T2186 Expository Commentary on the Vimalakīrti Sutra

Chapter 4: The Bodhisattvas

Chapter Four

The Bodhisattvas

This is the second aspect [of the third part of the specific introduction], in which Vimalakīrti's virtues are manifested; that is, the directives [given by the Buddha] to the bodhisattvas to [visit Vimalakīrti and] inquire about his illness, thus the title of the chapter. This part unfolds in two levels: the first is the specific directives to four people; the second is the overall conclusion that none of the eight thousand people are worthy [to visit Vimalakīrti and inquire about his illness].

The first one to be directed [to visit Vimalakīrti] was Maitreya Bodhisattva; this section further includes both [the Buddha's] directive and [Maitreya's] declining [to go]. As before, his declining is unpacked in three aspects, the second of which is the explanation of his declining; this is further divided into three parts. The first explains the situation leading to [Vimalakīrti's] criticism; the second, from "At that time, Vimalakīrti. . . , " gives the

actual criticism; the third, from "When Vimalakīrti gave this teaching, "

describes the many benefits received by the assembly at that time as a result of [Vimalakīrti's] criticism [of Maitreya].

The situation that led to [Maitreya] being criticized is that he was already a bodhisattva occupying the place of succession, [that is, the bodhisattva who is to follow Śākyamuni as the next buddha in this world. In the text it says that] in the past he had already explained the practices of the three nonretro gressive stages of the eighth level and above for the deities of the Tuṣita Heaven. One interpretation of this is that although it is actually the eighth level that is called "nonretrogressive,

" it is in the seventh level and below

that the causes of the eighth level are produced; this is what is being called "practices.

" Here Maitreya is described as teaching the practices of the seventh level, and therefore it says "practices for the nonretrogressive stages. "

Now, what was it that led Vimalakīrti to criticize him? Maitreya had four attachments: (1) [attachment to] his belief that his practice was superior, (2) [attachment to] his belief in the prediction [of his future buddhahood], 117

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(3) [attachment to] his belief in the fruits of bodhi, (4) and [attachment to] his beliefs about extinction and nirvana. The first two of these are attachment to the cause, and the latter two are attachment to the result. Now the spiritual capacity of the deities [he taught in the Tuṣita Heaven] was such that he should have taught them the practices of emptiness devoid of perceptual attributes, but instead he taught them [on the basis of his attachment] to these four beliefs. Thus his teaching was at odds with the spiritual capacity [of the audience] and this is what led Vimalakīrti to criticize him. The second item, the actual criticism [of Maitreya], initially unfolds in two items. The first is from the beginning up to "[Bodhi] cannot be attained with the body or mind" and rejects the four things [to which Maitreya] was attached. The second, from "quiescent extinction is bodhi, " broadly explains

the nature of bodhi.The first item, rejecting the four things [to which Maitreya was attached], has three further elements: the first uses "birth" to show that there can be no prediction [of attaining perfect bodhi] in just "one more birth.

" The second, from "If, Maitreya, you receive a prediction, " uses a

sequence [of rhetorical questions] to reject the four things [to which Maitreya] was attached. The third, from "Maitreya, you should make these gods [discard discriminating views of bodhi],

" is the concluding exhortation to abandon

attachments; it can also be said to explain getting rid of the closed mind. The first element, using "birth" to show that there can be no receiving a prediction [of attaining perfect bodhi] in just "one more birth, " is further

unpacked in three parts. The first shows that with regard to existence birth is not fixed, and so there can be no receiving a prediction [of perfect bodhi in "one more birth"]. It also could be that the teaching of impermanence shows that there is no receiving a prediction. The second, from "If [this prediction] refers to birthlessness, " shows that with regard to emptiness birth

too is empty, and therefore there can be no receiving a future prediction [of perfect bodhiin "one more birth"]. The third part, from "Was it because of the birth of suchness [that you received a prediction about your future bodhi]?"

, takes the teaching on the unity of emptiness and existence and shows that because birth is empty there can be no receiving a prediction. The first part, showing that there is no receiving of a prediction with regard to existence, opens up into three areas. The first straightaway problematizes [the possibility of "one more birth"] in any of the three worlds [of 118

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past, present, and future]. The second, from "[Did you receive your prediction] about a past [birth]?"

, is comprised of three lines, separately refuting the determination of which of the three worlds [of past, present, or future "one more birth" could refer to]. The third, from "If it was about a birth in the past, "

again takes up the lack of a fixed existence of the three worlds and gives a negative appraisal [of the possibility that "birth" could refer to any of them]. "Birth" is summarily interpreted in two ways. The first says that after departing this [world Maitreya] will be born a single time in the celestial palaces and attain buddhahood. The other says that from the celestial palaces he will fall for a single birth into a royal family and attain buddhahood. The second problem, separately refuting the determination [of the prediction referring to a birth in the past, present, or future], can be understood. The third area of discussion demonstrates that the three worlds are without a fixed existence and gives a negative appraisal [of the possibility that "birth" can refer to birth in any of them].

"If it refers to a past birth, that

birth is already extinguished,

" and so there can be no prediction [of Maitreya

attaining perfect bodhiin that birth].

"If it refers to a future birth, that future

birth has not yet arrived,

" and so there can be no prediction [of attaining

perfect bodhiin that birth].

"If it refers to the present birth, this birth is nonabiding, changing, and passing into extinction moment by moment, " and

so, again, there can be no prediction [of attaining perfect bodhiin this birth]. The genuine words of the Buddha are then quoted as proof: "At this very moment you are born, grow old, and die.

" This shows that there is no abiding

or resting even for a brief moment. Now, the reason that the authentic words of the Buddha are quoted as proof for only the example of the present is that past and future [lifetimes] are only ideas and not actually [existing at the moment], and so this one quote should be trusted [to also refer to the past and future]. However, precisely because of the actuality of the present, it is difficult to reject it with a single sentence, and therefore the Buddha's words were quoted as proof.

From "If [your prediction of attaining perfect bodhi] refers to birthlessness" is the second part, using emptiness to show that there can be no receiving a prediction [of attaining perfect bodhiin just "one more birth"]. This part begins with "If your prediction of attaining [perfect bodhi] refers to birthlessness.

"

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"Birthlessness is none other than the stage of certainty" means that the comprehension of birthlessness is none other than the stage of certainty of [attaining] suchness.

"Within the stage of certainty there is neither the receiving of predictions nor the attainment of bodhi" shows that there is definitely no receiving of a prediction [of attaining bodhi]. This is to say that within the stage of certainty—emptiness—you do not first receive a prediction and then later attain bodhi.

"How, then, Maitreya, can you have received a prediction [of attaining perfect bodhi] in one lifetime?" concludes the explanation of birth as empty and therefore without receiving predictions [of the attainment of bodhi].

From "Was it because of the birth of suchness [that you received a prediction about your future bodhi]?" is the third part, using the teaching on the unity of emptiness and existence to show that because birth is empty there is no receiving a prediction. The above has only used the separate teachings of emptiness and existence in order to clarify that there is no prediction [of future attainment] because birth is empty. Beings might think that when emptiness and existence are brought together they will then attain [the prediction of bodhi]; this shows that even when emptiness and existence are brought together there is no possibility of attainment. Within this there are three further points: the first establishes the criticism of a determined [existence]; the second, from "If it was because of the birth of suchness, " uses

the underlying principle to explain the criticism; the third point, from "all sentient beings are entirely suchlike,

" concludes the criticism by giving four

[examples of] suchness.

