad jewels of the Dharma and were like guides on an ocean.

" This means that [the bodhisattvas] lead myriad living beings and together embark upon the ocean of the Dharma, encouraging and exhorting 17

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Expository Commentary on the Vimalakīrti Sutra

them to cultivate virtue, ultimately attaining the treasure of merit and discerning awareness. The meaning is the same as a guide taking a group of merchants and together embarking on the great ocean, skillfully teaching them how to get jewels and enabling them to reap great profit. This line is praise of their transformation of others.

"Completely understood the profound meaning of the myriad dharmas. "

This means that [the bodhisattvas] completely understood the emptiness of the provisionally real. This line explains that [the bodhisattvas] are skilled at identifying the medicine [appropriate for various maladies]. "They well know the prior and potential tendencies of all beings [and the workings of their minds].

" "Prior" means past and "potential" refers to

the future; "tendencies" refers to the reasons for the arising of the disease; "workings of their minds" means good and evil. These two lines clarify that the [bodhisattvas] are able to know the cause of the arising of disease. This all praises their self-cultivation. Although understanding the medicine and knowing the disease seem to refer to transforming others, it does not yet include others, so this refers to self-cultivation. In my opinion, [if one's goal is to] lead [sentient beings] and gather treasure, how could it be that one would be able to benefit others if one doesn't personally understand the disease and discern the medicine? If that is the case, we can say that "selfcultivation" goes together with "transformation of others. " The difference

is that the former line praises the kind mind of arousing aspiration in "Above, broaden the path of the Buddha,

" and the latter line praises the compassionate

mind that eliminates the sufferings [of others] in "Below, transform and nurture living beings.

" That the praise of their fame and bodies are not distinguished can be inferred from the above example of the praise of the [fame and bodies of bodhisattvas of the] eighth level; hence, they are not praised. We can also say that because [bodhisattvas of] the ninth level have passed beyond the limits of material form, it is in accordance with their accomplishments that their fame and bodies are not praised [separately]. From "nearly equal with the unequaled [buddhas]" is the third aspect of the specific praise, the praise of the tenth level. Within this there are again two aspects: first, establishing the level; and second, from "barricaded all [the gates to the various evil destinies],

" the actual praise of the virtue.

"Equal

with the unequaled" means that although the buddha path cannot be equaled, 18

Chapter One: Buddha Realms

the many buddhas attain it equally; hence, it is said to be "equal with the unequaled.

" Bodhisattvas of the tenth level are very near to the fruit of buddhahood, and therefore it says "nearly equal with the unequaled [buddhas].

" From "the unhindered [discerning] awareness of a buddha" lists the virtues of the unequaled abode. In describing these sorts of virtues, it therefore says "unequaled.

" Although bodhisattvas of the tenth level have

not yet completely perfected the [discerning] awareness of a buddha, they have drawn near.

From "barricaded all [the gates to the various evil destinies]" is the second aspect, the actual praise of the virtue; this also has [the two aspects] of self-cultivation and the transformation of others. "Barricaded all the gates to the various evil destinies. " The fruits of the

five paths of existence are in principle unwholesome. Therefore, they are collectively called the evil destinies. Bodhisattvas of the tenth level have already gone beyond the retribution of these five paths, and therefore it says "barricaded. "

Not being born within the five paths is not limited to [bodhisattvas of] the tenth level—those of the first [level] are also [not born within the five paths]. However, it is in the tenth level that all causes for birth [in the five paths] are thoroughly eradicated, and therefore what is praised about the tenth level is not being born [within the five paths]. This line praises their self-cultivation. From "nonetheless were born into the five paths" is the praise of [the bodhisattvas'] transformation of others.

"Nonetheless were born into the five

paths and manifested their bodies" clarifies that although the Dharma body is unborn, [bodhisattvas] appear to undergo birth only because they wish to transform beings.

From "As great physician kings" interprets the meaning of bodhisattvas' appearance [in the world]. It clarifies how, due to their simple wish to benefit beings, their [real nature] is unborn, yet they appear to undergo birth. From "countless merits" is the third aspect of the praise of [the bodhisattvas'] virtues, the concluding shared praise of the three levels. Within this there are three parts. The first is the shared praise of their self-cultivation and transformation of others. The second, from "Those who saw or heard them,

" is the shared praise of their lack of error with regard to the spiritual capacities of those whom they convert to the path. The third part, from "In this way,

" is the concluding praise.

23a

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Expository Commentary on the Vimalakīrti Sutra

"Accomplished all the countless merits" is the shared praise of their self-cultivation.

"Adorned and purified all the countless buddha lands" is the shared praise of the [bodhisattvas'] transformation of others. "Of those who

saw or heard them, there were none that did not benefit, and none of their countless deeds were done in vain" is the praise of their lack of error with regard to the spiritual capacities of those whom they convert to the path. Because it shows how their conversion of beings to the path is without mistake in accordance with the spiritual capacities of those beings, all those who saw or heard them benefited. This also shows how none of their deeds were in vain.

"In this way they were fully endowed with all merits" is the third, concluding praise. From "Their names were. . .

" is the fourth feature [of the bodhisattvas],

the listing of their names. In all, there are thirty-two thousand bodhisattvas, but here only the names of fifty-two are listed.

"There were thirty-two thousand

bodhisattvas like this" is the fifth feature, the conclusion of the enumeration. From "There were also ten thousand brahmadevas, Śikhin, and others" is the third group among the audience, the listing of ordinary people. Within this [group] there are four types. The first is the listing of the Brahmā kings of the world of form; the second is from "There were also twelve thousand [Indras],

" and is the listing of Indras in the world of desire; the third, from "and there were also other great and powerful [heavenly beings], " is the

listing of the eightfold assembly. The fourth is from "many bhikṣus, " and is

the listing of the assembly of human beings.

"Śikhin" is the name of a Brahmā king. In Chinese he is called "[Flaming] Tuft of Hair.

" He does not live here, and so it says that he came "came [down] from the other [worlds].

" "Indra,

" the Emperor of Heaven, dwells at the summit of Mount Sumeru in the heaven of the thirty-three deities; this is a listing of the deities of the desire realm.

The third is the listing of the eightfold assembly. There are two types of "nāgas.

" The first is the nāgaof the earth and the second is the nāgaof the skies; there are four different ways that nāgas are born. "Spirits" experience

the fruits of good and evil; in form they are superior to a human being but inferior to the gods; their bodies are light and subtle and difficult to know. "Yakṣas" are called qingjianin Chinese. There are three kinds. The first dwells and flies about in the sky; the second dwells on earth; the third dwells 20

Chapter One: Buddha Realms

in heaven and constantly guards the gates of the heavens. "Gandharvas" are

celestial musicians. They dwell above the earth in the Jewel Mountains. When the devas wish music, they create diverse forms, appear, and then quickly leave.

"Asuras" are also rendered in Chinese as "spirits without wings.

" The male spirits are ugly, while the females are vivacious. They are very strong and fight with the devas.

"Garuḍas" are golden-winged bird

spirits.

"Kiṃnaras" are also celestial musicians. They are more lowly than the gandharvas and resemble human beings, though they have a single horn on their heads.

"Mahoragas" are snakes of the earth; legless, they go about on their bellies. This eightfold assembly of spirits uses spiritual powers to transform into human shape and they sit together to listen to the Dharma. From "many bhikṣus" is the fourth listing, the listing of the assembly of human beings. The reason that they are listed after the spirits is that the spirits are envoys of the heavenly [realms], and thus human beings are listed after [all residents of the] heavens. These bhikṣus are of the category of homedeparted ones among ordinary people, and so they are listed last. From "at that time the Buddha, [surrounded and venerated by countless multitudes of hundreds of thousands]" is the second aspect of the listing of the audience, completing the listing of those at the Buddha's side. Those at the Buddha's side refers to the assembly at Āmrapālī. Although this scripture was actually taught in Vimalakīrti's room, the reason that the listing of those at the Buddha's side [at Āmrapālī] is given last is because at the end both assemblies came together as one in order for [the teaching to be] entrusted to the [entire] assembly. Thus the complete listing of the two assemblies fully explains "I heard.

" Still, the assembly that gathered in Vimalakīrti's room was not as large as that at Āmrapālī, and so only the Āmrapālī assembly was given to conclude [the listing].

"At that time the Buddha, surrounded and venerated by countless [multitudes of hundreds of thousands], taught the Dharma for them. " "That time"

is from the point of view of Ānanda's later recounting in the council this earlier teaching of the Dharma, therefore it says "that time. " It could also refer

to "that time" when the assembly from Vimalakīrti's room was about to come. "Taught the Dharma for the countless multitudes" means that the Buddha taught the Dharma for the assembly at Āmrapālī before the assembly from Vimalakīrti's room arrived.

23c

Expository Commentary on the Vimalakīrti Sutra

From "Like Mount Sumeru, king of mountains" further illustrates the appearance of the assembly at that time.

