維摩義記 2.82

2.82

次第二門廢人從法隨義分別。所說法義雖復無量，要唯因果，因謂法身淨土之因，果謂法身淨土之果。從於向前〈方便品〉中以其疾故國王大臣皆往問疾，盡〈不二門〉，辨明如來法身因果；〈香積〉一品辨明如來淨土因果。明法身中約化分三：第一、於前〈方便品〉末，因凡問疾，明教凡夫法身因果。「當樂佛身」是法身果。「從於無量功德生」等，明法身因。第二次於〈弟子品〉中明教聲聞法身因果，對前九人明法身因，對後一人明法身果。第三〈菩薩問疾品〉下，盡〈不二門〉明教菩薩法身因果者，前對彌勒明法身果，菩提真性是其果也；光嚴已後明法身因，因中前品明其行體。此品已後明修成相，於中略以二門分別：一破相分別、二顯德分別。破相有三：從此訖盡〈觀眾生品〉以為初分，行修入寂破難凡夫著有之相。二、〈佛道〉一品從緣起用，破捨二乘著空之相。三、〈不二門品〉證入不二，破遣菩薩分別二相。破相如是。顯德門中要攝為二：從初訖盡〈佛道品〉來，依彼維摩解脫之相修習教行，〈不二門品〉依彼維摩解脫之性修習證行。前教行中義別三對：從初盡於〈不思議品〉還為初對，〈觀眾生品〉為第二對，〈佛道〉一品為第三對。此三對中，還初明其所行、後明所成，悉如上判。三對何異？前二自分，後一勝進。修菩薩法名為自分，上求佛道名為勝進。又復前二修入寂行，後一明修起用行。「行於非道」是起用也。約位且分，入寂多在六地以還，以樂空故；起用多在七地已上，彼修發起殊勝行故。前自分中，初對明修治過之行而有所成，後對明修攝善之行而有所成。約位且分，治過之行多在地前，地前過重須治斷故；攝善多在初地已上，行合法界成諸德故。就初對中，先明所修後、明所成，修多地前、成多地上。此皆明法，令人學矣。廢人論法辨之麁爾。

Next, the second gate sets aside persons to follow dharmas and distinguish them according to meaning. Although the dharma-meanings expounded are limitless, the essential points are simply cause and effect: "cause" refers to the cause of the dharmakāya and pure land, and "effect" refers to the effect of the dharmakāya and pure land. From the preceding "Chapter on Upāya," where "because of his illness, kings and great ministers all went to inquire about his illness," through the "Gate of Nonduality," it distinguishes and clarifies the cause and effect of the Tathāgata's dharmakāya; the single "Chapter on the Fragrance-Accumulated [Tathāgata]" distinguishes and clarifies the cause and effect of the Tathāgata's pure land. In clarifying the dharmakāya, it is divided into three with regard to converting beings: first, at the end of the preceding "Chapter on Upāya," on the occasion of ordinary beings inquiring about illness, it clarifies teaching ordinary beings the cause and effect of the dharmakāya—"You should delight in the Buddha's body" is the effect of the dharmakāya, and "born from measureless merit and virtue," etc., clarifies the cause of the dharmakāya. Second, in the "Chapter on the Disciples," it clarifies teaching the śrāvakas the cause and effect of the dharmakāya: with respect to the first nine persons, it clarifies the cause of the dharmakāya; with respect to the last person, it clarifies the effect of the dharmakāya. Third, from the "Chapter on the Bodhisattvas Inquiring about Illness" downward through the "Gate of Nonduality," in clarifying teaching bodhisattvas the cause and effect of the dharmakāya: first, with respect to Maitreya, it clarifies the effect of the dharmakāya—the true nature of bodhi is its effect; from Prabhāvyūha onward, it clarifies the cause of the dharmakāya. Within the cause, the preceding chapter clarifies the essence of their practice. From this chapter onward, it clarifies the marks of achievement through cultivation, in which it is briefly distinguished through two gates: first, distinction by refuting characteristics; second, distinction by revealing virtue. Refuting characteristics has three parts: from this through the end of the "Chapter on Viewing Sentient Beings" constitutes the first part, where practicing cultivation to enter quiescence refutes the difficulty of ordinary beings grasping at the characteristics of existence. Second, the single "Buddha Path Chapter" gives rise to function from conditions, refuting and casting off the two vehicles' grasping at the characteristics of emptiness. Third, the "Chapter on the Gate of Nonduality" realizes entry into nonduality, refuting and expelling the bodhisattvas' discrimination of dual characteristics. Refuting characteristics is like this. Within the gate of revealing virtue, it is essentially subsumed into two: from the beginning through the end of the "Chapter on the Buddha Path," one cultivates the practice of teaching based on the characteristics of Vimalakīrti's liberation; in the "Chapter on the Gate of Nonduality," one cultivates the practice of realization based on the nature of Vimalakīrti's liberation. Within the former practice of teaching, the meaning is distinguished into three pairs: from the beginning through the "Inconceivable Chapter" again constitutes the first pair; the "Chapter on Viewing Sentient Beings" constitutes the second pair; the single "Chapter on the Buddha Path" constitutes the third pair. Within these three pairs, it again initially clarifies what is practiced and subsequently clarifies what is achieved, all determined as above. What is the difference among the three pairs? The first two are one's own domain, and the latter one is superior advancement. Cultivating the bodhisattva dharma is called one's own domain; seeking the Buddha path above is called superior advancement. Furthermore, the first two cultivate the practice of entering quiescence, while the latter one clarifies cultivating the practice of giving rise to function—"practicing in non-paths" is giving rise to function. Roughly classified according to stages, entering quiescence is mostly at the sixth bhūmi and below, because of delighting in emptiness; giving rise to function is mostly at the seventh bhūmi and above, because they cultivate initiating extraordinary practices. In the earlier "own domain," the first pair clarifies practicing the conduct of remedying faults and having an achievement; the latter pair clarifies practicing the conduct of gathering virtues and having an achievement. Roughly classified according to stages, the practice of remedying faults is mostly before the bhūmis, because faults before the bhūmis are grave and must be remedied and severed; gathering virtues is mostly at the first bhūmi and above, because practice conforms to the dharmadhātu and accomplishes all virtues. Within the first pair, it first clarifies what is cultivated and subsequently clarifies what is achieved: cultivation is mostly before the bhūmis, and achievement is mostly on the bhūmis. These all clarify dharmas to cause people to learn them. This is a rough analysis of discussing dharmas by setting aside persons.