維摩經疏 1.7

1.7

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.