"Eclipsed the entire vast multitude

assembled there" refers to the assembly that went to visit Vimalakīrti. However, if we consider the above with the fact that at the beginning of the specific introduction it also says "at that time,

" then this could mean "at that time"

when the assembly from Vimalakīrti's house had arrived at the gathering and the elder's [son] Jewel Accumulation arrived and offered the canopy. However, the elder's [son] Jewel Accumulation offered the canopy before Vimalakīrti's assembly had arrived, and so it cannot be so. Therefore one commentator says that because the teaching of the Dharma at Āmrapālī continued without a break, the Buddha was preaching the Dharma for the assembly at Āmrapālī even before the arrival of Vimalakīrti's retinue; that was when the elder's [son] Jewel Accumulation arrived and offered the canopy. If, however, it refers to the time when Vimalakīrti's assembly had already gathered, then the elder's [son] Jewel Accumulation joined the Āmrapālī [assembly] to make one assembly. Hence, we should know that when it says "countless multitudes" it includes Jewel Accumulation. From this, we can infer that when Ānanda recounted the preaching of the Dharma at Āmrapālī he simply wished to clarify the initial appearance of the arrival of Vimalakīrti's entourage.

The reason we know that this preaching of the Dharma must have been taught for the assembly at Āmrapālī prior to the arrival of Vimalakīrti's assembly—and that "the vast multitude assembled there" also refers to Vimalakīrti's entourage—is that at the beginning of the "Practices of the Bodhisattva" chapter in the third fascicle, it says that when the Buddha was preaching the Dharma at Āmrapālī, Vimalakīrti and Mañjuśrī led the assembly from Vimalakīrti's room to pay their respects to the Buddha. Another understanding is that from "that time" belongs to the specific introduction. In interpreting "that time,

" it is because it is from the point of

view of Ānanda's later recounting in the council this earlier teaching of the Dharma that it says,

"that time.

" As before,

"taught the Dharma for the countless

multitudes" is understood as referring to [the Dharma] taught [for the assembly] at Āmrapālī.

"The vast multitude assembled there" refers to the time of the preaching the Dharma for the assembly at Āmrapālī before [the two groups] had come together; the other assembly [from Vimalakīrti's house] had yet to 22

Chapter One: Buddha Realms

arrive. This school [of interpretation] takes it that, in general, Ānanda describes the teaching of the Dharma at Āmrapālī because he wishes to depict it as beginning with Jewel Accumulation's arrival [with his retinue] and offering their canopies. However, there is then the matter of the specific introduction also having "at that time,

" which would naturally be unnecessary.

Another interpretation takes it that there are two groups within the listing of the audience. The first is the listing of the actual audience. The second, from "at that time the Buddha, [surrounded and venerated by countless multitudes of hundreds of thousands],

" is the condensed description [of how the Buddha]

appeared when teaching the Dharma to the assembly for the sake of the entrustment. "The vast multitude assembled there" is either referring to [the assembly gathered] at the time of the preaching of the Dharma for the sake of the entrustment, or to the other assembly that came [from Vimalakīrti's house]. This school takes Ānanda's description of this teaching of the Dharma to be simply an abbreviated description of the time of the preaching of the Dharma for the sake of the entrustment, not a description beginning with Jewel Accumulation's offering of the canopy nor a description of the arrival of the entourage from Vimalakīrti's room. The subsequent "at that time" simply refers to the time when the Tathāgata had Vimalakīrti expound the inconceivable and the elder's [son] Jewel Accumulation arrived to offer the canopy.

From "At that time in the city of Vaiśālī" is the second part of the introductory teaching, the specific introduction. It is divided into three parts: (1) The "Buddha Realms" chapter is called the starting point of the introduction; (2) the "Skillful Means" chapter is called the introduction that describes the virtues; (3) the two chapters on "The Disciples" and "The Bodhisattvas" are called the part of the introduction that reveals [Vimalakīrti's] virtues. The reason [that this is called the starting point of the specific introduction] is that Vimalakīrti and Jewel Accumulation are both great beings of the Dharma body, companions forever protecting the fortress of the Dharma. Enjoying their travels together and their dwellings, they always eat and rest together. This time, however, Jewel Accumulation has come by himself and Vimalakīrti has not come. Knowing that Vimalakīrti has not come because of his illness, [the Buddha] sent Mañjuśrī to inquire of his illness. This leads to [Vimalakīrti's] disclosure of the underlying principle of the inconceivable; hence this part of the introduction is called the starting point. 23

24a

Expository Commentary on the Vimalakīrti Sutra

This part [of the introduction] is unpacked in five items. The first explains the offering of the canopies by Jewel Accumulation and the others. The second, from "the Buddha's numinous authority,

" explains Buddha receiving

the canopies; the third, from "at that time everybody in the great assembly, "

explains how the great assembly praised the unprecedented display and reverenced him with the three actions [of body, speech, and mind]. The fourth aspect [of this part of the introduction] is from "the elder's son Jewel Accumulation, " and describes Jewel Accumulation's vision of the pure lands of the ten directions manifested within the canopy and his subsequent inquiry as to the cause and results of the pure lands. The fifth aspect is from "The Buddha said 'Excellent, Jewel Accumulation!'"

, and is the Tathāgata's extensive explanation of the causes and results of the pure lands, whereby the question is answered.

"That time" refers to "that time" when the Tathāgata had Vimalakīrti teach the inconceivable. It also refers to "that time" when the Buddha was in Āmrapālī and taught the Dharma for the assembly.

Within the second aspect, the Tathāgata's receiving of the canopies, there are four items. The first is when the five hundred canopies become one. The second is from "spread over the three thousand [worlds], " and explains how

the canopy spread over [the universe]. The third is from "also [covered] the three thousand realms,

" and describes the various things that appeared because of the canopy. The fourth is from "and the ten directions, " and describes the

appearance of the pure lands of the ten directions and the many buddhas preaching the Dharma [therein].

The five hundred canopies fusing together as one has, in short, three meanings. The first is that the main point of this sutra is none other than the teaching of the inconceivable. Because the Tathāgata is already the master of this teaching, he also is the first to manifest an aspect of the inconceivable; this, then, is a foretaste of Vimalakīrti's teaching of the inconceivable. The second meaning is the wish to demonstrate that although the causal practices differ, the fruit that is obtained is the one fruit of the Dharma body. The third meaning is that [the Buddha] wished to dispel the discriminating minds of the five hundred elders' [sons], and therefore he fused the [canopies] into one. The second aspect [of the Buddha's receiving the canopies, after making them one,] is when [the single canopy] "spread over the three thousand 24

Chapter One: Buddha Realms

worlds.

" This seeks to show that the Tathāgata's kindness and compassion is universal and covers the six realms. The third aspect, manifesting the various things [within the canopy], intends to show that the Tathāgata's illumination reaches everywhere in the dharmadhātu.The fourth aspect, making visible the pure lands of the ten directions, is because the Buddha wishes to cause sentient beings to pursue the pure, discard the polluted, and earnestly cultivate virtue.

The third item, reverencing [the Buddha] with the three activities [of body, speech, and mind], can be understood.

The fourth item, [Jewel Accumulation's inquiry about the practices that created the pure lands,] has two aspects. The first is the praise of the Tathāgata's miraculous powers. The second is from "at that time the elder's son, "

and is the actual inquiry.

The first aspect of praise has thirty-six verses of praise in total; they are divided into nine categories.

The first [category] is the two verses that praise the Buddha's three activities [of body, speech, and mind]. The second is the two verses from "we have seen the Great Sage perform a miraculous transformation, " and is the

praise of his fusing the canopies into one and thereby causing the pure lands of the ten directions to appear. The third is the five verses from "the Dharma King's power of Dharma surpasses all beings,

" and is the praise of the Buddha's

possessing the virtues of a Dharma King. The fourth [category of praise] is the six verses from "first subduing Māra beneath the bodhitree with your power,

" and is the praise of the virtue of the Buddha's entire lifetime spent transforming [sentient beings]. The fifth is the two verses from "like Mount Sumeru, unmoved by insult or honor,

" and is the praise of the Buddha's impartial kindness. The sixth is the four verses from "now we offer these humble canopies to the World-honored One,

" and is the praise of the Buddha's joining

the canopies, spreading them to cover the three thousand worlds, and manifesting therein the myriad phenomena. The seventh is the eight verses from "Great Sage and Dharma King, refuge of the multitude, " and is the praise of

the two mysteries of the Buddha's body and speech. The eighth is the four verses from "we bow to the unflagging vigor of your ten powers, " and is the

praise of the two virtues of the Buddha's knowing and his eradication [of entanglements.] The ninth is the three verses from "completely knows the 25

24b

Expository Commentary on the Vimalakīrti Sutra

nature of the comings and goings of all sentient beings" and is the praise of the Buddha's twin knowledge of the true and the conventional. "Eyes pure and broad as a blue lotus.

" Within the body the eyes are higher

and so the praise begins there; this line praises [the Buddha's] physical actions. "Mind purified, already perfected in myriad meditative concentrations. "

This is the praise of [the Buddha's] mental actions. "Long accumulating pure karma, immeasurably praiseworthy. " This corroborates the above two actions [of body and mind], and shows that [the Buddha] has obtained this excellent reward because of long cultivating pure actions. "Guiding the assembly with quiescence—we bow to you!" This is praise of the [Buddha's] action of speech.

