---
title: "維摩經義疏 · 11 菩薩行品(六)"
description: "维摩经义疏由隋代高僧吉藏撰写，是对佛教重要经典《维摩诘经》的权威注释。吉藏是三论宗创始人，以中观思想闻名，其疏解融合了般若空观与中道哲学，深入阐释了维摩诘居士所示现的“不二法门”与菩萨行精神。该疏成书于佛教中国化关键期，既保留印度佛学精髓，又体现隋代佛教义理发展，对后世禅宗、天台宗等影响深远。作为汉传佛教重要文献，它不仅系统解读经文“心净国土净”等核心教义，更奠定了大乘佛教“世间即涅槃”的实践基础，至今仍为研究中国佛教思想史的必读典籍。"
url: "https://rushiwowen.co/en/r/cmdr3kj930032l504h0ubz31a"
---

### 菩薩行品第十一

> Chapter 11: Bodhisattva Practice

此第四會重集菴園。序其來意，有五因緣：一者、上所說法，須佛印定，方得成經，然後乃可遠流遐代。二者、淨名所現不思議事，方丈之眾已見、菴薗之緣未覩，為化未周，故須此集。三者、眾香菩薩來意有二：一欲見淨名、二禮覲於佛，今欲遂其本心，故須此會；四者、上品但明香飯以為佛事，今欲廣陳佛事有無量法門。五者、上借坐請飯，略現神通，今掌持會眾、手接大千，廣示難思之道。菩薩行品者，凡夫行於生死、二乘心遊涅槃，並隨二邊，非履道行。今眾香大士將還本土，請為說菩薩正行，故以目品。品開為二：第一緣起、第二正說。緣起十句：一將欲來前現瑞相、二問瑞所由、三答瑞意、四要文殊往、五文殊許來、六淨名掌擎大眾、七眾到已稽首、八如來慰問、九命令就坐、十受命而坐。「是時，佛說法於菴羅樹園，其地忽然廣博嚴事，一切眾會皆作金色」。此初現瑞者，凡有三義：一為他方客來故莊嚴處所、二發起菴薗眾會敬仰之誠也、三表備開法門他人悟道。「阿難白佛言：世尊！以何因緣有此瑞應，是處忽然廣博嚴事，一切眾會皆作金色」。第二問瑞所由。大士所為，非小道能測。又令時眾知淨名來，預生欣仰。有二因緣，所以問。「佛告阿難：是維摩詰、文殊師利與諸大眾恭敬圍遶發意欲來，故先指此瑞應」。第三答瑞所由也。「於是維摩詰語文殊師利：可共見佛與諸菩薩，禮事供養」。第四要文殊師利來，凡有三義：一欲印定成經、二令眾香菩薩見佛聞法、三欲明佛事有無量門非止香飯。「文殊師利言：善哉！行矣！今正是時」。第五文殊嘆許。是時者，謂弘道益物之時，會上三義也。「維摩詰即以神力持諸大眾并師子座，置其右掌，往詣佛所。到已著地」。第六淨名現通，即是重明不思議事。掌不大而能持，眾不小而被運。又世之待賓，給以車馬；大士迎送，運以神通。「稽首佛足，右遶七匝，一心合掌，在一面立。其諸菩薩即皆避坐，稽首佛足，亦遶七匝，於一面立。諸大弟子、釋、梵、四天王等亦皆避坐，稽首佛足，在一面立」。第七到已修敬。「於是世尊如法慰問諸菩薩已」。第八如來慰問。「各令復坐」。第九命令就坐。「即皆受教」。第十受旨而坐。「眾坐已定，佛語舍利弗：汝見菩薩大士自在神力之所為乎」。此第二次明正說。就文為兩：第一印成前說明佛事不同、二辨菩薩行。初又二：第一別明香飯之德、第二辨佛事不同。所以前問身子，凡有二義：一欲印定成經、二以大譏小。「唯然，已見！於汝意云何？世尊！我覩其為不可思議，非意所圖、非度所測」。不思議名正顯於此，良以二乘不能測度，名不思議。「爾時，阿難白佛言：世尊！今所聞香，自昔未有，是為何香」。問：上云香氣普薰三千，方丈菴園相去數里，云何不聞？答：以非分故，近而不聞。今將印定成經及其明佛事，故得聞也。「佛告阿難：是彼菩薩毛孔之香」。獨言彼菩薩香者，示根本故也。又欲令身子自顯是食之香。「於是舍利弗語阿難言：我等毛孔亦出是香。阿難言：此所從來？曰：是長者維摩詰從眾香國取佛餘飯，於舍食者一切毛孔皆香若此。阿難問維摩詰：是香氣住當久如？維摩詰言：至此飯消。曰：此飯久如當消？曰：此飯勢力至于七日，然後乃消」。什公云「有人食香飯，飯不時消，心必厭捨，故不令久也。亦云應得道者，飯氣時熏，不過七日，必成聖道。如七步蛇嚙，勢不過七日。事不須久，故不令過七也。」釋僧肇云「七日勢消，飯之常力也。若應因飯而階道者，要得其所應得，然後消也。」吉藏謂飯有三，凡夫感薄，但得七日，所謂下也。二乘小深，故得初果正位、羅漢心然後乃消，所謂次也。大乘發心，乃至補處然後乃消，所謂上也。以應三品眾生，故初云七日。「又阿難！若聲聞人未入正位食此飯者，得入正位，然後乃消；已入正位食此飯者，得心解脫，然後乃消；若未發大乘意食此飯者，至發意乃消；已發意食此飯者，得無生忍，然後乃消；已得無生忍食此飯者，至一生補處，然後乃消。此飯如是，滅除一切諸煩惱毒，然後乃消」。有人言：飯是法門，非是飯食，故能令人得道。今諸佛即飯為法門，現此一用，令人入道。如有經云「菩薩有照法性天冠，著此冠時一切法性悉來現心。」問：食香飯，云何令人得道？答：諸佛有善巧之言，亦有善巧之食，故聽言散味皆得道也。又世治身病，既其有藥；今治心病，亦應有藥，即香飯是矣。什公云「食此飯時，體安心靜，發未曾有意。飯尚如此，何況道耶？有此妙果，必有妙因，極大信樂、深達因果，達因果即解緣起，解緣起則見實相」，是故得道。「阿難白佛言：未曾有也！世尊！如是香飯能作佛事」。此下第二具明佛事不同。就文為兩：第一正明佛事多門、二解悟入此門有大利益。阿難嘆者，飯本益身，遂令得道，故稱未曾有也。佛事者，教化眾生，令得悟道，蓋是諸佛之事也。「佛言：如是如是！阿難！或有佛土，以佛光明而作佛事，有以諸菩薩而作佛事」。如《華嚴經》如來默然，菩薩說法。又即此經釋迦無言，而淨名弘道。「有以佛所化人而作佛事」。如須扇多佛，真形滅度，留化佛利益眾生。「有以菩提樹而作佛事」。佛在樹下得菩提，名菩提樹。此樹隨所見聞而出形聲，並得悟道，故以樹為佛事。「有以佛衣服、臥具而作佛事」。昔閻浮提王得佛大衣，時世疾疫，王以衣著標上以示眾人，眾人歸命，病皆得愈，信敬益深，因是解脫。「有以飲食而作佛事，有以園林、臺觀而作佛事」。眾香國土以香為地苑園，令人悟道，即其事也。「有以三十二相、八十種好而作佛事，有以佛身而作佛事」。或示真形相好而得道。又如洴沙王，以佛像與弗迦沙王，因是得悟也。佛身者，令現身也。「有以虛空而作佛事，眾生應以此緣得入律行」。眾生根性不同，好有者，存身以示有；樂空者，滅身以示無。如文殊師利滅眾色像、現虛空相，以化阿闍世王。如《密迹經》說。「有以夢、幻、影、嚮、鏡中像、水中月、熱時炎，如是等喻而作佛事」。自有眾生令其感夢而得悟道，或有現幻炎不真形色而得益者。「或有以音聲語言文字而作佛事，或有清淨佛土寂漠、無言無說、無示無識、無作無為而作佛事。如是阿難！諸佛威儀進止，諸所施為，無非佛事」。有真佛土，皆法身菩薩，外無言說、內無識慮，而超悟於事表，正觀實相而得道也。「阿難！有此四魔、八萬四千諸煩惱門，而諸眾生為之疲勞，諸佛即以此法而作佛事」。什公云「佛事有三：一以善為佛事，謂說法放光等；二以無記為佛事，即虛空等；三以不善為佛事，謂示諸煩惱。」醫有三品：下品之流，藥成非藥；次品之者，能以藥為藥；上品良醫，用非藥為藥也。八萬四千者，三毒等分。此四是諸煩惱根，從一一根出二萬一千，合八萬四千，從八萬四千出支流無量故。名為八萬四千法門者，《賢劫經》有菩薩思惟：行何三昧，疾得八萬四千諸度？因以問佛。佛答有三昧，名了法本，菩薩行之，疾得八萬四千諸度。諸度者，佛功德有三百五十種門，一一皆以六度為因，便有二千一百諸度，用此對治四大六衰之患。四大成眾生身，修諸度得淨法身，故治四大也。六衰者，六塵惡賊，令人善法衰滅；修行諸度，起入佛境，不畏六塵，故治之也。四大為內、六衰為外，此之內外由煩惱起，故治。三毒等分，各有二萬一千，合八萬四千。「是名入一切諸佛法門。菩薩入此門者，若見一切淨好佛土，不以為喜，不貪不高；若見一切不淨佛土，不以為憂，不礙不沒；但於諸佛土生清淨心，歡喜恭敬，未曾有也。諸佛如來功德平等，為教化眾生故，而現佛土不同。阿難！汝見諸佛國土，地有若干，而虛空無若干也。如是見諸佛色身有若干耳，其無閡慧無若干也」。此第二明深入此門使得利益。就文為三：初明德同、次辨號等、三小乘不測。德同為二：初明佛慧等、次辨餘功德等。佛慧等者，既入此門，則知佛土本是應物，而能應之慧豈有異哉？故於淨穢不生憂喜。「阿難！諸佛色身、威相、種性、戒、定、智慧、解脫知見、力、無所畏、不共之法、大慈大悲、威儀所行，及其壽命、說法教化、成就眾生、淨佛國土、具諸佛法，悉皆同等」。上明慧等，今辨餘德悉同。問：諸佛化儀各異，云何同等？答：諸佛同具一切方便，是故等也。「是故名為三藐三佛陀」。前明德同，此明號等。但號有多門，略說有三；次則為十，具陳無量。今略說也。此初正遍知號。解無顛倒為正，智無不周稱為遍，決定法相謂之知。「名為多陀阿伽度」。此云如來，亦名如去。體如而來，名為如來；體如而去，名為如去。又如諸佛來，故名如來；如諸佛同入涅槃去，名為如去。「名為佛馱」。此翻為覺。覺有二種：一於煩惱障眠而得覺悟，與二乘同；二於智障眠而得覺悟，與二乘異。煩惱障，四住煩惱也。智障者，障如來一切智，即無明住地惑。「阿難！若我廣說此三句義，汝以劫壽不能盡受，正使三千大千世界滿中眾生皆如阿難多聞第一、得念總持，此諸人等以劫之壽亦不能受。如是阿難！諸佛阿耨多羅三藐三菩提無有限量，智慧辨才不可思議。阿難白佛言：我從今已往，不敢自謂以為多聞。佛告阿難：勿起退意！所以者何？我說汝於聲聞中為最多聞，非謂菩薩。且止，阿難！其有智者，不應限度諸菩薩也。一切海淵尚可測量，菩薩神足、智慧、辨才、總持一切功德不可量也。阿難！汝等捨置菩薩所行，是維摩詰一時所現神通之力，一切聲聞、辟支佛於百千劫盡力變化所不能作」。第三若德若名，非小乘能測，即是總顯諸佛不可思議也。「爾時眾香世界菩薩來者，合掌白佛言：世尊！我等初見此土，生下劣想，今自悔責，捨離是心。所以者何？諸佛方便不可思議，為度眾生故，隨其所應，現佛國異」。此第二眾香菩薩請法還土，就文為三：一請、二說、三領悟。初有二句：一自悔過、二請法。自悔過者，明發彼土，雖奉聖教，及見此土不淨，劣想自生，謂佛菩薩亦有優降；既聞此佛事，方自悔責。「唯然。世尊！願賜小法，還於彼土，當念如來」。第二諸法有五因緣：一者此雖文字而須彼法，彼雖無言亦須此法，二國化流彼此交利；二者既為菩薩，必須遍化十方，故請文字誨誘餘土；三者眾香世界復有不來之人，必問其正要，故須稟異說，有若傳燈；四者令彼菩薩果知佛恩，既但食香飯自然悟道，聞此苦行等乃登聖，則知佛恩深，自勵修德；五者雖囑言在彼，而意實為此。「佛告諸菩薩：有盡不盡解脫法門，汝等當學」。第二佛答為三：初標二門以勸學、次釋二門以釋勸、三結二門以結勸。此初標也。「何謂為盡？謂有為法。何謂無盡？謂無為法」。此釋二門。有為虛妄，必歸磨滅，故稱有為；無為真實，不可磨滅，故名無為。先此二句，標所學之法也。「如菩薩者，不盡有為、不住無為」。此下明能學二門。復有三句：前總標二行、次別釋二行、三合解二行。然不盡有為、不住無為，凡有二門：一者不盡有為，入無為以化物也；不住無為，是方便，不證空也。此是捨無為入有為，用斥聲聞住無為捨有為也。二者、穢土有苦，故名有為；淨國無苦，名曰無為也。眾香菩薩樂於淨土、棄於穢國，即是捨有為而住無為。今對呵之，故明不住無為、不捨有為。先斥聲聞，此呵菩薩也。然淨土之人，實無斯過，蓋是寄彼為斥此也。「何謂不盡有為？謂不離大慈、不捨大悲」。此別釋二門，即為二意。今先解不盡有為大士者，以濟物為懷，今入有化物是菩薩本懷，故前明不盡有為也。慈悲是入道之基、樹德之本，故發軫明之，聲聞無之，故住無盡有為。「深發一切智心而不忽忘」。前是度眾生心，今是求佛道心，亦大願心。又是菩提心樹心深固，難可傾秡，故歷劫逾明而無廢妄。「教化眾生，終不厭倦；於四攝法，常念順行；護持正法，不惜軀命；種諸善根，無有疲厭」。下濟眾生、上求佛道，此二為眾德之根。然教化眾生、行四攝，此二句成前下濟。護正法、種善根，此二成前上求。以此眾德茂其枝條，道樹日滋，不盡有為義也。下諸願行枝葉之流，皆可滋茂，以成不盡之旨。「志常安住，方便迴向」。行善無定，隨意所成，若有善巧方便及迴向道，則不隨三有二乘，速成正覺，故須心常安住。「求法不懈，說法無悋，勤供養諸佛，故入生死而無所畏。於諸榮辱，心無憂喜；不輕未學，敬學如佛。墮煩惱者，令發正念；於遠離樂，不以為貴；不著己樂，慶於彼樂」。凡夫見他樂則生厭、見他苦則心安，自樂則生著、自苦則心厭；菩薩見他樂則歡喜、他苦則起悲，自樂則不著、自苦則心安。「在諸禪定，如地獄想」。禪有三種：一大乘、二小乘、三凡夫。凡夫禪多生我慢；二乘禪則獨善，能燒善根、壞於佛樹，故觀如地獄。「於生死中，如園觀想」。生死雖苦，大道所因，菩薩好遊，想如園觀。「見來求者，如善師想」。求者雖欲自益，而實益我，故想為善師。「捨諸所有，具一切智想；見毀戒人，起救護想；諸波羅蜜，為父母想」。初句明施，謂捨身命財，必能具一切智。次句辨戒，戒為人護，毀戒則無護。菩薩自已有護，故是護無護者。後句取四波羅蜜，為行轉深，法身之所由生，故想為父母。「道品之法，為眷屬想」。助益我者，三十七品，如人有眷屬相助成也。「發行善根，無有齊限；以諸淨國嚴飾之事成已佛土；行不限施，具足相好；除一切惡，淨身口意」。故或財少而心足、或財足而心少，今二事兼具，故能開門大施。此施是相好之因，行此施時，必須淨於三業。在因既淨，妙報必隨也。「生死無數劫，意而有勇；聞佛無量德，志而不倦；以智慧劍，破煩惱賊；出陰、界、入，荷負眾生，永使解脫。以大精進，摧伏魔軍，常求無念實相智慧」。不起有無四句邪念，是真智慧也。「行少欲知足，而不捨世法；不壞威儀，而能隨俗；不壞道儀，而能隨俗」。俯仰天下皆謂我同，我獨異人也。「起神通慧，引導眾生；得念總持，所聞不忘；善別諸根，斷眾生疑；以樂說辨，演法無閡；淨十善道，受天人福；修四無量，開梵天道；勸請說法，隨喜讚善，得佛音聲。身、口、意善，得佛威儀，深修善法，所行轉勝。以大乘教故，成菩薩僧，心無放逸，不失眾善。本行如此法，是名菩薩不盡有為」。能如上自行化他，則功德日增，不盡有為也。「何謂菩薩不住無為？謂修學空，不以空為證；修學無相、無作，不以無相、無作為證」。