維摩義記 4.92

4.92

「囑累品者」，上來廣明勸學流通，自下明其付囑流通。累是擔累。法是傳者之重擔，故名為擔累。以此囑付令人傳通，故名囑累。就斯標品，名囑累品。亦可累者是其重累，如來慇懃重累付囑，故云囑累。約斯標品，名囑累品。此品有二：一、如來付囑令人傳通；二、「佛說是」下，明其所說當法稱機，大眾同喜。就初段中，付人有二，傳者有四。付人二者，一付彌勒、二付阿難。彌勒將於此界成佛，成就眾生，故須付之，令以神力冥明弘通。阿難是其傳法藏人，故復須付，令使結集傳布宣通。傳人四者，一彌勒菩薩奉命流通、二餘菩薩自誓宣通、三四天王自誓護通、四阿難比丘受教傳通。初中有三：一、佛付彌勒；二、彌勒聞付奉命弘通；三、如來述讚。初佛付中，如來初先以法正付彌勒；「當知菩薩二」下，舉其得失告示彌勒，令教捨遠。前正付中，文別有三：一、舉法正付。「我今以是無量億劫所集菩提付囑汝」，此經宣說菩提真德，約就所說以名其經，名曰所集阿耨菩提。故上文言「此經廣說過去未來現在諸佛阿耨菩提，亦說佛因。」從勝言之，亦可此經能生菩提。菩提從此經生，從其所生以名其經，名為所集阿耨菩提。故上文言「法佛菩提皆從是生」，生佛之因，就勝為言。二、「如是輩經於佛滅後」，勸於未來傳布流通。如是輩經，牒前所付。輩猶等也，亦是類也。「於佛滅後末世之中」，流布時也。末世難通，故須勸之。「汝等當以神力流布」，正勸傳通。「於閻浮提」，須流處也。閻浮眾生行法最勝，故遍言之。「無令斷絕」，滅後常通。二、「所以」下，釋勸所以。初先徵問。我有何所以勸汝傳通？下對釋之。於中初明不傳之損。「未來當有男子女人及天龍等發菩提心樂乎大法，若使不聞如是等經則失善利」，是其損也。下明傳益。「如是輩人聞是等經必多信」等，是其益也。「如此輩人」，牒前未來發心之人。「聞是等經必多信樂發希有心當以頂受」，自行益也。念經希有，名希有心。「隨生得利而為廣說」，化他益也。上來如來以法正付。下舉得失告示彌勒令教捨遠。於中三對：一約理教以辨得失，入理為得；二唯就教以明其失；三唯就理以彰其失。前中，「有二」舉數，次列兩名。先問、後辨。「一好雜句文飾之事」，著教失也。「二不畏深義如實能入」，解理得也。入猶解矣。下辨其相。「若好雜句是為新學」，彰劣顯勝。「若於如是無染著等」，辨勝彰得。第二對中，「復二」舉數。「名新學者，不能決定於甚深法」，總顯其失。「何等」下別，先問、後辨。初「聞深經驚怖疑」等，於法起過。「若有護持解脫經者不肯親」等，於人起過。「有此二」下總河顯失。「有此」總牒。「當知新學」，明劣非勝。「為自毀傷」，明其有罪。謗法毀人當墮阿鼻，名曰毀傷。「不能於深調伏其心」，彰其無善。第三對中，「復二」舉數。「雖信深」等，總顯其過。「雖信深法猶自毀傷」，明有罪也。辨得兼失，是以言雖。「而不能得無生法忍」，明無善也。「何等」下別，先徵，後辨。「輕慢新學而不教誨」，於人起過，違利他也。「雖解深法取相分別」，於理起過，違自利也。「是為」總結。上來第一如來付囑。

