維摩經抄 1.3

1.3

From here on down, specifically concerning this sūtra, the intent of its school is thoroughly clarified. From ancient times, sages and worthies have all determined that this sūtra takes inconceivable liberation as its central tenet. It is simply because, as previously explained, dharmatā is unobstructed, neither empty nor existent, both existent and empty, neither permanent nor annihilated, and so forth, that it is called 'inconceivable liberation'. It is not something ordinary beings, followers of the lesser vehicles, and the like can measure; the paths of mind and speech being severed is called 'inconceivable'; not being obstructed by emptiness, existence, and the like is called 'liberation'. However, throughout this sūtra, five kinds of the inconceivable comprehensively encompass it in brief. What are the five? 1. Inconceivability of principle; 2. Inconceivability of practice; 3. Inconceivability of retribution; 4. Inconceivability of function; 5. Inconceivability of teaching. First, 'inconceivability of principle' is the principle of the Middle Way of tathatā and dharmatā, which is neither empty nor existent, neither permanent nor annihilated, and so forth. A sūtra says: 'All dharmas are thus; even Maitreya is also thus.' 'Coming without the mark of coming; seeing without the mark of seeing,' and so forth—these are all the inconceivability of principle. Second, 'inconceivability of practice' speaks of the bodhisattva's non-abiding practice. The sūtra says: 'Being in saṃsāra without engaging in […] practice; abiding in nirvāṇa without ultimate extinction—this is the bodhisattva's practice. It is not the practice of ordinary beings; it is not the practice of worthies and sages. Bodhisattva practice is neither pure practice nor defiled practice; this is the bodhisattva's practice'—such things are the inconceivability of practice. Third, 'inconceivability of retribution' refers to what is explained later in the sūtra regarding the virtues of the Buddha's body, the pure lands of the ten directions, and so forth; this is the inconceivability of retribution. Fourth, 'inconceivability of function' refers to what is explained later in the sūtra regarding supernatural transformations: gathering parasols to manifest lands, constantly holding up the great assembly, obtaining rice from Gandhavyūha, borrowing seats from Sumeru, and so forth; these are all the inconceivability of function. Fifth, 'inconceivability of teaching' refers to names, phrases, and syllables, skillful phrasing that is fully capable of explaining and revealing the inconceivable principle. Therefore the sūtra says: 'The merit of even a single four-line verse is measureless and boundless'; this is called the inconceivability of teaching. As for the sequence of these five kinds of the inconceivable: the principle is the foundation of all dharmas; therefore, the first is the inconceivability of principle. If one wishes to awaken to its principle, one must rely on giving rise to practice; therefore, the second is the inconceivability of practice. When practice is not prepared in vain, it will surely induce retribution; therefore, the third is the inconceivability of retribution. When retribution is not in vain, it will surely give rise to function; therefore, the fourth is the inconceivability of function. When function is not established in vain, it will surely give rise to teaching; therefore, the fifth is the inconceivability of teaching. In brief it is explained like this; the rest is in the text of the sūtra. / The sūtra says: 'Thus' (ru shi). / The commentary states: At the beginning of all sūtras there are these two characters, which indeed carry a profound meaning. These two characters also completely encompass all the principles discussed in the Buddha-Dharma. Three interpretations are given in brief: The first says: What is spoken by all Buddhas of the three times does not differ—this is called 'thus' (ru). Fitting the principle without error, it is called 'so' (shi). The second interpretation says: The true mark of all dharmas does not change through past and present—this is called 'thus'. Preaching in accordance with thusness, it is called 'so'. The third interpretation says: What Ānanda transmitted does not differ from the Buddha—hence it is called 'thus'. Free from all faults—hence it is called 'so'. / The sūtra says: 'Buddha'. / The commentary states: 'Buddha' (fotuo) is translated in Chinese as 'awakened' (jue). Awakening has two kinds: 1. Original awakening; 2. Initial awakening. That is, the Dharmakāya Buddha takes tathatā and dharmatā as its essence. Its original nature is pure, like a mani jewel, and all sentient beings are entirely equal in it. It is merely because sentient beings from beginningless time have given rise to delusion from reality, following the stream and losing sight of the source, pursuing the branches and losing the root, with defilements and hindrances obscuring their intrinsic nature, that the true Buddha consequently becomes an ordinary being and suffers much affliction. When one awakens in a single thought, defilement and delusion are dispelled, the original nature is clear and tranquil, and one is called a Buddha—without anything further to be attained. Therefore the sūtra says: 'Even without […] any dharma that can be attained; this dharma is equal, without high or low—this is called anuttarā samyaksaṃbodhi.' This sūtra also says: 'If Maitreya attains bodhi, all sentient beings should also attain it. Why is this? All sentient beings will also be extinguished. Why is this? The Buddhas know that all sentient beings are ultimately quiescent and extinguished, and do not undergo further extinction'; and it even says: 'Quiescence is bodhi, because it extinguishes all marks.' Sūtras such as the Avataṃsaka say: 'The Buddha, the mind, and sentient beings—these three dharmas are neither identical nor separate, neither one nor two. Sentient beings are not separate from the Buddha; the Buddha is not separate from sentient beings.' Passages such as these refer to the Buddha of original awakening, which is attained by severing the affliction hindrance. Second, the Buddha of initial awakening is the Sambhogakāya Tathāgata Rocana, taking the four wisdoms as its essence. Strictly speaking, wisdom is the essence of the Buddha, because wisdom is the essence of that which realizes awakening. Speaking conventionally in conjunction with this, the merit, marks and signs, and the untainted five aggregates are together called the Buddha. As extensively explained in the sūtras and treatises, when all bodhisattvas pass through three great kalpas and complete the ten stages, severing the cognitive hindrance, this is called the Buddha of initial awakening.