佛道品第八
大士發心凡有二種：一求佛道、二度眾生。度眾生，前品已明。求佛道，此章次說，故有今品也。佛有二義：一者自悟、二曰覺他。道亦兩種：一者虛通，謂自在無礙；二曰遮塞，而眾邪莫遊。佛為能證之人、道是所得之法，在名雖二，而無別兩體，即覺虛通為道，即虛通覺義名佛。用此題章，名佛道品。品開三別：一明佛道、二明佛種、三辨眷屬。初有二問答。「爾時文殊師利問維摩詰言：菩薩云何通達佛道」。所以作斯問者，大士欲度眾生，眾生之相已顯，欲求佛道，佛道之義未彰，是故問也。「維摩詰言：若菩薩行於非道，是為通達佛道」。此第二答。若無方便，謂非道異道，但行道為道、行非道為非道，故道與非道悉成非道。若有方便，體道非道無有二相，非但行道為道、行於非道亦即是道，故道與非道悉皆是道。如《思益經》云「一切法正，一切法邪」，即其事也。問：若達觀者一切皆道，何故偏云行於非道通達佛道？答：於菩薩無非是道。但為對二乘言涅槃是道、生死非道，是故今說達此非道即是佛道也。又上天女即是休道之人，寄迹女身以通達佛道。前但略明一事，今備辨行一切非道悉能通達佛道。「又問：菩薩云何行於非道」。此第二番問答，釋非道為道。「答曰：若菩薩行五無間而無惱恚」。答問為五：初示起凡夫行通達佛道、次示起二乘行通達佛道、三起生死行通達佛道、四入涅槃行通達佛道、五總結也。初二凡聖一雙，後兩生死涅槃相對，此四門可具二義：一行非道能通達佛道、二能令眾生因此門以悟正道，即是自行化他同入佛道。行五無間者，此就業門行於非道而通達佛道。起五逆業必由惱恚生，示起五逆行非道而無惱恚，通達佛道也。「至於地獄無諸罪垢、至于畜生無有無明憍慢等過、至于餓鬼而具足功德」。上明惡因為非道以通佛道，此辨惡果非道以通佛道。「行色無色道不以為勝」。此辨二界有漏善果非道以通佛道。凡夫生上界，謂為涅槃第一最勝。今為物而生，顯上二界是生死法，故不以為勝。「示行貪欲，離諸染著；示行瞋恚，於諸眾生無有恚閡；示行愚癡，而以智慧調伏其心；示行慳貪，而捨內外所有，不惜身命；示行毀禁，而安住淨戒，乃至小罪猶懷大懼；示行瞋恚，而常慈忍；示行懈怠，而懃修功德；示行亂意，而常念定；示行愚癡，而通達世間出世間慧；示行諸偽，而善方便隨諸經義；示行憍慢，而於眾生猶如橋梁；示行諸煩惱，而心常清淨；示入諸魔，而順佛智慧，不隨他教」。此行煩惱非道以為佛道。「示入聲聞，而為眾生說未聞法；示入辟支佛，而成就大悲教化眾生」。第二行二乘非道以通佛道。「示入貧窮，而有寶手功德無盡；示入形殘，而具諸相好以自莊嚴；示入下賤，而生佛種姓中，具諸功德；示入羸劣醜陋，而得那羅延身，一切眾生之所樂見；示入老病，而永斷病根超越死畏；示有資生，而恒觀無常，實無所貪；示有妻妾婇女，而常樂離五欲淤泥；現於訥鈍，而成就辨才，總持無失；示入邪濟，而正濟度諸眾生，現遍入諸道而斷其因緣」。第三行生死非道而通佛道也。而生佛種姓中者，肇什二師同以無生忍必紹繼佛種名種姓。但無生忍有二位：一初地、二七地，今據初地也。依《智度論》解性地云「生聖人種姓地名性地」，此據地前習種性名為性地也。那羅延者，天力士名也，端正殊妙、志力雄猛也。「現於涅槃，而不斷生死」。第四起涅槃行而通達佛道。雖現身涅槃，而方入生死。此之涅槃，名為佛道。二乘入涅槃，斷生死。此涅槃非佛道。「文殊師利！菩薩能如是行於非道，是為通達佛道」。第五總結，以詶其問。「於是維摩詰問文殊師利：何等為如來種」。第二次明佛種。文有二：初明佛種、次迦葉自嘆。前有二問答，自賓主已下淨名獨說，似是辨慧之功偏有所歸；今欲顯其德，欲令彼說也。亦云推美以為供養。又行邪達正，恐人生疑，故問文殊令他取信。以人異解同，宜應頂受。「文殊師利言：有身為種」。此第二答。就文為四：一明生死果為種、二辨生死因為種、三重辨果、四重釋因。上明佛道，今明佛種。佛道據果，佛種約因。至人體達佛道，故能示現行一切非道悉是佛道，故是果門。今明生死凡夫能發心成佛紹繼佛義，故明佛種。當知故據因。有身者，謂有漏五陰身也。以有漏五陰身，眾生皆應作佛，故名為種。又說有身即身見，以有此身故名有身。又身內起見名為身見，身見是三有之本，名為有身也。以有身見，眾生發心求佛，故名佛種。問：何故偏取煩惱為佛種耶？答：二乘斷於煩惱，不能發心作佛，故非佛種。今偏作之，故說有煩惱人名為佛種。「無明有愛為種、貪恚癡為種、四顛倒為種、五蓋為種」。此第二明生死因為種。《涅槃經》云「生死本際凡有二種：一者無明、二者有愛」，以偏是根本，故遍說之。「六入為種、七識住為種」。此第三重明生死果為佛種。七識住者，欲界人天為一，色界三禪，并無色界三空，此之七處識所樂生、識所安住，故名識住第。四禪有無想天滅識、五那含天求於涅槃亦滅於識。以有凡聖二種滅識，故識不樂住。非想天有滅盡定，又彼心想微昧、念不分明，識不安住。什公云「初禪中除劫初梵王及劫初諸小梵，自此後合為一識住。劫初唯有梵王，未有後梵。梵王念欲有餘梵，爾時遇會來生。梵王因起邪見謂是己造，餘梵亦自謂從梵王生。唯有精麁，其邪想不異，是名異身一想，第二識住也。二禪形無優劣而心有若干，除入解脫，種種異念，是名一形異想，是第三識住也。三禪形無精麁、心無異想，所謂一形一想，是第四識住也。并無色前三地，是名七識住也。」什公開初禪為二、沒欲界之一，故古舊為異。「八邪法為種、九惱為種、十不善道為種。以要言之，六十二見及一切煩惱皆是佛種」。第四重舉生死因為如來種。違八正為八邪。九惱者，一愛我怨家、二憎我善友、三惱我自身。一世有三，三世合九。「曰：何謂也」。第二重問。淨名為時眾成問疑，故設斯問。此等皆彰佛道。為生死因，何名佛種？佛為至極之慧，而用眾患為種，未可了也。「答曰：若見無為入正位者，不能復發阿耨多羅三藐三菩提心」。答文為三：初明起愛眾生為佛種、二乘斷愛故非種；二明起見眾生為佛種，二乘斷見故非種；三總約眾惑明種非種。證於滅諦，名見無為。從苦法忍至羅漢無生智，此是道諦聖解，道諦聖解稱為正位。此人見無為境，又入聖位，不能發佛心也。「譬如高原陸地不生蓮華，卑濕淤泥乃生此華。如是見無為法入正位者，終不復能生於佛法煩惱泥中，乃有眾生起佛法耳」。心證無為涅槃，喻之高原。蓮華，譬菩提心。蓮華必生蓮實，菩提心必成佛道。淤泥，喻凡夫起愛，煩惱能發道心，故愛為佛種。「又如殖種於空終不得生，糞壤之地乃能滋茂。如是入無為正位者不生佛法；起於我見如須彌山，猶能發乎阿耨多羅三藐三菩提心生佛法矣」。第二明起見眾生為佛種。種謂菩提心。但見眾生能發菩提心，故名佛種。而言殖者，世間種藉人功，故殖於種；由佛菩薩教化故，得發菩提心。前明二乘樂無為涅槃，不能發菩提心；今取樂有為空三昧，不能發心作佛。糞壤謂我見，我見能長養道心，如糞壤也。「是故當知一切煩惱為如來種，譬如不下巨海終不能得無價寶珠，如是不入煩惱大海則不能得一切智寶」之心。第三總明一切煩惱為種，結詶其問。問：二乘何故非種、凡夫為種？答：二乘畏生死苦、樂涅槃樂。今既勉苦得樂，自保究竟、無所希求，故不能發心作佛。凡夫有苦無樂，兼我心自高唯勝是慕，故能發心求佛。「爾時大迦葉歎言：善哉善哉！文殊師利！