---
title: "維摩經義疏 · 12 見阿閦佛品(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/cmdr3kj930033l504qofbhkul"
---

### 見阿閦佛品第十二

> Chapter 12: Seeing Akshobhya Buddha

阿閦，此云無動，亦名無怒。前以法立名，今從人受稱。又上是因名，今為果因。又前人法合舉，菩薩為人、行即是法；今境智雙具題，見謂能觀之智，阿閦為所觀之境也。問：何故有此品耶？答：凡有四義。一者前為彼土說此教，今為此緣觀彼佛，良以受悟不同，化門不一也。二、上〈菩薩行品〉辨修行，今明行成，故能見佛。問：二乘亦見於彼佛，應修佛行。答：乃見二乘佛耳，非真佛也。故五百聲聞在華嚴坐，但見丈六，與二乘身同，修別異善根，不覩大乘真法身也。三者上說因門，合今明果法；四者自經初已來，略辨不思議；此文已去，廣明本迹難測。觀身實相，觀佛亦然，謂本不思議；次釋移妙喜來入此土，謂迹不思議。問：上已明不思議，與今何異？答：總判始終，凡有四句：一、大入小不思議，如借座燈王；二、小充大不思議，如請飯香土；三、以大入大不思議，運彼妙喜入斯忍界，二土共處而無增減，謂不思議。但此事易明，不待說也。品開三：一明法身之本；二辨無動之迹；三歎法美人。初文，前問、次答。「爾時世尊問維摩詰：汝欲見如來，為以何等觀如來乎」下，佛問淨名，凡有三義：一者經初已來，佛身光耀音時，時眾但取人相、不見法身，故問淨名，令覩真佛。二者上淨名云可見諸佛，時眾謂佛可見、有人能見。若爾，還是佛見，非見佛也。故今明法身，息彼二觀。問：眾香菩薩來見於佛，亦起惑著，何不破之？答：彼乃起劣想，豈生染耶？故待去乃說。三者將欲明無尊卑。無動佛來並釋迦，恐有尊卑二心，故預明法身一觀，所以問也。「維摩詰言：如自觀身實相，觀佛亦然」下，答。問：此經四會，三處辨法身，有何異耶？答：〈方便品〉對生死過患，歎法身功德；〈弟子品〉開本迹不同，法身則無漏無為、應迹有生有滅。此品偏明法身體絕百非、形備萬德。問：何故辨此三門？答：要備三門，佛身方顯。前須對生死過患歎法身功德，令厭茲生死、欣求佛身。疑者今見佛身猶是有為，未免諸漏，何足欣哉？故第二章開於本迹，有為有漏，此是應迹；無漏無為，方是法身。或者聞法身累無不盡、德無不圓，便謂與眾生異。是故此章明觀身實相，觀佛亦然，眾生與佛無二也。具此三門，於義乃備，非止近通此部、遠貫眾經也。又初破凡夫、次斥二乘、後教菩薩。初對凡夫者，〈方便品〉凡夫問疾，故為說生死過患、法身功德。次〈弟子品〉正呵聲聞，謂佛身與二乘同，故開本迹之異。菩薩便佛身，謂常住眾生自在起滅，故今觀身實相，觀佛亦然，泯二見也。什公云「觀佛有三：一觀色形、二觀法身、三觀性空。三種觀門，淨名用性空門答，故云觀身實相，觀佛亦然。」今謂此章正明法身絕四句百非，性空義也。問：實相云何即是佛身？答：佛身絕四句，眾生實相亦絕四句，是以實相即是法身。故《大品》云「如無有來去，如即是佛。」問：如及實相，蓋是真諦觀境，云何是佛靈智？答：設此問者，蓋是人師自心，非經論之語。《華嚴》云「心佛及眾生，是三無差別」，《正觀論》云「亦名如、法性、涅槃」，可言涅槃亦無知乎？故法身無知，無所不知，如義亦爾。問：觀身實相，觀佛亦然，云何名見佛耶？答：謂佛與身異，則是二見，非見佛也。得無二觀，乃名見佛。「我觀如來前際不來、後際不去、今則不住」下，此具釋法身體絕百非、形備萬德。此初句明非三世者，欲辨法身非有為也。凡夫有為，必墮三世；既非三世，故非有為。「不觀色，不觀色如，不觀色性；不觀受、想、行、識，不觀識如，不觀識性」下，五陰亦是有為，故次就五陰明非法身。於一一陰具三種觀門：一不觀色，非有觀也；二不觀色如，非空觀也；三不觀色性，遣非有非無也。以法身超於四句，故亦不觀非有非無。「非四大起，同於虛空」下，五陰為果、四大為因，果既非佛，因亦然矣。非因非果，故同於虛空。「六入無積」下，法身既非因果，亦超內外，以非外內，故不可積聚六入即成佛也。「眼、耳、鼻、舌、身、心已過」下，前明非外入，此辨過內性。「不在三界」下，上六入過，容謂不在有六入處，或謂應在無六入處，故復云不在三界。「三垢已離」下，上明無三界果，此辨無三界因。以無三垢，故不在三界。自上六門，明如來離諸惑相。「順三脫門」下，此明法身具於眾德。以順三脫門，故離三垢。「三明、無明等」下，三明有二：一天眼、宿命、漏盡三也；二依《涅槃經》：一、菩薩明，謂波若也；二、諸佛眼，即佛眼也。三、無明明，謂畢竟空。畢竟空者，體非慧性，故非明；能生實慧，故云明也。如五塵生五欲，亦名為欲，以順三脫門故，能明無明等。又或者謂三脫門是明，故次泯之。所以云明無明等。「不一相、不異相」下，僧肇公云「無象不象，故不可為一；象而不象，故不可為異。」接上生者，明無明等，便謂為一；如其非一，便隨異相，是故今明不一不異。「不自相、不他相」下，應身由物感故不自，法身體寂故不他。僧肇云「不自而同自，故自而不自；不他而同他，故他而不他。無相之身豈可以自他而觀其體耶？」「非無相、非取相」下，隨他施為，故非無相；而德體常寂、無有分別，故非取相。此就合二身釋。僧肇云「非無物之相，非可取之相」，但就法身釋也。「不此岸、不彼岸、不中流」下，生死本無，故非此岸；涅槃今不有，故非彼岸。既無彼此，何有八正中流？又常在生死故不彼、不捨涅槃故不此，雙行二行無所偏著，故不中流。「而化眾生」下，向云不三，則似息化，故今云雖復不三，而常教化，令悟不三。「觀於寂滅亦不永滅」下，既云化眾生，似見有眾生，則非寂滅。故今明雖化常寂，所以云觀於寂滅；雖復寂滅，而常教化，故非永滅。「不此不彼」下，既化眾生，則在於彼此。法身無相，故不在彼此。又國土皆如，無此可在，名為不此；無彼可在，故云不彼。「不以此不以彼」下，不此而同此，故此而不此；不彼而同彼，故彼而不彼，豈復以此而同此、以彼而同彼乎？蓋明聖心無有心，以而同心也。「不可以智知、不可以識識」下，聖人十智不知、凡夫六識不識。凡智識之生，生於相內；法身無相，故智識不及。「無晦無明」下，法身無知，故非明；無所不知，故非晦。「無名無相」下，不可以名名，不可以相相，故方圓不能寫、題目不能傳。「無強無弱」下，至柔無逆故不剛，剛無不伏故不弱。又運動天地而不剛，應盡無常而不弱。「非淨非穢」下，垢無不盡，故非穢；果無不入，故非淨。又相好嚴身，非其淨也；金鏘馬麥，亦非穢也。「不在方不離方」下，妙非三界，故不在方；惑無不應，故不離方。「非有為非無為」下，相不能遷，故非有為；妙用無窮，故非無為。「無示無說」下，六情所不及，豈可說以示人？將言對人為示，以言因法為說。又應見者為示，應聞者為說。而佛不可見聞，故無說無示。「不施不慳，不戒不犯，不忍不恚，不進不怠，不定不亂，不智不愚」下，以六度為體，故能如響之應耳。而言所應度者，則不度也，無度無不度，然後度耳。「不誠不欺」下，誠，實也。欺，誑也。不可以善善，故不誠；不可以惡惡，故不欺。又虛捐三事，故不誠；終今得一，故不欺。「不來不去，不出不入」下，乘如實道為來，善逝入滅為去，驚赴火宅為入，在門外立為出，而法身實無也。「一切言語道斷」下，總結上來諸句，辨不可言也。「非福田、非不福田，非應供養、非不應供養」下，慢之得罪，故非福田；敬之得福，故非不福田。非不福田，即應供養；非福田，即不應供養。有人言：法身無所受，故非福田；應物受供，故非不福田。又不同善人，故非福田；不同罪人，故非不福田。「非取非捨」。非福，故非取；非不福田，故非捨。「非有相非無相」下，寂漠無形故非相，三十二相故非無相。「同真際，等法性」下，法身無相，則是真際，或者謂佛為異，故言同耳。「不可稱、不可量，過諸稱量」下，體非輕重，故不可稱；邊表莫測，故不可量。「非大非小」下，大於天地，不可為小；細入無間，不可為大。能大小者，其無大小也。「非見非聞，非覺非知」下，非色故非見，非聲故非聞，非香味觸故非三情所覺，非法故非意所知。「離眾結縛」，既非見聞覺知，於何生結縛耶？「等諸智、同眾生，於諸法無分別」下，智同群智之智，人同眾人之人，以如斯觀，故無分別。又同眾人之智，故云等諸智。亦無大聖之佛殊彼眾生，故云同眾生。人法齊觀，則息想念，故於諸法無分別也。「一切無失，無濁無惱」下，三業離過故一切無失，無失故無濁，無濁則無惱。「無作無起，無生無滅」下，法身無為，絕於施造，孰能作之令起、生之使滅乎？「無畏無憂，無喜無厭，無著」。若有生滅，是可畏法，便欣生而憂滅矣。欣憂既生故可厭著也，而法身並無。「無已有、無當有、無今有，不可以一切言說分別顯示。世尊！如來身為若此，作如是觀。以斯觀者，名為正觀；若他觀者，名為邪觀」。總結佛身，勸觀察也。「爾時，舍利弗問維摩詰：汝於何沒而來生此」下，第二、次明迹不思議。就文為二：初辨淨名生無生義、次現無動佛土。身子致問，有三因緣：一者見其神德奇妙，來處必美，故問所從也；二者上云如自觀身實相，實相無生，而今現有生，將成自觀之義，故以沒生問也。三者上已顯法身，今次開迹用，是故問之。「維摩詰言：汝所得法有沒生乎？舍利弗言：無沒生也。若諸法無沒生相，云何問言汝於何沒而來生此？於意云何？譬如幻師幻作男女，寧有沒生耶？舍利弗言：無沒生也。汝豈不聞佛說諸法如幻相乎？答曰：如是。若一切法如幻相者，云何問言汝於何沒而來生此？舍利弗！沒者為虛誑法敗壞之相，生者為虛誑法相續之相。菩薩雖沒，不盡善本；雖生，不長諸惡」下，然善惡者皆是虛誑相續敗壞法耳。然凡夫生則長惡，沒則盡善；菩薩生則長善，沒則盡惡。雖有沒生同，長盡不一，然俱是虛誑敗壞之相，何異幻化耶？「是時，佛告舍利弗：有國名妙喜，佛號無動，是維摩詰於彼國沒而來生此。舍利弗言：未曾有也！世尊！是人乃能捨清淨土，而來樂此多怒害處。維摩詰言：舍利弗！於意云何？日光出時，與冥合乎？答曰：不也。日光出時，則無眾冥。維摩詰言：夫日何故行閻浮提？答曰：欲以明照，為之除冥。維摩詰曰：菩薩如是，雖生不淨佛土，為化眾生，不與愚闇而共合也，但滅眾生煩惱闇耳」下，前辨無生，此出生處，應物而唱，來始非益。無生即是法身，生謂應迹。又諸佛說法，常依二諦，無生就真，生則約俗。「是時大眾渴仰，欲見妙喜世界無動如來及其菩薩、聲聞之眾。佛知一切眾會所念，告維摩詰言：善男子！為此眾會現妙喜國無動如來及諸菩薩、聲聞之眾，眾皆欲見」下，此文第二明現無動國所以現，有三因緣：一者欲令此會修淨土行，故得往生；二者欲顯淨名不思議德；三者將還妙喜身本生處。捨茲淨土，入斯穢國，明大士慈悲之緣也。文有四句：一大眾欲見、二淨名現土、三時眾得益、四還歸本處。此初文也。「於是維摩詰心念：吾當不起于座，接妙喜國土鐵圍、山川、溪谷、江河、大海、泉源、須彌諸山，及日月、星宿、天、龍、鬼神、梵天等宮殿，并諸菩薩、聲聞之眾，城邑聚落，男女大小，乃至無動如來及菩提樹、諸妙蓮華，能於十方作佛事者。三道寶階，從閻浮提至忉利天，以此寶階，諸天來下，悉為禮敬無動如來，聽受經法。閻浮提人亦登其階，上昇忉利，見彼諸天。妙喜世界成就如是無量功德，上至阿迦膩吒天，下至水際，以右手斷取。如陶家輪」下，第二明現土也。就文為二：初念欲現土、次正示現土。