維摩義記 3.60

3.60

"He also asked, 'How does one practice on what is not the Path?'" This is a reiterated question to introduce [the topic]. Below, in response, there is an extensive analysis, divided into four sections: first, initiating the practices of ordinary beings; second, from "showing entry among śrāvakas" onward, initiating the practices of the two vehicles; third, from "showing entry into poverty" onward, conforming to the practices of birth-and-death; fourth, from "manifesting nirvāṇa" onward, entering the practice of nirvāṇa. Among these four, the first two contrast the ordinary with the noble, while the latter two contrast birth-and-death with nirvāṇa. In the first section, there are two parts: first, manifesting the ordinary being's practices that accumulate birth-and-death; second, from "showing the practice of stinginess" onward, manifesting the ordinary being's practices that obstruct the Path. Regarding the accumulation of birth-and-death, it clarifies his manifestation of afflictions, karmas, and sufferings. "Practicing the five inexpiable offenses yet without distress or anger" manifests the causes of karma. Killing one's father, killing one's mother, killing an arhat, causing schism in the Sangha, and shedding the blood of a Buddha's body—these are the five. Because these five karmas are grave, the suffering endured is uninterrupted (avīci); the cause takes its name from the fruit, hence it is called "inexpiable" (anantarya / uninterrupted). When ordinary beings commit the five rebellions, minds of anger and distress arise; a bodhisattva is not like this, hence he is "without distress or anger." Going to hell and so forth shows the enduring of the karmic fruits. Going to hell, hungry ghosts, and animals constitutes the difficulties of the three wretched realms. "Going to hell without sinful defilement": hell is in truth invoked by sinful karma; since the bodhisattva undergoes it by transformation, he is without sinful defilement. "Going to animals without ignorance or arrogance": as the Nirvāṇa [Sūtra] says, greed, anger, ignorance, and arrogance mostly cause rebirth in hell, and emerging from hell, one receives various animal bodies. The bodhisattva is not like this: though he manifests receiving them, he is free of afflictions, and thus without faults such as ignorance and arrogance. "Going to hungry ghosts yet endowed with virtues": hungry ghosts mostly result from stinginess and greed. The bodhisattva is not like this: though he manifests dwelling among them, he has abundant merits and virtues, which is called "endowed with virtues." "Practicing in the form and formless realms without taking them as superior": this refers to the difficulty of long-lived gods in the upper two realms; humans and devas of the desire realm are not difficulties and are not discussed. Although Uttarakuru is also a difficulty, the text abbreviates and does not mention it. "Showing the practice of greed" and so forth manifests the arising of afflictions; the three poisons can be understood. Below, within initiating the ordinary being's practices that obstruct the Path, first comes initiating the ordinary being's practices that harm oneself. From "showing entry among māras" onward, it clarifies initiating the ordinary being's practices that afflict others. Within the practices that harm oneself, first, showing stinginess and so forth clarifies the absence of correct practice; below, showing flattery and so forth clarifies the lack of upāya in practice. In the former, first it says "showing the practice of stinginess and greed," which manifests the arising of an obstacle to dāna. "Yet abandoning inner and outer without sparing body or life" shows that he is actually able to give. The body is inner, wealth is outer. "Showing the practice of breaking the precepts" manifests the arising of an obstacle to śīla. "Yet abiding in pure precepts, fearing great fault even in minor offenses" clarifies that he actually maintains them firmly. "Showing the practice of anger" manifests the arising of an obstacle to kṣānti. "Yet ever compassionate and patient" clarifies that he is actually gentle. "Showing the practice of indolence" manifests an obstacle to vīrya. "Diligently cultivating virtues" clarifies that he is actually zealous. "Showing the practice of mental distraction" clarifies the arising of an obstacle to dhyāna. "Yet ever mindful in concentration" clarifies that he is actually calm. "Showing the practice of foolishness" manifests the arising of an obstacle to prajñā. "Yet penetrating worldly and supramundane wisdom" clarifies that he is actually widely knowledgeable. Skillfully mastering the five sciences is called penetrating worldly [wisdom]; awakening to the ultimate truth is called penetrating supramundane [wisdom]. Below, it displays that flattery and arrogance hinder the seeking of the true Dharma, and therefore they are called "lacking upāya in practice." Within this are three clauses. "Showing the practice of flattery and deceit" manifests appearing lowly. Physical deviousness is called flattery, and mental emptiness is called deceit. "Yet skilled in upāya in accord with the meaning of the sūtras" clarifies that he