T2186 Expository Commentary on the Vimalakīrti Sutra

Chapter 9: Entering the Dharma Gate of Nonduality

Chapter Nine

Entering the Dharma Gate

of Nonduality

This chapter explains the bodhisattva's entering the Dharma gate of nonduality; hence the title of the chapter.

This chapter and the next take up the transformation of [beings] of inferior capacity; it is the third part of the six chapters that altogether deal with the transformation of [beings] of the three capacities. The earlier chapter "Contemplating Sentient Beings" said that bodhisattvas contemplate sentient beings as empty, like a fifth element. When [beings] of inferior capacity hear this they give rise to doubts—if this is so, then bodhisattvas are the same as [followers of] the two vehicles in that their primary [practice] is the contemplation of emptiness. Why, then, should bodhisattvas be honored [above those of the two vehicles]? Therefore, in order to dispel these doubts this chapter explains the bodhisattva's cultivation of the nondual contemplation.

This is to say that although it is the same contemplation of emptiness, [bodhisattvas'] contemplation of emptiness is not the same [as that practiced in the two vehicles]. The reason is that in the contemplation [practiced in] the two vehicles there is the belief in emptiness and existence; hence [followers of the two vehicles] abandon existence and realize emptiness. They seek only their own salvation and do not include the transformation of others. For this reason, although it is called the contemplation of emptiness, in fact it is a contemplation of perceptual attributes. The bodhisattvas' contemplation includes existence without losing sight of emptiness. It includes emptiness and perfects the ten thousand transformations. Emptiness is none other than existence; existence is none other than emptiness—there is no bias for existence or nonexistence, they are equally nondual. Therefore, this is called the true contemplation of emptiness—how could this be called the same as [the contemplation practiced in] the two vehicles? Abandon this [notion]. 215

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Expository Commentary on the Vimalakīrti Sutra This chapter unfolds in three main parts. The first part describes Vimalakīrti's urging each [bodhisattva] to explain [how one enters the Dharma gate of nonduality]. The second part describes each [bodhisattva's] explanation of [how one enters the Dharma gate of nonduality]. The third part, from "When the teaching had been given in these words, " explains the benefits

obtained [at that time].

The second of the three parts, the explanations given by each [bodhisattva], also unfolds in three parts. The first part depicts the various bodhisattvas using words to expound wordlessness. The second part, from "[After] the various bodhisattvas had thus [given their explanations],

" shows Mañjuśrī using words to reject words. The third, from "At this, Mañjuśrī asked Vimalakīrti, " shows Vimalakīrti wordlessly

expounding wordlessness.

All three of these sections reveal that there is neither depth nor shallowness within the principle of wordlessness. Sentient beings, however, upon hearing each of the various bodhisattvas using words to expound wordlessness, will think that the underlying principle can surely be expounded with words. Hence Mañjuśrī uses words to reject words. Beings will then reckon that although the underlying principle is wordless, there are words that are able to dispel [words]. Therefore Vimalakīrti is silent and does not speak, thereby dispelling the notion that [words are] able to dispel [words]. "Birth and extinction are a duality.

" This means that the underlying

principle is essentially without the distinction of birth and extinction, and therefore is nondual. The various passages after this are similar and can be understood.

"The one attribute and the absence of perceptual attribute are a duality. "

The "one attribute" is none other than the absence of attribute; wishing to reject dualities, however, it says,

"one attribute.

" The confused, however,

will see them as a duality because of their attachments. "The exhaustible and the inexhaustible are a duality. " The conditioned

is impermanent, therefore it is exhaustible. The unconditioned is eternal, therefore it is inexhaustible. If we talk about it in terms of the one emptiness, there is no duality.

"The [differentiation of the] four categories [of elements] and the category of space is a duality.

" The four categories are the four great [elements]; the 216

Chapter Nine: Entering the Dharma Gate of Nonduality

category of space is the great [element] of space. It also [can mean that] the one emptiness is without duality.

"Emptiness, the absence of perceptual attributes, and wishlessness constitute dualities. " The [cultivation of the liberations of emptiness, absence of perceptual attributes, and wishlessness in the] three realms are the cultivation of the one emptiness; those who have not yet arrived [at this understanding] take them to be three [separate cultivations]. "Virtuous [actions], sinful [actions], and neutral [actions] constitute dualities.

" "Virtuous [actions]" means good actions within the desire realm. "Sinful [actions]" means the ten evil deeds.

"Neutral [actions]" refers to the

[neutral] actions of the form and formless realms. All three actions are of one attribute, without duality.

"Generation from the self and what arises [from others] are a duality. "

"Generation from the self" means oneself and "what arises" refers to others; they are nondual.

"The attributes of the attainable are a duality.

" To "attain" refers to the

self; the "attribute" [of what is obtained] refers to other [things]. If the self is without the attribute of being attainable, then who is it that could grasp and reject?

From "[After] the various bodhisattvas had thus [given their explanations]" is the second part of the explanations [concerning nonduality] given by each [bodhisattva], showing Mañjuśrī using words to reject words. This itself has two parts. The first is the inquiry to [Mañjuśrī] about how a bodhisattva [enters the Dharma gate of nonduality]; the second is Mañjuśrī's answer.

From "At this, Mañjuśrī asked [Vimalakīrti]" is the third part, showing Vimalakīrti silently rejecting words. This itself has three parts: the first is Mañjuśrī's question; the second is Vimalakīrti's non-answer; the third is Mañjuśrī's exclamation of praise and explanation. But if the ultimate is without words, Mañjuśrī should also have been silent—why, then, did he exclaim words of praise and explanation? By way of explanation, I say that the underlying principle is, in fact, like this[—that is, without words]. If, however, Mañjuśrī had not given his explanation, those with confused minds would wonder if Vimalakīrti's silence was [simply] not answering and they would not know that he was showing the ultimate to be without words. Therefore 217

Expository Commentary on the Vimalakīrti Sutra

Mañjuśrī, wishing to convey this to beings, exclaimed words of praise and explanation.

From "When the teaching on nonduality [had been given]" is the third part of the chapter, explaining the benefits that were obtained [at that time]. 218

Chapter 10: The Buddha Accumulated Fragrances

Chapter Ten

The Buddha Accumulated

Fragrances

This is the second part of the section describing the transformation of people of inferior capacity. When people of inferior capacity hear in the earlier chapter on "The Way of the Buddha" that [bodhisattvas] practice what is wrong and thereby penetrate what is right, they think that this must be just words—that it is not in fact true. Hence [this chapter] now uses food, although an obstacle, and through [Vimalakīrti's] requesting a meal from the land of the Buddha Accumulated Fragrances and extensively performing the deeds of a buddha, shows how [those of inferior capacity] should understand that the practice of what is wrong leads to penetration of what is right, and that having faith there will be a sign. Hence the title of this chapter is "The Buddha Accumulated Fragrances.