羅什曰「胡本云如斷泥，今言如陶家輪，明就中央斷取，如陶家輪，下不著地，四邊相絕。」「入此世界，猶持華鬘示一切眾」，顯菩薩示之不難其行，此喻也。「作此念已，入於三昧，現神通力，以其右掌斷取妙喜世界」下，此第二正明現土，凡有四句：一正現土、二釋迦勸觀、三大眾覩見、四勸修淨土因。羅什曰「斷取，明不盡來也。」「置於此土。彼得神通菩薩及聲聞眾，并餘天人，俱發聲言：唯然！世尊！誰取我去？願見救護。無動佛言：非我所為，是維摩詰神力所作。其餘未得神通者，不覺不知己之所往。妙喜世界雖入此土而不增減，於是世界亦不迫隘，如本無異。爾時，釋迦牟尼佛告諸大眾：汝等且觀妙喜世界無動如來，其國嚴飾，菩薩行淨，弟子清白」。此勸眾觀察也。「皆曰：唯然！已見」。此明大眾觀見也。「佛言：若菩薩欲得如是清淨佛土，當學無動如來所行之道」下，既現妙果，勸修淨因也。「現此妙喜國時，娑婆世界十四那由他人發阿耨多羅三藐三菩提心，皆願生於妙喜佛土。釋迦牟尼佛即記之曰：當生彼國」下，第三、時眾得益。肇公云「千萬為一那由他。」「時妙喜世界於此國土所應饒益其事訖已，還其本處，舉眾皆見」下，第四還歸本處。「佛告舍利弗：汝見此妙喜世界及無動佛不」下，此第三明歎人美法。以聖集難遇、經法難聞，故問汝見之不？「唯然！已見。世尊！願使一切眾生得清淨土，如無動佛；獲神通力，如維摩詰。世尊！我等快得善利，得見是人親近供養」下，以身子因其所見，發願歎人也。「其諸眾生，若今現在、若佛滅後，聞此經者，亦得善利，況復聞已信解、受持、讀誦、解說、如法修行。若有手得是經典者，便為已得法寶之藏」。此歎法也。手得經卷，雖未誦待，如人已得寶藏，但未用耳。「若有讀誦、解釋其義、如說修行，則為諸佛之所護念」下，行應於內、護念於外，理數冥感、自然之安也。「其有供養如是人者，當知則為供養於佛；其有書持此經卷者，當知是室則有如來；若聞是經能隨喜者，斯人則為取一切智；若能信解此經乃至一四句偈，為他人說者，當知是人即受阿耨多羅三藐三菩提記」下，此經正明菩薩之行，故聞經能隨義而喜，必得種智。信解此經一四句偈，為他人說，則知菩薩道高、二乘鄙劣，故永不退大心，必當成佛，故為佛可記。

> Akshobhya, which means "Immovable" or "Never Angry." Earlier, the name was established based on the teaching; now it is given based on the person. Also, the former is the name of the cause, while this is the name of the effect. Furthermore, previously both the person and the teaching were mentioned together—the bodhisattva is the person, and the practice is the teaching. Now both the object and the wisdom are included in the title: "seeing" refers to the wisdom that observes, while "Akshobhya" is the object that is observed. Question: Why is this chapter included? Answer: There are four reasons. First, earlier the teaching was spoken for that land, and now this audience observes that Buddha. Because people awaken in different ways, the means of teaching are not uniform. Second, the previous "Bodhisattva Practice" chapter discussed cultivation; now it clarifies that when practice is complete, one can see the Buddha. Question: The two vehicles also see that Buddha—should they cultivate Buddha-practices? Answer: They see only the two-vehicle Buddha, not the true Buddha. Thus, the five hundred voice-hearers seated in the Avatamsaka assembly only saw the sixteen-foot body, the same as their own two-vehicle bodies. They cultivated different good roots and did not perceive the great-vehicle true Dharma-body. Third, the earlier discussion covered the cause; now the effect should be explained. Fourth, from the beginning of the sutra, the inconceivable has been briefly discussed; from this point on, the unfathomable nature of the original and the manifested is extensively explained. Observing the true nature of the body, and observing the Buddha likewise—this is the inconceivable original. Then explaining the movement of the Wonderful Joy world into this land—this is the inconceivable manifestation. Question: The inconceivable was already explained earlier—how does this differ? Answer: Judging from beginning to end, there are four statements: First, the great entering the small is inconceivable, like borrowing the lion's seat from Lamp King Buddha. Second, the small filling the great is inconceivable, like requesting food from the fragrant land. Third, the great entering the great is inconceivable—moving that Wonderful Joy world into this patient world, where both lands coexist without increase or decrease—this is inconceivable. But this matter is easy to understand and need not be explained. This chapter opens in three parts: first, clarifying the original Dharma-body; second, distinguishing the manifestation of the Immovable One; third, praising the teaching and admiring the people. In the first section, there is first a question, then an answer. "At that time, the World-Honored One asked Vimalakirti: 'If you wish to see the Thus-Come One, by what means do you observe the Thus-Come One?'" Below, the Buddha asks Pure Name. There are three meanings: First, from the beginning of the sutra, when the Buddha's body was radiant and his voice resounded, the assembly only grasped the human form and did not see the Dharma-body. Therefore, the Buddha asks Pure Name to enable them to perceive the true Buddha. Second, earlier Pure Name said one can see all Buddhas, and the assembly thought the Buddha could be seen and someone could see him. If so, this is still the Buddha's seeing, not seeing the Buddha. Therefore, now the Dharma-body is clarified to stop those two views. Question: The bodhisattvas from the Fragrant Land came to see the Buddha and also aroused deluded attachment—why were they not corrected? Answer: They aroused inferior thoughts, not defiled attachment. Therefore, it was taught after they left. Third, the intention was to clarify that there is no superior or inferior. When the