Vimalakirti Sutra Commentary Preface Excerpt (維摩疏釋前小序抄)

Notes on the Short Preface to the Commentary on the Vimalakirti Sutra

I will now divide the explanatory preface into two parts. First, clarifying the sequence in which the teachings arose. Second, clarifying the reason for the exposition. In the first part, the reason for first clarifying the sequence is this: the teachings arose in the West, where the Three Vehicles came first and the One Vehicle came later; when the Dharma was transmitted to the East, it likewise proceeded from the shallow to the deep. The metaphor of entering the sea makes this clear, and the saying about "subtle stirring" is found here. As for the sequence itself, the text is divided into three parts. First, the four lines narrate the origin from which the teachings arose. Second, from "爰及" onward, clarifying that the ancient translations were not yet harmonized. Third, from "自秦" onward, revealing that the Compassionate One's sutra accords with the principle. This is the first part.

In the middle of the Han dynasty, the teachings of the Dharma first flowed to the east of the Cong Ridge. This refers to Emperor Ming of Han, in the Yongping era, when Mahākāśyapa Mātaṅga and Zhu Falan first brought sutras and images from the country of Yueh-chih, coming from those Cong Ridge lands to transmit them to this country. Since they came from the Cong Ridge, it is said the teaching "first flowed to the left of the Cong Ridge." "First established stupas and images, but translation was still blocked" — "first" means beginning, "established" means setting up. A stupa is the Sanskrit "stūpa"; in Chinese it is called a "temple." The Baihu Tong says: "A temple is a visage" — meaning a place where the visages of ancestors are installed. The new translation says "chaitya," which means "high and victorious." An "image" means a likeness — carving, molding, painting, or writing the likeness of the Buddha's form. "Blocked" means separated, taking the sense of not yet penetrated. This means that when the sacred teaching first flowed, ordinary beings had long been in darkness; to transmit the profound purport and win sincere faith was truly difficult, and so stupas and images were first established, and the Sutra in Forty-Two Chapters was translated, so that people might know that cause and effect and the cultivation of the exalted have their ground — this was to serve as a gradual means of transmission. The beginning of stupas and images is therefore called "first established"; translation had not yet become widespread, and so it is called "still blocked."

Thus the Zhou Shu Yi Ji says: The World-Honored One appeared in India — in Central India. He was born in the city of Kapilavastu. At the time of his birth, the earth shook in six ways, rivers and streams overflowed, and wells and springs all brimmed over. Five-colored light and vapor entered and pierced the Taiwei constellation and spread throughout this land. When King Zhao of Zhou had reigned to the twenty-fourth year, the jia-yin year, this auspicious sign appeared. King Zhao asked, "What does this mean for the world, Su You?" He answered, "There is nothing now; a thousand years hence, the voice of the teaching will reach here and there." Thereupon a stone was inscribed and buried before the celestial shrine in the southern suburb. Another twenty-seven years passed, and King Zhao died; King Mu came to the throne. In the fifty-second year of his reign, the ren-shen year, the earth shook in six ways, the rivers flowed backward, black clouds rose on all sides, and wild beasts roared. In the west there was a white rainbow. King Mu found this strange and asked the grand historian Hu Duo, who answered, "This is the sign of the Western Sage's entry into cessation." King Mu said, "I always feared this man would swallow my kingdom; now he has passed away. What have I to worry about?" From the twenty-seventh year of King Zhao to the fifty-second year of King Mu is reckoned seventy-nine years — the time the World-Honored One was in the world before he entered parinirvana. The Tang Dynasty Neidian Lu says: The source of the teaching's flow is rooted in the Zhou dynasty of the Ji clan; the Qin government destroyed its remaining traces. Occasionally appearing in Liu Xiang's collation of texts, Buddhist sutras were often seen in the Heavenly Pavilion; by this comparison, it did not wait until the Han Ming era. Now I narrate the beginning of its revival, which began with Emperor Ming of the Later Han, in the seventh year of Yongping, who dreamed at night of a golden man. The court assembled to discuss it, and Fu Yi responded: "Your servant has heard that in the West there is a sage whose name is Buddha. What Your Majesty saw must surely be he." Thereupon envoys were sent — the palace gentleman Qin Jing, the erudite Wang Dao, and others, eleven men in all — to go to India. In the country of Yueh-chih they invited Mahākāśyapa Mātaṅga and Zhu Falan, copied sutras and images, and carried them on a white horse. In the tenth year of Yongping they returned and reached Luoyang. The White Horse Temple was established. The Buddhadharma in China rose from this. Thus Mātaṅga and Falan were the first monks of the Han land; the images they brought were the first of images; the Sutra in Forty-Two Chapters they translated was the ancestor of sutras; the White Horse Temple they established was the first of temples. Later, the monk Kang Senghui traveled to Wu and obtained a relic; on this account a stupa was built — this was the beginning of stupas. The above narration of the origin of the teaching's rise is now complete.

