維摩義記 2.55

2.55

第二辭中，兩請兩答。「我即為禮問言居士從何所來」，是初問也。「答言吾從道場來」者，是初答也。彼第十地諸三昧中，有一莊嚴道場三昧，維摩今就此門以答，故言吾從道場來矣。行能生果名為道場，依行向果故曰從來。「我問道場何所是」者，光嚴重問。「曰」下，維摩重廣答也。「曰」者，總舉酬答之辭。下別顯之，於中初先出其場體。「菩薩若應波羅蜜」下，就人辨從，就人彰來。前中有五：一、就心說場；二、「布施」下就行說場；三、「神通」下就德說場；四「多聞」下就道說場；五「力無畏」下就果說場。諸佛果德，菩薩分成，能生圓果，故亦名場，故上說佛從其十力無畏等生。心中有四。「直心」列名，情無虛偽故名為直。「無」釋也。「發行」列名，於諸行問，起意修學，名為發行。「能辨」釋也，行無中廢故能辨事。「深心」列名，信樂慇至故曰深心。「增益」釋也，以心慇至故增功德。「菩提心是」列其名字，標果願求名菩提心。「無錯」釋也，正向菩提心無異求故無錯謬。第二行中，初修六度是自利行，後四無量是利他行。前自利中，「布施」列名，不望報者離布施過。「持戒」列名，得願具者明戒心勝。用己所持迴施眾生，名得願具，如《涅槃》說。「忍辱」列名。「於諸眾生心無礙」者，釋顯其相。以於眾生心無悉礙，所以能忍。「精進」列名，「不懈」釋也。「禪定」列名，「心調」釋也。「智慧」列名，「現見」釋也。下四無量利他行中，「慈」是列名，「等生」釋也。「悲」是列名，「忍疲」釋也。「喜」是列名，「悅樂」釋也。「捨」是列名，「憎愛斷故」釋顯其相。第三德中，初明自德，下方便等是利他德。自中，「神通」列其名字，「成就六通」釋其相也。六通之義，如廣別章。此應具論，此明德用。「解脫」列名，成就八脫故曰解脫。「能背捨故」釋顯其相。其八解脫亦名背捨，如龍樹釋：背淨五欲、捨離著心，故名背捨。「義如」下，此明德體。下利他中，「方便」列名。此化他智，化智善巧，故曰方便。「教化」釋也。「四攝」列名。此利他行，布施、愛語、利行、同事，是其四種。以此四行錄物從道，故名為攝。「攝生」釋也。第四道中，初明自利，「降魔」已下明其利他。前自利中，句別有八：初一是聞，次一是思，次三是修，後三入證。聞思修證，一義次第，如《地論》說。前三教道，後一證道。初聞慧中，「多聞」列名，「如聞」釋也。第二思中，「伏心」列名，制意思法故曰伏心。「正觀」釋也，於所聞法正意觀蜜。第三修中，初約道品以明行修、二約四諦、三約因緣，此三行門常相隨逐。「三十七品」列其名字，「捨有為法」彰其行能，能治染過，故捨有為。義如別章，此應具論。「諦」是列名，苦集滅道是其諦也。此是道境，知此生道場。「不誑世間」彰其行益。自知四諦，用度眾生，故不誑世。「緣起」列名。十二因緣名為因緣，亦稱緣起，亦號緣集，義如上解。此亦道場，知此生道，故曰道場。「無明至死皆無盡」者，釋顯其相。菩薩知此輪轉無際，故曰無盡，義如下釋。第四證中，尋詮入實。詮別有三：一煩惱詮、二眾生詮、三是法詮。「煩惱是場」就詮以舉，「知如實故」約詮顯實。煩惱本性，真如法是，推相窮本，故知如實。「眾生是場」就詮以舉，「知無我故」約詮顯實。眾生本性空寂無我，尋相窮本，故知無我。此說生空為無我也。「一切法是」就詮以舉，所謂五陰一切諸法。「知諸法空」約詮顯實。法性本空，推相窮本，故知法空。如《成實》中，生空名空，法空之理說為無我。此說生空以為無我，法空名空，言左右耳。上來八句是其自利，下明利他。於中三句：初降眾魔、第二隨有化益餘凡、三伏外道。就初德中，「降魔」列名，神通伏魔故說為降。「不傾」釋也。自德牢固，不為魔動，故能降之。第二德中，「三界」列名。應現三有，攝化餘凡，能生菩提，故曰道場。「無所趣故」釋顯其相。雖現三界，於中不著，故無所趣。第三德中，「師子吼」是列其名字，能宣正法摧諸外道名師子吼。「無畏」釋也，摧邪不怯，故無所畏。第五果中，句別有三：初句是其對治功德。「力」等列名，力是十力。言「無畏」者是，四無畏。言「不共」者，十八不共。十八不共，廣如別章，此應具論。「無諸過」者，釋顯其相。十力牢固對治諸魔，無畏不怯對治外道，不共殊勝對治二乘，故無諸過。第二是其明淨功德。「三明」列名，宿命、天眼及與漏盡是其三也。「無餘礙故」釋顯其相。宿命智明除先際愚，天眼智明除後際愚，漏盡智明除真諦愚，故得無礙。第三是其廣知功德。先列其名。菩薩心淨，故於一念知一切法。「成一切智」釋顯其相。上來第一正出場體。

In the second part, the declination, there are two questions and two answers. "I then paid homage and asked, 'Householder, where do you come from?'"—this is the first question. "He answered, 'I come from the place of enlightenment (bodhimaṇḍa)'"—this is the first answer. Among all the samādhis of the tenth bhūmi, there is the Adorning-the-Bodhimaṇḍa Samādhi; Vimalakīrti now answers in terms of this gate, hence saying, "I come from the place of enlightenment." Practice being able to produce the fruit is called the bodhimaṇḍa; relying on practice to proceed toward the fruit is why he says "come from." "I asked, 'Where is the place of enlightenment?'"—Guangyan asks again. From "He said" below, Vimalakīrti again gives an extensive answer. "He said" generally raises the words of reply. Below, he explains it specifically, wherein he first presents the essential substance of the bodhimaṇḍa. From "If a bodhisattva complies with the pāramitās" below, he analyzes the "whence" in terms of the person, and displays the "coming" in terms of the person. In the first part there are five [aspects]: first, explaining the bodhimaṇḍa in terms of the mind; second, from "giving" below, explaining the bodhimaṇḍa in terms of practice; third, from "supernormal knowledges" below, explaining the bodhimaṇḍa in terms of virtues; fourth, from "much learning" below, explaining the bodhimaṇḍa in terms of the path; fifth, from "powers and fearlessnesses" below, explaining the bodhimaṇḍa in terms of the fruit. The fruit-virtues of all Buddhas are partially accomplished by bodhisattvas and can produce the full fruit, hence they are also called bodhimaṇḍa; thus it was said above that the Buddha is born from the ten powers, fearlessnesses, and so forth. In the mind there are four [points]. "Straightforward mind" lists the name; feelings lacking deceit and falsehood is called "straightforward." "Lacking [falsehood]" is the explanation. "Generating practice" lists the name; giving rise to the intention to train and study among all practices is called "generating practice." "Able to accomplish" is the explanation; practice not abandoned halfway is thus able to accomplish things. "Deep mind" lists the name; faithful joy being earnest is called "deep mind." "Increasing" is the explanation; because the mind is earnest, it increases merits. "The mind of bodhi is" lists its name; setting forth the aspiration and seeking the fruit is called the mind of bodhi. "Without error" is the explanation; correctly heading toward bodhi without any differing pursuit, there is no error. In the second, practice, the initial cultivation of the six perfections is practice for self-benefit, and the latter four immeasurables are practice for benefiting