快說此語。誠如所言，塵勞之儔為如來種。我等今者不復堪任發阿耨多羅三藐三菩提心」。此第二迦葉自嘆。文殊既是菩薩，雖毀二乘非種、歎凡夫為種，未若聲聞親自說之，是以迦葉自歎也。文有三章：此初據煩惱明種非種也。「乃至五無間罪猶能發意生於佛法。而今我等永不能發，譬如根敗之士，其於五欲不能復利。如是聲聞諸結斷者，於佛法中無所復益，永不志願」。此第二就業門明種非種。無間有四義：一前念捨此身，次念受地獄報，其間無身間念，故云無間。此趣報無間也。二身形無間。阿鼻地獄闊八萬由旬，一人入者則身遍滿，多人亦然。以身遍滿，無有間處，故云無間。三壽命無間。餘獄數生數死，此處一劫壽命無死生間，故為無間。四受苦恒續，無樂間之。「是故文殊師利！凡夫於佛法有反復而聲聞無也。所以者何？凡夫聞佛法，能起無上道心，不斷三寶。正使聲聞終身聞佛法力無畏等，永不能發無上道意」。第三結成種非種義。凡夫聞法，發菩提心，能紹佛種，則為報恩，有反復也。聲聞與此相違，名無反復。問：《法華經》明二乘作佛，此教何故辨聲聞永絕其根？答：彼經小志既移、大機已熟，故明作佛。此經明猶保小志、未有大機，故永絕其根。「爾時會中有菩薩名普賢色身，問維摩詰言：居士！父母妻子親戚眷屬吏民知識悉為是誰？奴婢僮僕象馬車乘皆何所在」。此第三次明眷屬，前問、後答。問有三意：一遠從空室義生。淨名所以空室者，凡有二義：一欲以空且顯空，如云「諸佛國土亦復皆空」；二欲以室明人有，如云「眾魔外道皆吾侍者」。文殊、身子以略問空室之意，未顯法身備有眾德，故今問之。二者近從通達佛道義生。菩薩所以能遍入一切邪道而通達佛道者，良由內備眾德故也。三者淨名權道無方形同世俗，淺識不達謂其實然、今欲顯之、是故致問。「於是維摩詰以偈答曰」。此第二淨名答。上明長行、今說偈者，示內有無礙之智、外具無方之辨。又隨物所樂，故說法不同。偈文為四：第一正詶其問、第二明功用無方、第三稱歎、四勸發心。「智度菩薩母，方便以為父，一切眾導師，無不由是生」。實智內照為母，而言度者，窮智之原也。方便外用為父，方便有二：一解空而不取證；二實相理深莫能信受，要須方便誘引令物得悟。前明順理之巧，此辨適機之妙勝於實智，故稱為父。又實意虛凝與陰同靜，方便巧用動與陽齊，教配父母也。佛與菩薩並是導物之師，由此而生。「法喜以為妻」。了悟深法則生歡喜，故喻之以妻。「慈悲心為女」。慈悲之心虛而外適，又其性柔弱，隨物入於生死也。「善心誠實男」。誠實具三義：一質直無曲，異女人諂偽；二者有幹用，謂降制眾邪；三紹繼佛種。誠實雖是真，以男之性亦有為惡而實，故標以善心。「畢竟空寂舍」。此舉住處以顯其德。前明智度謂空慧，今舉實相境為至人所栖。畢竟空有四義：一無患不障、二悟空無德不備、三寂滅永安、四體性深博，喻之舍也。「弟子眾塵勞，隨意之所轉」。塵勞眾生隨菩薩化，轉惡以從善也。「道品善知識，由是成正覺」。世之知識勸善誡惡，三十七品開涅槃門、塞生死路，義同三益。「諸度法等侶」。或有雖為知識，不必為剋終之伴；或雖為伴，不必為善知識。今明善始令終至道場者，六度為真伴也。「四攝為妓女」。悅物來眾莫過四攝。「歌詠誦法言，以此為音樂，總持之園苑」。普遮惡令不生，如薗之除穢，遍持善令不失，若苑之有眾物。「無漏法林樹」。無漏根深，不可傾拔。文理高聳扶疎，蔭蔽煩惱，樹之義也。無有有漏間錯其間，所以如林。此見諦道也。「覺意淨妙華」。華有三義：一感果、二清淨、三莊嚴，今具足也。淨即清淨，妙謂莊嚴。下明解脫智慧感果義也。所以用七覺為華者，華之為體，合則不妙、開過則毀，開合得中乃盡其妙。調順覺意，其義亦爾。高則放散、下則沈沒，高下和適，其由淨華。「解脫智慧果」。七覺是思惟位，生無學智斷之果。解脫為斷果，謂無為法也；智慧即智果，謂有為果也。「八解之浴池」。八解即八背捨，謂背捨下地繫縛，名為解脫。水之為用，除垢去熱。解脫之性，除煩惱熱，離眾惑垢也。「定水堪然滿」。止則能鑒，定水義也。得八解脫，眾定圓具，故稱為滿。「布以七淨華」。上明定滿，今嘆鑒圓：一戒淨、二心淨、三見淨、四度疑淨、五道非道淨、六行知見淨、七斷知見淨，戒為善本。前明持戒，因戒得定，次明定淨，此二是見道前也。次三正是見道。斷身見故說見淨，斷疑說度疑淨，斷惑取說道非道淨。知八正為道、惑取非道，故云道非道。問：見道具斷十使，何故偏說除三？答：見道雖斷十使，斷五見及疑此義則盡，故偏說斷；餘貪瞋慢無明，斷之未盡，故不說斷。問：既斷六使，何故偏說三耶？答：三是根本，三則隨之。身見為本，邊見未隨；戒取為本，見取未隨；疑為本，邪見未隨。故偏說三也。在本既淨，即知三未亦淨，無所隨故。前五淨，大小乘位略同；後二淨，大小乘異。小乘在修道位說於行淨，以起修道無漏行故；在無學位說行斷淨，以得畢竟斷結行故。依大乘，後二皆是修道；七地已還說行斷淨，以修斷結行故；八地已上說修菩提上淨也。而言布者，此七通三學、該凡聖、遍三道，故言布也。「俗此無垢人」。明定水及七淨華之功用。依前定水及七淨華蕩滌心垢，故名為浴。無垢而名俗也。什公云「為除熱口取適。大士無垢而入八解者，外將為眾生、內自娛心也。」今謂因浴故得無垢，據終彰始，故言浴此無垢人。「象馬五通馳，大乘無有上(有本云大乘以為車)，調御以一心，遊於八正路」。調御以一心者，羅什云「道品有三能：一動發、二攝心、三名捨。若發動過則心散，散則攝之。攝之若過則沈沒，故精進令心發動。動靜得適，任之令進，容豫令宜，是名為捨。捨即調御，譬如善御，遲則策之、疾則制之，遲疾得宜，放之令去也。」「相具以嚴容，眾好飾其姿，慚愧之上服」。衣服弊形者，恥露其醜也。慚愧不為惡，事義同然。「深心為華鬘」。慚愧明息惡，深心信樂，故能修善。居善之前，猶鬘之在首。「富有七財寶」。信、戒、聞、捨、慧、慚、愧為七也。由信善故持戒，持戒則止惡，止惡已則應進行眾善，要由多聞，聞法故能捨五欲及煩惱也，捨惑必由於慧。故五事次第。五事為正寶，慚愧為守財人，於財主亦是財。世人以玉帛為饒，菩薩以七財為富。「教授以滋息，如所說修行，迴向為大利」。自行以七財為本，教授眾生則是財長，名為滋息。又令此眾生如所說修行，然後回此眾善向於佛道，名為大利；若向三有二乘，獲利則少。「四禪為床坐」。四禪定慧均平，三聖得道、入涅槃、現神力等，外並依之，故為床坐。又床具三義：一離毒螫、二離塵垢、三離冷濕。四禪亦爾，離瞋恚毒、貪欲塵、睡眠冷，離此三患則安隱快樂。「從於淨命生」。淨命即是持戒。由持戒得禪，故曰生也。「多聞增智慧，以為自覺音」。向說床，則臥床安寢。安寢則覺之以法，故次說樂音。外國貴人臥欲起時，作樂以覺之。菩薩安隱四定，則以多聞法者覺其禪寢。「甘露法之食」。諸天以種種藥著海內，以寶山磨之令成甘露，食之得仙，名不死藥。佛法以涅槃甘露令生死永斷，是真不死藥也。亦云：劫初地味甘露，食則長生。佛法內則實相甘露，養其慧命，是真甘露食也。「解脫味為漿」。味有四種：一離味，謂出家離五欲；二禪味，離散亂煩惱；三智慧味，離妄想；四涅槃味，離生死。今解脫味，通此四也。又變為縛本，以無厭為壞，若渴乏須水則生大苦。