維摩義記 4.54

4.54

自下第二淨眾心器。心垢染妨於受法，故須淨之。所淨有二：一淨眾香菩薩之心；二淨菴羅聲聞之心。眾香菩薩前來見此，生下劣心，故須淨之。菴羅薗中聲聞之眾，未覩維摩妙德神奇，尊仰不深，故亦須淨。文中初先淨彼眾香菩薩之心；「且止阿難其有智」下，淨彼菴羅聲聞之心。前中初明諸佛如來法門不同，去彼輕心。「阿難汝見諸佛國土地若干」下，彰實平等，生其重心，尊重釋迦同彼佛也。復就前中，先明如來化門不同。「是名入」下，結明知益，使彼解入除離心過。前中文別有十五句。初言「阿難或有佛土以佛光明作佛事」等；十四種別，順行示現；末後一句「八萬四千諸煩惱門作佛事」者，逆行示現。何者八萬四千煩惱？未見說處，不可輒言。若翻八萬四千度門而為八萬四千煩惱，義則可知。何者八萬四千度門？如《賢劫經》具廣辨列。彼有菩薩名曰喜王，心自思惟：「行何三昧，便速能致八萬四千諸度法門、諸陀羅尼、解脫門等？」思已請佛，佛隨答之，言：「有三昧，名了法本。菩薩行之，便速遂致八萬四千諸度門等。」何者是乎？彼說：佛德具有三百五十種門，一一門中皆修六度為因，便有二千一百諸度。用此諸度對治四大、六衰之患，便為二萬一千諸度。言四大者，凡夫用其地水火風四大為身。聖修諸度得淨法身，捨彼四大，名為對治。言六衰者，六塵大賊衰耗善法故名六衰。聖修諸度諸入佛境，捨彼六塵，名治六衰。用此二萬一千諸度治四心病，是故便有八萬四千。何者是乎？治多貪病二萬一千，治多瞋病二萬一千，治多癡病二萬一千，三毒等分二萬一千，是故合有八萬四千。此諸煩惱，驅眾生六道往來受苦不息，多為瘦勞。諸佛現起，攝化眾生，是故以此而作佛事。煩惱既然，業苦亦爾。文略不說。化門無量，且舉斯耳。上來廣舉諸佛化門。下結知益，使彼斯來菩薩入中際遣心過。「名入一切諸佛法門」，是結言也。依前具解，名之為入。下彰知益。「菩薩入此門者」，舉能知。下就論益。益有二種：一於佛土離分別益、二於諸佛齊敬之益。前中初言「若見一切淨好佛土不以為喜不貪不高」，見淨無過。始無欣慶名為不喜，中無貪求偏欲往生稱曰不貪，終在離慢說為不高。「若見一切不淨佛土不以為憂不礙不沒」，覩染無失。始無憂畏名為不憂，中無局難捨而不生說為無礙，身在不下生退沒想名為不沒。下明於佛齊敬之益。「但於諸佛生清淨心」，總以標舉信佛地異、非行不純，名清淨心。無穢唯淨，故說為但。「歡喜恭敬未曾有也」，顯前清淨慶佛巧化，所以歡喜。重佛化能，故云恭敬。讚佛化希，故云未有。「諸佛如來功德平等為化眾生現土不同」，出其所敬未曾有事。上來第一明佛化異去眾輕心。自下第二明佛實等生眾重心。於中初明佛實平等生眾等心；「是故名為三藐」已下，結歎顯勝，生眾重心。前明等中，「阿難汝見諸佛國土地有若干空無若干」，立喻顯法，即明土等。「如是見」下，辨法同喻，即明佛等。於中初言「諸佛色身有若干耳，其無礙慧無若干也」，略明佛等，此即明佛證智等也。「諸佛色身威相種」等，別明佛等、此亦即顯餘德等也。於中先別，「具諸」下結。別中初明身德平等，後明土等。前身德中初明自德，「大慈悲」下明利他德。「威儀所行及其壽命」，復明自德。「說法教化」，重明化德。自德中有五種等：一色身等、二威神等、三相好等、四種姓等、五「戒定」下明功德等，餘皆可知。上來明等生眾等心。自下第二結歎顯勝生眾重心，尊重釋迦同於香積。先法三名，後就顯勝。名別無量，且彰三種。「是故名為三藐三佛」，此翻名為正真正覺。三言正，藐之言真，三復名正。佛陀名覺。「名為多陀阿伽度者」，此名如來，乘如實道來成正覺，故名如來。又復如後諸佛而來，亦名如來。「名為佛陀」，此直名佛。良以諸佛功德平等，是故一切悉名三藐乃至名佛。下就顯勝。於中有三：一、正歎顯勝。明此三義若具廣說，阿難等輩所不能受。二、阿難聞已不能受持，便生退心，不敢自謂以為多聞。三、如來安慰。前正歎中，「若我廣說此三句義」，明其義廣。「汝以劫壽不能受」等，顯其廣相。於中初明阿難一人壽命一劫不能受持。「正使」已下，假舉三千大千眾生皆如阿難，壽命一劫，亦不能受。「如是阿難諸佛阿耨菩提」已下，舉佛德廣，成前不能受持所以。「阿耨菩提無有限量」，明佛體廣。「智慧辨才不可思」者，明佛用廣。「阿難白佛不敢自謂為多聞」者，是第二句阿難自退。聞已不能受三句義，故生退心。「佛告」已下是第三句如來安慰。「佛告阿難勿起退意」，正安其心。佛義廣多，聲聞不及，故不能受，非是阿難退失聞持故不能受。已告之勿起退意。「所以」下釋，初先徵問。所以白前道汝不能受三句義，今言勿起退意者何？下對釋之。「我昔說汝聲聞人中為最多聞，不同菩薩」，良以說汝聲聞人中為最多聞，非菩薩故，雖復多聞而不能受諸佛功德，非由退失方妨不能。是故勸汝勿起退意。上來一段淨彼新來菩薩之心。

From here below, the second part purifies the mental vessels of the assembly. Mental defilement hinders the reception of the Dharma, and therefore it must be purified. What is purified is twofold: first, purifying the minds of the bodhisattvas from Sarvagandhasugandhā; second, purifying the minds of the śrāvakas in the Āmrapālī grove. When the bodhisattvas from Sarvagandhasugandhā came before and saw this, they gave rise to a mind of inferiority; thus it must be purified. As for the assembly of śrāvakas in the Āmrapālī grove, because they had not yet witnessed Vimalakīrti's wondrous virtues and miraculous power, their reverence was not profound; thus they too must be purified. In the text, it first purifies the minds of those bodhisattvas from Sarvagandhasugandhā; from "Halt, Ānanda! One who has wisdom..." onward, it purifies the minds of those śrāvakas in the Āmrapālī grove. Within the former, it first explains that the dharma gates of the Buddhas, the Tathāgatas, are diverse, so as to remove their slighting attitude. From "Ānanda, do you see that the lands of the Buddha realms have differences..." onward, it reveals their real equality, bringing forth their mind of reverence, respecting Śākyamuni as equal to that Buddha. Again, within the former, it first explains that the Tathāgatas' gates of conversion are diverse. From "This is called entering..." onward, it concludes by clarifying the benefit of knowing [this], causing them to understand and enter, thereby dispelling and abandoning mental faults. Within the former part, the text specifically has fifteen phrases. First it says, "Ānanda, there are Buddha lands where the Buddha's light performs the Buddha's work," and so forth; the fourteen distinct varieties are manifestations in accord with proper practice; the final phrase, "perform