維摩經疏卷第三．第六 3.30

3.30

Next is the second part: because the beggar eats in accordance with the Dharma, they can cause both giver and receiver each to obtain superior benefits. In the text there are three points: first, it clarifies the recipient, who, because of being free of the six characteristics, walks the middle way; second, from "Whoever gives alms..." downward, it clarifies the giver, who, free of the four distinctions, attains equal merit; third, from "This is entering rightly..." downward, it concludes by revealing their superiority. As for the six characteristics in the former part, they are explained in three pairs. First, it says, "neither having defilements nor being free of defilements": this is the first pair. Ordinary beings have defilements; the two vehicles are free of defilements. Bodhisattvas realize that defilements are empty in nature: not having defilements, they are therefore not like ordinary beings; not being free [of them], they are therefore not like the two vehicles. Hence the Vimalakīrtinirdeśa says: "neither having afflictive defilements nor being free of afflictive defilements." Furthermore, it is said: suddenly-awakened bodhisattvas sever the two obscurations of conceptual discrimination, hence "neither having defilements"; yet they retain innate afflictions to assist the power of their compassionate vows in taking rebirth, hence "nor being free of defilements." Alternatively, gradually-awakened bodhisattvas whose untainted practices are complete "neither have defilements"; yet following worldly conventions they manifest their arising, hence "nor are they free of defilements." If one can eat with equality in this way, that is eating the dharmakāya. Therefore the sūtra below says: "One who abides in the right path sees neither wrong nor right," and so forth. "Neither entering mental concentration nor arising from mental concentration": this is the second pair. All śrāvakas and their like collect the mind to make concentration, and arouse the mind to make distraction. Bodhisattvas are not like this: because they walk the middle way, stillness and disturbance are both merged, and at all times there is nothing that is not concentration. Furthermore, it is said: outwardly benefiting others is not like the two vehicles, hence "not entering mental concentration"; the mind being constantly undistracted is not like ordinary beings, hence "nor arising from mental concentration." [Dao]man says: when the Hīnayāna enters concentration, they do not eat; when they eat, they do not enter concentration. Before wishing to eat, they must first enter concentration, arise, and only then eat; having finished eating, they again enter concentration to generate merit for the donor. The great being recognizes that concentration and disturbance are non-dual; eating all day, they are in concentration all day, and thus there is no distinction of entering and arising. "Neither abiding in the worldly realm nor abiding in nirvāṇa": this is the third pair. Ordinary beings abide in the worldly realm; the two vehicles abide in nirvāṇa. Great beings of the dharmakāya realize that the worldly realm is empty, and therefore do not abide in the worldly realm; they understand that nirvāṇa is empty, and therefore do not abide in nirvāṇa. Thus the sūtra below says: "Self and nirvāṇa—these two are both empty." Again, the Viśeṣacinti-brahma-paripṛcchā Sūtra says: "All Buddhas and Tathāgatas attain neither saṃsāra nor nirvāṇa; the Buddha's superior disciples who have attained liberation also attain neither saṃsāra nor nirvāṇa." Furthermore, it is said: great wisdom being fulfilled, they attain nirvāṇa, hence "not abiding in the worldly realm"; great compassion being fulfilled, they constantly benefit others, hence "not abiding in nirvāṇa." Second, the giver is free of the four distinctions. "Neither great merit nor small merit": Kāśyapa's intention was that giving to a noble one yields great merit, while giving to an ordinary being yields small merit; merit is the fruit. Great beings of the dharmakāya do not see any difference between ordinary beings and noble ones; they do not see any superiority or inferiority based on them, so how could there be greatness or smallness of merit? Hence it says: "neither great nor small." The Vimalakīrtinirdeśa Sūtra says: "neither a great fruit nor a small fruit." "Causing neither benefit nor harm": in principle there is neither increase nor decrease; because there is no great merit, it does not cause benefit; because there is no small merit, it does not cause harm. Third, "This is entering rightly into the Buddha path": this directly reveals and praises superiority. "The Buddha path" is the path attained by the Buddha, meaning the two wisdoms: fundamental wisdom and subsequent wisdom. Since one already knows that the recipient is free of the six characteristics and the giver is free of the four distinctions, how could this not be entering the equal Buddha path? "Not relying on the śrāvakas": this raises the inferior to distinguish the superior; because the discriminations of śrāvakas have not yet vanished, one does not rely on them. "If one eats like this, it is not eating in vain": this concludes by praising and encouraging practice. The above concludes the instruction and reprimand.