The second [category] is the praise of his fusing the canopies [into one] and thereby causing the pure lands of the ten directions to appear, and can be understood.

The third, the praise of the Buddha's possessing the virtues of the Dharma King, is spread over three [aspects of his virtue]. The first is the initial line, which is the actual praise of the virtue of the Dharma King, who is called "Dharma King" because he has obtained mastery of all dharmas. Because he subdues Deva-Māra and prevails over the many non-Buddhist paths, it speaks of his "power of Dharma.

" These two virtues transcend the multitudes, and

so it says,

"surpasses all beings.

" The second is the following single line that

interprets "Dharma King.

" This explains that because he is "constantly bestowing the treasure of the Dharma to all, " he is called the "Dharma King.

From "skillfully discriminating" is the third, giving the attributes of the treasure of the Dharma. This is further divided into two. First, the initial two verses are the common teaching that shows how [the Buddha] teaches existence without contradicting [the teaching of] nonexistence; second, the latter two verses are the distinct teaching that shows how [the Buddha] teaches nonexistence without contradicting [the teaching of] existence. Not distinguishing the conventional and real is called the common teaching; distinguishing the conventional and real is called the distinct teaching. "Skillfully

discriminating the many attributes of dharmas" means to illuminate and penetrate the meaning of the causes and conditions of provisional existence. "Unwavering in the ultimate meaning.

" The word "waver" is contrary

[to the truth of nonexistence]. Although penetrating the underlying principle 26

Chapter One: Buddha Realms

of conventional existence, there is yet no contradiction with the underlying principle of true nonexistence. These two lines truly clarify how he teaches existence without contradicting [the teaching of] nonexistence. "Already obtained mastery of all dharmas" explains how [the Buddha] is able to teach existence without contradicting [the teaching of] nonexistence. This shows that he has such an attainment because he has already obtained mastery of all dharmas.

"Therefore we bow to this Dharma King" is the conclusion. From "teaching that dharmas do not exist [nor are they nonexistent]" is the second [of the third level of praise of the Tathāgata's miraculous powers], the distinct teaching that explains how the [Buddha's] teaching of non-existence does not contradict [the teaching of] existence. "Teaching that dharmas

do not exist nor are they nonexistent" means that real dharmas are entirely empty; hence it says that they "do not exist.

" If existence is nonexistent, how

can nonexistence be nonexistent? Hence it says "nor are they nonexistent. "

One interpretation takes it that "nor are they nonexistent" means that the conventional truth is not nonexistent.

"Dharmas arise due to causes and conditions" means that existence and nonexistence are without a fixed existence but come into being solely due to causes and conditions. These two lines clarify the teaching that the nonexistence of real dharmas does not contradict the existence of real dharmas. "No self, no doing, no one who receives [the fruits of doing]" shows that the self, the doer [of actions], and the one who receives [the fruits of actions] are all entirely empty; hence it says that they "do not exist. "

"Yet good and evil karma is not lost.

" This shows that although the ultimate truth is nonexistence, the conventional truth is not nonexistent; hence, it says that "[good and evil karma] is not lost.

" These two lines clarify that

the teaching of the nonexistence of the provisional designation does not contradict the existence of the provisional designation. The fourth category [of verses of praise] is the praise of the Buddha's entire lifetime spent transforming [sentient beings]; the six verses are further divided into three. The first two verses praise the Buddha's initial awakening and samādhi.The next three verses praise his preaching of the Dharma after obtaining buddhahood. The third is the final single verse that is the concluding homage.

24c

Expository Commentary on the Vimalakīrti Sutra

"First subduing Māra beneath the bodhi tree with your power. " This

shows that the Buddha first subdued Māra beneath the bodhitree. "Attaining the nectar of extinction and awakening to the path" shows that [the Buddha] obtained the sweet nectar of extinction (nirvana) and attained omniscience.

"Without intention or action you have already vanquished all the non-Buddhist paths. " This explains that the Buddha did not intentionally assert his authority, wishing to vanquish [non-Buddhists] and make them accept the true path; rather, he established the truth and the false was thereby naturally vanquished. One interpretation takes it that this line praises the [Buddha's] actions before his attainment [of awakening].

"Without intention or action"

refers to when the Buddha followed non-Buddhist paths, without the slightest mind to follow those practices but solely desiring to overcome them and turn away from the false to enter the true.

The second [of the three categories of the praise of the Buddha's lifetime of transforming sentient beings,] the three verses that praise his preaching the Dharma after obtaining buddhahood, is divided into two. The first two verses praise his twelve years of teaching concerning the [conditioned] perceptual attributes, and the third verse praises his thirty-year-long preaching of the prajñā[pāramitā] within the five periods [of his teaching career]. "Three turnings of the wheel of the Dharma in the great chiliocosm" refers to the teaching of the four truths.

"Three turnings" refers to (1) the

affirmation [of the Four Noble Truths]; (2) the teaching [that the Four Noble Truths should be followed]; and (3) the benefits [that are obtained, that is, direct knowledge of the Four Noble Truths]. This means that through the turnings [of the wheel of the Dharma,] multitudes of beings give rise to the three kinds of knowing.

"The wheel, primordially and forever pure.

" This means that the underlying principle of the four truths that extinguishes obstacles and gives rise to understanding is primordial and unchanging.

"The heavenly beings and people who attained the path are its proof. "

This refers to Kauṇḍinya and the others of the original five disciples obtaining the fruits of arhatship and eighty-thousand heavenly beings obtaining the stage of stream-enterer (śrota-āpanna).

Chapter One: Buddha Realms

"The Three Jewels appeared in this world.

" Having attained awakening

to the way, he is the Buddha Jewel; [the wheel] of the four truths that was turned became the Dharma Jewel on its own; Kauṇḍinya and the five disciples by themselves became the Sangha Jewel.

"By this profound Dharma saving myriad living beings" means that [the teaching of] the prajñā[pāramitā] within the five periods [of his teaching career] is more profound than the teaching of perceptual attributes. "Once receiving [this Dharma] there is no regression, only eternal quiescence" means that some sentient beings among the three vehicles that only hear of the four truths of the existence of perceptual attributes regress; those, however, who hear of the nonexistence of perceptual attributes attain the undefiled true understanding and will never again revert to the world of samsara. The verse beginning with "Putting an end to old age, sickness, and death" is the concluding homage. Some say that all three verses praise the twelve years [during which the Buddha] preached the teaching of perceptual attributes; if so desired, this [interpretation] can also be used. The two verses from "[Like Mount Sumeru,] unmoved by insult or honor" are the fifth category of praise: praise of the Buddha's virtue of impartiality. Unmoved by the eight winds [that fan the emotions, the Buddha] is likened to Mount Sumeru. The eight winds are praise and censure, suffering and joy, profit and loss, and defamation and commendation. "With equal kindness for the virtuous and nonvirtuous" clarifies that the Tathāgata is equally kind to sentient beings without discrimination, whether they commit evil [deeds] or cultivate virtue.

"Impartial in mental acts, like empty space" explains [the Buddha's] proficient impartiality. That is to say, completely penetrating the underlying principle of impartiality, he cultivates his mind as empty space and therefore he is proficient [in impartiality] like this.

"Hearing of this treasure of a person, who does not respect him?" On hearing of his impartial kindness, who would not turn to him in respect? Dharma Master Sengzhao says,

"In heaven a treasure for the heavens, among

humankind a treasure for people. A treasure for heaven and humankind, how wonderful for humanity and heaven! Thus there are none that do not respect him.

25a

Expository Commentary on the Vimalakīrti Sutra

25b

The four verses from "Now we offer [these humble canopies] to the World-honored One" is the sixth category [of praise], praise of the Buddha's [joining the canopies into one,] universally covering the three thousand worlds, and manifesting therein the myriad phenomena; they can be understood. "With ten powers he lovingly reveals these transformations. " "Ten powers" is an honorific for [the Buddha's] discerning awareness. "Lovingly

reveals" is another way to say "great compassion.

" With his ten powers he

is able to discern the spiritual capacity [of sentient beings], and because of his great compassion he removes their suffering. The underlying principle has great benefits such as this, and therefore these transformations are revealed. The eight verses from "Great Sage and Dharma King" is the seventh category, the praise of the two mysteries of the Buddha's body and speech. This has three parts. The first is the initial verse that wishes to praise the two mysteries and first points to the master of the two mysteries. The second part is the next line that briefly praises the mystery of the body. The third is the six lines that praise the [Buddha's] mystery of speech. All those born by the four methods in the six realms each see the Worldhonored One and think that he is of the same kind as themselves, hence it is called the mystery of the body; because this is only attained by buddhas, it says "unique.

