維摩經疏 1.24

1.24

自下第三重嘆餘德。有十三行。相從為三。初有五行嘆佛說巧。次有六行嘆佛化。能下有兩行嘆佛心等。就初段中前之三行嘆說世諦不違第一。後之兩偈嘆說第一不違世諦。前中初行明說益人。中間一行明說合法。末後一行牒以結敬。就初行中法王法力起群生者嘆佛說德殊勝過人。佛於諸法德勝自在故名法王。知法有餘稱曰法力。此德過人名超群生。常以法財施一切者。說能益物。法能資潤名為法財。常以法財能常說也。言施一切能廣益也。第二行中能善分別諸法相者。巧說世諦。於第一義而不動者。不違真諦。第三行中以於諸法得自在者。牒初行中法王法力。自在猶是王之義也。是故稽首此法王者。就之結敬。就下兩行明說真諦不違世諦。於中初行說真不違有果。後行說真不違有因。說法不有亦不無者。能說真諦。此明法空為真諦矣。真諦離相亦復離性名為不有。而有實性故曰不無。如地持說。又復真諦約對名有無約對名就實亡對名非有無。以因緣故諸法生者。不違世諦。就真雖說非有非無。隨世恒說從因得果故云以因諸法生矣。所謂以其善惡因緣苦樂法生。無我無造及無受者。能說真諦。此明生空為真諦矣。真中無有我人可得名為無我。以無我故無人作因。名為無造。無人受果。名無受者。善惡諸業亦不亡者。真中雖無世諦。恒有用之牽果故曰不亡。自下第二嘆其化能。初先別嘆。當禮法海總以結敬。前中初先嘆其化。始以斯妙法濟群生下嘆其化。終又復前嘆小乘法化。後則嘆其大乘法化。復就前中初先別嘆三寶。於下總以結之。別中初明佛寶現世。始在佛樹力降魔者。成佛方便佛依樹成。所依之樹或名佛樹。或稱道樹。或復說之為菩提樹。樹下成佛名為佛樹。樹下得道說為道樹。樹下證得菩提之果。是故亦名為菩提樹。將成託此故云始在。魔於爾時恐佛道成而來惱亂。菩薩即入勝意慈定。神力伏魔名力降魔。又以慈力令魔摧伏名力降魔。得甘露滅覺道成者。正明成佛。得甘露滅明證滅諦。世間甘露能除燋渴。滅諦涅槃能除渴愛。是故約喻名甘露滅。隨化現證故名為得。言覺道成明得道諦。覺者是佛。道是菩提。剋就云成前得。此成言左右耳。次明法寶。法中有二。一摧邪法。二三轉下明化正法。摧耶邪中以無心意無受行者。自無所著以謂由也。由無心意無受行等。便能滅配能說為異言。無心意無妄心體。此言略少。若具應言無心意識。心意識等有何差別。依如毘曇。就一事識隨義以分。義別五門。所謂名義業世施設。名者名心名意名識。義者集起是其心義。思量是意。別知是識。業者遠知名之為心。知未來法說之為遠。從來未起與身俱故。前知是意知過去法。續知是識知現在法。此乃約對三世境界以別其業。世者。約就三世心體以別三種。未來說心。過去說意。現在說識。言施設者。界施設心。謂七心界。入施設意。所謂意入。陰施設識。若依慢伽七識名心。集起本故。意識名意。司諸塵故。五識名識。了現境故。今依後門識之。一字偈迮不論證實除捨。是以言無無受行者無妄心用。謂無受果行因心也。亦可。初言無心意者。無識陰也。言無受者。無受陰也。言無行者。無行陰也。略不說想。以偈迮故。此句明其自無所著。而悉摧伏諸外道者。能破邪執伏外之相。廣如經說。下明化正。三轉法輪正明所說。此名四諦以為法輪。從喻名之。如轉輪王所有輪寶能能摧剛彊轉下眾生上昇虛空。四諦如是能摧眾生惡不善法轉下眾生上入聖道。故說為輪。聖說授人目之為轉。轉別有三。一示相轉。如說三苦及八苦等是其苦諦。業煩惱等是其集諦。苦集盡處名為滅諦。戒定惠等是其道諦。如是一切。二者勸轉。苦汝當知。集汝當斷。滅汝當證。道汝當修。三者證轉。苦我已知。集我已斷。滅我已證。道我已修。三轉如是。初轉何處。波羅榛國仙人鹿苑。本為誰轉。憍陳如等。於大千者出其說處。於大千界百億閻浮同時轉也。其輪本來常清淨者。嘆其所說不同情取故言常淨。問曰。滅道常淨可爾。苦集染法云何言淨。觀此破染能淨名淨。又此法相不同情取故亦名淨。下明僧寶。天人得道此為證者。約人顯法。六道俱益至論得聖。唯天與人故遍舉之。尋說悟聖名為得道。以此證成佛說不虛名此為證。又證如來所說清淨亦名為證。上來別舉三寶。於是現世間者總以結之。上明化始。下明化終。又復前明小乘法化。下明大乘。於中三句。前二教人令得涅槃後一化人令出生死。前兩句中以斯妙法濟群生者。用法教人。所謂以此大乘妙法濟度眾生。一受不退常寂然者。明受有益。一約在心名為一受。道行堅固稱曰不退。永證涅槃名常寂然。度老病死大醫王者。嘆佛化人出生死也。教斷集因不受來苦。是故名為度老病死。亦教度生。遏迮不說。以老病死苦遇麁重為是偏舉。佛能教人除斯苦患名大醫王。上來別嘆。當禮法海得無邊者。總以結敬。佛具多法名為法海。化德廣多名德無邊。

From here below, the third [section] repeatedly praises the remaining virtues. There are thirteen lines, grouped into three [parts]: first, there are five lines praising the Buddha's skill in preaching; next, there are six lines praising the Buddha's teaching capacity; below, there are two lines praising the Buddha's equanimous mind. Within the first section, the first three lines praise how his preaching of conventional truth does not contradict the ultimate [truth]; the latter two verses praise how his preaching of the ultimate does not contradict the conventional truth. In the former, the first line clarifies that his preaching benefits people; the middle line clarifies that his preaching accords with phenomena; the last line recapitulates in order to conclude with reverence. In the first line, "Dharma King, by the power of the Dharma, you raise up sentient beings" praises the Buddha's virtue in preaching as surpassing and excelling other people. The Buddha has surpassing and autonomous virtue regarding all dharmas, hence he is called "Dharma King." Knowing that the Dharma is unsurpassable is termed "the power of the Dharma." As this virtue excels ordinary people, it is termed "surpassing sentient beings." "Constantly bestowing the wealth of the Dharma upon all" means that his preaching can benefit beings. Dharma can sustain and enrich, hence it is termed "the wealth of the Dharma." "Constantly with the wealth of the Dharma" means being able to constantly preach. Saying "bestowing upon all" means being able to broadly benefit. In the second line, "Skilled at properly distinguishing the characteristics of all dharmas" refers to skillfully preaching conventional truth. "Yet unmoved within the ultimate truth" means not contradicting the true truth. In the third line, "Because you have attained mastery over all dharmas" recapitulates the Dharma King and the power of the Dharma from the first line; "mastery" still has the meaning of "King." "Therefore I bow my head to this Dharma King" expresses reverence based on this. In the lower two