維摩義記 1.46

1.46

自下第五乘歎餘德。行別十五，相從為三：初有兩行歎佛身業，中間六行歎佛口業，後之七行歎佛意業。就身業中，「大聖法王眾所歸」者，歎佛人高。「淨心觀佛靡不忻」者，歎佛身妙。靡猶無也。以佛身妙，淨心觀者無不忻慶，除邪謗人。「各見世尊在其前」者，歎佛化巧。以化巧故，有感斯現。佛已過去業得此妙身相，無心於彼此而能應一切。「斯則神力不共法」者，結歎顯勝。亦得名為結歎顯異。他無此力，故云不共。就歎口中，初有兩行讚歎如來隨音異說。「佛以一音演說法」者，發言不異。「眾生隨類各得解」者，悟解不同。汎解有二：一、約真說一。如來真實法螺聲相名為一音，眾生於中種種異解，如一真身種種異見。如來真實常寂之聲名法螺音，恒有恒無名常寂聲。於淨耳者無時不聞，名為恒有，有非新發。無淨耳者無時暫聞，名為恒無，無非始然。二、就應說一。於中有二：一、約方言以說一音。如來或時作一胡音，眾生於中解種種語，餘亦如是。二、約法說一。如來或時說一布施名為一音，眾生於中解種種法，餘亦如是。今此所論，就應辨一。等就應中，此偈約就方言說一，一切眾生於中解種種語，故云隨類各得解矣。「皆謂世尊同其語」者，謂偏同己。「斯則神力」，結歎顯勝。次有兩行讚歎如來隨法異說。「佛以一音演說法」者，發言不異。「眾生各各隨所解」者，悟解不同。如來或時對一眾生說一種法名一音說，眾生於中解種種義名各各解。「普得受行獲其利」者，起行異也。「斯則神力」，結歎顯勝。下有兩行讚歎如來隨心異說。「佛以一音演說法」者，發言不殊，此亦是其隨法一矣。「或有恐怖或歡喜」等，生心各異。趣說一法，有人專謂說己罪過當墮惡道，所以恐怖；有人專謂說己善業當生善處，所以歡喜；有人專謂呵己過非，所以厭離；有人專謂教己善義，聞法生信，所以斷疑。「斯則神力」，結歎顯勝。下歎意中，初四行偈歎佛德備，後三行偈歎佛解具。前四行中，初兩行偈歎佛智德，後兩行偈歎佛斷德。此二之中，各分自利利他之別。前智德中，「稽首十力大精進」者，歎佛十力。力由勳成，故歎精進。「已得無畏」歎，四無畏。先成在己，故云已得。「住不共」者，歎佛十八不共法也。此歎自德。向前文中先舉其德，後結稽首；今此文中先彰稽首，後出其德。文之左右。「稽首一切大導師」者，歎其利他。下斷德中，先歎自德。「稽首能斷眾結縛」者，除其滅障。「稽首已到於彼岸」者，明證滅果。涅槃彼岸，修證名到。亦可前言能斷結縛，離生死因；能到彼岸，出生死果。下歎利他。「能度世間」，謂能於此度眾生世間，出生死因、離生死道；能教眾生出生死果、度生死因，得有餘滅；離生死道，得無餘滅。上明德備，下明解具。「悉知眾生來去相」者，明能知人。來是未來，去是過去。以偈迮故，不說現在。下明知法。「善於諸法得解脫」者，總明知法。於諸法中心無偏著，名得解脫，下別顯之。「不著世間如蓮華」者，於有不染，此明離愛。「常善入於空寂行」者，於空能解，此明離見。「達諸法相無罣礙」者，於有能知，此明離癡。「稽首如空無所依」者，於空能證，明離妄想。如空平等更無所依，佛亦如是，證心平等無所取著故無所依。獻蓋至此，望前為正，望後仍有起發之義，故亦名序。

