維摩義記 4.56

4.56

From here below is the third part, directly instructing them with the Dharma. It contains two sections: up to the end of this chapter is the first section; the "Chapter on Seeing Akṣobhya" is the second section. Between these two sections, there are three distinctions: First, distinguishing according to conversion: this chapter benefits the bodhisattvas of Fragrance Adorned, while the subsequent chapter benefits the assembly of the Sahā world. Second, distinguishing according to practice: this chapter explains their own appropriate practice, while the subsequent chapter displays the superior advancement they cultivate, for by practicing and advancing into the realm of the buddhas they are able to see the buddhas. Third, distinguishing according to the Dharma: "Dharma" refers to cause and effect; this chapter explains the cause, while the subsequent chapter explains the effect. Within this chapter, the text divides into three: 1. The bodhisattvas of Fragrance Adorned request the Dharma before returning to their land; 2. From "The Buddha told..." below, the Tathāgata expounds it for them; 3. From "At that time, when those bodhisattvas heard..." below, it shows that the bodhisattvas, having heard the Dharma, rejoiced, paid homage, and departed. In the first part, making the request, they first repent of their former error. From "Indeed" below, they request the subsequent Dharma. In repenting of their former error: "At that time, in the world Fragrance Adorned..." indicates and lists the individuals. "Joining their palms toward the Buddha" expresses their request. "I, seeing this, gave rise to a base thought" states their own error. "Now I repent and reprove myself" means forsaking this mind and repenting of their former wrongdoing. From "Why?" below, they receive the Buddha's prior teaching and explain the reason for their repentance: "The expedient means of the buddhas are inconceivable; in order to save sentient beings, they manifest different buddha lands." I previously did not know this and deludedly formed distinctions, hence I now reprove myself. In requesting the Dharma below: "Indeed" (weiran) seeks the Buddha's assent. "Wei" means single-minded; "ran" means assent. Single-mindedly seeking the Tathāgata to assent to oneself is why it is called "weiran." "We pray that you grant us a little Dharma" directly requests the Buddha to speak. "Returning to that land, we will be mindful of the Tathāgata" explains the benefit of the Buddha's teaching. Alternatively, this may mean showing their respectful obedience and mindfulness of the Buddha's kindness. Practicing in accordance with it is called "being mindful of the Tathāgata"; alternatively, being mindful of the Dharma taught by the Buddha is called "being mindful of the Tathāgata." Below, the Buddha expounds it for them. His exposition has three parts: First, a general exhortation: "There is the dharma gate of liberation of the exhaustible and inexhaustible, which you should learn." Second, from "What is..." below, he instructs according to specifics. Third, "This is the dharma gate of the exhaustible and inexhaustible, which you should learn," concludes by exhorting cultivation. In the first, the general section: "exhaustible" refers to the conventional truth, which can be thought and spoken of. "Inexhaustible" refers to the ultimate truth, which is eternal. These two being unhindered is called "liberation." This presents the Dharma. "You should learn" exhorts them to cultivate it. The text below gives the specific instruction. In this, it is first brief; from "What is not exhausting the conditioned..." below, it expands. In the brief section, it first says: "What is meant by the exhaustible? It refers to conditioned dharmas," explaining the previous "exhaustible." The arising and acting of the conventional truth is called "conditioned." Because it is conditioned, it can eventually be brought to an end, hence it is called "exhaustible." "What is meant by the inexhaustible? It refers to unconditioned dharmas," explaining the previous "inexhaustible." The ultimate truth is eternal, hence it is called "unconditioned." Because it is unconditioned, it cannot be brought to an end, hence it is called "inexhaustible." This explains the aforementioned dharma gate of liberation of the exhaustible and inexhaustible. From "As for the bodhisattva..." below, it explains and clarifies the Dharma to be learned. Speaking broadly, there are three: 1. The gate of grasping quiescence. Identical to the practice of the śrāvakas: not abiding in the conditioned and not departing from the unconditioned. 2. The gate of giving rise to function. Distinct from the practice of the two vehicles: not exhausting the conditioned and not abiding in the unconditioned. 