康僧會云「愛之為性，如餓夫夢飯，無有飽期。」今若斷愛則得解脫，故以解脫為漿，止斯愛渴。「淨心以澡浴，戒品為塗香」。心淨為澡浴之水，戒具為塗身之香。「摧滅煩惱賊，勇健無能踰，降伏四種魔，勝幡建道場」。自上明家事已圓；今明保護家業，使他不能毀。又上說資養四體，體既平健，備興事業。滅有二種：一伏滅、二斷滅。摧滅煩惱賊謂伏滅，降伏四種魔即斷滅也。外國破敵得勝則竪勝幡，道場降魔亦表其相。「雖知無起滅，示彼故有生，悉現諸國土，如日無不見」。此第二嘆菩薩無方善巧化物。大開為二：第一歎二慧巧用、第二明神通益物。菩薩知無起滅，則得法身、無復生分，為物受生，故無不現，謂方便慧；知無起滅，即是實慧。亦是本迹二身。「供養於十方，無量億如來，諸佛及己身，無有分別想」。此就供養佛明二慧。尊卑宛然，而師資不二也。「雖知諸佛國，及與眾生空，而常修淨土，教化於眾生」。前約上供養諸佛，此嘆下濟眾生。亦就空有明於二慧。知依正並空，而嚴土化物也。「諸有眾生類，形聲及威儀，無畏力菩薩，一時能盡現。覺知眾魔事，而示隨其行，以善方便智，隨意皆能現。或示老病死，成就諸群生，了知如幻化，通達無有閡」。此第二明神通化物，偏歎方便用。凡有五番：初就眾生世間明神通用。「或現劫盡燒，天地皆洞然，眾人有常想，照令知無常」。上就眾生世間現神通，今就器世間現神通。現劫火有二事：一實燒，以得益故；二以不實燒，或示二日乃至現三四日出，眾生現燒相，即悟無常，還攝令不燒。「無數億眾生，俱來請菩薩，一時到其舍，化令向佛道。經書禁呪術，工巧諸妓藝，盡現行此事，饒益諸群生。世間眾道法，悉於中出家，因以解人惑，而不墮邪見。或作日月天、梵王世界主」。此重就眾生世間現神通也。「或時作地水、或復作風火」。此重就器世間現神通也。遇海探人則變身為地，眾生渴乏為之示水，餘事皆遇物所須。「劫中有疾疫，現作諸藥草，若有服之者，除病消眾毒」。什公云「或令除病，或令昇仙，因而化之使入正道。外國有奇妙藥草，或似人形或似象馬，有人乘之，凌虛而去。或但見聞此藥，眾病即消也。」「劫中有飢饉，現身作飲食，先救彼飢渴，却以法語人。劫中有刀兵，為之起慈悲，化彼諸眾生，令住無諍地」。然劫有大小，大劫有三：火、水、風。所以名大者，時節長故；所壞處闊，從欲界至三禪故；人之與物並皆無故。七過火起，燒欲界初禪，然後一水劫起，漂欲界乃至二禪。如是七七火劫起，有七水劫起。七水劫起後，更七火劫起，然後有一風災，吹壞欲界乃至三禪也。故《雜心》偈云「七火一水災，七七火七水。復七火後風，小劫亦三。」飢饉、疾病、刀兵所以名小者，謂時節促，又但仕欲界唯閻浮提，但損於人，故名小也。經云「人壽十歲，飢饉劫起，經七年七月七日，五穀不熟，死亡者眾，唯一二人在。度是已後，人相慈愛。以慈悲力故，人壽漸長，乃至以八萬四千歲。亦隨憍逸，壽命退減，還至十歲，復飢饉劫起。凡經七反。過七反已，疫病劫起，七月七日惡氣風行，值者皆死。度是已後，還復命長。復經七飢餓劫，還一疾病，如是經七七飢劫、一七疾病劫，七疾病劫後，復經七飢劫，然後一刀兵起。人心毒盛，提物皆成刀劍，共相殘害，七日都盡，希一二在者。刀兵起，人壽十歲，婆須蜜菩薩從忉利天下生王宮作太子，化眾人言：『我等祖父壽命極長，以今瞋恚無慈，故致此短壽。是故汝等當行慈心。』眾人從命，惡心漸薄，次後生子，壽二十歲。如是轉續至彌勒時，八萬四千歲也。」大劫七七等有文，小劫相承云出經猶同大劫之數者，未得撿文。「若有大戰陳，立之以等力，菩薩現威神，降伏使和安。一切國土中，諸有地獄處，輒往到于彼，勉濟其苦惱。一切國土中，畜生相食噉，皆現生於彼，為之作利益。示受於五欲，亦復現行禪，令魔心憒亂，不能得其便。火中生蓮華，是可謂希有，在欲而行禪，希有亦如是。或現作婬女，引諸好色者，先以欲鉤牽，後令入佛智。或為邑中主，或作商人導，國師及大臣，以祐利眾生。諸有貧窮者，為現無盡藏，因以勸導之，令發菩提心。我心憍慢者，為現大力士，消伏諸貢高，令住無上道。其有恐懼者，居前而慰安，先施以無畏，後令發道心。或現離婬欲，為五通仙人，開導諸群生，令住戒忍慈。見須供事者，現為作僮僕，既悅可其意，乃發以道心。隨彼之所須，得入於佛道，以善方便力，皆能給足之」。下第五番重就眾生明神通用。在欲行禪者，欲言行禪，後受五欲；欲言受五欲，復現行禪。莫測其變，所以憒亂。自非靜亂齊旨，孰能若斯？「如是道無量，所行無有涯，智慧無邊際，度脫無數眾。假令一切佛，於無數億劫，讚嘆其功德，猶尚不能盡」。是此第三總結稱嘆。其權道無方，雖復眾聖殊辨，由不能盡也。「誰聞如是法，不發菩提心？除彼不肖人，癡冥無智者」。第四勸發心。不肖人，謂不似人也。
The Great Being’s resolve has two kinds: first, to seek the Buddha Way; second, to liberate sentient beings. The liberation of sentient beings was already explained in the previous chapter. The seeking of the Buddha Way is discussed in this chapter, so this chapter exists. "Buddha" has two meanings: first, self-awakening; second, awakening others. "Way" also has two meanings: first, empty and unobstructed, meaning free and unhindered; second, blocking and sealing, where no evil can enter. The Buddha is the person who realizes, and the Way is the principle attained. Though the names are two, there are not two separate entities. The awakened, empty, and unobstructed nature is the Way; that empty, unobstructed awakening is named "Buddha." Using this to title the chapter, it is called the "Buddha Way Chapter." The chapter has three sections: first, explaining the Buddha Way; second, explaining the Buddha seed; third, distinguishing the retinue. The first section has two questions and answers.
