維摩詰所說經 菩薩品第四
因為菩薩要帶走的，不是一個永遠避開黑暗的地方，而是一種能在黑暗中使光明不斷增長的行。
本品裡，佛四次命菩薩前往問疾，彌勒、光嚴、持世、善德卻都說自己不能勝任。四個人記得的不是同一場辯論，而是四個不同的起點：一生受記依哪一生而立，道場究竟從何處來，形如帝釋的魔與一萬二千天女如何現前，七日財施會又如何轉入法施。
彌勒先被問：一生受記究竟依過去、未來，還是現在？過去已滅，未來未至，現在不住；連無生正位中，也沒有一個可受的記、可得的菩提。維摩詰說是法時，二百天子得無生法忍。不可得與法益在同一段經文中並列：菩提不可抓成身心所有的一件東西，天子的得忍也照樣被記下。
光嚴問維摩詰從哪裡來，回答是從道場來。再問道場在哪裡，維摩詰便從直心、發行、深心、菩提心，一路說到布施、持戒、忍辱、精進、禪定、智慧，說到慈悲喜捨、方便四攝、緣起、煩惱、眾生與一切法。最後，道場落在「舉足下足，當知皆從道場來，住於佛法矣！」不是先找到一塊清淨地方才開始行，而是每一步都要從無虛假、不望報、饒益眾生與正觀諸法中走出來。
到了持世的故事，魔王裝成帝釋，帶著一萬二千天女前來。維摩詰辨明魔相，卻沒有把天女趕走；他接受她們，令她們發菩提心，又以法樂代替五欲樂。當魔要把天女帶回宮中，她們問：我等云何止於魔宮？
維摩詰沒有叫她們另找一處。他只說無盡燈：「譬如一燈，燃百千燈，冥者皆明，明終不盡。」一位菩薩開導百千眾生，自己的道意不滅，並隨所說法增益一切善法。天女仍回魔宮；維摩詰沒有另指一處，只教她們學一個名為無盡燈的法門。
善德的瓔珞把行門帶到另一幅意象。維摩詰把它分成兩分，一分給會中地位最低的乞人，一分奉給難勝如來。若布施者以平等心面對二田，不起分別，與大悲相應，也不求果報，才叫具足法施。一盞燈燃百千燈而明終不盡；一串瓔珞分向二田，施者之心無所分別。兩個意象都由本品自身給出，也都沒有把菩薩行收在自己一處。
所以，這一盞燈不是品中的裝飾。彌勒段鬆開可得的菩提，光嚴段鬆開固定的道場，持世段把五欲樂轉成能化他的法樂，善德段把七日財施推到一時供養一切眾生。四次『不任』共同留下的，不是維摩詰勝過了誰，而是菩薩行不能停在已有的名位、處所、樂受與福田分別上。
天女要回到魔宮，維摩詰為什麼只教她們帶一盞燈？因為能夠續明的燈，不必等黑暗消失才點起；它就在一位菩薩向另一位眾生開導時燃起，也在那位菩薩自己的善法中繼續明亮。明終不盡，不是把黑暗說成光，而是身在暗處，仍知道下一盞燈應當從哪裡點起。
Why does Vimalakīrti teach the goddesses only one Dharma-gate, called the Inexhaustible Lamp, when they must abide in Māra’s palace? Because what a bodhisattva must carry away is not a place that forever avoids darkness, but a practice through which light can keep increasing in the midst of darkness.
In this chapter, the Buddha four times commands a bodhisattva to go and inquire about Vimalakīrti’s illness, yet Maitreya, Radiant Adornment, World-Upholder, and Excellent Virtue all say that they are not equal to the task. What the four remember is not one and the same debate, but four different starting points: on which life the prophecy of one more birth depends; where the place of awakening is ultimately located; how Māra, resembling Śakra, appears with twelve thousand goddesses; and how a seven-day assembly of material giving turns toward Dharma-giving.
Maitreya is first asked: Does the prophecy of one more birth depend on the past, the future, or the present? The past has ceased, the future has not arrived, and the present does not remain; even within the correct position of non-arising, there is no prophecy that can be received and no awakening that can be attained. When Vimalakīrti teaches this Dharma, two hundred devas attain acceptance of the non-arising of dharmas. Non-attainment and the benefit of the Dharma stand side by side in the same scriptural passage: awakening cannot be seized as something owned by body or mind, yet the devas’ attainment of acceptance is recorded all the same.
Radiant Adornment asks Vimalakīrti where he has come from, and the answer is that he has come from the place of awakening. Asked again where that place is, Vimalakīrti proceeds from the upright mind, initiating practice, the profound mind, and the mind of awakening through giving, ethical discipline, patience, diligent effort, meditation, and wisdom, and onward through loving-kindness, compassion, sympathetic joy, equanimity, skillful means, the four means of gathering, dependent origination, the afflictions, sentient beings, and all dharmas. At the end, the place of awakening comes down to 「舉足下足，當知皆從道場來，住於佛法矣！」 — “With every lifting and placing of the foot, know that you have come from the place of awakening and abide in the Buddha-Dharma!” One does not first find a pure location and only then begin to practice. Every step must issue from freedom from falsity, expectation of no reward, benefit to sentient beings, and correct contemplation of all dharmas.
When World-Upholder’s story begins, the king Māra assumes the appearance of Śakra and arrives with twelve thousand goddesses. Vimalakīrti identifies Māra, yet does not drive the goddesses away. He accepts them, causes them to give rise to the mind of unsurpassed perfect awakening, and replaces delight in the five desires with delight in the Dharma. When Māra is about to take the goddesses back to his palace, they ask, “How should we abide in Māra’s palace?”
Vimalakīrti does not tell them to find another place. He teaches only the Inexhaustible Lamp: 「譬如一燈，燃百千燈，冥者皆明，明終不盡。」 — “It is like one lamp lighting hundreds of thousands of lamps: all dark places become bright, yet the light never comes to an end.” One bodhisattva guides hundreds of thousands of sentient beings; the bodhisattva’s own mind that seeks the path is not extinguished, and every wholesome dharma increases through the Dharma that is taught. The goddesses still return to Māra’s palace. Vimalakīrti points them to no other place; he teaches them only one Dharma-gate, called the Inexhaustible Lamp.
Excellent Virtue’s jeweled necklace carries the practice into another image. Vimalakīrti divides it into two parts, giving one to the beggar of the lowest status in the assembly and offering the other to Tathāgata Hard-to-Overcome. Only when the donor faces both fields with an equal mind, without discrimination, in accord with great compassion, and seeking no reward is Dharma-giving complete. One lamp lights hundreds of thousands of lamps without its brightness ever ending; one jeweled necklace is divided between two fields while the donor’s mind makes no distinction. Both images are given by this chapter itself, and neither confines bodhisattva practice within oneself.
Thus this lamp is not an ornament within the chapter. Maitreya’s passage loosens awakening as something attainable; Radiant Adornment’s loosens a fixed place of awakening; World-Upholder’s turns delight in the five desires into delight in the Dharma that can transform others; and Excellent Virtue’s carries seven days of material giving into making offerings to all sentient beings in a single moment. What the four declarations of being unequal to the task leave together is not that Vimalakīrti defeated anyone, but that bodhisattva practice cannot stop at an already acquired status, location, pleasure, or discrimination between fields of merit.
Why, when the goddesses must return to Māra’s palace, does Vimalakīrti teach them to carry only one lamp? Because a lamp whose brightness continues need not wait for darkness to disappear before being lit. It is kindled when one bodhisattva guides another sentient being, and it continues to shine in that bodhisattva’s own wholesome dharmas. The light’s never coming to an end does not call darkness light; it means that, while dwelling in darkness, one still knows where the next lamp should be kindled.
姚秦三藏鳩摩羅什譯《維摩詰所說經》卷上〈菩薩品第四〉· 大正藏 T14n0475〔起 T14 0542a26〕。段/行首〔T14 …〕＝大正藏頁·欄·行錨。
〔T14 0542a26〕維摩詰所說經菩薩品第四 於是佛告彌勒菩薩：「汝行詣維摩詰問疾。」 彌勒白佛言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔為兜率天王及其眷屬，說不退轉地之行。時維摩詰來謂我言：『彌勒！世尊授仁者記，一生當得阿耨多羅三藐三菩提。為用何生得受記乎？過去耶？未來耶？現在耶？若過去生，過去生已滅；若未來生，未來生未至；若現在生，現在生無住。如佛所說：「比丘！汝今即時亦生亦老亦滅。」若以無生得受記者，無生即是正位；於正位中，亦無受記，亦無得阿耨多羅三藐三菩提。云何彌勒受一生記乎？為從如生得受記耶？為從如滅得受記耶？若以如生得受記者，如無有生；若以如滅得受記者，如無有滅。一切眾生皆如也，一切法亦如也，眾聖賢亦如也，至於彌勒亦如也。若彌勒得受記者，一切眾生亦應受記。所以者何？夫如者不二不異，若彌勒得阿耨多羅三藐三菩提者，一切眾生皆亦應得。所以者何？一切眾生即菩提相。若彌勒得滅度者，一切眾生亦應滅度。所以者何？諸佛知一切眾生畢竟寂滅，即涅槃相，不復更滅。是故，彌勒！無以此法誘諸天子，實無發阿耨多羅三藐三菩提心者，亦無退者。彌勒！當令此諸天子，捨於分別菩提之見。所以者何？菩提者不可以身得，不可以心得；寂滅是菩提，滅諸相故；不觀是菩提，離諸緣故；不行是菩提，無憶念故；斷是菩提，捨諸見故；離是菩提，離諸妄想故；障是菩提，障諸願故；不入是菩提，無貪著故；順是菩提，順於如故；住是菩提，住法性故；至是菩提，至實際故；不二是菩提，離意法故；等是菩提，等虛空故；無為是菩提，無生住滅故；知是菩提，了眾生心行故；不會是菩提，諸入不會故；不合是菩提，離煩惱習故；無處是菩提，無形色故；假名是菩提，名字空故；如化是菩提，無取捨故；無亂是菩提，常自靜故；善寂是菩提，性清淨故；無取是菩提，離攀緣故；無異是菩提，諸法等故；無比是菩提，無可喻故；微妙是菩提，諸法難知故。』世尊！維摩詰說是法時，二百天子得無生法忍。故我不任詣彼問疾。」 佛告光嚴童子：「汝行詣維摩詰問疾。」 光嚴白佛言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔出毘耶離大城，時維摩詰方入城，我即為作禮而問言：『居士從何所來？』答我言：『吾從道場來。』我問：『道場者何所是？』答曰：『直心是道場，無虛假故；發行是道場，能辦事故；深心是道場，增益功德故；菩提心是道場，無錯謬故；布施是道場，不望報故；持戒是道場，得願具故；忍辱是道場，於諸眾生心無礙故；精進是道場，不懈退故；禪定是道場，心調柔故；智慧是道場，現見諸法故；慈是道場，等眾生故；悲是道場，忍疲苦故；喜是道場，悅樂法故；捨是道場，憎愛斷故；神通是道場，成就六通故；解脫是道場，能背捨故；方便是道場，教化眾生故；四攝是道場，攝眾生故；多聞是道場，如聞行故；伏心是道場，正觀諸法故；三十七品是道場，捨有為法故；諦是道場，不誑世間故；緣起是道場，無明乃至老死皆無盡故；諸煩惱是道場，知如實故；眾生是道場，知無我故；一切法是道場，知諸法空故；降魔是道場，不傾動故；三界是道場，無所趣故；師子吼是道場，無所畏故；力、無畏、不共法是道場，無諸過故；三明是道場，無餘礙故；一念知一切法是道場，成就一切智故。如是，善男子！菩薩若應諸波羅蜜教化眾生，諸有所作，舉足下足，當知皆從道場來，住於佛法矣！』說是法時，五百天、人皆發阿耨多羅三藐三菩提心。故我不任詣彼問疾。」 〔T14 0543a09〕佛告持世菩薩：「汝行詣維摩詰問疾。」 持世白佛言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔，住於靜室，時魔波旬，從萬二千天女，狀如帝釋，鼓樂絃歌，來詣我所。與其眷屬，稽首我足，合掌恭敬，於一面立。我意謂是帝釋，而語之言：『善來憍尸迦！雖福應有，不當自恣。當觀五欲無常，以求善本，於身命財而修堅法。』即語我言：『正士！受是萬二千天女，可備掃灑。』我言：『憍尸迦！無以此非法之物要我沙門釋子，此非我宜。』所言未訖，時維摩詰來謂我言：『非帝釋也，是為魔來嬈固汝耳！』即語魔言：『是諸女等，可以與我，如我應受。』魔即驚懼，念：『維摩詰將無惱我？』欲隱形去，而不能隱；盡其神力，亦不得去。即聞空中聲曰：『波旬！以女與之，乃可得去。』魔以畏故，俛仰而與。 「爾時維摩詰語諸女言：『魔以汝等與我，今汝皆當發阿耨多羅三藐三菩提心。』即隨所應而為說法，令發道意。復言：『汝等已發道意，有法樂可以自娛，不應復樂五欲樂也。』天女即問：『何謂法樂？』答言：『樂常信佛，樂欲聽法，樂供養眾，樂離五欲；樂觀五陰如怨賊，樂觀四大如毒蛇，樂觀內入如空聚；樂隨護道意，樂饒益眾生，樂敬養師；樂廣行施，樂堅持戒，樂忍辱柔和，樂勤集善根，樂禪定不亂，樂離垢明慧；樂廣菩提心，樂降伏眾魔，樂斷諸煩惱，樂淨佛國土，樂成就相好故，修諸功德；樂嚴道場；樂聞深法不畏；樂三脫門，不樂非時；樂近同學，樂於非同學中，心無恚礙；樂將護惡知識，樂親近善知識；樂心喜清淨，樂修無量道品之法。是為菩薩法樂。』 「於是波旬告諸女言：『我欲與汝俱還天宮。』諸女言：『以我等與此居士，有法樂我等甚樂，不復樂五欲樂也。』魔言：『居士可捨此女？一切所有施於彼者，是為菩薩。』維摩詰言：『我已捨矣！汝便將去，令一切眾生得法願具足。』於是諸女問維摩詰：『我等云何止於魔宮？』維摩詰言：『諸姊！有法門名無盡燈，汝等當學。無盡燈者，譬如一燈，燃百千燈，冥者皆明，明終不盡。如是，諸姊！夫一菩薩開導百千眾生，令發阿耨多羅三藐三菩提心，於其道意亦不滅盡，隨所說法而自增益一切善法，是名無盡燈也。汝等雖住魔宮，以是無盡燈，令無數天子天女發阿耨多羅三藐三菩提心者，為報佛恩，亦大饒益一切眾生。』爾時天女頭面禮維摩詰足，隨魔還宮，忽然不現。世尊！維摩詰有如是自在神力、智慧辯才，故我不任詣彼問疾。」 佛告長者子善德：「汝行詣維摩詰問疾。」 善德白佛言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔自於父舍設大施會，供養一切沙門、婆羅門，及諸外道、貧窮、下賤、孤獨、乞人。期滿七日，時維摩詰來入會中，謂我言：『長者子！夫大施會不當如汝所設，當為法施之會，何用是財施會為？』我言：『居士！何謂法施之會？』答曰：『法施會者，無前無後，一時供養一切眾生，是名法施之會。』曰：『何謂也？』『謂以菩提，起於慈心；以救眾生，起大悲心；以持正法，起於喜心；以攝智慧，行於捨心；以攝慳貪，起檀波羅蜜；以化犯戒，起尸羅波羅蜜；以無我法，起羼提波羅蜜；以離身心相，起毘梨耶波羅蜜；以菩提相，起禪波羅蜜；以一切智，起般若波羅蜜。教化眾生，而起於空；不捨有為法，而起無相；示現受生，而起無作；護持正法，起方便力；以度眾生，起四攝法；以敬事一切，起除慢法；於身命財，起三堅法；於六念中，起思念法；於六和敬，起質直心；正行善法，起於淨命；心淨歡喜，起近賢聖；不憎惡人，起調伏心；以出家法，起於深心；以如說行，起於多聞；以無諍法，起空閑處；趣向佛慧，起於宴坐；解眾生縛，起修行地；以具相好，及淨佛土，起福德業；知一切眾生心念，如應說法，起於智業；知一切法不取不捨，入一相門，起於慧業；斷一切煩惱、一切障礙、一切不善法，起一切善業；以得一切智慧、一切善法，起於一切助佛道法。如是，善男子！是為法施之會。若菩薩住是法施會者，為大施主，亦為一切世間福田。』 〔T14 0544a02〕「世尊！維摩詰說是法時，婆羅門眾中二百人，皆發阿耨多羅三藐三菩提心。我時心得清淨，歎未曾有！稽首禮維摩詰足，即解瓔珞價直百千以上之，不肯取。我言：『居士！願必納受，隨意所與。』維摩詰乃受瓔珞，分作二分，持一分施此會中一最下乞人，持一分奉彼難勝如來。一切眾會皆見光明國土難勝如來，又見珠瓔在彼佛上變成四柱寶臺，四面嚴飾，不相障蔽。時維摩詰現神變已，作是言：『若施主等心施一最下乞人，猶如如來福田之相，無所分別，等于大悲，不求果報，是則名曰具足法施。』城中一最下乞人，見是神力，聞其所說，皆發阿耨多羅三藐三菩提心，故我不任詣彼問疾。」 如是諸菩薩各各向佛說其本緣，稱述維摩詰所言，皆曰不任詣彼問疾。 維摩詰經卷上
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
底本：姚秦鳩摩羅什譯《維摩詰所說經》卷上〈菩薩品第四〉。以下依本品十二個散文段落逐句今譯；菩提二十五項、道場三十二項、法樂三十二項、法施三十二項全部展開，不省略任何一項。
彌勒：一生受記究竟依哪一生？
這時，佛告訴彌勒菩薩：『你前往維摩詰住處，問候他的疾病。』
彌勒對佛說：『世尊！我不能勝任前往他那裡問疾。為什麼呢？』他回想從前，自己正為兜率天王和他的眷屬講說不退轉地的修行。當時，維摩詰來對他說：
『彌勒！世尊已為仁者授記，說你再受一生，就會證得無上正等正覺。那麼，究竟是用哪一生來接受這個授記呢？是過去生嗎？是未來生嗎？還是現在生？若說是過去生，過去生已經消滅；若說是未來生，未來生尚未到來；若說是現在生，現在生片刻也不停住。正如佛所說：比丘！你就在這一刻，同時也正在生、正在老、正在滅。』
『若說是以無生而得受記，無生就是正位；可是在正位之中，既沒有可受的記，也沒有可得的無上正等正覺。那麼，又怎能說彌勒接受一生受記呢？是從如的生而得受記，還是從如的滅而得受記？若說從如的生而得受記，如本來沒有生；若說從如的滅而得受記，如本來沒有滅。』
『一切眾生都同樣是如，一切法也同樣是如，一切聖賢也同樣是如，乃至彌勒也同樣是如。若彌勒能得受記，一切眾生也都應當受記。為什麼？因為如不分成兩個，也沒有彼此差異。若彌勒能證得無上正等正覺，一切眾生也都應當證得。為什麼？因為一切眾生當下就是菩提之相。若彌勒能得滅度，一切眾生也都應當滅度。為什麼？諸佛知道一切眾生究竟寂滅，當下就是涅槃之相，不需要再另有一次滅度。』
『所以，彌勒！不要用這個法去誘引這些天子，使他們執著有一個可得的發心與受記。實際上，沒有一個真實的人發起無上正等正覺心，也沒有一個真實的人從這顆心退轉。你應當讓這些天子捨離分別菩提的見解。為什麼？菩提不可以用身體取得，也不可以用心取得。』
『寂滅就是菩提，因為一切相都寂滅；不觀就是菩提，因為已離開觀察所依的因緣；不行，也就是不造行，就是菩提，因為沒有憶念；斷就是菩提，因為捨離一切見；離就是菩提，因為遠離一切妄想；障就是菩提，因為阻隔一切願求；不入就是菩提，因為沒有貪著；隨順就是菩提，因為隨順於如；安住就是菩提，因為安住法性；到達就是菩提，因為到達實際。』
『不二就是菩提，因為離開意根與法境的二分；平等就是菩提，因為與虛空平等；無為就是菩提，因為沒有生、住、滅；知就是菩提，因為明了眾生的心念與行為；不會就是菩提，因為一切入彼此不會合；不合就是菩提，因為離開煩惱習氣；無處就是菩提，因為沒有形色；假名就是菩提，因為名字本空；如化，也就是如幻化，就是菩提，因為沒有取、也沒有捨。』
『無亂，也就是不散亂，就是菩提，因為恆常自寂靜；善寂就是菩提，因為本性清淨；無取就是菩提，因為離開攀緣；無異就是菩提，因為一切法平等；無比就是菩提，因為沒有任何事物可以比喻；微妙就是菩提，因為一切法難以了知。』
彌勒最後對佛說：『世尊！維摩詰講說這個法時，有二百位天子證得無生法忍。所以，我不能勝任前往他那裡問疾。』
光嚴：從道場來，是從哪裡來？
佛又告訴光嚴童子：『你前往維摩詰住處，問候他的疾病。』
光嚴對佛說：『世尊！我不能勝任前往他那裡問疾。為什麼呢？』他回想從前，自己正走出毘耶離大城，維摩詰恰好正在進城。他便向維摩詰行禮，問道：『居士從哪裡來？』
維摩詰回答光嚴：『我是從道場來。』
光嚴又問：『什麼地方才是道場？』
他回答：『真誠正直的心就是道場，因為沒有虛假；發行，也就是發起實行，就是道場，因為能辦成所應作的事；深切的心就是道場，因為能增長功德；菩提心就是道場，因為沒有錯謬。』
『布施就是道場，因為不期望回報；持戒就是道場，因為能使所願具足；忍辱就是道場，因為對一切眾生心無障礙；精進就是道場，因為不懈怠、不退轉；禪定就是道場，因為心調順柔和；智慧就是道場，因為能如實現見一切法。』
『慈就是道場，因為平等對待眾生；悲就是道場，因為能忍受救度眾生的疲勞與辛苦；喜就是道場，因為歡悅喜樂於法；捨就是道場，因為憎恨與愛著都已斷除；神通就是道場，因為成就六種神通；解脫就是道場，因為能背離、捨棄繫縛；方便就是道場，因為能教化眾生；四攝就是道場，因為能攝受眾生。』
『多聞就是道場，因為能按照所聞而實行；伏心，也就是調伏自心，就是道場，因為能正確觀察一切法；三十七品，也就是三十七種道品，就是道場，因為捨離有為法；真諦就是道場，因為不欺誑世間；緣起就是道場，因為從無明直到老死都沒有窮盡；諸煩惱，也就是一切煩惱，就是道場，因為能如實知道它們；眾生就是道場，因為知道其中沒有真實的我；一切法就是道場，因為知道一切法空。』
『降魔，也就是降伏魔，就是道場，因為不被動搖；三界就是道場，因為沒有可趣向之處；師子吼，也就是獅子吼，就是道場，因為沒有畏懼；力、無畏、不共法，也就是佛的力、無畏與不共法，就是道場，因為沒有任何過失；三明就是道場，因為沒有剩餘障礙；一念知一切法，也就是在一念中知道一切法，就是道場，因為成就一切智。』
『善男子！菩薩若能依一切波羅蜜的教法教化眾生，那麼，他所有作為，每一次抬腳、每一次落腳，都應當知道是從道場而來，安住在佛法之中。』
光嚴最後對佛說：『講說這個法時，有五百位天人都發起無上正等正覺心。所以，我不能勝任前往他那裡問疾。』
持世：從五欲樂轉向法樂
佛又告訴持世菩薩：『你前往維摩詰住處，問候他的疾病。』
持世對佛說：『世尊！我不能勝任前往他那裡問疾。為什麼呢？』他回想從前，自己住在一間寂靜的房室裡。當時，魔王波旬帶著一萬二千位天女，外貌裝成帝釋的樣子，奏樂、彈弦、歌唱，來到持世面前。魔和眷屬向持世的雙足頂禮，合掌恭敬，站在一旁。
持世以為來者就是帝釋，便對他說：『歡迎你來，憍尸迦！你雖然有福德，也不應當放縱自己。應當觀察色、聲、香、味、觸五欲無常，以求善根，並且在身體、生命與財物上修習堅固之法。』
來者便對持世說：『正士！請收下這一萬二千位天女，可以讓她們為你灑掃服侍。』
持世回答：『憍尸迦！不要用這種不合法的東西來引誘我這個沙門、釋迦牟尼佛的弟子；這不是我所適合接受的。』
持世的話還沒說完，維摩詰就來對他說：『這不是帝釋，而是魔故意來擾亂你。』他隨即對魔說：『這些女子可以送給我，因為我適合接受。』
魔立刻驚恐，心想：『維摩詰是不是要惱害我？』他想隱去身形離開，卻無法隱身；用盡所有神力，也仍然不能離去。這時，空中傳來聲音說：『波旬！把這些女子交給他，你才可以離開。』魔因為害怕，只得勉強把天女交給維摩詰。
維摩詰於是對天女們說：『魔已經把你們送給我，現在你們都應當發起無上正等正覺心。』他按照她們各自所需要的方式講說佛法，使她們發起求道之心。又說：『你們既已發起求道之心，就有法樂可以使自己歡悅，不應再以五欲之樂為樂。』
天女問：『什麼叫作法樂？』
維摩詰回答：『以恆常信佛為樂，以想要聽法為樂，以供養僧眾為樂，以遠離五欲為樂；以觀察五陰如怨賊為樂，以觀察四大如毒蛇為樂，以觀察內在諸入如空無人居的村落為樂。』
『以守護求道之心為樂，以利益眾生為樂，以恭敬供養師長為樂；以廣行布施為樂，以堅持淨戒為樂，以忍辱柔和為樂，以勤奮積集善根為樂，以禪定而心不散亂為樂，以離垢的明淨智慧為樂。』
『以廣大菩提心為樂，以降伏眾魔為樂，以斷除一切煩惱為樂，以清淨佛國土為樂；以成就相好為樂，以修習一切功德為樂；以莊嚴道場為樂；以聽聞甚深佛法而不恐懼為樂。』
『以修習空、無相、無作三解脫門為樂，不以非時為樂；以親近同學為樂，以處在與自己所學不同的人當中而心無瞋恨、沒有障礙為樂；以善加護念惡知識為樂，以親近善知識為樂；以內心歡喜清淨為樂，以修習無量道品之法為樂。這就是菩薩的法樂。』
這時，波旬對天女們說：『我要和你們一起返回天宮。』
天女回答：『你已經把我們送給這位居士。我們如今有法樂，而且非常喜愛，不再喜愛五欲之樂。』
魔便對維摩詰說：『居士可以捨下這些女子了吧？能把自己所有的一切布施給別人，才是菩薩。』
維摩詰說：『我已經捨下她們了！你現在就把她們帶走，並願一切眾生對佛法的願求都能具足。』
天女於是問維摩詰：『我們要怎樣止於魔宮？』
維摩詰回答：『諸位姊妹！有一個法門名叫無盡燈，你們應當學習。所謂無盡燈，就像用一盞燈點燃百千盞燈，使黑暗的地方全都明亮，而原來的燈明始終不會窮盡。諸位姊妹！也是如此。一位菩薩開導百千眾生，使他們發起無上正等正覺心，菩薩自己的求道之心也不會滅盡；並且隨著自己所說的法，反而增長一切善法。這就叫作無盡燈。』
『你們雖然住在魔宮，卻可以用這個無盡燈法門，使無數天子、天女發起無上正等正覺心。這就是報答佛恩，也能大大利益一切眾生。』
這時，天女們以頭面頂禮維摩詰的雙足，跟隨魔返回天宮，忽然隱沒不見。持世最後對佛說：『世尊！維摩詰具有這樣自在的神通力量、智慧與辯才，所以我不能勝任前往他那裡問疾。』
