維摩義記 1.30

1.30

自下第三彰德殊勝故名高遠。於中先舉名稱高遠，顯德殊勝。名聞上徹，名為高遠。高遠如何？「踰於須彌」。踰謂過世。須彌胡語，此名妙高山，亦名安明山。舉高三百三十六萬里，縱廣亦然，四寶所成，六萬諸山而為眷屬。「深信堅」下辨德顯名。於中有三：一、明其信；二、「深入緣起」下，彰其解；三、「無有量」下，顯其行。此三分中皆利自他。就初分中，「深信堅固猶若金剛」是其自利。決定名信。信門不同，或說為二，如《地經》說信菩薩行及諸佛法。或分為三，信佛法僧。或說四種，信佛法僧及以信戒，如《成實論》說。或說八種，如《地持》說信佛法僧即以為三，信佛菩薩神通之力通前為四；信種種因果是其世諦、信真實義是其真諦，通前為六；得義為七；得方便八，無上菩提名為得義。一切菩薩所修學道，名得方便，隨別細分亦可無量。慇厚曰深，難壞稱堅，此是法說；猶如金剛，喻以顯之。下明利他。「法寶普照而雨甘露」明真能益。法寶普照，慧法教人。聞思修等三慧之法，名之為法。此法可珍，又能照曜，故說為寶。隨機等示，故名為普。開曉物心，除其闇障，說之為照。「而雨甘露」，功德教人。世間甘露能除燋渴，功德善法能潤行人，故名甘露。授之稱雨，此明能益。「於眾言音微妙第一」，彰其能說。說前法時，能宣吐也，謂於世俗言音之中最為第一。第二解中「深入緣起斷邪見等」，是自利行。入深緣起，明其攝治。觀窮曰深，解順名入。言緣起者，謂十二緣，經名因緣，亦稱緣起，亦曰緣集。藉因託緣諸法得生，故名因緣。法藉緣起，故曰緣起。法從緣集，故稱緣集。名字是何？謂從無明乃至老死。云何深入因緣之法？唯真不生、單妄不成，真妄和合方得集起。於中開合廣略不定。或分為二，唯真與妄。據妄統攝，十二因緣皆妄心起，名之為妄；據真統收，皆真心起，說以為真。或分為三：一事緣起，十二因緣皆從六種事識所為。二妄緣起，據妄統收，十二因緣皆是七識妄相心作，如夢所見。故經說言「三界虛妄皆一心作」，妄心作矣。三真緣起，據真統攝，十二因緣皆真心作，如波水作，此如《地經》六地中說。故彼經言「十二因緣皆一心作」，謂阿梨耶真心作矣。細分有六，於前事識因緣之中義別有二：一事相因緣，三世流轉非我我所，如《毘曇》說。二虛假因緣，十二因緣皆是名用虛假之有，無有自性，如《成實》說。於前妄識因緣之中義別亦二：一妄相因緣，十二因緣皆是虛幻妄相之有，如化如炎，無相為相、相即無相，不但無性，相亦叵得。二妄想因緣，十二因緣皆妄心起，心外無法如夢所覩，但是心見，心外無法。於前真識因緣之中義別亦二：一真用因緣，如來藏性不染而染起十二緣，故經說言，如來藏性是其一切善不善因，能遍興造一切趣生，猶如伎兒變現眾趣。又經亦言，即此法界輪轉五道名曰眾生。此等皆是真用因緣。真體因緣，如來藏性是因緣體，名因緣。而此因緣相，良以真實如來藏性是緣體故。經中宣說，十二因緣以為佛性，見十二因緣名為見佛見法見僧。因緣如是，此諸菩薩皆能窮達，故曰深入。此明攝治，下明離障。「斷諸邪見」，正使永亡。五見非一，說以為諸。法外推求，名為邪見。見實除捨，目之為斷。「有無二邊無復餘習」，殘氣亦盡，由證因緣非有無性，故使有無二邊之見永無餘習。下明利他。「演法無畏猶師子吼」，自心不怯。「其所講說為如雷震」，說能益物。又演無畏，說能摧邪；講如雷震，語能生善。前中初言演法無畏，法說利他。依《大智論》，菩薩別有四種無畏：一總持無畏，於法廣知不畏屈短。二知根無畏，明了諸根隨而授化不懼違失。三斷疑無畏，隨問能決不懼不堪。四益難無畏，隨難能通不懼屈滯。「如師子吼」，喻以顯之。後中講說利他，如雷喻顯。天雷一動卉蓻生牙，法音一闡道根普長，故取為喻。第三行中，初「無有量已過量」者，明其自行。行德深廣無有分限，故曰無量；非是世人算數能及，故曰過量。又非世人算數能及，名為無量；超出世人算數之限，故曰過量。「集眾法」下，明其利他。「集眾法寶如海導師」，攝他方便。法如珍寶，門別非一，名眾法寶。導人趣求，名集法寶。如海導師，喻以顯之。海中導師，導人採寶；菩薩如是，導人求法，故取為喻。「了達」已下，化德成就。先知法藥，後知眾生。知法藥中，「了達諸法」，知世諦也。了達深義，知真諦也。知眾生中，言「知眾生往來所趣」，知過未也。知過去因，名為知往。知未來果，名來所趣。「及心所行」，知現在也。其知現在心行善惡而教化之。上歎自分，下歎勝進。於中先明修法身行；「無量功德皆成就」下修淨土行。此二之中，各利自他。修法身中先明自利，「關閉」已下明其利他。前自利中，「近無等等」明修至果。佛比餘生名為無等，佛佛道齊故復言等。剋證不遙故名為近。佛自在慧辨出無等，佛智無礙故曰自在。「十力無畏十八不共」，顯自在慧。言十力者，一處非處力、二者業力、三者定力、四者根力、五者欲力、六者性力、七者至處道力、八宿命力、九天眼力、十漏盡力。義如別章，此應具論。四無畏者，一一切智無畏、二漏盡無畏、三能說彰道、四能說盡苦道，備如後釋。所言十八不共法者，《毘曇》宣說，十力、四無所畏、大悲、三念處，以為十八。依《大品經》，別有名字。三業無失、無異想、無不定心、無不知已捨，是其初六。欲無減、精進無減、念無減、智慧無減、解脫無減、解脫知見無減，是其中六。三業隨慧行，了達三世，是其後六，亦如後釋。下利他中，「關閉一切諸惡趣門」，自無惡因。三塗修羅是其惡趣，諸業煩惱通人趣入，名惡趣門。聖道遮防，稱曰關閉。而生五道以現其身，隨物現受。三塗人天是其五道，若分修羅，道別有六。初入名生，終出稱現。「為大醫」下，隨生攝益。為大醫王療治眾病，總明化益。能治曰醫，自在名王。醫王中勝，故名為大。下別顯之。「應病與藥」，量宜授法，貪教不淨、瞋教慈心，如是等也。「令得服」等，勸物修習。令得服者，教起聞思攝受法也。令得行者，教使依法起修行也。下淨土中，先明自利。「無量功德皆成就」者，淨土因成，如下文說。「無量佛土皆嚴淨」者，淨土果就。自報離染，名之為淨。又用自在亦名為淨。淨滿法界，故曰無量。下明利他。「其見聞者無不蒙益」，親近益也，見形聞名皆得益也。「諸有所作亦不唐捐」，順行益也。唐謂虛，捐謂棄。無有順行，虛然唐去，世名不唐捐。上來別歎。「如是一切德具足」，總以結歎。言皆具者，解有兩義：一就人以論，所列菩薩齊具前德，故云皆具。二就德而辨，於前德中無不備之，故云皆具。

From here below, the third section manifests the supremacy of their virtues, hence titled 'Exalted and Far-Reaching'. Within this, it first brings up how their renown is exalted and far-reaching, revealing the supremacy of their virtues. When fame and renown reach up on high, it is called 'exalted and far-reaching'. How is it exalted and far-reaching? It 'surpasses Mount Sumeru'. 'Surpassing' means exceeding the worldly. 'Sumeru' is barbarian speech; here it is translated as 'Wondrous High Mountain', and also called 'Mount Anming'. In height it measures 3,360,000 li, and its length and breadth are likewise; formed of the four jewels, sixty thousand mountains serve as its retinue. From 'profound faith is firm' below, it analyzes virtues to manifest their renown. Within this there are three parts: first, explaining their faith; second, from 'deeply entering dependent origination' below, manifesting their understanding; third, from 'immeasurable' below, revealing their practice. Within these three parts, both benefit for oneself and benefit for others are present. In the first part, 'profound faith is firm and solid like a diamond' constitutes benefit for oneself. Certainty is termed faith. The approaches to faith differ: some say there are two, as the *Daśabhūmika Sūtra* speaks of faith in the bodhisattva practice and in the dharmas of all buddhas. Some divide it into three: faith in the Buddha, Dharma, and Saṅgha. Some speak of four kinds: faith in the Buddha, Dharma, and Saṅgha, as well as faith in the precepts, as spoken