"At that time, Mañjuśrī asked Vimalakīrti, 'How does a bodhisattva penetrate the Buddha Way?'" Why was this question asked? The Great Being wished to liberate sentient beings, and the characteristics of sentient beings had already been shown. He wished to seek the Buddha Way, but the meaning of the Buddha Way had not yet been clarified. Therefore, he asked.
"Vimalakīrti replied, 'If a bodhisattva practices the non-Way, this is penetrating the Buddha Way.'" This is the second answer. Without skillful means, one sees the non-Way as different from the Way: practicing the Way is the Way, and practicing the non-Way is the non-Way. Thus, the Way and the non-Way both become the non-Way. With skillful means, one realizes that the Way and the non-Way are not two marks. Not only is practicing the Way the Way, but practicing the non-Way is also the Way. Thus, the Way and the non-Way are both the Way. As the *Sutra of Enlightenment* says, "All dharmas are correct; all dharmas are deviant." This is exactly that principle.
Question: If, through far-reaching contemplation, everything is the Way, why is it specifically said that practicing the non-Way penetrates the Buddha Way? Answer: For a bodhisattva, there is nothing that is not the Way. But to counter the two vehicles, who say nirvāṇa is the Way and birth-and-death is the non-Way, it is now taught that penetrating this non-Way is precisely the Buddha Way. Moreover, the heavenly maiden earlier is one who embodies the Way, using a woman's form as an expedient to penetrate the Buddha Way. Previously, only one matter was briefly explained; now, it is fully discussed that practicing all non-Ways can penetrate the Buddha Way.
"He further asked: 'How does a bodhisattva practice the non-Way?'" This is the second set of questions and answers, explaining the non-Way as the Way. "He replied: 'If a bodhisattva commits the five heinous acts without anger or hatred.'" The answer is divided into five parts: first, showing the practice of ordinary person's conduct to penetrate the Buddha Way; second, showing the practice of two-vehicle conduct to penetrate the Buddha Way; third, the practice of birth-and-death conduct to penetrate the Buddha Way; fourth, entering nirvāṇa conduct to penetrate the Buddha Way; fifth, the general summary. The first two are one pair—ordinary and noble; the last two are one pair—birth-and-death and nirvāṇa. These four categories can have two meanings: first, practicing the non-Way can penetrate the Buddha Way; second, it can cause sentient beings to awaken to the correct Way through these doors. This is self-practice and teaching others, both entering the Buddha Way.
"Committing the five heinous acts" refers to practicing the non-Way through the door of karma and penetrating the Buddha Way. The five rebellious deeds necessarily arise from afflictions and anger. Showing the performance of the five rebellious deeds—practicing the non-Way without afflictions or anger—penetrates the Buddha Way.
"Reaching hell without any offense or defilement; reaching the animal realm without ignorance, arrogance, or other faults; reaching the hungry ghost realm while being fully endowed with merits." Above, it clarifies evil causes as the non-Way to penetrate the Buddha Way; this clarifies evil results as the non-Way to penetrate the Buddha Way.
"Practicing the form and formless realms without considering them supreme." This clarifies the contaminated good results of the two realms as the non-Way to penetrate the Buddha Way. Ordinary beings born in the upper realms consider them nirvāṇa, the foremost and most supreme. Now, being born for the sake of beings, it is shown that the upper two realms are dharmas of birth-and-death, so they are not considered supreme.
"Showing desire while being free from all attachment; showing anger while having no hatred or obstruction toward sentient beings; showing delusion while taming the mind with wisdom; showing stinginess while giving away all inner and outer possessions, not cherishing body or life; showing violation of precepts while abiding peacefully in pure precepts, even fearing minor offenses greatly; showing anger while constantly compassionate and patient; showing laziness while diligently cultivating merits; showing a scattered mind while constantly mindful and concentrated; showing delusion while penetrating worldly and transcendent wisdom; showing deceit while skillfully adapting to the meanings of all scriptures; showing arrogance while being like a bridge for sentient beings; showing all afflictions while the mind is constantly pure; entering among demons while following Buddha wisdom, not following other teachings." This is the practice of afflictions as the non-Way to become the Buddha Way.
"Showing entry into the śrāvaka path while teaching sentient beings the unheard Dharma; showing entry into the pratyekabuddha path while perfecting great compassion to teach and transform sentient beings." This is the second: practicing the two-vehicle non-Way to penetrate the Buddha Way.
"Showing poverty while possessing the treasure hand of inexhaustible merits; showing a disabled body while being adorned with all excellent marks; showing a lowly birth while being born into the Buddha’s lineage, endowed with all virtues; showing weakness and ugliness while obtaining the Nārāyaṇa body, pleasing to all beings; showing aging and illness while eternally cutting off the root of disease and transcending the fear of death; possessing material goods while constantly contemplating impermanence, truly without attachment; having wives, concubines, and maidens while constantly delighting in abandoning the mud of the five desires; appearing dull and clumsy while perfecting eloquence and memory without loss; showing entry into deviant paths while correctly ferrying sentient beings across, appearing to enter all paths while cutting off their causes and conditions." This is the third: practicing the birth-and-death non-Way to penetrate the Buddha Way.
"Being born into the Buddha’s lineage" — both Zhi and Kumārajīva explain that with the patience of non-arising, one must succeed to the Buddha lineage, called the lineage. But the patience of non-arising has two positions: first, the first ground; second, the seventh ground. This refers to the first ground. According to the *Treatise on the Perfection of Wisdom*, explaining the stage of nature, it says, "Being born into the stage of the nature of sages is called the stage of nature." This refers to the stage before the ground, the seed-nature stage, called the stage of nature.
Nārāyaṇa is the name of a heavenly power-holder, upright, excellent, wonderful, with mighty will and strength.
"Appearing in nirvāṇa while not cutting off birth-and-death." This is the fourth: arising the nirvāṇa practice to penetrate the Buddha Way. Although appearing in nirvāṇa, one enters birth-and-death. This nirvāṇa is called the Buddha Way. When the two vehicles enter nirvāṇa, they cut off birth-and-death. This nirvāṇa is not the Buddha Way.
"Mañjuśrī! A bodhisattva who can thus practice the non-Way is penetrating the Buddha Way." This is the fifth: the general summary, answering the question.