此釋不住無為，以方便智觀空不證，名不住無為。問：大小二乘俱辨三空，有何異耶？答：二乘空觀，唯空於我；大乘空觀，無法不空。既無法不空，即空法亦空；空法既亦空，故能不證空。小乘無相，唯有盡諦，大乘無一切相。小乘無作，不造生死；大乘無作，萬法不造。「修學無起，不以無起為證」。僧肇云「諸法緣會而有、緣散而無。何法先有，待緣而起乎？此空觀之別門也。」有人言：諸法體空為空，無空相可取為無相，無果所造為無作，無因可生為無起。觀於無常而不厭善本，觀無常為治常耳，豈使斷滅不行善本耶？「觀世間苦而不惡生死；觀於無我，而誨人不倦」。觀於無我，謂人空也。雖空而有，故誨人不倦。「觀於寂滅，而不永寂滅；觀於遠離，而身心修善」。遠離有三：一離五欲；二離煩惱；三諸法性空遠離遠離，是無為之別名，雖見無為遠離之安，而身心不離有為善也。「觀無所歸，而歸趣善法」。諸法始無所來、終無所歸，雖知無歸，而常歸善法。「觀於無生，而以生法荷負一切；觀於無漏，而不斷諸漏」。觀於無漏，異凡夫也；示現行漏，故言不斷，異二乘也。「觀無所行，而以行法教化眾生；觀於空無，而不捨大悲；觀正法位，而不隨小乘，觀諸法虛妄，無牢，無人、無主無相，本願未滿，而不虛福德、禪定、智慧」。然雖知諸法無我無主，不以功德虛假而不修之。「修如此法，是名菩薩不住無為」。總結不住無為也。「又具福德故，不住無為；具智慧故，不盡有為」下，此第三合解二行。上雖明不盡不住，今則合釋之也。修福德必涉於有，若住無為，則福德不具也。具智慧故，知有為如幻，不使染著，故不盡有為。又智之為性，必遍照諸法，若癈捨有為，則智慧不具。「大慈悲故，不住無為」。此下初福慧一對為總，亦是自利；此下三對為別，復利他。慈悲與本願，偏開福門。福門有願行，慈悲為德。下句為願，修慈以反無入有，以願滿故，不住不盡。「集法藥故，不住無為；隨授藥故，不盡有為」。此下兩對開智慧門也。初對集藥、後對約知病。然集藥必是從師，故不住無為；癈捨有為，則令群生隔絕，何能授藥？故不盡有為。「知眾生病故，不住無為；滅眾生病故，不盡有為」。知眾生病，必是照有，故不住無為；滅眾生病須入有，故不盡有為。「諸正士！菩薩已修此法，不盡有為、不住無為，是名盡不盡無閡法門。汝等當學」下，此第三總結二門以勸學。盡不盡結所學之法體，無閡法門結能學之行。不盡有為無闕德之累、不住無為無獨善之閡，故云無礙。問：不盡有為，復有盡義，以不住無為，復有住義以不？答：菩薩捨二生死則盡於有為；證大涅槃，則是住於無為。前云不盡者，令入有化物；不住者，不同二乘取證耳。「爾時，彼諸菩薩聞說是法，皆大歡喜，以眾妙華，若干種色、若干眾香，散遍三千大千世界，供養於佛及此經法并諸菩薩已，稽首佛足，嘆未曾有，言：釋迦牟尼佛乃能於此善行方便！言已，忽然不現，還到彼國」。第三領解。歡喜稱嘆，還歸本土耳。

> This is the fourth gathering, convened once more in the Amrapali Garden. The reasons for this assembly are fivefold: First, the teachings given earlier needed the Buddha's seal of approval to be considered scripture, so they could be transmitted to distant future generations. Second, the extraordinary events displayed by Vimalakirti had been witnessed by those in his room, but those in the garden had not seen them. The work of transformation was not yet complete, so this gathering was necessary. Third, the Bodhisattvas from the Land of Many Fragrances had come with two purposes: to see Vimalakirti and to pay homage to the Buddha. Now, to fulfill their original intentions, this assembly was required. Fourth, the previous chapter had only explained fragrant rice as a means of Buddha-work. Now, it was time to broadly demonstrate that Buddha-work has immeasurable methods. Fifth, earlier there was a brief display of supernatural power—borrowing seats and requesting food. Now, Vimalakirti would hold the entire assembly in his palm and take hold of the great universe with his hand, broadly revealing the inconceivable path. The chapter on the Conduct of Bodhisattvas: Ordinary beings wander in birth and death; the Two Vehicles dwell in nirvana. Both follow extremes and do not walk the true path. Now, when the great Bodhisattvas from the Land of Many Fragrances were about to return to their homeland, they asked for teachings on the correct conduct of Bodhisattvas. Hence, the title of this chapter. The chapter has two parts: first, the circumstances of the gathering; second, the main discourse. The circumstances have ten points: first, miraculous signs appear before their arrival; second, Ānanda asks about the cause of these signs; third, the Buddha answers; fourth, Vimalakirti invites Mañjuśrī to go; fifth, Mañjuśrī agrees; sixth, Vimalakirti holds the assembly in his palm; seventh, upon arrival they pay homage; eighth, the Tathāgata offers greetings; ninth, he instructs them to sit; tenth, they follow the instruction and sit. "At that time, the Buddha was teaching at the Amrapali Garden. Suddenly the ground became vast and adorned, and the entire assembly appeared golden." This is the first sign, which has three meanings: first, to prepare the place for guests from other lands; second, to awaken reverence in the garden assembly; third, to symbolize the opening of many Dharma gates through which others can awaken. "Ānanda said to the Buddha: 'World-Honored One! For what cause and condition is there this auspicious sign? This place has suddenly become vast and adorned, and the entire assembly appears golden.'" This is the second point—asking about the cause. What great beings do cannot be fathomed by lesser paths. Also, this made the assembly aware of Vimalakirti's impending arrival, so they could rejoice in advance. There are these two reasons for asking. "The Buddha told Ānanda: 'It is Vimalakirti and Mañjuśrī, surrounded by a great assembly with reverence, who intend to come. Therefore, this auspicious sign appears first.'" This is the third point—answering the cause of the signs. "Then Vimalakirti said to Mañjuśrī: 'We should go together to see the Buddha and pay homage to him along with the Bodhisattvas, offering our respects.'" This is the fourth point—inviting Mañjuśrī to go. This has three meanings: first, to have the teachings sealed as scripture; second, to let the Bodhisattvas from the Land of Many Fragrances see the Buddha and hear the Dharma; third, to show that Buddha-work has immeasurable methods, not just fragrant rice. "Mañjuśrī said: 'Excellent! Let us go! Now is exactly the right time.'" This is the fifth point—Mañjuśrī's approval. "At this time" refers to the moment for spreading the path and benefiting beings, fulfilling the three meanings above. "Then Vimalakirti, through his supernatural power, held the entire assembly together with the lion seats in his right palm and went to where the Buddha was. Upon arriving, he set them down." This is the sixth point—Vimalakirti displaying his supernormal powers, again demonstrating the inconceivable. His palm did not become large, yet it could hold them; the assembly did not become small, yet it was transported. In worldly customs, guests are provided with carriages; great beings transport them with supernatural powers. "They bowed at the Buddha's feet, circumambulated him seven times to the right, held their palms together with one mind, and stood to one side. The Bodhisattvas then all rose from their seats, bowed at the Buddha's feet, also circumambulated seven times, and stood to one side. The great disciples, Śakra, Brahmā, the Four Heavenly Kings, and others also