維摩經略疏 1.147

1.147

「其名曰」下訖「法王子」，四累名證成同聞。雖歎勝德，不的顯名，莫知其人，故略出五十二人以證同聞也。若約四教，事轉繁多。今略就三觀釋名，足知大況。「等」者，以二觀入中，即是平等，故云等觀。「不等」者，但照二諦無量殊別，不等觀。「等不等」者，正觀中道雙照二諦，入中名等、照二不等，體用合論名等不等。須用六即則不混濫。一切眾生即是實相名理等觀；聞實相名深知其理是名字等觀；若觀中道通達無礙即觀行等觀；發相似解即相似等觀；若發真明名分證等觀；窮實相源名究竟等觀。今此乃是分證，位隣究竟，故名等觀也。不得聞觀心即是，而便混濫，生增上慢，作菩薩旃陀羅。若不受此語，即是不信諸大乘經了義之說。下去一一名下，皆先加一心三觀，然後依文。如言一心三觀，即能觀心性等。「定自在王」者，能觀心性名為上定，得此上定於一切法即得自在，如世國王。「法自在」者，正觀三諦心無滯礙，於十法界法而得自在。「法相」者，觀十法界三諦法相。「光明」者，此之慧光能顯實相故也。「光嚴」者，心智光明莊嚴法身也。「大嚴」者，觀於心性，其性廣博猶如虛空，境大智大以嚴法身。「寶積」者，觀心雖空而具足萬行，萬行眾寶積之於理，故名寶積。「辨積」者，與法性相應，即具四辨蘊積也。「寶手」者，觀心成就，即具權實二智之寶手也。「寶印手」者，觀實相印，印觀智手也。「常舉手」者，正觀心手，上求佛果。「常下手」者，觀智之手即無緣大慈，下化眾生也。「常慘」者，住正觀心，悲愍眾生。「喜根」者，得如來藏，大喜遍心。「喜王」者，得中法喜所願自在，如世王也。「辨音」者，分別十界殊方異音通達無礙。「虛空藏」者，觀於心性猶如虛空無所積聚，乃名為藏。「執寶炬」者，觀道品寶炬，照顯心源也。「寶勇」者，見諸法寶，能於生死意而有勇。「寶見」者，觀實相寶了了見性。「帝網」者，譬如帝釋網目無量，正觀三諦具足無量諸法之網，網諸煩惱及諸眾生。「明網」者，正觀心性智網光明，網諸煩惱及諸眾生。「無緣觀」者，觀於心性，真修體顯，無緣無念寂而常觀。「慧積」者，觀於實相，具智慧聚。「寶勝」者，正觀之寶勝方便之寶。「天王」者，得第一義天，自在如王。「壞魔」者，觀於心性，能壞二邊八魔。「電德」者，見中道迅速即成三德，如夜見電光即得見道。「自在王」者，得真我性，於一切法自在如王。「功德相嚴」者，正觀心性具一切法莊嚴法身。「師子吼」者，得見佛性，成師子吼三昧也。「雷音」者，正觀心性中道，多聞美行如雷震吼，驚一切二邊氷蟄也。「山相擊音」者，如二山相擊，音遍四方，境智相應出四辨之音也。「香象」者，無煩惱毒臭，能以慈力荷負一切。「白香象」者，法性之本本無黑惡，理淨智淨五分身香，起諸慈悲荷負一切，如白香象。「常精進」者，見法性常住，成無作正勤。「不休息」者，觀空不空，不住偏空化城而休息也。「妙生」者，觀於心性不生，則一切法不生而般若妙生。「華嚴」者，福慧因華莊嚴法身。「觀世音」者，如《請觀音》云「觀於心脈使想一處，即見觀世音」也。「得大勢」者，正觀心性，降制界內外魔怨外道。「梵網」者，正觀清淨法網，網諸煩惱及一切眾生。「寶杖」者，具福慧二種為寶杖，策發進趣菩提果所，又云眾生憑杖求入中道也。「無勝」者，得實相法，世出世智莫之能勝。「嚴土」者，心淨則佛土淨也。「金髻」者，實相慧明如金，髻者即權智也，以嚴心首故云金髻。「珠髻」者，即實相智慧。如《法華》王解髻中明珠與之，與之者權智也。「彌勒」者，得無緣慈，慈攝一切也。「文殊師利」者，若見佛性，即具三德不縱不橫，故云妙德。如是等菩薩，隨觀標名，引物歸心。一人各具一切觀門，名字互通，即字等、語等、身等、法等。如是解者，於心觀中見諸佛菩薩。故《法華》云「若人有能信汝所說則為見我，亦見於汝及比丘僧并諸菩薩。」《華嚴》云「十方諸如來，同共一法身，一見一智慧，力無畏亦然。」故諸佛菩薩皆約觀心明也。

From “their names were” down to “Dharma Prince,” this is the fourth [part], listing names to bear witness to sharing in hearing [the teaching]. Although their supreme virtues were praised, their names were not specifically revealed, so that one would not know who they were; therefore fifty-two persons are briefly brought forth to bear witness to their sharing in hearing [the teaching]. If one were to treat them according to the four teachings, the matters would become overly voluminous. Here their names are briefly explained in terms of the threefold contemplation, which will suffice to show the general import.

