維摩義記 1.27

1.27

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.