3. Complete mutual cultivation. The practice of leaving behind the two extremes: toward conditioned dharmas, neither abiding nor abandoning; toward the unconditioned, likewise. Not abiding in the conditioned means not giving rise to defiled attachment toward the conditioned. Not abandoning the conditioned means not giving rise to fear toward the conditioned. Free from these two faults, one is called liberated with respect to the conditioned. Toward unconditioned dharmas, not abiding exclusively means not clinging to emptiness; toward unconditioned dharmas, not abandoning exclusively means not fearing emptiness. Free from these two faults, one is called liberated with respect to the unconditioned. Now, this is to instruct the bodhisattvas of Fragrance Adorned to give rise to function in accordance with existence; therefore, it specifically imparts the second gate. "As for the bodhisattva" marks the distinction from the two vehicles. "Not exhausting the conditioned" is precisely what the Daśabhūmika Sūtra calls giving rise to superior practices and always following existence. "Not abiding in the unconditioned" is precisely what the Daśabhūmika Sūtra calls cultivating wisdom of expedient means and not abiding in emptiness. Taking these two as the gate, it expands below. In this, it first explains the meaning of not exhausting and not abiding in the context of initial practice; further, down to the final accomplished practice, it fully explains the meaning of not exhausting and not abiding. In the former, it first explains not exhausting the conditioned, and later reveals the meaning of not abiding in the unconditioned. In explaining not exhausting the conditioned, it first asks and later concludes. "What is meant by not exhausting?" is the initial question. "It means not departing from..." and so forth is the broad explanation. The dharmas are manifold and difficult to discern; here we explain them briefly. Roughly divided, there are two: 1. Explaining worldly practice prior to the bhūmis; 2. From "generating roots of goodness" below, explaining supramundane practice on the first bhūmi and above. In worldly practice, it first generates correct cultivation; from "regarding dhyāna absorptions like hell" below, it instructs in generating the correct mind. In the former, correct cultivation, it first instructs in compassionate vows as the cause of practice, and later instructs in correct practice. In instructing in the cause: "not departing from great loving-kindness and not forsaking great compassion" is the cause of benefiting others. Loving-kindness is said to be "not departed from," and compassion is said to be "not forsaken"—these are complementary expressions. "Deeply generating the resolve for omniscience and never neglecting or forgetting it" is the vow for bodhi, the cause of one's own practice. Generating the intention to seek the Buddha's omniscience is called generating the resolve for omniscience. "Neglecting" means taking lightly. Regarding the bodhimind, valuing it rather than taking it lightly is called "not neglecting"; firmly holding it without losing it is called "not forgetting," as explained in the Nirvāṇa Sūtra. Below, it instructs in correct practice, wherein it first explains practice appropriate to one's own stage; from "seeking the Dharma" onward, it explains superior advancing practice. In the former, appropriate practice, it first explains benefiting others. "Teaching and transforming sentient beings without ever growing weary" is constant transforming practice. "Constantly being mindful of and complying with the four means of embracing" is meritorious embracing practice. Below, it explains benefiting oneself. "Protecting and upholding the true Dharma without begrudging bodily life" firmly holds the true Dharma as the basis of practice. "Planting roots of goodness without exhaustion" cultivates in accordance with the Dharma. Planting roots of goodness shows the thoroughness of cultivation; without exhaustion shows the constancy of cultivation. "The intention is constantly anchored in the dedication through expedient means" uses what was previously cultivated to ascend toward the Buddha. The mind seeking without retreating is called being anchored. Skillfully directing all good toward bodhi is therefore called dedication through expedient means. These three are the stages of cultivation. In the superior advancing practice below, wisdom comes first and merit comes later. In cultivating wisdom: "seeking the Dharma unflaggingly" is benefiting oneself; "expounding the Dharma unbegrudgingly" is benefiting others. In cultivating merit: "diligently making offerings to all buddhas" is benefiting oneself. From "not fearing..." below is benefiting others, containing seven phrases: 1. "Not fearing saṃsāra" is the valiant mind: because of not fearing, one constantly teaches and transforms. Another sūtra also says "entering saṃsāra without fear"; the meaning is similar, differing only in translation. 2. "Having no grief or joy in honors or disgrace" is the unshakable mind: being unshakable by honor and disgrace, one can constantly transform others; this is also the impartial mind, for without grief or joy one can transform all equally. 3. "Not scorning those not yet trained, and venerating those who are trained like the Buddha" is the mind free from arrogance: because the feelings are free from haughty arrogance, one can receive and transform them. 4. "Causing those fallen into afflictions to give rise to correct mindfulness" is the mind that guides: teaching them to cultivate the six mindfulnesses, the four stations of mindfulness, etc., to make them depart from afflictions. 5. "Not regarding the bliss of seclusion as precious" is the mind following existence: because of not treasuring the bliss of secluded nirvāṇa, one is always able to follow existence and transform sentient beings. 