維摩經義疏 5.3.8

5.3.8

[The sūtra says:] 'Śāriputra said: "Now the Buddhas who attain anuttarā samyaksaṃbodhi—those who have attained it and those who will attain it are as numerous as the sands of the Ganges—what do they all refer to?" The Devī said: "It is only on account of worldly language and numbers that the three times are said to exist, not that bodhi has past, future, or present."' Master Kumārajīva says: 'The nature of bodhi is empty, and therefore it transcends the three times. Since bodhi is empty, there is no attainment of Buddhahood; because there is no attainment of Buddhahood, there is also no bodhi.' Now, I say that the text says 'bodhi is not of the three times,' not that bodhi is not of the three times because it is empty. This text should be resolved in terms of the ultimate and the responsive. The bodhi of the dharmakāya is not of the three times; the attainment of the path by the responsive traces has past, future, and present. This precisely clarifies that bodhi is permanent, and is not a teaching of impermanence. [The sūtra says:] 'The Devī said: "Śāriputra, did you attain the path of the arhat?" He replied: "Because there is nothing to attain, it was attained." The Devī said: "The Buddhas and bodhisattvas are also likewise: because there is nothing to attain, it was attained."' Above, the attained bodhi was discussed; next, the meaning of that which is able to attain is analyzed. Bodhi transcends the four propositions and goes beyond the hundred negations; it cannot be discussed in terms of attainment or non-attainment. Because being able to awaken in this way is precisely attaining the path, it is an attainment without attainment. Question: Both the Mahāyāna and the Hīnayāna hold that it is an attainment without attainment; what difference is there? Answer: When the two vehicles realize the fruit, although they likewise hold attainment without attainment, there are two differences in meaning: first, when the Hīnayāna enters contemplation there is nothing to attain, but upon emerging from contemplation they see that there is something attained; the Mahāyāna has no difference between entering and emerging. Second, although they both speak of attainment without attainment, the illumination of the two vehicles is shallow, while the awakening of the bodhisattva is deep. Therefore the Dazhidulun says: 'The Hīnayāna sees emptiness like the space in a pore of hair; the mahāsattva realizes emptiness like the space of the ten directions.' [The sūtra says:] 'At that time Vimalakīrti said to Śāriputra: "This Devī has already made offerings to ninety-two koṭis of Buddhas; she is already able to sport in the supernormal powers of a bodhisattva, her vows are fulfilled, she has attained anutpattika-dharma-kṣānti and abides in avaivartika. By the power of her original vows, she can manifest as she pleases to teach and transform sentient beings."' This is the third [section], brushing away the Devī's traces after the debate has concluded. Śāriputra's arguments had been refuted and his reasoning exhausted, leaving him ashamed in the hearing of the assembly; therefore the householder brushes away her traces, clarifying that being refuted by a great being is nothing to be ashamed of. Furthermore, although they had debated and she had manifested supernormal powers, the assembly had not yet realized the depth of her stage and practice; therefore Jingming reveals her traces to make everyone revere her, so that they will honor the person and respect the Dharma. The sūtra text first praises her past causes, and from 'sport in supernormal powers' onward praises her present virtues. Because she accomplishes effortlessly without purposeful mental application, it is called 'sporting,' which refers to supernormal powers and wisdom, praising her original virtues; 'she can manifest as she pleases to teach and transform sentient beings' praises her responsive functions.