維摩義記 4.57

4.57

Next, [the text] clarifies their not abiding in the unconditioned: first asking, next distinguishing, and then concluding as a whole. "What is the bodhisattva's not abiding in the unconditioned?" is the initial question. Below, [the text] distinguishes it extensively. Therein, it first explains what is cultivated prior to the bhūmis; from "contemplating impermanence" onward, what is accomplished upon the bhūmis. In the cultivation prior to the bhūmis, one cultivates relying on the four gates of emptiness, signlessness, wishlessness, and non-arising. The essential nature of all dharmas being empty is precisely designated as emptiness; in this emptiness there are no characteristics to be grasped, which is designated as signlessness; there is no fruit to be generated, which is designated as wishlessness; and there is no cause that can arise, which is termed non-arising. Although one further learns contemplation within these four, one does not abide or attach, and therefore it says, "does not realize"; because one does not realize, one is able to initiate active practice. The preceding explains their mundane cultivation; the following explains the supramundane. In genuine correct contemplation, the principle is in fact simultaneous; here it is temporarily divided according to successive stages. Therein, from the beginning up to "contemplating quiescence" is the understanding of the path of vision in the first bhūmi; seeing the four dharmas of impermanence and so forth is precisely called the path of vision. "Contemplating impermanence and yet not loathing the root of goodness" means that although one sees conditioned things as having many faults of impermanence, one constantly plants roots of goodness among them. "Contemplating the suffering of the world and yet not detesting saṃsāra" means that although one knows the faults of suffering, one vows to constantly dwell in it to deliver sentient beings. "Contemplating non-self and instructing people without weariness" means that one sees that sentient beings are unreal, yet following provisional names, one constantly instructs them. "Contemplating quiescence and yet not undergoing eternal cessation" means that although one knows the bliss of the quiescence of nirvāṇa, for the sake of others one remains in existence and does not attain realization. "Contemplating detachment and yet cultivating goodness in body and mind" is the practice of the path of cultivation on the second bhūmi and above. Contemplating the ultimate truth as detached from the characteristics of body and mind is called contemplating detachment, yet relying on body and mind one cultivates practices of wisdom and goodness. Upholding precepts on the second bhūmi is called cultivating goodness in body; cultivating concentration on the third bhūmi is called cultivating goodness in mind. "Contemplating that there is nothing to take refuge in and yet taking refuge in wholesome dharmas" is the practice of compliant forbearance on the fourth bhūmi and above. Contemplating that in the ultimate truth there is nothing to take refuge in or tend toward, yet cultivating compliant forbearance, one takes refuge in and tends toward the non-arising wholesome dharmas of the bhūmis. "Contemplating non-arising and yet bearing all [sentient beings] with the dharmas of arising" is the forbearance of the non-arising of dharmas on the seventh bhūmi and above. Although one further contemplates the principle as non-arising and without origination, one constantly manifests arising to teach and transform sentient beings. "Contemplating the undefiled and yet not severing defilements" is initiating superior practice on the seventh bhūmi and above. Knowing that all afflictions are fundamentally quiescent is called contemplating the undefiled, yet constantly manifesting the arising of afflictions and karmic action is called not severing defilements. "Contemplating non-action and yet teaching and transforming sentient beings with active dharmas" is the practice of transforming and responding to sentient beings in the ninth bhūmi. Understanding that all active practices are empty, quiescent, and nonexistent, one nevertheless teaches and transforms responsive beings by means of all practices. "Contemplating emptiness and non-being without abandoning great compassion" is the mind of transforming sentient beings in the ninth bhūmi. Although one knows sentient beings are empty and nonexistent, one does not abandon great compassion, pitying and being mindful of sentient beings. Alternatively, the preceding sentence, by using practice to teach and transform, clarifies the benefit of loving-kindness, while this not abandoning compassion reveals the benefit of compassion. "Contemplating the position of the correct Dharma and not following the Hīnayāna" is the firmness of the vision aspect in the tenth bhūmi. Contemplating the essential nature of dharmas as empty is called the position of the correct Dharma; not attaching to emptiness, one therefore does not fall into the Hīnayāna. "Contemplating dharmas as deceptive and false" means knowing that dharmas are provisionally existent. "Without firmness, person," and so forth, means knowing that dharmas are truly nonexistent. Within deceptive and false