維摩經略疏 1.82

1.82

「佛在」，佛是能說，顯其化主，亦為助成傳聞可信。何者？九十六種不足歸心，三乘聖人獨居、不極說、非究竟，今明無師大覺朗然頓悟、所言誠諦，從是聞經，稱物機緣、眾情忻愜。亦為三：一、總明者，舊稱佛陀，此言覺者，自覺覺他名之為佛。《智論云》「佛陀，秦言知者。知何等法？謂知三世眾生數非眾生數及常無常等一切諸法。菩提樹下了了覺知，故名為佛，十號具足，亦名一切智人。佛德無量，稱名亦爾。」今不具釋。所言在者，住之異名。《大論》云「四種威儀住，故名為住。」住有四種：一、天住者，謂布施、持戒、善心三事故。二、梵住者，住四禪、四無量心、四無色定。三、聖住者，住三空、四諦、十二因緣理也。四、佛住者，住首楞嚴等無量三昧、力、無畏等一切佛法。佛所得法，佛於中住，憐愍眾生示住毘耶離。別約教者，四教明佛已略在《玄》。但為化四種根性，現相亦四，如初成道乃至涅槃皆現四相。初成道者，如《勝天王》明，初坐道樹得成正覺，或現坐草、或坐天衣、或處寶座、或在虛空，即表四教佛相不同。次、明轉法輪現相不同者，《華嚴》圓頓則現大小相。若鹿野轉生滅四諦，即脫瓔珞現老比丘。若說方等，即現門內尊特之身，或現門外塵坌之像。若說般若，亦現門內尊特之身及現種種佛身之相，以眾生疑，故現常身放常光明。若說法華，但現尊特。若說涅槃，備現四種，事同方等。如是隨緣現種種身，一往大略言四種耳。次、明身相不同者，如《像法決疑》云「如來將入涅槃，是時大眾或見如沙門像，或見威德相好端嚴，或見坐寶蓮華說心地法門，或見身如虛空無有邊表。」此豈非表說四教其功已訖，將入涅槃現此相也。此經既方等教攝，亦應隨機感見四種。故長者子說偈歎云「各見世尊在其前，斯則神力不共法。」

"The Buddha was staying": "Buddha" is the one capable of speaking, revealing the lord of conversion, and also serves to support the credibility of what was transmitted and heard. Why? The ninety-six kinds of heterodox paths are insufficient to take refuge in; the noble ones of the three vehicles abide in solitude, do not speak to the ultimate degree, and are not consummate; here, it makes clear that the great awakening without a teacher is a radiant, sudden awakening, and that his words are true and authentic; hearing the sūtra from him accords with the capacities and conditions of beings, so that the hearts of the assembly are delighted and satisfied. This also has three parts: First, the general explanation: formerly called Fótúo, here rendered "awakened one"; one who has awakened oneself and awakens others is named "Buddha." The Dàzhìdù lùn states: "Buddha is in the Qin language 'knowing one.' What kind of dharmas does he know? He knows all dharmas: sentient beings and non-sentient beings across the three periods of time, the permanent and the impermanent, and so forth. Under the Bodhi tree he clearly and fully awakens and knows them, hence he is named Buddha; fully endowed with the ten titles, he is also named the Omniscient One. The virtues of the Buddha are immeasurable, and the names predicated of him are likewise so." Now I will not explain them in full. As for "staying" (zai), it is another name for "abiding" (zhu). The Dàzhìdù lùn states: "Abiding in the four modes of deportment is therefore called 'abiding.'" There are four kinds of abiding: (1) Heavenly abiding: referring to the three matters of giving, keeping the precepts, and wholesome thoughts. (2) Brahmā abiding: abiding in the four dhyānas, the four immeasurables, and the four formless absorptions. (3) Noble abiding: abiding in the principles of the three emptineses, the four truths, and the twelve links of dependent origination. (4) Buddha abiding: abiding in all the Buddha-dharmas, such as the Śūraṅgama and other immeasurable samādhis, powers, and fearlessnesses. The dharmas attained by the Buddha, the Buddha abides within them; out of pity for sentient beings, he manifests abiding in Vaiśālī. Specifically in terms of the teachings: the four teachings explaining the Buddha have already been briefly presented in the Profound Meaning. But in order to convert the four kinds of faculties and dispositions, the manifested marks are also four, just as from his initial attainment of the Way up to his nirvāṇa, he always manifests four marks. His initial attainment of the Way: as explained in the Suvikrāntavikrāmiparipṛcchā, when first sitting beneath the tree of the Way to attain right awakening, he may manifest sitting on grass, or sitting on heavenly robes, or occupying a jeweled seat, or being in empty space—these represent the differing Buddha-marks of the four teachings. Next, explaining the differing manifestations when turning the wheel of the Dharma: in the perfect and sudden Avataṃsaka, he manifests both great and small marks. If turning the four truths of arising and ceasing at the Deer Park, he takes off his necklace of gems and manifests as an old bhikṣu. If preaching the vaipulya, he manifests the exalted and extraordinary body inside the gate, or manifests the dust-covered form outside the gate. If preaching prajñā, he also manifests the exalted and extraordinary body inside the gate as well as manifesting the marks of various buddha bodies; because sentient beings harbor doubts, he manifests the ordinary body and emits ordinary light. If preaching the Lotus Sūtra, he manifests only the exalted and extraordinary [body]. If preaching the Mahāparinirvāṇa, he fully manifests all four kinds, the matter being the same as the vaipulya. In this way, manifesting various bodies in accordance with conditions, looking at it broadly one simply speaks of four kinds. Next, explaining the differing marks of the body: as the Xiàngfǎ juéyí jīng states, "When the Tathāgata was about to enter nirvāṇa, the great assembly at that time saw him either in the form of a śramaṇa, or saw majestic, handsome, and dignified marks, or saw him sitting upon a precious lotus preaching the Dharma-gate of the mind-ground, or saw his body like empty space without boundaries." How could this not represent that his work of preaching the four teachings was already completed, and that when about to enter nirvāṇa he manifested these marks? Since this sūtra is subsumed under the vaipulya teaching, it should also be seen in four kinds according to the capacities of those who respond. Hence the elder's son praised him in verse, saying: "Each sees the World-Honoured One before them; this is the spiritual power of uncommon dharmas."