Immovable Buddha came alongside Shakyamuni, fearing there might be thoughts of superiority and inferiority, the single contemplation of the Dharma-body was clarified beforehand—this is why the question was asked. "Vimalakirti said: 'Just as one observes the true nature of one's own body, so one observes the Buddha'"—this is the answer. Question: This sutra has four assemblies and discusses the Dharma-body in three places—how do they differ? Answer: The "Skillful Means" chapter contrasts the calamities of birth and death and praises the merits of the Dharma-body. The "Disciples" chapter reveals the difference between the original and the manifested—the Dharma-body is undefiled and unconditioned, while the manifested response has birth and extinction. This chapter particularly clarifies that the Dharma-body transcends all negations and is complete with all virtues. Question: Why discuss these three approaches? Answer: Only with all three approaches can the Buddha-body be fully revealed. First, one must contrast the calamities of birth and death and praise the merits of the Dharma-body, causing one to tire of birth and death and seek the Buddha-body. But then one doubts: the Buddha-body one sees is still conditioned, not free from outflows—why rejoice in it? Therefore, the second chapter reveals the original and manifested: the conditioned and outflowing is the manifested response; the undefiled and unconditioned is truly the Dharma-body. Then some, hearing that the Dharma-body is exhaustively free of burdens and perfectly complete in virtues, think it is different from sentient beings. Therefore, this chapter clarifies that observing the true nature of the body and observing the Buddha are the same—sentient beings and Buddha are non-dual. With these three approaches, the meaning is complete—not only does this apply broadly to this text, but it extends throughout all the scriptures. Also, first it breaks the view of ordinary people, second it refutes the two vehicles, and third it instructs bodhisattvas. Regarding ordinary people: in the "Skillful Means" chapter, ordinary people asked about illness, so the calamities of birth and death and the merits of the Dharma-body were explained. Next, the "Disciples" chapter directly rebukes the voice-hearers, saying the Buddha-body is the same as the two vehicles, so the distinction between original and manifested is revealed. Bodhisattvas think the Buddha-body is permanent, while sentient beings arise and cease at will—therefore, now observing the true nature of the body and observing the Buddha as the same eliminates both views. Master Kumārajīva said: "Observing the Buddha has three aspects: first, observing the physical form; second, observing the Dharma-body; third, observing emptiness of nature. Among these three gates of contemplation, Pure Name uses the gate of emptiness of nature to answer, hence saying 'observe the true nature of the body, observe the Buddha likewise.'" Now we say this chapter precisely clarifies that the Dharma-body transcends the four propositions and the hundred negations—this is the meaning of emptiness of nature. Question: How is true nature itself the Buddha-body? Answer: The Buddha-body transcends the four propositions, and the true nature of sentient beings also transcends the four propositions. Therefore, true nature is the Dharma-body. Thus, the Great Perfection says: "Suchness has no coming or going; Suchness itself is the Buddha." Question: Suchness and true nature are objects of contemplation of ultimate truth—how can they be the Buddha's spiritual wisdom? Answer: This question comes from the teacher's own mind, not from the scriptures or treatises. The Avatamsaka says: "Mind, Buddha, and sentient beings—these three are without difference." The Correct Observation Treatise says: "It is also called Suchness, Dharma-nature, Nirvana." Can one say nirvana has no knowledge? Therefore, the Dharma-body has no knowledge yet knows everything—the meaning of Suchness is likewise. Question: Observing the true nature of the body and observing the Buddha as the same—how is this called seeing the Buddha? Answer: To think the Buddha and the body are different is dualistic view, not seeing the Buddha. Attaining the non-dual contemplation is called seeing the Buddha. "I observe the Thus-Come One: the former boundary does not come, the latter boundary does not go, and the present is not abiding"—below, this fully explains that the Dharma-body transcends the hundred negations and is complete with all virtues. This first statement clarifies that it is not within the three times, intending to show