The third part, the praise of the mystery of speech, itself has three mysteries. The first is "The Buddha proclaims the Dharma with a single sound, and sentient beings each understand it according to their own type, all of them believing the World-honored One to be speaking their own language. "

The Buddha preaches the Dharma with a single voice yet two people, one from the east and the other from the west, each hear it in their own language. The second is "The Buddha proclaims the Dharma with a single sound, and sentient beings universally receive and practice it and thereby attain benefit, each and every one according to their own understanding. " This means

that that which [beings] hear is not the same—some, for example, hear [the truth of] the origin of suffering [and others hear different teachings]. The third is "The Buddha proclaims the Dharma with a single sound, and some are afraid, some are joyous, some give rise to feelings of aversion, while others eradicate doubt.

" This means that the understandings born of

[the Buddha's preaching] are not the same. Some hear the truth of suffering 30

Chapter One: Buddha Realms

as harsh words, and so give rise to fear and then aversion. Others hear the truth of suffering as gentle and nurturing words, and so give rise to joy and eradicate doubt. Although it is simply like this, there are some problems with [the interpretation of] "single sound.

Let me first give Dharma Master Fakong's interpretation: the profound essence is absolute and without a single sound; it is only in the world of the manifested transformations that there are the ten thousand distinctions [among sounds]. This single sound is discussed just in terms of those who have heard it. Imagine if two people, one from the east and one from the west, heard the Buddha preaching the Dharma. The person from the east thinks that he taught [the truth of] suffering, while the person from the west thinks that he taught [the truth of] the origin of suffering. They would then argue with each other, one saying,

"The Tathāgata taught [the truth of] suffering, but you say he taught the [truth of the] origin of suffering—you are wrong. " [The other

would say,] "The Tathāgata taught [the truth of] the origin of suffering, but you say that he taught [the truth of] suffering—you are wrong. "

Now because each of these two people is taken by their own particular interpretation, they hear only a single sound. But this [interpretation] isn't so neat. If you say that there is one sound for each of the people involved, then if there are two other people and there is the simultaneous teaching of suffering and the origin of suffering for one, and the simultaneous teaching of the extinction of suffering and the path that leads to the extinction of suffering for the other—there would then be two sounds for each. In the end, how is this different from the ten thousand sounds in [the world of] manifestation? My interpretation is a bit different. That is, because hearing two [different things] does not constitute two, the Buddha himself only speaks with one sound. But this [interpretation] too is not so neat. Wouldn't this mean that everything that these two people heard was without cause? Isn't there a cause? If all of it was without cause, then what they were hearing would be false and arbitrary and there would be no praising of the Buddha. If there was a cause, then these two people are both right; how then could you say that there are not two [different things that are] heard?

If both are right, then why is "single sound" a problem? To comment, the power of the Buddha's knowing is never without reason, and so it makes no sense to say that there is no cause. However it is not of a fixed perceptual 31

25c

Expository Commentary on the Vimalakīrti Sutra

attribute, and so it doesn't make sense to expect it to be of a fixed expression either. Therefore, hearing two different things is not a problem because the perceptual attribute of that which is lacking a fixed existence means that there is not a single perceptual attribute [that applies to it]. Again, Zhonggong's analysis says that the profound essence is without language and there is but one ultimate. But those who experience it are each different and do not receive it as one. To speak of a "single sound" is to enfold the manifestation in the explanation of the essence, and thus it says "single. "

But there are some questions about this—if the distinctions of the ten thousand virtues exist within the essence, how can the essence be called "single"? In any case, I have yet to find a definitive interpretation [of these matters]. My own thought is that although the ten thousand virtues are distinguished, the essential nature is single and complete.

Dharma Master Sengzhao understands this to say that a "single sound" is a mystery [of the Buddha's speech] but the meaning is difficult to understand. Another understanding has it that the first instance of "single sound" [in the sutra] refers to a single language and means that when preaching to a person from the eastern regions the Buddha preached the Dharma using the single language of the eastern regions, yet the ten thousand different kinds [of beings] all [hear the teaching] in their own language. The next use of "single sound" refers to the "one" within the Dharma that was taught. In order to accommodate those who [needed to hear the teaching of] suffering, the Buddha thus taught the single [sermon] on suffering, though some heard a sermon on suffering and some heard a sermon on the cause of suffering. The next use of "single sound" also refers [to the one teaching] about suffering that gives rise to different understandings; this is similar to the above interpretation. This understanding has the virtue of agreeing with the text, but doesn't solve all the problems. That is to say, the distinguishing of suffering, the cause of suffering, and the two languages of east and west is entirely a distinction that comes from the person who receives [the teaching]. How could it be that in the Way of the Tathāgata there is only the language of a single region? Or that [the Buddha] would only teach a fixed, single sermon on suffering? Again, I have yet to hear a definitive explanation. However, my own thought is that these 32

Chapter One: Buddha Realms

are all just provisional explanations. If you don't push the analysis further, it will stop here. If you work at it, nothing is impossible. The four verses from "We bow to [the unflagging vigor of your] ten powers" are the eighth [category of praise], praise of the twin virtues of the Buddha's knowing and his eradication [of entanglements]. There are two aspects to this [praise], the first of which is the two verses that praise the Buddha's knowing, and the second of which is the two verses that praise his eradication [of entanglements]. The praise of his knowing can be understood. Within the praise of his eradication [of entanglements], the first verse praises his eradication of the causality of limited, ordinary [samsara] and the latter verse [praises his eradication of even] the causality of miraculous transformations [in the samsara experienced by bodhisattvas]; these can be understood.

The three verses from "knows [the nature of the comings and goings of] all sentient beings" is the ninth [praise], the praise of the Buddha's two knowledges of truth and convention. This has two divisions: the first is the initial one-and-a half lines that praise the Buddha's knowledge of the world. The one-and-a half lines from "Constantly within [the cultivation of emptiness and tranquility]" is the praise of the Buddha's knowledge of truth; this can all be understood. From "At that time the elder's [son]" is the second aspect of [Jewel Accumulation's] inquiry, the actual question. This has two aspects. The first gives the objective of the inquiry, showing that the inquiry is not just for himself but indeed for all five hundred elders' [sons]. The second aspect, from "wish to hear,

" is the actual inquiry. Within this there are the two questions about cause and effect. "We wish to hear how to obtain the purity of a

buddha realm" is asking about the effect.

"We only ask that the World-honored

One explain for the bodhisattvas the practices by which those lands are purified" is asking about the cause. Now, because the reason for these two questions is the revelation of the pure lands within the combined canopies, some issues arise. That is, because this was manifested by the Buddha's miraculous powers, in principle they must be real lands; hence, the inquiries about the ultimately pure land obtained upon buddhahood and the bodhisattva practices that purify the lands.

26a

Expository Commentary on the Vimalakīrti Sutra From "The Buddha said,

'Excellent, excellent!'" is the fifth item [of the beginning of the specific introduction], the Tathāgata's extensive explanation of the cause and result of the pure land in answer to [Jewel Accumulation's] inquiry. This unfolds in three levels. The first is the assent to give the teaching; the second, from "The Buddha said,

'Jewel Accumulation, the types of sentient

beings,

'" is the actual answer to the question. The third is from "Śāriputra had the thought" and explains [Śāriputra's] doubt. The first, the assent to the teaching, is further divided into two items. The first is the Tathāgata's assent to give the teaching. The second is Jewel Accumulation's respectfully listening as instructed. These can be understood. The second aspect, the actual answer, has two parts. The first is the answer to the inquiry regarding the results, the aforementioned "We wish to hear how to obtain the purity of a buddha realm. " The second is from "Jewel

Accumulation, you should know that a sincere mind is the pure land of a bodhisattva,

" and is the answer to the inquiry regarding the cause, the aforementioned, "We [only] ask [that the World-honored One] explain for the bodhisattvas the practices by which those lands are purified. "

The first, the answer to the inquiry about the result, has three parts. The first is the actual answer. The second is from "Why is this?" and is the explanation of the answer. The third is from the next "Why is this?" and is an additional explanation. The first is the actual answer.

"The types of sentient beings are the buddha

lands of the bodhisattvas.

" The difference between the pure and the defiled with regard to the realm [in which beings dwell] is all experienced due to the virtue and evil of sentient beings. Therefore this means that sentient beings necessarily determine their own realms. The knowledge of the Sage, however, is perfectly unified with the underlying principle of suchness and has long since exhausted the limits of name and perceptual attribute (nāma-rūpa), having neither this nor that, neither attachment nor aversion. They already have vast space as their physical form and the illumination of the ten thousand dharmas as their mind. How can name and perceptual attribute measure him? So too, how can [a land] be determined as "his land"?

Nonetheless their compassion is neverending and they bestow the teaching according to spiritual capacity; thus, there is no place where there are 34

Chapter One: Buddha Realms

sentient beings to which they do not go, and so it says that "the types of sentient beings are the buddha lands of the bodhisattvas. " However, Jewel

Accumulation's question above was really about how to achieve the Buddha's pure land, and so what does it mean that this answer only mentions the buddha lands?

