維摩義記 4.83

4.83

「法供品」者，下明天帝、如來勸學。如來勸中明依法行，上順聖心名法供養，就之標品，是故名為法供養品。此法供養，《地論》之中名行供養，《地持》名為至處道供養。名雖變改，其義不殊。就此品中，初明天帝勸學流通；二、「此經廣說過去未來現在佛」下，明如來勸學。前中初先天帝勸學，「佛言善」下如來述讚。天帝勸中，文別有三：一、嘆經勝，令人愛樂。二、「如我解」下，明學多益，令人修習。三、「若有愛」下，天帝彰己供養守護，令人重敬。初中「爾時釋提桓因」，舉嘆經人，此乃天帝之別名也。「於大眾中」，明嘆經處。「白佛言」等，彰嘆經辭。「我雖從佛聞百千經」，舉劣顯勝。「未曾聞此不思議」等，對劣顯勝。如此經中說維摩詰不思議德，名不思議神通經典。又此經中宣說諸法決定實義，名為決定實相經典。第二段中，「如我解佛所說義趣」，申己所解，明學多益。益有二種：一、依經教受持之益；二、「何況」下，明依經義修行之益。前中「若有聞信解受持讀誦之者」，舉持經人。「必得不疑」，明持經益，謂是經中所說不思議解法必得不疑。修行益中，初言「何況如說修行」，以劣況勝。下就論益。益隨位別，上下論之。「斯人則為閉諸惡趣開眾善門」，是種性前善趣益也。依經離過名閉惡趣，依經修善名開善門。「常為佛護」，是種性上所得之益。佛種成立故為佛護。護令離過，念使增善。「降伏外學摧滅魔怨修菩提」，是初地上所得益也。降外摧魔是破邪益，亦即是其利他益也。彼具正智故破外道，彼具勝道故能摧魔。修菩提道是住正益，亦即是其自利益也。善學佛德名修菩提，亦有經言修治佛道，翻譯別耳。「安處道場」，是八地上所得利益。道場之義，如上廣辨。地前漸學、地上成就相應，名為安處。「履踐如來所行之跡」，是十地上所得益也。通則一切智慧、三昧、神通、解脫、陀羅尼等皆是佛跡，十地順行名為履踐；別則末後金剛三昧是其佛跡。此第二竟。自下第三帝釋彰己供養守護令人重敬。於中有二：一、明依經修行之者往為供養；二、「所在」下，明有經處往彼守護，未信令信、已信作護。上來帝釋嘆經勸學。下佛述讚。「善哉」總嘆，下別述之。「如汝所說」，是即辭也。即前兩段經勝學益，悉如帝語，名如汝說。「吾助爾喜」，是述言也。述上第三行者往供、經處往護，此事大善，故助爾喜。爾猶爾也。