As for the "Chapter on Entrustment": Above, the text extensively clarified the transmission through encouraging study; from here below, it clarifies the transmission through entrustment. *Lei* [in *zhulei* / entrustment] means a burden (*danlei*). The Dharma is a heavy burden for those who transmit it; hence it is called a burden. Charging [them] with this and bidding them transmit and propagate it is called "entrustment" (*zhulei*). In terms of this, the chapter is titled the "Chapter on Entrustment". Alternatively, *lei* means a reiterated burden: the Tathāgata earnestly and repeatedly entrusts it, hence it is called *zhulei*. Based on this, the chapter is titled the "Chapter on Entrustment". This chapter has two [parts]: first, the Tathāgata entrusts it, bidding them transmit and propagate it; second, from "When the Buddha had spoken this..." onwards, it clarifies that what was preached is appropriate to the Dharma and accords with faculties, and the great assembly rejoices together. Within the first section, the persons entrusted are two, and the transmitters are four. As for the two persons entrusted, the first is the entrustment to Maitreya, and the second is the entrustment to Ānanda. Maitreya is about to achieve buddhahood in this realm and bring sentient beings to maturity, so [the Buddha] must entrust it to him, bidding him widely propagate it implicitly and explicitly with supernatural powers. Ānanda is the person who transmits the treasury of the Dharma, so [the Buddha] must also entrust it to him, directing him to assemble the recitation-council, transmit, broadcast, and expound it. As for the four transmitters: first, Maitreya Bodhisattva accepts the command to transmit it; second, the other bodhisattvas vow of themselves to expound and transmit it; third, the Four Heavenly Kings vow of themselves to protect and transmit it; fourth, the monk Ānanda receives the instruction to transmit and propagate it. In the first [part], there are three [subdivisions]: first, the Buddha entrusts it to Maitreya; second, Maitreya hears the entrustment and receives the command to widely propagate it; third, the Tathāgata confirms and praises it. In the first subdivision, the Buddha's entrustment: the Tathāgata first formally entrusts the Dharma to Maitreya; from "You should know that bodhisattvas have two..." downwards, he adduces gains and faults to instruct Maitreya, bidding him teach others to abandon and stay far from them. In the preceding formal entrustment, there are three distinct [points] in the text: First, adducing the Dharma and formally entrusting it. "I now entrust to you this anuttarabodhi gathered over immeasurable kotis of kalpas": this sūtra expounds the true virtue of bodhi; the sūtra is named in terms of what is preached, called the anuttarabodhi that has been gathered. Hence the text above says: "This sūtra extensively preaches the anuttarabodhi of the past, future, and present Buddhas, and also preaches the causes of buddhahood." Speaking from the supreme perspective, it can also be that this sūtra is capable of giving birth to bodhi. Bodhi is born from this sūtra; the sūtra is named from that which it gives birth to, called the anuttarabodhi that has been gathered. Hence the text above says: "The Dharma, Buddhas, and bodhi are all born from this"—the cause giving birth to Buddhas, speaking in terms of its supreme [character]. Second, from "Sūtras of this sort, after the Buddha's nirvāṇa...", he encourages their transmission and propagation in the future. "Sūtras of this sort" repeats what was entrusted above. *Bei* [sort] means "and such" (*deng*), or "category" (*lei*). "After the Buddha's nirvāṇa, in the final age" indicates the time of propagation. It is difficult to propagate in the final age, which is why he must encourage it. "You should propagate it with supernatural powers" formally encourages transmission and propagation. "In Jambudvīpa" is the place where it must be propagated. The sentient beings of Jambudvīpa are supreme in practicing the Dharma, so it is mentioned comprehensively. "Do not let it be cut off" means that it will be continuously transmitted after the nirvāṇa. Third, from "For what reason?" downwards, he explains the reason for encouraging them. First, he raises the question: For what reason do I encourage you to transmit and propagate it? Below, he explains in response. Therein, he first clarifies the harm of not transmitting it. "In the future, there will be sons and daughters of good family, gods, dragons, and so forth who generate the mind of bodhi and delight in the Great Dharma; if they are not allowed to hear sūtras of this sort, they will lose this good benefit"—this is the harm. Below, he clarifies the benefit of transmitting it. "People of this sort, hearing sūtras such as these, will surely have much faith..." and so forth—this is the benefit. "People of this sort" repeats the aforementioned persons of the future who generate the mind [of bodhi]. "Hearing sūtras such as these, will surely have much faith and joy, generate a rare thought, and receive them with their heads" is the benefit of one's own practice. Thinking that the sūtra is rare is called "generating a rare thought". "According as they gain benefit, they will preach them extensively for others" is the benefit of transforming others. The above is the Tathāgata formally entrusting the Dharma. Below, he adduces gains and faults to instruct Maitreya, bidding him teach others to abandon and stay far from them. Therein are three pairs: first, distinguishing gains and faults with respect to principle and teaching, where entering the principle is the gain; second, clarifying faults solely with respect to the teaching; third, revealing faults solely with respect to the principle. In the former: "there are two" adduces the number; next, two names are listed. First he asks, and then distinguishes: "first, delighting in mixed phrases and rhetorical embellishments" is the fault of attachment to the teaching; "second, not fearing profound meanings and being able to enter in accordance with reality" is the gain of understanding the principle. "Entering" (*ru*) is understanding (*jie*). Below, he distinguishes their characteristics. "If one delights in mixed phrases, this is a beginner" reveals inferiority and displays superiority. "If with respect to such undefiled and unattached..." distinguishes superiority and displays gain. In the second pair: "again there are two" adduces the number. "Those called beginners are unable to be resolute in the extremely profound Dharma" generally reveals their fault. Below "What are...?" he differentiates, first asking, then distinguishing. First, "hearing profound sūtras, they are startled, terrified, and doubtful..." and so on is generating error with respect to the Dharma. "If there are those who uphold and preserve liberation sūtras, they are unwilling to approach..." and so on is generating error with respect to persons. From "having these two..." downwards, he generally brings it together to reveal the fault. "Having these..." summarizes and restates. "You should know they are beginners" clarifies that they are inferior and not superior. "They do injury to themselves" clarifies that they possess fault. Slandering the Dharma and maligning people will cause one to fall into Avīci [hell]; this is called "doing injury". "Unable to tame their minds in the profound" reveals that they lack goodness. In the third pair: "again there are two" adduces the number. "Although they believe in the profound..." and so forth generally reveals their error. "Although they believe in the profound Dharma, they still do injury to themselves" clarifies that they possess fault. Distinguishing gain while including fault is why it says "although". "And are unable to attain the forbearance of the non-arising of dharmas" clarifies that they lack goodness. Below "What are...?" he differentiates, first questioning, then distinguishing. "Slighting and despising beginners without instructing them" generates error toward persons, which goes against benefiting others. "Although understanding the profound Dharma, grasping at characteristics and discriminating" generates error toward principle, which goes against benefiting oneself. "These are..." concludes generally. The above is the first [part], the Tathāgata's entrustment.