I interpret this as meaning that although the Tathāgata is primordially without his own land, he makes sentient beings that are to be transformed become the buddha lands. Sentient beings are all in either a pure land or a defiled land, and so the Tathāgata similarly accords with this in order to bestow the teachings. Now, if only the pure lands were mentioned in the answer or [the answer] only considered the buddha lands of those sentient beings in the pure lands, then the sentient beings of the defiled lands would be left out. Therefore "buddha land" is given as the common answer [for both], and it does not speak of the Buddha's pure land. However, if the many buddhas and bodhisattvas are essentially without [their own] lands and the types of sentient beings that are to be transformed become the buddha lands, then shouldn't the direct reply be that all the worlds of the ten directions are the buddha lands of the bodhisattvas? What is the point of being so circuitous and saying,

"The types of sentient beings are the

buddha lands of the bodhisattvas"?

I interpret this to mean that this reply also intends to make generally clear that the buddhas and bodhisattvas do not fix lands as their own. If it were directly stated that the worlds of the ten directions are the buddha lands of the bodhisattvas, then it wouldn't make clear that the buddhas and bodhisattvas do not fix realms as their own. Thus it uses a roundabout answer in order to make clear that the buddhas do not establish lands [as their own]. Another question: Jewel Accumulation only asked about achieving the Buddha's pure land and did not ask about the bodhisattvas' lands. Why then does the answer include the bodhisattvas?

I interpret this as follows: if you want to show that [the buddhas] do not fix lands as their own, then all [bodhisattvas] above the seventh level are the same as buddhas in not having [their own] lands. If you only said "buddha lands" in your answer, then beings would think that the determination of "not having [their own] lands" only applies to buddhas and not to bodhisattvas. Then it wouldn't be clear that [bodhisattvas] above the seventh level are the 26b

Expository Commentary on the Vimalakīrti Sutra

same as the many buddhas in terms of not having [their own] lands. Therefore, bodhisattvas are also included in the answer.

From "Why is this?" is the second [aspect of the answer to Jewel Accumulation,] the explanation of the answer. This has two parts: the first is the explanation of the reward [lands] of sentient beings; the second, from "Because of the many sentient beings,

" is the explanation and clarification of the

Buddha's response land.

There are two kinds of realms: (1) the reward lands of sentient beings, and (2) the response lands of the Tathāgata. The Tathāgata enters both lands equally to bestow the teachings; this indicates that the meaning is related to the master of the teachings, and so all are taken as buddha lands. This is why it says that "the types of sentient beings are the buddha lands of the bodhisattvas. " If, however, we differentiate the two lands, that is, the reward [land of sentient beings] and the response [land of the Buddha], even though the [reward land of sentient beings] is fundamentally a result of the teachings of the Sage, it is actually experienced according to the virtue and evil of sentient beings. Therefore we discern it as related to sentient beings. Although the response land [of the Buddha] is fundamentally a result of the spiritual capacity of beings, it actually appears because of the Tathāgata's supernatural powers; therefore we discern it as related to the Tathāgata. There might be a question about this, namely, if the buddhas are without [their own] lands, shouldn't we simply say that they are without [their own] lands? What is the reason for going to all the trouble to say that "The types of sentient beings" are the buddha lands?

"According to their transformation of sentient beings, bodhisattvas acquire buddha lands.

" This clarifies that, in their time as bodhisattvas and in accordance with transforming sentient beings according to their abilities and natures, they teach and cause [beings] to cultivate virtue and experience the two realms of purity and defilement. When the bodhisattvas' practices are complete and they become buddhas, they return to enter into [the world] and bestow the teachings. Thus the meaning is related to the master of the teachings, and so it says "buddha lands.

If the point was just to explain about the teachings of the present time, then it should say "the bodhisattvas, according to their transformation of 36

Chapter One: Buddha Realms

sentient beings.

" However, in order to clarify the teaching activities [of the bodhisattvas] during their period of training, it says, "According to their

transformation of sentient beings, bodhisattvas acquire buddha lands. "

"According to their discipline of sentient beings, bodhisattvas acquire buddha lands.

" This also has the same meaning. Between these two verses, the former verse is explained in terms of the sentient beings of the five vehicles (humans, deities, śrāvakas, pratyekabuddhas, and buddhas and bodhisattvas); the latter verse is distinct and is explained in terms of the sentient beings of the three vehicles. Why? Because the first verse simply says "transformation. "

"Transformation" is a term common to the five vehicles. The latter verse says "discipline.

" "Discipline" is understanding the underlying principle. Understanding the underlying principle is not possible for the vehicles of humans and deities, and hence the certainty of this [distinction between the five vehicles and the three vehicles] is known. "They obtain buddha lands according to whatever realm sentient beings need to enter into the Buddha's discerning awareness. " This is interpreted

as referring to the [Buddha's] response land. It also illustrates that the various attributes of the response lands are manifested according to the spiritual capacities and aspirations of sentient beings, causing them to enter into the Buddha's awareness. Therein they bestow the teachings, which means that it is related to the master of the teachings; hence it says, "buddha lands.

"They obtain buddha lands according to whatever realm sentient beings need to arouse the faculties of the bodhisattvas. " This has the same meaning,

except that the previous line about "enter into the Buddha's discerning awareness" is interpreted to refer to the first [bodhisattva] level and above, while this line,

"arouse the faculties of the bodhisattvas,

" refers to the abodes below

[the bodhisattva ranks].

A question about entering [the world and] bestowing the teachings: Although there are differences of broad or narrow, the bodhisattavas are able to respond skillfully to all kinds. What does it mean that in the actual answer [to Jewel Accumulation's question] given above, the bodhisattvas are also mentioned in the answer, but here, in the explanation of the answer, it only deals with the Tathāgata entering [the world] and bestowing the teachings, and thus it refers to buddha lands? Why doesn't it deal with the bodhisattvas' bestowal of the teachings as bodhisattva lands? 37

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Expository Commentary on the Vimalakīrti Sutra

Answer: That bodhisattvas are also mentioned in the actual answer above is as previously explained. That in the explanation of the answer only the Tathāgata's entering the world and bestowing the teachings is given has, in short, two meanings. The first is that Jewel Accumulation's question above is primarily about the buddha lands and not about the bodhisattva lands. The second is that the purification of another land and making it their own [buddha] land occurs only above the seventh level. Below this are actual lands. That the ultimate purity is without [buddha] lands shows that it is only said about the buddhas. These are the two meanings. Hence, here in the explanation of the answer, it only mentions the Tathāgata entering the world and bestowing the teaching, thereby illustrating the attributes of the land. Another question: In the reward lands there actually are sentient beings to be transformed, and therefore truly [those lands] ought to be entered and [the teachings] given to them. Therefore, the meaning of this is related to the master of the teachings, and so they are referred to as buddha lands. Response lands, however, are only manifestations and not real; so for which sentient beings are the teachings given such that they are referred to as buddha lands? This is interpreted to mean that although there are no real sentient beings, it is not that they are nonexistent in the response [land]. For sentient beings in the response [land] the teachings should be given. Because the teachings are bestowed within the response [land], the meaning is related to the master of the teachings and so it is referred to as a buddha land. To pass on a more remote meaning, although there are no real sentient beings within the response [land], there really are those that benefit because of the response [of the buddhas]; for this reason, it is a buddha land. Now, within the reward land the causal period is also present, but in the response land only the result is seen. Another interpretation takes these three things as above. However, "According to their transformation of sentient beings bodhisattvas acquire the buddha lands" does not separately mean the teaching and transformation as the causal period [of their obtaining the buddha land], but says only that because of the place in which sentient beings are being transformed, it is taken as a buddha land. Therefore, it says that "The types of sentient beings are the buddha lands of the bodhisattvas.

Put more thoroughly, [it would read],

"Why is this? According to their

transformation of sentient beings, the many buddhas and bodhisattvas obtain 38

Chapter One: Buddha Realms

the buddha lands and bodhisattva [lands].

" This reading gives both [buddhas

and bodhisattvas]. The response land is also thus. Accordingly, because of the response land, the place where sentient beings enter the path is taken as a buddha land.

From "Why is this" is the third level clarifying the above explanation. Within this is the explanation of the teaching and an illustration with a metaphor.

There might be a question about this. If upon becoming a buddha there is no fixed existence of lands, then during the period as a bodhisattva they should transform sentient beings by means of the teaching devoid of perceptual attribute, and thereby cause them to obtain omniscience. What is the reason that they [obtain] a buddha land by encouraging [sentient beings to strive] for a pure land, returning and entering [the world] in order to give the teachings? Interpretation: During their days in the causal stage, bodhisattvas encourage obtaining the pure land, but this is not actually for their own sake. Rather it is certainly because they wish to richly benefit myriads of living beings. The explanation of the response land is also like this. To explain the question [further]: if there are no [buddha] lands, then one should say straightaway that there are no [buddha] lands. Why go to the bother of making up the response land and taking it as their land? Explanation: Again, it is because they wish to transform beings. Second, an explanation by way of an example is given. [In the example,] "person" refers to the body of the bodhisattva who wishes to obtain the pure land.

"Building a house" is a metaphor for the mind that wishes to obtain the land. This illustrates that if a person wishes to build a house he must use the land as well as [the empty space in] the sky.

The internal correspondence [of this simile] is that because the bodhisattvas broaden the path of the Buddha above and transform and nurture living beings below, they arouse the mind to achieve the two lands, the reward land and the response land. They do not use only [the empty space in the] sky, [that is, the teaching of emptiness].