善德：法施怎樣一時供養一切眾生？
佛又告訴長者子善德：『你前往維摩詰住處，問候他的疾病。』
善德對佛說：『世尊！我不能勝任前往他那裡問疾。為什麼呢？』他回想從前，自己在父親的宅舍裡舉辦大布施會，供養一切沙門、婆羅門、外道，以及貧窮者、身分低下者、孤兒、沒有子女照料的孤獨者與乞人，預定連續舉行七天。
到了第七天期滿時，維摩詰來到會場，對善德說：『長者子！大型布施會不應當只像你現在這樣設立。你應當舉行法施之會，何必只辦這種財物布施會呢？』
善德問：『居士！什麼叫作法施之會？』
維摩詰回答：『法施之會沒有先後次序，在同一時中供養一切眾生，這就叫作法施之會。』
善德又問：『這是什麼意思？』
他回答：『以無上菩提為所向，發起慈心；為了救度眾生，發起大悲心；為了護持正法，發起隨喜心；為了攝受智慧，實行平等捨心。』
『為了攝伏慳吝與貪著，發起布施波羅蜜；為了教化犯戒的人，發起持戒波羅蜜；依於無我之法，發起忍辱波羅蜜；依於離開身心之相，發起精進波羅蜜；依於菩提之相，發起禪定波羅蜜；依於一切智，發起般若波羅蜜。』
『為了教化眾生，發起空的觀行；不捨棄有為法，發起無相的觀行；示現投生，發起無作的觀行；為了護持正法，發起方便力；為了度化眾生，發起四攝法；以恭敬承事一切眾生，發起除去傲慢之法。』
『對身體、生命、財物，發起三種堅固之法；在六念之中，發起憶念之法；在六和敬之中，發起質直心；正確實行善法，發起清淨的生活方式；內心清淨歡喜，發起親近賢者與聖者；不憎恨惡人，發起調伏自心。』
『依出家之法，發起深心；依照所說而實行，發起多聞；依無諍之法，發起住於空閑處；為了趣向佛的智慧，發起宴坐；為了解開眾生的繫縛，發起修行的階位。』
『為了具足相好、清淨佛土，發起福德之業；知道一切眾生的心念，按照他們所需要的方式說法，發起智業；知道一切法不取也不捨，進入一相之門，發起慧業；斷除一切煩惱、一切障礙、一切不善法，發起一切善業；為了獲得一切智慧與一切善法，發起一切幫助成就佛道之法。』
『善男子！這就是法施之會。菩薩若安住在這個法施之會中，便是大施主，也是整個世間的福田。』
維摩詰講說這個法時，婆羅門眾中有二百人都發起無上正等正覺心。善德當時內心得到清淨，讚歎這是從未有過的事，便以頭面頂禮維摩詰的雙足，立刻解下價值超過十萬的瓔珞送給他；維摩詰卻不肯接受。
善德說：『居士！請您一定收下，然後按照自己的意思送給任何人。』
維摩詰這才收下瓔珞，把它分成兩分：一分送給會中身分最低下的一名乞人，一分奉獻給難勝如來。所有在場的人都看見光明國土中的難勝如來，又看見那串珠瓔在佛上方變成一座四柱寶臺，四面都非常莊嚴，彼此不相遮蔽。
維摩詰顯現這個神變後說：『布施的人若能以平等心布施給身分最低下的一名乞人，就像面對如來這一福田一樣，心中沒有分別，與大悲平等，也不求任何果報，這才叫作具足法施。』
善德最後對佛說：『城中那名身分最低下的乞人，看見這個神通變化，又聽聞維摩詰所說的法，也發起無上正等正覺心。所以，我不能勝任前往他那裡問疾。』
其餘菩薩也都自陳不任
就像這四位菩薩一樣，其餘菩薩也各自在佛前講述自己過去與維摩詰相遇的本緣，稱揚維摩詰曾經說過的法，而且都說自己不能勝任前往他那裡問疾。
Base text: Kumārajīva’s Yao-Qin translation, The Vimalakīrti Sūtra, Upper Scroll, Chapter 04, “The Bodhisattvas.” What follows renders the chapter sentence by sentence through its twelve prose passages; all twenty-five statements on awakening, thirty-two statements on the place of awakening, thirty-two forms of Dharma-delight, and thirty-two forms of Dharma-giving are fully unfolded, with none omitted.
Maitreya: On Which Life Does the Prophecy of One More Birth Ultimately Depend?
At that time, the Buddha told Bodhisattva Maitreya, “Go to Vimalakīrti’s residence and inquire about his illness.”
Maitreya said to the Buddha, “World-Honored One! I am not equal to the task of going there to inquire about his illness. Why?” He recalled that once, while he was teaching the practices of the stage of non-retrogression to the king of the Tuṣita devas and his retinue, Vimalakīrti came and said to him:
“Maitreya! The World-Honored One has prophesied that, after one more birth, good sir, you will attain unsurpassed perfect awakening. On which life, then, does your reception of this prophecy ultimately depend? Is it a past life, a future life, or the present life? If it is a past life, that past life has already ceased. If it is a future life, that future life has not yet arrived. If it is the present life, the present life does not remain even for an instant. As the Buddha has said: ‘Bhikṣu! In this very instant you are at once being born, growing old, and ceasing.’”
“If you are said to receive the prophecy through non-arising, non-arising is the correct position. Yet within the correct position there is neither a prophecy that can be received nor unsurpassed perfect awakening that can be attained. How, then, can Maitreya be said to receive the prophecy of one more birth? Is the prophecy received from the arising of suchness, or from the cessation of suchness? If it is received from the arising of suchness, suchness has never arisen. If it is received from the cessation of suchness, suchness has never ceased.”
“All sentient beings are equally suchness; all dharmas are equally suchness; all sages and worthies are equally suchness; even Maitreya is equally suchness. If Maitreya can receive a prophecy, all sentient beings should also receive prophecies. Why? Suchness is nondual and admits of no difference between one and another. If Maitreya can attain unsurpassed perfect awakening, all sentient beings should also attain it. Why? All sentient beings are, here and now, the mark of awakening. If Maitreya can attain cessation, all sentient beings should also attain cessation. Why? The buddhas know that all sentient beings are ultimately quiescent and, here and now, bear the mark of nirvāṇa; they do not need to undergo some further cessation.”
“Therefore, Maitreya, do not use this teaching to entice these devas into clinging to an awakening mind and a prophecy as something attainable. In truth, there is no real person who gives rise to the mind of unsurpassed perfect awakening, and no real person who retreats from that mind. You should lead these devas to relinquish discriminating views of awakening. Why? Awakening cannot be obtained through the body, nor can it be obtained through the mind.”
“Quiescent cessation is awakening, because all marks have ceased. Non-contemplation is awakening, because the conditions on which contemplation depends have been left behind. Non-activity—that is, not fabricating activity—is awakening, because there is no recollection. Severance is awakening, because all views are relinquished. Detachment is awakening, because all deluded conceptions are left behind. Obstruction is awakening, because it bars all wishes. Non-entry is awakening, because there is no craving attachment. Accordance is awakening, because it accords with suchness. Abiding is awakening, because it abides in Dharma-nature. Arrival is awakening, because it arrives at the limit of reality.”
“Nonduality is awakening, because the division between the mind faculty and dharmas as its objects has been left behind. Equality is awakening, because it is equal to space. The unconditioned is awakening, because it has no arising, abiding, or cessation. Knowing is awakening, because it understands the thoughts and conduct of sentient beings. Non-convergence is awakening, because the sense-spheres do not converge with one another. Non-combination is awakening, because the habituations of the afflictions have been left behind. Placelessness is awakening, because it has no form or shape. Provisional naming is awakening, because names are empty. Being like a transformation—that is, like an illusion—is awakening, because there is neither taking nor relinquishing.”
“Non-confusion—that is, freedom from distraction—is awakening, because it is constantly quiescent of itself. Excellent quiescence is awakening, because its nature is pure. Non-grasping is awakening, because it has left clinging to conditions behind. Non-difference is awakening, because all dharmas are equal. Incomparability is awakening, because nothing can serve as its simile. Subtlety is awakening, because all dharmas are difficult to know.”
Maitreya finally said to the Buddha, “World-Honored One! When Vimalakīrti taught this Dharma, two hundred devas attained acceptance of the non-arising of dharmas. Therefore, I am not equal to the task of going there to inquire about his illness.”
Radiant Adornment: If He Came from the Place of Awakening, Where Did He Come From?
The Buddha then told the youth Radiant Adornment, “Go to Vimalakīrti’s residence and inquire about his illness.”
Radiant Adornment said to the Buddha, “World-Honored One! I am not equal to the task of going there to inquire about his illness. Why?” He recalled that once, as he was leaving the great city of Vaiśālī, Vimalakīrti happened to be entering the city. He paid homage to Vimalakīrti and asked, “Where have you come from, layman?”
Vimalakīrti answered Radiant Adornment, “I have come from the place of awakening.”
Radiant Adornment asked again, “What place is the place of awakening?”
He answered, “A sincere and upright mind is the place of awakening, because it is without falsity. Initiating practice—that is, putting practice into action—is the place of awakening, because it accomplishes what should be done. A profound mind is the place of awakening, because it increases merit. The mind of awakening is the place of awakening, because it is without error.”
“Giving is the place of awakening, because it expects no reward. Ethical discipline is the place of awakening, because it brings one’s vows to fulfillment. Patience is the place of awakening, because the mind has no obstruction toward any sentient being. Diligent effort is the place of awakening, because it is neither lax nor retrogressing. Meditation is the place of awakening, because the mind is regulated and pliant. Wisdom is the place of awakening, because it directly sees all dharmas as they are.”
“Loving-kindness is the place of awakening, because it treats sentient beings equally. Compassion is the place of awakening, because it endures the weariness and hardship of rescuing sentient beings. Sympathetic joy is the place of awakening, because it takes joyful delight in the Dharma. Equanimity is the place of awakening, because hatred and attachment have both been severed. Supernormal powers are the place of awakening, because the six supernormal powers are accomplished. Liberation is the place of awakening, because it can turn away from and relinquish bondage. Skillful means is the place of awakening, because it teaches and transforms sentient beings. The four means of gathering are the place of awakening, because they gather in sentient beings.”
“Learning widely is the place of awakening, because one practices in accord with what one has heard. Subduing the mind—that is, bringing one’s own mind under discipline—is the place of awakening, because it correctly contemplates all dharmas. The thirty-seven factors of the path are the place of awakening, because they leave conditioned dharmas behind. Truth is the place of awakening, because it does not deceive the world. Dependent origination is the place of awakening, because the sequence from ignorance through aging and death is inexhaustible. The afflictions—that is, all afflictions—are the place of awakening, because they are known as they truly are. Sentient beings are the place of awakening, because one knows there is no real self among them. All dharmas are the place of awakening, because one knows that all dharmas are empty.”
“Subduing Māra is the place of awakening, because one is not shaken. The three realms are the place of awakening, because there is nowhere toward which to proceed. The lion’s roar is the place of awakening, because it is without fear. The powers, fearlessnesses, and exclusive qualities—that is, the Buddha’s powers, fearlessnesses, and exclusive qualities—are the place of awakening, because they are free of every fault. The three knowledges are the place of awakening, because no obstruction remains. Knowing all dharmas in a single thought is the place of awakening, because omniscience is accomplished.”
“Good man! If a bodhisattva teaches and transforms sentient beings in accordance with the teachings of all the perfections, then in every action, every lifting of a foot and every placing of a foot, he should know that he has come from the place of awakening and abides in the Buddha-Dharma.”
Radiant Adornment finally said to the Buddha, “When this Dharma was taught, five hundred devas and humans all gave rise to the mind of unsurpassed perfect awakening. Therefore, I am not equal to the task of going there to inquire about his illness.”
World-Upholder: From the Pleasures of the Five Desires to Delight in the Dharma
The Buddha then told Bodhisattva World-Upholder, “Go to Vimalakīrti’s residence and inquire about his illness.”
World-Upholder said to the Buddha, “World-Honored One! I am not equal to the task of going there to inquire about his illness. Why?” He recalled that once, while he was dwelling in a quiet chamber, the king Māra Pāpīyān came with twelve thousand goddesses. Assuming the appearance of Śakra, they played music, plucked strings, and sang as they approached World-Upholder. Māra and his retinue bowed their heads at World-Upholder’s feet, stood respectfully with palms joined, and remained to one side.
World-Upholder thought the visitor was Śakra and said to him, “Welcome, Kauśika! Although you possess merit, you should not indulge yourself. Contemplate the impermanence of the five desires—forms, sounds, scents, tastes, and touch—so as to seek roots of goodness, and cultivate what is steadfast with respect to body, life, and wealth.”
The visitor then said to World-Upholder, “Good sir! Please accept these twelve thousand goddesses. They can sweep and serve for you.”
World-Upholder answered, “Kauśika! Do not tempt me, a śramaṇa and disciple of Śākyamuni Buddha, with something contrary to the Dharma. This is not something fit for me to accept.”
Before World-Upholder had finished speaking, Vimalakīrti came and said to him, “This is not Śakra. It is Māra, who has deliberately come to trouble you.” He immediately said to Māra, “You may give these women to me, because I am fit to accept them.”
Māra was instantly frightened and thought, “Does Vimalakīrti intend to harm me?” He tried to conceal his form and leave, but could not become invisible. Even after exhausting all his supernatural powers, he still could not depart. Then a voice sounded in the air: “Pāpīyān! Give these women to him, and only then will you be able to leave.” Afraid, Māra reluctantly handed the goddesses over to Vimalakīrti.
Vimalakīrti then said to the goddesses, “Māra has given you to me. You should now all give rise to the mind of unsurpassed perfect awakening.” He taught the Buddha-Dharma in ways suited to what each needed and caused them to give rise to the mind that seeks the path. He then said, “Since you have given rise to the mind that seeks the path, you have delight in the Dharma with which to gladden yourselves. You should no longer delight in the pleasures of the five desires.”
