維摩義記 3.73

3.73

何誰是乎？汎爾論之，名佛如來為無垢人；即文以求，名維摩詰為無垢人。所言「象馬五通馳」者，神足、天眼、天耳、他心及與宿命，是其五通。乘之去來，事同象馬。所任駿疾，故名為馳。「大乘車」者，以大乘法運載一切物，故名為車。依法巧修，名為「調御」。調由情專，故云「一心」。「遊於八正」，出其行處。正見、正思、正語、正業、正命、正精進、正念、正定，是其八也。「相具嚴容」者，世人多以天冠、臂印、環玔等事莊嚴形容，維摩不爾，具足三十二相功德，莊嚴己容。「眾好飾姿」者，世人多以脂粉等事瑩飾姿首，維摩不爾，八十種好莊飾其姿。「慚愧服」者，慚愧之心能防諸過，如世衣服能遮形醜，故為上服。「深心華鬘」者，信樂慇至名曰深心，能嚴法身如世華鬘。此華唯取莊嚴義也。「富有七財寶」者，家豐曰富。富有何等？謂七財寶，信、戒、施、聞、慧及慚、愧，是其七也。此能資助，故名財寶。「教授滋息」者，向前七財，因師教授故得滋息。「如所說行迴向大利」者，依師教授隨順修行，以己所行迴向菩提、迴施眾生、迴於實際，令行增廣，名為大利。「四禪為床坐」者，八禪定中前之四禪有多力用，聖者多依故為床坐。「從於淨命生」者，一切世人邪命自活，名之為生。菩薩不爾，正命自活，名淨命生。「多聞增智慧」者，世人多以習誦外典而增智慧，維摩不爾，博受聖教而增智慧。「以為自覺音」者，用所聞法以為自覺之音聲也。「甘露法之食」者，佛法美善，事同甘露，以此資神如食資身，故名為食。食有二種：一者世間、二者出世。世食有四：一者段食、二觸食、三者思食、四者識食。出世之食有其五種：一法喜食、二禪悅食、三者願食、四者念食、五解脫食。今就出世，且舉法食。「解脫味漿」者，無漏解脫為聖愛樂，名之為味。此能潤神，故說為漿。此亦即是解脫食耳。「淨心澡浴」者，十五淨心名為淨心，如《地持》說。出障離染，名為澡浴。前八解等是其能浴，此是所浴。「戒品塗香」者，惡業臭弊，戒能防息，故曰塗香。上來第一明其所成，亦名所有。

Who is this? Speaking broadly, the Buddha Tathāgata is called the undefiled person; seeking it directly from the text, Vimalakīrti is called the undefiled person. As for 'Elephants and horses of the five superknowledges gallop': base of psychic power, divine eye, divine ear, telepathy, and knowledge of past lives are the five superknowledges. Riding them back and forth is functionally identical to elephants and horses. What they bear is swift, hence it is called galloping. As for 'The cart of the Mahāyāna': transporting all beings with the Mahāyāna Dharma, it is therefore called a cart. Skillfully cultivating according to the Dharma is called 'taming and driving'. Taming results from singleness of mind, hence it says 'with one mind'. 'Wandering in the eightfold correct [path]' indicates the place of practice. Correct view, correct intention, correct speech, correct action, correct livelihood, correct effort, correct mindfulness, and correct samādhi are the eight. As for 'Marks complete, adorning his appearance': worldly people mostly adorn their form and appearance with celestial crowns, armlets, bracelets, and rings; Vimalakīrti does not do this, but completes the virtues of the thirty-two marks to adorn his own appearance. As for 'The secondary characteristics embellish his form': worldly people mostly embellish their beauty and countenance with cosmetics and rouge; Vimalakīrti does not do this, but uses the eighty secondary characteristics to adorn his form. As for 'The garments of shame and remorse': a mind of shame and remorse can guard against all faults, just as worldly clothing can cover bodily ugliness, hence they are supreme garments. As for 'The garland of profound aspiration': earnestness in faithful joy is called profound aspiration; it can adorn the dharmakāya just as worldly flower garlands do. These flowers take only the meaning of adornment. As for 'Richly possessing the seven treasures of wealth': abundance in the household is called richness. Richly possessing what? It means the seven treasures of wealth: faith, morality, giving, learning, wisdom, and shame and remorse are the seven. These can assist, hence they are called wealth and treasures. As for 'Instruction yields interest': the aforementioned seven treasures, relying on the teacher's instruction, thereby yield interest. As for 'Practicing as instructed, dedicating toward great benefit': practicing compliantly according to the teacher's instruction, one dedicates one's own practice toward bodhi, dedicates it to sentient beings, and dedicates it toward the reality limit, causing the practice to expand and grow; this is called great benefit. As for 'The four dhyānas are the couch and seat': among the eight dhyāna concentrations, the first four dhyānas possess great power and function, and the noble ones mostly rely on them, hence they are the couch and seat. As for 'Born from pure livelihood': all worldly people support themselves through wrong livelihood, which is called life. The bodhisattva is not like this, but supports himself through right livelihood, which is called being born from pure livelihood. As for 'Much learning increases wisdom': worldly people mostly increase their wisdom through studying and reciting non-Buddhist texts; Vimalakīrti is not like this, but broadly receives the noble teachings to increase wisdom. As for 'Serving as the sound of self-awakening': using the heard Dharma to serve as the voice of self-awakening. As for 'The food of the nectar Dharma': the Buddha's Dharma is sweet and good, functionally identical to nectar; nourishing the spirit with this just as food nourishes the body, it is therefore called food. There are two kinds of food: first, worldly; second, supramundane. Worldly food is of four kinds: first, morsel food; second, contact food; third, volitional food; fourth, consciousness food. Supramundane food is of five kinds: first, food of Dharma joy; second, food of dhyāna bliss; third, food of aspiration; fourth, food of mindfulness; fifth, food of liberation. Here, taking the supramundane, it temporarily presents Dharma food. As for 'The syrup of the flavor of liberation': undefiled liberation is loved and rejoiced in by the noble ones, hence it is called flavor. This can moisten the spirit, so it is spoken of as syrup. This is also none other than the food of liberation. As for 'The bath of the pure mind': the fifteen pure minds are called the pure mind, as explained in the Bodhisattvabhūmi. Transcending hindrances and leaving defilements is called bathing. The previous eight liberations and so on are that which can bathe; this is that which is bathed. As for 'The unguent of the category of morality': evil karma is foul and wretched, and morality can guard against and cease it, hence it is called unguent. The above is the first part, which explains what he has accomplished, also called his possessions.