the Dharma-body is not conditioned. Ordinary people, being conditioned, necessarily fall within the three times; since it is not in the three times, it is not conditioned. "Not observing form, not observing the suchness of form, not observing the nature of form; not observing feeling, perception, formations, consciousness, not observing the suchness of consciousness, not observing the nature of consciousness"—below, the five aggregates are also conditioned, so next it is clarified based on the five aggregates that it is not the Dharma-body. For each aggregate, there are three gates of contemplation: first, not observing form—this is the non-affirming view; second, not observing the suchness of form—this is the non-empty view; third, not observing the nature of form—this eliminates both existence and non-existence. Because the Dharma-body transcends the four propositions, it also does not observe neither-existence-nor-nonexistence. "Not arising from the four great elements, the same as empty space"—below, the five aggregates are the effect, the four great elements are the cause. Since the effect is not the Buddha, the cause is likewise not. Being neither cause nor effect, it is the same as empty space. "The six sense bases have no accumulation"—below, since the Dharma-body is neither cause nor effect, it also transcends internal and external. Because it is not external or internal, the six sense bases cannot accumulate to become the Buddha. "Eyes, ears, nose, tongue, body, and mind have already been passed"—below, earlier it was clarified as not being the external sense bases; this clarifies passing beyond internal nature. "Not in the three realms"—below, above it was said the six sense bases are passed. One might think it is not in the place of the six sense bases, or perhaps it should be in the place without the six sense bases. Therefore, it also says not in the three realms. "The three defilements have already been abandoned"—below, above it was clarified as having no fruit in the three realms; this clarifies having no cause in the three realms. Because there are no three defilements, it is not in the three realms. From the above six gates, it clarifies that the Thus-Come One is free from all deluded characteristics. "Following the three gates of liberation"—below, this clarifies that the Dharma-body is complete with all virtues. Because it follows the three gates of liberation, it is free from the three defilements. "The three insights, and ignorance, are equal"—below, the three insights have two interpretations: First, the divine eye, recollection of past lives, and extinction of outflows. Second, according to the Nirvana Sutra: first, bodhisattva insight, which is prajñā; second, the Buddha eye, which is the Buddha's eye; third, the insight of ignorance, which is ultimate emptiness. Ultimate emptiness is not of the nature of wisdom in substance, so it is not insight; but it can give rise to true wisdom, so it is called insight. Just as the five objects give rise to the five desires and are also called desire. Because it follows the three gates of liberation, ignorance and insight are equal. Also, someone might think the three gates of liberation are insight, so this is subsequently eliminated. Hence it says "insight and ignorance are equal." "Not one mark, not different marks"—below, Master Sengzhao said: "Without appearance, yet appearing as all things, so it cannot be called one; appearing yet without appearance, so it cannot be called different." Continuing from above: when it says insight and ignorance are equal, one might think they are one. If they are not one, one might follow the mark of difference. Therefore, now it clarifies not-one and not-different. "Not self-mark, not other-mark"—below, the response body arises from beings' sensitivity, so it is not self; the Dharma-body is still and quiescent, so it is not other. Sengzhao said: "Not self yet same as self, so self yet not self; not other yet same as other, so other yet not other. How can the formless body be observed in terms of self and other?" "Not without marks, not grasping marks"—below, responding to others' actions, so it is not without marks; but the substance of virtue is eternally still, without discrimination, so it is not grasping marks. This is explained in terms of the combination of the two bodies. Sengzhao said: "It is not the mark of no-thing, nor the mark that can be grasped"—this is explained solely in terms of the Dharma-body. "Not this shore, not the other shore, not the middle stream"—below, birth and death are fundamentally non-existent, so it is not this