維摩經義疏 1.29.2

1.29.2

所言大者，《智度論》云「一切諸眾最勝故、天王等大人恭敬故、大障礙斷故，名名之為大。 」比丘者，蓋是出家之總號、因果之通名。 隨言往翻，凡有三義：一者破惡，謂除身口七非。 二者怖魔，必斷三界煩惱，則使魔驚怖。 三者乞士，謂從俗人乞食以資身，從如來乞法以練神，兼退無積蓄之累、進有福物之功。 有斯大利，故名乞士。 問：餘經俱歎二眾，此教何故不歎小乘？ 答：聲聞常眾無會不集，更無異人，故有時不歎。 菩薩多有新眾，又德量深遠，眾經雖歎，歎不可盡，故常須美之。 又聲聞形備法儀、心具智斷，遠近皆識，故不須歎。 菩薩迹示同物、反常會道，淺識不達，謂是凡夫，所以須歎。 問：若唯歎菩薩、不美聲聞，亦應但詰聲聞、不呵菩薩。 答：有得大小宜並雙呵，無依二眾理應俱歎。 但終為歸大莫捨小心，故猶美菩薩也。 「菩薩摩訶薩」。 第二序菩薩眾。 科為五門：一標號、二唱數、三歎德、四序名、五總結。 具足梵音云菩提薩埵摩訶薩埵，但為存略，如向所標。 菩提為道心、薩埵云眾生，謂道心眾生。 摩訶為大，謂大眾生也。 以具足慧故名為菩薩，具方便慧云摩訶薩。 具智慧故名為菩薩，具福德故名為摩訶薩。 又具般若故云菩薩，具大悲故名摩訶薩。 問：何故聲聞緣覺但有一名，菩薩之人具存二號？ 答：小乘但異凡夫，唯有一稱； 大人雙異道俗，故有兩名。 言菩薩者，異彼凡夫，凡夫不求菩提，不名菩薩。 摩訶薩者，為簡二乘，二乘但求小道，無摩訶之號。 「三萬二千」。 第二唱數也。 「眾所知識」。 第三歎德。 為二：初歷別歎、次總結之。 歷別歎者，經師穿鑿，強生階位。 今但依句釋之，則煥然可領。 眾所知識者，大士處世，以慈惠益物，如日月昇天。 感益之徒，誰不知識？ 又遠眾則知而不識，近眾亦識亦知，知其內德、識其外形。 又知義則深、識義則淺。 《成實論》云「可知法者，第一義諦也。 可識法者，世諦法也。 」「大智本行皆悉成就」。 前明外所識，今美內行成就。 大智者，謂如來一切種智也。 本行者，六度十地，是大智家之本行。 三萬二千，因位已窮，故本行成就，諸佛威神之所建立。 眾所知識，由本行成就。 本行成就，由佛威神建立。 始起為建，終成為立。 又外為諸佛威神所建，而菩薩內德成立。 建立有二：一暫建立，謂一時加與令具辨慧； 二從初發心至成佛道，常護念位助，令道根成就。 問：諸佛平等，普應護念。 何故獨建立菩薩？ 答：天澤無私，不潤枯木； 佛見雖普，不立無根。 「為護法城」。 上明德由佛建，今欲報恩所以護法。 大士外防邪難、內宣正道，則興法為城。 受持正法，外有護法之功、內有受持之固，始則領受在心、終則秉持不忘。 「能師子吼名聞十方」。 內秉妙法在心，外能師子震吼。 夫心有依著，處眾便畏； 懷無所寄，則宣道綽然。 既能師子吼，則德音遠震，故名聞十方。 問：前已云眾所知識，今何故復稱名聞十方？ 答：上正一國逾揚，今則十方讚仰。 「眾人不請友而安之」。 前舉名歎德，此將德顯名。 真友不待請，如慈母之赴嬰兒。 但不請二：一者未有善法，誘引令生； 二者過去雖有道機，現在無有欲樂，而方便起發。 始則安之以善根，終則寧之以佛道。 「紹隆三寶使不斷絕」。 不請明乎下化，紹隆辨於上弘。 《華嚴經．明法品》三番釋之：初令眾生發菩提心，故佛寶不斷； 為物宣說十二部經，故法寶不斷； 受持一切威儀行法，故僧寶不斷。 次云讚大願，故佛寶不斷； 分別演說十二因緣甚深之義，故法寶不斷； 修六和敬，故僧寶不斷。 次云下佛種子於眾生田，生正覺芽，故佛寶不斷； 護持正法，不惜身命，故法寶不斷； 善御大眾，心無憂悔，故僧寶不斷。

As for the word "great" [in "great bhikṣus"], the *Dazhidulun* states: "Because they are supreme over all assemblies, because they are revered by great persons such as the heavenly kings, and because they have severed great obstacles, they are called 'great'." "Bhikṣu" is a general title for renunciants and a common name encompassing cause and effect. Following the translation of the terms, it generally has three meanings: First, "destroyer of evil," meaning they eliminate the seven wrongs of body and speech. Second, "terrifier of Māra," because they must sever the afflictions of the three realms, which causes Māra to be alarmed and terrified. Third, "mendicant," meaning they beg for food from householders to sustain the body, and beg for the Dharma from the Tathāgata to discipline the spirit; in addition, looking back, they are free from the burden of accumulating possessions, and moving forward, they possess the merit of benefiting beings. Having these great advantages, they are therefore called "mendicants." Question: Other sūtras praise both assemblies; why does this teaching not praise the Hinayana? Answer: The śrāvakas are the constant assembly that gathers at every assembly without ever having any different persons, so at times they are not praised. The bodhisattvas often include new assemblies, and their virtuous capacity is profound and vast; though all the sūtras praise them, the praise can never be exhausted, so they must always be extolled. Moreover, the śrāvakas' appearance is fully equipped with dharmic comportment and their minds possess wisdom and severance; they are recognized by those near and far, so there is no need to praise them. The bodhisattvas outwardly manifest as identical to ordinary beings and act contrary to conventional norms while conforming to the Way; those of shallow understanding do not comprehend this and take them to be ordinary beings, which is why they must be praised. Question: If only the bodhisattvas are praised and the śrāvakas are not extolled, then should not the śrāvakas alone be interrogated and the bodhisattvas not reprimanded? Answer: Those of dualistic attachment in both the Mahāyāna and the Hinayana should appropriately be reprimanded together, while the unattached of both assemblies should by principle both be praised. However, ultimately to