The goddesses asked, “What is delight in the Dharma?”
Vimalakīrti answered, “Delight in constantly trusting the Buddha; delight in wishing to hear the Dharma; delight in making offerings to the Saṅgha; delight in leaving the five desires behind; delight in contemplating the five aggregates as hostile thieves; delight in contemplating the four elements as venomous snakes; and delight in contemplating the internal sense-spheres as an empty village without inhabitants.”
“Delight in guarding the mind that seeks the path; delight in benefiting sentient beings; delight in reverently serving and making offerings to teachers; delight in extensively practicing giving; delight in firmly maintaining pure ethical discipline; delight in patience and gentleness; delight in diligently gathering roots of goodness; delight in meditation without mental distraction; and delight in bright wisdom free of defilement.”
“Delight in making the awakening mind vast; delight in subduing the many Māras; delight in severing all afflictions; delight in purifying buddha-lands; delight in accomplishing the marks and excellent characteristics; delight in cultivating every merit; delight in adorning the place of awakening; and delight in hearing the profound Buddha-Dharma without fear.”
“Delight in cultivating the three gates of liberation—emptiness, signlessness, and wishlessness—and do not delight in what is untimely. Delight in drawing near to fellow students; delight in remaining free of anger and obstruction while among those whose learning differs from your own; delight in watching over bad spiritual friends with care; delight in drawing near to good spiritual friends; delight in inward joy and purity; and delight in cultivating the immeasurable factors of the path. This is the bodhisattva’s delight in the Dharma.”
At this time, Pāpīyān said to the goddesses, “I wish to return with you to the heavenly palace.”
The goddesses answered, “You have already given us to this layman. We now have delight in the Dharma and love it greatly; we no longer delight in the pleasures of the five desires.”
Māra then said to Vimalakīrti, “Might the layman now relinquish these women? One who can give everything he owns to others is a bodhisattva.”
Vimalakīrti said, “I have already relinquished them! Take them away now, and may all sentient beings bring their aspirations for the Buddha-Dharma to fulfillment.”
The goddesses then asked Vimalakīrti, “How should we abide in Māra’s palace?”
Vimalakīrti answered, “Sisters! There is a Dharma-gate called the Inexhaustible Lamp. You should learn it. The Inexhaustible Lamp is like using one lamp to light hundreds of thousands of lamps: every dark place becomes bright, yet the original light never comes to an end. Sisters! So it is here. One bodhisattva guides hundreds of thousands of sentient beings, causing them to give rise to the mind of unsurpassed perfect awakening, yet the bodhisattva’s own mind that seeks the path is not extinguished. Moreover, in accordance with the Dharma the bodhisattva teaches, the bodhisattva instead increases all wholesome dharmas. This is called the Inexhaustible Lamp.”
“Although you dwell in Māra’s palace, through this Dharma-gate of the Inexhaustible Lamp you can cause innumerable male and female devas to give rise to the mind of unsurpassed perfect awakening. In this way you repay the Buddha’s kindness and greatly benefit all sentient beings.”
The goddesses then bowed their heads at Vimalakīrti’s feet, followed Māra back to the heavenly palace, and suddenly vanished from sight. World-Upholder finally said to the Buddha, “World-Honored One! Vimalakīrti possesses such sovereign supernatural power, wisdom, and eloquence. Therefore, I am not equal to the task of going there to inquire about his illness.”
Excellent Virtue: How Can Dharma-Giving Make Offerings to All Sentient Beings at Once?
The Buddha then told Excellent Virtue, a householder’s son, “Go to Vimalakīrti’s residence and inquire about his illness.”
Excellent Virtue said to the Buddha, “World-Honored One! I am not equal to the task of going there to inquire about his illness. Why?” He recalled that once, in his father’s house, he held a great giving assembly to make offerings to all śramaṇas, brahmins, followers of other paths, the poor, people of low status, orphans, solitary people without children to care for them, and beggars. It was scheduled to continue for seven days.
When the seventh day had come to an end, Vimalakīrti arrived at the assembly and said to Excellent Virtue, “Householder’s son! A great giving assembly should not be established only as you have established this one. You should hold an assembly of Dharma-giving. Why hold merely this assembly for giving material things?”
Excellent Virtue asked, “Layman! What is an assembly of Dharma-giving?”
Vimalakīrti answered, “An assembly of Dharma-giving has neither before nor after. It makes offerings to all sentient beings in a single moment. This is called an assembly of Dharma-giving.”
Excellent Virtue asked again, “What does that mean?”
He answered, “Directed toward unsurpassed awakening, give rise to loving-kindness. To rescue sentient beings, give rise to great compassion. To uphold the true Dharma, give rise to sympathetic joy. To gather wisdom, practice equanimity.”
“To subdue stinginess and craving, give rise to the perfection of giving. To teach and transform those who violate ethical discipline, give rise to the perfection of ethical discipline. Based on the Dharma of no-self, give rise to the perfection of patience. Based on leaving behind the marks of body and mind, give rise to the perfection of diligent effort. Based on the mark of awakening, give rise to the perfection of meditation. Based on omniscience, give rise to the perfection of prajñā.”
“To teach and transform sentient beings, give rise to the contemplation of emptiness. Without abandoning conditioned dharmas, give rise to the contemplation of signlessness. By manifesting birth, give rise to the contemplation of wishlessness. To uphold the true Dharma, give rise to the power of skillful means. To liberate sentient beings, give rise to the four means of gathering. By reverently serving everyone, give rise to the Dharma that removes pride.”
“With respect to body, life, and wealth, give rise to the three steadfast things. Within the six recollections, give rise to the Dharma of recollection. Within the six forms of harmonious respect, give rise to an upright mind. By correctly practicing wholesome dharmas, give rise to pure livelihood. With inward purity and joy, give rise to drawing near to the worthy and the noble. By not hating bad people, give rise to subduing one’s own mind.”
“Based on the Dharma of going forth, give rise to a profound mind. By practicing according to what has been taught, give rise to wide learning. Based on the Dharma of non-contention, give rise to dwelling in a secluded place. To proceed toward the Buddha’s wisdom, give rise to seated meditation. To untie the bonds of sentient beings, give rise to the stages of cultivation.”
“To perfect the marks and excellent characteristics and purify buddha-lands, give rise to the karma of merit. By knowing the thoughts of all sentient beings and teaching the Dharma according to their needs, give rise to the karma of knowledge. By knowing that all dharmas are neither taken nor relinquished and entering the gate of the one mark, give rise to the karma of wisdom. By severing all afflictions, all obstructions, and all unwholesome dharmas, give rise to every wholesome karma. To attain every wisdom and every wholesome dharma, give rise to all dharmas that assist the Buddha’s path.”
“Good man! This is an assembly of Dharma-giving. If a bodhisattva abides in this assembly of Dharma-giving, he is a great donor and a field of merit for the entire world.”
When Vimalakīrti taught this Dharma, two hundred among the brahmins all gave rise to the mind of unsurpassed perfect awakening. Excellent Virtue’s mind was purified. Praising this as unprecedented, he bowed his head at Vimalakīrti’s feet and immediately removed a jeweled necklace worth more than one hundred thousand and offered it to him; Vimalakīrti would not accept it.
Excellent Virtue said, “Layman! Please accept it, and then give it to whomever you wish.”
Only then did Vimalakīrti accept the jeweled necklace and divide it into two parts: one part he gave to a beggar of the lowest status in the assembly; the other he offered to Tathāgata Hard-to-Overcome. Everyone present saw Tathāgata Hard-to-Overcome in the Land of Radiance. They also saw the jeweled necklace above the Buddha transform into a four-pillared jeweled terrace, splendidly adorned on all four sides, with none of its sides obstructing another.
After displaying this miraculous transformation, Vimalakīrti said, “If a donor gives with an equal mind to a beggar of the lowest status just as one would face the Tathāgata as a field of merit, without discrimination, equal in great compassion, and seeking no reward, this is called the complete fulfillment of Dharma-giving.”
Excellent Virtue finally said to the Buddha, “When the beggar of the lowest status in the city saw this supernatural transformation and heard the Dharma taught by Vimalakīrti, he too gave rise to the mind of unsurpassed perfect awakening. Therefore, I am not equal to the task of going there to inquire about his illness.”
The Remaining Bodhisattvas Likewise Declare Themselves Unequal to the Task
Just like these four bodhisattvas, the remaining bodhisattvas each related before the Buddha the circumstances of a past encounter with Vimalakīrti, praised the Dharma he had taught, and all said that they were not equal to the task of going there to inquire about his illness.
「汝行詣維摩詰問疾。」佛在本品四次發出同一命令，先後點到彌勒、光嚴、持世與善德。四位都沒有直接拒絕，而是各自說起一段往事：曾在說法、行路、靜室或施會中遇見維摩詰，也曾在那次相遇裡聽見一條超出原先所見的道路。
四段都以『我不堪任』開頭、以不任問疾收尾，中間卻沒有重複同一個題目。彌勒原說不退轉行，維摩詰追問受記依何生而立；光嚴只是問從何處來，維摩詰把來處說成三十二種道場；持世把魔認成帝釋，維摩詰先辨魔相，再令天女從五欲樂轉向法樂；善德正辦七日財施會，維摩詰把施會推到一時供養一切眾生。全品所照見的，正是菩薩行中那些常被當成已有所得、已有處所、已有所樂、已有所施的地方。
受記究竟落在哪一生？
彌勒為兜率天王與眷屬說不退轉地之行，維摩詰卻先問：「為用何生得受記乎？過去耶？未來耶？現在耶？」若依過去生，過去已滅；若依未來生，未來未至；若依現在生，現在無住。三個時間都被逐一問過，受記便不能安在一個停住不變的『生』上。
經文隨即把問題帶到無生。無生就是正位，可是在正位中，沒有可受的記，也沒有可得的無上正等正覺；若再問從如生或如滅受記，如本身又沒有生滅。這不是只把『受記』抹去，因為經文接著說：「一切眾生皆如也，一切法亦如也，眾聖賢亦如也，至於彌勒亦如也。」彌勒若能受記，一切眾生也應受記；彌勒若得菩提，一切眾生也應得，因為一切眾生就是菩提相；彌勒若得滅度，一切眾生也應滅度，因為諸佛知眾生畢竟寂滅，已是涅槃相，不復更滅。
所以維摩詰不是把天子從一個受記推向另一個受記，而是要他們捨離分別菩提之見。經文說：「菩提者不可以身得，不可以心得；」接下來二十五句，就把『菩提可得』這個念頭從不同方向鬆開。
寂滅是菩提，因為諸相滅；不觀是菩提，因為離諸緣；不行是菩提，因為無憶念；斷是菩提，因為捨諸見；離是菩提，因為離妄想；障是菩提，因為障諸願；不入是菩提，因為無貪著。這七句先從相、緣、念、見、妄想、願與貪著處，一一不讓菩提成為追逐的對象。
順是菩提，因為順於如；住是菩提，因為住法性；至是菩提，因為至實際；不二是菩提，因為離意與法；等是菩提，因為等虛空；無為是菩提，因為無生、住、滅；知是菩提，因為了知眾生心行。這七句既不以身心得菩提，又沒有落入全無所知；經文仍說順、住、至與知，只是不把它們變成一個身心可攀取的所得。
不會是菩提，因為諸入不會；不合是菩提，因為離煩惱習；無處是菩提，因為無形色；假名是菩提，因為名字空；如化是菩提，因為無取捨；無亂是菩提，因為常自靜；善寂是菩提，因為性清淨；無取是菩提，因為離攀緣；無異是菩提，因為諸法平等；無比是菩提，因為無可喻；微妙是菩提，因為諸法難知。到這裡，會合、形色、名字、取捨、攀緣、異同與譬喻都不能把菩提固定下來。
可是，本段並沒有以『什麼都沒有』收尾。維摩詰說法時，二百天子得無生法忍。經文一面不許菩提成為身心所得，一面又記天子得忍；這兩面同在，正提醒讀者不要把不可得誤作沒有發心、沒有聞法、沒有法益。
道場究竟在城內、城外，還是在每一步？
光嚴出毘耶離大城，維摩詰方入城，兩人相逢。光嚴問從何所來，維摩詰回答：「吾從道場來。」光嚴再問道場在哪裡，回答卻沒有給他一個方向，而是從直心一路說到一念知一切法。
直心是道場，因為無虛假；發行是道場，因為能辦事；深心是道場，因為增益功德；菩提心是道場，因為無錯謬。開頭四項都落在心與行：心不虛假，行能辦事，深心增益，菩提心不錯謬。
布施是道場，因為不望報；持戒是道場，因為得願具；忍辱是道場，因為對眾生心無礙；精進是道場，因為不懈退；禪定是道場，因為心調柔；智慧是道場，因為現見諸法。六度不只是通往道場的預備，每一度就在其不望報、願具、無礙、不退、調柔與現見之中被說成道場。
慈是道場，因為平等對待眾生；悲是道場，因為忍受疲苦；喜是道場，因為悅樂於法；捨是道場，因為憎愛斷。神通是道場，因為成就六通；解脫是道場，因為能背捨；方便是道場，因為教化眾生；四攝是道場，因為攝受眾生。這八項把自心與化他放在一起：慈悲喜捨不離眾生，神通、解脫、方便與四攝也都在所行中顯出。
多聞是道場，因為如所聞而行；伏心是道場，因為正觀諸法；三十七品是道場，因為捨有為法；諦是道場，因為不誑世間；緣起是道場，因為無明乃至老死皆無盡。這裡的多聞沒有止在聽聞，真諦沒有離開不欺誑，緣起也沒有被壓成一個名目。
諸煩惱是道場，因為知其如實；眾生是道場，因為知無我；一切法是道場，因為知諸法空。經文沒有只把清淨法稱為道場，連煩惱、眾生、一切法都在如實知、無我與空的照見中成為道場。
降魔是道場，因為不傾動；三界是道場，因為無所趣；師子吼是道場，因為無所畏；力、無畏、不共法是道場，因為無諸過；三明是道場，因為無餘礙；一念知一切法是道場，因為成就一切智。最後六項走到不動、無所趣、無畏、無過、無礙與一切智，卻仍沒有離開前面每一項行。
於是，維摩詰的結語不是『道場無處可尋』，而是：「舉足下足，當知皆從道場來，住於佛法矣！」菩薩若依諸波羅蜜教化眾生，所有作為、每一步抬起與落下，都從道場而來。說法時五百天、人發菩提心；道場沒有被縮成一處，發心與安住也都仍在經文之中。
魔宮裡還能有什麼樂？
持世住在靜室，魔波旬帶一萬二千天女現作帝釋形相而來。持世勸他觀五欲無常，在身、命、財上修堅法，卻沒有認出來者是魔。維摩詰到來，第一句便指出：「非帝釋也，是為魔來嬈固汝耳！」
接下來的敘事有兩次轉向。第一次，魔把天女當作引誘沙門的物件，維摩詰卻請魔把她們交給自己，隨即令她們發菩提心。第二次，天女既已發心，維摩詰沒有只叫她們壓抑原來所樂，而是說：「有法樂可以自娛，不應復樂五欲樂也。」
法樂先從三寶與離欲說起：常信佛、欲聽法、供養眾、離五欲。接著觀五陰如怨賊、觀四大如毒蛇、觀內入如空聚；三個譬喻依經序相連，所說的都是『樂觀』。再來是隨護道意、饒益眾生、敬養師，使發心、利他與敬師相連。
廣行施、堅持戒、忍辱柔和、勤集善根、禪定不亂、離垢明慧，是六度所攝的行。廣菩提心、降伏眾魔、斷諸煩惱、淨佛國土、成就相好、修諸功德、嚴道場，又把發心、降魔、斷惑、淨土、相好、功德與道場逐一列出；成就相好與修諸功德在經句中相接，仍不可省去其中一項。
聞深法不畏，是聽見甚深法而心不退縮；樂三脫門，也不樂非時；近同學，也能在非同學中無恚無礙；將護惡知識，也親近善知識；心喜清淨，並修無量道品之法。至此，法樂不只在所親近的善境，也在面對不同所學與惡知識時不失其心。
魔要天女回宮，她們已不再樂五欲。維摩詰讓魔把她們帶走，並教她們在魔宮修無盡燈。經文的意象極其清楚：「譬如一燈，燃百千燈，冥者皆明，明終不盡。」一位菩薩開導百千眾生，自己的道意不滅，所說之法又增益自身一切善法；天女回到魔宮，正可令無數天子、天女發心，以報佛恩、利益眾生。
這一段沒有把修行安置在必須遠離魔宮之後。天女確實隨魔還宮，經文也確實把無盡燈交給她們；她們所帶回去的，不是五欲樂的延續，而是一盞能燃百千燈、明終不盡的法門。
財施已經遍及貧乏者，為何還要說法施？
善德在父舍設大施會，連續七日供養沙門、婆羅門、外道、貧窮、下賤、孤獨與乞人。這場施會並非沒有廣度；維摩詰所問的是，何以只以財施為會。善德問何謂法施，維摩詰回答：「法施會者，無前無後，一時供養一切眾生，是名法施之會。」
接下來三十二句，沒有離開行門。以菩提起慈心，以救眾生起大悲心，以持正法起喜心，以攝智慧行捨心，先把慈、悲、喜、捨放在一切眾生之前。
以攝慳貪起檀波羅蜜，以化犯戒起尸羅波羅蜜，以無我法起羼提波羅蜜，以離身心相起毘梨耶波羅蜜，以菩提相起禪波羅蜜，以一切智起般若波羅蜜。六度每一項都有所對治、有所引發，不是只列六個名稱。
教化眾生而起於空，不捨有為法而起無相，示現受生而起無作。空沒有使菩薩捨棄教化，無相沒有使菩薩捨棄有為，無作也與示現受生同句。護持正法起方便力，度眾生起四攝法，敬事一切起除慢法；方便、攝受與除慢都落在護法、度生與敬事上。
於身、命、財起三堅法；於六念中起思念法；於六和敬起質直心；正行善法起淨命；心淨歡喜起近賢聖；不憎惡人起調伏心。身命財、六念、六和敬、淨命、近賢聖與不憎惡人連續而下，使法施不只對外說法，也回到自己如何用身命財、如何憶念、如何與眾和敬、如何生活、如何近善而不憎惡。
以出家法起深心，以如說行起多聞，以無諍法起空閑處，趣向佛慧起宴坐，解眾生縛起修行地。出家、聞法、空閑與宴坐沒有成為離眾的終點，因為下一句仍是解開眾生繫縛。
以具相好、淨佛土起福德業；知一切眾生心念、如應說法起智業；知一切法不取不捨、入一相門起慧業；斷一切煩惱、一切障礙、一切不善法起一切善業；得一切智慧、一切善法起一切助佛道法。最後五句由福德、應機說法、不取不捨，走到斷惡、起善與助佛道法，法施之會至此才收束。
法施沒有取消善德原來的施心。二百婆羅門發心後，善德以瓔珞供養；維摩詰把瓔珞分成二分，一分施給會中最下乞人，一分奉給難勝如來。眾會同時看見光明國土、難勝如來與四柱寶臺，最後又聽見：「若施主等心施一最下乞人，猶如如來福田之相，無所分別，等于大悲，不求果報，是則名曰具足法施。」
經文把最下乞人與如來放在同一個布施行動中，所明說的是等心、無分別、大悲與不求果報。最下乞人見神力、聞法，也發起菩提心。法施不是離開具體受者的抽象言說，而是在慈悲、六度、三解脫門、修行諸法與一串瓔珞的實際去向中，一時朝向一切眾生。
四次不任，為何最後還要讓諸菩薩同說？
彌勒段有二百天子得無生法忍，光嚴段有五百天、人發菩提心，善德段有二百婆羅門與最下乞人發心；持世段則讓天女帶著無盡燈回到魔宮。四人自陳不任，經文卻在每一段都記下法益。『不任』不是說本緣沒有結果，而是四位都親見維摩詰能從他們當時所在之處，照出另一重菩薩行。
品末說其餘菩薩也各陳本緣，稱述維摩詰所言，「皆曰不任詣彼問疾。」經文沒有逐一載出所有本緣，卻以這一句把四段擴到眾菩薩。下一次再聽到佛命人問疾時，讀者已知道：問疾不只是一趟探病，也將使受命者帶出自己曾如何被法照見。
二鏡並照
上來只順羅什本本品自身開講。古德讀四段本緣時，又各依自己所隨的漢本照出不同紋理。以下分列什門三家與慈恩一系；前者守維摩詰、彌勒、道場、法樂與善德之名，後者守無垢稱、慈氏、妙菩提、法苑樂與蘇達多之名。兩路並錄，不把一鏡的經句換入另一鏡。
什門之鏡：遣所得而不廢萬行，傳一燈而遍法施
在受記一段，生曰以「夫受記者，要以四事合成，一一推之皆無也。」說明推問所待；肇曰以「別推三世明無生也。」點出過去、未來、現在三路；什曰則以實相常定釋正位。到一切皆如，生曰又著眼於無得與不得之異。三家都沿羅什經句展開，卻不是同一套詞，故受記、三世、正位與如只能分家看。
在道場一段，什曰說「萬行是道場因，而言道場者，是因中說果也。」肇曰則說道無不至、場無不在，又以內心真直、外無虛假釋直心。這一鏡既把道場落在萬行，也沒有把道場縮成萬行之外的一處；舉足下足所以能從道場來，正因直心至一念知一切法都在所行之中。
在法樂一段，肇曰從天女初捨天樂而示法樂著眼，生曰從以法樂替代昔日五欲樂著眼。到無盡燈，肇曰說「自行化彼則功德彌增、法光不絕，名無盡燈也。」法樂沒有停在自受，回到魔宮化他時，自身善法反而增益。
在法施一段，什曰以財施不能一時周遍、法施一時普至解其無前無後；生曰以救物之懷說四等居先；肇曰分說三堅、六念，什曰又分說六和敬與智業、慧業。至二田，什曰從施佛心濃、施貧悲深說福田同相。這一路把不可得之照見與萬行、化他、布施並置，沒有因遣著而廢行。
慈恩之鏡：由三世假立照真如，由妙菩提次第照行門
窺基依玄奘本，先以四德二對科四位菩薩。在慈氏一段，他解授記為與記、別識驗，又說三世依一有法假施設；無生正性則沿真如解說，一切有情、一切法、一切賢聖與慈氏皆依於如。這一鏡用慈氏與真如正性的詞系，並不把玄奘經句換成羅什本『正位』。
在光嚴一段，窺基明說舊譯『道場』是為顯因菩提，並以菩提性、菩提用、菩提因、菩提伴侶、菩提境五路讀『妙菩提』。三十二項又被分成真實發趣、波羅蜜多、成熟有情、一切善根、攝受正法、供養如來六組。此科次只屬慈恩鏡，正文仍以羅什本三十二道場為地。
在持世一段，窺基依玄奘本記三十五句法苑樂，並指出舊經三十二句未見所緣無依住、般涅槃正攀緣、巧方便善攝受三句；又記相好與修功德的句法差別。至無盡燈，他著眼於傳法不斷絕。分本法數並列，使玄奘本多出的三句可見，卻不被倒灌補入羅什本。
在蘇達多一段，窺基以心平等解無前無後，把三十二法施句分為四無量、六到彼岸、三等持、九雜修、十次第五組；六隨念列佛、法、僧、施、戒、修，六和敬列身、語、意、戒、施、見。至二田，他分佛田與悲田，仍以施心照乞人。這一路以次第與所依照法施，與什門各守其語，不必合成一說。
兩鏡都沒有把四次『不任』讀成法行的終止。什門由遣受記所得走向萬行道場、法樂傳燈與一時法施；慈恩由三世假立、真如正性走向五種妙菩提、法苑樂科次與法施五組。它們照見的紋理不同，所隨經本也不同；本品的承衍正應保存這份分本與分家，讓羅什經文居中，不以一家的光遮去另一家的光。
Why do all four bodhisattvas say that they are not equal to the task of inquiring about the illness, and what, ultimately, did Vimalakīrti see? 「汝行詣維摩詰問疾。」 — “Go to Vimalakīrti and inquire about his illness.” The Buddha issues this same command four times in this chapter, successively addressing Maitreya, Radiant Adornment, World-Upholder, and Excellent Virtue. None refuses directly. Instead, each relates a past event: meeting Vimalakīrti while teaching the Dharma, traveling, dwelling in a quiet chamber, or holding a giving assembly, and hearing in that encounter a path that went beyond what he had previously seen.