all rose from their seats, bowed at the Buddha's feet, and stood to one side." This is the seventh point—paying respect upon arrival. "Then the World-Honored One, according to the Dharma, greeted all the Bodhisattvas." This is the eighth point—the Tathāgata's greeting. "He instructed each to return to their seats." This is the ninth point—instructing them to sit. "They all received the instruction." This is the tenth point—receiving the command and sitting. "When the assembly was settled, the Buddha said to Śāriputra: 'Do you see the spontaneously exercised supernatural powers of the great Bodhisattvas?'" This begins the second main section—the main discourse. The text has two parts: first, confirming the previous teachings and explaining that Buddha-work differs; second, explaining the Bodhisattva's conduct. The first has two sub-parts: first, specifically explaining the virtue of fragrant rice; second, explaining the different types of Buddha-work. The Buddha first asked Śāriputra for two reasons: first, to seal the teachings as scripture; second, using what is great to overturn what is small. "Yes, I have seen! What is your opinion, World-Honored One? I perceive that it is inconceivable—beyond what the mind can imagine and beyond what reasoning can measure." The name "inconceivable" is rightly expressed here; precisely because the Two Vehicles cannot fathom it, it is called inconceivable. "At that time, Ānanda said to the Buddha: 'World-Honored One! The fragrance I smell now has never been experienced before. What fragrance is this?'" Question: Earlier it was said that the fragrance pervaded the three thousand worlds. Vimalakirti's room and the Amrapali Garden were several miles apart. Why didn't they smell it earlier? Answer: Because it was not yet their time, though near, they did not smell it. Now, because the teachings were to be sealed as scripture and Buddha-work explained, they could smell it. "The Buddha told Ānanda: 'That is the fragrance from the pores of those Bodhisattvas.'" Only mentioning the Bodhisattvas' fragrance indicates the root. Also, it was to get Śāriputra to reveal that it was the fragrance of the food. "Then Śāriputra said to Ānanda: 'Our pores also emit this fragrance.' Ānanda said: 'Where does this come from?' He replied: 'It is from the elder Vimalakirti, who brought back the Buddha's leftover food from the Land of Many Fragrances. For those who eat it at home, all their pores emit such fragrance.'" Ānanda asked Vimalakirti: "How long will this fragrance last?" Vimalakirti said: "Until this food is digested." He asked: "How long until this food is digested?" Vimalakirti said: "The power of this food lasts for seven days, and then it is digested." Master Kumārajīva said: "Some people who eat the fragrant food might not digest it quickly, and their minds would become weary, so it is not allowed to last too long. Also, it is said that for those who should attain the path, the food's fragrance will continue to permeate them for no more than seven days, after which they will certainly accomplish the sacred path. Like the bite of a seven-step snake, its power does not exceed seven days. The matter need not take long, so it is not allowed to exceed seven days." Master Sengzhao explained: "Seven days for the power to dissipate is the food's ordinary capacity. If one is to reach the path by means of the food, one must obtain what is appropriate to obtain, and then it will be digested." Jizang says there are three types of those who eat this food: Ordinary beings have weak conditions and only receive seven days—this is the lowest. The Two Vehicles are slightly deeper, so they reach the first fruit of the path or the mind of an Arhat, and then it is digested—this is the middle. Mahāyāna practitioners, from the arising of the mind of enlightenment up to the rank of the last rebirth before Buddhahood, have it digested then—this is the highest. Because it responds to three grades of beings, it is first said as seven days. "Moreover, Ānanda! If those of the Śrāvaka vehicle who have not yet entered the proper position eat this food, they will enter the proper position, and then it is digested. If those already in the proper position eat this food, they will attain liberation of mind, and then it is digested. If those who have not yet aroused the Mahāyāna intention eat this food, it is digested when they arouse the intention. If those who have already aroused the intention eat this food, they attain the patient endurance of the non-arising of dharmas, and then it is digested. If those who have already attained patient endurance of non-arising eat this food, they reach the rank of the last rebirth before Buddhahood, and then it is digested. Thus, this food, after eliminating all the poisons of the afflictions, is then digested." Some say: The food is a Dharma gate, not mere food, so it can cause people to attain the path. Now, all Buddhas use food as a Dharma gate, displaying this one function to lead people into the path. As some scriptures say, "Bodhisattvas have crowns that illuminate the nature of reality; when wearing these crowns, all the natures of dharmas appear in the mind." Question: How does eating fragrant food cause people to attain the path? Answer: Buddhas have skillful words, and also skillful food. Thus, listening to words and savoring flavors can both lead to awakening. Also, worldly medicine cures physical illness; now there should be medicine to cure mental illness, and that is the fragrant food. Master Kumārajīva said: "When eating this food, the body is at ease and the mind is still, giving rise to unprecedented intentions. If the food is like this, how much more the path? For such wonderful fruit, there must be a wonderful cause. This produces great faith and joy, deep understanding of cause and effect. Understanding cause and effect