維摩經疏 1.27

1.27

自下第五廣嘆餘德。行別十五。相從為三段。初有兩行嘆佛身業。中間六行嘆佛口業。後之七行嘆佛意業。就身業中。大聖法王眾所歸者。嘆佛人高。淨心觀佛靡不欣者。嘆佛身妙靡猶無也。以佛身妙淨心觀者無不欣慶。除邪謗人。各見世尊在其前者。嘆佛化巧。以化巧故有感斯現。佛以過去業得此妙身相。無心於彼此而能應一切。斯則神力不共法者。結嘆顯勝。亦得名為結嘆顯異。他無此力故云不共法。就嘆口中初有兩行。讚嘆如來隨音異說。佛以一音演說法者。發言不異。眾生隨類各得解者。悟解不同。汎解有二。一約真說一。如來真實常法螺聲相名為一音。眾生於中種種異解。如一真身種種異現。如來真實常寂之聲名法螺音。恒有恒無名常寂聲。於淨耳者無時不聞名為恒有。有非新發。無淨耳者無時暫聞。名為恒無。無非始性。二就應說一。於中有二。一約方言以說一音。如未或時作一胡音。眾生於中解種種語。餘亦如是。二約法說一。如來或時說一布施名為一音。眾生於中解種種法。餘亦如是。今此所論就應辨一等。就應中此偈約就方言以說一音。眾生於中解種種語故云隨類各得解矣。皆謂世尊同其語者。謂偏同己。斯則神力結嘆顯勝。次有兩行。讚嘆如來隨法異說。佛以一音演說法者。發言不異。眾生各各隨所解者。悟解不同。如來或時對一眾生說一種法名一音說。眾生於中解種種義名各各解。普得受行獲其利者。起行異也。斯則神力結嘆顯勝。下有兩行讚嘆如來隨心異說。佛以一音演說法者。發言不殊此亦是其隨法一矣。或有恐怖或歡喜等生心各以取說一法。有人專謂說己罪過當墮惡道。所以恐怖。有人專謂說己善業當生善處。所以歡喜。有人專謂呵己過非。所以厭離。有人專謂教己善義聞法生信。所以斷疑。斯則神力結嘆顯勝。下嘆意中。初四行偈嘆佛德備。後三行偈嘆佛解具。前四行中初兩行偈嘆佛智德。後兩行偈嘆佛斷德。此二之中各自利利他之別。前智德中。稽首十力大精進者。嘆佛十力力。由懃成故歎精進。稽首己得無所畏者。嘆佛四無畏。先成在己故云己得。稽首住於不共者。歎佛十八不共法也。此歎自德。向前文中先舉其德後結稽首。今此文中先彰稽首後出其德。文之左右。稽首一切大道師者。歎其利他。下斷德中先歎自德。稽首能斷眾結縛者。除其滅障。稽首已到於彼岸者。明證滅果。涅槃彼岸隨證名到。亦可。前言能斷結縛離生死因能到彼岸出生死果。下明利他。稽首能度諸世間者。謂能度於眾生世間出生死因離生死果。能教眾生出生死果度生死因得有餘滅。稽首永離生死道者。得無餘滅。上明得備下明解具。悉知眾生來去相者。明能知人。來謂未來。去是過去。以偈迮故不說現在。下明知法。善於諸法得解脫者。總明知法。於諸法中心無偏著名得解脫。下別顯之。不著世間如蓮華者。於有不染此明離愛。常善入於空寂行者。於空能解。此明離見。達諸法相無罣礙者。於法能知。此明離癡。稽首如空無所依者。於空能證。明離妄相。如空平等更無所依。佛亦如是。證心平等無所取著。故無所依。獻蓋至此望前為正望。後仍有起發之義。故亦名序。