"Then Vimalakīrti asked Mañjuśrī, 'What is the Tathāgata seed?'" This is the second section explaining the Buddha seed. The text has two parts: first, explaining the Buddha seed; second, Kāśyapa’s self-praise. The first part has two questions and answers. From the host and guest onward, Vimalakīrti alone spoke, seemingly giving the credit for wisdom to one side. Now, wanting to show his virtue, he wishes to let the other speak. This is also called yielding praise as an offering. Moreover, practicing deviance to reach correctness may cause doubt in others, so he asks Mañjuśrī to let others gain faith. Since different people have different interpretations, one should receive it with respect.
"Mañjuśrī said, 'Having a body is the seed.'" This is the second answer. The text has four parts: first, clarifying the results of birth-and-death as the seed; second, distinguishing the causes of birth-and-death as the seed; third, re-explaining the results; fourth, re-explaining the causes. Above, the Buddha Way was explained; now, the Buddha seed is explained. The Buddha Way is based on the result; the Buddha seed is based on the cause. The sage realizes the Buddha Way, hence can show the practice of all non-Ways as the Buddha Way—this is the result door. Now, it clarifies that ordinary beings in birth-and-death can awaken the mind to become Buddhas and succeed to the Buddha lineage, hence the Buddha seed is explained. Thus, it is based on the cause.
"Having a body" means the contaminated five-aggregate body. Because all sentient beings with the contaminated five-aggregate body should become Buddhas, it is called the seed. Also, "having a body" refers to the view of self. Because there is this body, it is called "having a body." Also, the view arising within the body is called the view of self. The view of self is the root of the three realms, called "having a body." Because of the view of self, sentient beings awaken the mind to seek Buddhahood, hence it is the Buddha seed.
Question: Why are afflictions specifically taken as the Buddha seed? Answer: The two vehicles cut off afflictions and cannot awaken the mind to become Buddhas, so they are not the Buddha seed. Now, specifically using them, it is said that people with afflictions are called the Buddha seed.
"Ignorance and craving for existence are the seed; greed, anger, and delusion are the seed; the four inversions are the seed; the five hindrances are the seed." This is the second: clarifying the causes of birth-and-death as the seed. The *Nirvāṇa Sūtra* says, "The original boundary of birth-and-death has two kinds: one is ignorance, the other is craving for existence." Because these are the roots, they are specifically mentioned.
"The six sense bases are the seed; the seven stations of consciousness are the seed." This is the third: re-explaining the results of birth-and-death as the Buddha seed. The seven stations of consciousness: the desire realm’s humans and gods are one, the three dhyāna levels of the form realm, and the three formless realms of the formless realm—these seven places are where consciousness delights to be born and abides, hence called stations of consciousness. In the fourth dhyāna, there is the heaven of no thought, which extinguishes consciousness, and the five heavens of non-returners, who seek nirvāṇa and also extinguish consciousness. Because there are two kinds of consciousness-extinguishing—ordinary and noble—consciousness does not delight to abide there. In the heaven of neither perception nor non-perception, there is the cessation meditation, and the mind is faint and unclear, so consciousness does not abide.
Kumārajīva says, "In the first dhyāna, except for the Brahmā king at the beginning of the eon and the lesser Brahmās, afterward, it is combined as one station of consciousness. At the beginning of the eon, there was only the Brahmā king, not yet the later Brahmās. The Brahmā king thought, wishing for other Brahmās, and at that time they came to be born. The Brahmā king then developed the wrong view, thinking they were created by him, and the other Brahmās also thought they were born from the Brahmā king. Though there was only difference of coarse and fine, their wrong thoughts were not different—this is called different bodies, one thought—the second station of consciousness. In the second dhyāna, bodies have no superiority or inferiority, but minds have distinctions, with various different thoughts—this is called one body, different thoughts—the third station of consciousness. In the third dhyāna, bodies have no coarse or fine, and minds have no different thoughts—this is called one body, one thought—the fourth station of consciousness. Together with the first three formless realms, these are the seven stations of consciousness." Kumārajīva divides the first dhyāna into two and omits one in the desire realm, so the old version differs.
"Eight wrong dharmas are the seed; nine afflictions are the seed; ten evil paths are the seed. In brief, the sixty-two views and all afflictions are the Buddha seed." This is the fourth: re-listing the causes of birth-and-death as the Tathāgata seed. Opposing the eight correct paths is the eight wrong paths. The nine afflictions: first, loving my enemies; second, hating my good friends; third, being troubled by myself. In one life, there are three; in three lives, there are nine.
"He said: 'What does this mean?'" This is the second question. Vimalakīrti, for the sake of the assembly, creates a question to express doubt, so he asks this. These all manifest the Buddha Way. As causes of birth-and-death, why are they called the Buddha seed? The Buddha is the supreme wisdom, and yet using various afflictions as the seed is not yet understandable.
"He replied: 'If one sees the unconditioned and enters the correct position, one cannot again awaken the mind of anuttarā samyak-saṃbodhi.'" The answer has three parts: first, clarifying that sentient beings with craving are the Buddha seed, while the two vehicles, having cut off craving, are not the seed; second, clarifying that sentient beings with views are the Buddha seed, while the two vehicles, having cut off views, are not the seed; third, generally summarizing with all afflictions the seed and non-seed.
Attaining the truth of cessation is called "seeing the unconditioned." From the patience of the dharma of suffering to an arhat’s knowledge of non-arising—this is the noble understanding of the truth of the path. The noble understanding of the truth of the path is called the correct position. Such a person sees the unconditioned realm and also enters the noble position, yet cannot awaken the Buddha mind.
"For example, on the high plains and dry land, the lotus flower does not grow; in the low, damp mud, this flower grows. Likewise, those who see the unconditioned and enter the correct position will never again give rise to the Buddha Dharma. In the mud of afflictions, sentient beings arise the Buddha Dharma." The mind realizing unconditioned nirvāṇa is likened to the high plains. The lotus flower is a metaphor for the bodhi mind. The lotus flower must produce the lotus fruit, and the bodhi mind must achieve the Buddha Way. Mud is a metaphor for ordinary beings with craving; afflictions can awaken the path mind, so craving is the Buddha seed.
"Also, planting seeds in the sky will never produce growth; fertile, filthy ground can allow flourishing. Likewise, those who enter the correct position of the unconditioned do not give rise to the Buddha Dharma; but those who rise the view of self as huge as Mount Sumeru can still awaken the mind of anuttarā samyak-saṃbodhi, giving rise to the Buddha Dharma." This is the second: clarifying that sentient beings with views are the Buddha seed. The seed is the bodhi mind. Those with views can awaken the bodhi mind, so they are called the Buddha seed. The word "plant" means that worldly seeds depend on human effort, so they are planted; through the teaching of Buddhas and bodhisattvas, the bodhi mind can be awakened. Above, it clarifies that the two vehicles delight in unconditioned nirvāṇa and cannot awaken the bodhi mind; now, it takes those who delight in the conditioned and the emptiness concentration, who cannot awaken the mind to become Buddhas. Fertile, filthy ground refers to the view of self; the view of self can nourish the path mind, like fertile, filthy ground.
"Therefore, know that all afflictions are the Tathāgata seed. For example, without descending into the great sea, one can never obtain the priceless pearl; likewise, without entering the great sea of afflictions, one cannot attain the treasure of all-knowing wisdom." This is the third: generally clarifying that all afflictions are the seed, concluding the answer to the question.
Question: Why are the two vehicles not the seed, while ordinary beings are the seed? Answer: The two vehicles fear the suffering of birth-and-death and delight in the joy of nirvāṇa. Having already escaped suffering and attained joy, they consider themselves ultimate, without further aspiration, so they cannot awaken the mind to become Buddhas. Ordinary beings have suffering without joy, and with self-importance, they only admire superiority, so they can awaken the mind to seek Buddhahood.