"Was it because of the birth of suchness that you received a prediction [about your future bodhi]?" "Suchness" is another name for emptiness. "Birth"

is another term for existence. That is to say, does Maitreya reckon that if he brings suchness and birth together he can thereby attain a prediction [of future buddhahood]? "Was it because of the extinction of suchness that you attained a prediction [about your future bodhi]?" "Extinction" is also another name for existence. On the other hand, does Maitreya reckon that if he brings suchness and extinction together he can thereby attain a prediction [of future buddhahood]?

One interpretation has it that Maitreya reckons that the underlying principle of suchness gives birth to a knowing that destroys the mental 120

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afflictions, and thus he wishes to bring together a determined [existence and the underlying principle of suchness]. Therefore, this is asking if Maitreya reckons that it is because the underlying principle of suchness gives rise to knowledge that a prediction is attained. Or is it that a prediction is attained because the underlying principle of suchness gives rise to a knowing that extinguishes afflictions?

From "If it was because of the birth of suchness" is the second point, using the underlying principle to explain the criticism. "If it was because of

the birth of suchness that you received a prediction, [you should know that] suchness has no birth" means that suchness is fundamentally birthless. Who could become one with suchness and receive a prediction of [future bodhi]? One interpretation is that this means that if you [think that you] can receive a prediction [of future buddhahood] because the underlying principle of suchness gives rise to knowing, [you should know that] in suchness there is no knowing that can be born.

"If it was because of extinction that you received

a prediction, [you should know that] in suchness there is no extinction" means that suchness is fundamentally without extinction—who could it be that unites with suchness and receives a prediction? One interpretation is that this means that if you [think that you] can receive a prediction [of future buddhahood] because the underlying principle of suchness gives birth to a knowing that extinguishes mental afflictions, [you should know that] in suchness there are no mental afflictions that can be extinguished. From "All sentient beings are entirely suchlike" is the third point, concluding the critique by giving four [examples of] suchness. There are four lines divided into two pairs.

"All sentient beings [are entirely suchlike] and

all dharmas are also suchlike.

" These two lines put the self and the properties

of the self together and show that they are empty, without differentiation; we could also say that this puts sentient beings together with non-sentient [things]. "The myriad wise and holy ones are all also suchlike; even you, Maitreya, are also suchlike.

" These two lines put self and other together and show that they are [empty], without differentiation; we could also say that [these two lines] put guest and host together. Now, showing that all four of these are all empty and without differentiation is to ask how, within nondifferentiated emptiness, he could possibly teach the gods about a prediction of obtaining bodhiwithin one lifetime.

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My interpretation is a little different. First of all, the initial point—that because birth is empty there is no receiving of a prediction—unfolds in only two parts. The first shows that with regard to [the world of] existence there is no receiving of a prediction, and the second shows that with regard to emptiness there is no receiving of a prediction. As for there being no receiving a prediction in [the world of] existence,

"existence" is interpreted as above.

The [second point], however—showing that with regard to emptiness there is no receiving of a prediction—has two parts: the first is straightaway showing that there is no receiving of a prediction within emptiness; the second part, from "Was it because of the birth of suchness,

" is a rejection of the reckoning

that with regard to emptiness you die "here" and are born "there. " The term

"extinction" means "to die.

" This is to say that within emptiness there is fundamentally no dying "here" and being born "there. "

From "If, Maitreya [you received a prediction]" is the second aspect of the rejection of the four things to which [Maitreya] is attached, actually using a sequence [of rhetorical questions] to reject the four things [to which Maitreya] is attached. The rejection of these four things itself has four aspects. The first is the rejection of the prediction.

"If, Maitreya, you received a prediction, then all sentient beings should also receive a prediction [of future awakening]" sets up the comparison. From "Why?" explains the comparison, showing that because the nature of both Maitreya and sentient beings is empty and nondual, the receiving and non-receiving of a prediction [of awakening] is likewise the same.

The second aspect is the rejection of bodhi:"If, Maitreya, you were to obtain bodhi, then all sentient beings too should obtain it. " This sets up the

comparison and "[Because] all sentient beings have the attribute of bodhi" explains the comparison. There are four ways to understand "Sentient beings have the attribute of bodhi.

" The first says that bodhi is the unsurpassed

knowing of the Buddha; that is to say that within ultimate truth the emptiness of Maitreya and the emptiness of sentient beings is of one attribute and not two, and there is no distinction between attainment and non-attainment. Therefore it says,

"If, Maitreya, you were to obtain bodhi, then all sentient beings would also attain it.

" The second way to understand this is to say that

the term bodhimeans "ultimate truth.

" Because Maitreya and sentient beings

all [equally participate in] ultimate truth, it says that "all sentient beings also 122

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attain it.

" The third understanding is to say that the empty nature of sentient beings is none other than the emptiness of the knowing that is devoid of perceptual attributes; hence it says that "all sentient beings also attain it. " The

fourth way to understand this is to say that all sentient beings entirely are possessed of the underlying principle of knowing bodhi; hence it says that "all sentient beings also attain it.

"

[The third aspect is the rejection of extinction:] "If, Maitreya, you attain extinction then all sentient beings also will be extinct. " There are also four

ways to understand this line. The first is as above: because emptiness is nondual, [if Maitreya] attains [extinction], then [all sentient beings should] likewise attain the same [extinction; if Maitreya] does not attain [extinction], then [all sentient beings should] likewise [not attain extinction]. The empty nature of sentient beings is originally empty of its own accord—there is no further extinction and achievement of nirvana. Thus they would say, "without

further extinction.

" The second understanding is that the empty nature of sentient beings is none other than the emptiness of nirvana—there is no further extinction and achievement [of nirvana]. Thus they would say, "without

further extinction, none other than the attribute of nirvana. " The third understanding takes the empty nature of sentient beings to be nirvana; hence they would say,

"none other than the attribute of nirvana, without further extinction. " The fourth understanding says that sentient beings fundamentally possess the underlying principle of extinction; hence they would say, "none other

than the attribute of nirvana; there is no further extinction and achievement [of nirvana].

"

From "Therefore, [Maitreya]" is the fourth aspect, the rejection of [Maitreya's belief that his teaching is evidence of] his superior practice. "Do

not instruct these gods with this teaching.

" "This teaching" refers to Maitreya's

belief in his teaching of the superior practices for the three nonretrogressive stages.

"Truly there is no one who arouses the mind of bodhinor is there anyone who retrogresses.

" "[No one who] arouses the mind [of bodhi]" refers to Maitreya, while "nor is there anyone who retrogresses" refers to other beings in the category of those who have not yet aroused the mind [of bodhi]. One interpretation is that "arouse the mind [of bodhi]" refers to the initial generation of the mind in the abodes below; "no one who retrogresses" refers to the 123

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three stages of nonretrogression from the eighth stage and above. Another interpretation has it that "Do not instruct these gods with this teaching" is the summary conclusion that Maitreya should not instruct the gods by means of the above three things in which he believed, [that is, his prediction, bodhi, and extinction,] and that from "Truly there is nobody who arouses the mind [of bodhi]" is the actual rejection of Maitreya's belief [that his teaching is evidence of his] superior practice.

