維摩義記 1.30

1.30

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'.