"At that time, the great Kāśyapa exclaimed, 'Excellent, excellent! Mañjuśrī! You have spoken this well. Truly, as said, the multitude of defilements is the Tathāgata seed. We now are no longer capable of awakening the mind of anuttarā samyak-saṃbodhi.'" This is the second: Kāśyapa’s self-praise. Mañjuśrī, being a bodhisattva, though he criticizes the two vehicles as not being the seed and praises ordinary beings as the seed, it is not as effective as when a śrāvaka says it himself. Therefore, Kāśyapa praises himself. The text has three sections: this first one is about afflictions as the seed and non-seed.
"Even those who commit the five heinous offenses can still awaken the intention and give rise to the Buddha Dharma. But we can never do so. For example, a person whose faculties are broken can no longer benefit from the five desires. Likewise, śrāvakas whose bonds are cut off have no further benefit in the Buddha Dharma and never have the aspiration." This is the second: clarifying through the door of karma the seed and non-seed. The "uninterrupted" has four meanings: first, in the previous thought, one abandons this body, and in the next thought, one receives the retribution in hell—between them, there is no interval of body or thought, hence "uninterrupted"—this refers to no interval in the destination and retribution. Second, no interval in body size: Avīci hell is eighty thousand yojanas wide; if one person enters, the body fills it, and with many people, it is the same. Because the body fills it without any gap, hence "uninterrupted." Third, no interval in lifespan: in other hells, beings die and are reborn many times; here, one eon of life has no interval of death and birth, so it is "uninterrupted." Fourth, suffering is continuous, with no interval of pleasure.
"Therefore, Mañjuśrī! Ordinary beings have a response to the Buddha Dharma, while śrāvakas do not. Why? Ordinary beings, upon hearing the Buddha Dharma, can awaken the supreme path mind and never cut off the Three Treasures. Even if śrāvakas hear the Buddha Dharma, the powers, the fearlessness, etc., throughout their lives, they can never awaken the supreme path intention." This is the third: concluding the meaning of seed and non-seed. Ordinary beings, hearing the Dharma, awaken the bodhi mind and can continue the Buddha seed—this is repaying kindness, having a response. Śrāvakas are contrary to this, called without response.
Question: The *Lotus Sūtra* clarifies that the two vehicles become Buddhas. Why does this teaching say that śrāvakas have their faculties permanently cut off? Answer: In that sutra, the lesser aspiration having shifted and the great potential being ripe, it clarifies becoming Buddhas. This sutra clarifies that they still maintain the lesser aspiration without the great potential, so their faculties are permanently cut off.
"At that time, in the assembly, there was a bodhisattva named Samantabhadra with a form body, who asked Vimalakīrti, 'Householder! Who are your father, mother, wife, children, relatives, retinue, servants, officials, and acquaintances? Where are your slaves, servants, elephants, horses, and carriages?'" This is the third section explaining the retinue. The first is the question, the latter is the answer. The question has three meanings: first, it arises from the earlier meaning of the empty room. Vimalakīrti’s empty room has two meanings: first, using emptiness to show emptiness, as said, "The Buddha lands are also all empty"; second, using the room to show that the person has fullness, as said, "All demons and heretics are my servants." Mañjuśrī and Śāriputra asked briefly about the meaning of the empty room, but it did not reveal that the Dharma body is fully endowed with all virtues, so now it is asked. Second, it arises from the meaning of penetrating the Buddha Way. A bodhisattva can enter all deviant paths and penetrate the Buddha Way—this is because internally he is endowed with all virtues. Third, Vimalakīrti’s provisional way is formless and similar to the mundane; shallow-minded people do not understand and think it is real. Now, wanting to reveal this, the question is raised.
"Then Vimalakīrti answered in verse." This is the second: Vimalakīrti’s answer. Above, prose was used; now, verses are spoken, showing that internally there is unobstructed wisdom and externally complete directionless eloquence. Also, according to what beings delight in, the Dharma is taught differently. The verse has four parts: first, directly answering the question; second, clarifying the limitless functions; third, praise; fourth, encouraging the awakening of the mind.
"Wisdom is the bodhisattva’s mother, Skillful means is the father, All guides of beings, Without exception arise from this." True wisdom, shining within, is the mother; "perfection" means exhausting the source of wisdom. Skillful means, functioning without, is the father. Skillful means has two kinds: first, understanding emptiness without seizing realization; second, the profound principle of reality is hard to believe, requiring skillful means to attract and guide beings to awakening. The former is the skill of conforming to principle; the latter is the wonder of adapting to capacities, surpassing true wisdom, hence called father. Also, true intent, empty and still, is quiet like yin; skillful means, wondrous and active, moves with yang—comparing to father and mother. Buddhas and bodhisattvas are all teachers guiding beings, arising from this.
"Dharma-joy is the wife." Understanding the deep Dharma gives rise to joy, so it is compared to a wife.
"Compassionate mind is the daughter." The compassionate mind is empty, extends outward, and is gentle in nature, entering birth-and-death with beings.
"Good mind and sincerity are the son." Sincerity has three meanings: first, straightforward without crookedness, unlike women’s flattery; second, it has efficacy, subduing all evils; third, it continues the Buddha seed. Though sincerity is true, because the male nature can also be evilly sincere, it is marked with good mind.
"Ultimately empty stillness is the house." This uses the dwelling to reveal virtue. Above, wisdom was called empty wisdom; now, the realm of reality is cited as the sage’s abode. Ultimate emptiness has four meanings: first, no affliction obstructs; second, realizing emptiness, no virtue is lacking; third, quiescent and eternally peaceful; fourth, nature is deep and vast—compared to a house.
"Disciples, the multitude of defilements, Are turned according to will." Defiled beings follow the bodhisattva’s transformation, turning from evil to good.
"The factors of the path are good friends, By which one attains perfect enlightenment." Worldly friends encourage good and warn against evil; the thirty-seven factors open the door of nirvāṇa and block the path of birth-and-death—this meaning is like three benefits.
"The perfections are companions." Some are friends but not necessarily companions to the end; some are companions but not necessarily good friends. Now, clarifying those who begin well and end at the bodhimanda are the six perfections, true companions.
"Four methods of attraction are courtesans." Delighting beings and gathering them—nothing surpasses the four methods of attraction.
"Singing and reciting the Dharma words, Using these as music, The dhāraṇī garden." Universally blocking evil from arising is like the garden removing weeds; universally holding good so it is not lost is like the garden having all things.
"The forest of undefiled dharmas." Undefiled roots are deep and cannot be toppled or pulled out. The text is lofty and branching, shading afflictions—this is the meaning of a forest. There is no mixing of defiled dharmas within, so it is like a forest. This is the path of seeing.
"Factors of enlightenment are pure, wondrous flowers." The flower has three meanings: first, producing the fruit; second, purity; third, adornment—all are present here. "Pure" is purity; "wondrous" is adornment. Below, the meaning of liberation and wisdom producing the fruit is explained. Why use the seven factors of enlightenment as flowers? The essence of a flower: if closed, it is not wondrous; if open too much, it is spoiled; only when open and closed appropriately is its wonder complete. The balanced tuning of the factors of enlightenment is also like this. If too high, one becomes scattered; if too low, one sinks. High and low harmonized—this is like the pure flower.
"Liberation and wisdom are the fruit." The seven factors of enlightenment are the stage of contemplation, producing the fruit of the Non-learner’s wisdom and cessation. Liberation is the fruit of cessation, the unconditioned dharma; wisdom is the fruit of knowledge, the conditioned fruit.
