維摩經略疏 1.142

1.142

「集眾法寶」下，三進修化他法。明諸菩薩化功雖大，未證極果，猶須進修化他之法，即是等覺千萬億劫入重玄門修化他行。重玄門者，《地持》云「入住起力禪，捨復入力禪。」入者，從凡心入一切法門乃至上地。起力者，從等覺地起，入一切法門。住者，隨住一法門，即住一切法門。捨復入力者，百千萬億劫重修也。故《法華》彌勒歎下方菩薩云「善入出住無量百千三昧」等。「如海導師」者，將導眾人入海採寶，眾人得寶亦己自獲。菩薩入生死海，非但能令眾生得佛法寶，化功歸己，入重玄門法利亦多。故此經云「不入大海不得無價寶珠。菩薩不入煩惱巨海則不能得一切智寶。」「了達諸法」者，入重玄門，內慧增進了達，是智之異名。諸法，即十界之法也。「深妙之義」者，十法界法、二諦三諦之理甚深，故名為深。見三德不縱不橫，故名妙也。「善知至所行」二句，正明菩薩住重玄門，增進外見所化眾生根緣。此諸菩薩得真天眼，常在三昧，不以二相見諸眾生死此生彼名往、死彼生此名來。言「所趣」者，知善惡業緣之因，趣受報好醜之果。「及心所行」者，用種智之力，知其宿世習因所行。三草二木一地所生，根性不同。三草二木即七方便，一地所生即圓根緣。前明用藥，今明知病。既識藥知病，即能隨病授藥，故知住重玄門化他之德轉深大也。

From "gathering the many jewels of the Dharma" downward, third is advancing in cultivating the dharmas for transforming others. This clarifies that although the transformative achievements of these bodhisattvas are great, they have not yet realized the ultimate fruit, and must still advance in cultivating the dharmas for transforming others. That is, at [the stage of] virtual enlightenment, they enter the gate of redoubled profundity for thousands of myriads of koṭis of kalpas to cultivate the practice of transforming others. As for "the gate of redoubled profundity," the Bodhisattvabhūmi says: "Entering, abiding in, and generating the dhyāna of power; renouncing and re-entering the dhyāna of power." "Entering" means entering all dharma-gates from the ordinary mind up to the superior stages. "Generating power" means arising from the stage of virtual enlightenment and entering all dharma-gates. "Abiding" means that conforming to abiding in a single dharma-gate, one immediately abides in all dharma-gates. "Renouncing and re-entering power" means cultivating anew for hundreds of thousands of myriads of koṭis of kalpas. Therefore, in the Lotus Sūtra, Maitreya praises the bodhisattvas from below, saying: "Skillfully entering, emerging from, and abiding in immeasurable hundreds of thousands of samādhis," and so forth. As for "like a sea captain," he leads the multitudes into the sea to gather jewels; when the multitudes obtain jewels, he himself also obtains them. When a bodhisattva enters the ocean of saṃsāra, not only is he able to cause sentient beings to obtain the jewels of the Buddha's Dharma, but the merit of transforming them also reverts to himself, and his Dharma-benefits in entering the gate of redoubled profundity are also numerous. Therefore this sūtra says: "Without entering the great ocean, one cannot obtain the priceless jewel. If a bodhisattva does not enter the great ocean of afflictions, he cannot obtain the jewel of all-knowledge." As for "thoroughly understanding all dharmas," entering the gate of redoubled profundity, inner wisdom progresses; "thoroughly understanding" is an alternate name for wisdom. "All dharmas" refers to the dharmas of the ten realms. As for "their profound and wondrous meaning," the dharmas of the ten dharma-realms and the principles of the two truths and three truths are extremely profound, hence called "profound." Seeing the three virtues as neither horizontal nor vertical, they are therefore called "wondrous." The two lines "skillfully knowing [...] destinations and mental courses" directly clarify that as the bodhisattva abides in the gate of redoubled profundity, his outward perception of the capacities and conditions of the sentient beings to be transformed is enhanced. These bodhisattvas attain the true divine eye, are constantly in samādhi, and do not see through dual characteristics sentient beings dying here and being born there as "going," or dying there and being born here as "coming." As for "their destinations," they know the causes in the conditions of wholesome and unwholesome karma, and their proceeding to receive the fruits of retribution, good or bad. As for "and the courses of their minds," by the power of the knowledge of all forms, they know the courses of the habit-causes from their past lifetimes. The three types of grass and two types of trees grow from a single ground, yet their capacities and natures differ. The three types of grass and two types of trees are the seven expedient means; growing from a single ground is the capacity and condition of the perfect [teaching]. Previously, the application of medicine was clarified; now, the understanding of illness is clarified. Having recognized the medicine and known the illness, one is able to dispense medicine according to the illness; thus one knows that the virtue of transforming others while abiding in the gate of redoubled profundity grows ever deeper and greater.