“Sameness” (Equanimity) refers to entering into the middle through the two contemplations, which is impartiality and equality; hence it is called “contemplation of sameness.”

“Non-sameness” refers to merely illuminating the immeasurable distinctions of the two truths; hence it is “contemplation of non-sameness.”

“Sameness and non-sameness” refers to correctly contemplating the Middle Way while dual-illuminating the two truths: entering the middle is called sameness, and illuminating the two [truths] is called non-sameness; treating essence and function together is called sameness and non-sameness.

One must employ the six stages of identity so that there is no confusion:
- That all sentient beings are identical with true reality is called the contemplation of sameness in principle.
- Hearing the name of true reality and deeply understanding its principle is the contemplation of sameness in verbal expression.
- If one contemplates the Middle Way and penetrates it without obstruction, that is the contemplation of sameness in contemplative practice.
- Arising a semblance of understanding is the contemplation of sameness in semblance.
- If one gives rise to genuine illumination, it is called the contemplation of sameness in partial realization.
- Exhausting the source of true reality is called the contemplation of sameness in ultimate fulfillment.
Here, these [bodhisattvas] are at [the stage of] partial realization, their rank bordering on the ultimate; thus it is called contemplation of sameness. One must not hear that the contemplation of mind is [identity] and immediately become confused, producing excessive arrogance and becoming a bodhisattva-cāṇḍāla. If one does not accept these words, one simply does not believe the definitive expositions of the Mahāyāna sūtras.

Under each name below, one must first apply the threefold contemplation in a single mind, and then follow the text. For instance, when one speaks of the threefold contemplation in a single mind, one is able to contemplate the mind-nature, and so forth.