All four passages begin with “I am not equal to the task” and end with the speaker’s inability to inquire about the illness, yet the subject between these frames is never the same. Maitreya had been teaching the practices of non-retrogression, but Vimalakīrti asked on which life a prophecy could depend. Radiant Adornment merely asked where he had come from, but Vimalakīrti spoke of coming from thirty-two places of awakening. World-Upholder mistook Māra for Śakra; Vimalakīrti first discerned Māra’s appearance and then led the goddesses from delight in the five desires to delight in the Dharma. Excellent Virtue was holding a seven-day assembly of material giving; Vimalakīrti carried giving as far as making offerings to all sentient beings in a single moment. What the whole chapter illuminates are precisely those places in bodhisattva practice that are habitually taken as an already acquired attainment, fixed location, established delight, or determinate gift.
On Which Life Does a Prophecy Ultimately Depend?
Maitreya was teaching the practices of the stage of non-retrogression to the king of the Tuṣita devas and his retinue, but Vimalakīrti first asked, 「為用何生得受記乎？過去耶？未來耶？現在耶？」 — “On which life do you receive the prophecy? A past life? A future life? The present life?” If it depends on a past life, the past has ceased. If it depends on a future life, the future has not arrived. If it depends on the present life, the present does not remain. Once all three times have been questioned in turn, the prophecy cannot be settled upon an unchanging “life” that stands still.
The sūtra immediately carries the question into non-arising. Non-arising is the correct position, yet within that position there is no prophecy that can be received and no unsurpassed perfect awakening that can be attained. If one then asks whether the prophecy is received from the arising or the cessation of suchness, suchness itself has neither arising nor cessation. This does not simply erase the “prophecy,” because the sūtra continues, 「一切眾生皆如也，一切法亦如也，眾聖賢亦如也，至於彌勒亦如也。」 — “All sentient beings are suchness; all dharmas are also suchness; all sages and worthies are also suchness; even Maitreya is suchness.” If Maitreya can receive a prophecy, all sentient beings should also receive one. If Maitreya attains awakening, all sentient beings should also attain it, because all sentient beings are the mark of awakening. If Maitreya attains cessation, all sentient beings should also attain it, because the buddhas know that sentient beings are ultimately quiescent, already bear the mark of nirvāṇa, and do not undergo some further cessation.
Thus Vimalakīrti does not push the devas from one prophecy toward another, but asks them to relinquish discriminating views of awakening. The sūtra says, 「菩提者不可以身得，不可以心得；」 — “Awakening cannot be obtained through the body and cannot be obtained through the mind.” The following twenty-five statements loosen the notion that “awakening can be attained” from different directions.
Quiescent cessation is awakening because all marks cease. Non-contemplation is awakening because all conditions are left behind. Non-activity is awakening because there is no recollection. Severance is awakening because all views are relinquished. Detachment is awakening because deluded conceptions are left behind. Obstruction is awakening because it bars all wishes. Non-entry is awakening because there is no craving attachment. These first seven statements, moving through marks, conditions, recollection, views, deluded conceptions, wishes, and craving attachment, allow awakening to become an object of pursuit nowhere.
Accordance is awakening because it accords with suchness. Abiding is awakening because it abides in Dharma-nature. Arrival is awakening because it arrives at the limit of reality. Nonduality is awakening because it leaves behind mind faculty and dharmas as two. Equality is awakening because it is equal to space. The unconditioned is awakening because it has no arising, abiding, or cessation. Knowing is awakening because it knows the thoughts and conduct of sentient beings. These seven statements do not obtain awakening through body or mind, yet neither do they fall into knowing nothing at all. The sūtra still speaks of accordance, abiding, arrival, and knowing, but does not turn any of them into an attainment that body or mind can cling to.
Non-convergence is awakening because the sense-spheres do not converge. Non-combination is awakening because the habituations of the afflictions are left behind. Placelessness is awakening because it has no form or shape. Provisional naming is awakening because names are empty. Being like a transformation is awakening because there is neither taking nor relinquishing. Non-confusion is awakening because it is constantly quiescent of itself. Excellent quiescence is awakening because its nature is pure. Non-grasping is awakening because it has left clinging to conditions behind. Non-difference is awakening because all dharmas are equal. Incomparability is awakening because nothing can serve as a simile. Subtlety is awakening because all dharmas are difficult to know. At this point, convergence, form, names, taking and relinquishing, clinging to conditions, difference, and simile are all unable to fix awakening in place.
Yet this passage does not end with “there is nothing at all.” When Vimalakīrti teaches, two hundred devas attain acceptance of the non-arising of dharmas. In a single movement, the sūtra refuses to let awakening become something obtained through body or mind while still recording the devas’ attainment of acceptance. The two sides stand together, warning readers not to mistake non-attainment for the absence of an awakening mind, hearing the Dharma, or benefit from the Dharma.
Is the Place of Awakening Inside the City, Outside It, or in Every Step?
Radiant Adornment was leaving the great city of Vaiśālī while Vimalakīrti was entering, and the two met. Radiant Adornment asked where he had come from, and Vimalakīrti answered, 「吾從道場來。」 — “I have come from the place of awakening.” When Radiant Adornment then asked where the place of awakening was, the answer gave him no direction; it proceeded from the upright mind all the way to knowing all dharmas in a single thought.
The upright mind is the place of awakening because it is without falsity. Initiating practice is the place of awakening because it accomplishes what should be done. The profound mind is the place of awakening because it increases merit. The mind of awakening is the place of awakening because it is without error. These opening four all come down to mind and practice: the mind is not false, practice accomplishes its work, the profound mind increases merit, and the mind of awakening does not err.
Giving is the place of awakening because it expects no reward. Ethical discipline is the place of awakening because it brings vows to fulfillment. Patience is the place of awakening because the mind has no obstruction toward sentient beings. Diligent effort is the place of awakening because it is neither lax nor retrogressing. Meditation is the place of awakening because the mind is regulated and pliant. Wisdom is the place of awakening because it directly sees all dharmas. The six perfections are not merely preparations leading toward the place of awakening. Each is itself called that place in its expectation of no reward, fulfillment of vows, non-obstruction, non-retrogression, pliancy, and direct seeing.
Loving-kindness is the place of awakening because it treats sentient beings equally. Compassion is the place of awakening because it endures weariness and hardship. Sympathetic joy is the place of awakening because it takes delight in the Dharma. Equanimity is the place of awakening because hatred and attachment have ceased. Supernormal powers are the place of awakening because the six powers are accomplished. Liberation is the place of awakening because it can turn away and relinquish. Skillful means is the place of awakening because it teaches and transforms sentient beings. The four means of gathering are the place of awakening because they gather sentient beings in. These eight place one’s own mind together with transforming others: loving-kindness, compassion, sympathetic joy, and equanimity do not leave sentient beings behind, and supernormal powers, liberation, skillful means, and the four means of gathering all appear within conduct.
Learning widely is the place of awakening because one practices according to what one has heard. Subduing the mind is the place of awakening because it correctly contemplates all dharmas. The thirty-seven factors are the place of awakening because they leave conditioned dharmas behind. Truth is the place of awakening because it does not deceive the world. Dependent origination is the place of awakening because the sequence from ignorance through aging and death is inexhaustible. Here wide learning does not stop at hearing, truth does not leave non-deception behind, and dependent origination is not flattened into a mere label.
The afflictions are the place of awakening because they are known as they truly are. Sentient beings are the place of awakening because one knows there is no self. All dharmas are the place of awakening because one knows they are empty. The sūtra does not call only pure dharmas the place of awakening. Even afflictions, sentient beings, and all dharmas become the place of awakening when seen through knowledge of what is real, no-self, and emptiness.
Subduing Māra is the place of awakening because one is not shaken. The three realms are the place of awakening because there is nowhere toward which to proceed. The lion’s roar is the place of awakening because it is without fear. The powers, fearlessnesses, and exclusive qualities are the place of awakening because they have no fault. The three knowledges are the place of awakening because no obstruction remains. Knowing all dharmas in a single thought is the place of awakening because omniscience is accomplished. These final six reach non-disturbance, nowhere to proceed, fearlessness, faultlessness, unobstructedness, and omniscience, yet they never leave the practice named in each preceding item.
Vimalakīrti’s conclusion, then, is not that “the place of awakening cannot be found anywhere,” but 「舉足下足，當知皆從道場來，住於佛法矣！」 — “With every lifting and placing of the foot, know that you have come from the place of awakening and abide in the Buddha-Dharma!” If a bodhisattva teaches and transforms sentient beings in accord with the perfections, every action and every step lifted and placed comes from that place. When this Dharma is taught, five hundred devas and humans give rise to the awakening mind. The place of awakening has not been reduced to one location, yet giving rise to the mind and abiding are both still present in the sūtra.
What Delight Can There Be in Māra’s Palace?
World-Upholder was dwelling in a quiet chamber when the king Māra Pāpīyān came with twelve thousand goddesses, having assumed the appearance of Śakra. World-Upholder counseled him to contemplate the impermanence of the five desires and cultivate what is steadfast with respect to body, life, and wealth, but failed to recognize that the visitor was Māra. Vimalakīrti arrived and immediately said, 「非帝釋也，是為魔來嬈固汝耳！」 — “This is not Śakra; it is Māra, who has come to trouble you!”
The narrative then turns twice. First, Māra treats the goddesses as objects with which to tempt a śramaṇa, but Vimalakīrti asks Māra to give them to him and immediately causes them to give rise to the awakening mind. Second, after the goddesses have given rise to that mind, Vimalakīrti does not merely tell them to suppress what they had enjoyed. He says, 「有法樂可以自娛，不應復樂五欲樂也。」 — “There is delight in the Dharma with which you can gladden yourselves; you should no longer delight in the pleasures of the five desires.”
Delight in the Dharma begins with the Three Jewels and leaving desire behind: constantly trusting the Buddha, wishing to hear the Dharma, making offerings to the Saṅgha, and leaving the five desires behind. Next come contemplating the five aggregates as hostile thieves, the four elements as venomous snakes, and the internal sense-spheres as an empty village. These three similes are linked in the sūtra’s sequence, and each is something one delights in contemplating. Then come guarding the mind that seeks the path, benefiting sentient beings, and reverently serving teachers, joining aspiration, benefit to others, and respect for teachers.
Extensively practicing giving, firmly maintaining ethical discipline, patience and gentleness, diligently gathering roots of goodness, meditation without distraction, and bright wisdom free of defilement encompass the six perfections. Making the awakening mind vast, subduing the many Māras, severing all afflictions, purifying buddha-lands, accomplishing the marks and excellent characteristics, cultivating every merit, and adorning the place of awakening then list aspiration, subduing Māra, ending affliction, pure lands, marks, merit, and the place of awakening in turn. Accomplishing the marks and cultivating merit are joined within the scriptural sentence, and neither can be omitted.
Hearing the profound Dharma without fear means hearing its depth without the mind shrinking back. One delights in the three gates of liberation while not delighting in what is untimely. One draws near to fellow students while remaining free of anger and obstruction among those whose learning differs. One watches over bad spiritual friends with care while drawing near to good spiritual friends. One’s mind rejoices and is pure, and one cultivates the immeasurable factors of the path. Thus delight in the Dharma is found not only in favorable circumstances one draws near to, but also in not losing one’s mind when facing different learning and bad spiritual friends.
When Māra wants to take the goddesses back to his palace, they no longer delight in the five desires. Vimalakīrti lets Māra take them and teaches them to practice the Inexhaustible Lamp in Māra’s palace. The image in the sūtra is utterly clear: 「譬如一燈，燃百千燈，冥者皆明，明終不盡。」 — “It is like one lamp lighting hundreds of thousands of lamps: all dark places become bright, yet the light never comes to an end.” One bodhisattva guides hundreds of thousands of sentient beings; that bodhisattva’s own mind that seeks the path is not extinguished, and the Dharma taught increases every wholesome dharma within that bodhisattva. Precisely by returning to Māra’s palace, the goddesses can cause innumerable male and female devas to give rise to the awakening mind, repay the Buddha’s kindness, and benefit sentient beings.
This passage does not postpone practice until after Māra’s palace has been left behind. The goddesses do in fact return with Māra, and the sūtra does in fact entrust them with the Inexhaustible Lamp. What they carry back is not a continuation of delight in the five desires, but a Dharma-gate through which one lamp can kindle hundreds of thousands and its light never come to an end.
If Material Giving Already Reaches the Poor, Why Speak of Dharma-Giving?
Excellent Virtue held a great giving assembly in his father’s house, making offerings for seven days to śramaṇas, brahmins, followers of other paths, the poor, people of low status, the solitary, and beggars. This assembly was not narrow in reach. What Vimalakīrti questioned was why the gathering was established only as material giving. When Excellent Virtue asked what Dharma-giving meant, Vimalakīrti answered, 「法施會者，無前無後，一時供養一切眾生，是名法施之會。」 — “An assembly of Dharma-giving has neither before nor after; it makes offerings to all sentient beings in a single moment. This is called an assembly of Dharma-giving.”
The next thirty-two statements do not leave the gates of practice. Directed toward awakening, give rise to loving-kindness. To rescue sentient beings, give rise to great compassion. To uphold the true Dharma, give rise to sympathetic joy. To gather wisdom, practice equanimity. The four immeasurables are first placed before all sentient beings.
To subdue stinginess and craving, give rise to the perfection of giving. To transform those who violate ethical discipline, give rise to the perfection of ethical discipline. Based on no-self, give rise to the perfection of patience. Based on leaving behind the marks of body and mind, give rise to the perfection of diligent effort. Based on the mark of awakening, give rise to the perfection of meditation. Based on omniscience, give rise to the perfection of prajñā. Each of the six perfections has something it treats and something it brings forth; they are not merely six names in a list.
To teach and transform sentient beings, give rise to emptiness. Without abandoning conditioned dharmas, give rise to signlessness. By manifesting birth, give rise to wishlessness. Emptiness does not make the bodhisattva abandon teaching; signlessness does not make the bodhisattva abandon the conditioned; and wishlessness stands in the same statement as manifesting birth. To uphold the true Dharma, give rise to the power of skillful means. To liberate sentient beings, give rise to the four means of gathering. By reverently serving everyone, give rise to the Dharma that removes pride. Skillful means, gathering in, and removing pride all come down to upholding the Dharma, liberating sentient beings, and reverent service.
With respect to body, life, and wealth, give rise to the three steadfast things. Within the six recollections, give rise to the Dharma of recollection. Within the six forms of harmonious respect, give rise to an upright mind. By correctly practicing wholesome dharmas, give rise to pure livelihood. With inward purity and joy, give rise to drawing near to the worthy and noble. By not hating bad people, give rise to subduing the mind. Body, life, and wealth; the six recollections; harmonious respect; pure livelihood; drawing near to the good; and not hating the bad follow continuously, so that Dharma-giving concerns not only teaching others but also how one uses body, life, and wealth, recollects, lives harmoniously with the community, makes a livelihood, draws near to the good, and refrains from hating the bad.
Based on the Dharma of going forth, give rise to a profound mind. By practicing according to what has been taught, give rise to wide learning. Based on non-contention, give rise to a secluded place. To proceed toward the Buddha’s wisdom, give rise to seated meditation. To untie the bonds of sentient beings, give rise to the stages of cultivation. Going forth, hearing the Dharma, seclusion, and seated meditation do not become an endpoint apart from sentient beings, for the next statement still concerns untying their bonds.
To perfect the marks and excellent characteristics and purify buddha-lands, give rise to the karma of merit. By knowing the thoughts of all sentient beings and teaching the Dharma according to their needs, give rise to the karma of knowledge. By knowing that all dharmas are neither taken nor relinquished and entering the gate of the one mark, give rise to the karma of wisdom. By severing all afflictions, all obstructions, and all unwholesome dharmas, give rise to every wholesome karma. To attain every wisdom and every wholesome dharma, give rise to all dharmas that assist the Buddha’s path. The final five move from merit, responsive teaching, and neither taking nor relinquishing through ending evil, generating good, and assisting the Buddha’s path; only here does the assembly of Dharma-giving come to completion.
Dharma-giving does not cancel Excellent Virtue’s original mind of generosity. After two hundred brahmins give rise to the awakening mind, Excellent Virtue offers his jeweled necklace. Vimalakīrti divides it into two parts, giving one to the beggar of the lowest status in the assembly and offering the other to Tathāgata Hard-to-Overcome. The assembly sees the Land of Radiance, Tathāgata Hard-to-Overcome, and the four-pillared jeweled terrace, and then hears, 「若施主等心施一最下乞人，猶如如來福田之相，無所分別，等于大悲，不求果報，是則名曰具足法施。」 — “If a donor gives with an equal mind to a beggar of the lowest status just as one would face the Tathāgata as a field of merit, without discrimination, equal in great compassion, and seeking no reward, this is called the complete fulfillment of Dharma-giving.”
The sūtra places the lowest beggar and the Tathāgata within the same act of giving. What it explicitly teaches is an equal mind, non-discrimination, great compassion, and seeking no reward. The lowest beggar sees the supernatural power, hears the Dharma, and likewise gives rise to the awakening mind. Dharma-giving is not abstract speech that leaves concrete recipients behind; through loving-kindness and compassion, the six perfections, the three gates of liberation, the dharmas of cultivation, and the actual destination of one jeweled necklace, it is directed toward all sentient beings in a single moment.