means understanding dependent origination; understanding dependent origination means seeing true reality." Therefore, one attains the path. "Ānanda said to the Buddha: 'This is unprecedented, World-Honored One! Such fragrant food can perform Buddha-work.'" This begins the second part—fully explaining the different types of Buddha-work. The text has two parts: first, directly explaining the many gates of Buddha-work; second, explaining that entering this gate brings great benefit. Ānanda's praise: Food originally benefits the body, yet it caused attainment of the path, so he called it unprecedented. "Buddha-work" means teaching and transforming living beings, causing them to awaken to the path—this is the work of all Buddhas. "The Buddha said: 'So it is, so it is, Ānanda! Some Buddha-lands perform Buddha-work through the light of the Buddha; some through the Bodhisattvas.'" As in the Avataṃsaka Sūtra, where the Tathāgata remains silent and Bodhisattvas preach. Also, in this sūtra, Śākyamuni is silent while Vimalakirti propagates the path. "Some perform Buddha-work through beings transformed by the Buddha." Such as Buddha Śuklāṅga, whose actual body entered parinirvāṇa but who left transformed Buddhas to benefit beings. "Some perform Buddha-work through the Bodhi tree." The Buddha attained Bodhi under a tree, so it is called the Bodhi tree. This tree, according to what beings see and hear, manifests forms and sounds, and all can attain awakening. Thus, the tree serves as Buddha-work. "Some perform Buddha-work through the Buddha's robes and bedding." In ancient times, a king of Jambudvipa obtained the Buddha's great robe. When plague struck, the king hung the robe on a banner to show the people. When the people took refuge, their illnesses were cured, their faith and respect deepened, and through this they were liberated. "Some perform Buddha-work through food and drink; some through gardens, groves, and pavilions." In the Land of Many Fragrances, the ground, gardens, and parks are made of fragrance, causing people to awaken—this is exactly that case. "Some perform Buddha-work through the thirty-two marks and eighty subsidiary characteristics; some perform Buddha-work through the Buddha's body." Sometimes the true form with excellent marks is shown to attain the path. Also, like King Bimbisāra, who used a Buddha image to prompt King Pūrṇaka to awaken. "The Buddha's body" means manifesting the body to them. "Some perform Buddha-work through empty space, through which living beings, due to this condition, enter the disciplined practice." Living beings have different natures. Those who delight in existence are shown existence through the body; those who delight in emptiness have the body extinguished to show emptiness. Like Mañjuśrī, who eliminated all forms and displayed the aspect of emptiness to transform King Ajātaśatru, as explained in the Secret Treasury Sūtra. "Some perform Buddha-work through dreams, illusions, shadows, echoes, images in mirrors, the moon in water, heat haze—through such similes." Some beings are led to awakening through dreams; others benefit from seeing unreal forms such as illusions or heat haze. "Some perform Buddha-work through sounds, voices, language, and written words. Some perform Buddha-work through pure Buddha-lands that are still and silent—without words, without speech, without display, without cognition, without action, without striving. Thus, Ānanda! All the dignified activities, movements, and whatever the Buddhas do—none of it is not Buddha-work." In the true Buddha-land, all are Dharma-body Bodhisattvas. Externally there is no speech; internally there is no intellectual cognition. They transcend phenomena and, through correct contemplation of reality, attain the path. "Ānanda! There are these four demons and eighty-four thousand gates of affliction, and living beings are exhausted by them. All Buddhas use exactly these dharmas to perform Buddha-work." Master Kumārajīva said: "Buddha-work has three types: first, goodness as Buddha-work—such as preaching and emitting light; second, the neutral as Buddha-work—such as empty space; third, the unwholesome as Buddha-work—displaying various afflictions." There are three kinds of physicians: inferior ones, for whom medicine becomes non-medicine; middling ones who can use medicine as medicine; superior physicians who use non-medicine as medicine. What are the eighty-four thousand? The three poisons and their equal mixtures. These four are the roots of all afflictions. From each root arise twenty-one thousand, totaling eighty-four thousand. From these eighty-four thousand arise countless branches. Why is it called the eighty-four thousand Dharma gates? The Bhadrakalpa Sūtra tells of a Bodhisattva who wondered: "What samādhi should I practice to quickly attain the eighty-four thousand transcendences?" He asked the Buddha. The Buddha answered: "There is a samādhi called 'understanding the origin of dharmas.' A Bodhisattva who practices it quickly attains the eighty-four thousand transcendences." As for the transcendences: Buddha qualities have three hundred fifty gates, each with the six perfections as its cause, giving two thousand one hundred transcendences. These are used to counteract the afflictions of the four elements and the six sense objects. The four elements constitute living beings' bodies; by cultivating the transcendences, one attains the pure Dharma body, thus transforming the four elements. The six sense objects are the six thieves that destroy one's wholesome qualities. By practicing the transcendences, one enters the Buddha's realm and no longer fears the six sense objects, thus transforming them. The four elements are internal, the six sense objects external. These internal and external arise from afflictions, so they are transformed. The three poisons and their equal mixtures