維摩經疏卷第三．第六 6.73

6.73

From here below, the second part explains that Candracchatra, having heard the Dharma, obtained benefit and practiced the offering of Dharma. In the text there are three parts: First, it explains that because Candracchatra heard the Dharma, he attained the compliant tolerance. This tolerance is the compliant tolerance of the fourth stage and above. How is this known? Through the explanation of the five tolerances: the subduing tolerance before the stages; the faithful tolerance on the first, second, and third stages; the compliant tolerance on the fourth, fifth, and sixth stages; the tolerance of the non-arising of dharmas on the seventh, eighth, and ninth stages; and the tolerance of quiet cessation on the tenth stage and buddhahood. Therefore, one knows that this tolerance is the gentle and compliant tolerance of the fourth stage and above. Or it may be the compliant tolerance before the stages, which complies and tends toward the first stage and above. How is this known? Because Candracchatra, out of faith, left home and only then attained the five supernatural knowledges; therefore, one knows it is a tolerance before the stages. Second, from "then took off his robes" onward, he makes an offering to repay kindness. Third, from "addressed the Buddha" onward, the offering is directly explained. In this text there are four points: 1. He declares his own mind. 2. He requests the Buddha's empowering authority. 3. The Tathāgata bestows a prophecy on him. 4. Having received the prophecy, Candracchatra directly performs the offering of Dharma. First, he declares his own mind; the words of the text are clear. Second, as for "empowered with compassion and established": Candracchatra considered that his own practice of the Path was not yet established while the demonic and heterodox were flourishing; if he were not reinforced by the divine authority and power [of the Buddha], he would be destroyed by Māra; therefore, he requested empowerment. Furthermore, having heard of the offering of Dharma, he wished to practice it; but the Way of the sūtras is profound and distant, not something he could propagate on his own; therefore, he wished for added power. Third, in the Tathāgata's prophecy, he first knows it in his mind and then prophesies it with his mouth; this is establishing [him] so that future people would faithfully submit and know that he guards the city of the Dharma. Since the Dharma can ward off and protect, it is compared to a city. Fourth, in Candracchatra's practice of the offering of Dharma, the text distinctly has two parts: 1. During the Buddha's lifetime, cultivating his own virtues as an offering of Dharma; 2. from "after the Buddha's nirvāṇa" onward, explaining that after the Buddha's nirvāṇa he transformed others with the sūtra as an offering of Dharma. In the first part, he first hears the Buddha bestow the prophecy and, out of faith, leaves home. Next, he cultivates good dharmas vigorously, and from "before long attained the five supernatural knowledges" onward, it explains what he attained. Attaining the five supernatural knowledges means their function is unobstructed; mastering the bodhisattva path means his conduct and essence are autonomous: these two are his own virtues. Attaining dhāraṇī means the mental karma is accomplished; uninterrupted eloquence means the vocal karma is accomplished: these two are virtues for transforming others. As for practicing the offering of Dharma after the Buddha's nirvāṇa, it first explains that Candracchatra, relying on the Dharma, arose to teach. From "the monk Candracchatra, through protecting" onward, it shows that his preaching benefited people. In the earlier preaching, "after the Buddha's nirvāṇa" is the time he arose to preach; explaining with his attained supernatural knowledges and so forth shows the virtue of his preaching; "full ten minor kalpas" shows the duration of the preaching; and "the wheel of the Dharma turned by the Tathāgata Bhaiṣajyarāja, following it and distributing it" directly explains the preaching. In the subsequent benefiting of people, "the monk Candracchatra, through protecting the Dharma, strove vigorously" resumes what came before and introduces what follows. Below, it directly explains the benefits: First, he benefits bodhisattvas: in that very lifetime he transformed ten billion people, establishing them in non-retrogression toward great bodhi. Next, he benefits the two vehicles: he was able to cause fourteen nayutas of people to generate the aspiration for the two vehicles. Finally, he benefits ordinary beings: immeasurable sentient beings attained rebirth in the heavens. Up to this point, the first part directly cited a past event to explain that material offerings do not equal the offering of Dharma.