維摩義記 1.66

1.66

二通攝維摩一世所說悉為正宗。是則從初乃至方便現身疾來，判為由序；「以其疾故國王大臣皆往問」下，悉為正宗。廣集維摩一世所說，為正行法，令人學故。就初序中，文別有三：一、標列說人。二、「已曾供」下，歎其說德。三、「其以方便現身疾」下，現疾起說。初中「毘耶」，出其住處。言「有長者」，標列其人。德標時望，故號長者。「名維摩詰」，列其名諱。次歎其德。於中初先歎其實德。「欲度人」下，歎其權德。實為化本故先讚歎，權為化由故復歎之。實中有二：一、明維摩內德充盈；二、「諸佛咨」下，美響遐振，為人敬歎。前中先歎自分功德，「久於佛道心已純」下歎其勝進。就自分中先歎自利，「明了生」下歎其利他。前自利中先歎行圓，「大願成就」歎其願滿。歎行圓中約位以歎，亦以維摩住於一地，普攝一切諸地功德，故約諸位而以歎之。「已曾供養無量諸佛深殖善本」，歎七地已還功用之行，如《地經》說。一一地中多供養佛，名為已供。無量諸佛，此攝功德。深殖善本，明攝智慧。又供諸佛，起行所依。深殖善本，正起所行。得無生忍，歎八地行。忍別有五，如《仁王》說：一者伏忍，種性解行深伏煩惱，故名為伏。二者信忍，初二三地，於後無生深信不壞。三者順忍，四五六地，趣順無生。四無生忍，七八九地，見法無起。五寂滅忍，十地及佛，相盡證寂得大涅槃。七地雖得無生忍而未清淨，八地已上無生忍淨，故就說之。「辯才無礙」，歎九地行。彼具四無礙辯才，為生說法，名辯無礙。「遊戲通」等，歎十地行。遊戲神通，是十地中神通大也。化用難測名之為神，神而無壅故說為通。於此神通歷涉名遊，出入無礙如戲相似，故復名戲。「逮諸總持」，是十地中大陀羅尼也。「獲無畏」等，是十地中智慧大也。智有四種：一摧邪智、二入正智，此二一對；三是實智、四方便智，復是一對。文中初言「獲無所畏降魔勞怨」，是摧邪智。獲無畏者，得四無畏，伏外道也。降魔怨者，得佛十力，壞魔怨也。魔能勞亂名之為勞，敗人善根故說為怨；十力堅固能降伏之。此皆佛德，何故說為十地智大也？滿在佛果，得在十地，故《大品經．發趣品》中宣說十力、四無畏等十地悉得。「入深法門」，是入正智。如來藏性是深法門，證會名入。此初對竟。「善於智度」，是其實智。經說十地智波羅蜜最為增上，名善智度，此即證智。「通達方便」，是方便智。隨有巧知，名通方便，此即教智。前歎行圓，「大願成就」歎其願滿。所求皆得，名大願成。前歎自利，下歎利他。「明了眾生心之所趣」，知其欲也。現起希望名之為欲，知欲所求名之所趣。「又能分別諸根利鈍」，知物根也。宿習今成，說以為根，謂信進等。根性不同有利有鈍，維摩悉知。前歎自分，下歎勝進。上攝佛德，名為勝進。於中四句：「久於佛道心已純淑」，是第一句，明其願成。大菩提果，是其佛道。純謂精也，淑猶善也。維摩於佛，求心精純、求心善淑，故名純淑。「決定大乘」，是第二句，明其信成。佛果為佛，大人所乘，名為大乘。於此深信決定不疑，故名決定。「諸有所作能善思量」，是第三句，明其解成。勝修非一，名諸所作。於此中審觀不謬，名善思量。「住佛威儀心大如海」，是第四句，明其行成。住佛威儀，身行同佛。心大如海，心行同佛。前歎德盈，下歎名美為人敬歎。「諸佛咨嗟」，上為佛歎。十方諸佛咨口嗟歎，故云咨嗟。「弟子釋梵世主敬」者，下為人敬。弟子敬者，為人敬也，為佛四部弟子同敬。釋梵世主，為天敬也。釋謂帝釋，梵謂梵王，世主是其護世四王，常為此等之所尊敬。六趣同敬，且舉此等。上歎實德，下歎權德。權中初總，「資財無量攝貧」下別。「以如是等無量方便饒益生」下，總以結歎。就初總中，「欲度人故」，現生所為。「以善方便」，現生之智。方便之義，約行汎論有其三種：一、證方便，於第一義能捨情相善巧證入。故彼《地經》第八地中名彼證行以為善慧方便矣。二、助方便，於彼隨有助道行中善巧修習故名方便。故《地持》中宣說十二巧方便行，於此門中巧修自利、巧能利他悉名方便。三、不住行中善巧修起。於中有六：一、觀空不著，能起有行，名為方便。如《地經》說「十方便慧發起勝行」，即其事也。第二、行有不染，心常證寂，故名方便。三、即淨常染，得大涅槃不捨世間，故曰方便。四、即染恒淨，不捨世間而常涅槃，故曰方便。五、自利兼他，不偏自利，故名方便。六、他利兼自，不失自善，故名方便。今此所論，不住方便。於不住中，證空隨有、即淨隨染、即自兼他，名方便智。「居毘耶離」，正明現生。別中有二：一、以道攝俗，謂以六度攝取眾生，文相可知。二、從「雖為白衣」已下，即俗以通道。於中有三：一、處俗不同；二、「入治正」下，以法化益；三、「若在長者長者尊」下，居上攝下。初中合有十三句文，攝為三對自利利他：初七一對，次四一對，後二一對。就初對中，前六自利，後一利他。前自利中，初一約形道俗分別，「雖為白衣奉持沙門清淨律行」。次一約處，「雖處居家不著三界」。次二約人，「示有妻子常修梵行，現有眷屬常樂遠離」。後二約就資具分別。雖服寶飾，相好嚴身；雖服飲食，禪悅為味。食有二種：一世間食、二出世食。世食有四：所謂段食、思食、觸食及以識食。出世之食有其五種：法食、禪食、念食、願食及解脫食。然今維摩雖處段食，禪悅為味。禪即禪食。禪定釋神名之為悅，甘神曰味。此前自利。「博弈戲處輒以度人」，是其利他。博謂六博，弈謂碁弈，此等戲處輒以度人。此初對竟。第二對中，初二自利。「受諸異道不毀正信」，明信不壞。「雖明世典常樂佛法」，明願不壞。後二利他。「一切見敬供養中最」，身業益物。維摩巧化令他見者悉共尊仰，是故名為一切見敬。維摩德深，有尊敬者獲無量福，故為一切供養中最。「執持正法攝諸長幼」口業益物。以佛正法大小同教，故攝長幼。此兩對竟。第三對中初自利。少集多慶，名作「諧偶」。心無貪愛，故「獲俗利不以喜悅」。後句利他。遇人便化，故「遊四衢饒益眾生」。上來第一在俗不同。自下第二以法益物，於中五句：「入治正法救護一切」，王法益物。「入講論處導以大乘」，佛法攝人。「入諸學堂誘開童蒙」，俗法教物。「入諸婬舍示欲之過，入諸酒肆能立其志」，此之兩句行法利生。此兩段竟。

Second, comprehensively subsuming all that Vimalakīrti taught throughout his lifetime as the main body. In this case, from the beginning up to 'by skillful means manifesting bodily illness' is judged to be the introductory section; from 'Because of his illness, kings and ministers all went to inquire after him' onwards is entirely the main body. Gathering comprehensively what Vimalakīrti taught throughout his lifetime constitutes the practice of the true Dharma, causing people to emulate it. Within the initial introduction, the text has three divisions: first, identifying and listing the speaker; second, from 'He had previously made offerings' onwards, praising the virtues of his teaching; third, from 'He, by skillful means, manifested bodily illness' onwards, manifesting illness to initiate the teaching. In the first part, 'in Vaiśālī' indicates his dwelling place. 'There was an elder' identifies and lists the person. His virtue was esteemed by his contemporaries, so he is called an 'elder.' 