lines, which clarify that preaching the true truth does not contradict conventional truth: the first line states that the true does not contradict the existence of results; the latter line states that the true does not contradict the existence of causes. "Preaching that dharmas are neither existent nor non-existent" means being able to preach the true truth; this clarifies dharma-emptiness as the true truth. The true truth is free from characteristics and also free from self-nature, hence termed "not existent"; yet it has real nature, hence termed "not non-existent," as stated in the *Bodhisattvabhūmi-sūtra*. Furthermore, the true truth relative to conventional designation is called "existence" or "non-existence"; relative to designations, it corresponds to real elimination of duality, hence termed "neither existent nor non-existent." "Dharmas arise through causes and conditions" means not contradicting conventional truth. Although with respect to the true it is said to be neither existent nor non-existent, in accordance with the worldly it is constantly said that results are obtained from causes; hence it says "dharmas arise through causes." That is to say, through good and bad causes and conditions, dharmas of suffering and pleasure arise. "There is no self, no maker, and no experiencer" means being able to preach the true truth; this clarifies the emptiness of beings as the true truth. Within the true, there is no self or person to be found, which is termed "no self." Because there is no self, there is no person who creates causes, which is termed "no maker." There is no person who experiences results, which is termed "no experiencer." "Yet wholesome and unwholesome karmas are not lost" means that although within the true there is no conventional truth, conventionally it constantly operates to lead to results, hence it is said "not lost." From here below, the second [part] praises his teaching capacity. First it praises it individually; then "We should pay homage to the Ocean of Dharma" concludes with reverence as a whole. In the former, first it praises the beginning of his teaching; "Rescuing sentient beings with this wondrous Dharma" below praises the conclusion of his teaching. Moreover, the former praises the teaching of the Hīnayāna Dharma, and the latter praises the teaching of the Mahāyāna Dharma. Furthermore, within the former, first it individually praises the Three Jewels, and below concludes them as a whole. In the individual praise, first it clarifies the Buddha Jewel appearing in the world. "Beginning beneath the Buddha-tree, by your power subduing Māra" refers to the expedient means of attaining Buddhahood: the Buddha attained it relying on a tree. The tree on which he relied is either called the "Buddha-tree," or called the "tree of the Way," or also called the "Bodhi-tree." Attaining Buddhahood beneath the tree, it is called the Buddha-tree. Attaining the Way beneath the tree, it is said to be the tree of the Way. Beneath the tree he realized the fruit of bodhi, and therefore it is also called the Bodhi-tree. When about to attain [enlightenment] he relied on this, hence it says "Beginning beneath." Māra at that time feared that the Buddha's Way would be accomplished and came to disturb him. The Bodhisattva thereupon entered the superior concentration of loving-kindness; by his supernormal power he subdued Māra, which is called "by your power subduing Māra." Furthermore, by the power of loving-kindness he caused Māra to be defeated, which is called "by your power subduing Māra." "Attaining the extinction of nectar, the Way of awakening was achieved" directly clarifies attaining Buddhahood. "Attaining the extinction of nectar" clarifies the realization of the truth of cessation. Worldly nectar can eliminate parching thirst; the truth of cessation, nirvāṇa, can eliminate craving and thirst; therefore, by metaphor, it is called "extinction of nectar." In accordance with teaching he