維摩義記 1.69

1.69

下為正宗。於中略以五門分別：一、約所化凡聖分別；二、約所教凡夫二乘菩薩分別；三、就維摩顯德分別；四、約所顯因果分別；五、隨文釋。初言所化凡聖別者，盡此品來因凡問疾，明教凡夫法。〈弟子品〉下因聖問疾，明教賢聖中先對不堪彰昔所說。〈問疾品〉下，對其所堪明今所說。此一門竟。言約所教凡夫二乘菩薩別者，盡此品來教凡夫法。第二一品教聲聞法。菩薩問疾盡〈香積品〉，教菩薩法。於中初先寄對不堪彰其法體，〈問疾品〉下對所堪明其修相。此兩門竟。就維摩顯德分別者，初盡菩薩問疾品來，廣舉維摩巧說難敵，彰其智勝。〈問疾品〉下廣顯維摩神變難測，明其通勝。細實兼通，麁判如是。此三門竟。言就所顯因果別者，因果有二：一法身因果、二淨土因果。從初盡〈入不二門品〉明法身因果，〈香積〉一品明淨土因果。就前法身因果之中，隨人分三：此品之中對化凡夫顯法身因果。常樂佛身是法身果，從於無量功德生等是法身因。〈弟子品〉中對化聲聞顯法身因果，對前九人明法身因，對後一人彰法身果。菩薩問疾盡〈不二門〉，對教菩薩顯法身因果。初彌勒明菩薩德是法身果。先嚴己，後明法身因。就明因中，先對不堪辨出行體，〈問疾品〉下約對所堪明修成相。法身因果，辨之麁爾。就明淨土因果之中，〈香積品〉初明淨土果，寄就香積如來以顯；〈香積品〉末修十修八明淨土因，所顯如是。

Below is the main body of the text. In it, [the teachings] are distinguished briefly through five gates: first, distinguishing according to the ordinary beings and noble ones being transformed; second, distinguishing according to the ordinary beings, two-vehicle followers, and bodhisattvas being taught; third, distinguishing according to the manifestation of Vimalakīrti's virtue; fourth, distinguishing according to the causes and effects revealed; fifth, explaining according to the text. First, regarding the distinction of the ordinary beings and noble ones being transformed: up through this entire chapter, the teaching of dharmas for ordinary beings is clarified through ordinary people asking after his illness. From the chapter "Disciples" onward, the teaching of the virtuous and noble is clarified through noble ones asking after his illness; within this, he first contrasts their incompetence to reveal what was taught in the past. From the chapter "Asking After the Illness" onward, he faces those who are competent to clarify what is taught at present. This finishes one gate. Regarding the distinction according to the ordinary beings, two vehicles, and bodhisattvas being taught: up through this entire chapter, the teaching is the dharma of ordinary beings. The second chapter teaches the dharma of śrāvakas. From the bodhisattvas asking after the illness through the chapter "Fragrance Accumulated", he teaches the dharma of bodhisattvas. Within this, he first invokes their incompetence to reveal the essential nature of dharmas; from the chapter "Asking After the Illness" onward, he faces those who are competent to clarify the marks of practice. This finishes these two gates. Regarding the distinction of Vimalakīrti's manifestation of virtue: from the beginning through the chapter on bodhisattvas asking after the illness, he broadly brings up Vimalakīrti's skillful discourse that is difficult to rival, revealing his superiority in wisdom. From the chapter "Asking After the Illness" onward, he broadly reveals Vimalakīrti's supernatural transformations that are hard to fathom, clarifying his superiority in supernormal powers. In subtle reality, both permeate [all parts], but this is a rough distinction. This finishes three gates. Regarding the distinction according to the causes and effects revealed, causes and effects are twofold: first, the cause and effect of the dharmakāya; second, the cause and effect of the pure land. From the beginning through the chapter "Entering the Gate of Nonduality", he clarifies the cause and effect of the dharmakāya; the single chapter "Fragrance Accumulated" clarifies the cause and effect of the pure land. Within the cause and effect of the dharmakāya, it is divided into three according to the persons: in this chapter, he reveals the cause and effect of the dharmakāya to transform ordinary beings. The eternal, blissful Buddha body is the effect of the dharmakāya; being born from limitless virtues and so forth is the cause of the dharmakāya. In the chapter "Disciples", he reveals the cause and effect of the dharmakāya to transform śrāvakas, clarifying the cause of the dharmakāya to the first nine persons, and revealing the effect of the dharmakāya to the last person. From the bodhisattvas asking after the illness through the gate of nonduality, he reveals the cause and effect of the dharmakāya to teach the bodhisattvas. First, Maitreya clarifies that the virtues of a bodhisattva are the effect of the dharmakāya: first adorning oneself, and afterwards clarifying the cause of the dharmakāya. In clarifying the cause, he first contrasts their incompetence to elucidate the forms of practice; from the chapter "Asking After the Illness" onward, he clarifies the marks of perfected cultivation in relation to those who are competent. This is a rough distinction of the cause and effect of the dharmakāya. In clarifying the cause and effect of the pure land: the beginning of the chapter "Fragrance Accumulated" clarifies the effect of the pure land, revealed through Fragrance Accumulated Tathāgata; the end of the chapter "Fragrance Accumulated" clarifies the cause of the pure land through practicing the ten [dharmas] and practicing the eight [dharmas]. Such is what is revealed.