"

This chapter unfolds in two main parts. The first is actually using food to demonstrate that the practice of what is wrong leads to penetration of what is right; the second describes the benefits attained. The first part further unfolds in ten items. The first shows Śāriputra thinking about food. The second, from "Vimalakīrti, knowing his thoughts, " is

Vimalakīrti scolding him. The third, from "If you want food, " is [Vimalakīrti's]

assent to [get what Śāriputra] wants. The fourth, from "Then Vimalakīrti entered into samādhi,

" reveals the place where there is food. The fifth, from "Vimalakīrti asked the assembly of bodhisattvas,

" depicts Vimalakīrti asking

the host of bodhisattvas who [among them] was able and worthy of going to get the food.

The sixth, from "At this, Vimalakīrti, [without rising from his seat,]" shows Vimalakīrti sending a conjured bodhisattva [to get the food]. The seventh, from "When the many great beings saw the conjured bodhisattva, "

describes how the bodhisattvas of the Multitude of Fragrances [world] saw the conjured bodhisattva and exclaimed that it was unprecedented. The eighth, from "At this, the Tathāgata Accumulated Fragrances [gave his bowl to the 219

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conjured bodhisattva],

" describes the Buddha Accumulated Fragrances

bestowing the food and sending [the conjured bodhisattva] back [to Vimalakīrti's room]. The ninth, from "Vimalakīrti said to Śāriputra, " depicts Vimalakīrti giving the food to the assembly and thereby actually demonstrating how the practice of what is wrong can lead to mastery of what is right. The tenth, from "At that time, Vimalakīrti asked the bodhisattvas from the Multitude of Fragrances [world],

" shows Vimalakīrti and the bodhisattvas from the

Multitude of Fragrances [world] exchanging questions and answers that describe how beings are transformed in the two realms. The first item is Śāriputra thinking about food—according to the rules of the Buddha-Dharma, [bhikṣus] should eat by midday, and so he thought, "It is already noon, what are all of these bodhisattvas going to eat?" It would have been inappropriate to just think about himself, so [Śāriputra] thought about all the "bodhisattvas.

"

The second item is [Vimalakīrti's] scolding [of Śāriputra]; he chastised him by raising the eight liberations. The eight liberations [are taught so that] one will weary of the desire realm; they also enable people to sunder their fetters. Śāriputra had already undertaken their cultivation, so why was he now desirous of food while yet listening to the Dharma? The third item is [Vimalakīrti's] assent to get [Śāriputra] what he wanted. The fourth item reveals the place where the food is. These can be understood. The fifth item shows Vimalakīrti asking who is able and worthy to go [and get the food]; this has four parts. The first is Vimalakīrti's asking. The second is Mañjuśrī keeping the assembly from answering because he wished to reveal Vimalakīrti's power. The third is Vimalakīrti's wishing to encourage those [whose practice] was not yet complete, and so [after Mañjuśrī silenced the assembly, Vimalakīrti] asked,

"Isn't [this great assembly] embarrassed

[that no one will go]?" The fourth part is Mañjuśrī's wishing to encourage the newly trained [bodhisattvas], and so he quoted the Buddha, saying, "We

should not belittle those who have yet to learn.

"

From "At this, Vimalakīrti, [without rising from his seat]" is the sixth item, showing Vimalakīrti sending a conjured bodhisattva [to get the food]. This has three further parts. The first describes [Vimalakīrti] creating the conjured bodhisattva. The second, from "[Vimalakīrti] then said to him, "

gives [Vimalakīrti's] instructions to [the conjured bodhisattva] in how to 220

Chapter Ten: The Buddha Accumulated Fragrances

conduct himself [when he reaches the world of the Buddha Accumulated Fragrances]. The third, from "Then, the conjured bodhisattva, " describes the

[conjured bodhisattva] receiving the teachings and rising to the upper regions. This can be understood.

From "When those [many] great beings [saw the conjured bodhisattva]" is the seventh item, showing the bodhisattvas of the Multitude of Fragrances [world] seeing the conjured bodhisattva and exclaiming that it was unprecedented. This has four parts. The first shows the bodhisattvas of the Multitude of Fragrances [world] exclaiming that [the sight of the conjured bodhisattva] was unprecedented and asking the World-honored One [of their own world to explain it]. The second, from "That buddha spoke these words, " shows

the buddha of the Multitude of Fragrances [world] answering. The third, from "Those bodhisattvas said,

" is a further inquiry about Vimalakīrti's

power. The fourth, from "That buddha said, ['Vimalakīrti's powers] are very great,

'" is that buddha's answer, and describes Vimalakīrti's supernatural power as very great and his transformation of beings as without limit. From "At this, the Tathāgata Accumulated Fragrances [gave his bowl to the conjured bodhisattva]" is the eighth item, showing [the Buddha Accumulated Fragrances] giving the food and sending [the conjured bodhisattva] back [to Vimalakīrti's room]. This itself has seven parts. The first depicts the giving of the food. The second, from "Then those nine million [bodhisattvas], "

shows the bodhisattvas of the upper region asking to accompany [the conjured bodhisattva and go to see] the Buddha. The third part, from "The Buddha said,

'You may go,

'" is granting their request. The fourth, from "Then the conjured bodhisattva [took the bowl and food],

" shows [the conjured bodhisattva] together with the bodhisattvas from the Multitude of Fragrances [world] coming [back to the Sāha world]. The fifth, from "Vimalakīrti magically created [nine million lion thrones], " describes how Vimalakīrti attended

to his guests. The sixth, from "The conjured bodhisattva [gave the bowl full of fragrant food to Vimalakīrti],

" depicts Vimalakīrti receiving the food. The

seventh, from "The fragrance of the food wafted throughout [Vaiśālī], "

describes how people and gods all gathered [at Vimalakīrti's house] when they smelled the fragrant and wonderful aroma.

The first two can be understood. The third part, allowing [the bodhisattvas to] go, itself has two parts. The first is simply granting permission. The second 221

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is the instructions [of the Buddha Accumulated Fragrances], which is further divided into three parts. The first is the instruction to withdraw the fragrance of their bodies; the second is the instruction to leave behind their true form; the third is the instruction to not harbor feelings of disdain. The latter four parts [of the eighth item, which depicts the Buddha Accumulated Fragrances giving the food and sending the conjured bodhisattva back to Vimalakīrti's room,] can also be understood.

From "Vimalakīrti said to Śāriputra,

" the ninth item, shows [Vimalakīrti]

giving the food to the assembly and thereby actually demonstrating how the practice of what is wrong can lead to mastery of what is right. This is further divided into five parts. The first describes Vimalakīrti encouraging [everybody in the assembly] to eat. The second, from "The other śrāvakas [thought], "

is a question about whether there is enough food. The third, from "The conjured bodhisattva said, " is his reply [that the amount of food] is inexhaustible. The fourth, consisting of the twelve characters from "At this, the bowl of food [satisfied the entire assembly],

" is the actual description of how [the

food in the bowl] was not depleted. The fifth part, from "All of those bodhisattvas, " is the actual description of the benefits attained by those who ate the food.

