維摩經義疏 2.4.3

2.4.3

利、衰、毀、譽、稱、譏、苦、樂，八法之風不動於佛，猶如四風之吹須彌莫能傾搖。 利衰，約財也。 榮潤已為利，侵奪已為衰。 毀譽稱譏，此四約口。 罵辱為毀，過分讚嘆為譽，當善噵善為稱，當惡噵惡為譏也。 苦樂就身，損身命為苦，益身命為樂。 然利等四能生貪心，衰等四能生瞋心。 既有貪瞋，必有癡使。 佛三毒已斷，故八風不搖。 「於善不善等以慈」。 截手不慼、捧足不欣，善惡自彼，慈覆不二。 「心行平等如虛空」。 第四虛空歎。 所以善惡不動者，由心行如空，釋上義也。 夫有心則有封，有封則不普。 以聖心非心，故平若虛空。 「孰聞人寶不敬承」。 此第五人寶嘆也。 以心行如空，則越於人外，故為人之寶。 在天為天寶、在人為人寶，寶於天人者，豈天人之所能？ 故物莫不敬。 「今奉世尊此微蓋，於此現我三千界，諸天龍神所居宮，乾闥婆等及夜叉，悉見世間諸所有，十力哀現是化變，眾觀希有皆嘆佛，今我稽首三界尊」。 此第四重嘆迹用。 就文為兩：初嘆恩深難報、次美三密難思。 前有四句：初自陳所奉至微、次辨所現至大、三明慈哀所現、四稱嘆稽首。 「大聖法王眾所歸，淨心觀佛靡不欣，各見世尊在其前，斯則神力不共法」。 此第二嘆三密難思。 初嘆身密、次嘆口密。 依《智度論》身密有二：一者止現一身，遠近之眾各見於佛對面在前，如一月昇天影現百水。 二者如來隨現一身，能令萬類各見己佛，如天見佛為天、人則覩佛為人。 「佛以一音演說法，眾生隨類各得解，皆謂世尊同其語，斯則神力不共法」。 此嘆口密。 就文為三：初明隨吐一音，萬類異解。 次辨止說一法，而隨義普行。 後明說事是同，而欣憂兼發。 問：以何為一音？ 答：有人言：一，法身也，以法身不二，故名為一，從一法身出音，名為一音。 有人言：一時之中竝出眾音，各不相知，故云一音。 有人言：五音之中隨吐一音，而萬類各解。 《毘婆娑》云「佛身為天竺之身，音為天竺之音，故初轉法輪，依天竺語說於四諦，人則聞於人語、天則聞於天語，異類亦然。 」今用此釋。 而稱不共者，二乘但能以一音為一、多音為多，不能隨吐一言萬類同解，故稱不共。 「佛以一音演說法，眾生各各隨所解，普得受行獲其利，斯則神力不共法」。 此明止說一法隨義普行，而好施者聞施、好戒者聞戒、各蒙利益。 「佛以一音演說法、或有恐畏或歡喜，或生厭離或斷疑，斯則神力不共法」。 此明說事是同，欣憂兼發。 叡公云「如說一苦法，生四種心：有人聞苦，生怖畏； 有人聞苦，識苦為苦，則生歡喜； 有人聞苦，厭患生死； 有人聞苦，知實是苦，斷疑網心。 」有人言：聞於異法，生四種心：聞三塗苦則怖畏，聞人天妙樂則歡喜，聞不淨則厭離，聞因果則斷疑。 「稽首十力大精進，稽首已得無所畏，稽首住於不共法，稽首一切大導師」。 此第五總嘆。 望前身口，即是意密。 就文為二：初得離門歎、次就空有門嘆。 此就所得嘆也。 嘆所得事二句：初嘆自德，「大導師」下歎化他。 原令出三界，謂小導師。 令絕出三界內外，至於佛道，大導師也。 「稽首能斷眾結縛，稽首已到於彼岸，稽首能度諸世間，稽首永離生死道」。 此嘆所離也。 歎所離中亦二：一歎自離，能度諸世間。 二歎能令他離。 他離中，離果患。 自離，總離因果也。 「悉知眾生去來相」。 就相就空有門嘆。 初據有門，眾生業行往來於六趣、心馳騁於是非，悉知之也。 「善於諸法得解脫」。 我染諸法，故諸法縛我； 我心無染，則萬縛斯解。 以眾生往來，故是繫縛。 悟來體畢竟無所來，故得解脫。 如《中論．縛解品》常無常門，求往來不得； 五求門，不見眾生不得。 故無可往來。 有常無常，求往來不得，故無復往來，即縛解脫。

Gain, loss, defamation, fame, praise, blame, suffering, and pleasure: the winds of these eight conditions do not move the Buddha, just as the four winds blowing against Mount Sumeru cannot shake or topple it. Gain and loss pertain to wealth: prosperity and increase is gain; deprivation and loss is loss. Defamation, fame, praise, and blame—these four pertain to speech: slander is defamation; excessive praise is fame; speaking well of what is genuinely good is praise; speaking ill of what is genuinely bad is blame. Suffering and pleasure pertain to the body: what harms the body and life is suffering; what benefits the body and life is pleasure. Furthermore, gain and the other three can generate greed, while loss and the other three can generate anger. Where there are greed and anger, there must be the underlying afflictions of delusion. Because the Buddha has already severed the three poisons, the eight winds do not sway him. "Regarding the good and the not good, treating them equally with compassion." When his hand is severed, he feels no grief; when his feet are held up [in reverence], he feels no joy. Good and evil come from others; his compassionate protection is non-dual. "Mental activity is impartial, like space." This is the fourth praise, praise of space. That he is unmoved by good and evil is because his mental activity is like space; this explains the preceding meaning. Where there is a mind, there are boundaries; where there are boundaries, it is not universal. Because the sage's mind is no mind, it is as impartial as space. "Who, hearing of the treasure of humanity, would not revere and uphold him?" This is the fifth praise, praise as the treasure of humanity. Because his mental activity is like space, he transcends humanity, and is therefore the treasure of humanity. Among devas he is the deva-treasure; among humans he is the human-treasure. Being a treasure to devas and humans—how could devas and humans achieve this? Therefore, none among beings fail to revere him. "Now I present to the World-Honoured One this humble canopy; / in it are shown to me the three-thousandfold world, / the palaces inhabited by the devas, nāgas, and spirits, / the gandharvas and so forth, along