in the *Tattvasiddhi-śāstra*. Some speak of eight kinds: as the *Bodhisattvabhūmi* states, faith in the Buddha, Dharma, and Saṅgha makes three; faith in the power of spiritual penetrations of the buddhas and bodhisattvas makes four together with the former; faith in various causes and effects is conventional truth, and faith in the real meaning is ultimate truth, making six together with the former; the meaning of attainment makes seven; and the means of attainment makes eight—unexcelled bodhi is called the meaning of attainment, and the path practiced and learned by all bodhisattvas is called the means of attainment; according to detailed distinctions, they can also be immeasurable. Earnest and thick is called 'profound'; hard to destroy is termed 'firm'; this is the direct doctrinal exposition. 'Like a diamond' uses a metaphor to manifest it. Below, it explains benefiting others. 'The dharma-jewel shines universally, raining down nectar' clarifies the genuine ability to benefit. 'The dharma-jewel shines universally': teaching people with the dharma of wisdom. The dharmas of the three wisdoms of hearing, contemplation, and cultivation are called the Dharma. Because this Dharma is precious and can also illuminate, it is spoken of as a jewel. Showing it equally according to capacities is called 'universal'. Opening and illuminating the minds of beings and removing their dark hindrances is spoken of as 'shining'. 'Raining down nectar': teaching people with meritorious qualities. Worldly nectar can eliminate scorching thirst; the good dharmas of meritorious qualities can moisten practitioners, hence they are called nectar. Bestowing it is termed 'raining down'; this clarifies the capacity to benefit. 'In assemblies, their spoken voices are wondrous and foremost' manifests their ability to expound. When preaching the aforementioned Dharma, they are able to proclaim and utter it; that is, among worldly speech and sounds, it is the most supreme. In the second [part], regarding understanding, 'deeply entering dependent origination and severing evil views, etc.' is practice for one's own benefit. Entering deep dependent origination clarifies the counteractive remedy grasped. When contemplation reaches the utmost, it is called 'deep'; when understanding accords [with reality], it is called 'entering'. As for 'dependent origination', it refers to the twelve links; the sūtras call it causes and conditions (hetu-pratyaya), also term it dependent origination (pratītyasamutpāda), and also call it causal collection. Because all dharmas are produced relying on causes and conditions, it is called causes and conditions. Because dharmas arise relying on conditions, it is called dependent origination. Because dharmas gather from conditions, it is called causal collection. What are their names? They refer to [the sequence] from ignorance up to old age and death. How does one deeply enter the dharma of causes and conditions? The real alone does not give rise [to them], and the false alone does not form [them]; only when the real and the false unite can there be gathering and arising. Within this, opening and combining, expansion and brevity are variable. Some divide it into two: solely the real and the false. Concurring with the false to subsume everything, the twelve links of dependent origination all arise from the deluded mind, and are called the false; concurring with the real to gather everything, they all arise from the true mind, and are said to be the real. Some divide it into three: first, phenomenal dependent origination: the twelve links of dependent origination are all produced from the six kinds of phenomenal consciousness. Second, deluded dependent origination: concurring with the false to gather everything, the twelve links of dependent origination are all made by the deluded conceptualizing mind of the seven consciousnesses, like what is seen in a dream. Hence the sūtra says: 'The three realms are deceptive and false; they are all made by the one mind'—made by the deluded mind. Third, true dependent origination: concurring with the real to subsume everything, the twelve