From "At that time, Vimalakīrti asked the bodhisattvas from the Multitude of Fragrances [world]" is the tenth item, showing Vimalakīrti and the bodhisattvas from the Multitude of Fragrances [world] exchanging questions and answers that describe how beings are transformed in the two realms. This has eight parts. The first is Vimalakīrti asking how [beings are transformed] in the upper realms. The second, from "Those bodhisattvas [said], " has the

bodhisattvas from the Multitude of Fragrances [world] explaining that [in their world] the transformation [of beings] takes place simply through a multitude of fragrances. The third part, from "Those bodhisattvas [asked Vimalakīrti], " is the bodhisattvas of the Multitude of Fragrances [world] inquiring about the Dharma [in this world].

The fourth part, from "Vimalakīrti said,

" is Vimalakīrti's reply that

because the sentient beings in this world are strong, stubborn, and difficult to transform, [Śākyamuni Buddha] uses all manner of stern language to discipline them. "Difficult places" refers to the eight difficult places; "These are the places where foolish people are [born]" refers to the non-Buddhist 222

Chapter Ten: The Buddha Accumulated Fragrances paths and heterodox practices.

"Meaningless speech" refers to flattering words used in order to please people. The remaining lines can be understood. The fifth part, from "When those bodhisattvas had heard this explanation, "

shows the bodhisattvas of the upper regions praising the great beings who transform [living beings] in this world. The sixth part, from "Vimalakīrti said,

" gives Vimalakīrti's expression of affirmation for those bodhisattvas' praise. He says that one lifetime of transforming beings and bringing them benefits here [in the land of Śākyamuni], by means of the ten virtuous dharmas, surely surpasses one hundred thousand kalpas of [lifetimes of] practice in that [Multitude of Fragrances world]. This has three parts. The first is the straightforward statement. The second, from "Therefore, in a single lifetime, "

is the actual description of why the merits of transforming [beings in other worlds] are not like [the merits of transforming beings in] this [world]. The third part, from "Why is this?"

, lists the ten virtuous [dharmas] and explains them. As for the ten virtuous [dharmas], the six perfections comprise six, liberation from the eight difficulties is the seventh, the Mahayana Dharma is the eighth, the various virtuous roots are the ninth, and the four means of attraction are the tenth.

The seventh part is from "Those bodhisattvas said" and shows the bodhisattvas of the upper region asking that if the hindrances and difficulties of this world are as numerous as Vimalakīrti said, what path do the bodhisattvas [here] practice in order to escape their transgressions and be born in a pure land? The eighth part, from "Vimalakīrti said, " is Vimalakīrti's answer that

there are eight dharmas. If the bodhisattvas here cultivate these dharmas, they are able to escape their transgressions and attain birth in their pure land. This itself has two parts. The first is the summary reply; the second, from "What is the reason?"

, lists the eight dharmas.

"They benefit sentient beings yet do not desire rewards. They take on various sufferings and afflictions in place of all sentient beings. " This is great

compassion.

"They give all the merit they have produced to others. " This is

great kindness. These two together constitute the first dharma. "[The bodhisattvas] are impartial to sentient beings, humble and without obstruction" is the second [dharma].

"They regard all bodhisattvas as if they were buddhas" is the third [dharma].

"They have no doubts when they hear sutras [they have] not heard before" is the fourth [dharma]. "They are not in opposition

223

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Expository Commentary on the Vimalakīrti Sutra to the śrāvakas" is the fifth [dharma]. "They are not jealous of the offerings [received] by others and they are not boastful of their own gains; their minds are disciplined in these matters" is the sixth [dharma]. "They always reflect

upon their own transgressions and do not speak of others' shortcomings" is the seventh [dharma].

"Singlemindedly they always seek the various merits" is the eighth [dharma].

From "When Vimalakīrti and Mañjuśrī explained this Dharma" is the second major division [of this chapter], describing the benefits attained by the great assembly.

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Chapter 11: Practices of the Bodhisattva

Chapter Eleven

Practices of the Bodhisattva

In this chapter the Buddha explains to the bodhisattvas of the Multitude of Fragrances [world] the "practices of the bodhisattva" [in this world]; thus the title of the chapter.

From this chapter up to where it says "and all of the assembly saw it" in [the chapter] "Seeing Akṣobhya Buddha" is the second part of the main teaching, wherein [Vimalakīrti] goes to Āmrapālī and, together with the Buddha, explains the bodhisattvas' many and various profound practices, corroborating the teaching given in Vimalakīrti's room. The reason for this is that what was taught in the previous six chapters were all the essential practices, yet it is difficult to believe and accept. Vimalakīrti's essence is inconceivable, yet in the manifestation of one incarnation he appeared the same as a worldly layman who was a disciple [of the Buddha]. Perhaps the confused would see his form and not entirely believe his teachings. Therefore, when the affairs in Vimalakīrti's room were finished, he went to Āmrapālī and sought recognition from the ultimate person. Together with the Buddha they explained the bodhisattvas' many and various profound practices and corroborated the teaching given in Vimalakīrti's room, thereby causing beings to give rise to belief.

One interpretation has it that the main body of this scripture consists solely of that which was taught in Vimalakīrti's room. Therefore, from this chapter onward we have entered the dissemination of the teachings, because it takes place outside of Vimalakīrti's room. However, we will not follow [that interpretation] here.

This chapter unfolds in six main parts. The first, from the beginning up to "this auspicious sign,

" describes how auspicious signs appeared in Āmrapālī

before [Vimalakīrti] visited the Buddha. The second, from "Thereupon, Vimalakīrti said to Mañjuśrī, " is the actual [description] of how they went together to the Buddha and paid their respects. The third part, from "At that time Ānanda spoke to the Buddha, saying,

" is a response to Ānanda's question about the

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fragrant scent, and straightaway shows that the power of the fragrant food [eaten by the bodhisattvas] is able to benefit beings. The fourth part, from "Ānanda spoke to the Buddha, saying,

'This is unprecedented!'"

, has the

Buddha, in response to Ānanda's praise, extensively describing how the work of a buddha is not the same [in different buddha lands]. The fifth part, from "The bodhisattvas who enter these gates,

" is an attack on the bodhisattvas of the upper regions delivered to Ānanda. The sixth part, from "At that time, the bodhisattvas who had come from the Multitude of Fragrances world" to the end of the chapter, describes the bodhisattvas of the upper region requesting [the Buddha] to teach the Dharma and thereafter returning to their palace.

The first part, the appearance of auspicious signs, itself has three parts. The first is the appearance of the auspicious signs. The second part is Ānanda asking the Buddha the reason [for the appearance] of the auspicious signs. The third part is the Buddha's answer. These can be understood. The second part, going to the Buddha and paying him respect, has two further aspects. The first is going to the Buddha and paying him respect. The second, from "Thereupon, the World-honored One,

" is the Tathāgata making

the customary greetings and inquiries. The first aspect, paying respect [to the Buddha], has three parts. The first is Vimalakīrti exclaiming that they should go; the second is Mañjuśrī's exclamation in response; the third is actually going to pay their respects—these can all be understood. "Now is exactly the right time [to visit the Buddha]" refers to the time when the spiritual capacity of beings and the transformative teachings are in accord with each other.