the Buddha's work through the eighty-four thousand gates of affliction," is a manifestation through contrary practice. What are the eighty-four thousand afflictions? Because no [specific] explanation is found, one should not speak rashly. Yet if one turns the eighty-four thousand gates of the pāramitās into eighty-four thousand afflictions, the meaning can be understood. What are the eighty-four thousand gates of the pāramitās? As the Bhadrakalpika Sūtra details and lists extensively: in that [sūtra], there is a bodhisattva named Pramodyarāja, who contemplated in his own mind: "What samādhi can one practice to quickly attain the eighty-four thousand dharma gates of the pāramitās, the dhāraṇīs, the gates of liberation, and so forth?" Having contemplated this, he petitioned the Buddha, and the Buddha answered him accordingly, saying: "There is a samādhi called Understanding the Root of Dharmas. When a bodhisattva practices it, he quickly accomplishes the eighty-four thousand gates of the pāramitās and so forth." What are these? That [sūtra] states: The Buddha's virtues possess three hundred and fifty gates; in each single gate, practicing the six pāramitās as causes yields two thousand one hundred pāramitās. Applying these pāramitās as remedies for the afflictions of the four great elements and the six deteriorations yields twenty-one thousand pāramitās. Speaking of the "four great elements," ordinary beings take the four great elements of earth, water, fire, and wind as their bodies; the noble ones practice the pāramitās to attain the pure dharmakāya, abandoning those four great elements, which is called the remedy. Speaking of the "six deteriorations," the great thieves of the six sense-objects deteriorate and consume good dharmas, hence they are called the six deteriorations; the noble ones practice the pāramitās, enter the Buddha's realm, and abandon those six sense-objects, which is called remedying the six deteriorations. Applying these twenty-one thousand pāramitās to remedy the four mental illnesses yields eighty-four thousand. What are these? Remedying the illness of excessive greed has twenty-one thousand; remedying the illness of excessive anger has twenty-one thousand; remedying the illness of excessive ignorance has twenty-one thousand; and remedying the equal division of the three poisons has twenty-one thousand; hence, together there are eighty-four thousand. These afflictions drive sentient beings to transmigrate through the six destinies and suffer pain without cease, mostly causing emaciation and distress. The Buddhas manifest and give rise to them to gather and convert sentient beings; hence they use this to perform the Buddha's work. Since afflictions are like this, karmic suffering is also like this; the text omits them and does not speak [of them]. The gates of conversion are immeasurable, and [the text] merely cites these. The above extensively cited the Buddhas' gates of conversion. Below, it concludes with the benefit of knowing [this], causing those bodhisattvas who came here to enter into the middle ground and dispel the faults in their minds. "Is called entering all Buddha-dharma gates" is the concluding statement. Understanding fully according to the preceding is called "entering." Below, it reveals the benefit of knowing [this]. "A bodhisattva who enters this gate" introduces the one capable of knowing. Below, it discusses the benefits. The benefits are of two kinds: first, the benefit of abandoning discriminations regarding Buddha lands; second, the benefit of paying equal reverence to all Buddhas. Within the former, it first says, "If they see all the pure and beautiful Buddha lands, they do not take joy, are not greedy, and do not become haughty"—seeing purity