維摩義記 2.82

2.82

Next, the second gate sets aside persons to follow dharmas and distinguish them according to meaning. Although the dharma-meanings expounded are limitless, the essential points are simply cause and effect: "cause" refers to the cause of the dharmakāya and pure land, and "effect" refers to the effect of the dharmakāya and pure land. From the preceding "Chapter on Upāya," where "because of his illness, kings and great ministers all went to inquire about his illness," through the "Gate of Nonduality," it distinguishes and clarifies the cause and effect of the Tathāgata's dharmakāya; the single "Chapter on the Fragrance-Accumulated [Tathāgata]" distinguishes and clarifies the cause and effect of the Tathāgata's pure land. In clarifying the dharmakāya, it is divided into three with regard to converting beings: first, at the end of the preceding "Chapter on Upāya," on the occasion of ordinary beings inquiring about illness, it clarifies teaching ordinary beings the cause and effect of the dharmakāya—"You should delight in the Buddha's body" is the effect of the dharmakāya, and "born from measureless merit and virtue," etc., clarifies the cause of the dharmakāya. Second, in the "Chapter on the Disciples," it clarifies teaching the śrāvakas the cause and effect of the dharmakāya: with respect to the first nine persons, it clarifies the cause of the dharmakāya; with respect to the last person, it clarifies the effect of the dharmakāya. Third, from the "Chapter on the Bodhisattvas Inquiring about Illness" downward through the "Gate of Nonduality," in clarifying teaching bodhisattvas the cause and effect of the dharmakāya: first, with respect to Maitreya, it clarifies the effect of the dharmakāya—the true nature of bodhi is its effect; from Prabhāvyūha onward, it clarifies the cause of the dharmakāya. Within the cause, the preceding chapter clarifies the essence of their practice. From this chapter onward, it clarifies the marks of achievement through cultivation, in which it is briefly distinguished through two gates: first, distinction by refuting characteristics; second, distinction by revealing virtue. Refuting characteristics has three parts: from this through the end of the "Chapter on Viewing Sentient Beings" constitutes the first part, where practicing cultivation to enter quiescence refutes the difficulty of ordinary beings grasping at the characteristics of existence. Second, the single "Buddha Path Chapter" gives rise to function from conditions, refuting and casting off the two vehicles' grasping at the characteristics of emptiness. Third, the "Chapter on the Gate of Nonduality" realizes entry into nonduality, refuting and expelling the bodhisattvas' discrimination of dual characteristics. Refuting characteristics is like this. Within the gate of revealing virtue, it is essentially subsumed into two: from the beginning through the end of the "Chapter on the Buddha Path," one cultivates the practice of teaching based on the characteristics of Vimalakīrti's liberation; in the "Chapter on the Gate of Nonduality," one cultivates the practice of realization based on the nature of Vimalakīrti's liberation. Within the former practice of teaching, the meaning is distinguished into three pairs: from the beginning through the "Inconceivable Chapter" again constitutes the first pair; the "Chapter on Viewing Sentient Beings" constitutes the second pair; the single "Chapter on the Buddha Path" constitutes the third pair. Within these three pairs, it again initially clarifies what is practiced and subsequently clarifies what is achieved, all determined as above. What is the difference among the three pairs? The first two are one's own domain, and the latter one is superior advancement. Cultivating the bodhisattva dharma is called one's own domain; seeking the Buddha path above is called superior advancement. Furthermore, the first two cultivate the practice of entering quiescence, while the latter one clarifies cultivating the practice of giving rise to function—"practicing in non-paths" is giving rise to function. Roughly classified according to stages, entering quiescence is mostly at the sixth bhūmi and below, because of delighting in emptiness; giving rise to function is mostly at the seventh bhūmi and above, because they cultivate initiating extraordinary practices. In the earlier "own domain," the first pair clarifies practicing the conduct of remedying faults and having an achievement; the latter pair clarifies practicing the conduct of gathering virtues and having an achievement. Roughly classified according to stages, the practice of remedying faults is mostly before the bhūmis, because faults before the bhūmis are grave and must be remedied and severed; gathering virtues is mostly at the first bhūmi and above, because practice conforms to the dharmadhātu and accomplishes all virtues. Within the first pair, it first clarifies what is cultivated and subsequently clarifies what is achieved: cultivation is mostly before the bhūmis, and achievement is mostly on the bhūmis. These all clarify dharmas to cause people to learn them. This is a rough analysis of discussing dharmas by setting aside persons.