with the yakṣas, / and all that exists in the world is seen completely. / With the ten powers, you compassionately manifest these transformations. / The assembly observes this rarity and all praise the Buddha; / now I bow my head to the Honoured One of the Three Realms." This fourth part re-praises the trace-functions. In the text there are two parts: first, praising his profound grace which is difficult to repay; next, extolling the three mysteries which are hard to conceive. Preceding this are four lines: first, stating that what was offered was extremely humble; next, explaining that what was manifested was exceedingly vast; third, clarifying that it was manifested out of loving compassion; fourth, praising and bowing the head. "The Great Sage, the King of the Dharma, is the refuge of all; / contemplating the Buddha with a pure mind, none are not joyful. / Each sees the World-Honoured One right in front of them— / this is the divine power of the exclusive qualities." This is the second part, praising the three mysteries as hard to conceive. First, praising the physical mystery; next, praising the verbal mystery. According to the Dazhidulun, the physical mystery has two aspects: First, he merely manifests a single body, yet the assembly far and near each see the Buddha face-to-face before them, like the single moon rising in the sky and casting reflections upon a hundred waters. Second, the Tathāgata, in accordance [with beings], manifests a single body that enables the myriad kinds each to see their own Buddha, just as devas see the Buddha as a deva, and humans see the Buddha as a human. "The Buddha expounds the Dharma with a single voice, / and sentient beings, each according to their kind, attain understanding; / each thinks that the World-Honoured One speaks their own language— / this is the divine power of the exclusive qualities." This praises the verbal mystery. In the text there are three parts: first, explaining that as he utters a single sound, the myriad kinds have different understandings; next, explaining that though he merely preaches a single Dharma, it is universally practiced according to its meanings; last, explaining that though the matter spoken of is identical, both joy and sorrow are generated. Question: What is meant by "a single voice"? Answer: Some say that "one" is the dharmakāya; because the dharmakāya is non-dual, it is called one, and the voice produced from the single dharmakāya is called "a single voice." Some say that within a single moment he simultaneously produces all voices without them being aware of one another, and so it is called "a single voice." Some say that among the five tones he utters a single tone as he pleases, and the myriad kinds each understand it. The Vibhāṣā says: "The Buddha's body was an Indian body, and his voice was an Indian voice; therefore, when he first turned the wheel of the Dharma, relying on the Indian language he spoke the Four Truths; humans heard it as human speech, devas heard it as deva speech, and different kinds of beings did likewise." We now adopt this explanation. As for being called "exclusive [qualities]": the two vehicles can only use a single voice as one and multiple voices as many, and cannot, upon uttering a single word, have the myriad kinds understand it together; hence it is called "exclusive." "The Buddha expounds the Dharma with a single voice, / and sentient beings each according to their understanding / are universally able to accept and practice it, obtaining its benefit— / this is the divine power of the exclusive qualities." This clarifies that he merely preaches a single Dharma, yet according to its meaning it is universally practiced: those who love giving hear of