without fault. At the beginning, not being glad and celebrating is called "not taking joy"; in the middle, having no greedy seeking with a biased wish to be reborn [there] is called "not greedy"; in the end, remaining free from arrogance is called "not becoming haughty." "If they see all the impure Buddha lands, they do not feel sorrow, are not obstructed, and do not sink down"—beholding defilement without flaw. At the beginning, having no sorrow or fear is called "not feeling sorrow"; in the middle, having no confining aversion that causes them to abandon it and not be born [there] is called "not obstructed"; dwelling in it without giving rise to thoughts of retreat and sinking down is called "not sinking down." Below, it explains the benefit of paying equal reverence to the Buddhas. "They merely give rise to a pure mind toward all Buddhas" generally introduces that having faith that the Buddhas' lands differ, while their practice is not unpure, is called a "pure mind." Free of defilement and purely clean, it is therefore called "merely." "Joyful, reverent, and [exclaiming,] 'Unprecedented!'" manifests the previous purity: rejoicing in the Buddha's skillful conversion, therefore they are "joyful"; valuing the Buddha's converting ability, therefore it says "reverent"; praising the rarity of the Buddha's conversion, therefore it says "unprecedented." "All Buddhas, Tathāgatas, are equal in merit, yet to convert sentient beings they manifest different lands" brings forth the unprecedented matter of their reverence. The above is the first part, explaining that the Buddhas' conversions differ, so as to remove the assembly's slighting attitude. From here below is the second part, explaining that the Buddhas are truly equal, so as to bring forth the assembly's mind of reverence. Therein, it first explains that the Buddhas are truly equal, bringing forth the assembly's mind of equality; from "Therefore they are called samyak..." onward, it concludes with praise to display their superiority, bringing forth the assembly's mind of reverence. In the previous explanation of equality, "Ānanda, you see the lands of the Buddha realms have differences, but space has no differences" sets up an analogy to illustrate the Dharma, which directly explains the equality of the lands. From "Just as one sees..." onward, it shows that the Dharma is identical to the analogy, which directly explains the equality of the Buddhas. Therein, it first says, "The physical bodies of the Buddhas merely have differences, but their unhindered wisdom has no differences," briefly explaining the Buddhas' equality, which directly explains the equality of the Buddhas' realized wisdom. "The physical bodies, majestic marks, lineages, and so forth of the Buddhas" specifically explains the equality of the Buddhas, which also directly reveals the equality of their other virtues. Therein, it first specifies, and from "endowed with all..." onward, it concludes. Within the specific parts, it first explains the equality of bodily virtues, and afterward explains the equality of lands. In the former bodily virtues, it first explains their own virtues, and from "great kindness and compassion" onward, it explains their virtues of benefiting others. "Deportment, conduct, and their lifespans" again explains their own virtues. "Preaching the Dharma and converting" reiterates the converting virtues. Among their own virtues, there are five kinds of equality: first, equality of physical body; second, equality of majestic power; third, equality of major marks and minor characteristics; fourth, equality of lineage; fifth, from "morality and concentration" onward, it explains equality of merit; the rest can all be known. The above explains equality, bringing