維摩經疏 1.3

1.3

In the following text on the virtue of practice, there are two distinct parts: first, praising them individually according to their virtues; second, from 'dāna' onward, praising them individually according to their stages. First, regarding [praising them] according to their virtues: 'their minds are constantly peacefully dwelling in anāvaraṇa-vimokṣa' is śūnyatā-vimokṣa. Alternatively, it means peacefully dwelling in the unobstructed liberation of all dharmadhātus; this is the greatness of liberation in the daśabhūmi. 'Mindfulness' refers to samyaksmṛti. The gates of mindfulness differ: some speak of three kinds, being mindful of the Buddha, Dharma, and Saṅgha; some speak of four kinds, [mindfulness of] the body, feelings, mind, and dharmas. Furthermore, as in the Daśabhūmika-śāstra, mindfulness of sharing the Dharma, virtue, and seeking meaning are also four. Some speak of six kinds: mindfulness of the Buddha, Dharma, Saṅgha, śīla, dāna, and deities, as explained in the Mahāparinirvāṇa-sūtra. Some speak of eight kinds, as Nāgārjuna says; adding two kinds onto the previous six: first, mindfulness of inhalation and exhalation, fastening the mind to dwell on the gate of counting breaths; second, mindfulness of death, constantly cultivating the perception of death. Some speak of ten kinds, as explained in the Mahāyāna chapter of the Mahāprajñāpāramitopadeśa; adding two kinds onto the previous eight: first, mindfulness of cessation, being mindful of that unconditioned and quiescent cessation of nirvāṇa, giving rise to an aspiration to seek it; second, mindfulness of the body, being mindful of one's own body as impermanent, suffering, empty, non-self, and impure, cultivating revulsion and renunciation. Some speak of eleven kinds, as the Daśabhūmika-sūtra says: mindfulness of bodhisattva practice, mindfulness of the pāramitās, mindfulness of the daśabhūmi, mindfulness of non-destructive power, mindfulness of fearlessness, mindfulness of unshared qualities, up to not departing from mindfulness of omniscience (sarvajñāna); broadly speaking, they are limitless, and the bodhisattvas are mindful of them all. 'Concentration' refers to the navānupūrvavihārasamāpattayaḥ; the eight dhyānas and nirodhasamāpatti are the nine concentrations. Alternatively, all samādhis that are attained are collectively called concentration; this is the greatness of samādhi in the daśabhūmi. As for 'dhāraṇī', this is the greatness of dhāraṇī, which is the greatness of dhāraṇī in the daśabhūmi. As for 'eloquence', it is the catasraḥ pratisamvidaḥ. Knowing the dharmas and discerning them clearly is called 'pratisamvid' (discerning eloquence). It is also said that clear discernment is also called 'discerning'; because the spoken phrasing is skillful, it is called 'talent' (eloquence). Because it constantly manifests thought after thought, it is said to be 'uninterrupted'. It is also said that being without interval is also called 'uninterrupted'. The above is the first part, praising them individually according to their virtues. Some people say that this praises the virtues before the bhūmis; this must not be so, for praises of the practices before the bhūmis generally do not bring up such supreme virtues.