維摩經疏卷第三．第六 6.64

6.64

Second, concerning the explanation of benefits, there are naturally two sections: first, the benefit of receiving and upholding [the sūtra] in accordance with the teaching; second, beginning with "how much more so," the benefit of practicing in accordance with the meaning. First, the phrase "how much more so if one practices" uses the shallow to illustrate the deep. Among the benefits of practice, distinctions are made according to the higher and lower stages. Regarding "closing all evil destinies," the two Dharma Masters Yan and Yuan say that this refers to persons in the good destinies prior to the ten faiths; based on the sūtra's [statement about] departing from faults, it is called "closing the gates of the evil destinies." The present interpretation holds that this is the stage of provision (saṃbhāra-mārga): from the ten faiths up to the ten dedications, encompassing the forty mental states, these junior bodhisattvas fully cultivate the two practices of merit and wisdom, suppressing and eliminating the two attachments to self (pudgala) and phenomena (dharma) that are discriminated by heterodox teachings, causing the karmas of the three evil destinies never to arise at all; hence it is called "closing the evil destinies." Regarding "opening all gates of goodness," Master Yuan says that this also refers to persons in the good destinies; based on the benefits of cultivating the sūtra, it is called "opening the gates of goodness." The present interpretation holds that this is the stage of applied practice (prayoga-mārga). "All goods" refers to the wisdom of the path of seeing (darśana-mārga). Wisdom is of two kinds: first, non-conceptual wisdom (nirvikalpa-jñāna), meaning freedom from the conceptualization of both grasper and grasped; second, subsequent wisdom (pṛṣṭhalabdha-jñāna), so named because it is attained at a later time. Alternatively, because its meaning pertains to what follows, it is called subsequent wisdom, since it is essential that by realizing the ultimate one only then comprehends the conventional. Therefore the Vijñaptimātratāsiddhi-śāstra states: "If one does not realize tathatā, there is no way to comprehend all conditioned phenomena." "Gates" refers to the four mental states of warmth (ūṣmagata) and the rest: by the first two stages of warmth and summit (mūrdhan), one contemplates the grasped as empty, performing the contemplation of the imagined nature as signless (parikalpita-animitta); next, in the single stage of patience (kṣānti), one contemplates grasper and grasped as empty, performing the contemplation of the dependent nature as without subsequent arising (paratantra-anutpāda); in the last single stage [of supreme mundane dharmas], one concurrently confirms the two empties. Because these four stages contemplate signlessness and non-arising, they induce the arising of the two wisdoms of the first bhūmi; hence "gates are opened." If we follow Asvabhāva's commentary on the Mahāyānasaṃgraha, the preceding three stages contemplate the grasper as empty, and by these four stages performing [the contemplation of] signlessness and non-arising, they induce the arising of the wisdom of the path of seeing; hence it is said that "gates are opened." Regarding "constantly protected and kept in mind by all Buddhas," Yan and Yuan say that these are people of the ten faiths whose Buddha-seed is established, so the Buddhas protect and keep them in mind. The present interpretation disagrees: this is the stage of the first bhūmi, where being born into the Buddha's family, one is a true child of the Buddha, and therefore the Buddhas protect and keep them in mind. Regarding "subduing outside learners," Yan and Yuan say that the four phrases below this pertain to the stages from the first bhūmi onward; the first two are the benefits of crushing heterodoxy, and the latter two are the benefits of abiding in the correct. The present interpretation holds that this is the second bhūmi, where one upholds the three clusters of pure precepts, benefits sentient beings, makes no distinction between enemies and kin, causes beings to turn toward faith, and subdues outside learners. Regarding "destroying and extinguishing Māra's adversaries," this is the third bhūmi, where realizing the four dhyānas and generating the five supernatural powers, one destroys the heavenly Māra. Regarding "cultivating bodhi," this refers to the fourth, fifth, sixth, and seventh bhūmis: the aids to the path in the fourth bhūmi, the four truths in the fifth bhūmi, conditioned arising in the sixth bhūmi, and the fulfillment of effortful practice in the seventh bhūmi. Because in these bhūmis one skillfully trains in the Buddha's virtues, it is said that one "cultivates and trains in bodhi." "Peacefully dwelling in the bodhimaṇḍa" refers to the eighth and ninth bhūmis: the eighth bhūmi attains effortlessness (anābhoga), and the ninth bhūmi attains the four analytical knowledges; because accomplishment and concordance are attained, it is said that one "peacefully dwells in the bodhimaṇḍa." Regarding "treading in the tracks traversed by the Tathāgata," this refers to the tenth bhūmi. Generally speaking, all supernatural powers and samādhis are the tracks of the Buddha; specifically, the final vajropama-samādhi is his track. Because the tenth bhūmi accords with this practice, it is said that one "treads in the tracks traversed by the Tathāgata."