is actually skillful and upright. "Skilled in upāya" reverses the preceding flattery: being skillful and adapting to things, he is not crooked or flattering. "In accord with the meaning of the sūtras" reverses the preceding deceit: with a mind relying on the Dharma's meaning, he has no emptiness or deceit. "Showing the practice of arrogance" manifests the arising of proud haughtiness. "Yet toward sentient beings being like a bridge" shows that internally he is truly humble and gentle, shouldering everyone; hence toward sentient beings he is like a bridge. "Showing the practice of various vexations" manifests the arising of defiled faults. Setting aside flattery and arrogance, he arouses the remaining afflictions. "Yet with mind ever pure" clarifies that he is actually undefiled. The above clarifies initiating practices that harm oneself. "Showing entry among māras" initiates practices that afflict others. "Following the Buddha's wisdom" clarifies that he is actually wholesome and beneficial. Teaching people with the true Dharma is called following the Buddha's wisdom. The above is the first part, clarifying the initiating of ordinary practices. Next is the second part, initiating the practices of the two vehicles. "Showing entry among śrāvakas" manifests being the same as the lesser vehicle. "Yet speaking unheard dharmas for sentient beings" shows that he actually possesses great understanding. "Showing entry among pratyekabuddhas" manifests being the same as the middling vehicle. "Yet achieving great compassion to instruct sentient beings" shows that he actually possesses a great mind. Next is the third part, conforming to the practices of birth-and-death. Within it are ten clauses: the first nine clauses are what he does in the present, while the final clause is what he performs in the future. Regarding the first nine: the first five clauses mean being in suffering without distress; the latter four clauses mean dwelling in defilement without being sullied. Within the first five: "showing entry into poverty" manifests having lack. "Yet having jewel-hands and inexhaustible merit" shows that internally he is truly affluent, like the wheel-turning king's minister of the treasury. Because jewels issue from his hands, he is called "jewel-handed"; this clause refers to dependent retribution (bhājana-vipāka). The following four are proper retribution (kāya-vipāka). "Showing entry into bodily deformity" manifests having defects. "Yet endowed with marks and signs to adorn himself" means his precious retribution is exceptionally beautiful. "Showing entry into lowliness" manifests dwelling in degradation. "Yet born into the Buddha lineage and endowed with virtues" means he relies upon what is noble and lofty. "Showing entry into emaciation and ugliness" manifests dwelling in frail defectiveness. "Yet attaining Nārāyaṇa[-strength] and pleasing for sentient beings to behold" refers to the physical body being firm and wondrous. Attaining Nārāyaṇa means the physical body is firm. "Nāra" is a foreign word, translated here as "firm and solid." "Pleasing for sentient beings to behold" means the physical body is wondrous. "Showing entry into old age and sickness" manifests having decline. "Forever cutting off the root of sickness and transcending the fear of death" refers to the dharmakāya being healthy and flourishing. The above five clauses mean being in suffering without distress. Next are four clauses meaning dwelling in defilement without being sullied: the first two are free of attachment, the next is free of ignorance, and the last is free of views. Within the first two: "showing possession of material goods" manifests dwelling in abundance and ease. "Ever contemplating impermanence, truly without greed" means internally removing clinging attachment. "Showing possession of wives and concubines" manifests dwelling amid worldly defilement. "Yet ever distancing himself from the mud of the five desires" means his inner mind is ever pure. This clarifies freedom from attachment. "Manifesting stammering and dullness" outwardly displays foolishness and clumsiness. "Yet achieving eloquence and retention without error" means he is internally sharp and brilliant. This clarifies freedom from ignorance. "Showing entry into heterodox crossings" manifests being the same as non-Buddhists. "Yet crossing over sentient beings via the correct crossing" means his mind has no deviant clingings. This clarifies freedom from views. The above nine clauses are what he does in the present; the next [two] clarify what he performs in the future. "Manifesting entry into all paths" means being born into all six destinies. "Yet cutting off their causes and conditions" means his actual practice is ever pure. The above is the third part, conforming to the practices of birth-and-death; next is the fourth part, the practice of entering nirvāṇa. "Manifesting nirvāṇa" means adaptively adopting the lesser extinction. "Without cutting off birth-and-death" means ever following all realms of existence. The above is the first part, the main analysis through questions and answers. "Mañjuśrī, being able to practice like this is penetrating the Buddha Path" concludes it all.