From this point, the second section explains that the ancient translations had not yet been harmonized, and then comes to the Wei and Jin periods, when translation was first opened and propagated. "Yuan" means "at." The Wei had four capitals: the Former and Later Wei, and the Eastern and Western Wei. The Former Wei was established by Cao Pi, son of Cao Cao, with its capital at Luoyang. The Later Wei was established by Tuoba Gui and others, with its capital at Pingyang. The Eastern Wei was established by the son of the Prince of Qinghe, Yuan Dan, and others, with its capital at Ye. The Western Wei was established by Yuwen Tai and others, with its capital at Chang'an. "Jin" here refers to the Former Wei. The Jin had two capitals: the Western Jin, with Sima Yan and others establishing its capital at Pingyang; and the Eastern Jin, with Wang Rui and others establishing its capital at Ye. What is meant here is the Western Jin. "Chuang" means "beginning"; "qi" means "opening"; "xuan" means "proclaiming"; "chuan" means "transmitting and making known." That is to say, a vow flowing forth from one's own mouth and penetrating another's mind is called proclaiming; spreading and unfolding it in perfect penetration, without being tied to any one person, is called transmitting and making known.

As for the scriptures produced through this transmission, their wording was still coarse and their meaning impeded. "Shu" means "distant" or "loose"; "jian" means "difficult." As the translation method states: "People see, heaven sees, people's principle—though there are various faults in the wording, this is what is meant by coarse wording." For example, in the translation of this sutra it says: "The mark of not coming is to be insulted by coming; the mark of not seeing is to see one another." The words may be polished, but they lose the meaning; this is what is meant by the meaning being blocked. In all such cases, the phrases are loose and rustic, and the principle is obstructed and rough. Sometimes literary, sometimes plain, they did not yet match the sage's mind—this is what is meant.

Moreover, learners had not yet harmonized with the great contemplation. "Gai" is the opening particle of a statement; it is also called an indefinite expression. "Rong" means "to unite" or "to meet." "Great contemplation" means the correct contemplation of the Great Vehicle. It means that the object is extinguished and the mind is still, without marks and without names. Because there are no names, the path of words is cut off; because there are no marks, the realm where the mind operates is destroyed. Therefore Master Sengzhao said: "The mouth wishes to speak, but words are lost; the mind wishes to engage, but thought perishes." Here, impermanence, suffering, and emptiness are the small; the Middle Way and correct contemplation are the great.

Those who transmitted and translated failed to penetrate the local languages. The Indian monks had only just arrived and did not yet know the local speech, so that the scriptural text was coarse and the meaning stalled. These four lines explain the reason for the coarseness and obstruction above. Because they did not penetrate the local languages, the wording was coarse; because they had not harmonized with the great contemplation, the meaning was obstructed.

Since the great Dharma was still shallow and subtle, its gains and losses could not yet be measured. "Wei" means "to make" or "to act." Acting as the gradual source of the Buddha-Dharma is like the overflowing cup at the source of a river. Also, "wei" means "because"; "great Dharma" means the Dharma of the Great Vehicle. Its principle is utterly unsurpassed, therefore it is called great; it traces out the first arising of understanding, therefore it is called Dharma. This great Dharma can trace out the minds of beings and produce right understanding. "Overflowing" means "gushing forth"; "subtle" means "shallow." This shows that in the time of Wei and Jin, the teaching had not been transmitted long. It was still like sweet rain that has just fallen: the gushing forth was still shallow and slight. As for the scriptures translated then, whatever wording was gained was not yet truly gained, and whatever wording was lost was not yet truly lost. Like fine jade partly illuminated, like a bright pearl half flawed—therefore it is said that its gains and losses could not yet be measured.