The second aspect, the Buddha's greeting and inquiries, is further divided into three parts. The first is his greeting; the second is the Buddha asking Śāriputra whether or not he has seen [what Vimalakīrti has done]; the third is Śāriputra's reply that he has seen it—again, these can be understood. The third part, occasioned by Ānanda's inquiry about the fragrant scent, straightaway explains the power of the fragrant food to benefit beings; this further unfolds in seven parts. The first is Ānanda asking the Buddha what fragrance [he smells]. The second is the Buddha's immediate reply that it is the fragrance from the pores of the bodhisattvas. The third is Śāriputra telling Ānanda that their pores also emit this fragrance. The fourth is Ānanda asking 226

Chapter Eleven: Practices of the Bodhisattva

where the fragrance comes from. The fifth is Śāriputra's reply. The sixth is Ānanda asking Vimalakīrti how long the power of the fragrance and the food would last. The seventh is Vimalakīrti's answer. These can be understood. The reply concerning the power of the food has three parts. The first gives a reply about [how long the food] will benefit the body; the second, from "If a śrāvaka[. . . eats this food],

" makes a reply about [how the food]

will benefit the path; the third, from "It is like taking medicine, " gives a

metaphor as a concluding reply. If you investigate the text this can all be understood.

That the energy [from the food] will be depleted after seven days refers to the ordinary nature of food.

"Entering the stage of certainty" refers to the

inner ranks of ordinary disciples.

"Mental liberation" refers to the fruits of

arhatship.

"Generated the intention" refers to those of the Mahayana attaining the inner ranks of the ordinary disciples.

"Serene acceptance of non-arising"

refers to the seventh stage.

"The place of but [one more birth]" refers to the

tenth stage.

The third part, the conclusion, opens [with a metaphor] and closes [by bringing the metaphor to bear on the issue at hand]; these can be understood. Question: Is the fragrance from the pores of the bodhisattvas of the upper regions and the fragrance from Śāriputra's body [the same] fragrance or are they different? If they are [the same], then what is the Buddha's intention in praising [only] the bodhisattvas of the upper regions [when Ānanda asked what the fragrance was]? If they are different, what fragrance does Ānanda now smell?

Interpretation: The fragrance is essentially one fragrance. There are two [reasons] that the Buddha only mentioned the bodhisattvas of the upper region here. The first is that the bodhisattvas of the upper region are the source of the fragrant food. The second is that [the Buddha] wants Śāriputra himself to reveal his own merit, and thereby cause the great assembly to arouse the mind [of bodhi].

Another question: When the bodhisattvas of the Multitude of Fragrances [world] were about to come [to this world], the Buddha Accumulated Fragrances gave them three injunctions. The first was to withdraw the fragrance of their bodies; the second was to leave behind their true form; the third was to not harbor feelings of disdain [for the denizens of this world]. However, 227

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what was the fragrance they were enjoined [to withdraw]? If it was their original fragrance, then the fact that there was a fragrance coming from the pores [of their bodies] at that time would mean that the bodhisattvas of the Multitude of Fragrances [world] had acted against their buddha's injunction. There are two explanations. One has it that [the fragrance that the Buddha] prohibited here was an aroma that gives rise to mental afflictions, not a fragrance that causes one to enter the Way. Hence, in accord with that instruction, those fragrances that give rise to mental afflictions were withdrawn and not released. However, when the Buddha gave his injunctions, he simply said, "Withdraw the fragrances of your bodies.

" He did not distinguish the two

[types] of fragrance. Moreover, how could it be that the bodhisattvas of the upper region have a fragrance that gives rise to mental afflictions? For these reasons we do not use this explanation.

Another interpretation has it that the fragrance is essentially the same fragrance [that causes one to] enter the Way. However, there is an appropriate time for [that fragrance] to be released and [a time for it] to be withheld. If [the bodhisattvas] had released their bodily fragrances before the great assembly had eaten the fragrant food, perhaps the beings might have given rise to attachment or heterodox views. Hence the injunction to withdraw [their fragrance]. Now, however, the great assembly has already eaten the fragrant food and each of them saw their own benefit and generated the aspiration for the Way. Therefore, in accordance with what is appropriate, [their bodily fragrances] were released and revealed together with the deeds of that buddha. All of this was in accord with the Buddha's original intentions—how could this be acting against the injunction of that buddha?

From "Ānanda spoke to the Buddha, saying, ['This is unprecedented!']" is the fourth part of this chapter, which shows the Tathāgata, in response to Ānanda's praise, extensively describing how the work of a buddha is not the same [in different buddha lands]. This is further divided into two parts. The first initially describes using what is right to penetrate what is right. The second, from "Ānanda, there are four Māras, " gives the [example of a] wrong

that leads to penetration of what is right to actually demonstrate the point that the practice of what is wrong leads to penetration of the Way of the Buddha, as discussed earlier in the chapter "The Way of the Buddha. " Both

have conclusions that can be understood. Thirteen things are given in the list 228

Chapter Eleven: Practices of the Bodhisattva

of virtuous [things that constitute the work of buddhas in different lands]. These items are given in other commentaries and we won't record them here. From "The bodhisattvas who enter these gates" is the fifth part of the chapter, an attack on the bodhisattvas of the upper regions delivered to Ānanda; this has three parts. The first is the initial admonishment of the bodhisattvas of the upper region, [telling them] to not harbor thoughts of superiority and inferiority. This describes how the bodhisattvas who enter these gates do not become happy even if they see purity, nor are they unhappy if they see impurity—they simply rejoice over the unprecedented [work] of the various buddhas. The [merits] of the buddhas are impartial and without duality; it is only for the sake of transforming beings that they manifest different [buddha] lands. All of the bodhisattvas of the upper regions likewise should not harbor thoughts of superiority about their [worlds] nor of the inferiority of this [world]. The second part, from "Ānanda, look [at the various buddha lands], "

gives Ānanda the two metaphors of land and space, and explains that the merits and discerning awareness are equal and without duality. The third part, from "Ānanda said to the Buddha,

" is occasioned by

Ānanda's reply that [the discerning awareness spoken of by the Buddha] is not within his sphere. That is to say, it explains that matters such as those [of which the Buddha has spoken] are only able to be attained and realized by bodhisattvas. This also corroborates Kāśyapa's lamentation regarding the severing of his capacity, which took place above in the chapter "The Way of the Buddha"

—in regard to the path of the Tathāgata, these words are like dried-up seeds [for non-bodhisattvas].

From "At that time, the bodhisattvas who had come from the Multitude of Fragrances [world]" to the end of the chapter is the sixth part, showing the bodhisattvas from the Multitude of Fragrances [world] requesting the Dharma and returning to their palaces; this further unfolds in three parts. The first part, from the beginning up to "[bestow upon us a little of your Dharma so that when we return to that other world] we will remember the Tathāgata,

" shows them repenting their error and requesting the Dharma. The second, from "The Buddha said to those bodhisattvas, " shows the

Buddha explaining the Dharma for them. The third, from "When those bodhisattvas [heard the explanation of this Dharma], " shows the bodhisattvas of

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the Multitude of Fragrances [world] receiving the teaching and returning to their palaces.

