In the eighth year of the Hongshi reign of Yao Qin, Kumarajiva translated the Mahayana classic "Vimalakīrti Sutra" at Chang'an Temple, and at the same time explained and annotated it himself. There were thousands of listeners, and his disciple Seng Zhao also participated. "I was

1 The completed book "Annotations on the Vimalakīrti Sutra"

The statue of Kumarajiva in front of the Kizil Grottoes in Xinjiang

In the eighth year of the Hongshi period of Yao Qin Dynasty (406), Kumarajiva translated the Mahayana classic "Vimalakīrti Sutra" at Chang'an Temple, and at the same time explained and annotated it himself. Chapters, no deletions, elegance and elegance, could it be mysterious?" (Huijiao's "Biography of Kumarajiva"), there were thousands of listeners, and his disciple Seng Zhao also participated. Once Seng Zhao's annotations came out, they were very popular. Volume 7 of "The Biography of Eminent Monks" records: "In the beginning, Seng Zhao started to annotate "Vimalakirti" in Guanzhong, and Shi Xian was interested in it." Of course, at this time, "Annotations on Vimalakirti Sutra" was still Seng Zhao's personal "patent" and had not yet been incorporated with other people's annotations.

"Zhao Lun Compilation" (Selected Chinese Buddhist Classics)

It turns out that Kumarajiva was invited to the Qin Dynasty in the third year of Hongshi (401). Yao Xing Chang'an , monks from far and near rushed to the sea like thousands of rivers to return to the sea. Whether it is a coincidence or some other reason, these four people have all written commentaries on the Vimalakīrti Sutra. "Biography of the Eminent Monk·Daorong Biography": "The works of "Lotus", "Dapin", "Golden Light", "Vimalakirti" and other philosophical texts have been handed down to the world." "Biography of Monk Rui": "He has also written the prefaces of "Lotus", "Lotus", "Vimalakirti", "Siyi", "King of Freedom" and "Zen Sutra", etc., all of which have been handed down to the world. "What's more interesting is Daosheng. "The Biography of Daosheng" says: "In the beginning, Seng Zhao started to annotate "Vimalakirti", and Shi Xian was interested in it. Later, he discovered more profound meanings, revealed new and different meanings, and made them valuable to the world." It seems that Daosheng started to annotate the sutras after being "stimulated" by Seng Zhao. And because of his Buddhist profound literacy and deep understanding of the meaning of nirvana, he was able to find new ways and make new annotations, which also won widespread praise.

Dunhuang version of the "Commentary on the Vimalakirti Sutra" P.4684

According to the existing data, the annotations by Luo Shi and others were initially circulated in separate volumes and were unrelated to each other. Later, a joint annotation by Luo Shi and Seng Zhao appeared, and later the opinions of Tao Sheng and Dao Rong were added (not For some reason, it may be that the later generations of Daorong and Sengrui were not as influential as the first three. Only one annotation by Daorong was included, and no annotations by Sengrui were included.); the number of volumes gradually increased from the original eight volumes to ten volumes, but they were still signed "Sengzhao". This is the "Commentary on the Vimalakirti Sutra" that has been passed down to this day (the "Commentary on the Vimalakirti Sutra" mentioned below refers to this).

"Commentary on the Vimalakirti Sutra" (Selected Chinese Buddhist Classics), [Later Qin Dynasty] Seng Zhao Shu Wang Rutong's proofreading

2 "Commentary on the Vimalakirti Sutra" "Correction" and "Supplement"

"Commentary on the Vimalakirti Sutra" can be divided into a broad version and a shortened version due to the number of annotations. The shortened version is abbreviated from the broad version. Affected by historical factors, the broad version was popular in Japan; the abbreviated version was popular in China. All the texts included in the Tripitaka, such as the Yongle Northern Canon, the Jingshan Canon, and the Qing Canon, all belong to this system, and those published by the Jinling Sutra Engraving Office in the late Qing Dynasty are no exception.

In order to let readers understand the differences between the Guangdong version and the Abbreviated version, the "correction" of the "Commentary and Supplementation of the Vimalakirti Sutra" (hereinafter referred to as the "Correction and Supplement") published this time breaks the general collation principle, and deliberately corrects the text that "is in the original version and is not in other versions". The collation notes were published. On the basis of confirming that the Guang version, that is, the Taisho Canon, was used as the base, the above four abridged editions were compared successively, and the omissions of the abbreviated editions were pointed out one by one. There were more than 1,100 corrections, so as to show the effect of "one book in hand, Guangzhou and abbreviated editions".