shore; nirvana is not presently existent, so it is not the other shore. Since there is no this or that, how can there be the eightfold correct path as the middle stream? Also, because it is eternally in birth and death, it is not the other shore; because it does not abandon nirvana, it is not this shore. Practicing both without any bias, it is not the middle stream. "Yet transforming sentient beings"—below, just now it said "not the three," which might seem to cease transformation. Therefore, now it says although it is not the three, it constantly teaches and transforms, causing beings to awaken to the not-three. "Observing stillness and extinction, yet not eternally extinguishing"—below, since it says transforming sentient beings, it seems there are sentient beings, which would not be stillness and extinction. Therefore, now it clarifies that although it transforms, it is constantly still. Hence it says observing stillness and extinction; although it is still and extinct, it constantly teaches and transforms, so it is not eternally extinguishing. "Not this, not that"—below, since it transforms sentient beings, it would be in this and that. The Dharma-body has no marks, so it is not in this or that. Also, all lands are suchness—there is no "this" to be in, called "not this"; no "that" to be in, called "not that." "Not by this, not by that"—below, not-this yet same as this, so this yet not this; not-that yet same as that, so that yet not that. How could one use "this" to identify with this, or "that" to identify with that? This clarifies that the sage's mind has no mind, yet uses mind to be of one mind with all. "Cannot be known by wisdom, cannot be cognized by consciousness"—below, the sage's ten wisdoms do not know it, the ordinary person's six consciousnesses do not cognize it. Ordinary wisdom and consciousness arise within marks; the Dharma-body has no marks, so wisdom and consciousness cannot reach it. "Neither dark nor bright"—below, the Dharma-body has no knowledge, so it is not bright; it knows everything, so it is not dark. "Without name, without mark"—below, it cannot be named by names, cannot be characterized by characteristics. Therefore, square and circle cannot depict it, labels cannot convey it. "Neither strong nor weak"—below, ultimate gentleness has no resistance, so it is not strong; being strong, nothing is not subdued, so it is not weak. Also, it moves heaven and earth yet is not strong; it responds to the impermanence of all things yet is not weak. "Neither pure nor impure"—below, defilement is completely exhausted, so it is not impure; the fruit enters everywhere, so it is not pure. Also, the major and minor marks adorning the body are not its purity; the golden spear and horse fodder are not its impurity. "Not in directions, not apart from directions"—below, its wonder is not in the three realms, so it is not in directions; it responds to all delusion without exception, so it is not apart from directions. "Neither conditioned nor unconditioned"—below, marks cannot change it, so it is not conditioned; its wondrous function is inexhaustible, so it is not unconditioned. "Without showing, without speaking"—below, the six faculties cannot reach it—how can it be spoken to show others? Speaking to others is showing; using speech to express the teaching is speaking. Also, showing is for those who should see; speaking is for those who should hear. But the Buddha cannot be seen or heard, so there is no speaking and no showing. "Not giving, not stingy; not precept-keeping, not violating; not patience, not anger; not diligence, not laziness; not concentration, not distraction; not wisdom, not ignorance"—below, with the six perfections as its substance, it can respond like an echo. And those who should be saved by it—it does not save them. Without saving and without not-saving, then it saves. "Not sincere, not deceptive"—below, sincere means truthful; deceptive means false. It cannot be considered good by goodness, so it is not sincere; it cannot be considered evil by evilness, so it is not deceptive. Also, it vainly abandons the three matters, so it is not sincere; ultimately it attains the one, so it is not deceptive. "Not coming, not going; not exiting, not entering"—below, riding the path of reality is coming; the Well-Gone One's entry into extinction is going; alarmed and rushing to the burning house is entering; standing outside the gate is exiting—but the Dharma-body truly has none of these. "All paths of speech are cut off"—below, this summarizes the above statements, clarifying that it cannot be spoken. "Not a field of merit, not not-a-field