"The bathing pool of the eight liberations." The eight liberations are the eight abandonments, meaning abandoning the bonds of the lower realms, called liberation. The function of water is to remove dirt and heat. The nature of liberation removes the heat of afflictions and the dirt of various delusions.
"Samādhi water, full to the brim." Stillness can reflect—the meaning of samādhi water. Attaining the eight liberations, all concentrations are complete, hence called full.
"Spread with seven pure flowers." Above, the fullness of concentration; now, praising the completeness of reflection: first, pure precepts; second, pure mind; third, pure views; fourth, purity crossing doubt; fifth, purity of path and non-path; sixth, purity of practice, knowledge, and views; seventh, purity of cessation, knowledge, and views. Precepts are the root of good. Above, upholding precepts; from precepts comes concentration; next, purity of concentration—these two are before the path of seeing. The next three are precisely the path of seeing. Cutting off the view of self is called pure views; cutting off doubt is called purity crossing doubt; cutting off deluded grasping is called purity of path and non-path. Knowing the eight correct paths as the path and deluded grasping as the non-path, hence "path and non-path."
Question: The path of seeing cuts off all ten bonds. Why is only cutting off three mentioned? Answer: Although the path of seeing cuts off ten bonds, cutting off the five views and doubt completes this meaning, so cutting off is specifically mentioned. The remaining greed, anger, arrogance, and ignorance are not fully cut off, so cutting off is not mentioned. Question: Since six bonds are cut off, why mention only three? Answer: The three are fundamental, and the three follow them. The view of self is fundamental, and the extreme view follows; the view of attachment to precepts is fundamental, and the view of attachment to views follows; doubt is fundamental, and wrong views follow. Hence only three are mentioned. When the fundamentals are pure, the followers are also pure, with nothing to follow. The first five purities are roughly the same in lesser and greater vehicles; the last two purities differ between the vehicles. In the lesser vehicle, on the path of cultivation, purity of practice is explained, because the undefiled practice of the cultivation path arises; in the stage of non-learning, purity of cessation of practice is explained, because the practice of ultimately cutting off bonds is attained. According to the greater vehicle, the last two are both on the path of cultivation. Up to the seventh ground, purity of practice and cessation is explained, because of the practice of cultivating and cutting off bonds; from the eighth ground up, purity of cultivating bodhi is explained. The word "spread" means these seven cover the three trainings, include ordinary and noble, and pervade the three paths, hence "spread."
"Bathing this stainless person." Clarifying the functions of the samādhi water and the seven pure flowers. According to the previous samādhi water and seven pure flowers, washing away the mind’s filth is called bathing. Being stainless, it is called bathing. Kumārajīva says, "It is to remove heat and thirst, seeking comfort. The Great Being, stainless, enters the eight liberations—externally for beings, internally for self-amusement." Now, it is said: because of bathing, one becomes stainless; according to the end, revealing the beginning, hence "bathing this stainless person."
"Elephants and horses gallop with the five supernatural powers, The great vehicle is supreme. (Some versions say: the great vehicle is the chariot) Taming with one mind, Traveling the eight correct paths." "Taming with one mind": Kumārajīva says, "The factors of the path have three functions: first, arousing; second, concentrating the mind; third, called relinquishing. If the arousal goes too far, the mind scatters; if scattered, one concentrates it. If concentrating goes too far, one sinks, so effort makes the mind arouse. When movement and stillness are appropriate, let it proceed, relaxed and fitting—this is called relinquishing. Relinquishing is taming, like a good charioteer: if slow, he whips; if fast, he holds back; when speed is appropriate, he lets it go."
"The marks adorn the countenance, All excellent features decorate the form, Shame and remorse are the upper garments." Clothing covers the body’s defects, ashamed to expose its ugliness. Shame and remorse prevent evil—the meaning is the same.
"Deep mind is the flower garland." Shame and remorse show the cessation of evil; deep mind believes and delights, hence can cultivate good. It precedes good, like a garland on the head.
"Rich with the seven treasures." Faith, precepts, hearing, giving, wisdom, shame, and remorse are the seven. From faith in good, one upholds precepts; upholding precepts stops evil; stopping evil, one should then advance in all good, which requires much hearing; hearing the Dharma enables giving up the five desires and afflictions; giving up delusions must be through wisdom. Thus, these five things are sequential. The five things are the true treasures; shame and remorse are the guardians of the wealth, also being wealth to the owner. Worldly people consider jade and silk as riches; bodhisattvas consider the seven treasures as wealth.
"Teaching to increase, Practicing as taught, Dedication is the great benefit." Self-practice is based on the seven treasures; teaching beings is then the growth of wealth, called increase. Also, causing these beings to practice as taught, then dedicating this good toward the Buddha Way, is called the great benefit; if directed toward the three realms or the two vehicles, the benefit is small.
"Four dhyānas are the bed and seat." In the four dhyānas, concentration and wisdom are balanced; the three noble ones attain the path, enter nirvāṇa, display supernatural powers, etc., and rely on them, hence they are the bed and seat. Also, a bed has three meanings: first, free from venom; second, free from dust; third, free from cold and dampness. The four dhyānas are also like this: free from the poison of anger, the dust of desire, the cold of sleepiness—free from these three afflictions, one is peaceful and joyful.
"Arisen from pure livelihood." Pure livelihood is upholding precepts. From upholding precepts comes concentration, hence "arisen."
"Much hearing increases wisdom, As the sound of self-awakening." Above, the bed was mentioned, then sleeping peacefully on the bed. Sleeping peacefully, one should be awakened by the Dharma, so next the sound of music is spoken. In foreign lands, when nobles wake from sleep, they play music to awaken them. A bodhisattva, peacefully in the four concentrations, uses much hearing of the Dharma to awaken from the slumber of concentration.
"The food of sweet dew." The gods put various medicines into the sea, grinding them with precious mountains to make sweet dew; eating it, one becomes immortal—called the medicine of immortality. The Buddha Dharma uses the sweet dew of nirvāṇa to forever end birth-and-death—this is the true medicine of immortality. Also, it is said: at the beginning of the eon, the sweet dew of the earth’s essence, eating it gives long life. Within the Buddha Dharma, the sweet dew of reality nourishes the wisdom life—this is the true sweet dew food.
"The taste of liberation is the drink." There are four kinds of tastes: first, the taste of renunciation, leaving the five desires; second, the taste of concentration, leaving scattered afflicting thoughts; third, the taste of wisdom, leaving delusions; fourth, the taste of nirvāṇa, leaving birth-and-death. This taste of liberation covers all four. Also, craving is the root of bondage; with insatiability as its corruption, if thirsting and needing water, great suffering arises. Kang Senghui says, "The nature of craving is like a hungry person dreaming of food—no end of satisfaction." Now, cutting off craving attains liberation, so liberation is the drink, stopping this thirst of craving.
"Pure mind for bathing, The precepts are the anointing perfume." A pure mind is the bathing water; complete precepts are the perfume anointing the body.
"Destroying the thieves of afflictions, Brave and strong, unsurpassed, Subduing the four kinds of demons, The victory banner is raised on the bodhimanda." From above, the household affairs are complete; now, protecting the family enterprise, causing others not to destroy it. Also, above, nourishing the four limbs; the body being healthy, all enterprises are undertaken. "Destroying" has two kinds: first, subduing; second, cutting off. "Destroying the thieves of afflictions" is subduing; "subduing the four kinds of demons" is cutting off. In foreign lands, when defeating enemies, one raises the victory banner; subduing demons on the bodhimanda also shows this sign.