6. "Not clinging to one's own bliss" is the mind free from attachment: attaining bliss without attachment, one can abandon it to benefit sentient beings. 7. "Rejoicing in their bliss" is the mind of sympathetic joy: the bodhisattva's sole concern is to benefit beings, hence toward personal bliss the mind does not cling, while rejoicing in the transformed ones' bliss. The above is the first part, teaching the cultivation of correct practice. Below, it teaches the correct mind, which has four parts: 1. The mind benefiting others: "Thinking of dhyāna absorptions as hell," departing from the ordinary mind, experiencing them without relishing them, hence they are like hell; "thinking of saṃsāra as a pleasure garden," departing from the mind of the two vehicles, constantly delighting in roaming there, hence it is like a garden. 2. The mind benefiting oneself: "Seeing those who come to beg, giving rise to the thought of them as good teachers," giving rise to respect and joy; any good teacher instructs one to generate good, and those who come begging can generate my good mind, hence they are thought of as teachers; "relinquishing all possessions with the thought of fulfilling all-knowledge," giving rise to a mind of merit and benefit; since giving can produce omniscience, one rejoices without regret. 3. Re-explaining benefiting others: "Seeing those who break the precepts, giving rise to the thought of rescuing them." 4. Re-explaining benefiting oneself: "Thinking of the pāramitās as father and mother," for they can produce the dharmakāya; "thinking of the factors of awakening as kinfolk," for they intimately benefit oneself, hence they are like kinfolk. The above explains worldly practice. Below, it explains supramundane practice, which has two parts: 1. Cultivating extensive practice; from "In saṃsāra for countless kalpas, the mind is valiant" below, it explains cultivating superior practice. In extensive practice: "generating roots of goodness without limitation" is the broad scope of initial cultivation; from the first bhūmi onward, broad vows are generated, and every practice is cultivated, which is called generating roots of goodness without limitation. "Using all pure lands to accomplish one's own land" is broad accomplishment of practice, containing four phrases: First, broadly gathering retributions based on the pure land: "using the adornments of all pure lands to accomplish one's own buddha land." What does this mean? Broadly cultivating pure causes, so that all the marvelous adornments of causes are fully present in one's own land; thus it says, "using the adornments of all pure lands to accomplish one's own buddha land." Second, generating vast giving based on the pure land: practicing boundless giving. Another sūtra also says "opening the gate to great giving"; the meaning is similar. All practices are causes, but giving is cited as an example. Third, broadly gathering retributions based on the dharmakāya: being complete with the marks and signs. Fourth, generating broad causes based on the dharmakāya: "eliminating all evils to purify body, speech, and mind." All practices are causes, but upholding precepts is cited because precept practice is foremost in giving birth to the marks and signs. Therefore the Bodhisattvabhūmi says: "The undifferentiated causes of the thirty-two marks are all upholding precepts." If one does not uphold precepts, one cannot even attain an inferior human body, let alone the marks of a Great Man. The above explained extensive practice; below is cultivating superior practice. "In saṃsāra for countless kalpas, the mind is valiant; hearing of the Buddha's immeasurable virtues, the resolve does not weary" is arising with superiority. Facing the suffering of countless kalpas in saṃsāra, one has the power to subdue and sever it, hence the mind is valiant. Hearing of the Buddha's vast virtues, one decisively cultivates without retreating, which is called the resolve not wearying. The former is "mind" (yi), the latter "resolve" (zhi)—different words for the same faculty. From "With wisdom..." below is superior generation of practice, having two parts: 1. Based on the previous valiant mind in saṃsāra, arising practices that counteract faults; 2. From "not destroying..." below, based on the previous unwearying resolve hearing of the Buddha, cultivating and gathering good practices. In the former, there are four phrases: the first two shatter obstacles, the latter two gather remedies. In shattering obstacles, first with wisdom one shatters afflictive obstacles, and later with vigor one crushes the demon army and departs from karmic obstacles. Further, shattering afflictions shows departing from obstacles to understanding, while crushing the demon army shows eliminating obstacles to practice. Further, shattering afflictions shows eliminating obstacles to wisdom, while crushing the demon army shows eliminating obstacles to merit. In the former, first one shatters afflictions oneself: "With the sword of wisdom, shatter the thieves of affliction" severs the causes of the precepts. Wisdom can sever, hence it is called a sword; afflictions harm, so by metaphor they are called thieves. "Escaping the skandhas, dhātus, and āyatanas" is the miscellaneous fruit of the precepts. Below, it includes others: "shouldering sentient beings to liberate them forever." In the second phrase, "with great vigor crush the demon army": "demons" refers