links of dependent origination are all made by the true mind, like waves made of water; this is as spoken in the sixth bhūmi of the *Daśabhūmika Sūtra*. Therefore that sūtra states: 'The twelve links of dependent origination are all made by the one mind,' meaning made by the true mind of the ālaya. In a detailed division there are six. Within the aforementioned dependent origination of phenomenal consciousness, there are two distinct meanings: first, dependent origination of phenomenal characteristics: transmigration across the three times is without self or what belongs to self, as the *Abhidharma* states. Second, nominal and conventional dependent origination: the twelve links of dependent origination are all conventional existence of names and functions, lacking self-nature, as the *Tattvasiddhi-śāstra* states. Within the aforementioned dependent origination of deluded consciousness, there are also two distinct meanings: first, dependent origination of deluded characteristics: the twelve links of dependent origination are all existence of deceptive, illusory, and deluded characteristics, like transformations or mirages; signlessness is their characteristic, and characteristics are themselves signless; not only is there no self-nature, but characteristics also cannot be apprehended. Second, dependent origination of deluded thoughts: the twelve links of dependent origination all arise from the deluded mind; outside the mind there are no dharmas, just like what is seen in a dream; it is merely mental vision, and outside the mind there are no dharmas. Within the aforementioned dependent origination of true consciousness, there are also two distinct meanings: first, dependent origination of true function: the nature of the tathāgatagarbha is undefiled yet defiled, giving rise to the twelve links; hence the sūtra states that the nature of the tathāgatagarbha is the cause of all good and bad, capable of universally producing and creating all destinies and births, like an actor magically manifesting various destinies. Moreover, the sūtra also states that this very dharmadhātu, transmigrating through the five paths, is named 'sentient beings'. All these are dependent origination of true function. [Second,] dependent origination of true essence: the nature of the tathāgatagarbha is the essence of causes and conditions, termed causes and conditions. And as for the characteristics of these causes and conditions, it is truly because the real nature of the tathāgatagarbha is the essence of conditions. The sūtras proclaim that the twelve links of dependent origination are the Buddha-nature, and seeing the twelve links of dependent origination is called seeing the Buddha, seeing the Dharma, and seeing the Saṅgha. Causes and conditions being such, these bodhisattvas are all able to fathom and penetrate them thoroughly, hence it is said that they 'deeply enter'. This clarifies the counteractive remedy grasped; below clarifies departing from hindrances. 'Severing all evil views': the fundamental afflictions (kleśa-anuśaya) are eternally extinguished. The five views are not just one, hence spoken of as 'all'. Searching outside of the Dharma is called 'evil views'. Seeing reality and abandoning them is termed 'severing'. 'Having no remaining habits regarding the two extremes of existence and non-existence': the residual latent tendencies are also exhausted; because of realizing that dependent origination has neither the nature of existence nor non-existence, they cause the views of the two extremes of existence and non-existence to be forever free of remaining habits. Below clarifies benefiting others. 'Expounding the Dharma without fear like a lion's roar': their own mind is not timid. 