維摩義記 1.27

1.27

自下第二彰其德廣名聞十方。於中初先舉名。顯德寬廣，故名十方。名稱號等有何差別？通釋是一，隨相別分非無差異。異相如何？顯體為名、標德為稱，名稱外彰號令天下，說之為號。今言名者，通相言耳。由名矣大，十方共聞。「眾人不」下，辨德顯名。於中亦二：自利、利他。先明利他；「悉已淨」下，明其自利。前利他中，初明教正；「降伏魔」下，明其摧邪。前教正中，「眾人不請友而安」者，為化始也。不待物請，強為非友，化令住正，名友安之。解有兩義：一、所化眾生無機感聖，名為不請；菩薩彊化，為作因緣，名友安之。二、所化眾生雖有道機，無其樂欲不知求聖，名為不請；菩薩隨機而為彊化，名友安之。「紹隆三寶使不斷絕」，為化終也。其義云何？如《華嚴經．明法品》說。彼有三番：其一番能令眾生發菩提心，是故能令佛寶不斷；開示演說十二部經深妙法藏，是故能令法寶不斷；受持一切威儀行法，是故能令僧寶不斷。第二番中讚歎大願，是故能令佛寶不斷；分別顯示十二緣起甚深之義，是故能令法寶不斷；修六和敬，是故能令僧寶不斷。第三番中下佛種子於眾生田生正覺牙，是故能令佛寶不斷；護持正法不惜身命，是故能令法寶不斷；善御大眾心無憂悔，是故能令僧寶不斷。此之三番亦有階降，初下、次中、第三最上。先就佛寶以顯不同，第一番中令生發心，標果令求，此為初始。第二番中讚大願者，讚起行願，令人修行，此以為中。第三中下佛種子於生田者化人成行，此為最上。化人成行，堪為佛因，名下佛種於生田矣。

From here below, the second [part] reveals that their virtue is vast and their renown is heard in the ten directions. Therein, first, it raises their renown. Because it displays that their virtue is broad and vast, it is named "ten directions." What is the distinction among "name" (míng), "praise" (chēng), and "title" (hào)? In general explanation they are one, yet according to distinctive characteristics they are not without difference. What are their different characteristics? Manifesting the essence is "name"; marking virtue is "praise"; when name and praise are outwardly proclaimed and issue commands to all under heaven, it is called a "title." Now in speaking of "name," it is stated in a general sense. Because their renown is indeed great, it is heard together throughout the ten directions. From "unbidden by the multitudes" downward, it distinguishes their virtue and reveals their renown. Therein are also two: benefiting oneself and benefiting others. First, it clarifies benefiting others; from "having already purified all" downward, it clarifies their benefiting oneself. Within the former benefiting others, first it clarifies teaching the correct [Dharma]; from "subduing the māras" downward, it clarifies crushing heterodoxy. Within the former teaching the correct [Dharma], "befriending and pacifying them unbidden by the multitudes" is the beginning of converting [beings]. Not waiting for beings to invite them, they press forward to be their friends, transforming them to abide in correctness, which is called "befriending and pacifying them." There are two interpretations: First, the sentient beings to be converted have no capacity to move the sages, which is called "unbidden"; the bodhisattvas vigorously convert them, acting as their causes and conditions, which is called "befriending and pacifying them." Second, although the sentient beings to be converted have the capacity for the Path, they lack the desire and do not know to seek the sages, which is called "unbidden"; the bodhisattvas vigorously convert them in accord with their capacities, which is called "befriending and pacifying them." "Sustaining and exalting the Three Jewels so that they are never cut off" is the culmination of converting [beings]. What does this mean? It is as explained in the "Chapter on Illuminating the Dharma" of the Avataṃsaka Sūtra. There are three rounds therein: in the first round, being able to cause sentient beings to produce the bodhicitta, therefore one can keep the Buddha Jewel from being cut off; opening, demonstrating, and expounding the profound and wondrous Dharma-treasury of the twelve divisions of scriptures, therefore one can keep the Dharma Jewel from being cut off; receiving and upholding all rules of decorum and conduct, therefore one can keep the Saṅgha Jewel from being cut off. In the second round, praising the great vows, therefore one can keep the Buddha Jewel from being cut off; discriminating and revealing the extremely profound meaning of the twelve links of dependent origination, therefore one can keep the Dharma Jewel from being cut off; cultivating the six concords, therefore one can keep the Saṅgha Jewel from being cut off. In the third round, planting the seed of Buddhahood in the field of sentient beings so that the sprout of correct awakening is born, therefore one can keep the Buddha Jewel from being cut off; protecting and upholding the correct Dharma without begrudging bodily life, therefore one can keep the Dharma Jewel from being cut off; skillfully directing the great assembly with a mind free of sorrow and regret, therefore one can keep the Saṅgha Jewel from being cut off. These three rounds also have a gradation: the first is lower, the next is middling, and the third is supreme. First, regarding the Buddha Jewel to reveal their difference: in the first round, causing them to generate the resolve [for bodhi] marks the fruit to cause them to seek it; this is the beginning. In the second round, praising the great vows praises the vows that initiate practice to cause people to cultivate practice; this is considered the middle. In the third, planting the seed of Buddhahood in the field of beings transforms people to consummate practice; this is the supreme. Transforming people to consummate practice makes them capable of being the cause of Buddhahood, which is called planting the seed of Buddhahood in the field of beings.