From "Maitreya, you should make these gods [discard discriminating views of bodhi]" is the third point within the rejection of the four things to which [Maitreya] was attached, the concluding exhortation to abandon attachments. Some say that what comes before this is the rejection of the four things to which [Maitreya] was attached, and from here is the rejection of the closed mind. This has two aspects: the first is the straightforward exhortation to abandon attachment; the second, from "Why?"

, is the explanation of the

exhortation to abandon attachments. This explains that because bodhiis not form, it "cannot be attained through the body"; because it is not mind, it "cannot be attained through the mind.

" One interpretation is that because

bodhiis empty it cannot [be attained] through the body or mind. From "Quiescent extinction is bodhi" is the second point in the actual criticism of Maitreya, the broad clarification of the attributes of bodhi. The above removes and cleanses the myriad attributes—all are empty and unattainable, there is no basis for beings' thoughts. Therefore this shows that with regard to names, the attribute of that which is devoid of attribute is the profound attribute of bodhi.One interpretation says that the above clarifies the emptiness of the person who attains the fruit, and that from "You should make these these gods [discard discriminating views of bodhi]" explains the emptiness of the fruits of bodhithat are attained. In all, this is divided into twenty-five lines, each of which is different. Here I will follow the text with appropriate commentary.

"Quiescent extinction is bodhi.

" Bodhiis the Indian pronunciation and

is a word for the omniscience [of the bodhisattvas that knows] the type of path [that each sentient being requires for salvation]. This knowing illuminates the realm of quiescent extinction; because it takes its name from this realm, it is said that "quiescent extinction is bodhi.

"

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"Because it is the extinction of perceptual attributes. " This explains the

reason that "quiescent extinction is bodhi. " This shows that it is because the

various perceptual attributes do not exist. One interpretation says that the essential nature of knowing is none other than emptiness, and that is why it says that "Because it is the extinction of perceptual attributes, quiescent extinction is bodhi.

" Omniscience is born of the realm [of quiescent extinction], and because the essential nature of knowing is already quiescent no perceptual attributes are attained; hence it says, "Because it is the extinction

of perceptual attributes.

"

"Non-contemplation is bodhi" refers to the knowledge that there exists no object of perception that can be contemplated. "Because it is separated

from the many conditions" means that because the essential nature of conditions is already empty it cannot be contemplated. One interpretation is that this means that because the essential nature of contemplation is empty, it says "non-contemplation.

" "Because it is separated from the many conditions" means that because the essential nature of contemplation is empty it is not conditioned by many conditions.

"Non-acting is bodhi.

" [This means that] knowing does not act on the objects of perception.

"Because it is without mental recollections" means that it is because [bodhi] is without objects of perception which could give rise to mental recollections [that "non-acting is bodhi. "] One interpretation

is that because the essential nature of acting is empty, there is no acting. "Because it is without mental recollections, " there is no acting.

"Eradication is bodhi.

" [This means that] exhausting and leaving behind the many views is bodhi.Why? Because [bodhi] is the abandonment of the many views.

"Eradication,

" however, does not refer to omniscience but is an adornment of that knowing. Because of that adornment, bodhiis illuminated. Another understanding is that this is simply saying that knowing is capable of eliminating the many views, and so it says, "Eradication is bodhi.

"

"Abandoning is bodhi,because it abandons the many false views. " This

means that the essential nature of knowing is the profound severance of false ideas and confused thinking. One interpretation is that "eradication" and "abandoning" are both different names for emptiness. "Eradication is bodhi"

also refers to emptiness, and "Abandoning is bodhi" means that the five views are empty, and therefore this too [refers to emptiness]. 125

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Expository Commentary on the Vimalakīrti Sutra "Obstructions are bodhi, because they obstruct aspiration. " Knowing

obstructs samsaric aspirations.

"Non-entry is bodhi, because it is without desire and attachment. "

Knowing is without desire and attachment; it does not cavort with the perceptual attributes of the six sense objects and [thereby] enter into samsara. Therefore it says,

"non-entry is bodhi.

" One interpretation has it that the

realization of the emptiness of the mental afflictions leads to not seeing the twelve sense fields (the six sense objects and six sense organs) coming together with each other.

"Accordance is bodhi,because it accords with suchness. " Knowing is

empty in accordance with suchness.

"Abiding is bodhi,because it abides in the Dharma-nature. " Knowing

abides in the nature of true emptiness. The essential nature of knowing is empty and it never departs from the Dharma-nature of emptiness. "Arriving is bodhi,for it arrives at the limits of reality" means that knowing arrives and illumines the limits of reality. One interpretation has it that the essential nature of knowing is emptiness and that the ultimate limits are the same as the limits of emptiness.

"Nonduality is bodhi, because it is separated from both thoughts and dharmas.

" This means that knowing contemplates the underlying principle of nonduality.

"Thoughts" refer to knowing and "dharmas" refer to objects; "separated" refers to emptiness. Both knowing and objects are empty and nondual.

"Equality is bodhi,because of the equality of empty space" means that knowing contemplates the underlying principle of impartiality, without highs or lows, as in empty space. One interpretation takes it that this means that both knowing and objects are empty and without distinctions, as in empty space. "The unconditioned is bodhi, because it is without birth, abiding, or extinction.

" This means that knowing contemplates the underlying principle of emptiness and does not see the conditioning of the three states [of birth, abiding, and extinction]. One interpretation is that both knowing and objects are empty and thus unconditioned—the unconditioned is without birth, abiding, or extinction. This is bodhi. "Knowlege is bodhi, for it completely knows the mental activities of sentient beings.

" This means that the full and perfect knowing of the fruits 126

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of buddhahood is fully enlightened about all of the distinct mental activities of sentient beings—this is bodhi.

"Non-engagement is bodhi,for entrances to the senses do not engage. "

Knowing does not see the [six] senses and their objects—the twelve sense fields—engaging with each other.

"Not coming together is bodhi,for it is separated from the karmic influence of the mental afflictions. " Knowing contemplates the mental afflictions

as empty and so too there are no residual karmic influences [of afflictions]. Hence there is no samsara, which is the aggregation of mental afflictions. One interpretation is that not coming together with the objects of the six senses is bodhi,because when there is no coming together [with sense objects] the karmic influences of the mental afflictions are well eliminated. "Non-location is bodhi,because it is without shape or form. " This means

that in the contemplation of emptiness there is no seeing shapes or forms that exist in some location—this is bodhi.

"Provisional designations are bodhi,because names and words are empty. "

This means that knowing contemplates all names and words as empty. "To be like an apparition is bodhi,because there is neither grasping nor rejecting.

" This means that all things are empty. One interpretation has it that because the essential nature of knowing is empty, like an apparition, there is neither grasping nor rejecting.

"The absence of agitation is bodhi,because it is forever calm in and of itself.

" The Buddha's state of concentration is forever calm, and this is bodhi. The essential nature of knowing is none other than emptiness that severs movement and agitation. This is because the underlying principle of the ultimate truth is forever calm in and of itself. "Excellent quiescence is bodhi,because its nature is pure. " This means

that the Buddha is in accord with the underlying principle of quiescent extinction and is forever pure. One interpretation says that the essential nature of knowing is excellent quiescence, primordially pure. "Non-grasping is bodhi,because it is separated from the conditioned objects of grasping.