'Named Vimalakīrti' lists his personal name. Next is the praise of his virtue. Therein, it first praises his real virtue. From 'Desiring to liberate people' onwards, it praises his skillful virtue. Since the real is the basis for transformation, it is praised first; since the skillful is the occasion for transformation, it is praised next. Within the real virtue there are two parts: first, explaining that Vimalakīrti's internal virtue was full and abundant; second, from 'The Buddhas extolled' onwards, his fine reputation resonated far and wide, winning people's reverence and praise. In the former part, it first praises the merits of his own stage; from 'Having long been established in the Buddha-way, his mind was already pure and ripe' onwards, it praises his superior progress. Within his own stage, it first praises his self-benefit; from 'He clearly understood the inclinations of living beings' mind' onwards, it praises his benefiting of others. In the preceding praise of self-benefit, it first praises the perfection of his practice; 'His great vows were accomplished' praises the fulfillment of his vows. In praising the perfection of practice, it praises him in terms of spiritual stages; also because Vimalakīrti, while abiding in a single bhūmi, universally gathered the merits of all bhūmis, he is praised in terms of various stages. 'Having previously made offerings to immeasurable Buddhas, deeply planting good roots' praises the effortful practice up through the seventh bhūmi, as taught in the Daśabhūmika Sūtra. In each single bhūmi having made offerings to many Buddhas is called 'having previously made offerings.' 'Immeasurable Buddhas' gathers merits. 'Deeply planting good roots' indicates the gathering of wisdom. Furthermore, offering to Buddhas is that upon which practice relies; deeply planting good roots is the actual practice that arises. 'Attaining the tolerance of the unarisen' praises the practice of the eighth bhūmi. Tolerances are differentiated into five, as taught in the Benevolent King Sūtra: first, tolerance of subduing, wherein through the lineage and understanding-practice afflictions are deeply subdued, hence called 'subduing'; second, tolerance of faith, wherein in the first, second, and third bhūmis one has deep, indestructible faith in the subsequent unarisen; third, tolerance of conformity, wherein in the fourth, fifth, and sixth bhūmis one inclines toward and accords with the unarisen; fourth, tolerance of the unarisen, wherein in the seventh, eighth, and ninth bhūmis one sees dharmas as unproduced; fifth, tolerance of quiescence, wherein in the tenth bhūmi and as a Buddha, signs are exhausted and one realizes quiescence, attaining great nirvāṇa. Although the seventh bhūmi attains tolerance of the unarisen, it is not yet purified; from the eighth bhūmi onward the tolerance of the unarisen is pure, hence it is spoken of here. 'Eloquence without obstruction' praises the practice of the ninth bhūmi. There, possessing the four unobstructed eloquences, preaching the Dharma for living beings is called 'eloquence without obstruction.' 'Sporting in supernormal powers' and so forth praises the practice of the tenth bhūmi. Sporting in supernormal powers is the greatness of supernormal powers in the tenth bhūmi. Transformative functions being difficult to fathom is called 'supernormal' (shen); being spiritual without impediment is called 'powers' (tong). Moving through these supernormal powers is called 'sporting' (you); entering and exiting without hindrance like play is further called 'play' (xi). 'Attaining all dhāraṇīs' is the great dhāraṇī of the tenth bhūmi. 