each have twenty-one thousand, totaling eighty-four thousand. "This is called entering the Dharma gate of all Buddhas. Bodhisattvas who enter this gate, upon seeing any pure and excellent Buddha-land, are not delighted, not attached, not elevated. Upon seeing impure Buddha-lands, they are not distressed, not hindered, not sunk. Rather, toward all Buddha-lands, they give rise to a pure mind—joy, reverence, and a sense of the unprecedented. The merits of all Tathāgatas are equal; only to teach living beings do they manifest different Buddha-lands. Ānanda! You see that Buddha-lands have different grounds, but space is without difference. Likewise, you may see differences in the Buddha's physical bodies, but their unobstructed wisdom has no difference." This is the second part—explaining that deeply entering this gate brings benefit. The text has three parts: first, clarifying that virtues are equal; second, clarifying that titles are equal; third, that the Two Vehicles cannot fathom this. Equal virtues has two parts: first, explaining that Buddha-wisdom is equal; second, explaining that other merits are equal. As for Buddha-wisdom being equal: Having entered this gate, one knows that Buddha-lands are fundamentally responses to beings. How could the wisdom that responds be different? Therefore, one does not develop joy or sorrow toward pure or impure lands. "Ānanda! The Buddha's physical body, excellent marks, lineage, morality, concentration, wisdom, liberation, knowledge and vision of liberation, powers, fearlessness, exclusive dharmas, great compassion, great loving-kindness, dignified conduct, lifespan, teaching and transforming, perfecting living beings, purifying Buddha-lands, and perfecting all Buddha-qualities—all these are equal." Above, the equality of wisdom was clarified; now, all other merits are also equal. Question: The Buddhas' methods of teaching differ—how can they be equal? Answer: All Buddhas equally possess all expedient means, therefore they are equal. "This is why they are called Samyaksaṃbuddha." Above clarified equal virtues; now it clarifies equal titles. Among the titles, there are many categories; briefly, there are three; then ten; fully, countless. Now, they are briefly explained. This is the title "perfectly awakened." Understanding without distortion is "right." Wisdom that encompasses all without omission is "universal." Determining the characteristics of dharmas decisively is "awakened." "Called Tathāgata." This means "Thus Come One," also called "Thus Gone One." Embodied in suchness and coming is called "Thus Come." Embodied in suchness and going is called "Thus Gone." Also, having come like all Buddhas, it is called "Thus Come"; having entered nirvana like all Buddhas, it is called "Thus Gone." "Called Buddha." This is translated as "awakened." Awakening has two kinds: first, awakening from the sleep of the affliction obstacle—this is shared with the Two Vehicles; second, awakening from the sleep of the knowledge obstacle—this is different from the Two Vehicles. The affliction obstacle refers to the afflictions of the four abodes. The knowledge obstacle is what hinders the Tathāgata's omniscience—this is the delusion of the abode of ignorance. "Ānanda! If I were to explain extensively the meaning of these three phrases, you could not take them all in even if you had a lifespan of a kalpa. Even if the entire great trichiliocosm were filled with beings, all like Ānanda, foremost in erudition, endowed with mindfulness and dhāraṇī, all these beings, with lifespans of a kalpa, still could not take them all in. Thus, Ānanda! The anuttarā samyaksaṃbodhi of all Buddhas is without limit, and their wisdom and eloquence are inconceivable." "Ānanda said to the Buddha: 'From now on, I do not dare to consider myself foremost in erudition.'" The Buddha told Ānanda: "Do not give rise to a mind of regression! Why? I say that among Śrāvakas you are foremost in erudition, but not among Bodhisattvas. Stop there, Ānanda! The wise should not limit the Bodhisattvas. All the depths of the ocean can still be measured, but the supernatural powers, wisdom, eloquence, dhāraṇī, and all merits of Bodhisattvas cannot be measured." "Ānanda! Set aside the practices of Bodhisattvas. The supernatural power displayed by Vimalakirti in a single moment—all Śrāvakas and Pratyekabuddhas, exerting themselves for a hundred thousand kalpas, could not accomplish it." This is the third point—whether virtues or titles, they cannot be fathomed by the Lesser Vehicle. This is the general demonstration that all Buddhas are inconceivable. "At that time, the Bodhisattvas who came from the Land of Many Fragrances, with palms together, said to the Buddha: 'World-Honored One! When we first saw this land, we gave rise to thoughts of inferiority. Now we repent and abandon that mind. Why? The skillful means of all Buddhas are inconceivable. To save living beings, they respond to what is appropriate and manifest different Buddha-lands.'" This begins the second section—the Bodhisattvas from the Land of Many Fragrances request teachings and return to their land. The text has three parts: first, the request; second, the teaching; third, their understanding. The first has two sentences: first, repentance; second, the request for teachings. As for repentance: Although they followed the sacred teachings in their own land, upon seeing this land's impurity, thoughts of inferiority naturally arose—thinking that Buddhas and Bodhisattvas also have superior and inferior grades. After hearing about this Buddha-work, they repented. "Yes, World-Honored One! Please grant us a small teaching so that when we return to our land, we may always remember the Tathāgata." Second, there are five reasons for requesting teachings: First, although this land uses words and teachings, they need that teaching; although that land