維摩義記 3.30

3.30

自下第三因大迦葉傷嘆自絕，維摩辨出不思議人。於中初先迦葉傷嘆，「維摩」下出不思議人。迦葉何因而為傷嘆？由前聞說不思議德，知己無分，所以傷嘆。傷嘆之意，為欲使人厭小求大。文中有三：一、大迦葉聞前所說嘆未曾有。二、「謂舍利」下，傷己絕分。三、因前二諸天發心。初段可知。第二段中別有四句：一、明聲聞聞大不解，先喻、後合。二、「智者」下，明諸菩薩聞說不思解脫之德，無不解了發心願求。三、「我等何為永絕根」下，就前第一明小絕分，并彰一切聲聞應泣。「我等何為永絕其根，於此大乘已如敗種」，明小絕分。迦葉彰己及餘聲聞證小捨大，無心趣求，故言我等永絕其根於此大乘已如敗種，類以顯之。「一切聲聞聞是不思解脫門」等，明小應泣。失利處重，故「應號泣，聲振三千大千世界」。四、「一切菩薩應大欣」下，就前第二明諸菩薩聞大應悟，并說信益。有大心者終能別證，故應欣慶頂受此法。有信解者受味難捨，諸邪異法不能傾動，故「一切魔無如之何」。此四句中，第一第三令人厭小，第二第四使人欣大。第二竟。自下第三明由前說故令三萬二千天子發菩提心。

From here on is the third [section]: because Mahākāśyapa laments his own severance, Vimalakīrti identifies the persons of the inconceivable [liberation]. Within this, first Kāśyapa laments, and from "Vimalakīrti" below he identifies the persons of the inconceivable [liberation]. Why did Kāśyapa lament? Because having previously heard the inconceivable virtues explained and knowing he had no share in them, he lamented. The intent of his lament is to make people weary of the lesser and seek the greater. The text has three parts: 1. Mahākāśyapa, hearing what was previously spoken, praises it as unprecedented. 2. From "addressing Śāriputra" below, he laments his own severance of any share. 3. Due to the previous two, the devas generate the mind [for awakening]. The first section is clear. In the second section there are four distinct statements: 1. It explains that the śrāvakas hear the Mahāyāna without understanding; first by analogy, then by application. 2. From "The wise..." below, it explains that when the bodhisattvas hear the virtues of inconceivable liberation explained, none fail to comprehend and generate the wish to seek it. 3. From "Why have we forever severed the roots..." below, relying on the first point above, it clarifies the lesser's severance of any share and demonstrates that all śrāvakas should weep. "Why have we forever severed our roots and become like rotten seeds regarding this Mahāyāna?" clarifies the lesser's severance of any share. Kāśyapa shows that he and the other śrāvakas, having realized the lesser, abandoned the greater and have no mind to aspire toward it; hence he says, "Why have we forever severed our roots and become like rotten seeds regarding this Mahāyāna?" using analogy to reveal it. "When all the śrāvakas hear this gate of inconceivable liberation..." and so forth explains that the lesser should weep. Because what is lost is so grave, they "should wail and weep, their voices shaking the trichiliocosm." 4. From "All bodhisattvas should greatly rejoice..." below, relying on the second point above, it clarifies that the bodhisattvas, upon hearing the Mahāyāna, ought to awaken, and it speaks of the benefit of faith. Those with the great aspiration will ultimately attain this realization individually; thus they should rejoice and receive this Dharma upon their heads. Those who have faithful understanding accept its flavor and find it hard to abandon, so that no heterodoxies can shake them; therefore "no māra can do anything to them." Among these four statements, the first and third cause people to weary of the lesser, and the second and fourth cause people to rejoice in the greater. The second is finished. From here on the third part explains that because of the previous explanation, thirty-two thousand devaputras generated the bodhicitta.