維摩義記 1.26

1.26

Next the bodhisattvas are listed, and the text has five divisions: first, indicating the distinction of their assembly; second, identifying their number; third, praising their virtues; fourth, listing their names; fifth, general summary. First, the word 'bodhisattva' indicates the distinction of the assembly. In foreign lands the name is bodhisattva; those who translated it, to avoid tedious length, dropped ti after bo and omitted tva after sa, simply saying pu-sa (bodhisattva). Translated into this land, they are called 'way-beings' (dao zhongsheng); bodhi is the way (dao), and sattva is beings (zhongsheng). Truly, because these persons internally seek the way, are endowed with practices of the way, and become accomplished through the way, they are called way-beings. If so, then since śrāvakas and pratyekabuddhas all seek the way, are all endowed with practices of the way, and are equally accomplished through the way, for what reason are they not called bodhisattvas? The explanation states: The names of the worthy and noble have shared and distinct senses. In the shared sense, their meanings are equal; the Mahāparinirvāṇa Sūtra says that even a srotāpanna is also called a bodhisattva, because they seek the knowledge of exhaustion and the knowledge of non-arising; they are also called a buddha, because they share in correct awakening both in the shared path and the unshared path. But now, in order to distinguish the worthy and the noble, varying names with hidden and manifest senses are equally assigned to the worthy and noble. Why are only these especially called bodhisattvas? The explanation has three meanings: First, explaining in terms of the aspiring mind directed toward the fruition: only these sentient beings seek great bodhi, while all others do not seek it; therefore only these are called way-beings. Hence the Daśabhūmikā-śāstra states that because of the supreme, resolute aspiration for great bodhi, they alone are called bodhisattvas. Second, explaining in terms of the understanding mind directed toward principle: ordinary beings cling to existence, while those of the two vehicles abide in non-existence; existence and non-existence deviate from the middle and do not accord with the Middle Way, and therefore they cannot be called way-beings; only bodhisattvas wondrously abandon existence and non-existence and harmonize with the Middle Way, and therefore they alone can be called way-beings. Third, distinction in terms of practice: in entering the Buddha-dharma there are three gateways: first, teaching; second, meaning; third, practice. Teaching is shallow and meaning is profound, while practice is supreme. Śrāvakas are the most inferior and take their name from teaching; hence they are named śrāvakas. 'Voice' (śrava) is teaching; because they ingest the voice and awaken to understanding, they are called śrāvakas ('voice-hearers'). Pratyekabuddhas are next in superiority and establish their designation from meaning. 'Conditions' (pratyaya) are the meaning; because they awaken to understanding through conditions, they are called pratyekabuddhas ('condition-awakened ones'). Bodhisattvas are the highest and establish their name from practice; because they can accomplish the path of benefiting both oneself and others, they are called bodhisattvas. Hence the Bodhisattvabhūmi states that śrāvakas and pratyekabuddhas can only deliver themselves; bodhisattvas are not so, for delivering oneself and delivering others is called the superiority of the path, and because of this superiority of the path they are called way-beings. 'Thirty-two thousand' identifies their number. From 'known to the assembly' downward praises their virtues. At first there is no general praise, but 'endowed with all such merits' concludes and praises generally. Because the virtues and perfections of bodhisattvas are not manifest without being detailed, they are first praised specifically; and because they cannot be exhausted by details, it is further appropriate to conclude generally to manifest their abundance. Among the specific praises, it first praises their personally attained virtues within their own capacity; from 'close to the unequalled' downward, it praises their superior, progressing virtues that they cultivate. What is within one's own capacity is attained first, so it is praised first; superior progress arises later, so it is praised later. What one has already attained is called one's own capacity; what one aspires to and trains in is spoken of as superior progress. The praise of virtues in various sūtras mostly relies on these two. In the preceding [virtues] within their own capacity, the text has three divisions: First, it explains that the persons have prominent practice and virtue, becoming