維摩義記 3.29

3.29

From here on is the second [section]: relying on Śāriputra's praise, Vimalakīrti orally explains the inconceivable virtues. Fearing that Śāriputra would take what came before as the ultimate beyond which there is nothing more, he must explain it extensively. The text has two parts: first, Śāriputra praises what came before to introduce what follows. "Upāsaka, this is unprecedented!" is the general praise. "Such a small room yet it accommodates..." and so forth is the specific praise. Second, Vimalakīrti expounds extensively on the basis of this praise. In the exposition, the opening statement—"Śāriputra, the Buddhas and bodhisattvas have a liberation"—generally presents the essential nature of this virtue. This is the first gate of liberation among the immeasurable liberations attained on the tenth bhūmi. That the essential nature of the virtue is unobstructed is termed "liberation"; furthermore, that its application is sovereign is also termed "liberation." "Inconceivable" (bu ke si) is also called "inconceivable" (bu ke si yi) in the sūtras. In a general explanation they are one, but differentiating between them, they are not without disparity. What is the difference? Viewed from reality toward delusion, it is termed bu ke si yi; viewed from delusion toward reality, it is termed bu ke si. Why is that so? Viewed from reality toward delusion, outside of reality there is no delusion; therefore there is no thinking (bu si) and no expressing (bu yi). What does this mean? The arising of delusional characteristics originally stems from false discrimination. Because of false discrimination, dharmas of false discrimination arise, just as due to slumber dream-realms arise; this is the first pair. Once false discrimination has arisen, the mind grasps it as existing and applies names to it. When the mind applying names arises, after that naming mind has arisen, names and words arise accordingly; this is the second pair. Once names and words have arisen, the mind follows the names and words and grasps onto dharmas, which is called initial thought and sustained thought (vitarka and vicāra). Once initial and sustained thought have arisen, they give rise to spoken words, which is called verbal expression; this is the third pair. Once verbal expression has arisen, one again follows verbal expression to grasp at the dharmas spoken of; thus verbal expression serves as the path, and mental activity serves as the practice. Because the mind grasps dharmas, all adverse and favorable realms correspond to the mind; this is the fourth pair. Due to this, the characteristics of saṃsāra blaze, increase, and never cease. When one tallies with and realizes suchness as it truly is, one thoroughly understands that delusion is fundamentally non-existent. Because one knows it is non-existent, false discrimination does not arise; because falsehood does not arise, deluded characteristics do not appear: this first pair is extinguished. Because characteristics do not arise, one no longer grasps at characteristics to apply names to them, and the naming mind is exhausted. Because the naming mind is exhausted, names and words do not arise: this second pair is extinguished. Because names do not arise, one no longer follows names to grasp onto dharmas, and the mind of initial and sustained thought ceases. Because the thinking mind ceases, one does not give rise to verbal expression, and verbal expression also stops: this third pair is extinguished. Because verbal expression has stopped, one no longer follows speech to grasp at the dharmas spoken of; one should know that here the path of language is cut off and mental activities are extinguished accordingly. Because mental activities are extinguished, all adverse and favorable realms are completely stilled, which is called attaining nirvāṇa: this fourth pair is extinguished. Extinguishing this fourfold mind of deluded characteristics is called "non-thinking" (bu si); transcending names and discarding speech is called "non-expression" (bu yi). "Non-thinking" is like this. Viewed from delusion toward reality, outside of delusion there is reality; the reality outside of delusion cannot be reached by mind or speech, and is therefore termed "inconceivable" (bu ke si yi). Here it is based on the latter approach, and is thus called "inconceivable." Inconceivability has two [aspects]: first, essence; second, function. As for the essence, it is profound, and delusion cannot reach it, so it is called beyond thought; spoken words cannot attain it, so it is called beyond expression. As for the function, it cannot be fathomed, so it is called beyond thought; its function exceeds the bounds of words, so it is called beyond expression. Hence it is named the "dharma gate of inconceivable liberation." This presents the essential nature of the virtue; below reveals its function. It is truly because this dharma is the nature of the function of dependent origination that when Buddhas and bodhisattvas realize and accord with it, all delusional characteristics are completely eliminated. Solely by the power of the Dharma, immeasurable functions naturally appear everywhere, just as a cintāmaṇi can bring forth all kinds of things. The dharma gates attained by the Buddhas and bodhisattvas are all alike in this: all their operations are the power of the Dharma, not mental power at all; therefore, now abiding in this gate of liberation, they can manifest immeasurable inconceivable functions. In the text, the specific [aspects] come first, and from "I will now briefly..." below is the general conclusion showing their vastness. In the specific [aspects], there are thirteen clauses in total: the first twelve concern sovereignty over form, and the last one explains sovereignty over sound. In sovereignty over form, there are first eleven clauses concerning sovereignty over worlds, and the last one explains sovereignty over one's own body. The first eleven clauses concerning worlds are grouped into seven: 1. Sovereignty over size: "putting Sumeru into a mustard seed." 2. Sovereignty over breadth: "putting the oceans into a pore." 3. Sovereignty over physical power, which may also be called sovereignty over transport: "taking a trichiliocosm, hurling it beyond sands-of-the-Ganges worlds, and returning it to its original place." 4. Sovereignty over duration: "making seven days into an eon, and an eon into seven days." 5. Sovereignty over manifestation: "gathering all the adornments of all worlds into one land to show to sentient beings; placing the sentient beings of one land on the right palm, flying to the ten directions, and showing them to all universally." 6. Sovereignty over accommodation, which is accommodating many things extensively within one's own body. Within this there are four: first, "making the offerings of sentient beings of the ten directions all visible within a single pore"; second, "causing all the suns, moons, stars, and so on of the ten directions to be seen within a single pore"; third, "all the winds of the worlds of the ten directions can be drawn into the bodhisattva's mouth without harming the body"; fourth, "the fires of the end of the eon of the worlds of the ten directions enter into the belly without causing harm." These four combine as sovereignty over accommodation. 7. Sovereignty over lifting lightly: "taking a Buddha-land from worlds beyond the sands of the Ganges in the nadir, and lifting it to worlds beyond the sands of the Ganges in the zenith, like picking up a jujube leaf with the point of a needle; yet doing this without disturbing sentient beings." The above explains sovereignty over worlds; next is explained sovereignty over one's own body: "A bodhisattva who abides in the inconceivable liberation can, by spiritual penetrations, manifest the body of a Buddha, up to manifesting the body of a wheel-turning king, and so on." The above explains sovereignty over form; next is explained sovereignty over sound: "All the sounds in the worlds of the ten directions can be transformed to make the sound of the Buddha, proclaiming the sounds of suffering, emptiness, impermanence, and so forth." Furthermore, the Dharma taught by the Buddhas of the ten directions can all be heard universally within the sounds previously transformed. The above specifically explains them; below is the conclusion showing their vastness: "I have now briefly spoken of the power of liberation; if I were to explain it extensively, an eon would be exhausted before finishing."