of merit; not deserving offerings, not not-deserving offerings"—below, disrespecting it brings offense, so it is not a field of merit; revering it brings merit, so it is not not-a-field of merit. Not not-a-field of merit means deserving offerings; being a field of merit means deserving offerings. Some say: the Dharma-body receives nothing, so it is not a field of merit; responding to beings, it receives offerings, so it is not not-a-field of merit. Also, it is not like good people, so it is not a field of merit; it is not like evil people, so it is not not-a-field of merit. "Not grasping, not rejecting"—not merit, so it is not grasping; not not-a-field of merit, so it is not rejecting. "Not having marks, not lacking marks"—below, still and formless, so it has no marks; with the thirty-two marks, it is not without marks. "Same as true reality, equal to Dharma-nature"—below, the Dharma-body has no marks, which is true reality. Some might think the Buddha is different, so it says "same." "Cannot be weighed, cannot be measured, beyond all weighing and measuring"—below, in substance it is neither light nor heavy, so it cannot be weighed; its boundaries cannot be fathomed, so it cannot be measured. "Neither great nor small"—below, greater than heaven and earth, it cannot be called small; entering the finest subtlety, it cannot be called great. That which can be great or small is itself without greatness or smallness. "Not seen, not heard, not felt, not known"—below, not form, so not seen; not sound, so not heard; not smell, taste, or touch, so not felt by the three senses; not mental objects, so not known by the mind. "Free from all bonds and fetters"—since it is not seen, heard, felt, or known, from what do bonds and fetters arise? "Equal to all wisdoms, the same as sentient beings, without discrimination toward all dharmas"—below, wisdom is the same as the wisdom of all beings, the person is the same as all people. Observing in this way, there is no discrimination. Also, being the same as the wisdom of all people, it is called equal to all wisdoms. Also, there is no great sage Buddha different from sentient beings, so it is called the same as sentient beings. When person and dharmas are observed equally, thoughts and conceptions cease, so there is no discrimination toward all dharmas. "Everything without loss, without turbidity, without affliction"—below, the three deeds are free from fault, so everything is without loss; without loss, there is no turbidity; without turbidity, there is no affliction. "Without action, without arising, without birth, without extinction"—below, the Dharma-body is unconditioned, beyond all making. Who can make it arise, or cause it to be born or extinguished? "Without fear, without worry, without joy, without aversion, without attachment"—if there were birth and extinction, it would be a frightening thing, and one would rejoice in birth and worry about extinction. Since joy and worry arise, there would be aversion and attachment. But the Dharma-body has none of these. "Not already existing, not about to exist, not presently existing. It cannot be discriminated, shown, or expressed by any speech. World-Honored One! The Thus-Come One's body is like this. Observe it in this way. One who observes thus is called correct observation; one who observes otherwise is called erroneous observation." This summarizes the Buddha-body, encouraging observation. "At that time, Sariputra asked Vimalakirti: 'From where did you disappear and come to be born here?'" Below, this is the second section, clarifying the inconceivable nature of the manifestation. The text has two parts: first, clarifying Pure Name's meaning of birth and no-birth; second, manifesting the Immovable Buddha's land. Sariputra asked the question for three reasons: First, seeing his miraculous virtue and wonder, his origin must be excellent, so he asked where he came from. Second, above it was said "observe the true nature of one's own body"—true nature has no birth—yet now he appears to have birth. This would complete the meaning of self-observation, so he asked about disappearing and being born. Third, the Dharma-body had already been revealed above; now the function of the manifestation is to be opened, so he asked. "Vimalakirti said: 'Does the dharma you have attained have disappearing and being born?' Sariputra said: 'There is no disappearing and being born.' 'If all dharmas have no mark of disappearing or being born, then why do you ask, "From where did you disappear and come to be born here?" What do you think? For example, an illusionist conjures men and women—do they have disappearing and being born?' Sariputra said: 'They have no disappearing or being born.' 