維摩義記 3.16

3.16

自下第四約佛果德以明不住。句別有五：前四修因求果不住，後一得果行因不住。就前四中，初之三句求佛正果，後之一句求佛依果。求正果中，初求報身、次求法身、後求應身。求報身中，「雖觀諸法不生不滅」，明入空行。「而以相好莊嚴其身」，起隨有行。求法身中，「雖現聲聞辟支佛等」，起隨小行。「不捨佛法」，修入大行。求應身中，「雖隨諸法究竟淨相」，修淨滅行。「而隨所應為現其身」，起化用行。求依果中，「雖觀佛國土永寂如空」，修離相行。「而現種種清淨佛土」，起嚴土行。上來四句修因求果，自下一句得果行因。「雖得佛道轉于法輪入於涅槃」，是得果也。「而不捨於菩薩之道」，是行因也。此是不斷佛種業矣。「是行」總結。上來二人問答辨法。「說是語時文殊所將大眾」已下，明說利益。

From here below is the fourth [section], which explains non-abiding in terms of the virtuous qualities of the Buddha's fruit. The clauses are divided into five: the first four concern non-abiding in cultivating causes and seeking the fruit, while the last one concerns non-abiding in attaining the fruit and practicing causes. Among the first four, the first three clauses seek the Buddha's direct fruit, and the last clause seeks the Buddha's dependent fruit. Among those seeking the direct fruit, the first seeks the saṃbhogakāya, the next seeks the dharmakāya, and the last seeks the nirmāṇakāya. In seeking the saṃbhogakāya, "although contemplating that all dharmas do not arise and do not cease" clarifies the practice of entering emptiness. "Yet adorning one's body with the marks and signs" gives rise to practices that accord with existence. In seeking the dharmakāya, "although manifesting as a śrāvaka, pratyekabuddha, and so forth" gives rise to practices that accord with the small. "Not abandoning the Buddha-dharma" cultivates the practice of entering the great. In seeking the nirmāṇakāya, "although according with the ultimately pure characteristic of all dharmas" cultivates the practice of pure cessation. "Yet manifesting one's body in accordance with what is appropriate" gives rise to the practice of transformative functioning. In seeking the dependent fruit, "although contemplating that the buddha-lands are eternally quiescent like space" cultivates the practice of departing from characteristics. "Yet manifesting various pure buddha-lands" gives rise to the practice of adorning lands. The preceding four clauses concern cultivating causes and seeking the fruit; the one clause below concerns attaining the fruit and practicing causes: "Although attaining the path of the Buddha, turning the wheel of the Dharma, and entering nirvāṇa" is attaining the fruit. "Yet not abandoning the path of the bodhisattva" is practicing causes. This is the activity of not severing the lineage of the Buddha. "This is the practice..." is the general conclusion. The preceding [passage] was the dialogue between the two persons distinguishing the Dharma. From "When these words were spoken, the great assembly led by Mañjuśrī..." below clarifies the benefit of the exposition.