has no words, it also needs this teaching. The two lands can benefit each other through mutual transformation. Second, since they are Bodhisattvas, they must transform all ten directions, so they request verbal teachings to guide beings in other lands. Third, in the Land of Many Fragrances there are those who did not come; they will certainly ask about the essential teaching, so receiving different explanations is needed—like passing on a lamp. Fourth, to make those Bodhisattvas truly know the Buddha's grace. Since they could attain awakening merely by eating fragrant food, hearing about this kind of ascetic practice leading to sainthood lets them know the depth of the Buddha's grace and encourages them to cultivate virtue. Fifth, although the instruction is directed to that land, its purpose is actually for this one. "The Buddha told all the Bodhisattvas: 'There is a Dharma gate of liberation—the exhaustible and the inexhaustible. You should study it.'" The second part, the Buddha's answer, has three sections: first, identifying the two gates to encourage study; second, explaining the two gates to clarify the encouragement; third, concluding the two gates to complete the encouragement. This is the first—identifying. "What is 'exhaustible'? It is conditioned dharmas. What is 'inexhaustible'? It is unconditioned dharmas." This explains the two gates. Conditioned dharmas are illusory and must return to extinction, so they are called "exhaustible." Unconditioned dharmas are real and cannot be extinguished, so they are called "inexhaustible." These first two phrases identify the dharmas to be studied. "Bodhisattvas, without exhausting conditioned dharmas, do not abide in unconditioned dharmas." This begins explaining the two practices of study. There are three parts: first, general identification of the two practices; second, specific explanation of the two; third, combined explanation. Now, "not exhausting conditioned dharmas" and "not abiding in unconditioned dharmas" have two interpretations: First, not exhausting conditioned dharmas means entering the unconditioned to transform beings. Not abiding in unconditioned dharmas is skillful means—not certifying emptiness. This is abandoning the unconditioned and entering the conditioned, used to correct the Śrāvakas who abide in the unconditioned and abandon the conditioned. Second: The impure land has suffering, so it is called conditioned; the pure land has no suffering, so it is called unconditioned. The Bodhisattvas from the Land of Many Fragrances delight in the pure land and reject the impure land—this is abandoning the conditioned and abiding in the unconditioned. Now they are corrected by clarifying not abiding in the unconditioned and not abandoning the conditioned. First, the Śrāvakas are reproached; then the Bodhisattvas are corrected. However, those in the pure land truly do not have this fault—it is to use them as a reference to correct this land. "What is meant by not exhausting conditioned dharmas? It means not departing from great loving-kindness and not abandoning great compassion." This begins the specific explanation of the two gates, in two parts. First, the explanation of "not exhausting conditioned dharmas": Great beings take benefiting beings as their concern. Entering the conditioned to transform beings is the Bodhisattva's original intention, so "not exhausting conditioned dharmas" is explained first. Loving-kindness and compassion are the foundation of entering the path and the root of establishing virtue, so they are mentioned first. Śrāvakas lack them, so they abide in the unconditioned. "Deeply arouse the mind for omniscience, without forgetting it." The previous was the mind to save beings; this is the mind to seek Buddhahood—also the mind of great vows. This is the mind of Bodhi taking root, deep and firm, difficult to topple. Thus, through countless kalpas, it only becomes clearer, without lapse or error. "Teach and transform living beings without ever tiring; constantly think of practicing the four methods of attraction; protect the true Dharma without grudging life or limb; plant all roots of goodness without weariness or satiety." Below: saving beings below, seeking Buddhahood above—these two are the root of all virtues. Then, teaching beings and practicing the four attraction methods—these two phrases fulfill the earlier "saving beings below." Protecting the true Dharma and planting roots of goodness—these two phrases fulfill the earlier "seeking Buddhahood above." With all these virtues nourishing the branches and leaves, the tree of the path grows daily. This is the meaning of not exhausting the conditioned. "Always abide in the mind of skillful means and dedication." Good deeds have no fixed outcome; they become whatever one intends. If one has skillful means and dedicates toward the path, one will not follow the three realms or the Two Vehicles but will quickly attain perfect enlightenment. Therefore, the mind must always abide in these. "Seek the Dharma without laziness; preach without stinginess; diligently make offerings to all Buddhas; therefore, enter birth and death without fear. Toward honor and disgrace, the mind is neither joyful nor sorrowful. Do not look down on those who have not yet learned; respect those who learn as you would the Buddha. For those fallen into afflictions, cause them to arouse right mindfulness. Do not value the joy of solitude. Do not cling to your own joy; rejoice in the joy of others." Ordinary beings, seeing others' joy, give rise to aversion; seeing others' suffering, their minds are at ease. Their own joy gives rise to attachment; their own suffering gives rise to aversion. Bodhisattvas, seeing others' joy, rejoice; seeing others' suffering, give rise to compassion. Their own joy does not produce attachment; their own suffering does not disturb their