'Acquiring fearlessness' and so forth is the greatness of wisdom in the tenth bhūmi. Wisdom is of four kinds: first, wisdom that crushes heresy; second, wisdom that enters correctness—these two form a pair; third is real wisdom; fourth is upāya-wisdom—these again form a pair. In the text, it first says 'Acquiring fearlessness, subduing the weariness and hostility of Māra,' which is the wisdom that crushes heresy. 'Acquiring fearlessness' means obtaining the four fearlessnesses to subdue non-Buddhists. 'Subduing Māra's hostility' means obtaining the Buddha's ten powers to destroy Māra's hostility. Māra's ability to weary and trouble is called 'weariness'; spoiling people's good roots is called 'hostility'; the ten powers, being firm, are able to subdue them. These are all Buddha-virtues; why are they spoken of as the greatness of wisdom in the tenth bhūmi? Their fullness lies in the Buddha-fruit, but their attainment is in the tenth bhūmi; therefore, the 'Chapter on Setting Forth' in the Large Prajñāpāramitā Sūtra declares that the ten powers, four fearlessnesses, and so forth are all attained in the tenth bhūmi. 'Entering the deep dharma-gate' is the wisdom that enters correctness. The tathāgatagarbha-nature is the deep dharma-gate; realization and union is called 'entering.' This concludes the first pair. 'Skilled in the perfection of wisdom' is his real wisdom. The sūtra says that in the tenth bhūmi the prajñāpāramitā is supreme; being skilled in the perfection of wisdom is this realized wisdom. 'Thoroughly penetrating upāya' is upāya-wisdom. Skillful knowing according to what is present is called penetrating upāya; this is instructional wisdom. The preceding praised the perfection of practice; 'His great vows were accomplished' praises the fulfillment of his vows. Obtaining whatever is sought is called the accomplishment of great vows. The preceding praised self-benefit; below praises benefiting others. 'Clearly understanding the inclinations of living beings' minds' means knowing their desires. An arising wish is called desire; knowing what desire seeks is called 'inclination.' 'And able to distinguish the sharpness and dullness of their faculties' means knowing beings' faculties. What was habitually cultivated in the past and is perfected in the present is called 'faculties,' referring to faith, vigor, and so forth. The nature of faculties differs in being sharp or dull, and Vimalakīrti knew them all. The preceding praised his own stage; below praises his superior progress. Subsuming the Buddha's virtues above is called superior progress. Therein are four phrases: 'Having long been established in the Buddha-way, his mind was already pure and ripe' is the first phrase, explaining the accomplishment of his vow. The fruit of great bodhi is the Buddha-way. 'Pure' means refined; 'ripe' means good. Toward the Buddha, Vimalakīrti's seeking mind was refined and pure, good and ripe, hence called 'pure and ripe.' 'Determined in the Mahāyāna' is the second phrase, explaining the accomplishment of his faith. The Buddha-fruit is the Buddha; that which great beings ride is called the Mahāyāna. Having deep faith in this without doubt is called 'determined.' 'Able to consider well all that he undertook' is the third phrase, explaining the accomplishment of his understanding. Superior practices are not just one, hence called 'all that he undertook.' Discerning them carefully without error is called 'considering well.' 'Abiding in the Buddha's deportment, his mind was as vast as the ocean' is the fourth phrase, explaining the accomplishment of his practice. Abiding in the Buddha's deportment, his bodily actions were identical to the Buddha's. His mind as vast as the ocean, his mental actions were identical to the Buddha's. The preceding praised the fullness of his virtues; below praises his renown as revered and praised by others. 