guide them to the Great and prevent them from clinging to the small mind, the bodhisattvas are still extolled. "Bodhisattva-mahāsattvas": The second part introduces the bodhisattva assembly. It is divided into five sections: first, proclaiming the title; second, announcing the number; third, praising their virtues; fourth, introducing their names; fifth, general conclusion. The complete Sanskrit pronunciation is *bodhisattva mahāsattva*, but to preserve conciseness, it is marked as above. *Bodhi* means the mind of the Way, and *sattva* means a sentient being, meaning a "sentient being of the mind of the Way." *Mahā* means great, meaning a "great sentient being." Because they are equipped with wisdom, they are called "bodhisattvas"; because they are equipped with the wisdom of skillful means, they are called "mahāsattvas." Because they are equipped with wisdom, they are called "bodhisattvas"; because they are equipped with merit, they are called "mahāsattvas." Again, because they are equipped with prajñā, they are called "bodhisattvas"; because they are equipped with great compassion, they are called "mahāsattvas." Question: Why do the śrāvakas and pratyekabuddhas have only one name, while bodhisattvas possess both titles? Answer: The Hinayana differs only from ordinary beings, so they have only one title; great persons differ from both the mundane and the supramundane, so they have two names. The word "bodhisattva" distinguishes them from ordinary beings, as ordinary beings do not seek bodhi and are not called bodhisattvas. The word "mahāsattva" sets them apart from the two vehicles, as the two vehicles seek only the lesser way and do not have the title of *mahā*. "Thirty-two thousand": The second part announces the number. "Known to all": The third part praises their virtues. It consists of two parts: first, praising them individually; second, concluding generally. Regarding the individual praises, commentators on the sūtra have over-interpreted them, forcing them into stages of cultivation. Now, simply explaining them according to the text, they become clearly comprehensible. "Known to all": When mahāsattvas dwell in the world, they benefit beings with benevolence and kindness, like the sun and the moon rising into the sky. Among those who feel and receive this benefit, who does not know and recognize them? Furthermore, those far away know of them but do not recognize their appearance, while those nearby both recognize their appearance and know of them—they know their inner virtues and recognize their outer forms. Furthermore, the meaning of "knowing" is deep, while the meaning of "recognizing" is shallow. The *Tattvasiddhi-śāstra* states: "Dharmas that can be known are the ultimate truth; dharmas that can be recognized are conventional dharmas." "Having completely accomplished their great wisdom and fundamental practice": The preceding passage explained what is recognized outwardly; now it extols the accomplishment of inner practice. "Great wisdom" refers to the Tathāgata's sarvākārajñatā (omniscience). "Fundamental practice" refers to the six pāramitās and the ten stages, which are the fundamental practice of the house of great wisdom. For the thirty-two thousand, their causal stages were already perfected, so their fundamental practice was accomplished. "Established by the majestic power of all Buddhas": Their being known to all arises from the accomplishment of their fundamental practice; the accomplishment of their fundamental practice arises from being established by the Buddhas' majestic power. The initial arising is to "build" (jian), and the final completion is to "establish" (li). Moreover, outwardly they are built up by the majestic power of all Buddhas, while the bodhisattvas' inner virtues are established. There are two kinds of establishment: first, temporary