Why, after Four Declarations of Being Unequal, Do the Remaining Bodhisattvas Still Speak Together?
In Maitreya’s passage, two hundred devas attain acceptance of the non-arising of dharmas. In Radiant Adornment’s, five hundred devas and humans give rise to the awakening mind. In Excellent Virtue’s, two hundred brahmins and the lowest beggar give rise to that mind. World-Upholder’s passage sends the goddesses back to Māra’s palace carrying the Inexhaustible Lamp. The four men declare themselves unequal to the task, but the sūtra records a benefit of the Dharma in every passage. “Unequal to the task” does not mean that these past circumstances bore no result; it means that all four personally saw Vimalakīrti illuminate another dimension of bodhisattva practice from exactly where each then stood.
At the chapter’s end, the other bodhisattvas likewise relate their past circumstances, praise what Vimalakīrti said, and 「皆曰不任詣彼問疾。」 — “all say that they are not equal to the task of going there to inquire about his illness.” The sūtra does not set out every one of their encounters in full, but with this statement extends the four passages to all the bodhisattvas. The next time readers hear the Buddha command someone to inquire about the illness, they already know that this is not merely a visit to a sick person; it will also cause the one commanded to relate how the Dharma once illuminated him.
Two Mirrors Shining Side by Side
The exposition above has followed this chapter of Kumārajīva’s recension alone. When the ancient masters read the four past encounters, each used the Chinese recension he followed to illuminate different patterns. The three masters of the Kumārajīva line and the Ci’en line are presented separately below. The former retain the names Vimalakīrti, Maitreya, the place of awakening, delight in the Dharma, and Excellent Virtue; the latter retain Stainless Renown, Compassionate One, wondrous awakening, delight in the Dharma garden, and Sudatta. The two paths are recorded side by side, without moving the scriptural words of one mirror into the other.
The Kumārajīva-Line Mirror: Dispelling Attainment without Abandoning the Myriad Practices, Transmitting One Lamp through All-Pervading Dharma-Giving
In the passage on prophecy, Daosheng explains what prophecy depends upon with 「夫受記者，要以四事合成，一一推之皆無也。」 — “A prophecy necessarily requires four things to come together; when each is examined in turn, none is found.” Sengzhao points to the three routes of past, future, and present with 「別推三世明無生也。」 — “Examining the three times separately clarifies non-arising.” Kumārajīva explains the correct position through the constant settledness of the true mark. When the text reaches all being suchness, Daosheng turns again to the absence of any difference between attainment and non-attainment. The three masters all unfold Kumārajīva’s scriptural sentences, but do not use one identical vocabulary. Prophecy, the three times, the correct position, and suchness must therefore be read through each master in turn.
In the passage on the place of awakening, Kumārajīva says, 「萬行是道場因，而言道場者，是因中說果也。」 — “The myriad practices are causes of the place of awakening; calling them the place of awakening speaks of the result within the causes.” Sengzhao says that there is nowhere the path does not reach and nowhere the place is absent, and explains the upright mind as inwardly true and upright, outwardly free of falsity. This mirror places the place of awakening within the myriad practices without reducing it to a site outside those practices. Every lifting and placing of the foot can therefore come from that place precisely because everything from the upright mind to knowing all dharmas in one thought lies within conduct.
In the passage on delight in the Dharma, Sengzhao focuses on the goddesses’ first relinquishing heavenly pleasures and being shown delight in the Dharma, while Daosheng focuses on replacing their former delight in the five desires lest they think of it again and retreat. At the Inexhaustible Lamp, Sengzhao says, 「自行化彼則功德彌增、法光不絕，名無盡燈也。」 — “As one practices oneself and transforms others, merit increases ever more and the light of Dharma does not cease; this is called the Inexhaustible Lamp.” Delight in the Dharma does not end with one’s own experience. When one returns to Māra’s palace and transforms others, one’s own wholesome dharmas instead increase.
In the passage on Dharma-giving, Kumārajīva explains its absence of before and after by contrasting material giving, which cannot reach everywhere at once, with Dharma-giving, which reaches all in a single moment. Daosheng explains the precedence of the four immeasurables through the intention to rescue beings. Sengzhao separately discusses the three steadfast things and six recollections, while Kumārajīva separately discusses the six forms of harmonious respect and the karmas of knowledge and wisdom. At the two fields, Kumārajīva sees identical fields of merit through the dense mind of giving to a buddha and the deep compassion of giving to the poor. This path places insight into non-attainment together with the myriad practices, transformation of others, and giving; it does not abandon practice when it dispels attachment.
The Ci’en Mirror: Seeing Suchness through the Provisional Establishment of the Three Times, and the Gates of Practice through the Sequence of Wondrous Awakening
Following Xuanzang’s recension, Kuiji first classifies the four bodhisattvas as four virtues in two pairs. In the Compassionate One passage, he explains prophecy as giving and differentiation, recognition and verification, and says that the three times are provisionally established in dependence on one existent dharma. He then interprets the correct nature of non-arising through suchness: all sentient beings, all dharmas, all sages and worthies, and Compassionate One all depend on suchness. This mirror uses the vocabulary of Compassionate One and the correct nature of suchness, without replacing Xuanzang’s scriptural wording with Kumārajīva’s “correct position.”
In Radiant Adornment’s passage, Kuiji explicitly says that the old translation “place of awakening” displays awakening as cause, and reads “wondrous awakening” through five paths: the nature, function, cause, companions, and object of awakening. The thirty-two items are further divided into six groups: true setting forth, the perfections, maturing sentient beings, all roots of goodness, preserving the true Dharma, and making offerings to the Tathāgata. This sequence belongs only to the Ci’en mirror; the exposition’s body remains grounded in the thirty-two places of awakening of Kumārajīva’s recension.
In World-Upholder’s passage, Kuiji records thirty-five statements of delight in the Dharma garden in Xuanzang’s recension, noting that three statements—objects having no dependent abode, correct engagement with parinirvāṇa, and skillful means that gathers well—are not found among the old sūtra’s thirty-two. He also records a difference in the syntactic boundary between the marks and the cultivation of merit. At the Inexhaustible Lamp, his emphasis is on the unbroken transmission of the Dharma. The separate numbers of the recensions are presented side by side so that the three additional Xuanzang statements remain visible without being backfilled into Kumārajīva’s recension.
In Sudatta’s passage, Kuiji explains “neither before nor after” through equality of mind and divides the thirty-two Dharma-giving statements into five groups: the four immeasurables, the six perfections, the three concentrations, nine miscellaneous practices, and ten sequential practices. His six recollections are Buddha, Dharma, Saṅgha, giving, ethical discipline, and cultivation; his six forms of harmonious respect are body, speech, mind, ethical discipline, giving, and view. At the two fields, he distinguishes the buddha-field from the compassion-field while continuing to illuminate the beggar through the donor’s mind. This path reads Dharma-giving through sequence and basis and retains its own language beside the Kumārajīva line; the two do not need to be merged into one account.
Neither mirror reads the four declarations of being unequal to the task as the termination of Dharma practice. The Kumārajīva line moves from dispelling an attained prophecy into the myriad practices as the place of awakening, the transmission of delight in the Dharma as a lamp, and Dharma-giving that reaches all in a single moment. The Ci’en line moves from the provisional establishment of the three times and the correct nature of suchness into the five kinds of wondrous awakening, the sequence of delight in the Dharma garden, and the five groups of Dharma-giving. They illuminate different patterns and follow different scriptural recensions. The transmission of this chapter should preserve those distinct recensions and masters, leaving Kumārajīva’s sūtra at the center and not allowing the light of one lineage to obscure that of the other.
考據Apparatus
全品定位 本品位於卷上，承第三〈弟子品〉逐位辭往問疾之敘事，轉由菩薩承命。佛先後命彌勒、光嚴、持世、善德前往，四人各舉昔日與維摩詰相逢之本緣，皆以『不任詣彼問疾』作結。四段依次從受記與菩提、道場、法樂與無盡燈、法施與二福田展開；品末又以其餘諸菩薩同陳不任收束。
一、科判定位
| 節點 | 定位 |
|---|---|
| 卷品 | 卷上 · 第四〈菩薩品〉 |
| 品題 | T14n0475 0542a26 |
| 品身 | 0542a26–0544a17 |
| 彌勒段 | 0542a27–0542c09；授記、三世、無生、如與菩提 |
| 光嚴段 | 0542c10–0543a08；所從來與道場三十二項 |
| 持世段 | 0543a09–0543c01；魔作帝釋、法樂三十二項、無盡燈 |
| 善德段 | 0543c01–0544a16；財施、法施三十二項、瓔珞二分與二福田 |
| 諸菩薩結 | 0544a16–0544a17 |
| 卷上末題 | 0544a19 |
| 下一品題 | 第五〈文殊師利問疾品〉，0544a21 |
全品依原典十二個散文段落展開，沒有偈頌，也沒有呪文。四組本緣的外框相同：佛命往問疾，承命者自陳不堪，追述昔日所聞，敘明當時法益，再以不任作結。內部所說卻各有一路：彌勒段由受記推問三世與無生；光嚴段把所問的來處展成道場；持世段由魔女、五欲轉入法樂與無盡燈；善德段由財施會轉入法施會，最後以瓔珞二分顯等心布施。
二、異譯對勘
三譯各守本名。支謙、羅什二本用維摩詰、彌勒、道場等名；玄奘本用無垢稱、慈氏、妙菩提等名。三本同列是為保存各自傳文，不把一譯的句法、法數或人物名補進另一譯。
一、品題與四位承命者
| 身分 | 支謙 T474 | 羅什 T475 | 玄奘 T476 |
|---|---|---|---|
| 品題 | 「維摩詰所說經菩薩品第四」（T14n0474 0523c14） | 「維摩詰所說經菩薩品第四」（T14n0475 0542a26） | 「說無垢稱經菩薩品第四」（T14n0476 0564c02） |
| 第一位 | 彌勒 | 彌勒 | 慈氏 |
| 第二位 | 光淨 | 光嚴 | 光嚴 |
| 第三位 | 持人 | 持世 | 持世 |
| 第四位 | 善見 | 善德 | 蘇達多 |
二、授記、三世與菩提
| 節點 | 支謙 T474 | 羅什 T475 | 玄奘 T476 |
|---|---|---|---|
| 三世之問 | 「決用過去耶？當來耶？現在耶？」（T14n0474 0523c20） | 「過去耶？未來耶？現在耶？」（T14n0475 0542b03） | 「過去耶？未來耶？現在耶？」（T14n0476 0564c10） |
| 四類皆如 | 「一切人皆如也，一切法亦如也，眾聖賢亦如也，至於彌勒亦如也。」（T14n0474 0523c25） | 「一切眾生皆如也，一切法亦如也，眾聖賢亦如也，至於彌勒亦如也。」（T14n0475 0542b12） | 「一切有情皆如也、一切法亦如也、一切聖賢亦如也、至於慈氏亦如也。」（T14n0476 0564c20） |
| 身心與菩提 | 「道不從身，不從正覺，亦不從意也。」（T14n0474 0524a06） | 「菩提者不可以身得，不可以心得；」（T14n0475 0542b22） | 「夫菩提者，非身能證、非心能證。」（T14n0476 0565a05） |
| 得益 | 「二百天人皆得不起法忍，」（T14n0474 0524a19） | 「二百天子得無生法忍。」（T14n0475 0542c08） | 「二百天子得無生法忍。」（T14n0476 0565b04） |
支謙作『當來』『一切人』『不起法忍』，羅什作『未來』『一切眾生』『無生法忍』，玄奘作『未來』『一切有情』『無生法忍』。相近處逐本並列，差異處原樣保存。
三、道場與妙菩提
| 譯本 | 逐字實文 | 出處 |
|---|---|---|
| 支謙 T474 · 維摩詰 | 「吾從道場來。」 | T14n0474 0524a24 |
| 羅什 T475 · 維摩詰 | 「吾從道場來。」 | T14n0475 0542c14 |
| 玄奘 T476 · 無垢稱 | 「從妙菩提來。」 | T14n0476 0565b10 |
三本首項又分別作『無生之心是道場』、『直心是道場』與『淳直意樂是妙菩提』。羅什本最後說『皆從道場來』，玄奘本說『皆從妙菩提來』；本編不把『妙菩提』換成『道場』，也不以羅什本覆寫玄奘本。
四、法樂與本品未見
| 譯本 | 法樂入口 | 出處 |
|---|---|---|
| 支謙 T474 | 「有樂法之樂可以自娛，汝等得之不復樂欲樂也。」 | T14n0474 0524c09 |
| 羅什 T475 | 「有法樂可以自娛，不應復樂五欲樂也。」 | T14n0475 0543a28 |
| 玄奘 T476 | 「有大法苑樂可以自娛，不應復樂五欲樂也。」 | T14n0476 0566a18 |
| 檢點 | 支謙 T474 | 羅什 T475 | 玄奘 T476 |
|---|---|---|---|
| 諸蘊如怨害明句 | 本品未見 | 有『五陰如怨賊』 | 有『諸蘊如怨害』 |
| 所緣無依住樂 | 本品未見 | 本品未見 | 本品有 |
| 般涅槃攀緣 | 有『樂泥洹道』，不強作同句 | 本品未見 | 本品有 |
| 巧方便善攝受樂 | 本品未見 | 本品未見 | 本品有 |
羅什本依其本品三十二項傳錄；玄奘本多出之項只留在玄奘欄。『本品未見』只指該譯本本品範圍未見，不從他品或他譯補入。
五、無盡燈
| 譯本 | 逐字實文 | 出處 |
|---|---|---|
| 支謙 T474 | 「譬如一燈燃百千燈，冥者皆明，明終不盡。」 | T14n0474 0524c29 |
| 羅什 T475 | 「譬如一燈，燃百千燈，冥者皆明，明終不盡。」 | T14n0475 0543b19 |
| 玄奘 T476 | 「譬如一燈然百千燈，暝者皆明，明終不盡，亦無退減。」 | T14n0476 0566b25 |
三本都以一燈傳百千燈為喻；『冥／暝』『燃／然』及玄奘本所增『亦無退減』各還其本。
六、法施與二福田
| 節點 | 支謙 T474 | 羅什 T475 | 玄奘 T476 |
|---|---|---|---|
| 法施總義 | 「其為祠者，無本行故，敬待眾人，是則法祠。」（T14n0474 0525a13） | 「法施會者，無前無後，一時供養一切眾生，是名法施之會。」（T14n0475 0543c08） | 「法施祠者，無前、無後，一時供養一切有情，是名圓滿法施祠會。」（T14n0476 0566c19） |
| 瓔珞二分 | 一分與貧者，一分奉頭波變如來 | 一分施最下乞人，一分奉難勝如來 | 一分施最可厭毀貧賤乞人，一分奉難勝如來 |
| 二田 | 「施貧亦等無若干念，有大悲意不望其報，」（T14n0474 0525b12） | 「若施主等心施一最下乞人，猶如如來福田之相，無所分別，等于大悲，不求果報，」（T14n0475 0544a12） | 「若有施主以平等心施此會中最下乞人，猶如如來福田之想——無所分別，其心平等，大慈大悲——普施一切不求果報，」（T14n0476 0567b07） |
支謙的『法祠』、羅什的『法施之會』、玄奘的『法施祠會』只在各自欄內成立。三本皆載瓔珞二分與貧者、如來二田，人物、佛名與句法仍不混寫。
三、經論宗依（眼）
本品之眼先在羅什本自身。四組問答不是四篇互不相干的故事，而是四次把所執的落點移開：從可得之記移到無生與如，從固定處所移到舉足下足，從五欲樂移到法樂與傳燈，從有限財施移到一時供養一切眾生。
一、受記不可安在三世。 維摩詰逐一推問：「若過去生，過去生已滅；」「若未來生，未來生未至；」「若現在生，現在生無住。」（T14n0475 0542b04、0542b04、0542b05）接著又由無生正位、如無生滅，推到一切眾生、一切法、眾聖賢與彌勒皆如。經文不是否認彌勒的名位，而是令天子捨分別菩提之見，並以二十五句展開菩提不可由身心得。
二、道場不離所行。 光嚴問維摩詰從何所來，答曰從道場來；隨後直心、發行、深心、六度、四無量、四攝、緣起、煩惱、眾生、一切法、降魔、三界乃至一念知一切法都被說成道場。結語是：「當知皆從道場來，住於佛法矣！」（T14n0475 0543a06）所從來落在菩薩一切所作、舉足下足之中。
三、法樂能帶回魔宮。 天女已發道意，維摩詰說：「有法樂可以自娛，不應復樂五欲樂也。」（T14n0475 0543a28）法樂三十二項沒有止於離欲，還包括信佛、聽法、供養眾、六度、菩提心、降魔、淨土、深法、三脫門、善惡知識與無量道品。她們回到魔宮時，所學不是逃離一地，而是無盡燈：「譬如一燈，燃百千燈，冥者皆明，明終不盡。」（T14n0475 0543b19）
四、法施以一時遍及一切。 善德原設七日財施會，維摩詰改問法施之會。經文定義：「法施會者，無前無後，一時供養一切眾生，是名法施之會。」（T14n0475 0543c08）其後三十二項由四無量、六度、三解脫門一路說到智業、慧業、一切善業與助佛道法；瓔珞二分又把等心落到最下乞人與難勝如來二田，不以對象高下改變平等、大悲與不求果報。
四、本品釋要
一、彌勒：由受記之生到菩提二十五句
維摩詰先問一生受記究竟依過去、未來、現在何生。三世逐一不可安立後，又問無生正位中有何受記、有何所得，再問從如生或如滅受記。四類皆如依經序為：一切眾生、一切法、眾聖賢、彌勒。由此推到一切眾生皆是菩提相，諸佛知眾生畢竟寂滅、即涅槃相，不復更滅。
