維摩義記 2.70

2.70

Fourth, below, relying on the preceding second practice of self-benefit, the characteristics of the accomplishment of cultivation are explained. Therein, it first explains the cultivation of mundane practices. From 'with a mind pure and joyful, arousing drawing near to the worthy' onward, it explains the cultivation of supramundane practices. In cultivating mundane practices, distinctly there are five phrases: the first two are the fundamental stage (svabhāva/svaka-bhūmi), and the latter three are superior progression (viśeṣa-gamanā). In the fundamental stage, 'respectfully serving all, arousing the removal of arrogance' is the cultivation of the practice of gathering dharmas. Looking up with reverence to those who possess virtue and seeking the Dharma is called respecting all. By seeking the Dharma with respect, one distances oneself from haughty arrogance; this is called the dharma of removing arrogance. 'With regard to body, life, and wealth, arousing the three stabilities' is the cultivation of the practice that accords with the Dharma. Renouncing the three conditioned components of saṃsāric impermanence and seeking the supramundane permanent body, life, and wealth is called arousing the three stabilities. In the subsequent superior progression, 'among the six recollections, arousing mindful contemplation' is the beginning of generating cultivation. Recollecting the Buddha, Dharma, Saṅgha, precepts, giving, and devas: these are the six recollections; the bodhisattva constantly arouses mindful contemplation regarding them. 'Toward the six harmonious respects, arousing a straightforward mind' is the progression of the cultivation of practice. Practices cultivated do not conflict; hence toward the six harmonious respects one arouses a straightforward mind. Identity of body, speech, and mind constitutes three; shared precepts, shared giving, and shared views further constitute three, making six together with the former. Through these six harmonious respects, one comes to cherish and respect one another; hence they are called the six harmonious respects. Truly respecting one another in mind without flattery or hypocrisy is called arousing a straightforward mind. 'Correctly practicing wholesome dharmas, arousing pure livelihood' is the conclusion of the cultivation of practice. When practice is accomplished and accords with the Dharma, it is called correct practice. Not seeking other fame or profit through this practice, one therefore arouses pure livelihood. The preceding five phrases cultivate practices prior to the bhūmis. Below, supramundane practice is cultivated. 'With a mind pure and joyful, arousing drawing near to the worthy and noble' is the practice of the first bhūmi. Pure faith without doubt in the Three Jewels is called a pure mind; also, realizing freedom from defilement is called a pure mind. At the initial realization there is much joy; hence it is called joyful. Entering the position of bodhi and being born into the Buddha's household is called drawing near to the worthy and noble. The next two phrases are the practice of the second bhūmi. 'Not hating evil persons, arousing a subdued mind' departs from the defilement of afflictions; anger's fault being the gravest, its abandonment is specifically spoken of. 'By means of the dharma of leaving home, arousing the profound mind' clarifies departing from the defilement of karma. Seeking the renunciant precepts with earnest intent, one therefore arouses the profound mind. The next three phrases are the practice of the third bhūmi. 'Practicing in accord with what is taught, arousing extensive hearing' is the practice of hearing-wisdom. Hearing for the sake of practice; hence it is said that through practice one arouses extensive hearing. 'By means of the dharma of non-contention, arousing a secluded retreat' is the practice of reflection-wisdom. To put an end to verbal contention, one quietly reflects in a secluded place; one who practices in accord with what is taught will alone attain the Buddha-dharma, which cannot be attained merely by word of mouth. 'Proceeding toward the Buddha's wisdom, arousing quiet sitting' is the practice of cultivation-wisdom. In order to proceed toward seeking the wisdom of unborn practice from the fourth bhūmi and above, one cultivates the eight mundane dhyānas; this is called arousing quiet sitting. Also, in order to seek the Buddha's unhindered wisdom and deliver sentient beings, one cultivates the eight mundane dhyānas; this is called arousing quiet sitting. The next phrase is the practice from the fourth bhūmi up to the seventh bhūmi: seeking supramundane, untainted, true virtue. 'Untying the bonds of sentient beings', cultivating the practices of the fourth through seventh bhūmis, is called cultivating the bhūmis. Alternatively, seeking the Buddha's unhindered wisdom to untie the bonds of sentient beings, cultivating the practices of the fourth through seventh bhūmis, is called cultivating the bhūmis. The next phrase is the practice of the eighth bhūmi. 'By being endowed with marks and signs', one seeks the Buddha's direct reward (vipāka). 'And purifying the buddha-land', one seeks the Buddha's dependent result (āśraya-phala). In order to attain these two, one cultivates and arouses meritorious karma. The next phrase is the practice of the ninth bhūmi. The words 'knowing the thoughts of all sentient beings' are the accomplishment of entry into practice in the ninth bhūmi. 'Teaching the Dharma as appropriate' is the accomplishment of preaching in the ninth bhūmi. Because of these two kinds of wisdom, one arouses wisdom-karma. The next three phrases are the practice of the tenth bhūmi. The first two are practices of the tenth bhūmi's own stage; the latter one is the practice of superior progression proceeding toward Buddhahood. In the former fundamental stage, first is the practice of entry into realization. 'Knowing that all dharmas are neither grasped nor abandoned, entering the single sign' means realizing the equality of dharmas: there is no purity that can be grasped, and no defilement that can be abandoned, hence entering the single sign. Moreover, realizing equality, not grasping at the signs of existence is called not grasping; nor abandoning existence to be exclusively attached to non-existence is called not abandoning. Being free from existence and non-existence, one therefore enters the single sign. Accomplishing this virtue through cultivation is called 'arousing wisdom-karma'. Below, one generates transformative practice. 'Severing all afflictions' departs from the affliction-hindrance. 'Severing all obstructions' clarifies departing from the retribution-hindrance. 'Severing all unwholesome things' clarifies departing from the karmic hindrance. Cultivating these three remedies is called 'arousing all wholesome qualities'. As the Bodhisattvabhūmi says: 'Accomplishment of the faculties liberates from the retribution-hindrance; accomplishment of wholesome roots liberates from the karmic hindrance; accomplishment of wisdom liberates from afflictions.' These are collectively called all wholesome karmas; when accomplished through cultivation, they are called aroused. Alternatively, the former wisdom is the adornment of wisdom of the tenth bhūmi, and these all-wholesome qualities are the adornment of merit of the tenth bhūmi. In the superior progression below, 'all-wisdom' is the Tathāgata Buddha's adornment of wisdom. 'All wholesome dharmas' are the Tathāgata Buddha's adornment of merit. In order to attain these two, one therefore 'arouses all dharmas that aid the path to Buddhahood'. First general, next particular, below is a general conclusion and praise. 'This is the gift of Dharma' is the general conclusion. From 'If a bodhisattva' onward is the praise of excellence. 'Abiding in this gift of Dharma': broad practice benefiting others is called a 'great master of giving'; being able to digest [offerings of] goods and sustain the merit and goodness of worldly beings is called a 'field of merit for the world'. The above is the first part, explaining the gift of Dharma by reference to the cultivation of practice.