維摩義記 2.63

2.63

自下第二以女還魔利益餘天。句別有七：一、魔喚諸女欲共還宮；二、諸女不從；三、魔喚不得，從維摩索；四、維摩與；五、諸女請問；六、維摩教勸；七、天女辭去。就初段中，言「我與汝俱還天宮」，天樂招引。第二諸女不從之中，言「以我等與此居士」，翻前我欲與汝俱還。言「有法樂我等甚樂，不樂欲樂」，翻前天宮。第三魔從維摩索中，「魔言居士可捨此女」，直勸令捨。「一切所有施於彼者是為菩薩」，以法勸捨。恐彼不捨，故為此勸。第四維摩以女還中，「我已捨已，汝便將去」，正明捨女。「令一切生法願具足」，因事興願。因遂魔願用兼一切，故願一切求法之願悉得具足，又願一切如法之願皆悉具足。又因捨女，令於他化廣利餘天，名一切生法願具足。自下第五諸女請問。「我等云何止住魔宮」，此言兩解：一、就違釋。我是菩薩，云何使我止住魔宮，捨我還魔？二、就順解。順請維摩，我等何止住魔宮利益眾生，自下第六維摩教勸。若對前違，下文名勸；若對順請，下文名教。於中住文，曲有三句：第一、總舉無盡燈門勸其修學。二、「無盡燈者譬如」已下，廣辨其門。三、「汝等雖」下，明學有益。初中「諸姊」，告發其人。彼天先生，故喚為姊。言「有法門名無盡燈」，舉其法體。法從喻稱，名無盡燈。「汝等當學」，勸其修習。第二句中，「無盡燈者」，牒前起後，次辨、後結。辨中初明自利兼他，先喻、後合。夫「一菩薩」，合前「一燈」。「開百千生」，合前喻中「然百千燈」。「令發阿耨三菩提心」，合前「冥者皆明」。「於其道意亦不滅盡」，合前「終明不盡」。此喻反合自利兼他。「隨所說法而自增益一切善法」，他利兼自。「是名」下結。下學益中，「汝等雖住，以無盡燈令發心者為報佛恩」，他利兼自。令無數天子天女發菩提心，是他利也。為報佛恩，是兼自也。行順佛心，名報佛恩。「亦大饒益一切眾生」，自利兼他。此第六竟。「爾時」已下，是第七段諸女辭去。上來第三廣明維摩降魔索女以法化益。

From here below is the second [section], on returning the women to Māra and thereby benefiting the other devas. There are distinctively seven phrases: first, Māra calls the women, wishing to return to his palace together; second, the women do not comply; third, Māra cannot call them back and asks Vimalakīrti for them; fourth, Vimalakīrti gives them back; fifth, the women ask a question; sixth, Vimalakīrti instructs and exhorts them; seventh, the heavenly maidens take their leave and depart. In the first section, the words "I and you shall return together to the heavenly palace" use heavenly pleasures to entice them. In the second, where the women do not comply, the statement "[Māra] gave us to this upāsaka" overturns the previous "I wish to return together with you." The statement "There is the joy of the Dharma, which we enjoy greatly; we do not enjoy sensual pleasures" overturns the previous "heavenly palace." In the third, where Māra asks Vimalakīrti, "Māra said, 'Upāsaka, you may give up these women'" directly urges him to give them up. "'One who gives everything he possesses to another is a bodhisattva'" uses the Dharma to urge him to give them up. Fearing that [Vimalakīrti] would not give them up, he therefore offered this exhortation. In the fourth, where Vimalakīrti returns the women, "'I have already given them up; you may take them away'" straightforwardly explains giving up the women. "'May all beings have their vows for the Dharma fulfilled'" gives rise to a vow on the basis of this event. Because of complying with Māra's wish, it also embraces all; thus he vows that all vows seeking the Dharma may be fully accomplished, and furthermore vows that all vows in accord with the Dharma may be fully fulfilled. Moreover, because of giving up the women, he causes them to widely benefit other devas in the Heaven of Making Use of Others' Transformations, which is called having the vows for the Dharma of all beings fulfilled. From here below is the fifth, the women asking a question. "How shall we dwell in Māra's palace?" This statement has two interpretations: first, explained in terms of opposition: "I am a bodhisattva; why cause me to dwell in Māra's palace and give me back to Māra?" Second, explained in terms of compliance: asking Vimalakīrti in compliance, "How shall we dwell in Māra's palace and benefit sentient beings?" From here below is the sixth, Vimalakīrti's instruction and exhortation. If contrasted with the previous opposition, the following text is called exhortation; if contrasted with the compliant request, the following text is called instruction. Within this, the text on dwelling contains three detailed phrases: first, generally raising the dharma gate of the inexhaustible lamp to urge them to cultivate and learn it; second, from "The inexhaustible lamp is, for example..." onward, extensively explaining this gate; third, from "Although you..." onward, explaining that learning it brings benefit. In the first part, "sisters" addresses and arouses those persons. Those devas were born earlier, and thus he addresses them as "sisters." The statement "There is a dharma gate called the Inexhaustible Lamp" puts forward the essential nature of the dharma. The dharma is named after a metaphor, being called the Inexhaustible Lamp. "You should learn it" urges them to cultivate and practice it. In the second phrase, "the inexhaustible lamp" refers back to the preceding and introduces what follows; next it explains, and afterwards concludes. In the explanation, it first clarifies benefiting oneself while simultaneously [benefiting] others: first the metaphor, then the application. Now, "one bodhisattva" corresponds to the previous "single lamp." "Guides hundreds of thousands of beings" corresponds to the earlier metaphor's "kindles hundreds of thousands of lamps." "Causing them to give rise to anuttarasamyaksaṃbodhi-citta" corresponds to the earlier "the darkness is all illuminated." "Yet their intention toward the path is also never extinguished" corresponds to the earlier "its illumination is never exhausted in the end." This metaphor, conversely applied, signifies benefiting oneself while simultaneously [benefiting] others. "According with the Dharma that is spoken, one naturally augments all good dharmas" means benefiting others while simultaneously [benefiting] oneself. From "This is named..." downward is the conclusion. In the explanation of the benefits of learning below, "Although you dwell [there], by means of the inexhaustible lamp causing them to generate the resolve is to repay the Buddha's kindness" means benefiting others while simultaneously [benefiting] oneself. Causing countless sons and daughters of the gods to give rise to the bodhi-mind is benefiting others. Repaying the Buddha's kindness simultaneously encompasses oneself. Acting in accord with the Buddha's mind is called repaying the Buddha's kindness. "And greatly benefits all sentient beings" means benefiting oneself while simultaneously [benefiting] others. This concludes the sixth. From "At that time" onward is the seventh section, the women taking their leave and departing. The above is the third [section], extensively explaining Vimalakīrti's subduing of Māra, demanding the women, and benefiting them with the Dharma.