The third section reveals the profundity of this scripture and its translation. "Entering the passes in the winter of the third year of the Hongshi era of the Qin" refers to the arrival of Kumarajiva. There were four Qin dynasties: First, the Former Qin (founded by Qin Shi Huang and others, with its capital in Yong); second, the Former Qin (founded by Fu Jian and others, with its capital in Chang’an); third, the Later Qin (founded by Yao Xing and others, with its capital in Chang’an); and fourth, the Western Qin (founded by Qifu and others, with its capital in Jincheng). This text refers to the Later Qin.

The Former Qin ruler, Fu Jian, reigned for sixteen years. The Grand Historian reported a propitious star appearing, indicating that a sage would enter China from foreign lands to assist the realm. King Jian sent his general, Fu Pi, to attack Xiangyang and capture Shi Dao’an, and sent Lu Guang to conquer Kucha and bring back Kumarajiva. When Dao’an later arrived in the Qin capital, Jian said to his minister, Quan Yi, with great joy, "I do not value pearls or precious gems, but rather men of wisdom. I did not hesitate to deploy an army of a hundred thousand to conquer Xiangyang just to capture one person and a half." When asked who they were, Jian replied, "Master An is the one person, and Xi Zuochi is the half." Jian ordered Lu Guang to bring Kumarajiva to the Jianzhang Palace, saying, "I have heard that Kumarajiva is in the Western Regions. A man of wisdom is the treasure of a nation; I long for him deeply. If you conquer Kucha, send him here by swift relay."

Later, Fu Jian campaigned against the Jin, was defeated, and was killed by Yao Chang. Thus, it was Yao Chang who established the Later Qin. When Lu Guang returned to Guzang and heard that his sovereign had died, he declared himself emperor; outside the passes, this was known as the Later Liang. When Yao Chang died, his son Yao Xing succeeded him. In the spring of the third year of the Hongshi era, a tree grew with leaves joined in the temple courtyard, and in the Xiaoyao Garden, green onions turned into shallots. Everyone called these auspicious signs. Kumarajiva arrived in Yong, and Yao Xing treated him with the respect due to a national preceptor. Buddhism flourished greatly. At the Caotang Temple and the Xiaoyao Garden, three thousand learned monks gathered for the translation of scriptures. The rise of supreme wisdom began here.

Records say that Kumarajiva’s father was the son of an Indian prime minister named Kumarayana. His grandfather died, and his father was supposed to succeed him, but he traveled east to Kucha. The King of Kucha’s sister had a red mole on her body, which signified she would give birth to a wise child. Many countries sought her hand, but she refused. The King forced his sister to marry Kumarayana, and she gave birth to Kumarajiva. At seven, he left home to study the Lesser Vehicle. At thirteen, he received instruction from his teacher, Suryasoma, who taught him the Akṣobhyatā-nirdeśa Sūtra. Upon hearing about the emptiness of the five aggregates, realms, and sense-bases, he was puzzled and asked, "Why does this scripture destroy all phenomena?" His teacher explained that phenomena are empty because they are dependently originated and thus lack true reality. Kumarajiva then devoted himself to the Vaipulya scriptures and studied the three treatises. When he first obtained the *Perfection of Wisdom in 25,000 Verses*, demons obscured the text, and he saw only blank paper. He vowed to recite it until the characters appeared as usual. He then heard a voice from the sky saying, "You are a man of wisdom; why do you recite this?" Kumarajiva scolded it and told it to leave. In the northern border of Kucha, there was a non-Buddhist who was spiritually gifted and eloquent. He would beat the king’s drum, and those who lost in debate to him had to cut off their hands in apology. Kumarajiva used two logical arguments to test him, and the man was so bewildered that he lost his composure.