With regard to the repentance of their transgression, however, they should have repented [the transgression] of all three injunctions [that they received from the Buddha Accumulated Fragrances]. Why did they only repent the error of generating thoughts of the inferiority [of this world]? Since they did not transgress the injunctions regarding their lovely fragrance and appearance they repented only of their thoughts of inferiority [about this world]. Moreover, when Śākyamuni had earlier criticized them he struck only at their [thoughts] of superiority and inferiority. Therefore, although there were transgressions and non-transgressions, they repented the errors they made with regard to the orders [they had received from the Buddha Accumulated Fragrances].

From "The Buddha said to those bodhisattvas" is the second part, the Buddha explaining the Dharma for them. This has four parts. The first is straightaway teaching them about the two kinds of Dharma gates of the exhaustible and the inexhaustible, saying,

"You should study them.

" The

"conditioned" are the perceptual attributes, therefore they are called "exhaustible.

"

The "unconditioned" is devoid of perceptual attributes, hence it is called "inexhaustible.

" The second part is from "What is it?" (i.e., the exhaustible). This gives the essential attributes of the exhaustible and the inexhaustible. The third is from "Like a bodhisattva, [one should neither exhaust the conditioned nor abide in the unconditioned]"; this is instruction on practice. The fourth is from "What does it mean to not exhaust the conditioned?" and explains the perceptual attributes of not exhausting and not abiding. The first three can be understood. The fourth part, though—the explanation of not exhausting and not abiding—has three parts. The first explains not exhausting the conditioned in terms of the gate of merits, and the second explains not abiding in the unconditioned in terms of the gate of discerning awareness. [The third concludes with an explanation of the two gates of merit and discerning awareness together.] How, then, is merit distinguished from discerning awareness? "Merit" is the shared name for the ten thousand practices.

"Discerning awareness"

is the profound designation for penetrating the underlying principle. Within 230

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existence there is the illumination of the object and realization of right and wrong—thus it is called skillful means and belongs to the gate of merit. Investigating "not exhausting and not abiding,

" however, we find only exhortations to practice [in the realm of] existence. It has already been said that bodhisattvas contemplate emptiness and attain the eradication of entanglements. For bodhisattvas the two practices of emptiness and existence are like the two wings of a bird. Why, then, do we find only an exhortation about practice [in the realm of] existence?

Explanation: In the underlying principle things are just as they are. Followers of the two vehicles, however, only take emptiness as realization, and abandon the transformation of beings within [the realm of] existence. Hence this explains that physically remaining in samsara and transforming beings with impartiality is the buddha-mind. This is also the highest among practices—therefore it is exhorted. That [the two practices of emptiness and existence] are like the two wings of a bird means that one is illuminated within the gate of discerning awareness. Within this teaching, however, it is all great beings that physically remain within samsara, serenely accept suffering, and save beings. This shows that the meaning is the same as the teaching on comforting and instructing [bodhisattvas who are ill] and disciplining [the mind, further] corroborating the teaching that was given in Vimalakīrti's room. "Kindness" and "compassion" are the root of the bodhisattva's transformation of others, so they are listed first. "Generating the mind" to seek

the "omniscience" of buddhahood is the root of one's own practice, hence it cannot be forgotten. The remaining lines can be understood. "Do not belittle the unlearned or respect the learned as buddhas. " To be

kind to those below and respect those above is the great truth of heaven. For this reason, the non-Buddhist Laozialso says,

"nonvirtuous people are the

students of virtuous people. If you don't love your students or value your teachers—even if you are knowledgeable, you will be greatly confused. "

Again, the Book[of History] says,

"When I look at everything under heaven,

[any one of] the simple men and women may surpass me at some skill. " So

too, the Hundred Verses say,

"The single virtue of a foolish person is the

teacher of the knowledgeable.

" These four sayings differ slightly in expression but their meaning is the same: that is to say, it is clear that pride is the worst of evils.

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"One will not be attached to one's own pleasure" means to not hold up one's own merits but only extol [other] people's virtues. Desiring to transform beings, one will "see samsara as a garden.

" Bestowing the Dharma upon

people will return to benefit [the one who is teaching], therefore it says "[see those that come seeking] with the notion that they are excellent teachers. "

Not only giving the Dharma but [giving] material goods and food is also like this.

"Perfecting one's own buddha land with the adornments of the numerous pure realms" means that cultivating the cause [of the pure land] like those other [buddhas] will perfect one's own buddha land. "Remaining courageous of mind throughout countless kalpas of samsara" is to say that one does not dislike or grow tired of dwelling in suffering and transforming beings. If you are not pure yourself, then you are not able to transform beings; therefore you must first free yourself from the triple world. There are two understandings of "One will always seek the discerning awareness of no-thought.

" [The first] takes it that it says "no-thought" because when you are in the eighth level and above you have escaped the three retrogressions. The second says that the unafflicted mind is devoid of perceptual attribute and so all of the activity regarding objects is called "no-thought. "

"One will have few desires [for the dharmas of the world], knowing what is sufficient.

" This is to say: don't exceed your lot. The non-Buddhist Laozisays,

"No disaster is as great as not knowing what is sufficient; no fault is as extreme as the desire to attain" and "Knowing what is sufficient, there will be no humiliation; knowing when to stop, there will be no danger. " Further, the Spring and Autumn Annalssay,

"Although the whip is long, it doesn't

reach the horse's belly.

"

"Not rejecting worldly dharmas" is saying that even though you may be accomplished, do not go against the world or set yourself apart. This is the meaning of the saying in the non-Buddhist Lunyu, "Humble words, bold

actions.

"

"Not going against rules of conduct" refers to the rules of conduct of the Way; it means to teach beings and enable them to receive heavenly rewards. It can also mean to manifest as Lord Brahmā and request the Buddha to preach the Dharma.

From "What does it mean to say that the bodhisattva does not dwell in the unconditioned?" explains not dwelling in the unconditioned in regard to 232

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the practice of discerning awareness. Followers of the two vehicles contemplate impermanence and enter nirvana, but bodhisattvas are not like that. From "Further, to be complete in virtue [and merit]" is the third part, the concluding explanation that brings together the two gates of merit and discerning awareness. This has three further parts. The first is the concluding explanation of the two gates of merit and discerning awareness. The next is a concluding explanation with regard to self-cultivation and the transformation of others: "Accumulating the myriad Dharma jewels, [the bodhisattva does not dwell in the unconditioned].

" The third part, from "Good sirs, [bodhisattvas

who cultivate the Dharma in this way,]" is the concluding exhortation to study rigorously; this can be understood.

From "When those bodhisattvas [heard the explanation of this Dharma]" is the third part, [in which the bodhisattvas of the Multitude of Fragrances world] receive the teaching and return to their palaces. 62c

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Chapter Twelve

Seeing Akṣobhya Buddha

This chapter gets its name because [the Buddha] enables the assembly to see the realm [of Akṣobhya Buddha]. If, however, we name the chapter according to the text, it could also be called "The Chapter on Contemplating the Tathāgata's Body. " Here, though, the title is taken from the benefits attained, and so it is called the chapter "Seeing Akṣobhya Buddha. "

As was explained above, from the beginning of this chapter up to "[the Wondrous Joy world returned to its original place] and all of the assembly saw it" is part of the main teaching. From "The Buddha said to Śāriputra, ['Did you see this Wondrous Joy world?']" at the end of this chapter belongs to [the third part of the scripture,] the dissemination [of the teachings]. [This chapter] unfolds in four parts. The first, from the beginning up to "If it is another vision, then it is called a false vision, " shows that the Buddha's

body is devoid of perceptual attributes and cannot be seen. The second part is from "Thereupon Śāriputra asked Vimalakīrti, ['Where did you die that you came to be born here?'].