'Their discourses are like thunderclaps': their preaching can benefit beings. Furthermore, expounding without fear means their speech can crush the heterodox; their discourses being like thunderclaps means their words can generate goodness. In the former, it first says 'expounding the Dharma without fear', which is the doctrinal explanation of benefiting others. Relying on the *Mahāprajñāpāramitōpadeśa*, bodhisattvas specifically have four kinds of fearlessness: first, the fearlessness of dhāraṇī: having extensive knowledge of dharmas, they do not fear faltering or falling short. Second, the fearlessness of knowing faculties: clearly understanding all faculties, they bestow teachings accordingly without fearing deviation or failure. Third, the fearlessness of severing doubts: able to resolve whatever questions are asked, they do not fear incapacity. Fourth, the fearlessness of resolving difficulties: able to penetrate any difficulty, they do not fear getting stuck. 'Like a lion's roar' uses a metaphor to manifest this. In the latter, the discourse benefiting others is revealed through the metaphor of thunder. When celestial thunder sounds once, plants and vegetation sprout; when the Dharma sound is proclaimed once, roots of the path everywhere grow; hence it is taken as a metaphor. In the third [part], on practice, first, 'immeasurable and having already surpassed measure' clarifies their own practice. The virtues of their practice are profound and vast without limit, hence called 'immeasurable'; they are not something that worldly reckoning and calculation can reach, hence called 'surpassing measure'. Furthermore, that which is beyond worldly reckoning and calculation is called 'immeasurable'; transcending the limits of worldly reckoning and calculation is called 'surpassing measure'. From 'gathering the jewels of the various dharmas' below, it clarifies their benefiting of others. 'Gathering the jewels of the various dharmas like a sea-captain': the expedient means of gathering others. Dharmas are like precious jewels; their approaches are not one, hence called 'jewels of the various dharmas'. Guiding people to seek them is called 'gathering the dharma-jewels'. 'Like a sea-captain' uses a metaphor to manifest this. A captain on the sea guides people to gather jewels; the bodhisattvas are like this, guiding people to seek the Dharma, hence it is taken as a metaphor. From 'thoroughly comprehending' below, the virtue of converting [others] is perfected. First they know the dharma-medicine, and afterwards they know sentient beings. In knowing the dharma-medicine, 'thoroughly comprehending all dharmas' is knowing conventional truth. Thoroughly comprehending the profound meaning is knowing ultimate truth. In knowing sentient beings, the statement 'knowing the comings, goings, and destinies of sentient beings' means knowing the past and future. Knowing past causes is called knowing the 'comings' (past); knowing future fruits is called 'the destinies to which they go'. 'As well as the movements of their minds' means knowing the present. Knowing the good and evil movements of their present minds, they convert and transform them. Above praises their basic capacity; below praises their superior progress. Within this, it first clarifies the practice of cultivating the dharmakāya; from 'immeasurable merits are all accomplished' below, it clarifies the practice of cultivating the pure land. Within these two, each has benefit for oneself and benefit for others. In cultivating the dharmakāya, it first clarifies self-benefit; from 'closing off' below, it clarifies benefiting others. In the former self-benefit, 'nearing the unequalled' clarifies cultivating to reach the fruit. Compared to other living beings, a buddha is called 'unequalled'; because the paths of all buddhas are uniform, it also says 'equal'. That their personal realization is not far off is why it is called 'nearing'. The sovereign wisdom of a buddha is distinguished as the unequalled; because a buddha's wisdom is unhindered, it is called sovereign. 