Later, his mother brought Kumarajiva to Northern India. An arhat named Vimalakṣa saw him and recognized his uniqueness. He told Kumarajiva’s mother, "Protect him well. If he does not break his precepts by the age of thirty-five, he will lead as many people to liberation as Upagupta. If he does not, he will merely be a man of great talent. Even so, the world will still rely on him as a bridge." When Kumarajiva wished to travel east, his mother said, "The profound teachings of the Vaipulya will be greatly spread in China, but it depends entirely on you. As for yourself, you will not be able to avoid personal misfortune. What will you do?" Kumarajiva replied, "The path of a Bodhisattva is to benefit others even at the cost of one’s own body. If the great teachings can be spread to wash away the ignorance of the world, I will not regret suffering in the boiling cauldron." His miracles and speeches are recorded extensively in his separate biography. This is how Master Kumarajiva arrived in the passes.

First, he translated the *Large Perfection of Wisdom*, the *Treatise on the Middle Way* (Mūlamadhyamakakārikā), and the *Hundred Verses* (Śataśāstra). The "Middle" refers to the *Middle Way*, "Gates" refers to the *Twelve Gates Treatise*, and "Hundred" refers to the *Hundred Verses*. This explains the sequence of his translations.

By first refining and deepening their understanding of the supreme truth, he then re-translated this scripture and the *Lotus Sūtra*. This explains why. "Tao" (to refine) means to shape clay. The *Records of the Grand Historian* mentions clay vessels. Others say "tao" means to nourish, and "ran" (to dye) means to practice. Because the great teachings were newly introduced and people had not yet developed faith or realization, he first translated the *Large Perfection of Wisdom*, the *Middle Way*, and the *Hundred Verses* to cultivate correct wisdom and familiarize them with the supreme truth, ensuring that the subsequent translations would not lack a foundational basis.

"Re-translating this scripture" refers to the fact that there were six translations of this scripture in total: First, the *Old Vimalakirti Sūtra* translated by Yan Fotiao of the Later Han (two scrolls); second, the *Vimalakirti Nirdesa Sūtra* translated by Zhi Qian of the Wu dynasty (three scrolls); third, the *Vimalakirti Nirdesa Sūtra* translated by Dharmaraksha of the Western Jin (one scroll); fourth, the *Vimalakirti Sūtra* translated by Zhijilan of the Western Jin (three scrolls); fifth, the *Vimalakirti Nirdesa Sūtra* translated by Master Kumarajiva of the Qin (three scrolls); and sixth, the *Sūtra of the Stainless Name* translated by Master Xuanzang of the Tang (six scrolls). This is the fifth version, the Qin-Kumarajiva text. Since there were four translations prior, and Kumarajiva translated it again, it is called a "re-translation."

"The text is concise and the principles are profound, without any gaps." This means the phrasing is elegant and precise, and the principles reach the reality of suchness. Master Kang said, "The words arise from outside the image, and the principles exist within the conditions." "Yi" (to reach) means to arrive. Because he first cultivated an understanding of the supreme truth and traveled through the true essence, the translation of this scripture is refined in language and profound in principle. The text links together like a hook and lock, and the meaning connects like a chain; it is not cut off by disparate language, hence it is said to be "without gaps." Once the profound scripture was expounded and the great vision transmitted, the reciting of it filled the world, and accounts of spiritual responses filled the biographies. Samantabhadra dwelt in the rooms of the reciters, and Manjushri entered the hearts of the translators. Thus, the subtle words have greatly benefited the masses.

Next, the second section explains the reason for the exposition. The text has two parts: first, explaining the reason for the exposition; second, the exposition proper. In the first part explaining the reason, there are again two: first, lamenting that people today have lost the essential meaning, as the distant cause; second, praising the ancients' true understanding, as the proximate cause. This is the first.

"日者傳習多疎道尚學以瞻異端者" — "道" means the ultimate truth. "學" means transmitting the text. "瞻" means broad. "端" means thread or principle. Because it does not accord with principle, it is called "異端" (heterodox extremes). The meaning is to make clear that those today who transmit the sutra and study its recitation are negligent regarding the principles of the path and merely devote themselves to scholarly learning. Penetrating deeply into the ultimate truth is true knowledge; multiplying doctrinal categories is broad learning. Therefore it says "以瞻異端" (to look toward heterodox extremes). The Analects says: "To attack heterodox extremes — this is harmful." "攻" means to work at. It means that the good path has a unified thread, so different routes lead to the same destination; heterodox extremes do not lead to the same destination, and therefore one must work at them (i.e., correct them).