others. In the former, self-benefit, "giving" lists the name; not expecting reward departs from the faults of giving. "Upholding precepts" lists the name; obtaining the fulfillment of vows clarifies the superiority of the precept-observing mind. Dedicating what one upholds to give it to sentient beings is called obtaining the fulfillment of vows, as the Nirvāṇa [Sūtra] explains. "Patience" lists the name. "Toward all sentient beings the mind is unobstructed" explains and reveals its characteristics. Because toward sentient beings the mind is without any obstruction, one is thus able to endure. "Vigor" lists the name; "not remiss" is the explanation. "Dhyāna" lists the name; "mind attuned" is the explanation. "Wisdom" lists the name; "directly seeing" is the explanation. In the four immeasurables below, the practices of benefiting others, "loving-kindness" lists the name; "arising impartially" is the explanation. "Compassion" lists the name; "enduring weariness" is the explanation. "Joy" lists the name; "rejoicing" is the explanation. "Equanimity" lists the name; "because hatred and love are severed" explains and reveals its characteristics. In the third, virtues, he first explains one's own virtues, and from upāya below are the virtues of benefiting others. In one's own [virtues], "supernormal knowledges" lists its name; "accomplishing the six supernormal knowledges" explains its characteristics. The meaning of the six supernormal knowledges is as in the extensive separate chapter. This should be discussed in full; here it clarifies the functions of the virtues. "Liberation" lists the name; accomplishing the eight liberations is why it is called liberation. "Because of being able to turn away and discard" explains and reveals its characteristics. The eight liberations are also called "turning away and discarding" (aṣṭavimokṣa/vimokṣa), as Nāgārjuna explains: turning away from the five desires of purity and discarding the mind of attachment, hence they are called "turning away and discarding." From "the meaning is like" below, this clarifies the substance of the virtues. Below, in benefiting others, "upāya" lists the name. This is the wisdom for transforming others; the wisdom of transformation being skillful, it is called upāya. "Teaching and transforming" is the explanation. "Four means of embracing" lists the name. These are practices for benefiting others: giving, kind speech, beneficial action, and common cause are the four kinds. Embracing beings to follow the Path by means of these four practices is why they are called "embracing." "Embracing sentient beings" is the explanation. In the fourth, the path, he first clarifies self-benefit, and from "subduing Māra" onward he clarifies benefiting others. In the former, self-benefit, there are eight distinct clauses: the first is hearing, the next is reflection, the next three are cultivation, and the last three are entering realization. Hearing, reflection, cultivation, and realization are the sequence of a single principle, as the Daśabhūmika-śāstra states. The first three are the path of teaching, and the last one is the path of realization. In the initial wisdom of hearing, "much learning" lists the name; "as heard" is the explanation. In the second, reflection, "subduing the mind" lists the name; restraining the intention to reflect on the Dharma is why it is called subduing the mind. "Correct contemplation" is the explanation; correctly contemplating the heard Dharma with intention. In the third, cultivation, first, the cultivation of practice is clarified in terms of the factors of awakening; second, in terms of the four truths; third, in terms of causes and conditions—these three practice gates always accompany one another. "Thirty-seven factors" lists their name; "abandoning conditioned dharmas" displays their functional capability: being able to cure the faults of defilement, one therefore abandons the conditioned. Its meaning is as in the separate chapter; this should be discussed in full. "Truth" lists the name; suffering, origin, cessation, and path are the truths. These are the objective realms of the path; knowing them produces the bodhimaṇḍa. "Not deceiving the world" displays its practical benefit. Knowing the four truths oneself and using them to deliver sentient beings, one therefore does not deceive the world. "Dependent origination" lists the name. The twelve links of dependent origination are called causes and conditions, also named dependent arising (pratītyasamutpāda), and also called origin-accumulation; its