" This means not seeing objects of perception as things to be grasped.

"Because it is separated from the conditioned objects of grasping" means that [non-grasping is bodhi], because the essential nature of the conditioned objects of grasping is none other than emptiness. One interpretation is 127

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that this means that the essential nature of knowing is none other than emptiness and without grasping, because it is separated from the conditioned objects of grasping.

"Nondifferentiation is bodhi" means that it does not see objects of perception as able to be differentiated. "Because all dharmas are the same" means

because everything is empty and equal. One interpretation is that this means that because the Buddha's merits are all equal it says "nondifferentiated. "

Because of the equality of the ten powers and four fearlessnesses it says "because all dharmas are the same.

"

"Incomparability is bodhi,because it bears no analogy. " There are no

analogies that extend to knowing. One interpretation has it that buddhas cannot be compared to anything below the diamond [stage], and so it says, "Incomparability.

"

"The subtle and sublime is bodhi,because dharmas are difficult to know. "

The essential nature of knowing is subtle and sublime and severs worldly entanglements; it cannot be fathomed by lesser minds—therefore it is said to be difficult to know.

From "World-honored One" is the third item, describing the many benefits received at that time as a result [of Vimalakīrti criticizing Maitreya]. "Therefore

I am not worthy to visit Vimalakīrti and inquire about his illness" is the third part of [Maitreya's] declining, the conclusion that he is not suitable. The second [bodhisattva] instructed [to visit Vimalakīrti] was Shining Adornment Bodhisattva; this section also contains both the Buddha's request and [Shining Adornment's] declining. As before, declining [to visit Vimalakīrti] has three levels, the second of which, the explanation of why he declined, also has three parts: the first gives the situation leading to Vimalakīrti's criticizing him; the second, from "A sincere mind is the site of awakening, " is

the actual criticism; the third, from "When he taught this Dharma, " describes

the benefits that were received as a result of this criticism. There are four aspects of the situation that led to [Vimalakīrti's] criticism [of Shining Adornment]: the first describes Vimalakīrti meeting Shining Adornment; the second aspect is Shining Adornment's paying his respects and inquiring as to where Vimalakīrti was coming from; the third is Vimalakīrti's reply that he was coming from the site of awakening; the fourth is Shining Adornment's then asking where the site of awakening is located. 128

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The reason Shining Adornment was criticized is that if we speak of the underlying principle, then the ten thousand activities of the great beings all skillfully benefit sentient beings because they all lead to the fruit of buddhahood—there are none that are not the site of awakening. But Shining Adornment knew only of Magadha, the site of awakening where Śākyamuni obtained the path. That is, he wondered if Vimalakīrti had come in haste from a distant place or if there were a site of awakening nearby; thus he asked, "Where is

that place?" This is the reason that Vimalakīrti criticized his narrow understanding [of the meaning of "site of awakening"]. The second part [of the explanation of Shining Adornment's declining the Buddha's request] is the actual criticism, which has five further levels. The first, from the beginning up to "because of discarding conditioned [dharmas], "

describes the site of awakening with regard to various activities. The second, from "The four truths are the site of awakening,

" describes the site of awakening in terms of conditions. The third, from "subduing Māras, " describes

the site of awakening in terms of transforming others. The fourth, from "the ten powers and [four] fearlessnesses are the site of awakening, " describes

the site of awakening in terms of turning to the study of the stage of buddhahood. The fifth level, from "Like this, good son, " is the summary conclusion

of the above four levels.

"A sincere mind is the site of awakening, because it is without falsity. "

"Awakening" means penetration (i.e., insight); "site" means judgment. "Awakening" refers to the full and perfect knowing that is the fruit of buddhahood. "Site" is explained as the stage of training, and means that the sincere mind during the training stages is well able to judge virtue and evil and the far-off experience of buddhahood. Hence it says,

"The sincere mind is the site of

awakening.

" "Because it is without falsity" is interpreted to mean that the faith is honest and straightforward, without any falsity. From here down to "The thirty-seven factors of enlightenment are the site of awakening, because of discarding conditioned dharmas" all describe the delightful practices of mental cultivation, the impartial place of spreading the buddha path.

"The resolve to act is the site of awakening, because it is able to skillfully distinguish things.

" Having already established a sincere mind, one is able to skillfully resolve to cultivate myriad virtues. The reason that one is able 129

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to skillfully resolve to act is because one is able to skillfully distinguish things.

"The profound mind is the site of awakening, because it increases merit. "

When myriad virtues have been accumulated, the mind becomes profound; when the mind becomes profound, the many merits increase. "Bodhi-mind is the site of awakening, because of the lack of confusion and mistakes.

" Because of the sincere mind one is able to skillfully resolve to act; because of the resolve to act virtuously the mind becomes the profound mind, and it is the profound mind that transforms into the bodhi-mind. The reason is that [the two practices of] "above, broaden the path of the Buddha" and "below, transform and nurture living beings" are without any confusion or error.

[The next six items,] the six perfections, bring together self-cultivation and transformation of others, and therefore they all are the delightful sites of true awakening. [The next four items,] the four immeasurable minds, are the requisite practices by which the great beings extensively transform sentient beings; hence they are noble sites of awakening.

"The spiritual powers" refer to the five spiritual powers of the causal realm that skillfully enable the six spiritual powers of the result [realm]; hence they "are the site of awakening.

" "Liberation" means the eight liberations.

"Skillful means" indicates that because the skilled investigation of the medicine and the disease is appropriate, multitudes are transformed and they enter the path.

"The four means of attraction" completely lead [sentient beings] and transform [them]. These [latter] two items are both skillful activities used by the great beings to transform beings—they are the requisite practices for perfecting awakening, and therefore it says that they "are the site of awakening.

" "A disciplined mind" refers to cultivating the mind according to the underlying principle of the two truths, understanding in line with the underlying principle, and in accordance with correct insight. If one skillfully accomplishes "the [thirty-seven] factors of enlightenment, " then one

will be able to abandon the conditioned dharmas of samsara; hence they "are the site of awakening.

"

From "The four truths are the site of awakening" is the second [of the five levels of criticism], that is, describing the site of awakening in terms of conditions.

"The four truths are the site of awakening, because there is no 130

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deceiving the world.

" Conditioned by the Four Noble Truths, knowing and understanding are born, and in the end the Tathāgata's fruit of nondeception is obtained. Another interpretation is that the four truths are true and real and not worldly deception.

"Conditioned arising is the site of awakening, because everything from ignorance up to old age and death is unexhausted.

" "Conditioned arising"

means the twelve limbs of conditioned arising, and causes and conditions affect each other without exhaustion. We could also say that causes and conditions are none other than emptiness, and emptiness cannot be exhausted. If we are able to awaken to the basis of cause and condition, knowing will shine of its own accord. If the knowing mind has been illuminated, then the mind of awakening will be perfected of its own accord. Thus it says that "Conditioned arising is the site of awakening.

"

"The mental afflictions are the site of awakening, because of knowing reality as it is.