" Following on Śāriputra's question to Vimalakīrti

regarding his place of origin, this part [of the text] further shows that the underlying principle is essentially without birth and extinction, thereby banishing the entanglements and attachment of beings. The third part is from "Then the Buddha said to Śāriputra.

" The Tathāgata shows that although

there is no birth or death within the underlying principle, in the path of the conventional truth there is yet birth and death; for this reason he explains Vimalakīrti's place of origin. The fourth part, occasioned by the great assembly's respectful longing, is from "At that time the great assembly longed [to see the Wondrous Joy world],

" wherein [the Buddha] actually enables them

to see Vimalakīrti's original realm.

Now, the first part shows that the Dharma body is devoid of perceptual attributes and cannot be seen. The reason that this question comes up is found at the beginning of the previous chapter,

"Practices of the Bodhisattva,

"

where Vimalakīrti says to Mañjuśrī that they should go together to see the 235

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Buddha. The great assembly did not know that within the underlying principle there is no buddha that can be seen. They also did not understand the meaning of the essence and its manifestation. Seeing the manifestation, they think that there truly is a buddha's body, just like they are now seeing. For this reason, Vimalakīrti's explanation is now used to show that the Buddha's body is devoid of perceptual attributes and cannot be seen; he produces all sorts of negations in order to banish beings' confusion [stemming from their] attachment to the manifestation and confusion about the essence. The Buddha asks Vimalakīrti with what sort of perceptual attributes he wants to view the Tathāgata. There are three parts to Vimalakīrti's answer. The first is his immediate reply that the profound essence is devoid of perceptual attributes and cannot be seen. The second, from "[When] I contemplate [the Tathāgata],

" gives specific explanations of [various] objects in regard to which [the Tathāgata] cannot be seen. The third part is the conclusion that [the Tathāgata] cannot be seen. This has the immediate purpose of explaining that the Dharma body is devoid of perceptual attributes and cannot be seen; more remotely, it corroborates the earlier chapter "Contemplating Sentient Beings. "

Why? Because the Buddha and Vimalakīrti are already masters of the Dharma; he is also a person of the singular ultimate. It is clear that beings transformed [by them] are empty, just as they too are empty.

"As I view the true attributes of my own body, so too do I view the Buddha.

" This takes the emptiness of one's own body as comparable to the profound essence of the Buddha; the Dharma body is also like this—that is, devoid of perceptual attributes and unable to be seen. Within this there are four interpretations of the Dharma body.The first says that it is the permanently abiding body. The reason is that, although [in the overall time frame of the dissemination of the Buddha's teachings] this sutra comes before [sutras such as the Mahāparinirvāṇa-sūtrathat explain the] "permanence" [of the Dharma body, and so on], the main body of the sutra consists only of the six chapters that were taught while in Vimalakīrti's room. There is nothing wrong with explaining permanence in the introductory section and the dissemination section. The second interpretation says that this sutra has not yet explained "permanently abiding"; this is the seven hundred incalculable bodies [produced by buddhas in order to liberate beings].

"Devoid of perceptual attributes and

unable to be seen" refers to the underlying principle being without perceptual 236

Chapter Twelve: Seeing Akṣobhya Buddha

attribute. Now, if the underlying principle were not devoid of perceptual attributes, then, although [the Dharma body] is permanent, [it would appear to be] impermanent. What cannot be seen is the permanent Dharma of the Dharma body—it is not speaking of permanently abiding.

The third interpretation does not distinguish between the introduction, main section, and dissemination sections [of the sutra]. [This interpretation] simply says that this sutra, in short, explains "permanently abiding. " Hence, although

the outer level of the text appears to be about the underlying principle being devoid of perceptual attributes, the inner meaning points to the permanently abiding Dharma body. However, one might then wonder, why speak about [the nature of] the underlying principle?—in short, why would only this sutra explain the meaning of permanence when it has already been raised in earlier sutras? The fourth interpretation says that this sutra has already explained that the body of the Master of Transformation, [that is, the Buddha who transforms sentient beings,] is eternally abiding. However, the [sutras that teach the] meaning of the One Vehicle and the true cause have not yet been disclosed. From "When I contemplate [the Tathāgata]" is the second part, specific explanations of objects in regard to which [the Tathāgata] cannot be seen. This has three parts. The first is the initial explanation [that the Tathāgata] cannot be seen with regard to the triple world. The second, from "I do not contemplate [the Tathāgata] as form,

" explains that [the Tathāgata] cannot

be seen with regard to the five skandhas. The third part, from "[The Tathāgata] does not arise from the four elements,

" uses all kinds of negations to show

that [the Tathāgata] cannot be seen. All of these [various arguments] show that the essence of [the Tathāgata] cannot be seen, and serve to dispel attachment to his manifestation and the confusion that the essence is simply this [manifestation]. Another interpretation says that from "When I contemplate [the Tathāgata]" up to "I do not contemplate him as the nature of consciousness" shows that the response body cannot be seen. From "[The Tathāgata] does not arise from the four elements" shows that the true body [of the Tathāgata] cannot be seen. In "[When I contemplate the Tathāgata, he does not come in the past,]" "past" means "not yet come.

"

If these verses explain "not able to be seen" in regard to ultimate truth, then it means that ultimate truth is like this—that is, it cannot be seen. If it 237

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Expository Commentary on the Vimalakīrti Sutra

explains "not able to be seen" in regard to the absence of perceptual attributes of the profound essence, then it also means that the Dharma body, the profound essence, is also like this, as is Dharma.

"This shore" refers to samsara; "that shore" refers to nirvana; "the stream in between" refers to the factors of the path.

From "Thereupon Śāriputra asked Vimalakīrti, ['Where did you die that you came to be born here?']" is the second part [of this chapter]. Occasioned by Śāriputra's question to Vimalakīrti regarding his place of origin, this part [of the explanation] further shows that the underlying principle is essentially without birth and death, thereby banishing beings' doubt and attachment. This is so because within the explanation of the Buddha's body, Vimalakīrti has already said that he contemplates the Buddha's body as devoid of perceptual attributes, unable to be seen; just as in contemplating his own body the true attributes cannot be seen. This causes beings to doubt—if [Vimalakīrti's] own body is empty and cannot be seen, how is it that he has now personally taken birth and lives as a layman? Therefore, it is explained here that the essence of the underlying principle is without birth or death. Although this provisional explanation thus teaches that there is birth and death, bodhisattvas are born solely for the sake of transforming beings; they are not born because of karmic entanglements.