'Have you not heard the Buddha say that all dharmas are like illusions?' He replied: 'Yes, that is so.' 'If all dharmas are like illusions, then why do you ask, "From where did you disappear and come to be born here?" Sariputra! Disappearing is the mark of decay of false dharmas; being born is the mark of continuation of false dharmas. Although the bodhisattva disappears, they do not exhaust their good roots; although born, they do not grow evil'—below, good and evil are both false marks of continuation and decay. Ordinary people, when born, grow evil and when they disappear, exhaust their good. Bodhisattvas, when born, grow good and when they disappear, exhaust evil. Although they have the same disappearing and being born, what grows and what is exhausted differ—yet both are false marks of decay. How are they different from illusion? "At that time, the Buddha told Sariputra: 'There is a land called Wonderful Joy, with a Buddha named Immovable. It is from that land that Vimalakirti disappeared and came to be born here.' Sariputra said: 'How extraordinary! World-Honored One! This person could abandon a pure land and come to delight in this place of much anger and harm.' Vimalakirti said: 'Sariputra! What do you think? When sunlight arises, does it mix with darkness?' He replied: 'No. When sunlight arises, there is no darkness.' Vimalakirti said: 'Why does the sun travel over Jambudvipa?' He replied: 'To illuminate and remove darkness.' Vimalakirti said: 'The bodhisattva is thus. Although born in an impure Buddha land, in order to transform sentient beings, they do not mix with ignorance and darkness, but only remove the darkness of sentient beings' afflictions'—below, previously no-birth was clarified; now the place of birth is given. Responding to beings and proclaiming, the beginning comes for their benefit. No-birth is the Dharma-body; birth is the manifested response. Also, all Buddhas, when speaking the Dharma, rely on the two truths: no-birth pertains to ultimate truth; birth pertains to conventional truth. "At that time, the great assembly thirsted and longed to see the Wonderful Joy world, the Immovable Thus-Come One, and his assemblies of bodhisattvas and voice-hearers. The Buddha knew what all the assembly was thinking and told Vimalakirti: 'Good man! For this assembly, manifest the Wonderful Joy land, the Immovable Thus-Come One, and the assemblies of bodhisattvas and voice-hearers—all wish to see them'"—below, this second section clarifies why the Immovable land is manifested. There are three reasons: First, to cause this assembly to cultivate pure land practices and thus be able to be reborn there. Second, to reveal Pure Name's inconceivable virtue. Third, because he will return to Wonderful Joy, the place of his original birth. Abandoning that pure land and entering this impure land reveals the great being's compassion. The text has four parts: first, the great assembly wishes to see; second, Pure Name manifests the land; third, the assembly gains benefit; fourth, returning to the original place. This is the first part. "Then Vimalakirti thought in his mind: 'I should, without rising from my seat, take the Wonderful Joy land—its iron mountains, rivers, valleys, streams, rivers, seas, springs, Sumeru mountains, sun, moon, stars, the palaces of devas, dragons, spirits, and Brahma heavens, along with the assemblies of bodhisattvas and voice-hearers, cities, towns, villages, men and women of all ages, even the Immovable Thus-Come One, the bodhi tree, and all the wonderful lotus flowers that can do Buddha-work in the ten directions. The three precious stairs, from Jambudvipa to the Heaven of the Thirty-Three—by these precious stairs, the devas come down, all to pay respects to the Immovable Thus-Come One and listen to the Dharma. The people of Jambudvipa also ascend the stairs, rising to the Heaven of the Thirty-Three, and see those devas. The Wonderful Joy world accomplishes such immeasurable merit—from the highest heaven down to the water level—with the right hand, cutting it off and taking it. Like a potter's wheel'"—below, this is the second part, manifesting the land. The text has two parts: first, the thought of wanting to manifest the land; second, actually manifesting the land. Kumarajiva said: "The Sanskrit text says 'like cutting clay'; now it says 'like a potter's wheel,' clarifying that it is cut from the center, like a potter's wheel—not touching the ground below, with the four sides cut away." "'Entering this world, like holding a