"If they try to build it in the empty

space in the sky they will never be successful.

" This means that if a person

tries to build a house in the [empty space of the] sky alone and not on land, [that is, not making use of the reward lands and the response lands in order to transform and nurture living beings,] he will be unsuccessful. It should 39

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Expository Commentary on the Vimalakīrti Sutra

also say that if a person tries to build only on the land and does not make use of [the empty space in] the sky, he will likewise not be successful, but the text is abbreviated. The internal correspondence [of this simile] is also like this—if both of these two things are not complete, then the bodhisattva's mind for obtaining the [buddha] land likewise will be incomplete. Another way of interpreting this is that a house must be built [both] on land and in the [empty space of the] sky. The internal correspondence [of this simile] is that because bodhisattvas wish to perfect both the practices of emptiness and the practices of existence, they arouse a mind to achieve the [buddha] land.

"If they try to build it in the empty sky they will never be successful. "

This says that if they only understand emptiness but do not transform beings within existence, they will likewise be unsuccessful in arousing the mind to achieve the [buddha] land. This is how Zhonggong understands it. The internal correspondence [of this simile] should be thus understood. Yet another understanding is that if buddhas are without lands, then we should straightaway say there are no lands; what then is the reason that [their] entering another land and bestowing the teachings is taken as [achieving] their own buddha land?

Interpretation: Entering [the lands], bestowing the teachings, and taking another land as one's own land is not without purpose—it is because they certainly wish to richly benefit sentient beings.

The interpretation of the example is also like this. Taking another land as one's own land is certainly because they wish to perfect sentient beings— it is "not in the [empty space of the] sky.

" Where it should read,

"Buddhas

and bodhisattvas vow to obtain the buddha realms,

" it is abbreviated and

only lists one, [the bodhisattvas]. Seeking the meaning of this text, it also seems to illustrate the causal period.

From "Jewel Accumulation, you should know" is the second [level of the fifth item of the beginning of the specific introduction], the answer to the question about the cause [of obtaining the pure buddha lands]. This unfolds in three aspects: (1) the first is the actual explanation of the ten thousand virtues that are the real cause of the pure lands; (2) the second is from "Like this, Jewel Accumulation,

" and illustrates that the many practices are all

accomplished together and not isolated from each other; (3) the third is from 40

Chapter One: Buddha Realms

"Therefore, [Jewel Accumulation,] if a bodhisattva . . . , " and is the exhortation

to [cultivate] the cause of purity.

The first aspect, the actual explanation of the ten thousand virtues that are the cause of the pure lands, has seventeen aspects in all. It is not necessary to enumerate them all; it is acceptable to interpret them following the text. "A sincere mind is the bodhisattva's pure land.

" This means that when bodhisattvas are cultivating the cause [of the pure land], their self-cultivation is to develop a sincere mind devoid of perceptual attribute with which to teach sentient beings and cause them to develop a sincere mind. The bodhisattva's sincere mind, devoid of perceptual attribute, thus experiences the fruits of buddhahood.

The sincere mind of sentient beings marked by perceptual attribute is their own experience of the pure land. While the sincere mind of sentient beings is taken as the actual cause, for bodhisattvas the sincere mind is only taken as an indirect condition. Here we are using "condition" in response [to the question of] cause. Therefore we say that the bodhisattva's sincere mind is the cause of the pure land.

"Sentient beings who do not flatter will be born in their realm" means that bodhisattvas skillfully teach sentient beings and cause them to cultivate a sincere mind that, in return, does not flatter; this enables them to be born in that bodhisattva's realm. If sentient beings do not cultivate a sincere mind, then that land will not be accomplished. It says "sentient beings who do not flatter will be born in their realm" in order to disclose this meaning. Therefore, because it is evidently the sincere mind of sentient beings that brings about their experience [of the pure land], then in fact it is the sentient beings' pure land. Nonetheless, the fact is that the original condition is the bodhisattvas' perfected practice, achieving buddhahood, then returning and entering [the world] to bestow the teachings, thus it actually is related to the master of the teachings; therefore it is called "their (the bodhisattvas') realm. "

The following sixteen items can be understood by this example. There are, however, two kinds of virtues. One is the virtue of the practice and the other is the virtue of the reward.

It first says,

"sincere mind"

—this is the virtue of the practice; afterward

it says,

"do not flatter"

—this is the virtue of the reward. There are four types 41

27b

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Expository Commentary on the Vimalakīrti Sutra

of causes. The first is that similar attributes give rise to each other; this is called the consistency cause. This means things such as first cultivating the sincere mind that later returns [with the result that one] does not flatter. The second is that different kinds give rise to each other; this is called the retribution cause. This is like good and evil giving rise to suffering and joy. The third is the mutually aiding cause. This is like the practice of generosity that is the cause that gives rise to being moral. The fourth is the similarity cause. Among the causes of the reward there is one cause that is foremost—such as not taking life, which leads to a long life.

Among these seventeen virtues some have all four causes, some have two or three of the causes, and some simply have one cause. This can be judged by looking at the text. We will abridge this and just give ten questions and answers in order to show what we mean.

The first question is that Jewel Accumulation's inquiry was only about the actual cause of the many bodhisattvas' [purification of the buddha lands]. He did not ask about the actual cause of the sentient beings' [attainment]. Now, however, you say that the bodhisattva's sincere mind is the indirect cause and only the sincere mind of the sentient being is the actual cause. Then, following your words, if the bodhisattvas are devoid of the actual cause, doesn't your answer make the condition into the cause, and so aren't you not really answering the question?

Answer: The bodhisattvas are in fact the true cause, but this is concealed and not answered. It is also said that the question is not really answered. However, the bodhisattvas do not essentially have the intention to themselves be the actual cause. They only wish to liberate sentient beings from their manifold sufferings. Therefore they teach them to cultivate a sincere mind and cause them to experience the pure land. Hence, the fact of the actual cause is surely the sincere minds of sentient beings. It is simply that when speaking of the bodhisattvas in the answer, it refers to the condition as the cause. The second question is that you say the bodhisattvas are fundamentally not the actual cause. The fact of the actual cause is necessarily sentient beings. Now they cultivate a sincere mind and experience their pure land—what kind of sentient beings must they be?

Answer: In all, there are three kinds [of beings] that are born in the pure land. The first is those above the seventh stage up to the diamond [stage]. 42

Chapter One: Buddha Realms

This can be inferred without discussion. Although there is only birth in response [to the needs of sentient beings], there is no real birth. The second is from the [stage of the] initial resolve up to the sixth stage. These beings are born [in the pure land] because of their past karma and the strength of their vows; it is not that they are experiencing joy now and so arouse the mind, producing the cause of birth. The third is ordinary worldlings among those outside the path; there is nothing to discuss about them—they receive the bodhisattvas' transformative teachings, arouse the will to cultivate a sincere mind, and experience birth in the pure land. They are without doubt within the shared ranks of ordinary people.

The third question: In the above answers about the result, both the pure and the defiled are given as the buddha lands. Taking this as an example, even if there is purity and defilement in the cause, the answer is given based on the Tathāgata. In this example it is surely the case that in the previously given answer about the result, only the sentient beings of the pure land are given as the buddha land.

Answer: The Tathāgata is essentially without his own land. It is only for the sake of the sentient beings that are to be transformed that he makes buddha lands, and so [buddha lands] are within both purity and defilement. The Tathāgata accords identically with both in order to bestow the teachings, and both pure and defiled become the buddha land.

In the [Buddha's] answer [to Jewel Accumulation's question,] only the pure [land] is mentioned. In brief, this has two meanings. The first is that, in the question above, Jewel Accumulation only asked about the cause of the pure [lands] and did not ask about the cause of [obtaining] a defiled [land]. The second is that the compassionate nature of the Sage only wishes to bestow purity and not defilement. Sentient beings' desires and aspirations, however, are not the same and do not accord with the mind of the Sage. Thus he is in accord with that which will support every practice, and so too he encourages the cause of defilement and liberates them from the many sufferings of the three evil destinies. If you inquire as to the real intention of the Sage, it is only [to encourage] purity; this is why the answer only mentions the cause of purity. The fourth question: Because the land is ruled by fetters, the buddhas are primordially without their own land; likewise the bodhisattvas don't seek [their own land]. Only through the nonexistence of perceptual attribute do 43

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Expository Commentary on the Vimalakīrti Sutra

they teach and transform sentient beings, causing them to enter the path of the Buddha. Why, then, do they encourage the cause of [attaining] purity and thereby make them obtain this land of fetters? Non-Buddhist texts say that you should not give to people that which you do not yourself want. The differences between Buddhists and non-Buddhists aside, surely this is not at odds [with a Buddhist position]?