" Understanding that mental afflictions are none other than emptiness gives birth to clear understanding and the obtaining of buddhahood. "Sentient beings are the site of awakening, because of knowing no-self. All dharmas are the site of awakening, because of knowing the many dharmas to be empty.

" Both of these lines explain mental afflictions in the same way. From "Subduing Māras" is the third level, explaining the place [of enlightenment] in terms of transforming others.

"Vanquishing Māras is the site of awakening, because of being un moved. "

This explains being unmoved by Māras. The Māras are not vanquished because [of a desire] to overpower and harass them but rather a wish to make them change their evil [ways], follow the virtuous, give rise to faith, and enter the path. This is how we understand the activity of transforming others. "The three worlds are the site of awakening, because there is nothing that arises.

" Although [buddhas] exist in the three worlds, there is no karma that binds them because there is simply the wish to transform beings; thus it says that "there is nothing that arises.

" "The lion's roar is the site of awakening,

because there is nothing that is feared.

" In teaching the Dharma and saving

the masses there is not a single thing that is feared, like the roar of a lion. From "The [ten] powers and [four] fearlessnesses are the site of awakening" is the fourth level, describing the site [of awakening] in terms of turning to the study of the merits of the stage of buddhahood. 131

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"The [ten] powers, the [four] fearlessnesses, and the [eighteen] unique traits [of a buddha] are the site of awakening, because there is no error. "

There is no error because evil has long ago been ended. "The three illuminations are the site of awakening, because there is no lingering obscuration. "

The many obscurations have long ago been exhausted and there are no obstructions. "Knowledge of all dharmas in a single thought is the site of awakening, because of the accomplishment of omniscience.

" "Knowledge of all dharmas

in a single thought" refers to the diamondlike mind. "The accomplishment

of omniscience" refers to turning to the study of the omniscience which is the fruit of buddhahood.

From "Like this, good son" is the fifth level, the summary conclusion of the above four levels.

"If bodhisattvas are in accord with the many perfections" means that bodhisattvas above the eighth level illuminate existence and nonexistence equally and are long without any difference in entering or leaving [the ordinary world and the buddha worlds]. Because they are able to mutually accord with the eighty thousand perfections, it says "the many perfections"; this line describes their self-cultivation.

From "Teach and transform sentient beings" describes their transformation of others.

"All of their actions, even lifting their foot or putting it down, come from the site of awakening.

" All things done by bodhisattvas above the eighth

level come from the practice of the ten thousand virtuous merits and lead to buddhahood.

"Abide in the Buddha-Dharma" means to reach buddhahood and dwell there. Viewed from the result of buddhahood, it is taken as "comes from"; viewed from the cause, it is taken as "leaving. " Another interpretation

is that "abide" means that there is no forward movement or cessation [of movement] that does not exist within the Buddha-Dharma. From "When he taught this Dharma" is the third part, the benefits that resulted from [Vimalakīrti's] criticism [of the bodhisattva Shining Adornment]. "Therefore I am not worthy to visit him and inquire about his illness" is the third level [of Shining Adornment's] declining, the conclusion that he is not suitable.

The third [bodhisattva] directed [to visit Vimalakīrti] was Maintains the World Bodhisattva. This also has [the Buddha's] directive and [the bodhisattva's] declining; the three levels of the declining are also as before. The 132

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second level, the explanation of the declining, further has four parts: the first gives the situation that led to [Vimalakīrti's] criticism; the second, from "[I] had not even finished speaking,

" gives the actual criticism; the third, from

"He then said to Māra,

" describes Vimalakīrti's demanding the women from Māra; the fourth, from "At that time Vimalakīrti, " is Vimalakīrti's teaching

the Dharma for the goddesses.

The first level, the situation that led to the criticism, also has four parts: the first describes how Māra arrived; the second is Maintains the World [Bodhisattva] not recognizing Māra; the third, from "I thought, " describes

Māra offering the goddesses to Maintains the World [Bodhisattva]; the fourth, from "Thereupon he said to me,

" depicts Maintains the World [Bodhisattva's] declining to accept the goddesses. The reason Vimalakīrti criticized [Maintains the World Bodhisattva] is that Māra wanted to disturb Maintains the World [Bodhisattva's] meditation. However, he feared that Maintains the World [Bodhisattva] would not associate with him. Because Indra was the Buddha's benefactor and highly respected by his many disciples, [Māra] changed his form into that of Indra and went [to Maintains the World]. However, Maintains the World [Bodhisattva] didn't know this and so he was criticized by Vimalakīrti. From "[I] had not even finished speaking" is the second part, the actual description of his being criticized.

"This is not Indra" criticizes him straightaway for not knowing that Māra had disguised his form. "This is Māra who

has come to disturb you.

" This criticizes him for not knowing Māra's purpose in coming.

From "He then said to Māra" is the third part, describing how Vimalakīrti demanded the women [from Māra]; this has four aspects. The first is his just asking [for the women]. The second, from "Māra was surprised and afraid, "

describes how Māra was afraid and wanted to get away. The third, from "A [voice] was heard in the sky,

" tells of a voice in the sky that urged [Māra] to give [the women to Vimalakīrti]. The fourth describes Māra presenting the women [to Vimalakīrti]: "Māra, frightened and looking this way and that, gave [the women to Vimalakīrti].

"

"You can give [these women] to me; a person such as myself can accept them.

" This is to say that because Maintains the World [Bodhisattva] is a home-departed bodhisattva he should not accept them. Because Vimalakīrti 133

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is a white-robed layman it is alright for him to accept them. The next three parts can be understood.

From "At that time, Vimalakīrti" is the fourth part, [Vimalakīrti] teaching the Dharma to the goddesses. This also has two aspects: the first is the actual teaching of the Dharma; the second, from "At this, the devil Māra, " describes

how Māra, after seeing [Vimalakīrti] teach the Dharma, spoke to the goddesses and said that he wanted to return with them to the heavenly palaces. The first aspect, the actual teaching of the Dharma, has two further elements: the first is the actual teaching of the Dharma; the second, from "All of you have already aroused the intention for enlightenment,

" is a further teaching for

them on how they can take delight in the Dharma in place of delighting in the five desires.

The actual teaching of the Dharma has three divisions: the first is [Vimalakīrti] letting them know that they belong to him; the second, from "Now, you [should arouse the mind for anuttarā samyaksaṃbodhi], " encourages

them to generate the mental resolve [to attain perfect awakening]; the third, from "Thereupon and with a response appropriate [to their needs, Vimalakīrti taught the goddesses],

" [explains] that he taught them in various ways in

accordance with what was appropriate [for their needs]. From "Again he spoke to the goddesses" is the second element, the further teaching [to the goddesses] on the delight of the Dharma. The nature of women is to take delight in what is pleasing. If he did not explain the delight of the Dharma in place of taking delight in the five desires, there was a chance that it would be difficult for them to forget the delights of the five desires; hence [Vimalakīrti] explained how to take delight in the Dharma in place of delighting in the five desires.

