維摩義記 1.70

1.70

次釋其文。此品之中因凡問疾，明教凡法。於中有三：一、因前現病，國王大臣婆羅門等皆往問疾。二、「其往」下，因其問疾，廣為說法。三、「長者維摩為諸問疾而說法」下，明說利益。初段可知。第二段中，初言「往者廣為說法」，總明為說。下別顯之，別中有二：一、說生死過，令其生厭；二、說佛功德，使其生欣。前厭生死，護煩惱行；後令生欣，護小乘行。前教厭中，初先別教觀身五過；下「諸仁者此可患厭」，結勸生厭。前別教中，教觀無常、苦、空、無我及與不淨，通後佛身，合有六法。然諸法門開合不定，總準一法，謂一法界。或分為二，生死、涅槃，此二之外無第三法。約之說人，凡聖之外無第三人。或分為三，謂三自性，如《楞伽》說，所謂緣起、自性及成。緣起妄想是生死法，生死之中有境無實。從緣集生說為緣起，心虛不真說為妄想。成是涅槃，性不壞故。或分為四，謂四法印，如《地持》說：一切行無常、一切行苦、諸法無我、涅槃寂滅，是其四也。前三生死，後一涅槃。

Next, the text is explained. In this chapter, ordinary beings asking after his illness is the occasion for clarifying the teaching of dharmas for ordinary people. There are three parts: first, because of the prior manifestation of illness, kings, ministers, brāhmaṇas, and others all went to ask after his illness; second, from "when they went" onward, he broadly expounded the Dharma for them because they asked after his illness; third, from "The elder Vimalakīrti preached the Dharma to all who came to ask after his illness" onward, he clarifies the benefits of the teaching. The first section can be understood. In the second section, the initial statement that "to those who went, he broadly expounded the Dharma" generally clarifies his expounding it for them. Below it is specifically revealed. Within the specific, there are two parts: first, he spoke of the faults of saṃsāra, causing them to generate disgust; second, he spoke of the virtues of the Buddha, causing them to generate joyful aspiration. The former disgust with saṃsāra protects against defiled practice; the latter generating of joyful aspiration protects against Hīnayāna practice. In the former teaching of disgust, he first specifically teaches them to contemplate the five faults of the body; below, "O virtuous ones, this should be loathed and renounced" summarizes and exhorts them to generate disgust. In the former specific teaching, he teaches contemplation of impermanence, suffering, emptiness, non-self, and impurity, which, combined with the subsequent Buddha body, make six dharmas. However, the expansion and contraction of dharma gates are indefinite. Generally, they can be standardized to one dharma, namely the single dharmadhātu. Or they can be divided into two: saṃsāra and nirvāṇa; beyond these two, there is no third dharma. Speaking in terms of persons, beyond ordinary beings and noble ones, there are no third persons. Or they can be divided into three, namely the three self-natures as explained in the Laṅkāvatāra: namely, dependent origination, self-nature, and consummation. Dependent origination and false conceptualization are saṃsāric dharmas; within saṃsāra, there are cognitive objects, but no substantial reality. Arising assembled from conditions is called dependent origination; the mind being empty and unreal is called false conceptualization. Consummation is nirvāṇa, because its nature is indestructible. Or they can be divided into four, namely the four dharma seals as explained in the Bodhisattvabhūmi: all conditioned formations are impermanent, all conditioned formations are suffering, all dharmas are non-self, and nirvāṇa is quiescence—these are the four. The first three are saṃsāra, and the latter one is nirvāṇa.