forth the assembly's mind of equality. From here below is the second part, concluding with praise to display their superiority and bring forth the assembly's mind of reverence, respecting Śākyamuni as equal to Gandhaprabhāsa. First, it names the three titles, and afterward displays superiority with respect to them. Although the titles are immeasurably diverse, it merely displays three kinds. "Therefore they are called samyaksaṃbuddha": this is translated as "truly, genuinely, and correctly enlightened." Samyak means "correct"; [another syllable] means "genuine"; sam- again means "correct"; buddha means "enlightened." "Are called tathāgata": this means Tathāgata, having mounted the path of suchness to come and accomplish correct awakening, hence called Tathāgata. Furthermore, coming like the Buddhas who come later is also called Tathāgata. "Are called buddha": this directly means "Buddha." It is truly because the merit of the Buddhas is equal that they are all called samyak, up to being called buddha. Below, it displays their superiority. Therein are three parts: 1. Directly praising and displaying superiority, explaining that if these three meanings were fully and extensively expounded, those such as Ānanda would be unable to receive them. 2. Ānanda, having heard this, cannot receive and retain it, and thus gives rise to a mind of retreat, not daring to call himself one of "great learning." 3. The Tathāgata comforts him. In the previous direct praise, "If I were to expound the meanings of these three phrases extensively" explains that their meaning is vast. "You, with the lifespan of a kalpa, could not receive..." and so forth displays the vast characteristics. Therein, it first explains that the lifespan of a single person, Ānanda, for one kalpa could not receive and retain it. From "Even if..." onward, it provisionally posits that if the sentient beings of the trichiliocosm were all like Ānanda, with a lifespan of one kalpa, they too could not receive it. From "Thus, Ānanda, the Buddhas' anuttarabodhi..." onward, it adduces the vastness of the Buddha's virtues to establish the preceding reason why it cannot be received and retained. "Anuttarabodhi has no limit" explains that the Buddha's essence is vast. "Wisdom and eloquence are inconceivable" explains that the Buddha's function is vast. "Ānanda said to the Buddha, 'I dare not call myself one of great learning'" is the second phrase, where Ānanda retreats himself. Having heard, he cannot receive the meaning of the three phrases, hence he gives rise to a mind of retreat. From "The Buddha told..." onward is the third phrase, the Tathāgata's comfort. "The Buddha told Ānanda, 'Do not give rise to a thought of retreat'" directly settles his mind. The Buddha's meanings are vast and numerous, beyond the reach of śrāvakas, and therefore they cannot be received; it is not because Ānanda has lost his retention of learning that he cannot receive them. He has already told him not to give rise to a thought of retreat. From "Why?" onward, it explains, first raising a question: Why was it said to you earlier that you cannot receive the meaning of the three phrases, yet now it is said, "Do not give rise to a thought of retreat"? Below, it explains in response: "Formerly I said that among the śrāvakas you are the foremost in learning, not like the bodhisattvas." Truly because you were called the foremost in learning among the śrāvakas and are not a bodhisattva, even though you have great learning you cannot receive the Buddhas' virtues; it is not due to falling back and losing [retention] that you are hindered and unable. Therefore I exhort you not to give rise to a thought of retreat. The above section purifies the minds of those newly arrived bodhisattvas.