- “King of Sovereignty in Samādhi” means being able to contemplate the mind-nature, which is called supreme samādhi; attaining this supreme samādhi, one achieves sovereignty over all phenomena, like an earthly king.
- “Dharma Sovereignty” means correctly contemplating the three truths with a mind free of hindrance, thereby gaining sovereignty over the phenomena of the ten dharma-realms.
- “Characteristics of Dharma” means contemplating the dharma-characteristics of the three truths in the ten dharma-realms.
- “Light” means that this light of wisdom is able to reveal true reality.
- “Glorious with Light” means that the light of the mind’s wisdom adorns the dharmakāya.
- “Great Adornment” means contemplating the mind-nature, whose nature is vast like empty space, with great object and great wisdom to adorn the dharmakāya.
- “Jewel Accumulation” (Ratnakūṭa) means that although contemplating the mind is empty, it is replete with the myriad practices; the myriad practices are multiple jewels accumulated in principle, hence the name Ratnakūṭa.
- “Accumulation of Eloquence” means that being in accord with the Dharma-nature, one is replete with the accumulated fourfold eloquence.
- “Jewel Hand” means that upon completing the contemplation of mind, one possesses the jewel hand of both provisional and ultimate wisdom.
- “Jewel Seal Hand” means contemplating the seal of true reality, which seals the hand of contemplative wisdom.
- “Constantly Raising the Hand” means the hand of the mind of correct contemplation seeking the buddha-fruit above.
- “Constantly Lowering the Hand” means the hand of contemplative wisdom being the unconditioned great compassion, transforming sentient beings below.
- “Constantly Sorrowful” means abiding in the mind of correct contemplation, grieving with pity for sentient beings.
- “Joyful Root” means attaining the tathāgatagarbha, so that great joy pervades the mind.
- “King of Joy” means attaining the Dharma joy of the middle, with sovereignty over one’s wishes, like an earthly king.
- “Eloquence of Voice” means discerning the various sounds and dialects of the ten realms, penetrating them without hindrance.
- “Treasury of Space” (Ākāśagarbha) means contemplating the mind-nature as being like empty space, possessing no accumulation; thus it is called a treasury.
- “Holding the Jewel Torch” means contemplating the jewel torch of the factors of awakening to illuminate and reveal the mind’s source.
- “Jewel Valor” means seeing the jewel of all dharmas and being able to be valiant with respect to the mind within saṃsāra.
- “Jewel Vision” means contemplating the jewel of true reality and clearly seeing the nature.
- “Indra’s Net” means that, just as the meshes of Śakra’s net are immeasurable, correctly contemplating the three truths is replete with an immeasurable net of all dharmas, which ensnares all afflictions and sentient beings.
- “Luminous Net” means the light of the net of wisdom from correctly contemplating the mind-nature, which ensnares all afflictions and sentient beings.
- “Contemplation without Objective Conditions” means contemplating the mind-nature, where the substance of genuine cultivation is revealed, without conditions or conceptual thought, tranquil yet constantly contemplating.
- “Accumulation of Wisdom” means contemplating true reality and being replete with an accumulation of wisdom.
- “Supreme Jewel” means that the jewel of correct contemplation surpasses the jewel of expedient means.
- “Heavenly King” means attaining the heaven of the primary truth, sovereign like a king.
- “Destroyer of Māra” means contemplating the mind-nature and being able to destroy the two extremes and the eight māras.
- “Virtue of Lightning” means that seeing the Middle Way swiftly accomplishes the three virtues, like seeing a flash of lightning at night and thereby attaining sight of the path.
- “King of Sovereignty” means attaining the nature of the true self, sovereign over all dharmas like a king.
- “Adorned with Marks of Merit” means correctly contemplating the mind-nature as replete with all dharmas to adorn the dharmakāya.
- “Lion’s Roar” means gaining sight of the buddha-nature and achieving the lion’s roar samādhi.
- “Thunder Voice” means that correctly contemplating the Middle Way of the mind-nature, with vast hearing and admirable practice, roars like rolling thunder, startling and awakening all who are dormant in the ice of the two extremes.
- “Sound of Crashing Mountains” means that, like two mountains striking each other, the sound reverberates in the four directions; the correspondence of object and wisdom brings forth the sound of the fourfold eloquence.
- “Fragrant Elephant” means being free of the foul stench of afflictions, able to shoulder all beings through the power of compassion.
- “White Fragrant Elephant” means that the origin of the Dharma-nature is originally free of dark evil; with principle pure and wisdom pure, fragrant with the fivefold body [of the Dharma], one gives rise to compassion to shoulder all beings, like a white fragrant elephant.
- “Constant Vigour” means seeing the Dharma-nature as permanently abiding, accomplishing the correct exertion of non-action.
- “Never Resting” means contemplating emptiness as non-empty, not resting by staying in the phantom city of one-sided emptiness.
- “Wondrous Birth” means contemplating the mind-nature as unproduced; then all dharmas are unproduced, and prajñā is wondrously born.
- “Flower Adornment” means the causal flowers of merit and wisdom adorning the dharmakāya.
- “Avalokiteśvara” is as the *Qǐng Guānyīn jīng* says: “Contemplate the pulse of the heart, focusing thought in one place, and one will see Avalokiteśvara.”
- “Mahāsthāmaprāpta” (Attaining Great Strength) means correctly contemplating the mind-nature, subduing māras, foes, and non-Buddhists both within and beyond the realms.
- “Brahma’s Net” means correctly contemplating the pure net of the Dharma, ensnaring all afflictions and all sentient beings.
- “Jeweled Staff” means possessing the two kinds [of practices], merit and wisdom, as a jeweled staff to urge oneself forward toward the place of the fruit of bodhi; it is also said that sentient beings rely on this staff to seek entrance into the Middle Way.
- “Unconquerable” means attaining the Dharma of true reality, which no worldly or world-transcending wisdom can overcome.
- “Adorning the Land” means that when the mind is pure, the buddha-land is pure.
- “Gold Topknot” means that the wisdom-light of true reality is like gold, while the topknot is provisional wisdom; because it adorns the crown of the mind, it is called Gold Topknot.
- “Pearl Topknot” is the wisdom of true reality. As in the *Lotus Sūtra*, where the king unlooses the bright pearl from his topknot and gives it to him—giving it is provisional wisdom.
- “Maitreya” means attaining unconditioned compassion, which embraces all with kindness.
- “Mañjuśrī” means that if one sees the buddha-nature, one is replete with the three virtues neither vertical nor horizontal; hence he is called Wondrous Virtue.

Bodhisattvas such as these have names designated in accord with contemplation, leading beings to return to the mind. Each single person possesses all gates of contemplation, their names interchangeable; this is identity of characters, identity of speech, identity of body, and identity of dharmas. When one understands in this way, one sees all buddhas and bodhisattvas within the contemplation of mind.

Therefore the *Lotus Sūtra* says: “If there is anyone who can believe what you preach, that person will see me, and will also see you, the saṅgha of monks, and all the bodhisattvas.”
The *Avataṃsaka* says: “All Tathāgatas of the ten directions share the same single dharmakāya, the same single vision and wisdom, and likewise with their powers and fearlessnesses.”
Therefore, all buddhas and bodhisattvas are explained in terms of the contemplation of mind.