From here below is the fifth part, which extensively praises the remaining virtues. It has fifteen distinct lines of verse, grouped into three sections. The first two lines praise the Buddha's physical actions (kāyakarman). The middle six lines praise the Buddha's verbal actions (vākkarman). The last seven lines praise the Buddha's mental actions (manaskarman). Within the physical actions: "Great Sage, Dharma King, refuge of the multitude" praises the Buddha's loftiness as a person. "None who contemplates the Buddha with a pure mind fails to rejoice" praises the marvelousness of the Buddha's body; "mi" (靡) means "none" (無). Because the Buddha's body is marvelous, none who contemplates it with a pure mind fails to rejoice and be glad, except for those who are heterodox or slanderers. "Each sees the Bhagavat before them" praises the Buddha's skill in transformation. Because of his skill in transformation, he appears wherever there is a resonance. By virtue of past karma the Buddha obtained these marvelous physical characteristics; having no intentional mind toward this or that, he can nevertheless respond to everything. "These are the supernormal powers and uncommon qualities (āveṇikadharma)" concludes the praise and reveals his superiority. It can also be termed concluding the praise and revealing his distinctness. Because others lack these powers, they are called uncommon qualities. Regarding the praise of his verbal [actions], the first two lines praise the Tathāgata's expounding differently in accordance with the sound. "The Buddha expounds the Dharma with a single voice" means that his vocal utterance is not differentiated. "Sentient beings, according to their kind, each attain understanding" means their awakening and understanding differ. Generally speaking, there are two explanations of this: First, explaining the "single" in terms of the real. The Tathāgata's real, permanent sign of the sound of the Dharma-conch is termed the "single voice." Sentient beings derive various distinct understandings from it, just as the one real body has various distinct manifestations. The Tathāgata's real, permanently quiescent sound is called the sound of the Dharma-conch. Being constantly present and constantly absent is called the permanently quiescent sound. To those with purified ears, there is no time they do not hear it; this is called "constantly present." Its presence is not freshly produced. To those without purified ears, there is no time they ever hear it; this is called "constantly absent." Its absence is not a newly acquired nature. Second, explaining the "single" in terms of the responsive manifestation (nirmāṇa). In this, there are two points: First, explaining the single voice in terms of regional dialects. For instance, the Tathāgata might at times produce a single barbarian sound, and sentient beings within it understand various languages. The others are also like this. Second, explaining the single in terms of phenomena (dharma). The Tathāgata might at times speak of a single [practice, such as] giving (dāna), which is called a single voice, and sentient beings within it understand various teachings. The others are also like this. What is discussed here explains the "single" in terms of the responsive manifestation. Within the responsive manifestation, this verse explains the single voice in terms of regional dialects. Within it, sentient beings understand various languages; hence it says "according to their kind, each attains understanding." "All deem the Bhagavat to speak their own language" means they consider him to uniquely conform to themselves. "These are the supernormal powers" concludes the praise and reveals his superiority. Next, there are two lines praising the Tathāgata's expounding differently in accordance with the Dharma. "The Buddha expounds the Dharma with a single voice" means that his vocal utterance is not differentiated. "Sentient beings, each according to their capacity, attain understanding" means their awakening and understanding differ. When the Tathāgata occasionally expounds one kind of Dharma to one sentient being, this is called speaking with a single voice. Within it, sentient beings understand various meanings; this is called "each attains understanding." "All are able to practice and receive its benefits" means that the practices they initiate differ. "These are the supernormal powers" concludes the praise and reveals his superiority. Below are two lines praising the Tathāgata's expounding differently in accordance with the mind. "The Buddha expounds the Dharma with a single voice" means that his vocal utterance is not different; this too is a single [voice] in accordance with the Dharma. "Some are terrified, while others rejoice, etc." means that minds arise differently in taking up what is expounded in a single Dharma. Some exclusively think that he is speaking of their own sins and that they will fall into evil destinies; therefore they are terrified. Some exclusively think that he is speaking of their own good karma and that they will be born in good realms; therefore they rejoice. Some exclusively think that he is rebuking their own faults; therefore they feel aversion and detachment. Some exclusively think that he is instructing them in virtuous meanings, and hearing the Dharma, they give rise to faith; therefore their doubts are severed. "These are the supernormal powers" concludes the praise and reveals his superiority. Below, in praising his mental [actions]: the first four lines of verse praise the Buddha's completeness in virtues. The last three lines of verse praise the Buddha's fullness in understanding. Among the first four lines, the first two lines praise the Buddha's virtue of wisdom (jñāna), and the latter two lines praise the Buddha's virtue of abandonment (prahāṇa). Within these two, there is also the distinction between benefit for oneself (svārtha) and benefit for others (parārtha). Within the previous virtue of wisdom: "I bow to the Ten Powers, of Great Diligence" praises the Buddha's Ten Powers; because they are accomplished through exertion, it praises his diligence (vīrya). "I bow to the one who has attained the Fearlessnesses" praises the Buddha's Four Fearlessnesses (vaiśāradya); because they are already accomplished within himself, it says "has attained." "I bow to the one who abides in the Uncommon [Qualities]" praises the Buddha's Eighteen Uncommon Qualities (āveṇikadharma). This praises his virtues for himself. In the preceding text, it first cited his virtues and then concluded with bowing. Here in this text, it first shows the bowing and then presents his virtues; the phrasing simply alternates. "I bow to the Great Teacher of all" praises his benefit for others. Below, within the virtue of abandonment, it first praises his virtues for himself: "I bow to the one who can sever all fetters" means removing his hindrances to cessation. "I bow to the one who has already reached the other shore" clarifies his realization of the fruit of cessation. The other shore of nirvāṇa is called "reached" in accordance with realization. Alternatively, the former statement "can sever all fetters" means leaving behind the causes of saṃsāra, while "can reach the other shore" means transcending the fruit of saṃsāra. Below, it clarifies benefit for others: "I bow to the one who can deliver all worlds" means being able to deliver the world of sentient beings, transcending the causes of saṃsāra and leaving behind the fruits of saṃsāra. Being able to teach sentient beings to transcend the fruits of saṃsāra and cross over the causes of saṃsāra is attaining cessation with remainder (sopadhiśeṣa-nirvāṇa). "I bow to the one who has forever departed from the path of birth and death" means attaining cessation without remainder (nirupadhiśeṣa-nirvāṇa). Above clarifies the completeness of virtues; below clarifies the fullness of understanding. "Knowing completely the signs of sentient beings' coming and going" clarifies being able to know persons. "Coming" refers to the future; "going" refers to the past. Because the verse is concise, it does not mention the present. Below, it clarifies knowing phenomena: "Skilled in attaining liberation with respect to all phenomena" generally clarifies knowing phenomena. Having a mind without one-sided attachment with respect to all phenomena is called attaining liberation. Below, it demonstrates this specifically: "Untouched by the world like a lotus flower" means being undefiled by existence; this clarifies freedom from desire (rāga). "Constantly adept at entering into the practice of empty quiescence" means being able to understand emptiness; this clarifies freedom from views (dṛṣṭi). "Penetrating all marks of phenomena without hindrance" means being able to know phenomena; this clarifies freedom from delusion (moha). "I bow to the one who, like space, has nothing to rely upon" means being able to realize emptiness; this clarifies freedom from false marks. Just as empty space is universally equal and has nothing further to rely upon, the Buddha is also like this: his realized mind is universally equal and without grasping or attachment, hence he has nothing to rely upon. Up to this point, the presentation of the parasol is the main topic when looking back at the preceding, yet when looking forward to what follows, it still has the sense of initiating it; therefore it is also called the prologue.