meaning is as explained above. This is also a bodhimaṇḍa; knowing this produces the path, hence it is called bodhimaṇḍa. "From ignorance to death all are inexhaustible" explains and reveals its characteristics. The bodhisattva knows that this transmigration is boundless, hence it is called "inexhaustible"; the meaning is explained below. In the fourth, realization, one investigates the signifier to enter reality. There are three signifiers: first, the defilement-signifier; second, the sentient-being-signifier; and third, the dharma-signifier. "Defilements are the bodhimaṇḍa" is presented in terms of the signifier; "because of knowing them in accordance with reality" reveals reality with reference to the signifier. The original nature of defilements is the true-suchness dharma; examining the characteristics and plumbing the origin, one thus knows them in accordance with reality. "Sentient beings are the bodhimaṇḍa" is presented in terms of the signifier; "because of knowing selflessness" reveals reality with reference to the signifier. The original nature of sentient beings is empty, quiescent, and without self; investigating the characteristics and plumbing the origin, one thus knows selflessness. This speaks of the emptiness of sentient beings as selflessness. "All dharmas are" is presented in terms of the signifier, namely the five skandhas and all dharmas. "Knowing that all dharmas are empty" reveals reality with reference to the signifier. The nature of dharmas is originally empty; examining the characteristics and plumbing the origin, one thus knows the emptiness of dharmas. As in the Tattvasiddhi, the emptiness of sentient beings is named "emptiness," and the principle of the emptiness of dharmas is said to be "selflessness." Here, the emptiness of sentient beings is taken as "selflessness" and the emptiness of dharmas is named "emptiness"; these are simply different ways of phrasing it. The eight clauses above are self-benefit; below, he explains benefiting others. Here there are three clauses: first, subduing the hosts of Māra; second, according with existence to transform and benefit other ordinary people; third, subduing the non-Buddhists. In the first virtue, "subduing Māra" lists the name; subduing Māra through supernormal knowledges is called "subduing." "Unshakable" is the explanation. One's own virtues being firm, not moved by Māra, one is thus able to subdue them. In the second virtue, "three realms" lists the name. Manifesting in the three existences to embrace and transform other ordinary people can produce bodhi, hence it is called bodhimaṇḍa. "Because of having nowhere to go" explains and reveals its characteristics. Although manifesting in the three realms, not being attached to them, one therefore has nowhere to go. In the third virtue, "lion's roar" lists its name; being able to proclaim the correct Dharma to crush all non-Buddhists is called the lion's roar. "Fearless" is the explanation; crushing the heterodox without timidity, one is thus without fear. In the fifth, the fruit, there are three distinct clauses: the first clause is the virtue of antidotes. "Powers" and so forth lists the names: powers refers to the ten powers; "fearlessnesses" refers to the four fearlessnesses; "unshared" refers to the eighteen unshared dharmas. The eighteen unshared dharmas are extensive as in the separate chapter; this should be discussed in full. "Lacking all faults" explains and reveals their characteristics. The ten powers are firm and counteract all māras; the fearlessnesses are not timid and counteract non-Buddhists; the unshared are superior and counteract the two vehicles; therefore they lack all faults. The second is the virtue of luminous purity. "Three clarities" lists the name: knowledge of past lives, the divine eye, and the destruction of outflows are the three. "Because of being without remaining obstruction" explains and reveals their characteristics. The clarity of the knowledge of past lives removes ignorance of the past limit; the clarity of the knowledge of the divine eye removes ignorance of the future limit; the clarity of the knowledge of the destruction of outflows removes ignorance of the ultimate truth; hence one attains non-obstruction. The third is the virtue of vast knowledge. First, its name is listed. The bodhisattva's mind is pure, hence in a single thought-moment he knows all dharmas. "Accomplishing all-knowledge" explains and reveals its characteristics. The above is the first part, directly presenting the essential substance of the bodhimaṇḍa.