'The ten powers, the fearlessnesses, and the eighteen unshared dharmas' manifest sovereign wisdom. Regarding the ten powers: first, the power of knowing what is possible and impossible; second, the power of knowing karma; third, the power of knowing dhyāna-concentrations; fourth, the power of knowing faculties; fifth, the power of knowing inclinations; sixth, the power of knowing natures; seventh, the power of knowing the paths leading to all destinies; eighth, the power of knowing past lives; ninth, the power of the divine eye; tenth, the power of the destruction of outflows. Their meanings are as in separate treatises, and should be treated fully here. The four fearlessnesses are: first, fearlessness of all-knowledge; second, fearlessness of the destruction of outflows; third, ability to expound the obstacles to the path; fourth, ability to expound the path of exhausting suffering; they will be fully explained later. Regarding the eighteen unshared dharmas: the *Abhidharma* proclaims the ten powers, four fearlessnesses, great compassion, and three foundations of mindfulness to constitute the eighteen. Relying on the *Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra*, they have different names: no faults in the three karmas, no erratic thoughts, no non-concentrated mind, and no abandoning without knowing—these are the first six. No diminution in aspiration, no diminution in vigor, no diminution in mindfulness, no diminution in wisdom, no diminution in liberation, and no diminution in the knowledge and vision of liberation—these are the middle six. The three karmas following wisdom, and thoroughly penetrating the three times—these are the final six; they will also be explained later. In the benefit for others below, 'closing off the gates to all evil destinies' means having no evil causes oneself. The three wretched paths and the asuras are the evil destinies; karma and afflictions allow people to enter them, hence called the gates of evil destinies. When the noble path bars and prevents them, it is termed 'closing off'. 'Yet being born in the five paths to manifest their bodies' means manifesting rebirths in accordance with beings. The three wretched paths, humans, and devas are the five paths; if one separates the asuras, there are distinctly six paths. Initial entry is called 'being born'; final emergence is called 'manifesting'. From 'acting as great medicine kings' below, it means gathering and benefiting in accordance with their births. Acting as great medicine kings to cure all diseases generally clarifies the benefit of converting. One who can cure is called a physician; one who is sovereign is called a king. Being supreme among physician kings, he is therefore called 'great'. Below, it distinguishes this specifically. 'Administering medicine according to the sickness' means measuring suitability to bestow the Dharma: teaching impurity for greed, teaching a mind of loving-kindness for anger, and so forth. 'Causing them to take it', etc., encourages beings to cultivate and practice. Causing them to take it means teaching them to arouse hearing and contemplation to receive the Dharma. Causing them to practice it means teaching them to arouse cultivation and practice in accordance with the Dharma. In the pure land [passage] below, it first clarifies self-benefit. 'Immeasurable merits are all accomplished': the causes for the pure land are achieved, as explained in the text below. 'Immeasurable buddha lands are all adorned and purified': the fruits of the pure land are realized. One's own retribution being free from defilement is termed 'pure'. Furthermore, sovereign application is also called 'pure'. Because purity fills the dharmadhātu, it is called 'immeasurable'. Below clarifies benefiting others. 'Those who see and hear them are all benefited' is the benefit of intimacy: those who see their form or hear their name all attain benefit. 'Whatever they undertake is never in vain' is the benefit of compliant practice. 'Tang' means empty; 'juan' means abandoned. When there is no compliant practice that empties and goes to waste, worldly people call it 'not in vain'. The above distinctively praises them. 'Endowed with all such virtues' concludes with general praise. Saying that they are all endowed has two explanations: first, discussed with respect to persons, the listed bodhisattvas all equally possess the aforementioned virtues, hence it says 'all endowed'. Second, distinguished with respect to virtues, among the aforementioned virtues there are none they do not possess, hence it says 'all endowed'.