Although this is the immediate context, more remotely this corroborates the point in the earlier chapter "Contemplating Sentient Beings, " regarding

the goddess's [discussion of the] the non-fixed existence of birth and death. That is, above the goddess simply states that there is no birth or death and so here, in the presence of the Buddha, Vimalakīrti is depicted as corroborating [the earlier teaching] that there is no birth or death. Although this provisional explanation thus teaches that there is birth and extinction, bodhisattvas are born solely for the sake of responding [to the needs of beings]; it is not because of karmic entanglements that they take birth and die. The second part of this is the actual explanation that the essence of the underlying principle is without birth and death; this also has two parts. The first shows that there is neither birth nor death through a series of questions and answers about dharmas; the second part shows that there is neither birth nor death through a series of questions and answers about a simile. These can be understood.

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From "Then the Buddha [said to Śāriputra]" is the third part. The Tathāgata shows that although there is no birth or death within the underlying principle, the conventional is not without [birth and death]; for this reason he reveals [Vimalakīrti's place of] origin. This has three parts: the first is the Tathāgata's actual revelation of [Vimalakīrti's place of] origin; the second is Śāriputra's exclamation that [what the Buddha revealed to him] was unprecedented; the third part is the two exchanges of questions and answers between Vimalakīrti and Śāriputra, which show that although the conventional is not without birth and death, the birth of a bodhisattva is a birth only in response [to the needs of sentient beings] and is not due to karmic entanglements. From "At that time the great assembly longed [to see the Wondrous Joy world]" is the fourth part of this chapter, wherein in response to the longing of the great assembly, [Vimalakīrti] enables them to see [his place of] origin. Although this is the immediate reason [for showing them the Wondrous Joy world], more remotely it corroborates the teaching given above in the chapter "The Inconceivable.

"

[This section of the chapter] has four parts: the first is the Buddha directing [Vimalakīrti] to let [the assembly] see [the Wondrous Joy world]; the second is Vimalakīrti receiving [the Buddha's] directive and enabling [the assembly] to see [the Wondrous Joy world]; the third is the Buddha exhorting the great assembly to arouse the intention [to attain such a pure buddha land]; the fourth is [the Wondrous Joy world] returning to its original place. The third part, exhorting [the assembly] to arouse [the intention to attain such a pure buddha land], is divided into three. The first is the direct exhortation; the second is the great assembly arousing the intention; the third is the Tathāgata bestowing a prediction [of their future birth in that buddha land]; these can be understood. This is where the attainment of benefits [by the assembly] stops; hence we know that this is where the main teaching ends.

From "The Buddha asked Śāriputra,

'Do you see the see the realm Wondrous Joy and the Buddha Akṣobhya or not?" is the third major section of this sutra, the dissemination of the teachings. This section unfolds in two parts. The first is from here up to the end of the chapter "Dharma Offering, "

and is called the causes and conditions of the dissemination [of the teachings]. The second is the single chapter "Entrustment,

" and is the actual commission

to disseminate [the teachings].

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Expository Commentary on the Vimalakīrti Sutra

The first part, the causes and conditions [of the dissemination], further unfolds in two parts. The first is from here up to "That is to make offerings to the buddhas of the past, present, and future" in the chapter "Dharma Offering, "

and consists of the actual praise of this sutra. Those [who accept and cultivate this sutra] will be honored [as though they were buddhas], and the places [where this sutra is found] will be valued as places [in which the Tathāgata is present]. The merit of those who receive and hold [this sutra] will be profound, and the rewards of those who disseminate [this sutra] will be great. Hence those who would disseminate [this sutra] are encouraged and sought out. The second part is from "Heavenly Emperor, suppose this trimegachilio cosm [were filled with Tathāgatas]" in the chapter "Dharma Offering" up to the end of that chapter. This part explains how giving material wealth and offerings of great measure are not as worthy as an offering of the Dharma. The first part, the actual praise of this sutra, also has two parts. The first is Śāriputra's praise, which ends the chapter ["Seeing Akṣobhya Buddha"]. The second is Indra's praise; this is from the beginning of the chapter "Dharma Offering" up to "That is to make offerings to the buddhas of the past, present, and future.

"

The first part, Śāriputra's praise, has five further divisions. The first is the Buddha asking Śāriputra whether or not he saw [the buddha realm Wondrous Joy and the Buddha Akṣobhya]. The reason he asked this is because he thereby wished [Śāriputra] to praise what he had seen and to explain the dissemination [of this sutra]. The second is the direct answer, "Yes, I saw

them.

" The third, from "World-honored One, I wish to make [all sentient beings attain such a pure land],

" is [Śāriputra's] aspiration. The fourth division,

from "World-honored One, we [have quickly attained wonderful benefits], "

praises the people who spread this sutra—the Dharma is spread by people, thus they are praised. The fifth, from "Those sentient beings [who hear this sutra],

" is the actual praise of the sutra.

The [fifth division] has two further sections: the first generally explains the profound merit obtained through the seven factors [of hearing, believing, understanding, accepting, holding, reading, and reciting] this sutra. The second section is from "If those who get hold [of this scripture]" and separately enumerates the light and heavy attributes of the rewards [obtained by those who receive this sutra]. This has six lines: the first line explains [the benefit] 240

Chapter Twelve: Seeing Akṣobhya Buddha

of receiving [this sutra]; the second, from "If one reads and recites [this scripture], " explains the profound attainment; the third, from "If one makes offerings [to such a person], " shows that such a person will be honored [as though a buddha]. The fourth line, from "If one copies and preserves [these sutra scrolls],

" shows that the places [where this sutra] is found will be valued as places [in which the Tathāgata is present]; the fifth, from "If one hears this sutra,

" shows that the merit from becoming joyful [upon hearing this sutra] is profound; the sixth corroborates the above lines by saying that [understanding] even a small [portion of this scripture will lead to a prediction of future awakening].

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Chapter 13: Dharma Offering

Chapter Thirteen

Dharma Offering

This chapter describes the seeking, joyous, and sagely minds of those who disseminate this Dharma; hence the title of the chapter. From the beginning of the chapter up to "That is, to make offerings to the buddhas of the past, present, and future" is Indra's praise, which is the second of the actual praises of this sutra. This section unfolds in four further parts: the first is the initial praise of the Dharma that is disseminated; it shows that the attributes of the underlying principle are definitive, clear, and leave nothing to be questioned. The second part is from "According to my understanding of the Buddha" and explains the attributes of the meritorious rewards of the seven factors [of hearing, believing, understanding, accepting, holding, reading, and reciting] this scripture. The third part, from "World-honored One,

" describes the vow to protect those who disseminate the sutra. The fourth, from "The Buddha said,

'Excellent, [excellent,]'" is the Tathāgata's

expression of affirmation [of what Indra had said].

The first part can be understood.

From "Heavenly Emperor, suppose this trimegachiliocosm [were filled with Tathāgatas]" is the second part of the conditions of the dissemination [of this sutra], explaining how giving material wealth and making offerings of great amount is not as [worthy as] offering the Dharma. This unfolds in two parts. The first, from the beginning up to "Because of these causes and conditions the blessings are immeasurable,

" shows how an actual great measure of material offerings is not [the same as] an offering of the Dharma. The second part, from "The Buddha said to the Heavenly Emperor, 'In the past'"

,

cites [an example] from the past in order to corroborate the present. The first part, [describing] great amounts [of material offerings], has three further parts. The first shows the Buddha giving [an example of] a great measure [of material offering] and asking the Heavenly Emperor [whether such an offering would generate great merit]. The second part, 243

64a

Expository Commentary on the Vimalakīrti Sutra from "Śakra Devānām Indra said,

" shows Indra's response. The third, from

"The Buddha said to the Heavenly Emperor,

" is the conclusion.

