維摩義記 1.35

1.35

自下第三，明寶積等覩前神變敬歎發心。於中初先明諸大眾讚歎禮敬。「爾時大眾」，舉敬歎人。「覩佛神力」，敬歎所由。「歎未曾有」，口業歎也。合多為一、廣小令大，普現諸事，昔所未見，名為未有。「合掌禮」等，身業敬也。觀佛無厭，故目不捨。下明寶積說偈廣歎，先舉歎人。「佛前」，歎處。「偈頌」，歎相。何故偈歎？解有兩義：一、偈言要略，少字之中能攝多義。寶積今欲以其略言攝佛廣德，故須偈頌。二、偈言美妙，諸讚歎者多以偈頌。寶積今欲讚佛美德，故須偈頌。下出歎辭。辭中合有三十六行，四句為偈，有十八偈。人科種種，今判為五：初有兩行，以為初段，歎美佛德。次有兩行，為第二段，頌歎向前所現之事。「法王法力超群生」下有十三行，為第三段，乘歎餘德。「今奉世尊此微蓋」下有四行偈，為第四段，頌歎向前所現之事。「大聖法王眾所歸」下有十五行，為第五段，廣歎餘德。就初段中，初先正歎；後「故稽首」，總以結敬。就正歎中，分別不同乃有三種：一、歎身歎德，二門分別。初句歎身，餘文歎德。就歎身中，偏歎佛眼。何故而然？六根身中眼根為首，就始偏歎，餘略不論。又人身中頭最為上，頭中眼勝，就勝偏歎。又人相見先目相覩，隨見先歎，故偏歎眼。言「目淨」歎其眼淨。淨有二種：一、清白分明色無闇濁，名之為淨。二、照矚分明說之為淨。言「修廣」者，歎其眼相。修謂長也，廣猶闊也。「如青蓮」者，類以歎之。如有兩種：一、淨如青蓮，喻前淨也。二、形如青蓮，喻修廣。下歎德中歎三學行。「心淨已度諸禪定」，心畢竟離染，超出餘人；一切正受，名度諸禪。「久積淨業稱無量」者，歎佛戒行，名戒淨業。佛修曩劫，故云久積。純淨業故，名稱無量。舉稱無量，彰業淨矣。「導眾以寂」，歎佛慧行。由慧明勝故能利人，舉能利他彰慧勝矣。由前見佛為眾說法，故歎導眾。寂是涅槃，導眾入中。又寂真諦，導人趣入。故經說言「一切世諦，若於如來悉第一義。為令眾生得第一義，故說世諦。」第二約就身戒心慧四門分別。目淨一句歎佛身淨，心淨一句歎佛心淨。此二一對，身心分別。久積淨業依身歎戒，導眾以寂依心歎慧。此二一對，福智分別。此即涅槃修身修戒修心修慧四種果也。第三約就歎身歎德歎名歎德四門分別。目淨一句讚歎佛身。心淨已度、久積淨業，歎佛行德。心淨行體、淨業行德，此二自德。稱無量者歎佛名稱，導眾以寂重歎佛德，此二化德。下結敬德。佛備前德，故我稽首。此初段訖。

