維摩經略疏 1.66

1.66

次、別釋者，舊多用五義，今依六義。一、「如是」者，勸信之端。二、「我聞」者，親承音旨。三、「一時」者，感教之時。四、「佛住」者，約出化主。五、方所者，聞經之處。六、同聞者，證非謬傳。此六義者，正為獎成佛去世後見聞之徒息疑增信，自利利人功成道熟。是謂勸信之端者，如是等六皆為勸信。「如是」居初，故云端也。初「如是」為三：一總明、二約教、三觀心。一、總明者，意在勸信。如法相解、如法相說，所說誠諦必可信從。《大論》云「佛法大海，信為能入。」又如是者，善信之辭。不信者言是事不如是，其信者言是事如是。又《大論》云「如是者，示人無諍法。佛以無倚心說，弟子以無著心受，能得解脫故言如是。」不如外道說者聽者皆以著心，現世鬪諍死入地獄，豈名如是？又古來多云：如是者，文如理是。文以巧詮為如，理以無非曰是。二、約教者，四不可說，赴機而說，則有四種：一生滅、二即空、三假名、四即中。一、因緣生滅如是者，佛昔於波羅奈說五陰生滅，俱隣等聞如是說即得悟道。此經復土，求聲聞人知有為法無常，得羅漢果及法眼淨。二、明即空如是者，如《大品》三乘同見無言說道而斷煩惱，此經破迦旃延明五義，二百比丘聞如是說心得解脫，即是示人無諍法。三、假名如是者，如《無量義》云「摩訶般若華嚴海空，宣說菩薩歷劫修行。」此經亦云「以無所受而受諸受」，若聞如是說得道種智，入菩薩位知眾生根。四、中道如是者，如《大品》說「佛以諸法實相故出現於世，化佛亦以諸法實相故出現於世。」《法華》云「諸法實相義，已為汝等說。」此經諸菩薩各說入不二法門，若菩薩聞如是說即見佛性，開佛知見住不思議解脫。佛法有此四種如是，故眾經之初皆安如是。《華嚴》頓教有因緣假名中道二種如是，三藏但因緣生滅如是，若諸方等具有四種，《摩訶般若》則有三種，《法華》但有中道實相，若《大涅槃》明諸佛法界亦具四種。此經猶是方等大乘生蘇不定之說，具有四種，如上所引。此經既具四如是義，故於經初標如是也。

Next, regarding the specific explanation: formerly five meanings were mostly used, but now we follow six meanings. First, "Thus" is the beginning of encouraging faith. Second, "I have heard" is to have received the oral transmission in person. Third, "At one time" is the time of resonance with the teaching. Fourth, "The Buddha was dwelling" identifies the host of conversion. Fifth, the location is the place where the sūtra was heard. Sixth, the co-hearers certify that it is not an erroneous report. These six meanings are specifically meant to assist and bring about the cessation of doubts and the increase of faith in those who see and hear after the Buddha's passing, so that their work of benefiting themselves and benefiting others is completed and their path matures. As for what is called "the beginning of encouraging faith": all six, beginning with "Thus," serve to encourage faith. Because "Thus" stands at the beginning, it is called the "beginning." First, "Thus" has three parts: first, general explanation; second, according to the teachings; third, contemplation of mind.
First, the general explanation: the intention lies in encouraging faith. Understanding in accordance with the marks of phenomena, and speaking in accordance with the marks of phenomena, what is spoken is truthful and certain, and can surely be believed and followed. The Dàzhìdù lùn states: "The great ocean of the Buddhadharma—faith is that by which one can enter." Moreover, "Thus" is an expression of wholesome faith. One who lacks faith says, "This matter is not thus"; one who has faith says, "This matter is thus." Furthermore, the Dàzhìdù lùn states: "'Thus' indicates to people the teaching of non-contention. The Buddha spoke with a mind free of reliance, and the disciples received it with minds free of attachment; because they were able to attain liberation, it is said 'Thus.'" It is unlike the non-Buddhists, whose speakers and listeners all act with attached minds, quarreling in this life and falling into hell upon death—how could that be called "Thus"? Furthermore, from ancient times it has often been said: "Thus" (rushi) means the text conforms (ru) and the principle is correct (shi). The text taking skillful formulation is ru; the principle being free of error is shi.
Second, according to the teachings: the four ineffables, when preached in response to capacities, are of four kinds: 1. arising and perishing; 2. identity with emptiness; 3. provisional designation; 4. identity with the middle.
1. "Thus" of conditioned arising and perishing: In the past, at Vārāṇasī, the Buddha preached the arising and perishing of the five aggregates; Kauṇḍinya and the others heard this preaching and directly attained enlightenment. In this sūtra, upon the restoration of the earth, seekers of the śrāvaka vehicle knew that conditioned phenomena are impermanent, and attained the fruit of arhatship and the purification of the Dharma-eye.
2. "Thus" of identity with emptiness: As in the Dàpǐn, where the three vehicles together see the wordless path and sever afflictions; and in this sūtra's refutation of Kātyāyana where five meanings are elucidated, two hundred monks heard this preaching and their minds attained liberation—this is showing people the teaching of non-contention.
3. "Thus" of provisional designation: As the Wúliàngyì jīng says: "Mahāprajñā, the empty ocean of the Avataṃsaka, expounds the bodhisattvas' cultivation through kalpas." This sūtra also says: "Experiencing all sensations without experiencing anything." If one hears this preaching, one attains the wisdom of the modes of the path, enters the bodhisattva ranks, and knows the faculties of sentient beings.
4. "Thus" of the Middle Way: As the Dàpǐn states: "It is because of the true reality of all phenomena that the Buddha appears in the world; transformed buddhas also appear in the world because of the true reality of all phenomena." The Lotus Sūtra says: "The meaning of the true reality of all phenomena has already been preached to you." In this sūtra, the bodhisattvas each explain entering the gate of non-duality; if a bodhisattva hears this preaching, they immediately see the buddha-nature, open the Buddha's knowledge and vision, and abide in inconceivable liberation.
The Buddhadharma has these four kinds of "Thus"; therefore, "Thus" is placed at the beginning of all sūtras. The sudden teaching of the Avataṃsaka has two kinds of "Thus": provisional designation and the Middle Way. The Tripiṭaka has only the "Thus" of conditioned arising and perishing. The vaipulya sūtras possess all four kinds; Mahāprajñā has three kinds; the Lotus Sūtra has only the Middle Way true reality; and the Mahāparinirvāṇa Sūtra, in elucidating the realm of phenomena of all buddhas, also possesses all four kinds. This sūtra is still the raw curd, indeterminate teaching of vaipulya Mahāyāna, and possesses all four kinds, as cited above. Since this sūtra possesses the four meanings of "Thus," "Thus" is marked at the head of the sūtra.