The second part, citing the past and corroborating the present, unfolds in three parts. The first actually cites the events of the past. The second, from "Heavenly Emperor, was not King Jeweled Canopy of that time [an unusual person]?"

, ties together the past and the present.

The third part, from "Thus, Heavenly Emperor, should you know [what is essential],

" is the concluding exhortation.

The first part, actually citing the events of the past, has three sections. The first starts off by giving the essential nature of a Dharma offering. The second, from "The Buddha [Medicine King] said, 'Good son, [the profound

sutras explained by all the buddhas are the Dharma offering, ']" actually gives

the essential nature of the Dharma that is offered. The third is from "The Buddha said to the Heavenly Emperor, ['When Prince Moon Canopy heard this Dharma from Medicine King Buddha,

']" and explains the rewards and

benefits [of hearing this Dharma].

The first section can be understood. However, the second section, giving the essential nature of the Dharma that is offered, has two parts. The first is the initial presentation of the essential nature of the Dharma. The second, from "If one hears such sutras as this,

" describes the attributes of the offering.

Another interpretation says that from the beginning up to "[Heavenly beings (devas), dragons (nāgas), spirits (pretas), and heavenly musicians (ghandarvas)] join together to praise them" gives the actual essential nature of the Dharma, and from "They enable sentient beings [to sit in the site of awakening]" gives the function [of a Dharma offering]; this [interpretation] is also acceptable.

"Difficult to believe, difficult to receive" means that it is not possible for the mind of an ordinary person to attain [this teaching]. "It cannot be

attained solely through discriminating [thinking]" means that it cannot be known solely through the discrimination of discerning awareness; it is necessary to cultivate merit in order to assist in obtaining [these profound sutras]. One interpretation says that the underlying principle of the sutras is profound and subtle and cannot be attained by a discriminating mind. "They are contained in the Dharma storehouse of the bodhisattvas" means that the sutras include the Mahayana Dharma storehouse of the bodhisattvas. "Dhāraṇī"

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refers to "total retention,

" meaning that the sutras are sealed with the seal of

total retention. They will not be forgotten and there will be no retrogression up through [completing] the six perfections. One interpretation says that from this point everything describes [the sutra's] benefit to beings. It shows that the inner minds of beings are sealed with the seal that is devoid of perceptual attributes, which causes them to not forget, to attain [the level of] nonretrogression, and to accomplish the six perfections. "They well discrminate the meaning and are in accord with the Dharma of bodhi" praises the deeds of the profound sutras. One interpretation has it that this means that [the sutras] cause beings to be that way, [that is, able to well discriminate the meaning and be in accord with the Dharma of bodhi]. "Supreme among the host of sutras" means that the vaipulya [sutras that were] taught during a twelve-year period are supreme within the Tripiṭaka. "They enter great kindness and great compassion" praises the sutra for entering into great kindness and great compassion. One interpretation says that [this means that the sutras] cause practitioners to enter into great kindness and great compassion.

"They cut off the affairs of the hosts of Māras and various false views" praises the profound sutras for eliminating various wrongs. One interpretation says that [this means that] all are transformed and made to enter into the Way.

"In accord with the Dharma of cause and condition" means that dharmas arise from cause and condition; thus they are without self-nature. "Without self, sentient beings, or life span" is a provisional designation for emptiness.

"[These sutras teach] emptiness, the absence of perceptual attributes, wishlessness, and non-production.

" This refers to the emptiness

of real dharmas; it means that the profound sutras are in accord with the underlying principle of emptiness, devoid of perceptual attributes. One interpretation has it that [this means that these sutras] cause beings to understand this underlying principle.

From "Enables sentient beings [to sit in the site of awakening]" is the second part, explaining the function [of a Dharma offering]. That is to say, what function does the essential nature [of a Dharma offering] possess? It has the function of greatly benefiting beings.

From "If one hears such [sutras] as this" is the second part, describing the attributes of a [Dharma] offering. This has two further parts. The first is 245

Expository Commentary on the Vimalakīrti Sutra

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the initial explanation of the attributes with regard to the merit of the seven factors [of hearing, believing, understanding, accepting, holding, reading, and reciting this sutra]. Believing and cultivating these seven factors [with regard to this sutra] is what is called a Dharma offering. The second part, from "Further, [when one cultivates] the various dharmas [as taught], "

explains the attributes with regard to what is attained when one practices in accordance with what has been taught. That is to say, it is not only the merit of practicing the seven factors that constitutes a Dharma offering. If you are further able to practice, as has been taught [in these scriptures], to understand cause and condition, the provisional and the true, the two kinds of emptiness [of self and phenomena], and you are also not confused with regard to the referents of the four reliances, and moreover put an end to all actions and volitions—

"this is called a supreme Dharma offering.

"

"Relying on the meaning, not relying on the language" means to rely on the meaning of impermanence and not to rely on the language of permanence of the non-Buddhist paths. "Relying on knowing, and not relying on

[differentiating] consciousness" means to rely on the knowledge of impermanence and not to rely on the false knowledge of permanence of the non-Buddhist paths. "Relying on the scriptures of definitive meaning, and not relying on the scriptures of non-definitive meaning" means to rely on those teachings that explain impermanence and not to rely on the teachings that explain permanence as found in the non-Buddhist paths. "Relying on the

Dharma and not relying on the person" means to rely on the Dharma of impermanence and not to rely on those who teach the permanence of the non-Buddhist paths.

From "The Buddha said to the Heavenly Emperor, ['When Prince Moon Canopy heard this Dharma from Medicine King Buddha']" is the third part of the actual explanation of past matters, explaining the benefits attained when they heard about the Dharma offering. This has four parts. The first explains repaying the kindness for hearing this Dharma. The second, from "He spoke to the Buddha, saying, ['World-honored One, after the extinction of the Tathāgata,

']" is [Prince Moon Canopy] making a vow to protect [the Dharma] and requesting [the Buddha's assistance]. The third part is from "The Buddha knew his thoughts" and shows the Tathāgata bestowing a prediction [of Prince Moon Canopy's ability to defend the Dharma in the future]. 246

Chapter Thirteen: Dharma Offering

The fourth part, from "[The Buddha told the] Heavenly Emperor, " is the

actual description of the benefits [that Prince Moon Canopy] attained. This itself has two parts: the first is the personal benefit of Bhikṣu Moon Canopy; the second, from "Bhikṣu Moon Canopy, [through his defense of the Dharma, diligent practice, and zeal,]" describes the benefit of others. From "Heavenly Emperor, was not King Jeweled Canopy of that time [an unusual person]?" is the second aspect of citing the past in order to corroborate the present, tying together past and present. From "Thus, Heavenly Emperor, [you should understand what is essential]" is the third part, the concluding exhortation.

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