Regarding the "Chapter on Dharma Offering": Below, it explains the urging to study by the Heavenly Emperor and the Tathāgata. In the Tathāgata's exhortation, it explains that practicing in accordance with the Dharma and complying upward with the holy mind is termed "Dharma offering." The chapter is designated on this basis, and is therefore called the "Chapter on Dharma Offering." This Dharma offering is called "offering through practice" in the *Daśabhūmika-śāstra*, and "offering of the path that arrives at the destination" in the *Bodhisattvabhūmi*. Although the terms change, their meaning is no different. Within this chapter, first, it explains the Heavenly Emperor's urging of study for transmission; second, from "This sūtra extensively explains the anuttarabodhi of the past, future, and present Buddhas" downward, it explains the Tathāgata's urging of study. In the former, first, the Heavenly Emperor urges study, and from "The Buddha said, 'Excellent!'" downward, the Tathāgata concurs and praises him. Within the Heavenly Emperor's exhortation, the text has three distinct parts: 1. Praising the excellence of the sūtra to cause people to love and delight in it. 2. From "As I understand" downward, explaining that studying it brings abundant benefits to cause people to practice it. 3. From "If there are those who love" downward, the Heavenly Emperor reveals his own offerings and protection to cause people to show reverence and respect. In the first part, "At that time Śakra Devānām-Indra" cites the person praising the sūtra; this is an alternative name for the Heavenly Emperor. "In the great assembly" explains the place where the sūtra is praised. "Addressed the Buddha, saying," and so forth, reveals the words of praise. "Although I have heard hundreds of thousands of sūtras from the Buddha" adduces the inferior to reveal the superior. "I have never before heard such an inconceivable..." and so forth, contrasts with the inferior to reveal the superior. As in this sūtra, the inconceivable virtues of Vimalakīrti are expounded, it is called "the sūtra of inconceivable supernatural powers." Furthermore, because this sūtra expounds the definitive, real meaning of all dharmas, it is called "the sūtra of the definitive real mark." In the second section, "As I understand the purport of what the Buddha has spoken" expresses his own understanding to explain that studying it brings abundant benefits. There are two kinds of benefits: 1. The benefit of receiving and upholding in accordance with the sūtra's teachings; 2. From "how much more so" downward, explaining the benefit of practicing in accordance with the sūtra's meaning. In the former, "If there are those who hear, believe, understand, accept, uphold, read, and recite it" cites the person who upholds the sūtra. "They will certainly attain [it] without doubt" explains the benefit of upholding the sūtra, meaning that regarding the dharmas of inconceivable liberation expounded in this sūtra, they will certainly attain them without doubt. In the benefits of practice, it first states, "how much more so if they practice as spoken," using the inferior to compare with the superior. Below, it discusses the benefits. The benefits are discussed hierarchically according to the differentiation of stages. "This person then closes off all bad destinies and opens the doors to all good [destinies]" is the benefit of the good destinies prior to the stage of the lineage. Relying on the sūtra to abandon faults is called closing off bad destinies; relying on the sūtra to cultivate goodness is called opening the doors of goodness. "Always being protected and kept in mind by the Buddhas" is the benefit obtained above the stage of the lineage. Because the Buddha-lineage is established, they are protected and kept in mind by the Buddhas. "Protecting" causes them to be free from faults; "keeping in mind" causes them to increase in goodness. "Subduing non-Buddhist teachers, destroying the afflictions of māras, and cultivating bodhi" is the benefit obtained on the first bhūmi. Subduing non-Buddhists and destroying māras is the benefit of refuting the heterodox, which is also the benefit of benefiting others. Because they possess correct wisdom, they refute non-Buddhists; because they possess the superior path, they can destroy māras. Cultivating the path to bodhi is the benefit of abiding in the correct, which is also the benefit of benefiting oneself. Skillfully learning the Buddha's virtues is called cultivating bodhi; there are also sūtras that say "cultivating and mastering the Buddha's path," which is merely a difference in translation. "Securely abiding at the place of awakening (bodhimaṇḍa)" is the benefit obtained on the eighth bhūmi. The meaning of the place of awakening is distinguished in detail above. Gradual learning before the bhūmis and accomplished correspondence upon the bhūmis is called "securely abiding." "Treading in the footsteps walked by the Tathāgatas" is the benefit obtained on the tenth bhūmi. Broadly speaking, all wisdom, samādhis, supernatural powers, liberations, and dhāraṇīs are the footsteps of the Buddhas; following and practicing them on the tenth bhūmi is called "treading"; specifically speaking, the final vajrasamādhi is the footstep of the Buddhas. This concludes the second part. From here downward, the third part, Śakra reveals his own offering and protection to cause people to show reverence and respect. In this, there are two points: 1. Explaining that he goes to make offerings to those who practice in accordance with the sūtra; 2. From "Wherever [it is]" downward, explaining that he goes to protect the places where the sūtra exists, causing the non-believing to believe, and providing protection to those who already believe. The above was Śakra's praise of the sūtra to urge study. Below, the Buddha concurs and praises him. "Excellent!" is a general praise, and below he confirms it in detail. "As you have said" is an agreeing phrase. It directly accords with the previous two sections on the excellence of the sūtra and the benefits of study, all of which are just as Śakra stated; hence it is called "as you have said." "I assist in your rejoicing" is a word of concurrence. It concurs with the third section above—going to make offerings to practitioners and going to protect places with the sūtra; this matter is extremely good, hence "I assist in your rejoicing." *Er* means you.