維摩經疏卷第三．第六 6.35

6.35

第二明佛德平等中。初明體等。後名等。前中先法次喻後合。法中有二。初明諸佛自德平等。為化已下次明諸佛化相有殊。喻中亦二。地有若干喻前第二化物緣。蓋虛空無若干者。喻上自德性平等也。合中有二。初有兩句。別合前喻。阿難諸佛色身下總合前喻。前別合中次第而合。義並可知。就總合中不簡。自他二種勝德。悉同上空故名為總。諸佛色身者。一色身等。無漏色陰悉皆平等。二威等。良以色身有勝威德故。三相等。以其三十二相故。四種性等。種性不同。有其二種。一習種。二性種。習種者猶聞薰習所得名習種。舊釋云。所謂真如佛性法爾本有。若如今釋。即是法爾種子本有功能。謂行佛性也。故無性攝論云。無始時來六處殊勝展轉相續。法爾所得以為性也。或可。種性者即是種族也。故無垢稱經云。族姓尊貴也。五戒定等。即五分功德平等。六三十二德平等。所謂具足力無畏不共法也。大慈悲下利他德。慈悲意業。威儀身業。說法等口業。成就眾生者。利益三乘眾生。淨佛國土者。無量淨土。具諸佛法者。三身佛法。悉皆同等者。總結平等也。就名等中略嘆如來三種名號以彰同等。三藐三佛馱者。初嘆正遍知號。以如理智如法而知名之為正。以如量智遍通諸法名曰遍知。多陀阿伽度者。嘆如來號。證真成德乘如而來故名如來。故涅槃經云。乘十八空來成正覺名如來也。又金剛經云。如來者無所從來亦無所去故名如來。佛陀者嘆大覺號。以其勝智覺一切法故名覺者。此之三號依德施名。德同如故名亦如之也。

In the second [section], which clarifies the equality of the Buddhas' virtues, first the equality of essence is clarified, and then the equality of names. In the former, there is first the dharma, next the simile, and then the application. In the dharma there are two: first, it clarifies that the intrinsic virtues of all Buddhas are equal; second, from "In order to transform..." downward, it clarifies that their manifestations of transforming [beings] have distinctions. In the simile there are also two: the earth having distinctions illustrates the second [point] above concerning the conditions for transforming beings; the space having no distinctions illustrates the first [point] above concerning the equality of intrinsic virtues. In the application there are two: first, there are two sentences that separately apply the preceding similes. From "Ānanda, the physical bodies of all Buddhas..." downward, it generally applies the preceding similes. In the former separate application, they are applied in sequence, and their meanings can both be known. In the general application, without distinguishing the two kinds of superior virtues of self and other, all are equally like space above; hence it is called "general." "The physical bodies of all Buddhas": first, the equality of physical bodies—the undefiled form aggregates are all equal; second, the equality of majestic presence, truly because the physical body possesses supreme majesty and virtue; third, the equality of bodily marks, because of their thirty-two marks; fourth, the equality of disposition (gotra)—dispositions are not the same, there being two kinds: the disposition developed through practice and the disposition by nature. The disposition developed through practice refers to what is obtained through hearing and perfuming, called the cultivated disposition. Older commentaries explain: it refers to the buddha-nature of suchness originally existing by its own nature; according to current explanations, it refers to the naturally existing functions of seeds inherent in nature, meaning the active buddha-nature. Therefore, the *Mahāyānasaṃgraha-bhāṣya* of Asvabhāva says: "From beginningless time, the excellence of the six sense bases has continued in unbroken succession, and that which is obtained inherently by nature constitutes the nature." Or alternatively, gotra refers to lineage (clan); hence the *Vimalakīrtinirdeśa Sūtra* says, "the clan and lineage are noble and exalted." Fifth, the equality of morality, concentration, and so forth, which is the equality of the merits of the fivefold dharmakāya. Sixth, the equality of the thirty-two virtues, namely possessing the powers, fearlessnesses, and unshared dharmas. From "great kindness and compassion" downward are the virtues benefiting others: kindness and compassion are mental karma; deportment is bodily karma; teaching the Dharma and the like are vocal karma. "Fulfilling sentient beings" means benefiting sentient beings of the three vehicles. "Purifying buddha lands" means the immeasurable pure lands. "Endowed with all buddha-dharmas" means the buddha-dharmas of the three bodies. "Are all equal" summarizes their equality. In the equality of names, it briefly praises three names of the Tathāgata to reveal their equality. "Samyaksambuddha": first, it praises the title "Correctly and Universally Enlightened"; knowing in accordance with the Dharma through wisdom that conforms to principle is called "correct"; completely comprehending all dharmas through wisdom that conforms to quantity is called "universally enlightened." "Tathāgata": it praises the title Tathāgata; realizing truth and accomplishing virtue, coming via suchness, hence named Tathāgata. Thus the *Nirvāṇa Sūtra* says, "Coming via the eighteen empties to accomplish correct enlightenment is named Tathāgata." Also, the *Diamond Sūtra* says, "The Tathāgata has nowhere from which he comes and nowhere to which he goes, hence he is called the Tathāgata." "Buddha": it praises the title "Great Awakened One"; awakening to all dharmas through supreme wisdom, he is therefore called the Awakened One. These three titles are names established based on virtues; since virtue is identical with suchness, the names are also like this.