| 序 | 菩提句 | 經文所明 |
|---|---|---|
| 1 | 寂滅 | 滅諸相 |
| 2 | 不觀 | 離諸緣 |
| 3 | 不行 | 無憶念 |
| 4 | 斷 | 捨諸見 |
| 5 | 離 | 離諸妄想 |
| 6 | 障 | 障諸願 |
| 7 | 不入 | 無貪著 |
| 8 | 順 | 順於如 |
| 9 | 住 | 住法性 |
| 10 | 至 | 至實際 |
| 11 | 不二 | 離意法 |
| 12 | 等 | 等虛空 |
| 13 | 無為 | 無生住滅 |
| 14 | 知 | 了眾生心行 |
| 15 | 不會 | 諸入不會 |
| 16 | 不合 | 離煩惱習 |
| 17 | 無處 | 無形色 |
| 18 | 假名 | 名字空 |
| 19 | 如化 | 無取捨 |
| 20 | 無亂 | 常自靜 |
| 21 | 善寂 | 性清淨 |
| 22 | 無取 | 離攀緣 |
| 23 | 無異 | 諸法等 |
| 24 | 無比 | 無可喻 |
| 25 | 微妙 | 諸法難知 |
說法時二百天子得無生法忍，彌勒以此本緣自陳不任。
二、光嚴：道場三十二項
| 序 | 道場 | 經文所明 | 序 | 道場 | 經文所明 |
|---|---|---|---|---|---|
| 1 | 直心 | 無虛假 | 17 | 方便 | 教化眾生 |
| 2 | 發行 | 能辦事 | 18 | 四攝 | 攝眾生 |
| 3 | 深心 | 增益功德 | 19 | 多聞 | 如聞行 |
| 4 | 菩提心 | 無錯謬 | 20 | 伏心 | 正觀諸法 |
| 5 | 布施 | 不望報 | 21 | 三十七品 | 捨有為法 |
| 6 | 持戒 | 得願具 | 22 | 諦 | 不誑世間 |
| 7 | 忍辱 | 於眾生心無礙 | 23 | 緣起 | 無明至老死皆無盡 |
| 8 | 精進 | 不懈退 | 24 | 諸煩惱 | 知如實 |
| 9 | 禪定 | 心調柔 | 25 | 眾生 | 知無我 |
| 10 | 智慧 | 現見諸法 | 26 | 一切法 | 知諸法空 |
| 11 | 慈 | 等眾生 | 27 | 降魔 | 不傾動 |
| 12 | 悲 | 忍疲苦 | 28 | 三界 | 無所趣 |
| 13 | 喜 | 悅樂法 | 29 | 師子吼 | 無所畏 |
| 14 | 捨 | 憎愛斷 | 30 | 力、無畏、不共法 | 無諸過 |
| 15 | 神通 | 成就六通 | 31 | 三明 | 無餘礙 |
| 16 | 解脫 | 能背捨 | 32 | 一念知一切法 | 成就一切智 |
菩薩若應諸波羅蜜教化眾生，經文把一切所作、舉足下足都收回道場；說法時五百天、人發無上正等正覺心。
三、持世：魔女、法樂與無盡燈
魔波旬率一萬二千天女，現帝釋形相而來。持世誤認為帝釋，勸其觀五欲無常，於身、命、財修堅法；魔卻以天女相贈。維摩詰指出來者是魔，受取天女後先令她們發心，再以法樂替代五欲樂。
| 序 | 法樂 | 序 | 法樂 |
|---|---|---|---|
| 1 | 常信佛 | 17 | 廣菩提心 |
| 2 | 欲聽法 | 18 | 降伏眾魔 |
| 3 | 供養眾 | 19 | 斷諸煩惱 |
| 4 | 離五欲 | 20 | 淨佛國土 |
| 5 | 觀五陰如怨賊 | 21 | 成就相好 |
| 6 | 觀四大如毒蛇 | 22 | 修諸功德 |
| 7 | 觀內入如空聚 | 23 | 嚴道場 |
| 8 | 隨護道意 | 24 | 聞深法不畏 |
| 9 | 饒益眾生 | 25 | 三脫門 |
| 10 | 敬養師 | 26 | 不樂非時 |
| 11 | 廣行施 | 27 | 近同學 |
| 12 | 堅持戒 | 28 | 於非同學中心無恚礙 |
| 13 | 忍辱柔和 | 29 | 將護惡知識 |
| 14 | 勤集善根 | 30 | 親近善知識 |
| 15 | 禪定不亂 | 31 | 心喜清淨 |
| 16 | 離垢明慧 | 32 | 修無量道品之法 |
魔欲帶天女還宮，天女以法樂自陳不再樂五欲。維摩詰捨女令還，又教她們以一燈燃百千燈：一菩薩開導百千眾生而自身道意不滅，且隨所說法增益一切善法。天女於是禮足，隨魔還宮。
四、善德：法施三十二項與二福田
善德在父舍設七日大施會，供養沙門、婆羅門、外道、貧窮、下賤、孤獨與乞人。維摩詰沒有否定布施，而是問何以只設財施，並把法施說成無前無後、一時供養一切眾生。
| 序 | 所依而起 | 所起之法 | 序 | 所依而起 | 所起之法 |
|---|---|---|---|---|---|
| 1 | 菩提 | 慈心 | 17 | 身、命、財 | 三堅法 |
| 2 | 救眾生 | 大悲心 | 18 | 六念 | 思念法 |
| 3 | 持正法 | 喜心 | 19 | 六和敬 | 質直心 |
| 4 | 攝智慧 | 捨心 | 20 | 正行善法 | 淨命 |
| 5 | 攝慳貪 | 檀波羅蜜 | 21 | 心淨歡喜 | 近賢聖 |
| 6 | 化犯戒 | 尸羅波羅蜜 | 22 | 不憎惡人 | 調伏心 |
| 7 | 無我法 | 羼提波羅蜜 | 23 | 出家法 | 深心 |
| 8 | 離身心相 | 毘梨耶波羅蜜 | 24 | 如說行 | 多聞 |
| 9 | 菩提相 | 禪波羅蜜 | 25 | 無諍法 | 空閑處 |
| 10 | 一切智 | 般若波羅蜜 | 26 | 趣向佛慧 | 宴坐 |
| 11 | 教化眾生 | 空 | 27 | 解眾生縛 | 修行地 |
| 12 | 不捨有為法 | 無相 | 28 | 具相好及淨佛土 | 福德業 |
| 13 | 示現受生 | 無作 | 29 | 知眾生心念、如應說法 | 智業 |
| 14 | 護持正法 | 方便力 | 30 | 知一切法不取不捨、入一相門 | 慧業 |
| 15 | 度眾生 | 四攝法 | 31 | 斷煩惱、障礙與不善法 | 一切善業 |
| 16 | 敬事一切 | 除慢法 | 32 | 得一切智慧、一切善法 | 一切助佛道法 |
二百婆羅門發心後，善德解下瓔珞奉上。維摩詰把瓔珞分作二分，一分施會中最下乞人，一分奉難勝如來；眾會見難勝如來與四柱寶臺。最後以等心、大悲、不求果報說二田；最下乞人亦見神力、聞所說，發菩提心。
五、諸家異釋（雙鏡並錄）
本目嚴守兩個隨本：T1775 是僧肇所集什、肇、生三家注，依羅什 T475，用維摩詰、彌勒、道場、法樂、善德等名；T1782 是窺基依玄奘 T476 所作疏，用無垢稱、慈氏、妙菩提、大法苑樂、蘇達多等名。兩鏡只並列，不把一鏡的經句改寫成另一鏡的原文。
一、授記、三世與如
什曰、肇曰、生曰（依羅什本）：生曰從受記所待說：「夫受記者，要以四事合成，一一推之皆無也。」（T38n1775 0361a20）肇曰就三世說：「肇曰：別推三世明無生也。」（T38n1775 0361b05）什曰釋正位說：「什曰：實相常定，故名正位。」（T38n1775 0361b21）到一切皆如，生曰又說：「生曰：夫如者，無得與不得異也。」（T38n1775 0362a12）四說各有所著，不合成經文自說的一套定義。
窺基（依玄奘本）：窺基先解授記字義：「授者，與也。記者，別也識也驗也。」（T38n1782 1057c10）說三世則云：「大乘三世本無實體，依一有法，曾有名過去、當有名未來、現有名現在，三世俱是假所施設。」（T38n1782 1058a03）說無生正性又云：「應理義云：無生之體，即是所證真如正性，真如乃是法正真性。」（T38n1782 1058b06）這一鏡使用慈氏、真如正性等玄奘本詞系，不回寫羅什本『正位』。
二、道場與妙菩提
什曰、肇曰（依羅什本）：什曰說：「萬行是道場因，而言道場者，是因中說果也。」（T38n1775 0363c06）肇曰另從無處不至著眼：「從道場來者，以明道無不之、場無不在。」（T38n1775 0363c13）解直心時，肇曰又說：「直心者，謂內心真直、外無虛假，斯乃基萬行之本、坦進道之場也。」（T38n1775 0363c26）因中說果、場無不在與直心之行並存，不擇一抹去其餘。
窺基（依玄奘本）：窺基明言：「舊言「道場」，意顯因菩提，故以場為因。」（T38n1782 1060c14）隨即列菩提五義，以真如、真智、菩提因、福智萬行與真俗法分說性、用、因、伴侶、境。這是依『妙菩提』所作的玄奘本疏解，與什門『道場』之注各守本欄。
三、法樂與無盡燈
肇曰、生曰（依羅什本）：肇曰從天女初捨天樂說：「肇曰：女人之性唯樂是欲，以其初捨天樂，故示以法樂。」（T38n1775 0366b14）生曰說：「若無有代，必思舊樂而退矣，故說法樂以易其昔五欲樂也。」（T38n1775 0366b20）至無盡燈，肇曰著眼於自行化他：「肇曰：自行化彼則功德彌增、法光不絕，名無盡燈也。」（T38n1775 0367c05）
窺基（依玄奘本）：窺基記玄奘本有三十五句法苑樂，並說舊經三十二句少所緣無依住、般涅槃正攀緣、巧方便善攝受三句；又指出舊經『樂成就相好故，修諸功德』的句法分界。至燈喻則說：「欲令傳法不斷絕故，說無盡燈。」（T38n1782 1065c22）兩鏡同見法樂與傳燈，法數與著眼仍不調停。
四、法施與二福田
什曰、肇曰、生曰（依羅什本）：什曰說法施之遍：「什曰：財施不能一時周則有前後，若法施之會一時普至。」（T38n1775 0368a29）生曰說三十二項先起四等：「生曰：施是救物之懷，以四等為主，故先明焉。」（T38n1775 0368c05）三堅法，肇曰明列為身、命、財寶；六念，肇曰列佛、法、僧、施、戒、天。至二田，什曰說：「什曰：施佛以地勝故心濃，施貧以地苦故悲深，是以福田同相、致報一也。」（T38n1775 0370b26）
窺基（依玄奘本）：窺基於法施祠會說：「時無前後，顯心平等，行一一因，招大利果。」（T38n1782 1066b17）又把三十二句分成四無量、六到彼岸、三等持、九雜修、十次第五組。六隨念列佛、法、僧、施、戒、修；六和敬列身、語、意、戒、施、見。二田則說：「佛田，施心二俱為勝。悲田，施心勝故勝，故施乞人。」（T38n1782 1067c21）與什門所說並存，不判哪一分判為唯一義。
六、術語與譬喻
一、本品術語
受記。 本品不是敘述受記經過，而是追問受記依何生而立。三世、無生正位、如的生滅與菩提可得依次被問；什、肇、生與窺基的字義、科判只在目五分鏡傳錄。
正位與如。 羅什本說無生即正位，又說一切眾生、一切法、眾聖賢、彌勒皆如。玄奘本疏所用『真如正性』只留在慈恩鏡，不以之改寫羅什本句。
道場。 羅什本以直心為首，列三十二項，最後把菩薩一切所作、舉足下足都說成從道場來。玄奘本相應詞『妙菩提』另欄保存。
法樂。 羅什本以三十二項列出菩薩所樂，既有信佛、聞法、供眾，也有觀五陰、四大、內入，乃至六度、淨土、三脫門、善惡知識與無量道品。玄奘本三十五句不倒灌補入。
無盡燈。 一燈燃百千燈而明終不盡；經文隨即以一菩薩開導百千眾生、自己道意不滅且善法增益解其譬。
法施。 經文以無前無後、一時供養一切眾生定義法施會，再列三十二項；並非只把財物改名為法。
三堅法、六念、六和敬。 三者都在法施列舉中出現。古注法數有詞差，目五已各守其家；本目不另合成單一清單。
智業與慧業。 經文以知眾生心念、如應說法起智業，以知一切法不取不捨、入一相門起慧業。什、肇與窺基各有判釋，只能在注疏欄並錄。
乞人與如來二田。 經文所重是等心、無所分別、大悲與不求果報；注家對二田的分判留在目五，不倒作經句。
二、三譯人名與譯語分欄
| 身分或義點 | 支謙 T474 | 羅什 T475 | 玄奘 T476 |
|---|---|---|---|
| 經主 | 維摩詰 | 維摩詰 | 無垢稱 |
| 第一菩薩 | 彌勒 | 彌勒 | 慈氏 |
| 第二菩薩 | 光淨 | 光嚴 | 光嚴 |
| 第三菩薩 | 持人 | 持世 | 持世 |
| 第四菩薩 | 善見 | 善德 | 蘇達多 |
| 所從來 | 道場 | 道場 | 妙菩提 |
| 天女之樂 | 樂法之樂 | 法樂 | 大法苑樂 |
| 布施會 | 法祠 | 法施之會 | 法施祠會 |
三、本品自有譬喻
五陰如怨賊。 法樂先令觀五陰如怨賊，所觀仍是羅什本五陰詞系。
四大如毒蛇。 與五陰、內入相連，構成法樂中三個連續觀法。
內入如空聚。 內入被比作空聚；本編不以玄奘疏的蘊、界、處判釋倒成羅什本原語。
一燈燃百千燈。 這是本品展開完整的譬喻：暗處皆明，而原明不盡；經文自己把譬喻對應到菩薩開導眾生、道意不滅與善法增益。
七、徵引承衍
什門三家沿羅什本四段各自展開。彌勒段留下受記所待、三世無生、正位與一切皆如的多重讀法；光嚴段由道場之因、場無不在與直心萬行展開；持世段由法樂替代五欲樂，至自行化他、法光不絕；善德段則由一時普至、四等為先、三堅、六念、六和敬與二福田展開。什、肇、生並不總說同一判語，故只能分家傳錄。
慈恩一系依玄奘本另成一路。窺基把四位菩薩分成四德二對；在慈氏段分有為、無為與真如之難，在光嚴段以五菩提說妙菩提，在持世段保存三十五法苑樂與傳法不斷，在蘇達多段以五組科三十二法施句，又分說六隨念、六和敬、智業慧業與二田。此路使用無垢稱、慈氏、妙菩提、法苑樂、蘇達多等玄奘本詞，不回改羅什本讀者面。
本品的古代承衍有兩條可見之路：什門把遣著、行與化他之義落在羅什經句；慈恩把因果、真如與修行科次落在玄奘經句。兩路都以各自漢本為地，本編並錄而不合流，不以後來整齊抹去古代傳承的分本差異。
八、校本定位
一、底本與疏本座標
- 羅什本 T14n0475：品題 0542a26，品身至 0544a17，卷上末題 0544a19；下一品題 0544a21。
- 支謙本 T14n0474：品題 0523c14；下一品題 0525b17。
- 玄奘本 T14n0476：品題 0564c02；下一品題 0567b24。
- 什、肇、生注 T38n1775：本品 0360b28–0370c14；下一品題 0370c15。全品實署什曰七十一、肇曰一百二十九、生曰七十四、肇云一，共二百七十五條；經句依 T475。
- 窺基疏 T38n1782：本品 1057b02–1068a06；下一品題 1068a07。品科總敘一段，逐經疏文一百五十八段；經句依 T476。
二、本品二十條校勘記
見證代碼：【大】大正本，【CB】CBETA 定讀，【宋】宋本，【元】元本，【明】明本，【聖】聖語藏本，【磧乙-CB】磧砂乙本之 CBETA 校訂。只傳定讀、異讀與見證，不在本層取捨。
| 索引 | 出處 | 定讀及見證 | 異讀及見證 |
|---|---|---|---|
| 64 | 0542a26 | 所說【大】 | 闕【宋】 |
| 65 | 0542b03 | 受記【大】 | 授記【聖】 |
| 66 | 0542b17 | 得【大】 | 闕【聖】 |
| 67 | 0542b18 | 應【大】 | 當【宋】【元】【明】【聖】 |
| 68 | 0542c18 | 具【大】 | 具足【聖】 |
| 69 | 0542c19 | 退【大】 | 怠【宋】【元】【明】【聖】 |
| 70 | 0542c27 | 諦【大】 | 四諦【宋】【元】【明】 |
| 71 | 0543a01 | 魔【CB】 | 摩【大】 |
| 72 | 0543a08 | 天、人【大】 | 天子【宋】 |
| 73 | 0543a26 | 今汝【大】 | 汝今【聖】 |
| 74 | 0543b04 | 養【大】 | 仰【宋】 |
| 75 | 0543b08 | 嚴【大】 | 莊嚴【宋】【明】【聖】 |
| 76 | 0543b10 | 親【大】 | 闕【聖】 |
| 77 | 0543c01 | 善德【大】 | 善得【聖】 |
| 78 | 0543c02 | 善德【大】 | 善得【聖】 |
| 79 | 0543c08 | 答曰【大】 | 闕【宋】【元】【明】 |
| 80 | 0543c09 | 曰【大】 | 闕【聖】 |
| 81 | 0543c22 | 憎【大】 | 增【宋】【元】【明】 |
| 82 | 0544a11 | 作【大】 | 又作【宋】【元】【明】 |
| 83 | 0544a19 | 經【大】 | 作說經【宋】【元】【明】 |
本品二十條校記在全經校記中列索引六十四至八十三。三譯、兩疏與校勘見證保存的是不同傳本各自的面貌；本層只使其可見，不以一個整齊句法代替分本，不以某家判語裁定另一家。
四次『不任』沒有把品義收窄為維摩詰辯勝四人。每一段都留下可承衍的行路：菩提不可得而眾生仍發心，道場不局一處而舉足下足皆是行，法樂不受五欲拘限而一燈能傳百千燈，法施不以受者高下分心而同向一切眾生。古德兩鏡各守本句照見其紋理，讀者仍須回到羅什本四段實文，方不以鏡代經。
Chapter location. This chapter stands in the Upper Scroll. Following Chapter 03, “The Disciples,” in which disciples successively decline the command to inquire about the illness, it turns to bodhisattvas receiving that command. The Buddha successively sends Maitreya, Radiant Adornment, World-Upholder, and Excellent Virtue. Each recalls a past encounter with Vimalakīrti and concludes, “I am not equal to the task of going there to inquire about his illness.” The four passages unfold in sequence through prophecy and awakening, the place of awakening, delight in the Dharma and the Inexhaustible Lamp, and Dharma-giving and the two fields of merit. The chapter ends by saying that the remaining bodhisattvas likewise declare themselves unequal to the task.
1. Structural Location
| Node | Location |
|---|---|
| Scroll and chapter | Upper Scroll · Chapter 04, “The Bodhisattvas” |
| Chapter title | T14n0475 0542a26 |
| Chapter body | 0542a26–0544a17 |
| Maitreya passage | 0542a27–0542c09; prophecy, the three times, non-arising, suchness, and awakening |
| Radiant Adornment passage | 0542c10–0543a08; where he came from and the thirty-two places of awakening |
| World-Upholder passage | 0543a09–0543c01; Māra appearing as Śakra, thirty-two forms of delight in the Dharma, and the Inexhaustible Lamp |
| Excellent Virtue passage | 0543c01–0544a16; material giving, thirty-two forms of Dharma-giving, the jeweled necklace divided in two, and the two fields of merit |
| Conclusion concerning the bodhisattvas | 0544a16–0544a17 |
| Colophon of the Upper Scroll | 0544a19 |
| Title of the next chapter | Chapter 05, “Mañjuśrī Inquires about the Illness,” 0544a21 |
The whole chapter unfolds through the source text’s twelve prose passages. It has no verse and no dhāraṇī. The outer frame of the four past encounters is the same: the Buddha commands someone to inquire about the illness; the one commanded declares himself unequal to the task; he recalls what he heard in the past; he states the benefit of the Dharma at that time; and he again concludes that he is unequal to the task. Yet the teaching within each frame follows its own path. Maitreya’s passage moves from prophecy to the three times and non-arising. Radiant Adornment’s expands a question about where someone came from into the place of awakening. World-Upholder’s moves from Māra’s goddesses and the five desires to delight in the Dharma and the Inexhaustible Lamp. Excellent Virtue’s moves from an assembly of material giving to one of Dharma-giving, finally using the jeweled necklace divided in two to reveal giving with an equal mind.
2. Comparison of Alternative Translations
Each of the three translations retains its own names. The Zhi Qian and Kumārajīva recensions use Vimalakīrti, Maitreya, and the place of awakening; Xuanzang’s uses Stainless Renown, Compassionate One, and wondrous awakening. The three recensions are placed side by side to preserve their respective transmissions, not to backfill the syntax, enumerations, or personal names of one translation into another.
1. Chapter Title and the Four Who Receive the Command
| Identity | Zhi Qian T474 | Kumārajīva T475 | Xuanzang T476 |
|---|---|---|---|
| Chapter title | 「維摩詰所說經菩薩品第四」 — “The Vimalakīrti Sūtra, Chapter 04, ‘The Bodhisattvas’” (T14n0474 0523c14) | 「維摩詰所說經菩薩品第四」 — “The Vimalakīrti Sūtra, Chapter 04, ‘The Bodhisattvas’” (T14n0475 0542a26) | 「說無垢稱經菩薩品第四」 — “The Sūtra Spoken by Stainless Renown, Chapter 04, ‘The Bodhisattvas’” (T14n0476 0564c02) |
| First | Maitreya | Maitreya | Compassionate One |
| Second | Radiant Purity | Radiant Adornment | Radiant Adornment |
| Third | Human-Upholder | World-Upholder | World-Upholder |
| Fourth | Excellent Vision | Excellent Virtue | Sudatta |
2. Prophecy, the Three Times, and Awakening
| Node | Zhi Qian T474 | Kumārajīva T475 | Xuanzang T476 |
|---|---|---|---|
| Question concerning the three times | 「決用過去耶？當來耶？現在耶？」 — “Does it definitively depend on the past, what is to come, or the present?” (T14n0474 0523c20) | 「過去耶？未來耶？現在耶？」 — “The past? The future? The present?” (T14n0475 0542b03) | 「過去耶？未來耶？現在耶？」 — “The past? The future? The present?” (T14n0476 0564c10) |
| Four classes all as suchness | 「一切人皆如也，一切法亦如也，眾聖賢亦如也，至於彌勒亦如也。」 — “All people are suchness; all dharmas are suchness; all sages and worthies are suchness; even Maitreya is suchness.” (T14n0474 0523c25) | 「一切眾生皆如也，一切法亦如也，眾聖賢亦如也，至於彌勒亦如也。」 — “All sentient beings are suchness; all dharmas are suchness; all sages and worthies are suchness; even Maitreya is suchness.” (T14n0475 0542b12) | 「一切有情皆如也、一切法亦如也、一切聖賢亦如也、至於慈氏亦如也。」 — “All sentient beings are suchness, all dharmas are suchness, all sages and worthies are suchness, and even Compassionate One is suchness.” (T14n0476 0564c20) |
| Body, mind, and awakening | 「道不從身，不從正覺，亦不從意也。」 — “The path does not proceed from the body, from correct awakening, or from the mind.” (T14n0474 0524a06) | 「菩提者不可以身得，不可以心得；」 — “Awakening cannot be obtained through the body and cannot be obtained through the mind.” (T14n0475 0542b22) | 「夫菩提者，非身能證、非心能證。」 — “Awakening is not realized by the body and is not realized by the mind.” (T14n0476 0565a05) |
| Benefit attained | 「二百天人皆得不起法忍，」 — “Two hundred devas and humans all attained acceptance of the non-arising of dharmas.” (T14n0474 0524a19) | 「二百天子得無生法忍。」 — “Two hundred devas attained acceptance of the non-arising of dharmas.” (T14n0475 0542c08) | 「二百天子得無生法忍。」 — “Two hundred devas attained acceptance of the non-arising of dharmas.” (T14n0476 0565b04) |
Zhi Qian has “what is to come,” “all people,” and “acceptance of the non-arising of dharmas”; Kumārajīva has “future,” “all sentient beings,” and “acceptance of the non-arising of dharmas”; Xuanzang has “future,” “all sentient beings,” and “acceptance of the non-arising of dharmas.” Close parallels are presented recension by recension, and differences are preserved as transmitted.