flower garland to show all beings'—this reveals that the bodhisattva's act is not difficult for them. This is a simile. "Having had this thought, he entered samadhi, manifested his spiritual powers, and with his right palm cut off and took the Wonderful Joy world"—below, this is the second part, actually manifesting the land. There are four parts: first, actually manifesting the land; second, Shakyamuni encouraging observation; third, the great assembly seeing it; fourth, encouraging the cultivation of pure land causes. Kumarajiva said: "'Cutting off and taking' clarifies that not everything comes." "'Placed it in this land. The bodhisattvas and voice-hearers who had attained spiritual powers, along with the other devas and humans, all exclaimed: "Alas! World-Honored One! Who is taking us away? Please protect us!" The Immovable Buddha said: "It is not my doing—it is the work of Vimalakirti's spiritual powers." The others who had not attained spiritual powers did not notice or know where they were going. Although the Wonderful Joy world entered this land, it neither increased nor decreased; this world was not crowded either, just as before.' At that time, Shakyamuni Buddha told the great assembly: 'Look now at the Wonderful Joy world and the Immovable Thus-Come One—his land is magnificently adorned, the bodhisattvas' conduct is pure, the disciples are stainless'"—this encourages the assembly to observe. "All said: 'Yes! We have seen'"—this clarifies that the great assembly saw it. "The Buddha said: 'If bodhisattvas wish to attain such a pure Buddha land, they should study the path practiced by the Immovable Thus-Come One'"—below, having manifested the wonderful fruit, the pure cause is encouraged. "When this Wonderful Joy land was manifested, fourteen kotis of people in the Saha world aroused the mind of anuttara-samyak-sambodhi, all wishing to be born in the Wonderful Joy Buddha land. Shakyamuni Buddha immediately predicted: 'They will be born in that land'"—below, this is the third part, the assembly gaining benefit. Master Sengzhao said: "Ten million is one koti." "When the Wonderful Joy world had completed what was beneficial for this land, it returned to its original place, and the entire assembly saw it"—below, this is the fourth part, returning to the original place. "The Buddha told Sariputra: 'Do you see this Wonderful Joy world and the Immovable Buddha?'" Below, this is the third part, praising the people and admiring the teaching. Because the gathering of sages is difficult to encounter and the Dharma is difficult to hear, the Buddha asks, "Do you see it?" "Yes! I have seen. World-Honored One! May all sentient beings attain a pure land, like the Immovable Buddha; may they obtain spiritual powers, like Vimalakirti. World-Honored One! We have quickly obtained good benefit—we have seen this person, drawn near and made offerings" —below, because of what Sariputra saw, he makes a vow and praises the person. "'Those sentient beings, whether now present or after the Buddha's extinction, who hear this sutra will also obtain good benefit—how much more those who, having heard it, believe, understand, uphold, recite, explain, and practice it accordingly. If anyone obtains this sutra in hand, they have already obtained the treasury of the Dharma-treasure'" —this praises the Dharma. Obtaining the scroll in hand, even before reciting it, is like a person who has already obtained a treasure—they just have not used it yet. "'If anyone recites it, explains its meaning, and practices as taught, they will be remembered and protected by all Buddhas'" —below, practice responds within, protection comes from without; principle and reason secretly connect, the natural peace. "'If anyone makes offerings to such a person, know that they are making offerings to the Buddha. If anyone copies and upholds this sutra, know that this room contains the Thus-Come One. If anyone hears this sutra and can rejoice accordingly, this person takes all-wisdom. If anyone can believe and understand even one four-line verse of this sutra and explain it for others, know that this person receives the prediction of anuttara-samyak-sambodhi'" —below, this sutra precisely clarifies the bodhisattva practice. Therefore, hearing this sutra and rejoicing according to its meaning, one will surely attain all-knowledge. Believing and understanding one four-line verse of this sutra and explaining it for others—one knows the bodhisattva path is high and the two vehicles are inferior, so one will never retreat from the great mind and will surely become a Buddha. Therefore, the Buddha gives the prediction.