'Extolled by the Buddhas' means praised by Buddhas above. The Buddhas of the ten directions sighed in praise, hence 'extolled.' 'Revered by disciples, Śakra, Brahmā, and world-protectors' means revered by people below. Revered by disciples means revered by humans, shared reverence by the Buddha's fourfold disciples. Śakra, Brahmā, and world-protectors means revered by gods. Śakra is Lord Śakra; Brahmā is King Brahmā; world-protectors are the Four Heavenly Kings who protect the world; he was constantly revered by them. Living beings of the six destinies shared in revering him, of which these are cited. Above praised real virtue; below praises skillful virtue. Within skillful virtue, the beginning is general; from 'Possessing immeasurable wealth to gather the poor' onwards is specific. From 'Benefiting living beings with such immeasurable skillful means' onwards, it concludes with a general praise. In the initial general statement, 'desiring to liberate people' is the purpose of his manifesting birth. 'With excellent upāya' is the wisdom of his manifesting birth. The meaning of upāya, broadly discussed in terms of practice, has three kinds: first, upāya of realization: able to abandon conceptual signs with respect to ultimate truth and skillfully enter realization. Therefore, the eighth bhūmi in the Daśabhūmika Sūtra calls that practice of realization the 'upāya of good intelligence.' Second, auxiliary upāya: skillfully cultivating whatever practices assist the path is called upāya. Therefore, the Bodhisattvabhūmi speaks of twelve skillful practices of upāya; within this gate, skillfully cultivating self-benefit and skillfully benefiting others are all called upāya. Third, skillfully arising within non-abiding practice. Therein are six: 1. Contemplating emptiness without attachment, yet able to give rise to practices in the realm of existence, is called upāya. As the Daśabhūmika Sūtra says, 'ten wisdoms of upāya initiate superior practices,' which refers to this. 2. Practicing in the realm of existence without defilement, the mind constantly realizing quiescence, is called upāya. 3. Identical to purity yet constantly in defilement, attaining great nirvāṇa without abandoning the mundane, is called upāya. 4. Identical to defilement yet ever pure, not abandoning the mundane yet constantly in nirvāṇa, is called upāya. 5. Self-benefit combined with benefiting others, not biased toward self-benefit alone, is called upāya. 6. Benefiting others combined with self-benefit, without losing one's own good, is called upāya. What is discussed here is the upāya of non-abiding. Within non-abiding, realizing emptiness while according with existence, being pure while according with defilement, and being for oneself while combining with others, is called upāya-wisdom. 'Dwelling in Vaiśālī' directly explains manifesting birth. Within the specific section there are two parts: first, gathering the secular through the path, meaning gathering living beings through the six pāramitās, the text of which is evident. Second, from 'Although a white-robed householder' onwards, penetrating the path through the secular. Therein are three parts: first, dwelling among the secular yet differing; second, from 'Entering to govern with the correct law' onwards, benefiting through Dharma-transformation; third, from 'If among elders, revered by elders' onwards, dwelling above to gather those below. In the