維摩義記 2.7.4

2.7.4

於理亦無，名無聞得。 次以喻顯。 「譬如幻士」，喻無說人。 「為幻士說」，喻無聽人。 「當建」下勸。 第二句中，教知根法然後起說，名離癡心。 「當了眾生根有利鈍」，勸知根也。 以前目連說不應機，故勸了根。 「善於知見無所罣礙」，勸知法也。 以前目連言不當理，故勸知法。 第三句中教修廣心，教生大意名捨小心。 「以大悲」者，教修廣心。 廣念眾生，名為大悲。 「讚于大乘」，教生大心。 以心大故，稱讚大乘。 第四句中教離魔業外道邪學，名遠凡心。 「念報佛恩」，教離魔業。 依佛法而得利益反欲加損，名背佛恩。 菩薩番彼念欲護法，名報佛恩。 「不斷三寶」，教離外道。 外道習邪乖違正法，名斷三寶。 菩薩番，彼自求正法轉教他人，能令三寶相續不絕，是故名為不斷三寶。 上來別教。 「然後說法」，總以結勸。 上來第二明教呵辭。 第三教益、第四目連自中卑闕，文顯可知。 前辭，後釋。 「是故不任」，總結不堪。

In ultimate principle, these too are absent, which is called 'neither hearing nor obtaining'. Next, this is illustrated with a simile. 'Just like a phantom person' illustrates that there is no speaker. 'Speaking to a phantom person' illustrates that there is no listener. From 'One should establish' onward is an exhortation. In the second line, instructing one to know the faculties and dharmas before giving rise to speech is called leaving behind the mind of folly. 'One should understand that the faculties of sentient beings are sharp or dull' exhorts to know the faculties. Because previously Maudgalyāyana did not preach according with capacity, he is exhorted to understand the faculties. 'Skilled in knowledge and vision without obstruction' exhorts to know dharmas. Because previously Maudgalyāyana's words were not in accord with principle, he is exhorted to know dharmas. In the third line, instructing one to cultivate a vast mind and instructing one to give rise to great intention is called relinquishing the small mind. 'With great compassion' instructs one to cultivate a vast mind. Comprehensively being mindful of sentient beings is called great compassion. 'Praising the Mahāyāna' instructs one to give rise to a great mind. Because the mind is great, one praises the Mahāyāna. In the fourth line, instructing one to stay free from the deeds of Māra and the heterodox teachings of non-Buddhists is called keeping distant from the ordinary mind. 'Mindful of repaying the Buddha's kindness' instructs one to stay free from the deeds of Māra. Relying on the Buddha's Dharma to gain benefit and conversely wishing to cause harm is called betraying the Buddha's kindness. When a bodhisattva turns this around and is mindful of wishing to protect the Dharma, this is called repaying the Buddha's kindness. 'Not severing the Three Jewels' instructs one to stay free from non-Buddhists. When non-Buddhists practice heterodoxy and run counter to the correct Dharma, this is called severing the Three Jewels. When a bodhisattva turns this around, seeking the correct Dharma for himself and transforming others by teaching, he can make the Three Jewels continue without interruption; therefore, this is called not severing the Three Jewels. The above was the specific instruction. 'Then speak the Dharma' summarises as an exhortation. The above was the second part, explaining the words of instruction and rebuke. The third is the benefit of the instruction, and the fourth is Maudgalyāyana's expressing his own inferiority and deficiency; the text is clear and can be understood. First is the decline, and then the explanation. 'Therefore, I am not capable' summarises his inability.