Within this too there are four items. The first is Vimalakīrti disclosing the delight of the Dharma and exhorting them to follow it. The second is the goddesses asking about the attributes of delighting in the Dharma: "The goddesses thereupon asked, 'What is the delight in the Dharma?'" The third item

is from,

"He answered,

'Delight is always having faith in the Buddha,

'" and

is the extensive listing of the delights of the Dharma. The fourth is the conclusion: "These are the bodhisattva's delight in the Dharma. "

The third item, the extensive listing of the delights of the Dharma, further unfolds in four aspects. The first is explaining the delight of the Dharma with 134

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reference to the Three Jewels. The second, from "Delight is to abandon the five desires,

" clarifies the delight of the Dharma with regard to the teachings about renouncing evil. The third aspect, from "Delight is to be in accord with the intention for enlightenment,

" explains the delight of the Dharma with

regard to the teachings about cultivating virtue. The fourth, from "Delight is to vanquish hosts of Māras,

" explains the delight of the Dharma with reference to sundry teachings on virtue and evil. Although all things under heaven are woven together, it is still necessary to abandon evil and take up virtue. The basis for abandoning evil and taking up virtue is certainly the Three Jewels; hence the first thing explained is the Three Jewels. Wearying of evil, the second aspect, is purely about self-cultivation. The third aspect, cultivating virtue, illustrates both self-cultivation and the transformation of others; these can be understood. The fourth aspect, the sundry teachings [on virtue and evil], also includes the explanation of both self-cultivation and the transformation of others. "The hosts of Māras" means the four Māras.

"[Delight is hearing] the

profound Dharma [without fear]" means the Mahayana Dharma; because the two vehicles fear [the profound Dharma], it says that "[Delight is hearing the profound Dharma] without fear.

" Another interpretation is that "profound

Dharma" means the underlying principle of non-arising, which makes ordinary people feel fear and disbelief when they hear about it; therefore it says, "not

fearing.

"

The "three gates of liberation" refer to the three gates of emptiness; "the wrong time" means the partial fruits of the two vehicles. "Fellow students"

means those who have aroused bodhicittaand seek the same fruits of buddhahood. One interpretation is that "fellow students" refers in general to [those who share] one's own resolve.

"[Those who are] not fellow students" means

the [followers of the] two vehicles—because [their practices] are not the same as the practices of the great beings, they are called "not fellow students. "

Again, the other interpretation is that in general all those whose resolve is different from one's own are referred to as "not fellow students. "

"Bad friends" are those who accept evil and do not follow the holy teachings. "Good friends" are those who are prudent and follow the holy teachings. "A mind that enjoys purity" means to rejoice in the virtue of others and not be jealous.

135

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Expository Commentary on the Vimalakīrti Sutra "This is the bodhisattva's delight in the Dharma" is the fourth item, the conclusion.

From "At this, the devil Māra" is the second aspect [of Vimalakīrti] teaching the Dharma [to the goddesses, describing how] Māra, after seeing [Vimalakīrti] teach the Dharma, told the goddesses that he wanted to return [with them] to the heavenly palaces. This has seven levels. The first is Māra telling the goddesses that he wants to return to the heavenly palaces. The second, from "The women said,

" is the goddesses telling him that they didn't want to return [to the heavenly palaces with Māra]. The third level, from "Māra said,

'Layman,

'" is Māra's attempt to get Vimalakīrti to relinquish [the women]. The fourth level, from "Vimalakīrti said, " is Vimalakīrti's

letting them go. The fifth level, from "Thereupon the women asked, " is the

goddesses asking how they should behave when dwelling in the heavenly palaces. The sixth, from "Vimalakīrti replied, " is the teaching for them on

how they should behave when dwelling in the heavenly palaces. The seventh, from "Thereupon, the goddesses,

" describes the goddesses paying their

respects and returning to the heavenly palaces with Māra. "I want to return with you to the heavenly palace. " When [Māra] heard

the voice in the sky earlier and, fearful, gave [the goddesses to Vimalakīrti], he didn't really want to [give the goddesses away], so now he wishes to [take the goddesses back] and return [to the heavenly palaces]. The second and the third [of the seven levels] can be understood. The fourth level is Vimalakīrti relinquishing them: "[Vimalakīrti said,] 'I have already let them go; you may take them and leave. '" Vimalakīrti had

originally accepted [the goddesses] in order to preach the Dharma to them; now that he had finished preaching the Dharma, there was no reason for him to be reluctant [to let them go].

"Make all sentient beings entirely fulfill their Dharma aspirations.

" Just as Māra has gotten the women back and fulfilled his aspiration, great beings always cause aspirations to be aroused, hence it says "Make all sentient beings entirely fulfill their Dharma aspirations. "

The fifth level is the goddesses asking how they should behave while dwelling in the heavenly palaces: "How should we stay in Māra's palace?" In the past they too were like Māra, but now they are bodhisattvas. In other words, there is a distinction between truth and falsity—how can they live together with Māra in his palace?

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The sixth level is teaching them how to behave while dwelling with Māra; this has two points. The first is actually giving them the teaching on the inexhaustible lamp and encouraging them to study it; the second, from "Although you dwell in Māra's palace,

" encourages them to disseminate [the

Dharma]. These can be understood.

From "At that time the goddesses" is the seventh level, describing the goddesses paying their respects [to Vimalakīrti] and returning to the heavenly palaces with Māra.

From "World-honored One" is the third level of [the explanation of why Maintains the World Bodhisattva] declined [the Buddha's request to visit Vimalakīrti], the conclusion that he is not suitable [for the task]. The fourth [bodhisattva] directed [to visit Vimalakīrti and inquire about his illness] was Good Virtue Bodhisattva. Within this there are again both the directive [to visit Vimalakīrti] and [Good Virtue's] declining. Within the declining there are also the three levels as above, within the second of which, [the explanation of the declining,] there are three further parts: the first gives the situation leading to [Vimalakīrti's] criticism [of Good Virtue]; the second, from "At that time, Vimalakīrti,

" gives the actual criticism; and the third,

from "World-honored One, when [Vimalakīrti] taught this Dharma, " describes

the benefits attained as a result of the criticism.

Good Virtue [Bodhisattva] was criticized because he had come up with a plan to accumulate wealth for three years and then make a vast offering of it over a period of seven days. There are four points to Vimalakīrti's criticism: (1) although the offering of material wealth may be vast, it will be exhausted in the end; (2) material wealth does not benefit the spirit; (3) the first to arrive will receive the finer things and those who come later will get coarser things; (4) even when one gives away [material wealth] there will be those who receive first and those who receive later—[the donor] will not be able to give everything away equally at one time. For this reason, Vimalakīrti recommended the gift of the Dharma and criticized [Good Virtue's] material gifts. As was already noted, bodhisattvas bestow the teachings in accordance with spiritual capacity; hence there is nothing that is not done. Moreover, giving is the first of the six perfections and is also included within the four means of attraction. What was the intent of [Vimalakīrti's] criticism? We can see that it was not because [Good Virtue Bodhisattva] 137

45c

Expository Commentary on the Vimalakīrti Sutra should renounce giving material wealth—it was not that he should do this. It was simply that he thought that giving away his material wealth was the height [of giving]—this is what led Vimalakīrti to criticize him. If [Vimalakīrti] had wanted to criticize [the giving of material wealth] he would have criticized him earlier. The reason that he came to criticize him after seven days had already passed is because even if giving material wealth is not like the gift of the Dharma, in principle it is not the case that you should not practice [giving material wealth]. If the full seven days had not passed, then this point would have been lost; hence it was necessary to let the full seven days pass before coming to criticize him.

