維摩義記 3.16

3.16

From here below is the fourth [section], which explains non-abiding in terms of the virtuous qualities of the Buddha's fruit. The clauses are divided into five: the first four concern non-abiding in cultivating causes and seeking the fruit, while the last one concerns non-abiding in attaining the fruit and practicing causes. Among the first four, the first three clauses seek the Buddha's direct fruit, and the last clause seeks the Buddha's dependent fruit. Among those seeking the direct fruit, the first seeks the saṃbhogakāya, the next seeks the dharmakāya, and the last seeks the nirmāṇakāya. In seeking the saṃbhogakāya, "although contemplating that all dharmas do not arise and do not cease" clarifies the practice of entering emptiness. "Yet adorning one's body with the marks and signs" gives rise to practices that accord with existence. In seeking the dharmakāya, "although manifesting as a śrāvaka, pratyekabuddha, and so forth" gives rise to practices that accord with the small. "Not abandoning the Buddha-dharma" cultivates the practice of entering the great. In seeking the nirmāṇakāya, "although according with the ultimately pure characteristic of all dharmas" cultivates the practice of pure cessation. "Yet manifesting one's body in accordance with what is appropriate" gives rise to the practice of transformative functioning. In seeking the dependent fruit, "although contemplating that the buddha-lands are eternally quiescent like space" cultivates the practice of departing from characteristics. "Yet manifesting various pure buddha-lands" gives rise to the practice of adorning lands. The preceding four clauses concern cultivating causes and seeking the fruit; the one clause below concerns attaining the fruit and practicing causes: "Although attaining the path of the Buddha, turning the wheel of the Dharma, and entering nirvāṇa" is attaining the fruit. "Yet not abandoning the path of the bodhisattva" is practicing causes. This is the activity of not severing the lineage of the Buddha. "This is the practice..." is the general conclusion. The preceding [passage] was the dialogue between the two persons distinguishing the Dharma. From "When these words were spoken, the great assembly led by Mañjuśrī..." below clarifies the benefit of the exposition.