維摩經疏 1.22

1.22

就初段中初先正嘆。後故稽首總以結敬。就正嘆中分別不同。乃有三種。一嘆身嘆德。二門分別。初句嘆身。餘文嘆德。就嘆身中遍嘆佛眼。何故而然。六根身中眼根為首。就始遍嘆。餘略不論。又人身中頭最為上。頭中眼勝。就勝遍嘆。又人相見先目相覩。隨見先嘆故遍嘆眼。言目淨者。嘆其眼淨淨。有二種。一者青白分明色無闇濁名之為淨。二照矚分明說之為淨。言修廣者。嘆其眼相。修謂長也廣猶闊也。如青蓮者。類以嘆之。如有二種。一淨如清蓮喻前淨也。二形如青蓮喻前修廣。下嘆德中嘆三學。行心淨已度諸禪定者。嘆佛定行。如來定心畢竟離染。名之為淨。超出餘人一切正受名度諸禪。久積淨業稱無量者。嘆佛戒行。戒名淨業。佛修曩劫故云久積。以佛久積純淨業故名稱無量。舉稱無量彰業淨矣。道眾以寂嘆佛惠行。由惠明勝故能利人舉能利他。彰惠勝矣。由前見佛為眾說法。故嘆噵眾。寂是涅槃。導眾入中。又寂是真諦。導人趣入。故經說言。一切世諦若於如來悉名第一義。為令眾生得第一義說世諦故。第二約就身戒心惠四門分別。目淨一句嘆佛身淨。心淨一句嘆佛心淨。此二一對身心分別。久積淨業依身嘆戒。導眾以寂依心嘆惠。此二一對福智分別。此則涅槃修身修戒修心修惠四種果也。第三約就嘆身嘆德嘆名嘆德四門分別。目淨一句讚嘆佛身。心淨已度久積淨業嘆佛行德。心淨行體。淨業行德。此二自德稱無量者嘆佛名。稱導眾以寂重嘆佛德。此二化德。下總結。敬佛備前德故我稽首。此初段竟。

Within this first section, it first directly praises, and subsequently with [the words] 'therefore I bow my head' it summarizes to conclude the veneration. Within the direct praise, distinctions vary, there being three kinds. First is the distinction into two gates: praising the body and praising virtues. The first line praises the body; the remaining text praises virtues. Within the praise of the body, it praises the Buddha's eyes in particular. Why is this so? Among the physical six sense faculties, the faculty of the eye is the foremost, so taking the start it praises it in particular, while the rest are briefly omitted from discussion. Furthermore, within the human body the head is the highest, and within the head the eyes are superior, so taking what is superior it praises it in particular. Furthermore, when people see one another, their eyes first look at each other, so following what is first seen it praises it first; hence it praises the eyes in particular. Regarding the words 'pure of eye', this praises the purity of his eyes. Purity is of two kinds: first, the blue and white being distinct, with a colour free from dimness or turbidity, is called purity; second, illumination being distinct and clear is spoken of as purity. Regarding the words 'long and broad', this praises the physical mark of his eyes. 'Long' means lengthy; 'broad' is equivalent to wide. Regarding 'like a blue lotus', it praises them by analogy. The similarity is of two kinds: first, pure like a blue lotus, which illustrates the preceding purity; second, shaped like a blue lotus, which illustrates the preceding long and broad [shape]. Below, within the praise of virtues, it praises the practice of the three trainings. 'With a pure mind having crossed beyond all concentrations' praises the Buddha's practice of concentration. The Tathāgata's concentrated mind is ultimately free from defilement; this is called 'pure'. Surpassing all other beings' right attainments is called 'crossing beyond all concentrations'. 'Having long accumulated pure karma, his renown is immeasurable' praises the Buddha's practice of morality. Morality is called 'pure karma'. The Buddha having cultivated it for bygone kalpas, it says 'long accumulated'. Because the Buddha has long accumulated purely clean karma, his renown is immeasurable; adducing the immeasurable renown displays the purity of his karma. 'Leading the multitude with serenity' praises the Buddha's practice of wisdom. Because his wisdom is luminous and superior, he is able to benefit others; adducing his ability to benefit others displays the superiority of his wisdom. Because he previously saw the Buddha preaching the Dharma for the assembly, he praises 'leading the multitude'. 'Serenity' is nirvāṇa, and he leads the multitude into it. Furthermore, 'serenity' is the ultimate truth, and he leads people to enter it. Thus the sūtra says: 'For the Tathāgata, all conventional truths are entirely called the ultimate truth, because he speaks the conventional truths in order to make sentient beings attain the ultimate truth.' Second, the distinction into four gates according to body, morality, mind, and wisdom: the line 'pure of eye' praises the purity of the Buddha's body; the line 'pure of mind' praises the purity of the Buddha's mind. These two are a pair distinguished by body and mind. 'Having long accumulated pure karma' praises morality based on the body; 'leading the multitude with serenity' praises wisdom based on the mind. These two are a pair distinguished by merit and wisdom. These are the four kinds of fruits of cultivating the body, cultivating morality, cultivating the mind, and cultivating wisdom in nirvāṇa. Third, the distinction into four gates according to praising the body, praising virtues, praising name, and praising virtues: the line 'pure of eye' praises the Buddha's body; 'pure of mind, having crossed beyond' and 'having long accumulated pure karma' praise the virtues of the Buddha's practice, purity of mind being the essence of practice, and pure karma being the virtue of practice—these two are virtues of self-benefit. 'His renown is immeasurable' praises the Buddha's name. 'Leading the multitude with serenity' again praises the Buddha's virtues—these two are virtues of transformation. Below, it summarizes to conclude: venerating the Buddha as being complete with the preceding virtues, 'therefore I bow my head'. This concludes the first section.