The second part, the actual criticism, unfolds in five sections. The first is straightaway recommending the gift of the Dharma and criticizing material giving. The second, from "I said,

'Layman,

'" is Good Virtue [Bodhisattva's]

asking about a gift of the Dharma; the third, from "An assembly for giving the Dharma,

" is a direct answer to the question with a brief summary of a gift of the Dharma. The fourth section is Good Virtue [Bodhisattva] again asking about the essential attributes of a gift of the Dharma: "What does this mean?" The fifth section, from "This means that with bodhi, " is the extensive

listing of the essential attributes of a gift of the Dharma. "You should not do a great offering assembly like this. " This means that

he should not accumulate material wealth for three years and then give it away in seven days. This line is the actual denial of the offering of material wealth.

"You should have an assembly to give the Dharma. " This means that

in the beginning, the gift of the Dharma endows the spirit and aids our understanding; in the end, the highest fruits are attained, subtle and sublime. This line encourages the giving of the Dharma.

"Of what use is this assembly to

offer material wealth?" This is the conclusion that he should not make offerings of material wealth. "I said,

'Layman, what is an assembly to give the Dharma?'" This is the second section, Good Virtue [Bodhisattva's] asking about a gift of the Dharma. From "An assembly to give the Dharma is . . . " onward comprises the third

section, that is, a direct answer to the question with a brief summary of giving the Dharma.

"An assembly to give the Dharma makes offerings to all sentient beings simultaneously, with no before or after.

" This means that a gift of the Dharma

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is not the same as an offering of material wealth, which has four different inferiorities. When given a full explanation in a single word, sentient beings hear the same [Dharma] and each of them benefits, being endowed in the distant [future] with the wisdom-life of the Dharma body. "This is called an

assembly to give the Dharma" is the conclusion about an assembly to give the Dharma.

"What does this mean?" is the fourth section, Good Virtue's asking again about the essential attributes of a gift of the Dharma—although earlier he had heard that a gift of the Dharma was superior, with equal benefit received simultaneously, he had not yet heard about the essential attributes [of a gift of the Dharma]. Therefore he now asks again about the essential attributes. Some understand that "What does this mean" is not spoken by Excellence Attained [Bodhisattva] but rather that Vimalakīrti himself raises the question,

"What does this mean,

" because he wishes to extensively explain

the attributes of a gift of the Dharma.

From "With bodhi" is the fifth section, the extensive explanation of the essential attributes of a gift of the Dharma. This has two divisions: the first is the actual description of the essential attributes of a gift of the Dharma; the second, from "In this way, good son,

" is the concluding exhortation to

[host an assembly] to offer the Dharma. The thirty-two lines of the first division, the actual description of the essential attributes of a gift of the Dharma, are divided into two groups: the first seventeen lines explain self-cultivation; the second group, the latter fifteen lines, from "with regard to body, life, and material wealth,

" describe the practice of transforming others.

"This means that through bodhi,arouse a mind of kindness. " There are

two ways to understand this. One interpretation says that you should give rise to a mind of kindness because of the wish to transform sentient beings and cause them to attain the fruits of bodhi.Another interpretation is that this means that if, with the aspiration for bodhi, you see people in front of you and want to give to the assembly, then you should teach and transform them, making them give rise to a mind of kindness. The lines that come below are of a similar [meaning]; you can follow [either interpretation] as you wish.

"Through saving sentient beings, arouse a mind of great compassion. "

This means that great compassion is a requisite for removing suffering. "Through upholding the true Dharma, arouse a mind of joy. " This is to say

139

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Expository Commentary on the Vimalakīrti Sutra that jealousy and envy obstruct the many virtues; therefore one should give rise to a mind of joy.

"Through the embrace of discerning awareness, arouse a mind of equanimity.

" Discerning awareness is the true understanding of the absence of perceptual attribute; without a mind of equanimity there is no basis for embracing true knowing. Therefore one [should] give rise to a mind of equanimity.

"Through the control of parsimony and greed, arouse the perfection of dāna(charity)" teaches to arouse the practice of giving. "Through transforming

those who violate morality, arouse the perfection of śīla(morality)" teaches that one ought to give rise to the practice of upholding the precepts. "Through

the Dharma of no-self, arouse the perfection of kṣānti(serene acceptance)" means that without serene acceptance one will believe in self and other and it is not possible to be even-minded; therefore, [one should] give rise to serene acceptance.

"Through abandoning the attributes of body and mind, arouse the perfection of vīrya(effort). " This is to say that being able to not believe in body and mind is the requisite cause of attaining [the perfection of] effort. Another interpretation is that if you believe in body and mind then you will not accomplish [the perfection of] effort. "Through the attribute of bodhi,arouse the perfection of dhyāna(meditative concentration). " This is because meditative concentration is always attained from the fruits of bodhi. "Through omniscience, arouse the perfection of prajñā(discerning awareness).

" Omniscience is the result; prajñāis the cause. This means that knowing as the result surely is accomplished by means of understanding as the cause.

"Through teaching and transforming sentient beings, arouse the [understanding of] emptiness. " This is because, although

one might wish to transform beings, if you are not [established in] emptiness then that transformation will be one-sided. "Without abandoning conditioned dharmas, arouse that which is devoid of perceptual attributes.

" This is to say that existence and nonexistence function together and complete all of the ten thousand things. "Manifesting

the experience of birth, arouse the uncreated. " The uncreated is emptiness;

this is the same as the above line. "Upholding and protecting the true Dharma, arouse the power of skillful means. " The true Dharma is the Tathāgata's two teachings of exhortation [to cultivate virtue] and admonition [to avoid evil]. It is not different from the underlying principle of things, and so it is called 140

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"true"; because it makes the rules for beings, it is termed "Dharma. " Without

skillful means there can be no upholding and mastering the true Dharma. "Through saving sentient beings, arouse the four means of attraction. " The

"four means of attraction" are the requisite practice for transformation of beings.

"Through respect for all things, arouse the elimination of pride. " This

can be understood.

From "with regard to body, life, and material wealth" is the second group, describing the transformation of others. "With regard to body, life, and material wealth, arouse the three substantial dharmas.

" This means forsaking the body, life, and material wealth [characterized by] mental afflictions, and [instead] cultivating the Dharma body, wisdom-life, and Dharma wealth.

"With regard to the six recollections, arouse the method of thoughtful recollection. " [This means that] with regard to morality, giving, heaven, the Buddha, the Dharma, and the Sangha, one thoughtfully remembers and does not forget. "With regard to the six kinds

of respectful harmony, arouse an honest and sincere mind. " Body, speech,

and mind are three [of the six kinds of respectful harmony]; the fourth is sharing nourishment with others when it is received; the fifth is to hold the precepts with purity; and the sixth is cultivation of awareness and exhausting the contaminations. If you practice these six, you will be harmonious with beings and respected; if you do not have a sincere mind, then you cannot accomplish these six practices.

"Correctly practicing the virtuous Dharma, arouse pure livelihood. " This

means that if you wish to correctly practice the virtuous Dharma you will not make your livelihood with an evil mind; hence it says, "arouse pure livelihood.