"Although knowing no arising or ceasing, Showing birth for them, Appearing in all lands, Like the sun seeing everything." This is the second: praising the bodhisattva’s directionless skillful means in transforming beings. It broadly opens into two parts: first, praising the clever function of the two wisdoms; second, clarifying the supernatural powers benefiting beings. The bodhisattva knows no arising or ceasing, then attains the Dharma body, with no further birth—for beings, he undergoes birth, hence nothing is not manifested—this is skillful means wisdom; knowing no arising or ceasing is the true wisdom. This is also the two bodies of root and trace.
"Offering to the ten directions, Immeasurable billions of Tathāgatas, Buddhas and oneself, Without any thought of distinction." This is about offering to Buddhas, clarifying the two wisdoms. The noble and humble are clearly distinct, yet teacher and disciple are not two.
"Although knowing the Buddha lands, And sentient beings are empty, Constantly cultivating pure lands, Teaching and transforming sentient beings." Above, offering to Buddhas above; this praises benefitting beings below. Also, regarding emptiness and existence, clarifying the two wisdoms. Knowing the environment and the self are both empty, yet adorning lands and transforming beings.
"All kinds of sentient beings, Forms, sounds, and deportment, Fearless strength, bodhisattva, Can all appear at once. Knowing all demonic deeds, Yet showing conformity with their conduct, With skillful wisdom, Can appear according to will. Or showing old age, illness, and death, Perfecting all beings, Knowing they are like illusions, Penetrating without obstruction." This is the second: supernatural powers transforming beings, especially praising skillful means. There are five sections in total: the first is about using the sentient beings’ world to show supernatural powers.
"Or showing the eon ending in fire, The whole world ablaze, Beings have the thought of permanence, Illuminating to let them know impermanence." Above, showing supernatural powers in the sentient world; now, showing supernatural powers in the world of vessels. Showing the eon-ending fire has two matters: first, actual burning, because of benefit; second, not actually burning, or showing two suns, even three or four suns rising, beings see the burning sign and immediately awaken to impermanence, then withdrawing and not burning.
"Countless billions of beings, All come to invite the bodhisattva, At once arriving at their homes, Transforming them to turn to the Buddha Way. Scriptures, prohibitions, spells, arts, Crafts and various skills, All are displayed, Benefiting all beings. Among all worldly paths, All are renounced within them, Thereby resolving people’s confusion, Without falling into wrong views. Or making sun and moon gods, Brahmā kings, world rulers." This again focuses on the sentient world to show supernatural powers.
"Or making earth and water, Or again making wind and fire." This again focuses on the world of vessels to show supernatural powers. When encountering the sea seeking people, one transforms into earth; when beings are thirsty, one shows water for them—other matters all match what beings need.
"During the eon of epidemics, Appearing as various medicinal plants, If someone takes them, Illness is removed and all poisons vanish." Kumārajīva says, "Or causing illness to be removed, or causing ascent to immortality, thereby transforming them to enter the correct path. In foreign lands, there are wondrous medicinal herbs, some human-shaped, some elephant- or horse-shaped. Some people ride them, soaring into the sky. Or merely seeing or hearing this medicine, all illness vanishes."
"During the eon of famine, Appearing as food and drink, First saving them from hunger and thirst, Then using the Dharma to teach. During the eon of weapons, Arising compassion for them, Transforming those beings, Causing them to abide in the land of no conflict."
There are great eons and small eons. The great eon has three: fire, water, wind. Why called great? The duration is long; the scope of destruction is vast, from the desire realm to the third dhyāna; both beings and things are all gone. Seven fire calamities arise, burning the desire realm and the first dhyāna; then one water calamity arises, flooding the desire realm up to the second dhyāna. Thus, after seven times seven fire calamities, there are seven water calamities. After the seven water calamities, seven more fire calamities arise, then one wind disaster, blowing and destroying the desire realm up to the third dhyāna. Hence, the *Miscellaneous Mind* verse says: "Seven fires, one water disaster; seven times seven fires, seven waters. After seven more fires, wind; minor eons also number three." Famine, epidemics, and weapons are called minor because their duration is short, and they occur only in the desire realm, only in Jambudvīpa, only harming humans—hence called minor.
The sutra says, "When human lifespan is ten years, the famine eon arises, lasting seven years, seven months, and seven days, with grains not ripening and many deaths, leaving only one or two people. After this passes, people become loving to each other. Through the power of compassion, lifespan gradually lengthens, up to eighty-four thousand years. Also, with pride and indulgence, lifespan decreases back to ten years, and the famine eon arises again. This happens seven times. After seven times, the epidemic eon arises, with evil vapors and winds for seven months and seven days; those who encounter them all die. After this passes, lifespan returns to long. Then again seven famine eons and one epidemic. Thus, after seven times seven famine eons and one period of seven epidemic eons, after the seven epidemic eons, again seven famine eons, then a weapon calamity arises. People’s minds are inflamed with evil; whatever they hold becomes swords and blades, harming each other, all dead within seven days, with barely one or two survivors. When the weapon calamity arises, human lifespan is ten years. The bodhisattva Vasumitra descends from the Trāyastriṃśa heaven, born in the royal palace as a crown prince, teaching the people: 'Our ancestors had extremely long lifespans, but because of this present anger and lack of compassion, we have come to this short life. Therefore, you should practice the compassionate mind.' The people follow the teaching, and their evil minds gradually thin. Then children are born with lifespans of twenty years. Thus, successively, until the time of Maitreya, lifespan is eighty-four thousand years."
"For great eons, the numbers of seven times seven, etc., have texts. For small eons, it has been transmitted that they come from sutras and are like the numbers of the great eon, but I have not yet been able to verify the texts.
"If there is a great battle formation, Standing with equal power, The bodhisattva displays supernatural might, Subduing to bring peace. In all lands, Wherever there are hells, Going there at once, Saving them from suffering. In all lands, Beasts devouring each other, Appearing there, Benefiting them. Showing enjoyment of the five desires, Also practicing concentration, Confusing the demons’ minds, They cannot seize the opportunity. A lotus born in fire, This is truly rare, Practicing concentration amid desire, Rare likewise. Or appearing as a prostitute, Attracting those fond of beauty, First drawing with the hook of desire, Later causing entry into Buddha wisdom. Or as a village chief, Or as a trade leader, A royal teacher or minister, To protect and benefit beings. For those who are poor, Appearing with an inexhaustible treasury, Thereby encouraging them, Causing the awakening of the bodhi mind. For those who are arrogant, Appearing as a mighty strongman, Subduing all pride, Causing them to abide in the supreme path. For those who are fearful, Standing before them to comfort, First giving fearlessness, Then causing the awakening of the path mind. Or appearing free from lust, As a rishi with the five supernatural powers, Guiding all beings, Causing them to abide in precepts, patience, and kindness. For those who need service, Appearing as a servant, Delighting their minds, Then arousing the path mind. According to what they need, One can enter the Buddha Way, With skillful means, All can be provided." This is the fifth section, again focusing on beings to show supernatural powers.
"Practicing concentration amid desire": if one says practicing concentration, later enjoy the five desires; if one says enjoying the five desires, also appear to practice concentration. One cannot fathom the transformations, hence confused. Unless one harmonizes stillness and disturbance, who could do this?
"Thus the Way is immeasurable, Its practice has no limit, Wisdom is boundless, Liberating countless beings. Even if all Buddhas, In countless billions of eons, Praised their merits, They still could not exhaust them." This is the third: the general summary of praise. The provisional way is directionless; even with the varied eloquence of all sages, it cannot be exhausted.
"Who hears such a Dharma, Would not awaken the bodhi mind? Except those who are unworthy, Deluded, dark, and without wisdom." This is the fourth: encouraging the awakening of the mind. "Unworthy" means those unlike humans.