維摩經疏卷第三．第六 3.4

3.4

Third, regarding the explanation of the text and its meaning: Within this text, there is an analysis into three sections: first, an analysis distinguishing errors according to their marks; second, an analysis according to the beginning and end of the forms of practice; third, explaining the meaning following the text. First, regarding the analysis distinguishing errors: here there are five hundred śrāvaka practices, which are the five hundred Dharma-doors. The text is abbreviated, so it explains only ten. These ten are precisely the dharmas attained by śrāvaka persons. Now, when contrasted with the Mahāyāna, they are all errors. What are their marks? First, Śāriputra is foremost in wisdom among the śrāvaka persons; because he did not realize the ever-quiescent samādhi, he incurred admonishment. Second, Maudgalyāyana is foremost in supernormal powers; because his supernormal powers were not actualized in the present and his preaching of the Dharma was inappropriate, he was also admonished. Third, Mahākāśyapa is foremost in the dhūtas; because he lacked impartial great compassion, he was admonished. Fourth, Subhūti is foremost in understanding emptiness; because he did not attain impartial great emptiness, he was also admonished. Fifth, Pūrṇa is foremost in eloquence; because he did not realize the profound and far-reaching spiritual faculties, he was also admonished. Sixth, Kātyāyana is foremost in analyzing meaning; because he did not realize the profound meaning of dharmatā, he was also admonished. Seventh, Aniruddha is foremost in the divine eye; because it was not practiced in conjunction with signless wisdom, he was also admonished. Eighth, Upāli is foremost in upholding the vinaya; because he could not contemplate emptiness to extinguish transgressions, he was also admonished. Ninth, Rāhula is foremost in upholding the precepts; because he did not realize that renunciation is devoid of benefit, he was also admonished. Tenth, Ānanda is foremost in erudition; because he did not understand the virtues of the Tathāgata's dharmakāya, he was also admonished. These ten all reveal the errors of the disciples. Second, regarding the analysis according to the beginning and end of the forms of practice: First, Śāriputra cultivates non-abiding practice. Because this person abandoned the secular world to retreat to the forest, getting rid of distraction to seize quiescence, he is now taught non-abiding practice that renounces grasping and rejecting to accord with the middle way; this is called non-abiding practice. Second, Maudgalyāyana cultivates the practice of entering realization. Because Maudgalyāyana's supernormal powers were not actualized in the present and his preaching of the Dharma was inappropriate, he is taught to cultivate the two kinds of emptiness to realize the true principle; this is called the practice of entering realization. Third, Mahākāśyapa cultivates the practice of aiding the path. Because this person abandoned the rich to follow the poor and had not yet attained impartiality, he is taught to cultivate impartial contemplation to assist in becoming a bodhisattva; this is called the practice of aiding the path. Fourth, Subhūti cultivates the practice of great emptiness. Because Subhūti saw the existence of heterodoxy and orthodoxy and did not understand true emptiness, he is taught to cultivate impartial contemplation without grasping the marks of heterodoxy and orthodoxy; this is called the practice of great emptiness. Fifth, Pūrṇa cultivates the practice of preaching the Dharma. Because this person did not contemplate faculties and desires and his preaching was discordant with the capacities, he is taught to know the faculties and nature to accord with what is suitable so that the benefit is universal; this is called the practice of preaching the Dharma. Sixth, Kātyāyana cultivates the practice of generating understanding. Because this person frequently expounded the five dharmas, deviating from their dharmatā, he is taught to abandon the discriminating mind and accord with signless practice; this is called the practice of generating understanding. Seventh, Aniruddha cultivates the practice of giving rise to supernormal vision. Because Aniruddha's divine eye with marks did not see objects clearly, he is taught to cultivate the signless divine eye to realize non-duality; this is called the practice of giving rise to supernormal vision. Eighth, Upāli cultivates the practice of eradicating evil. Because this person could not contemplate emptiness to extinguish transgressions, he is taught to cultivate signless repentance so that sinful defilements do not arise; this is called the practice of eradicating evil. Ninth, Rāhula cultivates the practice of renunciation. Because his obstructions prevented him from realizing that identity with marks is signless and true renunciation, he is taught to cultivate true renunciation that is free from marks and impartial; this is called the practice of renunciation. Tenth, Ānanda cultivates the practice of the dharmakāya. Because Ānanda did not understand the permanent abiding of the Tathāgata's dharmakāya, he is taught to cultivate supramundane, asaṃskṛta virtues and forever abandon the mind of arising and ceasing; this is called the practice of the dharmakāya.