manifested realization, hence it is called "attaining." Saying "the Way of awakening was achieved" clarifies attaining the truth of the path. "Awakening" is the Buddha; the "Way" is bodhi. Strictly speaking, one says "achieved"; the preceding "attained" and this "achieved" are reciprocal terms. Next it clarifies the Dharma Jewel. In the Dharma there are two aspects: first, crushing heterodox dharmas; second, from "thrice-turned" downward, clarifying the teaching of the true Dharma. In crushing heterodox [teachings], "Because of having no mind or intention, no sensation or activity": he himself has no attachments. "Because" means "due to." Due to having no mind, intention, sensation, activity, and so forth, he can therefore extinguish and match, preaching diversely. "No mind or intention" means having no false mind-substance. These words are abbreviated. If stated fully, it should say "no mind, intention, or consciousness." What is the difference between mind, intention, and consciousness? According to the Abhidharma, they are distinguished according to meaning with respect to a single cognitive consciousness, and the distinctions have five gates: namely, name, meaning, operation, temporal period, and provisional designation. As for name: it is named mind (*citta*), named intention (*manas*), named consciousness (*vijñāna*). As for meaning: accumulation and arising is the meaning of mind; thinking and measuring is intention; distinct cognition is consciousness. As for operation: distant cognition is called mind; knowing future dharmas is said to be distant, because they have never yet arisen but accompany the body; prior cognition is intention, knowing past dharmas; continuous cognition is consciousness, knowing present dharmas. This distinguishes their operations with respect to the spheres of the three periods of time. As for temporal period: with respect to the mind-substance of the three periods of time, three types are distinguished: in the future it is called mind; in the past it is called intention; in the present it is called consciousness. As for provisional designation: the realm-designation is mind, namely the seven mind-realms; the base-designation is intention, namely the mind base; the aggregate-designation is consciousness. If according to the *Māṅgā* (Mahāyāna): the seventh consciousness is called mind, because it is the root of accumulation and arising; the mental consciousness (*manovijñāna*) is called intention, because it oversees the sense objects; the five consciousnesses are called consciousness, because they perceive present sensory realms. Now, relying on the latter gate, the single character "consciousness" is omitted due to the restriction of the verse, without examining the reality of its elimination. Therefore it says "no." "No sensation or activity" means having no false mental functions, referring to the mind that receives fruits and practices causes. Alternatively, the initial "no mind or intention" means having no consciousness aggregate; "no sensation" means having no sensation aggregate; "no activity" means having no formation aggregate. The perception [aggregate] is omitted due to the restriction of the verse. This line clarifies that he himself has no attachment. "And completely subduing all tīrthikas" refers to being able to break false grasping and subdue heterodox [teachers], as explained extensively in the sūtras. Below, it clarifies teaching the true [Dharma]. "Turning the wheel of Dharma thrice" directly clarifies what was preached. Here, the Four Truths are called the wheel of Dharma, named after a metaphor. Just as the wheel treasure of a cakravartin can crush the rigid and stubborn and raise lower beings up into empty space, the Four Truths are like this: they can crush beings' bad and unwholesome dharmas and raise lower beings up into the noble path; hence they are spoken of as a wheel. The noble preaching conferred upon people is termed "turning." In