establishment, meaning they are temporarily empowered so as to be endowed with eloquence and wisdom; second, from the initial resolve until the realization of the Buddha-way, they are constantly protected and assisted in their stages, so that the roots of the Way are accomplished. Question: The Buddhas are impartial and should universally protect and be mindful of all. Why do they solely establish the bodhisattvas? Answer: Heavenly rain has no favoritism, yet it does not moisten dead wood; though the Buddha's vision is universal, he does not establish those without roots. "In order to protect the city of the Dharma": Above, it was explained that their virtue was established by the Buddhas; now, desiring to repay this kindness, they protect the Dharma. When mahāsattvas guard against heterodox challenges outwardly and proclaim the correct path inwardly, this raises the Dharma as a city. Receiving and upholding the correct Dharma, they have outwardly the merit of protecting the Dharma and inwardly the firmness of receiving and upholding it; at first, they understand and receive it in their minds, and in the end, they maintain it without forgetting. "Able to make the lion's roar, their fame heard in the ten directions": Inwardly maintaining the wonderful Dharma in their minds, outwardly they can roar like lions. When the mind has attachments, one is fearful when in an assembly; when the mind has nothing upon which to rely, one proclaims the Way with great ease. Once they are able to make the lion's roar, their virtuous voice echoes far and wide, hence their fame is heard in the ten directions. Question: Earlier it already said "known to all"; why does it now also say "their fame heard in the ten directions"? Answer: Above, their praise was raised throughout a single country; now they are praised and revered throughout the ten directions. "Without invitation from the multitude, they become their friends and bring them peace": Previously, names were cited to praise their virtues; here, virtues are used to manifest their names. A true friend does not wait for an invitation, just as a loving mother rushes to her infant. There are two aspects to "without invitation": first, where beings do not yet have wholesome dharmas, they entice and lead them to generate them; second, although beings have the capacity for the Way from the past, in the present they lack the inclination and delight, so through skillful means they arouse and inspire them. At first, they bring them peace with wholesome roots; in the end, they settle them in the Buddha-way. "Continuing and exalting the Three Jewels, causing them never to be cut off": "Without invitation" illuminates transforming those below; "continuing and exalting" distinguishes propagating the teaching above. The "Chapter on Clarifying the Dharma" in the *Avataṃsaka Sūtra* explains this in three cycles: First, by causing sentient beings to generate the bodhicitta, the Buddha Jewel is not cut off; by expounding the twelve-division canon for the sake of beings, the Dharma Jewel is not cut off; by receiving and upholding all rules of comportment and practice, the Saṅgha Jewel is not cut off. Next, it says that by praising the great vows, the Buddha Jewel is not cut off; by analyzing and expounding the profound meaning of the twelve links of dependent origination, the Dharma Jewel is not cut off; by cultivating the six harmonies and reverences, the Saṅgha Jewel is not cut off. Next, it says that by planting the Buddha seed in the field of sentient beings to sprout the shoot of correct enlightenment, the Buddha Jewel is not cut off; by protecting and upholding the correct Dharma without sparing one's life, the Dharma Jewel is not cut off; by skillfully directing the great assembly without sorrow or regret in mind, the Saṅgha Jewel is not cut off.