3. The Place of Awakening and Wondrous Awakening
| Translation | Verbatim Text | Source |
|---|---|---|
| Zhi Qian T474 · Vimalakīrti | 「吾從道場來。」 — “I have come from the place of awakening.” | T14n0474 0524a24 |
| Kumārajīva T475 · Vimalakīrti | 「吾從道場來。」 — “I have come from the place of awakening.” | T14n0475 0542c14 |
| Xuanzang T476 · Stainless Renown | 「從妙菩提來。」 — “I have come from wondrous awakening.” | T14n0476 0565b10 |
The first item in the three recensions is respectively “the mind of non-arising is the place of awakening,” “the upright mind is the place of awakening,” and “pure and upright intention is wondrous awakening.” Kumārajīva’s recension concludes that “all have come from the place of awakening,” while Xuanzang’s says that “all have come from wondrous awakening.” This edition does not replace “wondrous awakening” with “the place of awakening,” nor does it overwrite Xuanzang’s recension with Kumārajīva’s.
4. Delight in the Dharma and Passages Not Found in This Chapter
| Translation | Entrance into Delight in the Dharma | Source |
|---|---|---|
| Zhi Qian T474 | 「有樂法之樂可以自娛，汝等得之不復樂欲樂也。」 — “There is the delight of delighting in the Dharma with which you may gladden yourselves; once you attain it, you will no longer delight in the pleasures of desire.” | T14n0474 0524c09 |
| Kumārajīva T475 | 「有法樂可以自娛，不應復樂五欲樂也。」 — “There is delight in the Dharma with which you may gladden yourselves; you should no longer delight in the pleasures of the five desires.” | T14n0475 0543a28 |
| Xuanzang T476 | 「有大法苑樂可以自娛，不應復樂五欲樂也。」 — “There is delight in the great Dharma garden with which you may gladden yourselves; you should no longer delight in the pleasures of the five desires.” | T14n0476 0566a18 |
| Point Checked | Zhi Qian T474 | Kumārajīva T475 | Xuanzang T476 |
|---|---|---|---|
| Explicit statement that the aggregates are like hostile harm | Not found in this chapter | Has “the five aggregates are like hostile thieves” | Has “the aggregates are like hostile harm” |
| Delight in objects having no dependent abode | Not found in this chapter | Not found in this chapter | Found in this chapter |
| Engagement with parinirvāṇa | Has “delight in the path of nirvāṇa,” not forced into identity with the same sentence | Not found in this chapter | Found in this chapter |
| Skillful means that gathers well | Not found in this chapter | Not found in this chapter | Found in this chapter |
Kumārajīva’s recension transmits its thirty-two forms of delight in the Dharma. Items additional to Xuanzang’s recension remain only in the Xuanzang column. “Not found in this chapter” means only that the wording is not found within the bounds of this chapter in that recension; nothing is imported from another chapter or translation.
5. The Inexhaustible Lamp
| Translation | Verbatim Text | Source |
|---|---|---|
| Zhi Qian T474 | 「譬如一燈燃百千燈，冥者皆明，明終不盡。」 — “It is like one lamp lighting hundreds of thousands of lamps: all dark places become bright, yet the light never comes to an end.” | T14n0474 0524c29 |
| Kumārajīva T475 | 「譬如一燈，燃百千燈，冥者皆明，明終不盡。」 — “It is like one lamp lighting hundreds of thousands of lamps: all dark places become bright, yet the light never comes to an end.” | T14n0475 0543b19 |
| Xuanzang T476 | 「譬如一燈然百千燈，暝者皆明，明終不盡，亦無退減。」 — “It is like one lamp lighting hundreds of thousands of lamps: all dark places become bright, the light never comes to an end, and it does not diminish.” | T14n0476 0566b25 |
All three recensions use the simile of one lamp transmitting its flame to hundreds of thousands of lamps. The differing forms for darkness and lighting, as well as Xuanzang’s additional phrase “and it does not diminish,” are each returned to their own recension.
6. Dharma-Giving and the Two Fields of Merit
| Node | Zhi Qian T474 | Kumārajīva T475 | Xuanzang T476 |
|---|---|---|---|
| General meaning of Dharma-giving | 「其為祠者，無本行故，敬待眾人，是則法祠。」 — “As for this offering, because it has no prior action and respectfully attends to the many, this is an offering of Dharma.” (T14n0474 0525a13) | 「法施會者，無前無後，一時供養一切眾生，是名法施之會。」 — “An assembly of Dharma-giving has neither before nor after; it makes offerings to all sentient beings in a single moment. This is called an assembly of Dharma-giving.” (T14n0475 0543c08) | 「法施祠者，無前、無後，一時供養一切有情，是名圓滿法施祠會。」 — “An offering assembly of Dharma-giving has neither before nor after; it makes offerings to all sentient beings in a single moment. This is called a complete offering assembly of Dharma-giving.” (T14n0476 0566c19) |
| Jeweled necklace divided in two | One part given to a poor person; one part offered to Tathāgata Head-Transformation | One part given to the lowest beggar; one part offered to Tathāgata Hard-to-Overcome | One part given to the most despised, disfigured, poor, and lowly beggar; one part offered to Tathāgata Hard-to-Overcome |
| Two fields | 「施貧亦等無若干念，有大悲意不望其報，」 — “Giving to the poor is likewise equal, without manifold thoughts, with an intention of great compassion and no expectation of reward.” (T14n0474 0525b12) | 「若施主等心施一最下乞人，猶如如來福田之相，無所分別，等于大悲，不求果報，」 — “If a donor gives with an equal mind to the lowest beggar just as one would face the Tathāgata as a field of merit, without discrimination, equal in great compassion, and seeking no reward,” (T14n0475 0544a12) | 「若有施主以平等心施此會中最下乞人，猶如如來福田之想——無所分別，其心平等，大慈大悲——普施一切不求果報，」 — “If a donor gives with an equal mind to the lowest beggar in this assembly just as one would conceive of the Tathāgata as a field of merit—without discrimination, with an equal mind and great loving-kindness and great compassion—giving universally to all and seeking no reward,” (T14n0476 0567b07) |
Zhi Qian’s “Dharma offering,” Kumārajīva’s “assembly of Dharma-giving,” and Xuanzang’s “offering assembly of Dharma-giving” are valid only within their own columns. All three recensions record the jeweled necklace divided in two between a poor person and a Tathāgata, but their personal names, buddha names, and syntax are not blended.
3. Canonical and Treatise Foundations (The Eye)
The eye of this chapter lies first in Kumārajīva’s recension itself. The four groups of questions and answers are not four unrelated stories. Four times, they displace the point on which grasping settles: from an attainable prophecy to non-arising and suchness; from a fixed location to the lifting and placing of every footstep; from delight in the five desires to delight in the Dharma and transmitting the lamp; and from finite material giving to making offerings to all sentient beings in a single moment.
1. A prophecy cannot be settled in the three times. Vimalakīrti questions each in turn: 「若過去生，過去生已滅；」 — “If it is a past life, that past life has already ceased”; 「若未來生，未來生未至；」 — “If it is a future life, that future life has not yet arrived”; 「若現在生，現在生無住。」 — “If it is the present life, the present life does not remain.” (T14n0475 0542b04, 0542b04, 0542b05) He then moves from the correct position of non-arising and the absence of arising or cessation in suchness to all sentient beings, all dharmas, all sages and worthies, and Maitreya being equally suchness. The sūtra does not deny Maitreya’s named status; it leads the devas to relinquish discriminating views of awakening and unfolds in twenty-five statements how awakening cannot be obtained through body or mind.
2. The place of awakening is not apart from what one does. Radiant Adornment asks where Vimalakīrti has come from and is told that he has come from the place of awakening. The upright mind, initiating practice, the profound mind, the six perfections, the four immeasurables, the four means of gathering, dependent origination, the afflictions, sentient beings, all dharmas, subduing Māra, the three realms, and finally knowing all dharmas in a single thought are then all called the place of awakening. The conclusion is, 「當知皆從道場來，住於佛法矣！」 — “Know that all have come from the place of awakening and abide in the Buddha-Dharma!” (T14n0475 0543a06) The place from which one comes is found within every bodhisattva action and every lifting and placing of the foot.
3. Delight in the Dharma can be carried back to Māra’s palace. Once the goddesses have given rise to the mind that seeks the path, Vimalakīrti says, 「有法樂可以自娛，不應復樂五欲樂也。」 — “There is delight in the Dharma with which you may gladden yourselves; you should no longer delight in the pleasures of the five desires.” (T14n0475 0543a28) The thirty-two forms of Dharma-delight do not end with leaving desire behind. They include trusting the Buddha, hearing the Dharma, making offerings to the Saṅgha, the six perfections, the awakening mind, subduing Māra, pure lands, profound Dharma, the three gates of liberation, good and bad spiritual friends, and the immeasurable factors of the path. What the goddesses learn as they return to Māra’s palace is the Inexhaustible Lamp: 「譬如一燈，燃百千燈，冥者皆明，明終不盡。」 — “It is like one lamp lighting hundreds of thousands of lamps: all dark places become bright, yet the light never comes to an end.” (T14n0475 0543b19)
4. Dharma-giving reaches all in a single moment. Excellent Virtue originally established a seven-day assembly of material giving, but Vimalakīrti asks instead about an assembly of Dharma-giving. The sūtra defines it: 「法施會者，無前無後，一時供養一切眾生，是名法施之會。」 — “An assembly of Dharma-giving has neither before nor after; it makes offerings to all sentient beings in a single moment. This is called an assembly of Dharma-giving.” (T14n0475 0543c08) Its thirty-two items proceed through the four immeasurables, the six perfections, and the three gates of liberation to the karma of knowledge, the karma of wisdom, every wholesome karma, and all dharmas assisting the Buddha’s path. The jeweled necklace divided in two then grounds the equal mind in two fields, the lowest beggar and Tathāgata Hard-to-Overcome, without changing equality, great compassion, or seeking no reward according to the rank of the recipient.
4. Explanation of This Chapter
1. Maitreya: From the Life of Prophecy to the Twenty-Five Statements on Awakening
Vimalakīrti first asks whether the prophecy of one more birth depends on the past, future, or present life. After each of the three times proves impossible to establish, he asks what prophecy or attainment could exist in the correct position of non-arising, and then whether the prophecy comes from the arising or cessation of suchness. The four classes, in the sūtra’s order, are all sentient beings, all dharmas, all sages and worthies, and Maitreya. From this he proceeds to all sentient beings being the mark of awakening, and to the buddhas knowing that sentient beings are ultimately quiescent, already bear the mark of nirvāṇa, and do not undergo some further cessation.
| No. | Statement on Awakening | What the Sūtra Clarifies |
|---|---|---|
| 1 | Quiescent cessation | All marks cease |
| 2 | Non-contemplation | All conditions are left behind |
| 3 | Non-activity | There is no recollection |
| 4 | Severance | All views are relinquished |
| 5 | Detachment | All deluded conceptions are left behind |
| 6 | Obstruction | All wishes are barred |
| 7 | Non-entry | There is no craving attachment |
| 8 | Accordance | It accords with suchness |
| 9 | Abiding | It abides in Dharma-nature |
| 10 | Arrival | It arrives at the limit of reality |
| 11 | Nonduality | It leaves behind mind faculty and dharmas as two |
| 12 | Equality | It is equal to space |
| 13 | The unconditioned | It has no arising, abiding, or cessation |
| 14 | Knowing | It understands the thoughts and conduct of sentient beings |
| 15 | Non-convergence | The sense-spheres do not converge |
| 16 | Non-combination | It leaves behind the habituations of the afflictions |
| 17 | Placelessness | It has no form or shape |
| 18 | Provisional naming | Names are empty |
| 19 | Being like a transformation | There is neither taking nor relinquishing |
| 20 | Non-confusion | It is constantly quiescent of itself |
| 21 | Excellent quiescence | Its nature is pure |
| 22 | Non-grasping | It leaves clinging to conditions behind |
| 23 | Non-difference | All dharmas are equal |
| 24 | Incomparability | Nothing can serve as a simile |
| 25 | Subtlety | All dharmas are difficult to know |
When this Dharma is taught, two hundred devas attain acceptance of the non-arising of dharmas, and Maitreya cites this past encounter in declaring himself unequal to the task.
2. Radiant Adornment: Thirty-Two Places of Awakening
| No. | Place of Awakening | What the Sūtra Clarifies | No. | Place of Awakening | What the Sūtra Clarifies |
|---|---|---|---|---|---|
| 1 | Upright mind | Without falsity | 17 | Skillful means | Teaches and transforms sentient beings |
| 2 | Initiating practice | Accomplishes what should be done | 18 | Four means of gathering | Gather in sentient beings |
| 3 | Profound mind | Increases merit | 19 | Learning widely | Practices according to what was heard |
| 4 | Mind of awakening | Without error | 20 | Subduing the mind | Correctly contemplates all dharmas |
| 5 | Giving | Expects no reward | 21 | Thirty-seven factors | Leaves conditioned dharmas behind |
| 6 | Ethical discipline | Brings vows to fulfillment | 22 | Truth | Does not deceive the world |
| 7 | Patience | The mind has no obstruction toward sentient beings | 23 | Dependent origination | The sequence from ignorance through aging and death is inexhaustible |
| 8 | Diligent effort | Neither lax nor retrogressing | 24 | The afflictions | Knows them as they truly are |
| 9 | Meditation | The mind is regulated and pliant | 25 | Sentient beings | Knows there is no self |
| 10 | Wisdom | Directly sees all dharmas | 26 | All dharmas | Knows all dharmas are empty |
| 11 | Loving-kindness | Treats sentient beings equally | 27 | Subduing Māra | Is not shaken |
| 12 | Compassion | Endures weariness and hardship | 28 | Three realms | There is nowhere toward which to proceed |
| 13 | Sympathetic joy | Takes delight in the Dharma | 29 | Lion’s roar | Without fear |
| 14 | Equanimity | Hatred and attachment are severed | 30 | Powers, fearlessnesses, and exclusive qualities | Without any fault |
| 15 | Supernormal powers | Accomplishes the six powers | 31 | Three knowledges | No obstruction remains |
| 16 | Liberation | Can turn away and relinquish | 32 | Knowing all dharmas in a single thought | Accomplishes omniscience |
If a bodhisattva teaches and transforms sentient beings in accord with all the perfections, the sūtra gathers every action and every lifting and placing of the foot back into the place of awakening. When this Dharma is taught, five hundred devas and humans give rise to the mind of unsurpassed perfect awakening.
3. World-Upholder: Māra’s Goddesses, Delight in the Dharma, and the Inexhaustible Lamp
The king Māra Pāpīyān comes with twelve thousand goddesses, assuming the appearance of Śakra. World-Upholder mistakes him for Śakra and urges him to contemplate the impermanence of the five desires and cultivate what is steadfast with respect to body, life, and wealth. Yet Māra offers him the goddesses. Vimalakīrti identifies the visitor as Māra, accepts the goddesses, first causes them to give rise to the awakening mind, and then replaces delight in the five desires with delight in the Dharma.
| No. | Delight in the Dharma | No. | Delight in the Dharma |
|---|---|---|---|
| 1 | Constantly trusting the Buddha | 17 | Making the awakening mind vast |
| 2 | Wishing to hear the Dharma | 18 | Subduing the many Māras |
| 3 | Making offerings to the Saṅgha | 19 | Severing all afflictions |
| 4 | Leaving the five desires behind | 20 | Purifying buddha-lands |
| 5 | Contemplating the five aggregates as hostile thieves | 21 | Accomplishing the marks and excellent characteristics |
| 6 | Contemplating the four elements as venomous snakes | 22 | Cultivating every merit |
| 7 | Contemplating the internal sense-spheres as an empty village | 23 | Adorning the place of awakening |
| 8 | Guarding the mind that seeks the path | 24 | Hearing profound Dharma without fear |
| 9 | Benefiting sentient beings | 25 | The three gates of liberation |
| 10 | Reverently serving teachers | 26 | Not delighting in what is untimely |
| 11 | Extensively practicing giving | 27 | Drawing near to fellow students |
| 12 | Firmly maintaining ethical discipline | 28 | Remaining without anger or obstruction among those whose learning differs |
| 13 | Patience and gentleness | 29 | Watching over bad spiritual friends with care |
| 14 | Diligently gathering roots of goodness | 30 | Drawing near to good spiritual friends |
| 15 | Meditation without distraction | 31 | Joy and purity of mind |
| 16 | Bright wisdom free of defilement | 32 | Cultivating the immeasurable factors of the path |
When Māra wishes to take the goddesses back to his palace, they say that they no longer delight in the five desires because they now have delight in the Dharma. Vimalakīrti relinquishes them and lets them return, then teaches that one lamp can light hundreds of thousands: one bodhisattva guides hundreds of thousands of sentient beings without extinguishing that bodhisattva’s own mind that seeks the path, and every wholesome dharma increases through what is taught. The goddesses then bow at his feet and follow Māra back to his palace.
4. Excellent Virtue: Thirty-Two Forms of Dharma-Giving and the Two Fields of Merit
Excellent Virtue establishes a seven-day great giving assembly at his father’s house, making offerings to śramaṇas, brahmins, followers of other paths, the poor, the lowly, solitary people, and beggars. Vimalakīrti does not deny giving, but asks why he has established only material giving and explains Dharma-giving as having neither before nor after and making offerings to all sentient beings in a single moment.
| No. | Basis from Which It Arises | Dharma That Arises | No. | Basis from Which It Arises | Dharma That Arises |
|---|---|---|---|---|---|
| 1 | Awakening | Loving-kindness | 17 | Body, life, and wealth | Three steadfast things |
| 2 | Rescuing sentient beings | Great compassion | 18 | Six recollections | Dharma of recollection |
| 3 | Upholding the true Dharma | Sympathetic joy | 19 | Six forms of harmonious respect | Upright mind |
| 4 | Gathering wisdom | Equanimity | 20 | Correctly practicing wholesome dharmas | Pure livelihood |
| 5 | Subduing stinginess and craving | Perfection of giving | 21 | Purity and joy of mind | Drawing near to the worthy and noble |
| 6 | Transforming those who violate ethical discipline | Perfection of ethical discipline | 22 | Not hating bad people | Subduing the mind |
| 7 | Dharma of no-self | Perfection of patience | 23 | Dharma of going forth | Profound mind |
| 8 | Leaving behind the marks of body and mind | Perfection of diligent effort | 24 | Practicing according to what was taught | Wide learning |
| 9 | Mark of awakening | Perfection of meditation | 25 | Dharma of non-contention | A secluded place |
| 10 | Omniscience | Perfection of prajñā | 26 | Proceeding toward the Buddha’s wisdom | Seated meditation |
| 11 | Teaching and transforming sentient beings | Emptiness | 27 | Untying the bonds of sentient beings | Stages of cultivation |
| 12 | Not abandoning conditioned dharmas | Signlessness | 28 | Perfecting the marks and purifying buddha-lands | Karma of merit |
| 13 | Manifesting birth | Wishlessness | 29 | Knowing the thoughts of sentient beings and teaching according to their needs | Karma of knowledge |
| 14 | Upholding the true Dharma | Power of skillful means | 30 | Knowing all dharmas as neither taken nor relinquished and entering the gate of the one mark | Karma of wisdom |
| 15 | Liberating sentient beings | Four means of gathering | 31 | Severing afflictions, obstructions, and unwholesome dharmas | Every wholesome karma |
| 16 | Reverently serving everyone | Dharma that removes pride | 32 | Attaining every wisdom and every wholesome dharma | All dharmas assisting the Buddha’s path |
After two hundred brahmins give rise to the awakening mind, Excellent Virtue removes his jeweled necklace and offers it. Vimalakīrti divides it into two parts, giving one to the lowest beggar in the assembly and offering one to Tathāgata Hard-to-Overcome. The assembly sees the Tathāgata and a four-pillared jeweled terrace. Vimalakīrti then teaches giving with an equal mind, great compassion, and no expectation of reward in the two fields. The lowest beggar also sees the supernatural power, hears the teaching, and gives rise to the awakening mind.