turning there are three distinct types: First is the turn of indicating characteristics: as when preaching that the three sufferings and eight sufferings are the truth of suffering; that karma and kleśas are the truth of origination; that the place where suffering and origination end is called the truth of cessation; that morality, concentration, and wisdom are the truth of the path; and so on for all. Second is the turn of exhortation: Suffering you should know; origination you should abandon; cessation you should realize; the path you should cultivate. Third is the turn of realization: Suffering I have already known; origination I have already abandoned; cessation I have already realized; the path I have already cultivated. Such are the three turnings. Where was the first turning? In the Ṛṣipatana Deer Park in the kingdom of Vārāṇasī. For whom was it originally turned? For Kauṇḍinya and the others. "In the great chiliocosm" indicates the place of his preaching: it was turned simultaneously in the hundred billion Jambudvīpas of the great chiliocosm. "That wheel is originally always pure" praises what was preached as not being like emotional clinging, hence called "always pure." Question: Cessation and the path being always pure is acceptable, but suffering and origination are defiled dharmas; how can they be called pure? [Answer:] Contemplating these breaks defilement and can purify, hence called pure. Furthermore, the characteristics of these dharmas are not like emotional clinging, hence they are also called pure. Below, it clarifies the Saṃgha Jewel. "Gods and humans attaining the Way serve as proof of this" reveals the Dharma by means of persons. All six destinies are benefited, but when it comes to attaining sagehood, only gods and humans [do so], hence they are specifically cited. Following the preaching to awaken to sagehood is called "attaining the Way." Using this to confirm that the Buddha's preaching is not in vain is called "serving as proof." Furthermore, confirming that what the Tathāgata preached is pure is also called "serving as proof." The above has individually cited the Three Jewels; "Thereupon appearing in the world" concludes them as a whole. The above clarifies the beginning of his teaching; the following clarifies the conclusion of his teaching. Moreover, the preceding clarifies the Hīnayāna Dharma teaching; the following clarifies the Mahāyāna. Within this there are three lines: the first two instruct people to attain nirvāṇa, and the latter one teaches people to transcend saṃsāra. Within the first two lines, "Rescuing sentient beings with this wondrous Dharma" refers to using the Dharma to instruct people; that is, using this wondrous Dharma of the Mahāyāna to rescue and cross over sentient beings. "Once received, not falling back, constantly tranquil" clarifies that receiving it brings benefit. Being singly fixed in the mind is called "once received." Practice of the Way being firm is termed "not falling back." Permanently realizing nirvāṇa is called "constantly tranquil." "Crossing beyond old age, sickness, and death, the Great Physician King" praises the Buddha's teaching people to transcend saṃsāra. Instructing them to sever the causes of origination so that they do not receive future suffering is therefore called "crossing beyond old age, sickness, and death." It also teaches crossing beyond birth, but it is omitted due to verse constraints; because the sufferings of old age, sickness, and death encountered are gross and heavy, they are singled out. The Buddha can teach people to eliminate these afflictions and troubles, hence called "Great Physician King." The above individually praises him. "We should pay homage to the Ocean of Dharma, who has attained the boundless" concludes with reverence as a whole. The Buddha is endowed with many dharmas, hence called the "Ocean of Dharma"; his teaching virtues are vast and numerous, hence called "virtues boundless."