known to the assembly. Second, from 'fame heard' downward, it explains their attainment: their practice and virtue are vast, and their fame is heard throughout the ten directions. Third, from 'name and reputation high' downward, it explains what they have accomplished: their practice and virtue are extraordinary, and their name and reputation are lofty and far-reaching. In the first section, it first clarifies that the persons are known to the assembly. From 'roots of great wisdom' downward, it differentiates their practice and virtue that accomplish their being previously known. In the first section, 'known to the assembly' means that their virtue is known and their form is recognized. Alternatively, it means that inferiors all hear of and know them, and superiors together recognize them. In the subsequent differentiation of virtues that accomplish their being known, it first clarifies self-benefit; from 'for the sake of protecting the Dharma' downward, it clarifies their benefiting others. Practice that can benefit oneself is called self-benefit; practice that can additionally moisten [others] is spoken of as benefiting others; the praise of virtues in various sūtras mostly relies on this. In the preceding self-benefit, 'the root practices of great wisdom were all accomplished' directly praises the completion of practice; 'established by the Buddha's awesome power' explains the reason for this completion. It is because of the teaching and establishment by the Buddha's awesome spiritual power that they were accomplished. Alternatively, the former phrase praises the completion of their practice, and 'established by the Buddha's awesome power' praises the attainment of their virtue. In the former phrase, 'great wisdom' is the Buddha's wisdom; the Buddha's wisdom is deep and vast, hence called great wisdom. 'Root practice' reveals the cause in relation to the fruition; what the bodhisattva cultivates can serve as the cause of buddhahood, hence called root practice. Being fully endowed with these is called 'all accomplished'. In the latter phrase, 'the awesome spiritual power of the buddhas', the spiritual power of the buddhas is called the Buddha's awesome spiritual power. What the bodhisattva cultivates to completion is said to be established by the bodhisattva. Initial arising is called establishing (jian); merit and virtue is called setting up (li). In the subsequent section on benefiting others, 'protecting and upholding the Dharma' clarifies the ability to protect the orthodox, and 'able to roar the lion's roar' clarifies the ability to destroy the heterodox. Alternatively, the first phrase, 'for the sake of protecting and upholding the Dharma', is the expedient means for benefiting others. Standard rules are called Dharma; the Dharma can block and guard, so it is called the fortress of Dharma. In order to protect this Dharma and not let others violate, slander, or destroy it, one must receive and uphold the Dharma. The characteristics of protecting the Dharma are as expounded in the 'Diamond Body Chapter' of the Mahāparinirvāṇa Sūtra. Furthermore, as expounded in the Daśabhūmika Sūtra, protection has three aspects: first, protecting the Dharma of teaching—copying, reciting, and preaching to others the Buddha's Dharma of teaching; copying and reciting protects and upholds it for oneself, and expounding it to others protects and upholds it externally for others; second, protecting the Dharma of realization—realizing it oneself and teaching others; realizing it oneself protects oneself, and converting others protects others; third, protecting the Dharma of practice—practicing in reliance on it oneself, and when others practice, gathering, protecting, rescuing, and relieving them amid various obstacles and difficulties. All three of these protections require knowing the Dharma; hence one must receive and uphold it. Imbibing the Dharma is called receiving, and carefully guarding it is called upholding; what is upheld is not heterodox, hence it is called the true Dharma. 'Able to roar the lion's roar' directly clarifies converting others, borrowing a metaphor to name the Dharma. Preaching with certainty and with a mind free of fear is like the lion's roar; preaching able to crush the heterodox is like the lion's roar; preaching able to awaken the sleeping is like the lion's roar; preaching able to establish securely, like the king of lions, and able to pacify the multitudes, is like the lion's roar; preaching able to instruct and admonish, like the king of lions instructing his cubs, is called the lion's roar. As the Mahāparinirvāṇa Sūtra explains, the lion's roar is for eleven matters, and the Tathāgata is such a one. Bodhisattvas are likewise, and they cannot all be listed in detail.