Answer: It is not at odds [with a Buddhist point of view]. However, the spiritual roots of each sentient being differ and their desires and aspirations are not the same. Hence it is not possible simply to transform them by means of the [teaching] devoid of perceptual attribute. Some in the defiled world have deep obstacles of the five degenerations and are not easy to transform. Because birth in the pure land is free of these obstacles of the five degenerations, transformation is easy. Thus they are first encouraged to [cultivate] the cause of purity and made to experience the pure land, but in the end their intent is [to obtain] the same equality of being without [their own] land. The fifth question: As previously said, birth in the pure land is free of the obstacles of the five degenerations and is a basis for studying the path, and therefore the pure land is encouraged. Is it the case, then, that somebody who is once born in the pure land will never again return to the three evil destinies, or will they return? If there are those who return, then isn't birth in the pure land without benefit?

Answer: If a person of superior pure karma is born in the superior level of the pure land, they might, due to their vow of wishing to transform sentient beings, take birth in the three evil destinies; but there is actually no returning and experiencing the evil [destinies]. If a person of inferior pure karma is born into the inferior level of the pure land, it is simply not fixed, and some may meet with virtuous conditions, increasingly cultivate that which is devoid of perceptual attribute, and not return. [On the other hand,] if it is not like this, [that is, those of inferior pure karma do not meet with virtuous conditions nor cultivate that which is devoid of perceptual attribute,] why don't they return? Whether one returns or doesn't return, once born in the pure land, the rewards are greatly superior to that of the defiled lands. Therefore the sages warmly and sincerely encourage [beings] to cultivate purity. The sixth question: It is always said that prior to the sixth mind are the ranks from which one can regress. Therefore some interpretations say that 44

Chapter One: Buddha Realms

one regresses to a śrāvaka,and other interpretations say that one will commit the four types of grave offenses and the five heinous crimes if one regresses. You have already said that if one arouses the will to cultivate the sincere [mind] and experiences the pure land, he or she is certainly within the shared ranks of ordinary people. This is the way in which it is below the sixth level of mind. How is it, then, that those who are within the shared ranks of ordinary people, and due to the superior level of their pure karma are born into the superior level of the pure land, do not retrogress?

Answer: In brief, there are two types of ordinary people in the outer ranks who enter the initial mind: the first is the one who cultivates the superior level of pure karma and enters the pure land from the superior level; they do not retrogress. The other is those for whom it is simply not fixed, even though they have entered [the stage of the intitial mind].

The seventh question: If ordinary people of the outer ranks first produce the [cause of] the three evil destinies, they will then experience evil retribution. But if they are taught and transformed by the bodhisattvas and according to the teachings cultivate the pure karma of the superior level, which retribution will they receive first? If the evil retribution is experienced first, then what use is the pure karma? If the pure karma is experienced first, is the evil karma extinguished and they then go [to the pure land]? If it is extinguished and they go [to the pure land,] we can say then that those who enter the initial mind from the superior level of the pure land will never again retrogress into evil. If [the evil retribution] is not extinguished, then, even though they are within the pure land they still have evil karma. How can you say that birth in the superior level of the pure land will never return to evil? Answer: If the strength of the pure karma is stronger, then the pure retribution is received first; if the evil karma is superior, then the evil retribution is received first—it can be reckoned according to the weight [of the karma]. The Sutra of Immeasurable Life(Wuliangshou jing) says,

"Only excluding

those who commit the five heinous crimes and slander the Dharma. " But

this refers to [having a believing mind] for even a single thought. It does not speak of those who practice their entire lives until they die. If the two kinds of karma are equal, then the first to ripen will be experienced first. But if the two kinds of karma are equal, then what makes one ripen sooner or later?

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Expository Commentary on the Vimalakīrti Sutra

The answer is that it is difficult to comprehend the power of sentient beings' karma, whereby they receive retribution. If the pure karma is stronger than the evil karma, and the evil karma is not extinguished, how is it possible that evil karma remains even in the pure land and thus evil is never ended? On the other hand, suppose it is not extinguished and you go [to the pure land]. However, previously you said that, having been born in the pure land, wherever you turn all teach the true path and benefit is gradually [acquired] through [the reality] that is devoid of perceptual attribute—how can it be that evil karma exists and has not been extinguished? In any case, it is clear that once born into the superior level of the pure land, there is no returning to the three evil destinies.

The eighth question: You said that although one might have the karma [to obtain] the pure land, if one's evil karma is stronger then they will first receive the evil retribution; if it is equal, then whichever ripens [first] is experienced first. Achieving pure karma is encouraged but the benefit is not yet clear. Answer: What was said is that those who cultivate a sincere mind and thereby obtain the pure land—this is surely talking about those who cultivate the practice according to the teaching and obtain benefits according to their practice, and not those who do not obtain [the benefit]. And even those who first receive evil retribution—after the evil retribution is exhausted they may encounter virtuous conditions and again arouse the mind of aspiration; adding to their original virtue they obtain birth in the pure land. How can you say that the cultivation of [pure] karma is encouraged but the benefits have not yet been clarified?

The ninth question: Is it the case that the pure land experienced through the same pure karma has three [different] realms? If not, then it is the same as the great void—why is that? If it is the case [that there are three different realms that can be experienced within the pure land], why is it that the place that is obtained is different, even though the karma is the same? Answer: Why wouldn't there be three realms? The place that is obtained is not the same because the state of concentration is different. This is because when in the desire realm a person cultivates pure karma [and so experiences its fruits here in this desire realm, while] those who study concentration in the form realm will experience [those states of concentration] in the site of the form realm. If they study concentration in the formless realm, so too what 46

Chapter One: Buddha Realms

they experience will be in the site of the formless. So the question is: are there differences in the kinds of pleasure in the three worlds? Answer: In just that one world there are the distinctions of superior, middle, and lower. But these are not the distinctions of the three realms. Now, the state of concentration surely has [distinctions of] depth. However, because concentration is only the condition for [discerning] awareness and not the condition for concentration, the kinds of pleasure in the three worlds are likewise without distinction. Another question: If this is so, then, because of this pure karma, does one experience solely the reward of the pleasure, [that is, the joys of the pure land,] and not knowledge and understanding?

Answer: How could this not be a supporting condition [for experiencing knowledge and understanding]? But the actual experience is only like this[— that is, the pure land].

The tenth question: At the time when they are cultivating the cause, bodhisattvas teach sentient beings; perfecting their practice they achieve buddhahood and return to the world to bestow the teachings, and so this means that it is related to the master of the teachings. Moreover, because of this indirect condition it is acceptable to call it "their realm. " But there remains

a doubt. You have already said that for people in the semblance stage to obtain true discernment will certainly require the cultivation of the practice for immeasurable eons.

Needless to say, achieving buddhahood is not simply a matter of several eons. Even being born with an immeasurable life span in the pure land— now, while a bodhisattva completes the practices and obtains buddhahood, surely some sentient beings in the pure lands, conditioned by that which is devoid of perceptual attribute, will eradicate their entanglements and the ordinary [person] will become a sage. Again, others will cultivate myriad actions and for ten thousand million lives experience immeasurable worlds. Why do they not guard the sincere mind and only live in one place? Still, the term "buddha realm" is actually a matter of the master of the teachings and is not discussed in terms of the indirect conditions. Answer: As you said, it is a fact that they are not constantly in one place. Further, this indirect condition is certainly found at the outset of the sincere mind. Still, when those bodhisattvas' practices are perfected and they obtain 47

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buddhahood, they see the import of the conditions that were created in the distant past. Therefore, although they experience innumerable worlds through countless births, they always respond and bestow the teachings in accordance with those places. Further, even if there are other actions that are cultivated, they all arise at the outset of [arousing] the sincere mind, and thus the significance of the distant conditions is not lost. Moreover, there are also those who experience innumerable births in a single place.

The "ten virtuous actions" are the bodhisattva precepts. The precepts are innumerable but here they are abridged and listed as ten. They are complete and there is no vow unaccomplished, and so it says "entirely fulfilled. " With

"serene acceptance" the bodhisattvas cultivate accommodation, and so the auspicious attributes [of those born in their land] are entirely complete. It is shown that it is because of "discerning awareness" that beings are transformed, and so among the three groups it is "those who have right concentration" who are born in their land. At first it is because of the four methods of approaching people that [bodhisattvas] are embraced. Now they themselves cultivate embracing [beings] and are free of the embrace of others; therefore it says,

"embraced by liberation.

Among the "eight difficult situations,

" the three evil destinies, the northern

continent where all is pleasant, and the long-life heavens, are the five difficulties of place. The difficult situation of being born as a worldly philosopher is a mental difficulty. Being born before or after a buddha is a difficulty of time. Being born deaf, blind, or mute is a physical difficulty. People and deities within the four [fortunate] wheels[—that is, virtuous places, virtuous friends, correct aspiration, and prior virtue—]can avoid these eight difficult situations. From "Like this, Jewel Accumulation" is the second aspect [of the inquiry regarding the cause of the pure land], the explanation of the mutual support of the many practices perfected together. The above "sincere mind" illustrates how the pure land is experienced. Hence it now further illustrates that the many practices are all mutually supporting and cannot be perfected individually. "In accordance with their sincere mind, [the bodhisattva] is aroused to act" means that because their minds are sincere bodhisattvas are aroused to myriad acts. Consequently, the sincere mind is the origin of the ten thousand acts. The meaning of this shows that the practices are gradually, subtly, and mutually related.

