維摩經略疏 1.147

1.147

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.