維摩經略疏 6.39

6.39

Now, those who cling to the provisional know that within the inconceivable one there are immeasurable things, but like a treasure in a bag that is not reached into and shown to others, nobody sees it. Therefore Vimalakīrti traverses all practices to clarify the meaning of the bodhimaṇḍa; this is demonstrating the vision and knowledge of the buddhas, and the intention lies here. However, 'demonstrating' has two kinds: first, vertical; second, horizontal. Horizontal and vertical are precisely that this cart is lofty and broad: 'lofty' penetrates to the final limit, and 'broad' is the boundless dharma-realm. The characteristics of lofty and broad must be fully like the previous horizontal and vertical explanation of the pure land, scattered among the various practices. If one merely follows the text through distinct particulars, it will only amount to the Shared and Distinct [Teachings] and lose its correct intention. Now, all are explained in terms of the initial mind of the Perfect Teaching to clarify the bodhimaṇḍa; hence the text below says: 'If a bodhisattva accords with the perfections, raising a foot or lowering a foot is in every case the bodhimaṇḍa,' being replete with all the buddhadharmas. The text has four parts: first, four passages provisionally clarifying vertically; next, twenty-five passages provisionally clarifying horizontally; third, one passage concluding the explanation; and fourth, clarifying the benefit gained by the assembly at that time. As for the first, regarding the four minds: if relying on the Distinct interpretation, they correspond to the forty minds: the straight mind is the ten abodes, the initiated practice is the ten practices, the profound mind is the ten dedications, and the bodhicitta is the ten grounds. Yet it is not entirely so. Why? When Vimalakīrti speaks of the bodhimaṇḍa of the initial mind of the Perfect Teaching, how could it vertically correspond to the ranks of the forty minds? Now it is clarified that from the first abode there are already the four minds up to the buddha fruition: the straight mind is entering the one true reality; the initiated practice is the myriad practices of the true reality; the profound mind is advancing deeply, flowing into it thought-moment after thought-moment. Bodhicitta possesses these three minds, like a lodestone attracting iron. The lines below, if clarifying initial cultivation, all pertain to the five grades; entering the stage of resemblance up to the abode of initial arousal of the mind, all practices are possessed—this is the true bodhimaṇḍa. As for 'The straight mind is the bodhimaṇḍa, because it is free of falsity': the Avataṃsaka explains that at the very time of first arousing the mind, one immediately accomplishes correct awakening and thoroughly penetrates the true nature of all phenomena. It also says: 'Ultimately free from delusion and falsity, undefiled like empty space. The pure, wondrous dharmakāya serenely responds to all.' This is the meaning of the bodhimaṇḍa. Attaining the eight unconditioned straight [paths], there is no falsity of suffering and origin within or outside the realm; if converting beings, one also completely employs the four kinds, as explained in the pure land section. Therefore the Lotus Sūtra praises the five grades, saying: 'One should know that this person has already proceeded to the bodhimaṇḍa, is near to sambodhi, and sits beneath the bodhi tree.' The Avataṃsaka explains that in the abode of initial arousal of the mind, one is able to sit in the bodhimaṇḍa and first attain correct awakening. It is also like the Dàpǐn explaining that there are bodhisattvas who from their initial arousal of the mind immediately sit in the bodhimaṇḍa and turn the wheel of the Dharma. As for 'Initiated practice is the bodhimaṇḍa': in the Distinct Teaching, through the ten practices one attains the ten perfections; now in the first abode of the Perfect Teaching, seeing the one true reality, one fully initiates myriad practices, destroying all evil karmas and revealing the Dharma-doors—this is the bodhimaṇḍa. Benefiting oneself and benefiting others is called 'being able to manage affairs.' As for 'The profound mind is the bodhimaṇḍa': in the Distinct Teaching, through the ten dedications understanding and practice become profoundly deep; now the initial mind of the Perfect Teaching sees the supreme truth, able to see both emptiness and non-emptiness. Because it is non-empty, it is profoundly deep; it is not the two vehicles, the Shared bodhisattvas, or the thirty minds of the Distinct Teaching. Furthermore, in the first abode one attains entrance into the Middle Way and doubly illuminates the two truths, spontaneously flowing into the ocean of sarvajñā, which is becoming gradually deeper. Because of the profound mind, the husks of ignorance fall away and the true Dharma is revealed—this is the meaning of the bodhimaṇḍa. Vertically advancing profoundly deep, horizontally all merits likewise increase accordingly. As for 'Bodhicitta is the bodhimaṇḍa': in the Distinct Teaching the first ground is called the true arousal of the mind; now the initial mind of the Perfect Teaching sees truth, which is called true; initiated practice is broad, and flowing into it is deep; being both broad and deep, it is called the deep and broad mind. Because the bodhisattva attains this mind, unconditioned compassion and uncreated great vows are like a lodestone attracting iron—this is the true bodhicitta. Being able of itself to eliminate the afflictions of the dharma-realm and reveal the dharmakāya, it is the bodhimaṇḍa. Seeing that the one true reality is neither cause nor fruition, it discerns the uncreated four truths of the dharma-realm. Cause and fruition are not confused; this is being free of error. Furthermore, combining the previous three minds, this is the bodhi of the three virtues; hence it is said that bodhicitta is the bodhimaṇḍa.