minds. "Toward samādhis and meditations, think of them as a hell." Meditation has three types: Mahāyāna, Hīnayāna, and ordinary. Ordinary people's meditation easily gives rise to arrogance. Hīnayāna meditation is only self-benefiting and can burn the roots of goodness and destroy the tree of the path. Therefore, it is seen as a hell. "Toward birth and death, think of it as a garden." Although birth and death are suffering, it is the ground of the great path. Bodhisattvas delight in it, viewing it as a garden. "Toward those who come begging, think of them as good teachers." Although those who seek benefit from you seek their own benefit, they actually benefit you. Therefore, view them as good teachers. "Abandon all that you possess, with the thought of attaining omniscience. Toward those who break precepts, arouse thoughts of rescue and protection. Think of the pāramitās as your parents." The first phrase clarifies giving: abandoning body, life, and wealth will surely enable one to attain omniscience. The second clarifies morality: morality protects people; those who break precepts have no protection. Bodhisattvas, having their own protection, thus protect those without protection. The last phrase takes the four pāramitās, whose practice deepens progressively, as the source of the Dharma body—hence, thinking of them as parents. "Think of the factors of awakening as your family and attendants." What aids you is the thirty-seven factors of awakening, like having family and attendants who support you in accomplishment. "Practice roots of goodness without limit; use the adornments of pure Buddha-lands to accomplish your own Buddha-land; practice giving without limit, perfecting excellent marks; remove all evil, purify body, speech, and mind." Some may have little wealth but a satisfied mind; others may have abundant wealth but an unsatisfied mind. Now, with both qualities present, one can open the door to great giving. This giving is the cause of excellent marks. When practicing this giving, one must purify the three actions. When the cause is pure, the fine result will surely follow. "Through countless kalpas of birth and death, be courageous in intention; hearing of the Buddha's unlimited virtues, resolve without weariness; with the sword of wisdom, slay the thieves of affliction; emerge from the aggregates, realms, and sense bases; bear up living beings and forever liberate them. With great vigor, crush the armies of Māra; constantly seek the wisdom of no-thought and real suchness." Not giving rise to the four extreme views of existence and non-existence is true wisdom. "Practice few desires and contentment, yet do not abandon worldly dharmas. Do not break dignified conduct, yet be able to go along with worldly customs. Do not break the manner of the path, yet follow the world." When looking up and down, all in the world think I am the same, but I alone am unique. "Arouse the wisdom of supernatural powers to guide living beings. Attain mindfulness and dhāraṇī, not forgetting what is heard. Skillfully distinguish the faculties of beings and cut off their doubts. With joyful eloquence, expound the Dharma without obstruction. Purify the ten wholesome deeds and receive human and heavenly blessings. Cultivate the four immeasurable minds and open the path to Brahmā's heaven. Request the Buddhas to teach, rejoice in what is good, and praise it, thereby attaining the Buddha's voice. With pure body, speech, and mind, attain the Buddha's dignified conduct. Deeply cultivate wholesome dharmas so that practice becomes ever more excellent. Through Mahāyāna teaching, become part of the Bodhisattva sangha. With a mind free from indulgence, never lose any goodness." "Practicing these dharmas in this way is called the Bodhisattva not exhausting conditioned dharmas." If one practices self-cultivation and teaching others as above, then merits increase daily—this is not exhausting the conditioned. "What does it mean that the Bodhisattva does not abide in the unconditioned? It means cultivating and learning emptiness, but not taking emptiness as the attainment; cultivating and learning signlessness and wishlessness, but not taking signlessness and wishlessness as the attainment." This explains not abiding in the unconditioned. With the wisdom of skillful means, one contemplates emptiness without certifying it—this is called not abiding in the unconditioned. Question: Both the greater and lesser vehicles explain the three emptinesses. What is the difference? Answer: The Lesser Vehicle's empty contemplation only empties the self. The Greater Vehicle's empty contemplation empties all dharmas. Since all dharmas are empty, emptiness itself is also empty. Since emptiness itself is empty, one can refrain from certifying emptiness. The Lesser Vehicle's signlessness only applies to the truth of cessation. The Greater Vehicle's signlessness applies to no characteristics at all. The Lesser Vehicle's wishlessness means not creating birth and death. The Greater Vehicle's wishlessness means not creating any dharma whatsoever. "Cultivate and learn non-arising, but do not take non-arising as the attainment." Master Sengzhao said: "All dharmas arise from conditions and cease when conditions disperse. What dharma exists first and then arises depending on conditions? This is a separate gate of the empty contemplation." Some say: The substance of dharmas being empty is emptiness; no characteristic of emptiness to grasp is signlessness; no result to be produced is wishlessness; no cause from which birth can arise is non-arising. "Contemplate impermanence without abandoning roots of goodness." Observing impermanence is to counteract permanence—how could it mean annihilation and abandoning wholesome roots? "Contemplate the world's suffering without disliking birth and death." "Contemplate selflessness while teaching