" Attaining wealth in accord with Dharma is "pure livelihood. " "A mind

pure and joyous [leads to] being near the wise and holy. " This means to purify

people's minds and make them calm and happy; associating with foolish [people] gives rise to trouble and suffering. "Not despising evil people, arouse a disciplined mind.

" If you are able to discipline your own mind the three poisons will not arise; hence you will not despise evil people. "Through the way of leaving home, arouse the profound mind. " Leaving

home is a difficult thing; it cannot be accomplished with a shallow mind, and therefore it says,

"arouse the profound mind.

" "Through practicing

according to the teaching, arouse wide learning. " Although one may wish to

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Expository Commentary on the Vimalakīrti Sutra practice according to the teachings, without extensive learning there is no basis to do so.

"Through the way of non-contention, establish the dwelling place of the forest retreat.

" This is because forest retreats are wonderfully free of contention.

"Turning toward a buddha's knowledge, establish tranquil sitting.

" This is because there is no basis for turning toward a buddha's knowledge without a concentrated mind. "Through releasing sentient beings from their fetters, establish the stages of practice. " If one is not able to engage in

self-cultivation, how can one save the masses? "By becoming complete in the [thirty-two] attributes and [eighty] signs [of a buddha's body] and purifying the buddha land, establish meritorious karma.

" This is because you cannot complete [the auspicious marks and signs of a buddha's body and the purification of a buddha land] if [your karma] is not meritorious.

"Knowing the minds and thoughts of all sentient beings and preaching the Dharma to them appropriately, establish the karma of knowing. "

Without cultivating the karma of knowing within the causal [stages], there is no basis for attaining the fruits of buddhahood. This line is an explanation based on existence.

"Knowing all dharmas without grasping or abandoning and entering the gate of the one attribute, establish the karma of knowledge. "

This is the explanation based on emptiness. Those who wish to attain the fruit of buddhahood put an end to conceptualization, and truly understand— their attainment will certainly be due to their having cultivated the karma of [discerning] awareness within the causal [stage]. "Eradicating all mental afflictions, all obstructions, and all nonvirtuous dharmas, establish all virtuous karma. " Only virtue is able to drive away

various evils.

"Through attaining omniscience and all virtuous dharmas, establish all the dharmas that aid along the buddha path. " The dharmas [that help

one along] the buddha path are the uncontaminated Mahayana dharmas. From "Like this, good son" is the second division of the extensive explanation of a gift of the Dharma, the concluding exhortation to give the gift of the Dharma. This itself has two parts: the first is the conclusion, "This is

called an assembly for giving the Dharma. " The second, from "If a bodhisattva, " is the exhortation; this shows how, personally, one will acquire the title "Great Donor"; for others, one will be a field of merit for all. For this reason, one should give the gift of the Dharma. 142

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From "World-honored One, [when] Vimalakīrti [taught this Dharma]" is the third part of the explanation of [Good Virtue Bodhisattva's] declining; that is, the benefits attained as a result of the criticism. This has two further divisions: the first explains the benefits that the assembly attained at that time: "Within the assembly of brahmans two hundred people all aroused bodhicitta.

" The second division, from "At that time my mind attained a purity,

" shows the benefit that Good Virtue [Bodhisattva] himself acquired. This has three further aspects. The first is straightaway stating the benefit that he himself attained: "At that time my mind attained a purity. . . . " The

second is praise by means of the three actions: "exclaimed to be unprecedented" is the action of speech, and "bowing to [Vimalakīrti's] feet" is the action of the body. If there were no inner intention, there would be no basis upon which the two actions of body and speech could be generated; thus, we can know that the action of thought was also present. The third aspect, from "Thereupon I removed my necklace, " is [Good

Virtue Bodhisattva's] repaying [Vimalakīrti's] kindness with [a gift of] material wealth. This also has six items. The first describes [Good Virtue's] repaying [Vimalakīrti's] kindness by removing his necklace [and offering it to Vimalakīrti]. The second describes Vimalakīrti not accepting it, for two reasons: the first is that [Good Virtue Bodhisattava] should acquire the [proper] mindset of a donor; the second is that [he should learn to] accept the will of the recipient. The third item is Good Virtue Bodhisattava's asking [Vimalakīrti] to accept [the necklace and telling him to use it as he wished]—this showed that [Good Virtue had developed] the mindset of a donor and that he accepted the will of the recipient. This is [the part of the text] from "I said,

'Layman.

'"

The fourth item describes Vimalakīrti accepting the necklace and skillfully using it to make an offering of material wealth. It has already been said above that an offering of material wealth is not [the same as] a gift of the Dharma. Now, however, Good Virtue [Bodhisattava] has made an offering of material wealth to Vimalakīrti. The reason that Vimalakīrti has accepted it is the desire to have him again reveal the meaning of a skillful offering of material wealth and to cause that assembly to abandon their biased minds. The reason is that the Tathāgata is already worthy of the highest respect; beggars are worthy 143

46c

Expository Commentary on the Vimalakīrti Sutra

of the greatest sympathy. Although noble and base are different, giving rise to virtue is not different. Thus Vimalakīrti divided the necklace into two parts, offering one to the Tathāgata and giving one to the beggars. If such is the case, the Tathāgata was not worthy of many offerings [simply] because of his nobility, nor the beggars worthy of just a few gifts [simply] because of their lowly [status]. Again, although it was a gift of material wealth, if it is performed in this way, impartial to superior and inferior, then it can be called a skillful offering of material wealth. Not only was giving illustrated but the Dharma body of the Pure Land and the many and various adornments were also revealed—the reason was the wish to show that if in this way you are able to make an impartial offering of material wealth, in the end you will certainly obtain a reward such as this.

"The necklace changed into a jeweled dais with four pillars" shows that when the practice is fulfilled and buddhahood achieved, the four impartial [virtues] universally envelop the four kinds of birth. "The four sides were

unobstructed" means that the four [unhindered capabilities] of speech transform beings without obstruction. From "At that time, Vimalakīrti" is the fifth item, another offering of material wealth and the broad promulgation of the gift of the Dharma; this has five lines.

"If the donor's mind is even and he gives to the lowliest beggar as though they possessed the attributes of the Tathāgata's field of merit, with no discrimination . . . [this is called 'the complete gift of the Dharma']. "

Citing the inferior as equal to the superior explains "impartial. " This is telling

us that our sympathy for beggars is equal in importance to our respectful attitude toward the Buddha.

"Equal in great compassion and without seeking

reward.

" Citing the superior as equal to the inferior explains "impartial. "

This is telling us that respecting the Buddha is equal in importance to our compassionate attitude toward the beggars.

"This is called 'the complete gift

of the Dharma'" is the conclusion.

From "The impoverished in the city,

" is the sixth item, describing how

the impoverished people, seeing Vimalakīrti's miraculous transformations and hearing his teachings, aroused their minds [to attain perfect awakening] and attained benefits.

"Therefore I am not worthy to visit him and inquire

about his illness" is the third level of [Good Virtue's] declining, the conclusion that he is not suitable.

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Chapter Four: The Bodhisattvas

From "In this way the many bodhisattvas" is the second level in this chapter [of the second aspect of the third part of the specific introduction that introduces Vimalakīrti's virtues; that is to say], the overall conclusion that none [of the bodhisattvas in the assembly] were worthy [of visiting Vimalakīrti and inquiring about his illness].

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