維摩經略疏 10.10

10.10

問：佛命菩薩令攝身香，何不攝飯香？答：飯亦被攝。何故爾？飯在彼國周流十方，得來娑婆止熏三千之界，減折一乘之飯逗彼三乘，亦是攝義。但菩薩辭遊異土，故佛誡之。飯是佛遣，已自裁量，無容佛自命佛令減飯香。今以義往惟，三乘同服止薰大千，則知已攝。今言令菩薩攝香，非是攝除永盡。攝是止節、籌量為義。契當根機不令過分，呼此為攝耳。次料簡正傍。但香積之土，香為正教。如菩薩在香樹下，即入德藏三昧，便得悟道，名為利根。其有未悟之者，即與大眾方共坐食，故知味為傍也。此正傍兩道，逗鈍利兩根。今娑婆國人鈍故，是故香味相帶而來，正助兩門化於鈍者。例如此間病有輕重、藥有通別，受身常病故言為輕，四大增動外來內發故名為重。以身常飢苦，故即用通藥來治、食飲補養，得食病止，不得必死。此是通藥以治輕病。若病增劇兼加諸疾者，今時此食非復其治不能愈疾，更加餘味苦澁辛酸大黃巴豆助此食味，共治重病，病得除愈，故言別藥以治重病。今正助兩道亦復如是，若利根之人，如快馬見鞭影即馳，但用正不須於傍。鈍馬加之杖捶苦楚方去，是故須正助相成。同是一杖，而馬有利鈍。同是一香，而用有正助也。此間聲義亦爾，利者一聞即悟，鈍者假諸方便。或眼見神通、心思諸境，假助方悟也。

Question: The Buddha instructed the bodhisattvas to restrain the fragrance of their bodies; why did he not restrain the fragrance of the food? Answer: The food was also restrained. Why is this so? The food in that land circulates throughout the ten directions; arriving in the Sahā world, it only perfumed the trichiliocosm, reducing the food of the One Vehicle to adapt to those of the three vehicles, which is also the meaning of restraint. But the bodhisattvas were taking leave to travel to a different land, so the Buddha admonished them. The food was dispatched by the Buddha, who had already measured it himself; there was no reason for the Buddha himself to instruct the Buddha to reduce the fragrance of the food. Now, reflecting on it according to principle, since the three vehicles partook of it together and it only perfumed the trichiliocosm, we know that it was already restrained. Now, saying that the bodhisattvas were instructed to restrain their fragrance does not mean restraining and eliminating it completely. Restraint has the meaning of regulating and measuring. Matching the faculties and capacities without letting it become excessive—this alone is called restraint. Next, to analyze the primary and secondary: In the land of Fragrance Accumulated, fragrance is the primary teaching. For instance, when a bodhisattva is beneath a fragrant tree, he immediately enters the Samādhi of the Treasury of Virtues and attains awakening to the path; this is termed having sharp faculties. Those who have not yet awakened then sit and eat together with the great assembly; thus we know flavor is secondary. These two paths, primary and secondary, suit dull and sharp faculties. Now, because people of the Sahā world are dull, fragrance and flavor accompany each other here, using both primary and auxiliary approaches to transform those who are dull. For example, in this realm illnesses are light or severe, and medicines are common or specific. Incurring a body that is constantly sick is termed light; the four elements excessively stirring, arriving from outside and erupting from inside, is termed severe. Because the body is constantly afflicted by hunger, common medicine is used to treat it, with food and drink nourishing it; upon receiving food the illness ceases, but without it one must die. This is common medicine treating light illness. If the illness worsens and adds various ailments, then food is no longer its treatment and cannot cure the illness; one must add further flavors—bitter, astringent, pungent, and sour, rhubarb and croton seeds—to assist this food flavor, jointly treating the severe illness so that the illness can be cured; hence it is called specific medicine treating severe illness. Now, the two paths of primary and auxiliary are also like this: For a person of sharp faculties, like a swift horse galloping upon seeing the shadow of the whip, only the primary is needed without relying on the secondary. A dull horse goes only when struck with a whip in pain; therefore, the primary and auxiliary must complement each other. It is the same whip, yet horses are sharp or dull; it is the same fragrance, yet its application has primary and auxiliary. The meaning of sound in this realm is also like this: the sharp awaken upon hearing it once, while the dull rely on various skillful means. Perhaps their eyes see supernatural transformations, or their minds contemplate various objects, relying on auxiliary means before they awaken.