first part, there are thirteen sentences altogether, gathered into three pairs of self-benefit and other-benefit: the first seven form a pair, the next four form a pair, and the last two form a pair. In the first pair, the first six are self-benefit, and the last one is other-benefit. In the former self-benefit, the first differentiates in terms of appearance between the secular and the path: 'Although a white-robed householder, he upheld the pure monastic rules of a śramaṇa.' The next is in terms of dwelling: 'Although dwelling at home, he was unattached to the three realms.' The next two are in terms of persons: 'Showing himself to have a wife and children, he constantly practiced celibacy; appearing to have a retinue, he constantly delighted in solitude.' The last two differentiate in terms of provisions: 'Although wearing jeweled adornments, the major and minor marks adorned his body; although partaking of food and drink, the joy of dhyāna was his flavor.' Food is of two kinds: mundane food and supramundane food. Mundane food is of four kinds: material food, contact food, volitional food, and consciousness food. Supramundane food is of five kinds: Dharma food, dhyāna food, mindfulness food, vow food, and liberation food. Here, although Vimalakīrti partook of material food, the joy of dhyāna was his flavor. 'Dhyāna' refers to dhyāna food. Dhyāna-concentration easing the spirit is called 'joy'; sweetening the spirit is called 'flavor.' This concludes the preceding self-benefit. 'Entering gambling and gaming houses, he consistently liberated people' is other-benefit. 'Gambling' refers to liubo; 'gaming' refers to weiqi and the like; in such playhouses, he consistently liberated people. This concludes the first pair. In the second pair, the first two are self-benefit: 'Receiving heterodox paths without corrupting correct faith' explains that faith is not broken. 'Although versed in secular classics, constantly delighting in the Buddha-Dharma' explains that vows are not broken. The latter two are other-benefit: 'Revered by all who saw him, foremost among recipients of offerings' benefits beings through bodily karma. Vimalakīrti skillfully transformed others so that all who saw him revered him together, hence 'revered by all who saw him.' Vimalakīrti's virtue being profound, those who revered him obtained immeasurable blessings, hence 'foremost among recipients of offerings.' 'Upholding the correct Dharma, gathering the young and old' benefits beings through verbal karma. Using the Buddha's correct Dharma to teach the great and small alike, he gathered both the young and old. This concludes the two pairs. In the third pair, the first is self-benefit: gathering few and rejoicing much is called 'harmony.' The mind being without greed or attachment, 'obtaining mundane gain, he did not rejoice.' The latter phrase is other-benefit: transforming people wherever he met them, hence 'wandering the four crossroads to benefit living beings.' The above is the first part, dwelling among the secular yet differing. Below is the second part, benefiting beings with the Dharma, containing five phrases: 'Entering to govern with the correct law, protecting all' benefits beings through royal law. 'Entering places of debate, guiding with the Mahāyāna' gathers people with the Buddha-Dharma. 'Entering academies, enticing and opening the minds of children' teaches beings with secular methods. 'Entering brothels, showing the faults of lust; entering taverns, able to establish their resolve'—these two phrases benefit living beings through conduct. These two passages are finished.