維摩義記 1.72.3

1.72.3

"Like venomous serpents" refers to the suffering caused by the mutual conflict and harm of the four great elements. It is just like four serpents placed together in one basket, which harm and conflict with one another. The four great elements are likewise placed in the single basket of the body; because their natures and characteristics conflict with one another, this is taken as a metaphor. How do they conflict? In terms of earth, it is hard and heavy; wind is mobile and light; water is wet and cold; fire is hot and blazing. Therefore, they are said to be mutually opposed. / "Like murderous bandits" refers to the suffering of the arising and ceasing of the five skandhas. Why are the five skandhas called murderous bandits, when people all delight in dwelling [in them]? Because these five skandhas mutually destroy each other, going against human desires, they are called murderous bandits. Because they are able to harm one another, they are also referred to in the sūtras as caṇḍālas. What does this mean? Among the five skandhas, when the consciousness-skandha begins to arise, the perception-skandha comes to destroy it. When the perception-skandha begins to manifest, the sensation-skandha comes to destroy it. When the sensation-skandha begins to arise, the volition-skandha comes to destroy it. When the volition-skandha begins to arise, the consciousness-skandha again destroys it. Within the form-skandha, the functions of the sense-faculties alternate with one another, their arisings and ceasings attacking one another; therefore they are called murderous bandits. / Such is the contemplation of suffering; with suffering as the body, how could the body be pure? / The phrase "Like an empty village, an assembly composed of the skandhas, dhātus, and āyatanas" demonstrates impurity through emptiness and selflessness. / The above constitutes the specific instructions. / The words "Virtuous sirs, this is to be loathed and renounced" conclude with an exhortation to cultivate revulsion. The preceding teachings generate revulsion, guarding against afflicted conduct. The subsequent teachings generate delight, guarding against Hīnayāna conduct. / In this there are two parts: First, with respect to one's own practice, it teaches seeking the Buddha-body, guarding against the small-mindedness [of the Hīnayāna]. Second, from "Those who wish to attain the Buddha-body and sever the illnesses of sentient beings" onwards, with respect to benefiting others, it teaches seeking bodhi, guarding against a narrow mind. / In the former part there are again two sections: 1. Exhorting them to seek the Buddha-fruit; 2. From "born from immeasurable merits" onwards, explaining that the fruit comes from causes and exhorting them to cultivate the causes of buddhahood. / In the first section, the opening words "constantly delight in the Buddha-body" directly exhort the causes by citing the fruit. Śrāvakas, detesting existence, seek to attain extinction; bodhisattvas are different from them, and thus must delight in the Buddha. / Below, it explains the intention behind the exhortation. / "Why is this?" interrogates what preceded to introduce what follows: why do I exhort you to seek the Buddha? Below, it responds and explains it: "Because the Buddha is the dharmakāya," therefore one must delight in it. Some people see the Buddha manifesting as conditioned, and doubt that he can be sought. To ward off this idea, it is explained that the Buddha-body is the dharmakāya; for this reason it must be sought. / The Buddha possesses three meanings, explained in detail in a separate chapter. Here, "dharmakāya" refers to the Buddha's reward-body (saṃbhogakāya), because it is said to be born from immeasurable merits. Because it is formed by all the qualities and dharmas of the Buddha, it is called the dharmakāya. / In the following section explaining that the fruit is born from causes, first, "born from immeasurable merits" presents the general heading; from "from morality" onwards is specific; and below, "born as the Tathāgata's body from such immeasurable pure dharmas" concludes generally. / In the first general heading, "born from immeasurable merits" means that the reward-body originally does not exist [as a conditioned thing], but is produced through practice via upāya; hence it is "born from merits." Because the merits are diverse and manifold, they are called "immeasurable." / In the specific section there are two parts: 1. Born from the practice of the teachings; 2. From "born from the real" onwards, born from the practice of realization. / In the practice of the teachings, it first discusses them specifically, and from "born from severing all unwholesome dharmas" onwards, concludes them generally. / In the specific part there are four divisions: 1. Explaining the causes of practice; 2. From "born from the six superknowledges" onwards, explaining the fruits of practice; 3. From "born from the thirty-seven factors" onwards, explaining the causes of the path; 4. From "born from the ten powers and four fearlessnesses" onwards, explaining the fruits of the path. / In the first division, the text has four parts: First, "from morality" and so forth is practice for one's own benefit. Morality, concentration, wisdom, liberation, and the knowledge and vision [of liberation] are elsewhere called the fivefold dharmakāya, the meaning of which is as in a separate chapter. Now I will briefly explain their names. Guarding against prohibitions is called morality; dwelling upon an object is called concentration; observing broadly is called wisdom—these three are mutually causal, and the fruit is obtained from them. When the fruit is severed from bonds, it is called liberation, namely the liberation of mind, liberation by wisdom, and so forth. When one is already liberated, radiant and clear knowing is called the knowledge and vision of liberation. These five are still subsumed under the three trainings of morality, concentration, and wisdom: the first is morality, the next is concentration, and the latter three are collectively subsumed under wisdom. / Second, "loving-kindness and compassion" and so forth is practice for benefiting others. This forms a pair with the preceding. / Third, "giving" and so forth again explains practice for one's own benefit; the four kinds of giving, morality, patience, and vigor can be understood [readily]. Within the perfections of meditation: "dhyāna" refers to the four dhyānas, "concentration" refers to the four formless concentrations, "liberations" refers to the eight liberations, and "samādhis" refers to the three samādhis. Within prajñā: much hearing is the wisdom of teaching, while wisdom is the wisdom of principle, also called realized knowing. The above was a specific discussion; "all the pāramitās" concludes them generally. / Fourth, "born from upāya" again explains benefiting others, referring to the wisdom of upāya. This again forms a pair. / The above are the causes of practice; the six superknowledges and three clarities are the fruits of practice. The "six superknowledges" are psychic power, divine eye, divine ear, mind of others, past lives, and extinction of outflows—these are the six. The "three clarities" are past lives, divine eye, and extinction of outflows, also as explained in a separate chapter. / "Born from the thirty-seven factors of awakening, born from calming and insight" is the path. / "The ten powers, fearlessnesses, and eighteen distinct qualities" are the fruits of the path. The meaning of the four fearlessnesses should be explained fully here. These three are all attained in the ten bhūmis, and therefore the Buddha-body is born from them. / The specific discussion above is finished. / "Born from severing all unwholesome dharmas, born from gathering all wholesome dharmas" concludes generally. / The above was the practice of the teachings; below explains the practice of realization. / "Born from the real" is the principle realized. The tathāgatagarbha nature is that reality; this is the true cause of buddhahood, and therefore the Buddha is born from it. / "From non-negligence" is that which realizes. When deluded sentiments drift and wander, that is called negligence; when one realizes the real and abandons [delusion], that is called non-negligence—this is precisely the root of non-negligence in prajñā. / First the general, then the specific; / "from such dharmas is the Tathāgata's body born" concludes generally. / Above, concerning one's own practice, it taught seeking the Buddha-body; below, concerning benefiting others, it teaches seeking bodhi. Therefore it says, "Those who wish to attain the Buddha-body and sever the illnesses of sentient beings should generate the thought of anuttarā samyaksaṃbodhi." / Above, it was explained that all the people went to inquire about his illness; next, he expounded the Dharma for them; below, it explains the benefits of the teaching: / "The elder Vimalakīrti expounded the Dharma for those inquiring about his illness, causing countless people to generate the thought of bodhi."