From here below is the fifth [section], which avails itself of [the opportunity to] praise the remaining virtues. It consists of fifteen verses, which together form three parts: the first two verses praise the Buddha's bodily karma; the middle six verses praise the Buddha's verbal karma; and the final seven verses praise the Buddha's mental karma. Regarding bodily karma: 'Great Holy Dharma King, refuge of the multitude' praises the Buddha as a lofty person. 'Contemplating the Buddha with a pure mind, none fails to rejoice' praises the marvelousness of the Buddha's body. 'None' (靡) means without (無). Because the Buddha's body is marvelous, among those who contemplate him with a pure mind, there is none who does not rejoice and celebrate, setting aside those who are perverse and slanderous. 'Each sees the World-Honoured One before them' praises the Buddha's skillful transformations. Because of his skillful transformations, whenever there is an eliciting response, he manifests accordingly. The Buddha has attained these marvelous bodily marks through past karma; without having any deliberate mind toward 'this' or 'that', he is nonetheless able to respond to all. 'This is the divine power of the unshared dharmas' concludes the praise by revealing his pre-eminence. It can also be termed concluding the praise by revealing his uniqueness. Others do not have this power; thus it is called 'unshared'. Regarding the praise of his speech: first, two verses praise the Tathāgata for expounding differently according to tone. 'The Buddha expounds the Dharma with a single sound' means that the utterance is not diverse. 'Sentient beings, according to their kind, each attain understanding' means that their awakened understandings differ. In general, there are two kinds of understanding: first, explaining 'one' with respect to the true [aspect]. The Tathāgata's true mark of the sound of the Dharma-conch is termed the 'single sound', within which sentient beings form various different understandings, just as toward the one true body various different sights are seen. The Tathāgata's true, ever-quiescent sound is called the sound of the Dharma-conch; that it is eternally existent and eternally non-existent is called the 'ever-quiescent sound'. To those with pure ears, there is no time when it is not heard—this is termed 'eternally existent', and its existence is not newly generated. To those without pure ears, there is no time when it is heard even momentarily—this is termed 'eternally non-existent', and its non-existence is not something that only just began. Second, explaining 'one' with respect to the responsive [aspect]. Within this there are two: 1. Explaining the single sound with respect to regional dialects. The Tathāgata at times produces a single Central Asian sound, within which sentient beings understand diverse languages; the rest are likewise. 2. Explaining the 'one' with respect to dharmas. The Tathāgata at times speaks of a single giving, which is termed 'the single sound', and sentient beings within it understand diverse dharmas; the rest are likewise. What is discussed here discerns the 'one' with respect to the responsive [aspect]. Equally within the responsive [aspect], this verse explains the 'one' with respect to regional dialects: all sentient beings within it understand diverse languages; hence it says, 'according to their kind, each attains understanding'. 'All consider that the World-Honoured One speaks their own language' means they consider him to uniquely conform to themselves. 'This is the divine power' concludes the praise by revealing his pre-eminence. Next, two verses praise the Tathāgata for expounding differently according to dharmas. 'The Buddha expounds the Dharma with a single sound' means that the utterance is not diverse. 'Sentient beings each according to their capacity to understand' means that their awakened understandings differ. The Tathāgata at times expounds one type of dharma to a single sentient being, which is called expounding with a single sound, and sentient beings within it understand diverse meanings—this is called 'each according to their capacity to understand'. 'Universally able to receive and practice, they obtain the benefit' means that the practices they arouse differ. 'This is the divine power' concludes the praise by revealing his pre-eminence. Below, two verses praise the Tathāgata for expounding differently according to mental disposition. 'The Buddha expounds the Dharma with a single sound' means that the utterance is not distinct; this is also [a case of] being one according to dharma. 'Some feel fear, some rejoice', and so forth, mean that the minds aroused are each different. When he simply expounds a single dharma, some exclusively think he is speaking of their own misdeeds and that they will fall into evil destinies, and therefore they fear; some exclusively think he is speaking of their own good karma and that they will be born in good realms, and therefore they rejoice; some exclusively think he is rebuking their faults, and therefore develop disgust and renunciation; some exclusively think he is teaching them wholesome meanings, and hearing the Dharma, arouse faith, thereby cutting off doubt. 'This is the divine power' concludes the praise by revealing his pre-eminence. In praising his mind below, the first four verses praise the Buddha's completeness in virtues, and the latter three verses praise the Buddha's completeness in understanding. Within the first four verses, the first two verses praise the Buddha's virtue of wisdom, and the latter two verses praise the Buddha's virtue of elimination. Within each of these two, there is a distinction between benefiting oneself and benefiting others. In the former virtue of wisdom: 'I bow my head to the Ten Powers, of Great Energetic Exertion' praises the Buddha's ten powers. Because the powers are accomplished through merit, he is therefore praised for energetic exertion. 'Having already attained the fearlessnesses' praises the four fearlessnesses. Because they have already been established within himself, it says 'having already attained'. 'Abiding in the unshared [dharmas]' praises the Buddha's eighteen unshared dharmas. This praises his personal virtues. In the earlier text, it first cited his virtues and then concluded with bowing the head; now in this text, it first displays bowing the head and then brings forth his virtues. This is an alternation of phrasing. 'I bow my head to the Great Guide of all' praises his benefiting of others. In the virtue of elimination below, he first praises his personal virtues. 'I bow my head to the one who can sever all bonds' refers to removing the hindrances to cessation. 'I bow my head to the one who has already reached the other shore' explains the realization of the fruit of cessation. The other shore is nirvāṇa; cultivation and realization are called 'reaching'. Alternatively, the former phrase, 'able to sever the bonds', means leaving behind the causes of birth-and-death; 'able to reach the other shore' means emerging from the fruits of birth-and-death. Next, it praises his benefiting of others. 'Able to deliver the world' means being able here to deliver the world of sentient beings, emerging from the causes of birth-and-death and leaving behind the paths of birth-and-death; being able to teach sentient beings to emerge from the fruits of birth-and-death and cross over the causes of birth-and-death, attaining cessation with remainder; and to leave behind the paths of birth-and-death, attaining cessation without remainder. Above has explained the completeness of virtues; below explains the completeness of understanding. 'Fully knowing the coming and going of sentient beings' explains the ability to know persons. 'Coming' is the future, and 'going' is the past. Because the verse is constricted, it does not mention the present. Below explains the knowing of dharmas. 'Skillful in attaining liberation among all dharmas' generally explains the knowing of dharmas. Having a mind without one-sided attachment among all dharmas is termed 'attaining liberation'; below reveals this specifically. 'Not attached to the world, like a lotus blossom': being untainted within existence explains the departure from attachment. 'Ever skillful in entering the practice of emptiness and quiescence': being able to understand emptiness explains the departure from [wrong] views. 'Thoroughly understanding all marks of dharmas without hindrance': being able to know within existence explains the departure from delusion. 'I bow my head to the one who, like space, has nothing to rely upon': being able to realize emptiness explains the departure from delusive thoughts. Just as space is impartial and has nothing further to rely on, the Buddha is likewise: having realized the impartiality of the mind and grasping at nothing, he therefore has nothing to rely upon. From the offering of the canopies down to here, looking back, it forms the main body; looking forward, it also has the function of initiating [what follows], and is therefore also termed the introduction.