others without weariness." Observing selflessness means the emptiness of persons. Although persons are empty, they still exist conventionally, so teaching continues without weariness. "Contemplate quiescence, but do not abide in eternal quiescence." "Contemplate detachment while cultivating goodness in body and mind." Detachment has three kinds: first, detachment from the five desires; second, detachment from afflictions; third, the emptiness of all dharmas, detachment from detachment itself—this is another name for the unconditioned. Although one sees the peace of the unconditioned and detachment, one's body and mind do not abandon conditioned goodness. "Contemplate non-refuge, yet take refuge in good dharmas." All dharmas have no source from which they come and no destination to which they return. Although one knows there is no refuge, one constantly takes refuge in good dharmas. "Contemplate non-birth, yet, through birth, bear up all beings." "Contemplate the undefiled, yet do not cut off the defilements." Observing the undefiled distinguishes one from ordinary beings. Manifesting the conduct of defilement is called "not cutting off"—this distinguishes one from the Two Vehicles. "Contemplate non-practice, yet teach beings through the practice of dharmas." "Contemplate emptiness and non-existence, yet do not abandon great compassion." "Contemplate the position of true Dharma, yet do not follow the Lesser Vehicle." "Contemplate all dharmas as illusory—not solid, without self, without owner—yet, while the original vow is not yet fulfilled, do not regard merit, meditation, and wisdom as empty or false." Although one knows dharmas are without self and without owner, one does not regard meritorious deeds as empty and false and so neglect them. "Cultivating such dharmas is called the Bodhisattva not abiding in the unconditioned." This concludes not abiding in the unconditioned. "Moreover, because of perfecting merit, one does not abide in the unconditioned; because of perfecting wisdom, one does not exhaust the conditioned." This is the third section—the combined explanation of the two practices. Although above each was explained separately, now they are explained together. Cultivating merit necessarily involves the conditioned. If one abides in the unconditioned, then merit is not perfected. Because of perfecting wisdom, one knows the conditioned is like an illusion, not causing attachment, so one does not exhaust the conditioned. Also, the nature of wisdom is to illuminate all dharmas. If one abandons the conditioned, then wisdom is not perfected. "Because of great compassion, one does not abide in the unconditioned." Below: the first pair—merit and wisdom—serves as the general statement and is self-benefiting. Below, three pairs are the specific and benefit others. Loving-kindness, compassion, and the original vow specifically open the gate of merit. The gate of merit involves both vows and practice. Loving-kindness and compassion are virtues. The following phrase is the vow: cultivate loving-kindness to return from emptiness to enter existence. Because the vow is fulfilled, one neither abides in the unconditioned nor exhausts the conditioned. "Because of collecting Dharma medicine, one does not abide in the unconditioned; because of prescribing medicine according to the case, one does not exhaust the conditioned." Below, these two pairs open the gate of wisdom. The first pair is about collecting medicine; the latter pair about knowing the illness. Collecting medicine necessarily requires a teacher, so one does not abide in the unconditioned. If one abandons the conditioned, one cuts off living beings—how could one prescribe medicine? Therefore, one does not exhaust the conditioned. "Because of knowing the illness of living beings, one does not abide in the unconditioned; because of curing the illness of living beings, one does not exhaust the conditioned." Knowing the illness of beings necessarily involves illuminating existence, so one does not abide in the unconditioned. Curing the illness of beings requires entering existence, so one does not exhaust the conditioned. "Good people! Bodhisattvas who have already cultivated this Dharma—not exhausting the conditioned, not abiding in the unconditioned—are said to possess the unobstructed Dharma gate of the exhaustible and inexhaustible. You should study it." This is the third part—the general conclusion of the two gates with encouragement. "Exhaustible and inexhaustible" concludes the essence of the dharmas to be studied. "Unobstructed Dharma gate" concludes the practice that can study it. Not exhausting the conditioned means no fault of lacking virtue; not abiding in the unconditioned means no obstacle of solitary self-benefit—hence "unobstructed." Question: Is there also a sense in which "not exhausting the conditioned" includes "exhausting"? And "not abiding in the unconditioned" includes "abiding"? Answer: Bodhisattvas, having abandoned the two kinds of birth and death, do exhaust the conditioned. When they certify the great nirvana, they do abide in the unconditioned. Earlier, "not exhausting" meant entering the conditioned to transform beings. "Not abiding" meant not taking certification as the Two Vehicles do. "At that time, those Bodhisattvas, hearing this teaching, all greatly rejoiced. With various wonderful flowers—in many colors and many fragrances—they scattered them throughout the great trichiliocosm, making offerings to the Buddha, to this discourse on Dharma, and to all the Bodhisattvas. Then, bowing at the Buddha's feet, they praised it as unprecedented, saying: 'Śākyamuni Buddha is able to skillfully practice excellent means here!' Having said this, they suddenly vanished and returned to their own land." This is the third part—their understanding. They rejoiced, praised, and returned to their homeland.