Chapter One: Buddha Realms

"In accordance with [the bodhisattva] being aroused to act, he gains a profound mind" shows that when the myriad acts have accumulated, then the mind of the Way becomes very profound.

"In accordance with [the bodhisattva's] profound mind, his thoughts are disciplined" shows that because the [bodhisattva's] mind of the Way is profound, he abandons evil and accords with virtue, and his mind is not rough and crude.

"In accordance with the

discipline of his thoughts, his actions are in conformity with the teachings" means that because the [bodhisattva's] mind is flexible and adaptable, having heard [the teachings] he is able to act in accord with the teachings. "In accordance with his actions in conformity to the teachings, he is able to dedicate his merits" means that because his actions are in conformity with the teachings he has heard, he is able to bestow [the teachings and] turn the masses together toward the fruits of buddhahood.

"In accordance with his dedication of merits, he has skillful means" shows that [the bodhisattva's] dedicating his merits without attachment is the source of skillful means in the Mahayana. Up to here [the text] clarifies the bodhisattva as the primary condition.

"In accordance with his skillful means, he brings sentient beings to perfection" establishes the practices that, endowed with the skillful means of the Mahayana, bring beings to perfection.

"In accordance with his bringing

sentient beings to perfection, his buddha land is pure" shows that because sentient beings have established pure practice, he is able to attain the pure land. These two lines clarify that sentient beings are the actual cause. "In accordance with the purity of his buddha land, his teaching of the Dharma is pure" clarifies that the land is pure and without defilement, and so there is purity of the teaching.

"In accordance with the purity of his teaching of

the Dharma, his discerning awareness is pure.

" With purity of teaching, those

followers who receive the teachings are able to attain pure [discerning] awareness. "In accordance with the purity of his discerning awareness, his mind is pure. "

Having aroused pure knowing, the mind is also clarified. "In accordance with

the purity of mind, all of the merits are pure.

" Because the mind is the source

of the ten thousand merits, how could any impure merits arise once the mind is purified? Hence it says "therefore all of the merits are pure. "

All of this clarifies the benefits of the pure land. From "Therefore, Jewel Accumulation" is the third [aspect of the inquiry regarding the cause, namely] 49

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the exhortation to cultivate the cause of purity. As already noted, the pure land is actually experienced because of the virtuous actions of sentient beings. So why is it that now only bodhisattvas are exhorted [to cultivate the cause of purity], but not ordinary people? In brief, this has two meanings. The first is that, for the most part, only bodhisattvas are mentioned in the question and answer, not ordinary people. Therefore, here only bodhisattvas are exhorted [to cultivate the cause of purity]. The second meaning is that if the teachers advance, then the disciples will follow of their own accord, and so they are not encouraged separately.

From "At that time, Śāriputra" is the third part of the Tathāgata's answer to the inquiry [regarding the cause of the pure lands], namely the explanation of [Śāriputra's] doubt, which corresponds to the text and is self-explanatory. This is first unpacked in two parts. In the first the narrator describes the nature of the doubts of Śāriputra, the person being addressed in the sutra. The second, from "The Buddha knew his thoughts,

" is the actual explanation of the doubt.

Now, the reason that Śāriputra gives rise to this doubt is that right before this, in exhorting the cultivation of purity, it says that "[if] the bodhisattva wishes to obtain the pure land then they should purify their minds. "

The second item, the actual explanation of the doubt, has three aspects. The first is the Tathāgata's own interpretation. The second, from "at that time Conch Crested Hair Brahmā King,

" is the directly witnessed account of

Conch Crested Hair Brahmā King. The third is from "at that, the Buddha touched the earth with his foot,

" when the Tathāgata again manifested his

supernatural powers and eliminated the doubt.

The main point of these three is the three kinds of doubts. The first is light and can be removed by being instructed [to abandon it]; the second is medium and is removed by using language [to explain the matter]; the third is heavy and requires miraculous events to be eliminated. Therefore these three levels are used in the explanation.

The first, the Tathāgata's own interpretation, also has three aspects. The first aspect is the Tathāgata's posing a metaphorical question to Śāriputra. The second is from "[Śāriputra] replied" and is his respectful reply. The third is from "Śāriputra" and returns to the Tathāgata and his giving the actual interpretation.

Chapter One: Buddha Realms

The "sun and the moon" are comparable to the Tathāgata, and the myriad forms that are illuminated are comparable to the Tathāgata's pure land. The "blind person who does not see" is comparable to [followers of] the two vehicles. One interpretation takes it that the "sun and moon" are heavenly palaces, and [that the Tathāgata], in the palaces of the sun and moon, is forever illuminating the myriad forms of the world below. The heavenly beings in the sun and moon [palaces] are like the Tathāgata. The sun and moon are like the practices in the Tathāgata's pure land. The five colors that shine on [the world below] are like the rewards of the Tathāgata's pure land. The blind person who does not see has the same meaning as before, [namely, the practitioners of the two vehicles]. From "at that time, Conch Crested Hair [Brahmā King]" is the second aspect, the directly witnessed account [of the Brahmā king]. If the Buddha had simply said that it was the fault of sentient beings [that they do not see the purity of his land] and did not let them actually see it, then sentient beings would still doubt this [type of explanation] as mere words without reality. Therefore, [the second explanation] gives the directly witnessed account of what is seen by the faultless Conch Crested Hair [Brahmā King]. Within this too there are three things. The first is when Conch Crested Hair Brahmā King initially relates what he sees and asks Śāriputra a question. The second is from "Śāriputra" and is Śāriputra's answer relating what he sees. The third is from "Conch Crested Hair Brahmā King" and explains the reasons given by Conch Crested Hair Brahmā King for why you can or cannot see [the pure land].

From "at that the Buddha" is the third aspect [of the Tathāgata's own explanation], the removal of doubt by the manifestation of the [Buddha's] supernatural feat. There are two parts to this: the first is the transformation of the polluted into the pure and eliminating the doubts of those with sharp faculties. The second is from "The Buddha withdrew the supernatural power of his foot" and is the elimination of the doubts of those with dull faculties by taking away the supernatural feat.

Within the first aspect of transforming the polluted into the pure, there are four parts. The first is when the Tathāgata asks Śāriputra about the transformation; the second details Śāriputra's reply about what he has seen; the 51

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third, from "The Buddha said,

" is the Tathāgata's reply; the fourth is from

"When the Buddha manifested this [purity of the land], " and is the actual

details of the elimination of the doubts of those with sharp faculties. Because a pure land had never been seen or heard of in the corrupt world in which we live, [Śāriputra] says "originally not seen nor heard. "

In "My buddha realm is always pure like this,

" the "like" means "such

as.

" This shows that the reward land that he obtains is always as pure as this response land.

"It is like heavenly beings that eat, sharing a jeweled bowl, but in accordance with their virtues and merits the color of the food is different for each. "

There are three ways of understanding this sameness and difference. The first is "different place, different characteristics. " In other words the pure

and the defiled are distinct and separate—the boundaries of the land are not the same. The second is "same place but different characteristics. " This is

like our own corrupt world, which has both purity and defilement mixed together without obstructing each other. The third is "same characteristics but seen differently.

" This is like water of the Ganges River, which appears as water to the virtuous but as fire to the hungry ghosts (pretas). Dharma Master Sengzhao concurs with this opinion.

Inferring from the text, the latter two understandings are possible, but the first is a bit difficult—how? If we say that both the place and the characteristics are different, how can we say that "[heavenly beings that] eat, sharing a jeweled eating bowl, but in accordance with their virtues and merits the color of the food is different for each"?

From "When the Buddha manifested this [purity of the land]" is the fourth, the actual details of the elimination of the doubts of those with sharp faculties.

"Obtained the serene acceptance of non-arising" shows that the Buddha's awareness is entered at the first level. It may also be entered at the eighth level. This also corroborates the above "[Because they bring sentient beings] into the Buddha's discerning awareness according to whatever realm they are in, they obtain the buddha lands.

"Aroused the mind for supreme [awakening]" shows that people below this abode [of the eighth level] entered the first level. This also completes the above "[Because they cause sentient beings to] arouse the faculties of 52

Chapter One: Buddha Realms

the bodhisattvas according to whatever realms they are in, they obtain the buddha lands.

From "The Buddha withdrew the supernatural power of his foot" is the second aspect, eliminating the doubts of those with dull faculties by taking away the supernatural [feat]. When those of dull faculties in the two vehicles saw the purity change back to impurity, they awakened to impermanence and obtained the benefit. The "Dharma eye" means that they obtained the first fruits.

"[Achieved the] elimination of all outflows and [liberation] of mind" means that they achieved the fruits of arhatship. 53

Nguồn: BDK America — English Tripiṭaka (bdkamerica.org).

T2186 Expository Commentary on the Vimalakīrti Sutra

EXPOSITORY COMMENTARYON THE VIMALAKĪRTISUTRA

Front Matters

Copyright © 2012 by Bukkyō Dendō Kyōkai and BDK America, Inc.

Editorial Foreword

Publisher’s Foreword

Contents

Translator’s Introduction

Contents

[Preface]

Chapter 1: Buddha Realms