to the four demons—afflictions, skandhas, death, and the heavenly demon. "Army" refers to the ten armies, as Nāgārjuna explained. As his text says: "Desire is your first army; sorrow is the second; hunger and thirst are the third army; craving is the fourth; sleep is the fifth army; fear is the sixth; doubt and regret are the seventh army; anger is the eighth; gain and honor are the ninth army; arrogance and scorning others is the tenth. Such armies as these submerge renunciants; by the power of dhyāna and wisdom, I shatter all your armies." Having attained buddhahood, one broadly liberates all. Alternatively, it directly names the host of demons as the army, causing one to crush them with vigor. The above two phrases explain shattering obstacles; the two below gather remedies. "Constantly seeking the wisdom of thoughtless true reality" corresponds to the first phrase above, explaining the gathering of remedies by cultivating the aforementioned wisdom that shatters afflictions. True wisdom free from delusion is called thoughtless; true wisdom realizing truth is called wisdom of true reality; one constantly seeks this in worldly dharmas. "Having few desires and knowing contentment without abandoning the world" corresponds to the second phrase above, explaining the gathering of remedies by cultivating the aforementioned vigorous practice that crushes demons. "Few desires and knowing contentment" is one's own practice free from defilement. "Without abandoning the world" benefits beings in accordance with existence. Diligently cultivating this practice, one crushes demonic activities. The above is the first part, explaining the cultivation of remedies to shatter saṃsāra based on the valiant mind. From here below, based on the previous unwearying resolve, it explains cultivating and gathering good practices. In this, it first explains transforming others through the three karmas; from "purifying the ten goods" below, it explains being complete with one's own virtues. In the former, it first says "not destroying deportment while being able to follow the conventional" and so forth, explaining transformation through bodily karma. Not destroying deportment while being able to follow the conventional means benefiting people through conventional methods; that is, not forsaking the way-dharmas while being able to follow the conventional. "Arousing supernormal wisdom to guide sentient beings" uses way-dharmas to benefit beings. From "attaining dhāraṇī of mindfulness" below, it explains transformation through mental karma. "Attaining dhāraṇī of mindfulness and not forgetting what has been heard" shows mastery of the Dharma medicine. "Skillfully distinguishing the faculties to cut off the doubts of sentient beings" knows the capacity of beings. "Exposition of the Dharma is unobstructed through delightful eloquence" explains transformation through vocal karma. The above is benefiting others; below is one's own virtues. In this, it first gathers the good dharmas of ordinary beings; from "exhorting and requesting teaching" below, it explains gathering the Buddha's good; from "deeply cultivating the good" below, it gathers the bodhisattva's good. In gathering ordinary good: "purifying the path of the ten virtuous deeds" explains cultivating the precept-cause. "Receiving human and heavenly blessings" explains fulfilling the precept-fruit. In human and heavenly realms, receiving the eight superior retributions is called human and heavenly blessings; this is desire-realm good. "Cultivating the four immeasurables" explains cultivating the dhyāna-cause. "Opening the path of Brahmā" explains gathering the dhyāna-fruit. The four immeasurable minds can generate Brahmā fruits, called opening the Brahmā path; this is higher-realm good. Next, gathering the Buddha's good: "Sympathetically rejoicing in and praising good, one attains the Buddha's voice" fulfills the Buddha's vocal karma. The sound of the Dharma conch is the Buddha's voice; truly, by exhorting and requesting all buddhas to expound the Dharma, one attains the Buddha's voice. Moreover, seeing the good karma done by sentient beings, one rejoices and praises the good, hence attaining the Buddha's voice. "With good of body, speech, and mind, one attains the Buddha's deportment" fulfills the Buddha's bodily karma. Below, it explains gathering and cultivating the bodhisattva's good dharmas. "Deeply cultivating good dharmas, one's practice becomes ever more superior" is virtue accomplished through cultivation. Another sūtra also says "deeply practicing good dharmas"; the meaning is similar. "Using the Mahāyāna teaching to accomplish the bodhisattva saṅgha" is virtue accomplished based on the Dharma. Because one generates practice based on the Mahāyāna Dharma, one does not contradict the bodhisattva's virtues of practice; hence one can accomplish the bodhisattva saṅgha. "With a mind free of heedlessness, not losing manifold goods" is virtue accomplished based on the mind. Among these three phrases, in terms of that on which one relies, the first phrase is superior [in practice], while the third is superior in mind. In terms of what is accomplished, the first phrase is retribution, the second is superior in person, and the third is superior in virtue. The above is the broad explanation; from "practicing like this" below, it summarizes and concludes.