5. Divergent Interpretations of the Ancient Masters (Two Mirrors Presented Side by Side)
This section strictly keeps the two commentarial mirrors with their own recensions. T1775 is Sengzhao’s collection of comments by Kumārajīva, Sengzhao, and Daosheng on Kumārajīva’s T475; it uses the names Vimalakīrti, Maitreya, the place of awakening, delight in the Dharma, and Excellent Virtue. Kuiji’s T1782 follows Xuanzang’s T476 and uses the names Stainless Renown, Compassionate One, wondrous awakening, delight in the great Dharma garden, and Sudatta. The two mirrors are placed side by side. The scriptural words of one are not rewritten as those of the other.
1. Prophecy, the Three Times, and Suchness
Kumārajīva, Sengzhao, and Daosheng (following Kumārajīva’s recension). On what prophecy depends, Daosheng says, 「夫受記者，要以四事合成，一一推之皆無也。」 — “A prophecy necessarily requires four things to come together; when each is examined in turn, none is found.” (T38n1775 0361a20) Concerning the three times, Sengzhao says, 「肇曰：別推三世明無生也。」 — “Sengzhao says: Examining the three times separately clarifies non-arising.” (T38n1775 0361b05) Kumārajīva explains the correct position with, 「什曰：實相常定，故名正位。」 — “Kumārajīva says: The true mark is constantly settled; therefore it is called the correct position.” (T38n1775 0361b21) When all are said to be suchness, Daosheng adds, 「生曰：夫如者，無得與不得異也。」 — “Daosheng says: Suchness admits no difference between attainment and non-attainment.” (T38n1775 0362a12) Each statement has its own emphasis and is not combined into a single definition supposedly spoken by the sūtra itself.
Kuiji (following Xuanzang’s recension). Kuiji first explains the components of the word “prophecy”: 「授者，與也。記者，別也識也驗也。」 — “‘Bestow’ means to give. ‘Prophecy’ means differentiation, recognition, and verification.” (T38n1782 1057c10) On the three times he says, 「大乘三世本無實體，依一有法，曾有名過去、當有名未來、現有名現在，三世俱是假所施設。」 — “In the Mahāyāna, the three times originally have no real substance. In dependence on one existent dharma, what once existed is called past, what will exist is called future, and what presently exists is called present. All three times are provisionally established.” (T38n1782 1058a03) On the correct nature of non-arising he further says, 「應理義云：無生之體，即是所證真如正性，真如乃是法正真性。」 — “According to the interpretation that accords with principle, the essence of non-arising is precisely the correct nature of suchness that is realized; suchness is the correct and true nature of dharmas.” (T38n1782 1058b06) This mirror uses the terminology of Compassionate One and the correct nature of suchness from Xuanzang’s recension; it does not rewrite Kumārajīva’s “correct position.”
2. The Place of Awakening and Wondrous Awakening
Kumārajīva and Sengzhao (following Kumārajīva’s recension). Kumārajīva says, 「萬行是道場因，而言道場者，是因中說果也。」 — “The myriad practices are causes of the place of awakening; calling them the place of awakening speaks of the result within the causes.” (T38n1775 0363c06) Sengzhao instead emphasizes that it is absent nowhere: 「從道場來者，以明道無不之、場無不在。」 — “‘Coming from the place of awakening’ clarifies that there is nowhere the path does not reach and nowhere the place is not present.” (T38n1775 0363c13) Explaining the upright mind, Sengzhao further says, 「直心者，謂內心真直、外無虛假，斯乃基萬行之本、坦進道之場也。」 — “The upright mind means that inwardly the mind is true and upright and outwardly it is without falsity. This is the foundation of the myriad practices and the open place for advancing on the path.” (T38n1775 0363c26) Speaking of the result within the cause, the place being everywhere, and the practice of the upright mind all remain visible; none is selected to erase the rest.
Kuiji (following Xuanzang’s recension). Kuiji states explicitly, 「舊言「道場」，意顯因菩提，故以場為因。」 — “The old translation says ‘place of awakening,’ intending to reveal causal awakening; therefore it takes the place as the cause.” (T38n1782 1060c14) He then sets out five meanings of awakening, separately explaining nature, function, cause, companions, and object through suchness, true wisdom, causes of awakening, the myriad practices of merit and wisdom, and conventional and ultimate dharmas. This is a commentary on “wondrous awakening” based on Xuanzang’s recension and remains in its own column beside the Kumārajīva-line notes on the “place of awakening.”
3. Delight in the Dharma and the Inexhaustible Lamp
Sengzhao and Daosheng (following Kumārajīva’s recension). On the goddesses’ first relinquishing heavenly delight, Sengzhao says, 「肇曰：女人之性唯樂是欲，以其初捨天樂，故示以法樂。」 — “Sengzhao says: The nature of women desires only delight; because they first relinquished heavenly delight, they were shown delight in the Dharma.” (T38n1775 0366b14) Daosheng says, 「若無有代，必思舊樂而退矣，故說法樂以易其昔五欲樂也。」 — “If there were nothing to replace it, they would surely think of their former delight and retreat; therefore delight in the Dharma is taught to replace their former pleasures of the five desires.” (T38n1775 0366b20) At the Inexhaustible Lamp, Sengzhao emphasizes practicing oneself and transforming others: 「肇曰：自行化彼則功德彌增、法光不絕，名無盡燈也。」 — “Sengzhao says: As one practices oneself and transforms others, merit increases ever more and the light of Dharma does not cease; this is called the Inexhaustible Lamp.” (T38n1775 0367c05)
Kuiji (following Xuanzang’s recension). Kuiji records thirty-five statements of delight in the Dharma garden in Xuanzang’s recension and says that the old sūtra’s thirty-two lack three: objects having no dependent abode, correct engagement with parinirvāṇa, and skillful means that gathers well. He also points out the syntactic boundary in the old sūtra’s statement concerning delight in accomplishing the marks and excellent characteristics and cultivating every merit. At the lamp simile he says, 「欲令傳法不斷絕故，說無盡燈。」 — “The Inexhaustible Lamp is taught because the transmission of the Dharma is to remain unbroken.” (T38n1782 1065c22) Both mirrors see delight in the Dharma and transmitting the lamp, but their enumerations and emphases are not harmonized.
4. Dharma-Giving and the Two Fields of Merit
Kumārajīva, Sengzhao, and Daosheng (following Kumārajīva’s recension). On the universality of Dharma-giving, Kumārajīva says, 「什曰：財施不能一時周則有前後，若法施之會一時普至。」 — “Kumārajīva says: Material giving cannot reach everywhere in a single moment and therefore has before and after; an assembly of Dharma-giving reaches universally in a single moment.” (T38n1775 0368a29) On the thirty-two items beginning with the four immeasurables, Daosheng says, 「生曰：施是救物之懷，以四等為主，故先明焉。」 — “Daosheng says: Giving is the intention to rescue beings. It takes the four immeasurables as primary, and therefore clarifies them first.” (T38n1775 0368c05) Sengzhao lists the three steadfast things as body, life, and wealth, and lists the six recollections as Buddha, Dharma, Saṅgha, giving, ethical discipline, and devas. At the two fields, Kumārajīva says, 「什曰：施佛以地勝故心濃，施貧以地苦故悲深，是以福田同相、致報一也。」 — “Kumārajīva says: When giving to a buddha, because the field is excellent, the mind is intense; when giving to the poor, because their lot is bitter, compassion is deep. The fields of merit therefore have an identical mark and bring one result.” (T38n1775 0370b26)
Kuiji (following Xuanzang’s recension). Concerning the offering assembly of Dharma-giving, Kuiji says, 「時無前後，顯心平等，行一一因，招大利果。」 — “The time has neither before nor after, revealing equality of mind; practicing each cause brings forth a greatly beneficial result.” (T38n1782 1066b17) He further divides the thirty-two Dharma-giving statements into five groups: the four immeasurables, six perfections, three concentrations, nine miscellaneous practices, and ten sequential practices. The six recollections are Buddha, Dharma, Saṅgha, giving, ethical discipline, and cultivation; the six forms of harmonious respect are body, speech, mind, ethical discipline, giving, and view. On the two fields he says, 「佛田，施心二俱為勝。悲田，施心勝故勝，故施乞人。」 — “In the buddha-field, both the gift and the mind are excellent. In the compassion-field, it is excellent because the donor’s mind is excellent; therefore he gives to the beggar.” (T38n1782 1067c21) This stands beside the Kumārajīva-line account without adjudicating either classification as the sole meaning.
6. Terms and Similes
1. Terms Native to This Chapter
Prophecy. This chapter does not narrate the act of conferring Maitreya’s prophecy; it asks on which life the prophecy can be established. The three times, the correct position of non-arising, the arising and cessation of suchness, and the attainability of awakening are questioned in sequence. The definitions and structural readings of Kumārajīva, Sengzhao, Daosheng, and Kuiji are transmitted separately only in section 5.
The correct position and suchness. Kumārajīva’s recension says that non-arising is the correct position, and that all sentient beings, all dharmas, all sages and worthies, and Maitreya are suchness. The “correct nature of suchness” used in the commentary on Xuanzang’s recension remains only in the Ci’en mirror and does not rewrite Kumārajīva’s sentence.
The place of awakening. Kumārajīva’s recension begins with the upright mind, lists thirty-two items, and finally says that every bodhisattva action and every lifting and placing of the foot comes from the place of awakening. The corresponding term “wondrous awakening” in Xuanzang’s recension is preserved in a separate column.
Delight in the Dharma. Kumārajīva’s recension lists thirty-two forms of bodhisattva delight, including trusting the Buddha, hearing the Dharma, making offerings to the Saṅgha, contemplating the five aggregates, four elements, and internal sense-spheres, the six perfections, pure lands, the three gates of liberation, good and bad spiritual friends, and the immeasurable factors of the path. The thirty-five statements in Xuanzang’s recension are not backfilled into it.
The Inexhaustible Lamp. One lamp lights hundreds of thousands of lamps and its brightness never comes to an end. The sūtra immediately explains the simile through one bodhisattva guiding hundreds of thousands of sentient beings while that bodhisattva’s own mind that seeks the path is not extinguished and every wholesome dharma increases.
Dharma-giving. The sūtra defines an assembly of Dharma-giving as having neither before nor after and making offerings to all sentient beings in a single moment, and then lists thirty-two items. It does not merely rename material possessions as Dharma.
The three steadfast things, six recollections, and six forms of harmonious respect. All three occur in the enumeration of Dharma-giving. The ancient notes differ in their lists, and section 5 preserves each master’s wording. This section does not synthesize them into a single new list.
The karmas of knowledge and wisdom. The sūtra gives rise to the karma of knowledge through knowing the thoughts of sentient beings and teaching the Dharma according to their needs; it gives rise to the karma of wisdom through knowing all dharmas as neither taken nor relinquished and entering the gate of the one mark. The explanations of the Kumārajīva line and Kuiji remain side by side only in the commentarial section.
The beggar and the Tathāgata as two fields. What the sūtra emphasizes is equality of mind, non-discrimination, great compassion, and seeking no reward. The commentators’ classifications of the two fields remain in section 5 and are not rewritten as scriptural words.
2. Personal Names and Translated Terms Kept Separate across the Three Translations
| Identity or Doctrinal Point | Zhi Qian T474 | Kumārajīva T475 | Xuanzang T476 |
|---|---|---|---|
| Principal figure | Vimalakīrti | Vimalakīrti | Stainless Renown |
| First bodhisattva | Maitreya | Maitreya | Compassionate One |
| Second bodhisattva | Radiant Purity | Radiant Adornment | Radiant Adornment |
| Third bodhisattva | Human-Upholder | World-Upholder | World-Upholder |
| Fourth bodhisattva | Excellent Vision | Excellent Virtue | Sudatta |
| Place from which he came | Place of awakening | Place of awakening | Wondrous awakening |
| Delight of the goddesses | Delight in delighting in the Dharma | Delight in the Dharma | Delight in the great Dharma garden |
| Giving assembly | Dharma offering | Assembly of Dharma-giving | Offering assembly of Dharma-giving |
3. Similes Native to This Chapter
The five aggregates are like hostile thieves. Delight in the Dharma first includes contemplating the five aggregates as hostile thieves; the vocabulary remains that of Kumārajīva’s recension.
The four elements are like venomous snakes. This follows the five aggregates and precedes the internal sense-spheres, forming three consecutive contemplations within delight in the Dharma.
The internal sense-spheres are like an empty village. The internal sense-spheres are compared to an empty village. This edition does not rewrite the classifications of aggregates, elements, and sense-spheres from the commentary on Xuanzang’s recension as Kumārajīva’s original words.
One lamp lights hundreds of thousands of lamps. This is a simile fully unfolded within the chapter: all dark places become bright while the original brightness does not end. The sūtra itself correlates it with a bodhisattva guiding sentient beings, the mind that seeks the path not being extinguished, and wholesome dharmas increasing.
7. Citations and Transmission
The three masters of the Kumārajīva line unfold each of the four passages from Kumārajīva’s recension. The Maitreya passage leaves multiple readings of what prophecy depends upon, the non-arising of the three times, the correct position, and all being suchness. Radiant Adornment’s unfolds the cause of the place of awakening, the place being everywhere, and the upright mind as the foundation of the myriad practices. World-Upholder’s moves from replacing delight in the five desires with delight in the Dharma to practicing oneself, transforming others, and the light of Dharma not ceasing. Excellent Virtue’s moves from reaching all in a single moment and beginning with the four immeasurables to the three steadfast things, six recollections, six forms of harmonious respect, and two fields of merit. Kumārajīva, Sengzhao, and Daosheng do not always use the same judgment, and their voices can therefore only be transmitted separately.
The Ci’en line forms another path based on Xuanzang’s recension. Kuiji pairs the four bodhisattvas as four virtues in two pairs. In the Compassionate One passage, he distinguishes the difficulties concerning the conditioned, the unconditioned, and suchness. In Radiant Adornment’s, he reads wondrous awakening through five kinds of awakening. In World-Upholder’s, he preserves thirty-five forms of delight in the Dharma garden and the unbroken transmission of the Dharma. In Sudatta’s, he organizes the thirty-two Dharma-giving statements into five groups and separately treats the six recollections, six forms of harmonious respect, karmas of knowledge and wisdom, and two fields. This path uses the Xuanzang-recension terms Stainless Renown, Compassionate One, wondrous awakening, delight in the Dharma garden, and Sudatta; it does not revise the reader-facing form of Kumārajīva’s recension.
Two visible lines of ancient transmission thus extend from this chapter. The Kumārajīva line grounds the dispelling of attachment, practice, and transforming others in the words of Kumārajīva’s sūtra. The Ci’en line grounds causality, suchness, and the sequence of cultivation in Xuanzang’s sūtra. Both paths stand on their own Chinese recensions. This edition records them without merging them and does not use later regularity to erase the recension-specific differences of the ancient transmission.
8. Textual Positioning
1. Coordinates of the Base Text and Commentaries
- Kumārajīva’s T14n0475: chapter title at 0542a26, chapter body through 0544a17, colophon of the Upper Scroll at 0544a19; next chapter title at 0544a21.
- Zhi Qian’s T14n0474: chapter title at 0523c14; next chapter title at 0525b17.
- Xuanzang’s T14n0476: chapter title at 0564c02; next chapter title at 0567b24.
- Commentary of Kumārajīva, Sengzhao, and Daosheng, T38n1775: this chapter at 0360b28–0370c14; next chapter title at 0370c15. The chapter contains seventy-one comments signed “Kumārajīva says,” one hundred twenty-nine signed “Sengzhao says,” seventy-four signed “Daosheng says,” and one signed “Sengzhao states,” for a total of two hundred seventy-five. Its scriptural wording follows T475.
- Kuiji’s commentary, T38n1782: this chapter at 1057b02–1068a06; next chapter title at 1068a07. It contains one general structural overview and one hundred fifty-eight passages of line-by-line commentary. Its scriptural wording follows T476.
2. Twenty Textual Notes in This Chapter
Witness codes: 【大】 is the Taishō base, 【CB】 the CBETA adopted reading, 【宋】 the Song edition, 【元】 the Yuan edition, 【明】 the Ming edition, 【聖】 the Shōgozō manuscript, and 【磧乙-CB】 CBETA’s correction from the Qisha second edition. Only the adopted reading, variant reading, and witnesses are transmitted; no adjudication is made in this layer.
| Index | Location | Adopted Reading and Witnesses | Variant Reading and Witnesses |
|---|---|---|---|
| 64 | 0542a26 | 所說【大】 — “spoken,” 【Taishō】 | 闕【宋】 — omitted in 【Song】 |
| 65 | 0542b03 | 受記【大】 — “receive a prophecy,” 【Taishō】 | 授記【聖】 — “bestow a prophecy,” 【Shōgozō】 |
| 66 | 0542b17 | 得【大】 — “attain,” 【Taishō】 | 闕【聖】 — omitted in 【Shōgozō】 |
| 67 | 0542b18 | 應【大】 — “should,” 【Taishō】 | 當【宋】【元】【明】【聖】 — “ought to,” 【Song】【Yuan】【Ming】【Shōgozō】 |
| 68 | 0542c18 | 具【大】 — “complete,” 【Taishō】 | 具足【聖】 — “fully complete,” 【Shōgozō】 |
| 69 | 0542c19 | 退【大】 — “retreat,” 【Taishō】 | 怠【宋】【元】【明】【聖】 — “grow lax,” 【Song】【Yuan】【Ming】【Shōgozō】 |
| 70 | 0542c27 | 諦【大】 — “truth,” 【Taishō】 | 四諦【宋】【元】【明】 — “Four Truths,” 【Song】【Yuan】【Ming】 |
| 71 | 0543a01 | 魔【CB】 — “Māra,” 【CBETA】 | 摩【大】 — “mā,” 【Taishō】 |
| 72 | 0543a08 | 天、人【大】 — “devas and humans,” 【Taishō】 | 天子【宋】 — “devas,” 【Song】 |
| 73 | 0543a26 | 今汝【大】 — “now you,” 【Taishō】 | 汝今【聖】 — “you now,” 【Shōgozō】 |
| 74 | 0543b04 | 養【大】 — “support,” 【Taishō】 | 仰【宋】 — “look up to,” 【Song】 |
| 75 | 0543b08 | 嚴【大】 — “adorn,” 【Taishō】 | 莊嚴【宋】【明】【聖】 — “adorn magnificently,” 【Song】【Ming】【Shōgozō】 |
| 76 | 0543b10 | 親【大】 — “draw near,” 【Taishō】 | 闕【聖】 — omitted in 【Shōgozō】 |
| 77 | 0543c01 | 善德【大】 — “Excellent Virtue,” 【Taishō】 | 善得【聖】 — “Excellent Attainment,” 【Shōgozō】 |
| 78 | 0543c02 | 善德【大】 — “Excellent Virtue,” 【Taishō】 | 善得【聖】 — “Excellent Attainment,” 【Shōgozō】 |
| 79 | 0543c08 | 答曰【大】 — “answered,” 【Taishō】 | 闕【宋】【元】【明】 — omitted in 【Song】【Yuan】【Ming】 |
| 80 | 0543c09 | 曰【大】 — “said,” 【Taishō】 | 闕【聖】 — omitted in 【Shōgozō】 |
| 81 | 0543c22 | 憎【大】 — “hate,” 【Taishō】 | 增【宋】【元】【明】 — “increase,” 【Song】【Yuan】【Ming】 |
| 82 | 0544a11 | 作【大】 — “make,” 【Taishō】 | 又作【宋】【元】【明】 — “again make,” 【Song】【Yuan】【Ming】 |
| 83 | 0544a19 | 經【大】 — “sūtra,” 【Taishō】 | 作說經【宋】【元】【明】 — “reads ‘spoken sūtra,’” 【Song】【Yuan】【Ming】 |
The twenty textual notes in this chapter are indexed sixty-four through eighty-three among the notes for the entire sūtra. The three translations, two commentaries, and critical witnesses preserve the distinct appearance of each transmission. This layer only makes them visible: it does not substitute a single regular syntax for their recension-specific forms and does not use one master’s judgment to decide another’s.
The four declarations of being “unequal to the task” do not narrow the chapter into Vimalakīrti defeating four bodhisattvas in debate. Each passage leaves a path for transmission: awakening cannot be attained, yet sentient beings still give rise to the mind; the place of awakening is not confined to a location, yet every lifting and placing of the foot remains practice; delight in the Dharma is not bound by the five desires, and one lamp can light hundreds of thousands; Dharma-giving does not discriminate by the recipient’s rank, but turns equally toward all sentient beings. The two ancient mirrors each retain their own scriptural wording and illuminate its patterns. Readers must still return to the four passages of Kumārajīva’s recension, lest a mirror replace the sūtra.