維摩經略疏 9.64

9.64

Regarding this chapter, there are three [sections]: first, Vimalakīrti asks; second, the various bodhisattvas each speak; third, the benefit gained upon hearing the chapter. Regarding each speaking, there are thirty-three bodhisattvas. While according to this text all five thousand spoke, the fact that there are only thirty-three must signify something. Three meanings are now presented in interpretation:
First, to explain the thirty-three: it symbolizes the Thirty-Three Heavens, which possess the medicine of immortality (amṛta); the bodhisattvas together speak the dharma gate of non-duality just as the Thirty-Three Heavens [possess amṛta], which is the deathless ambrosia. The thirty-three correspond to the forty-two stages: thirty correspond to the thirty minds [of the three ranks of worthies], two correspond to virtual enlightenment and wondrous enlightenment, and one corresponds to the ten grounds. This combines the grounds and opens the thirty minds. Alternatively, as in the Benevolent Kings [Sūtra] which explains the fourteen pāramitās, the thirty minds are combined into three, the ten grounds are opened into ten, and wondrous enlightenment into one. They also correspond to the forty-two syllable gates of the Dàpǐn, from initial A to final 荼 (ṭha). The initial A means that all dharmas are originally unproduced. Here, the first, the Bodhisattva Dharmavāśavartin (Dharma Autonomy), speaks of neither arising nor ceasing to enter the dharma gate of non-duality, which is precisely the meaning of the syllable A. It is also like the eight negations in the Mūlamadhyamakakārikā, which first distinguish neither arising nor ceasing. If one hears the syllable-gate A, one understands all meanings. The initial syllable A is endowed with the merits of all forty-two syllables, the final ṭha is also endowed with the merits of all forty-two syllables, and the middle forty syllables are all endowed with the merits of all forty-two; therefore the first ground is endowed with the merits of all forty-two grounds. If one discusses distinctions within the non-distinct, it is said that, as non-dual yet dual, there are forty-two grounds. If, within distinction, there is no distinction, so that the dual is non-dual, then within a single ground all grounds are contained, and within a single syllable all syllables are contained. That beyond ṭha there are no syllables to speak of is like Vimalakīrti, who is the stage of wondrous enlightenment of the final syllable ṭha, and is therefore silent and without words. One should know that the thirty-three bodhisattvas symbolize these three meanings.
Second, speaking in terms of their own practice: it is like the five hundred bhikṣus who each spoke of the cause of the body; the Tathāgata sealed and certified that each bhikṣu was completely correct in his statement, because based on a single dharma they attained entry, saw truth, and severed fetters. Now, viewing them according to what they said, their distinctions are not the same, and so it is called 'each speaking of the cause of the body.' Since their seeing of the principle was without difference, it is said that none was not a correct statement. These thirty-three bodhisattvas are also like this: the principle of non-arising does not differ, yet their entry gates differ and their contemplation methods are each distinct; hence there are thirty-three kinds. As it is said: 'Nirvāṇa is the true jewel of Dharma; sentient beings enter through various gates.'
Third, speaking in terms of converting others: it corresponds to the different awakenings of capacities according to the four siddhāntas; differences arise according to the diversity of beings. If practitioners of actual practice have not yet entered non-arising and delight in hearing of neither arising nor ceasing, this is according to the worldly [siddhānta]. Or if they cling to arising and ceasing, one employs neither arising nor ceasing to refute their arising and ceasing; this is according to the antidotal [siddhānta]. Or if there is someone who, hearing other dharmas, does not generate a good mind, but upon hearing of neither arising nor ceasing double-negates both extremes and their good mind advances, this is for the individual [siddhānta]. In accord with the place of their awakening, the contemplation of the five thousand who awakened to the tolerance of non-arising is the supreme truth [siddhānta]. Based on a single gate, all four meanings are present; self and non-self, permanence and impermanence, defilement and purity, suffering and pleasure, and so forth, are also like this.
Fourth, judging according to the distinct and perfect [teachings]: the thirty-one bodhisattvas all speak of the wordless with words; this is called the distinct teaching. Mañjuśrī speaks of the wordless with the wordless, and Vimalakīrti is wordless about the wordless; this is called the perfect teaching. There are two kinds of the perfect teaching: first, the noble one expounding the Dharma; second, the noble one maintaining silence. As for the first, the noble one expounding: 'noble' means correct, and 'correct' is the Middle Way. While it does not belong to words or wordlessness, one may also discuss words and wordlessness. Therefore, Mañjuśrī manifests the inconceivable noble expounding of the Dharma, and thus with words speaks of the wordless. Vimalakīrti manifests the noble silence, and thus is wordless about the wordless. This noble expounding is itself silence, and silence is itself the noble expounding. Therefore the Mahāparinirvāṇa Sūtra says: 'If one knows that the Tathāgata constantly does not expound the Dharma, this is called possessing extensive hearing.'