dharmas there is no true or firm nature, hence it is said, "without firmness." The essential nature of self and person being empty is called having no master of a person. The characteristics of provisionally named sentient beings also do not exist, which is called signlessness. Below, it clarifies non-attachment. Complying with existence to initiate practice is the vow originally made in the past to seek buddhahood. Because the tenth bhūmi is not yet fulfilled, it is therefore called "one's original intent is not yet fulfilled." To fulfill that vow, one generates and cultivates practices, and therefore it is called "not rendering merit, dhyāna-concentration, and wisdom void." Practicing with a sincere mind is called not rendering void; the practiced giving, precept, patience, and vigor are spoken of as merit. Dhyāna is concentration, and wisdom is the prajñāpāramitā. These are temporarily divided by matching characteristics to stages; it should not be taken as rigidly fixed. The preceding extensively distinguishes it. "Cultivating such..." below concludes it as a whole. In the preceding single pair regarding initial practice, it clarified the meaning of not abiding and not exhausting; next, in regards to the final accomplishment of practice, it clarifies the meaning of not exhausting. Therein are four pairs: the first pair concerns benefiting oneself, and the latter three concern benefiting others. In the former concerning benefiting oneself: as for "further, being endowed with merit, one does not abide in non-being," merit arises along with existence, so one does not abide in non-being. As for "because of being endowed with wisdom, one does not exhaust the conditioned," wisdom knows that the conditioned is an illusion and unreal; not fearing it, one can constantly dwell in it, so being endowed with wisdom, one does not exhaust the conditioned. In the latter concerning benefiting others: the first pair sees the beginning of benefiting others, the second pair is the continuation of benefiting others, and the third pair is the end of benefiting others. In the first pair: as for "because of great loving-kindness and compassion, one does not abide in non-being," loving-kindness and compassion follow existence, so one does not abide in non-being. As for "because of fulfilling one's original vows, one does not exhaust the conditioned," one's original vows are in existence to constantly transform sentient beings; now to fulfill them, one therefore does not exhaust the conditioned. In the second pair: as for "because of gathering the medicine of the Dharma, one does not abide in non-being," seeking from a master the dharma for transforming sentient beings is called gathering the medicine of the Dharma. Seeking the Dharma is in existence, so one does not abide in non-being. As for "because of dispensing medicine accordingly, one does not exhaust the conditioned," universally dispensing the Dharma to sentient beings without resting, one therefore does not exhaust the conditioned. In the third pair: as for "knowing the illnesses of sentient beings, one does not abide in non-being," knowing illnesses is in existence, so one does not abide in non-being. As for "eradicating the illnesses of sentient beings, one does not exhaust the conditioned," the illnesses of beings are boundless, and following along to eradicate them is difficult to exhaust, so one does not exhaust the conditioned. Previously it generally exhorted them to learn, next it taught them distinctively, and below it concludes with a general exhortation. The words "all righteous persons" is the address to those exhorted. "When a bodhisattva has cultivated not exhausting the conditioned and not abiding in the unconditioned, it is called the dharma gate of the exhaustible and inexhaustible liberation" is the concluding statement. "You should learn it" is the exhortation to learn. Previously, the bodhisattvas requested the Dharma to return to their land; next, the Buddha spoke it for them; below, it clarifies that the bodhisattvas, having heard the Dharma, rejoiced, paid homage, praised, and departed. Therein, first there is veneration and offering through the three karmas, and afterward departure to return to their land. In the former: first, the statement that "those bodhisattvas, hearing the teaching, rejoiced" is the rejoicing of mental karma. "With various flowers," and so forth, is bodily offering. Therein, they first use incense, flowers, and such things to make offerings to the Three Jewels, and afterward perform prostrations. In the offering: "taking various wonderful flowers of diverse colors and diverse fragrances, scattering them everywhere throughout the three thousand [worlds] to make offerings to the Buddha" is making offerings to the Buddha jewel. "And to this sūtra and Dharma" is making offerings to the Dharma jewel. "Together with all the bodhisattvas" is making offerings to the Saṅgha jewel. The preceding is making offerings. Below is performing prostrations, which concludes bodily karma. "Praising what had never been [seen before]," and so forth, is the praise of vocal karma. The preceding is veneration and offering. "Having spoken, they disappeared and returned to their native land" is departing to return to their land.