"致使大宗蕪蔓真極者" — "蕪蔓" are foul weeds. "真極" means the ultimate principle of true suchness. Weeds overrun and choke the fine sprouts; trifling words and cumbersome phrases obscure the true principle.

Second, praising the ancients' attainment of truth as the proximate cause: "而關中先製言約旨深將傳後進或憚略而難通者" — The Venerable Kumārajīva had three thousand disciples; eight hundred ascended the hall; only four entered the inner chamber: Sengzhao, Daosheng, Sengrong, and Sengrui. All were refined in the profound Mahāyāna and their brilliant reputations shook antiquity. Since they dwelt in the land of Qin, it is called "關中" (within the passes). "製作" means composition. Their words were concise and their meaning profound and mysterious, therefore it says "言約旨深" (words concise, meaning deep).

"蓋時移識昧豈先賢之闕歟者" — Students of recent times, when the age is degenerate and views are shallow, dread the ancients' terseness of speech and say their explanations of meaning are not complete. "蓋" suggests that the sage's time is remote and people's faculties are dull. How could the compositions of the former worthies have omissions? "歟" is a particle.

Next, the second main section, the formal exposition, has three parts: first, words of humility; second, recording the era name; third, making clear the benefits. "Without measuring my own mediocre shallowness, I venture to add some breadth and supplement." "Measuring" means estimating. "Mediocre" — the Family Sayings says: "In conduct, no rule of careful completion; in speech, no words that set a standard." Hence the term. "Shallow" means shallow in understanding. These are all words of humility. "Supplement" refers to refinement and skill; "breadth" refers to brief words. Hence "supplement and broaden." He expounds the Vimalakīrti Sūtra to add to Master Sengzhao's commentary, and explains the Lotus Sūtra to broaden Master Daosheng's text, hoping that the delusions of former days may be decisively resolved and that the flourishing traces of Sheng and Zhao may be understood in full, as set out in the excerpts. "Then, seeking various explanations on every side, all share in the wondrous purport": he compiles the commentaries of the Tiantai school and gathers the subtle words of the Guanzhong region, deeply taking what is essential and striving to preserve what is precise and fitting. "Though transmitting and not composing": the Analects says, "Transmitting and not composing, trusting and loving antiquity." The meaning is: composing is the work of a sage; I merely follow the count and transmit these things. "To the end I am ashamed of the one who lost the sheep." Since the explanations are many, I am deeply ashamed of missing the principle. "Like the man of three years" — the doubt at the crossroads is the affair of Yang Zhu. Again, Zhuangzi's losing sheep in the same way as Zang and Gu — one held tablets and read books, another played at gaming and wandered; their pursuits differed, but the loss of the sheep was no different. Though my exposition is much, I fear it departs from the sagely intent. "The first year of Shangyuan, the year being that of Kun Dun" — the Erya says this is the name for a zi year. "In the early Yongtai era I recorded it, and again in summer at the Bodhi Way-place I revised and settled it." At that time I was in the first year, hence it says "recorded at the beginning." "Record" is another name for the year; the Yin called it si. At Bodhi Monastery, in the summer, I deleted and settled it. "Again I present the wondrous melody; privately I cut off the sound" — it is like the dragon sword cutting things, the phoenix mirror reflecting forms; for all learners the net of doubt is entirely removed. "May the Dharma mirror grow ever brighter and the lamp of wisdom shine the more" — "may" expresses hope. The Dharma has the capacity to reflect what should be reflected, hence it is likened to a mirror. The teaching has the meaning of what can be transmitted, hence it is compared to a lamp. Therefore the sūtra says: "As one lamp lights a hundred thousand lamps; those in darkness all become bright, and the brightness never comes to an end." This is what is meant by practicing and expounding, transmitting and passing it on through distant kalpas. The teaching texts have the power to benefit beings; living beings have the share of turning back the stream. In the second year of Yongtai, while residing at Zisheng Monastery, in leisure from transmitting the sūtra, I commanded the brush and wrote it out in full, myself supplying what was missing. How would I dare transmit it as a matter of course?