giving, those who love morality hear of morality, and each receives benefit. "The Buddha expounds the Dharma with a single voice: / some are terrified, some are joyful, / some give rise to revulsion, and some sever doubt— / this is the divine power of the exclusive qualities." This clarifies that the matter spoken of is identical, yet both joy and sorrow are generated. Sengrui says: "As when speaking of the single Dharma of suffering, four kinds of minds are generated: some, hearing of suffering, give rise to dread; some, hearing of suffering, recognize suffering as suffering and give rise to joy; some, hearing of suffering, develop revulsion towards saṃsāra; some, hearing of suffering, know that it is truly suffering and cut off the web of doubts in their minds." Some say: hearing different dharmas generates four kinds of minds: hearing of the suffering of the three evil destinies, one is terrified; hearing of the wondrous pleasure of humans and devas, one is joyful; hearing of impurity, one feels revulsion; hearing of cause and effect, one severs doubt. "I bow my head to the Great Diligence of the Ten Powers; / I bow my head to the One who has already attained Fearlessness; / I bow my head to the One dwelling in the exclusive qualities; / I bow my head to the Great Guide of all." This is the fifth, general praise. In relation to the previous body and speech, this is the mental mystery. In the text there are two parts: first, praising in terms of attainment and abandonment; next, praising in terms of emptiness and existence. This is praising in terms of what has been attained. In praising what has been attained, there are two lines: first, praising his own virtues; from "Great Guide" downward, praising his transformation of others. Originally leading beings out of the three realms is called a lesser guide. Leading beings to completely transcend the inside and outside of the three realms and reach the Buddha Way is a great guide. "I bow my head to the One who can sever all fetters; / I bow my head to the One who has already reached the other shore; / I bow my head to the One who can deliver all the worlds; / I bow my head to the One who has eternally departed from the path of saṃsāra." This praises what has been abandoned. Within praising what has been abandoned there are also two parts: first, praising his own abandonment, being able to deliver all the worlds; second, praising his ability to lead others to abandon it. In others' abandonment, they leave the afflictions of retribution. In his own abandonment, he completely leaves both cause and retribution. "He fully knows the aspects of the coming and going of sentient beings." This praises in terms of characteristics and the gates of emptiness and existence. First, based on the gate of existence: sentient beings' karmic actions wander back and forth across the six destinies, and their minds race between right and wrong; he fully knows this. "Skillfully attaining liberation among all dharmas." I am tainted by dharmas, and therefore dharmas bind me; if my mind is untainted, the ten thousand fetters are thereby untied. Because sentient beings come and go, there is bondage. Awakening to the fact that the substance of coming ultimately has nowhere from which it comes, one thereby attains liberation. As in the "Examination of Bondage and Liberation" in the Madhyamaka-śāstra: under the gate of permanence and impermanence, coming and going cannot be found; under the gate of the fivefold search, sentient beings cannot be found. Therefore, there is nowhere to come and go. With permanence and impermanence, coming and going cannot be found, and therefore there is no more coming and going, which is the liberation from bondage.