維摩經疏 1.7

1.7

深信堅下辨德顯名。於中有三。一明其信。二深入緣下彰其解。三無有量下顯其行。此三分中皆自利利他。就初分中深信堅固猶若金剛。是其自利。決定名信。信門不同。或說為二。如地經說。信菩薩行及諸佛法。或分為三。信佛法僧。或說四種。信佛法僧及與信戒。如成實說。或說八種。如地持說。信佛法僧即以為三。信佛菩薩神通之力通前為四。信種種因果是其世諦。信真實義是其真諦。通前為六。得義為七。得方便八。無上菩薩名為得義。一切菩薩所修學道名得方便。隨別細分亦可無量。慇厚曰深。難壞稱堅。此是法說。猶若金剛喻以顯之。下明利他。法寶普照而雨甘露明其能益。法寶普照惠法教人。聞思修等三惠之法名之為法。此法可珍。又能照曜故說為寶。隨機等示故名為普。開曉物心除其闇障說之為照。而雨甘露功德教人世間。甘露能除憔渴。功德善法能𨳝行人故名甘露。授人稱雨。此明能益。於眾言音微妙第一彰其能說。說前法時能宣吐也。謂於世俗言音之中最為第一。

From "[With] deep faith and firm [resolve]" onward, their virtues are distinguished and their fame is revealed. There are three parts within this: first, their faith is clarified; second, from "deeply entering the conditioned arising" onward, their understanding is made manifest; third, from "having no measure" onward, their practice is revealed. In all three parts, there are both svārtha and parārtha. In the first part, "deep faith and firm [resolve] like a vajra" constitutes their svārtha. Unwavering [conviction] is called "faith." The approaches to faith are not identical: some explain two kinds, as the Daśabhūmika-sūtra states, having faith in the bodhisattva practices and in the dharmas of all Buddhas. Some divide it into three: having faith in the Buddha, the Dharma, and the Saṅgha. Some state four kinds: having faith in the Buddha, the Dharma, the Saṅgha, and having faith in the precepts, as the Tattvasiddhi explains. Or eight kinds are spoken of, as the Bodhisattvabhūmi-sūtra explains: faith in the Buddha, the Dharma, and the Saṅgha constitutes three; faith in the power of the supernatural faculties of the Buddhas and bodhisattvas adds one to the preceding, making four; faith in the various causes and fruits constitutes saṃvṛtisatya; faith in the real meaning constitutes paramārtha, which add two to the preceding, making six; faith in the attained truth is the seventh; and faith in the attained upāya is the eighth. The unexcelled bodhisattva is called "the attained truth"; the path cultivated and studied by all bodhisattvas is called "the attained upāya." If subdivided according to particulars, they may also be immeasurable. Earnest and profound is called "deep"; difficult to destroy is called "firm." This is the literal exposition. "Like a vajra" uses a metaphor to make it manifest. Below, parārtha is clarified. "The Dharma-jewel shines everywhere, raining down amṛta" clarifies their capacity to benefit. "The Dharma-jewel shines everywhere" means that with the dharma of discernment they teach others. The dharmas of the three discernments—hearing, contemplating, and cultivating—are called "Dharma." This Dharma is to be treasured, and because it is able to illuminate, it is called a "jewel." Presenting it equally in accordance with capacities is called "everywhere." Opening and awakening the minds of living beings and dispelling their dark hindrances is called "shining." "Raining down amṛta" means that with the merit of wholesome dharmas they instruct worldly people. Amṛta is able to remove scorching thirst; wholesome dharmas of merit can sustain and nourish practitioners, and thus they are called "amṛta." Conferring it upon people is called "raining down." This clarifies their capacity to benefit. "Their voices among the assembly are wondrous and foremost" reveals their capacity to preach. When preaching the aforementioned Dharma, they are able to proclaim and express it. It means that among mundane sounds and voices, theirs are the supreme.