維摩經疏卷第三．第六 6.35

6.35

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.