Dunhuang version of "The Jingming Sutra Jie Guanzhong Shu" P.2222 D

Speaking of "supplement", we have to mention Tang Daoye's "The Jingming Sutra Jie Guanzhong Shu" (hereinafter referred to as "Guanzhong Shu"). It is generally believed that it is a deletion and addition based on the "Commentary on the Vimalakirti Sutra", retaining a small number of annotations by Luo Shi, Seng Zhao and Daosheng, and adding Tiantai Zhanran's Shu and Daoye's own explanation.It is worth noting that the "Guanzhong Shu" contains dozens of Seng Rui's annotations that were not included in the "Commentary on the Vimalakīrti Sutra". For example, after the sentence " Vimalakīrti's Sutra " "One is "Inconceivable Liberation"" at the beginning of the sutra, the "Commentary on the Vimalakīrti Sutra" lists three annotations of Luo Shi:

Luo Shi: also known as " Samadhi ", also known as "Shen Zu", or it can be shortened and modified, or the size is compatible and can be changed at will. Being at ease with the Dharma, there is no hindrance to liberation, hence the name "liberation". Those who can do it can do it, but things don't know why, so they are called "unthinkable". It is also said that the Dharmakaya master responds immediately to his thoughts, but he can't do it without entering meditation. The mind feels at ease and is not bound by what is impossible, so it is called "liberation".

Seng Zhao: It is far away and deep, cannot be measured by two vehicles, and is "unbelievable". Even if there is no hindrance, the dust cannot be restrained, and it is "liberated". This sutra begins in the Pure Land and ends in the "Dharma Offering". Although what is explained in it is different, it does not think of liberation as one, so it is always named.

Daosheng: ... There are two types of "inconceivable" things: one is emptiness, which cannot be imagined by delusion; the other is miraculous, which cannot be measured by simple knowledge. If the body is empty and rational, it will be freed from the confusion of thinking; once the confusion is freed, what will happen will be unpredictable.

It can be seen that both Seng Zhao and Daosheng inherited Luo Shi's thoughts, but there are differences: Seng Zhao explained the scriptures in a language with the color of Lao and Zhuang, while Daosheng came up with the concepts of "rational emptiness" and "magic". Let's look at Seng Rui's note recorded in "Guanzhong Shu":

Bodhisattva has no intention and responds to things with explanations. All sentient beings see his teachings but cannot fathom the reason, hence the name "inconceivable". Although it is said without intention, it is not separated from existence; although it is said without intention, it is not separated from emptiness. Empty, something that cannot be tired, so it is called "liberation".

has been implemented to separate the two sides of "emptiness and existence", which is different from Seng Zhao and Taosheng. It is this aspect of content that the "School Supplement" "supplements", comprehensively displaying the five annotations.

In addition to incorporating all of Seng Rui's annotations, the "Correction" also adopts Daoye's "Guanzhong Commentary on the Pure Name Sutra", Zhiyi "Vimalakirti Sutra Xuan Shu", Jizang's "Jingming Xuan Lun", "Vimalakia Sutra Meanings", Zhan Ran's "Vimalakirti Sutra Brief Commentary" and other relevant content as supplements to the annotations based on the situation of the scriptures, in order to help readers understand the scriptures and annotations.

The famous annotated version of the "Vimalakīrti Sutra" in the history of Buddhism

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"Annotated and Supplementary Notes on the Vimalakīrti Sutra" (Selected Chinese Buddhist Classics)

[Later Qin Dynasty] Seng Zhao narrated and edited by Wang Rutong

Traditional vertical layout

978-7-101-15934-9

80.00 yuan

content introduction

"Commentary on the Vimalakīrti Sutra", ten volumes, collects the commentaries on the "Vimalakirti Sutra" by Kumarajiva and his disciples Seng Zhao, Daosheng, Daorong, etc. It is the beginning of China's annotation of the "Vimalakīrti Sutra". It is also a classic document on Buddhist doctrine and has a profound influence. Luo Shi's interpretation of the scriptures mostly adopts original explanations from India; Seng Zhao and others' annotations mostly base their arguments on Chinese local thinking and integrate the thoughts of Lao and Zhuang. This annotation integrates Chinese and foreign concepts, is unique, of great significance and has far-reaching influence.

This compilation is based on the "Taisho Zang" edition, the "Yongle Hokutang" edition, the "Jingshan Tibetan" edition, the "Qing Tibetan" edition, and the Jinling Sutra Engraving Office edition in the 13th year of Guangxu's reign in the Qing Dynasty (1887). In addition, the Dunhuang editions of Tang Daoye's Jie Guanzhong Shu and Jie Guan Zhong Shu, Jing Ming Jing Guan Zhong Shi and so on have quoted Luo Shi's annotations, many of which are not included in the Commentary on the Vimalakirti Sutra. This book also selects some of them to supplement the annotations.

About the author

Seng Zhao (384-414), a native of Xi'an, Shaanxi, with a common surname of Zhang, was a disciple of Kumarajiva and was known as "the first to understand the void". His works "Theory on the Intransigence of Things", "Theory on the Non-vacuum" and "Theory on Prajna Ignorance" "integrate Chinese and Indian principles and have profound insights into the issues of body and use" and "are the most valuable works of Chinese philosophical texts" ( Tang Yongtong ).

Wang Rutong is a director of the Buddhist Association of China and a member of the Lay Affairs Committee of the Buddhist Association of China. He studies Buddhism intensively and has published "Interpretations of the Vimalakīrti Sutra", "Lectures on the Middle Way", and "Bhikshuni Biography and Commentary", etc.

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(coordinator: Yibei; editor: Siqi)