From here on, the third [major division] clarifies Ratnākara and the others beholding the preceding supernatural transformation, revering, praising, and generating the resolve [for awakening]. Within this, it first clarifies the great assembly offering praise, worship, and reverence. "At that time the great assembly" names the persons offering reverence and praise. "Beholding the Buddha's supernatural power" is the reason for their reverence and praise. "Marvelled at what was unprecedented" is praise through vocal karma. Combining many into one, expanding the small to make it great, and universally manifesting all things had never before been seen in the past, hence called "unprecedented." "Pressing their palms together, worshipping," and so forth, are reverence through bodily karma. Because they gazed upon the Buddha insatiably, their eyes did not turn away. Below, it clarifies Ratnākara speaking verses in extensive praise. First, the one who praises is identified. "Before the Buddha" is the place of praise. "In verse" is the form of praise. Why praise in verse? There are two explained meanings: First, words of verse are concise and summary, able to encompass many meanings within few words. Ratnākara now wishes to encompass the Buddha's vast virtues through his concise words; therefore, verses are required. Second, words of verse are melodious and exquisite; those who offer praise mostly use verses. Ratnākara now wishes to praise the Buddha's exquisite virtues; therefore, verses are required. Below, the text sets forth the words of praise. In these words, there are thirty-six lines in total; four lines make a verse, yielding eighteen verses. People categorize them in various ways; here they are divided into five [sections]: The first two lines constitute the first section, praising the beauty of the Buddha's virtues. Next, two lines form the second section, versifying and praising the phenomena manifested previously. From "The Dharma King's power of Dharma surpasses the multitude of beings" downward, there are thirteen lines forming the third section, taking the opportunity to praise his remaining virtues. From "Now we offer the World-Honoured One this humble canopy" downward, there are four lines of verse forming the fourth section, versifying and praising the phenomena manifested previously. From "The Great Sage, the Dharma King, refuge of the multitude" downward, there are fifteen lines forming the fifth section, extensively praising his remaining virtues. Regarding the first section, it first directly praises; later, "therefore I bow my head" concludes with reverence overall. Regarding the direct praise, distinguishing them differently, there are three types: First, praising the person and praising the virtues—distinguished according to two approaches. The first line praises the body, and the remaining text praises virtues. Concerning praising the body, it selectively praises the Buddha's eyes. Why is that? Among the body's six sense faculties, the eye faculty is foremost; taking the beginning, it is selectively praised, and the rest are omitted without discussion. Moreover, within the human body the head is uppermost, and within the head the eyes are superior; taking the superior, they are selectively praised. Furthermore, when people meet, their eyes behold each other first; following what is seen first, one praises, and so it selectively praises the eyes. "Eyes pure" praises the purity of his eyes. Purity is of two kinds: First, clearly delineated and bright white, the colour without dark obscurity—this is called "pure." Second, illuminating and discerning with clarity—this is called "pure." "Elongated and broad" praises the appearance of his eyes. "Elongated" means long; "broad" means wide. "Like a blue lotus" praises them by analogy. The analogy has two meanings: First, pure like a blue lotus, which illustrates the preceding purity. Second, shaped like a blue lotus, which illustrates "elongated and broad." Below, in praising his virtues, it praises the practice of the three trainings. "With pure mind having crossed beyond all dhyāna-concentrations": the mind is definitively separated from defilement, surpassing other people; all correct attainments are called "crossing beyond all dhyānas." "Having long accumulated pure karma, his fame is measureless" praises the Buddha's practice of morality, termed pure karma of morality. The Buddha cultivated across past kalpas, hence it says "long accumulated." Because his karma is purely virtuous, his reputation and fame are measureless. Citing his fame being measureless illustrates the purity of his karma. "Leading the assembly with quiescence" praises the Buddha's practice of wisdom. Because his wisdom is luminous and superior, he is able to benefit others; citing his ability to benefit others reveals the superiority of his wisdom. Because he was previously seen expounding the Dharma for the assembly, it praises his "leading the assembly." "Quiescence" is nirvāṇa; he leads the assembly to enter it. Furthermore, quiescence is ultimate truth; he leads people to proceed toward it. Thus the sūtra states: "All conventional truths, when in relation to the Tathāgata, are completely the supreme meaning. In order to cause sentient beings to attain the supreme meaning, he speaks of conventional truth." Second, distinguishing according to the four approaches of body, morality, mind, and wisdom: The single line "eyes pure" praises the purity of the Buddha's body. The single line "pure mind" praises the purity of the Buddha's mind. These two form a pair, distinguished as body and mind. "Having long accumulated pure karma" praises morality based on the body; "leading the assembly with quiescence" praises wisdom based on the mind. These two form a pair, distinguished as merit and wisdom. These are indeed the four kinds of fruits in nirvāṇa: cultivating body, cultivating morality, cultivating mind, and cultivating wisdom. Third, distinguishing according to the four approaches of praising the body, praising virtues, praising fame, and praising virtues: The single line "eyes pure" praises the Buddha's body. "With pure mind having crossed beyond" and "having long accumulated pure karma" praise the virtues of the Buddha's practice. The pure mind is the essence of practice; the pure karma is the virtue of practice: these two are internal virtues. "His fame is measureless" praises the Buddha's reputation and fame. "Leading the assembly with quiescence" praises the Buddha's virtues again; these two are the virtues of transforming [beings]. Below, it concludes with revering his virtues. The Buddha is replete with the preceding virtues, "therefore I bow my head." This concludes the first section.