維摩經略疏 10.12

10.12

第二、彼菩薩問淨名。為六：一問、二答、三彼菩薩稱歎、四淨名述成、五更問此土菩薩行、六淨名答。初答為二：一開五眾之教化剛強眾生、二譬顯。今言六度，乘但處中者，明初開三藏之時菩薩未斷結，但有大心化物，行行不在三應供之限，非五種佛子，故次人天乘屬凡夫數也。就人乘中先舉果苦，即是說三惡道却論因，令知惡業過患，即止其因也。因者，即是三業開為五戒。義開身業為三戒，口四戒為一妄語，即攝得三口過。意為一飲酒戒，故邪命攝得意之惡，是故意口二業不開。但開身業為三，合五戒制人乘也。「邪行」者，邪僻之法，招得三途邪惡果報。「愚人」者，行三惡業。「智人」者，行三善業，稟五戒人乘也。次開五戒為十善，具明因果，即是天乘。從「慳」去是六蔽明度，即是菩薩乘。次「從是結戒」去，是聲聞乘。三藏之教結戒者，明如來初制此戒，故云是結戒。順故名持，違故為犯。不動是毘尼，故言是應作。動非毘尼，故不應作。波逸提名煮燒覆障，故是障礙。懺法除滅，故非障礙。或云是事遮為障礙，不遮為不障礙。犯七聚故是得罪，三種羯磨懺故是離罪。又作法取相無生三種懺，故是離罪。結戒藏是淨，是垢去是定藏。言戒是亂心雜法垢法，定是寂靜名為淨法。欲界中多濁惡名垢，四禪中離五蓋等名淨。又味著諸禪名垢，不貪不味為淨。從是有漏無漏者，是慧藏。有漏者，如從凡夫至煗等也。無漏者，苦忍真明發即是無漏。從此無漏之法即分為三乘。修此無漏，行六波羅蜜破除六蔽，修行之時雖未斷結發無漏，而望無漏修行，至樹王下發真，入無漏道，與二乘不異。故知同約無漏，開菩薩乘。破六蔽執者，如《菩薩戒》中說。破慳蔽，除餓鬼業。破犯戒弊，除地獄業。破瞋恚蔽，除畜生業。破解怠弊，除修羅業。破亂心蔽，除人業。破愚癡蔽，除天業。六道因謝，六處苦除，名之為道。六蔽斷除名滅，證有餘時究竟永寂。約無漏開聲聞乘，以無漏心修四諦觀，知苦斷集證滅修道。約此無漏開支佛乘，以無漏法修十二因緣觀，無明滅則老死滅為支佛乘。雖約此無漏開於三乘，無漏不殊，觀法有異，故為三乘也。「是正道」，是八正也。「有為」者，方便道中。「無為」者，發真見諦所得斷名無為。又從須陀洹至羅漢，所得智慧名有為，所得斷名無為。無為即是有餘涅槃。「是涅槃」者，即是無餘涅槃。

Second, those bodhisattvas question Vimalakīrti. This has six parts: first, the question; second, the reply; third, those bodhisattvas' praise; fourth, Vimalakīrti's endorsement; fifth, their further question regarding the practices of bodhisattvas in this land; and sixth, Vimalakīrti's reply. The initial reply has two parts: first, expounding the teachings of the five vehicles to transform obstinate beings; second, illustration by metaphors. Now, in saying that the six perfections are the vehicle that merely occupies the middle position, this clarifies that at the initial expounding of the Tripiṭaka, bodhisattvas had not yet severed the fetters, but possessed only the great aspiration to transform beings; their practices were not within the limit of the three kinds of beings worthy of offerings, and they were not the five kinds of sons of the Buddha; therefore, placed next to the human and deva vehicles, they are counted among ordinary beings. In the human vehicle, first the suffering of the fruition is raised—that is, speaking of the three evil destinies and then tracing back to the cause, causing them to know the faults and perils of evil karma, thereby stopping its cause. The cause means dividing the three types of karma into the five precepts: in principle, bodily karma is divided into three precepts; the four vocal precepts are combined into the single precept of false speech, which thereby subsumes the three vocal faults; mental karma forms the single precept against drinking alcohol, because wrong livelihood subsumes mental evil, and for this reason the two karmas of speech and mind are not expanded. Only bodily karma is expanded into three, combining into the five precepts to govern the human vehicle. 'Wrong practices' refers to deviant and perverted methods that incur the deviant and evil karmic retributions of the three paths. 'Foolish persons' are those who practice the three evil karmas. 'Wise persons' are those who practice the three good karmas and receive the human vehicle of the five precepts. Next, the five precepts are expanded into the ten good deeds, fully elucidating causes and fruits, which is the deva vehicle. From 'stinginess' onwards, the six hindrances and the perfections are explained, which is the bodhisattva vehicle. Next, from 'this constitutes binding precepts' onwards, it is the śrāvaka vehicle. 'Binding precepts' in the Tripiṭaka teaching clarifies that the Tathāgata initially instituted these precepts; hence it says 'this constitutes binding precepts.' Compliance is called upholding, while violation is called transgression. Unshakeability is vinaya, so it is said to be 'what should be done.' Shakeability is non-vinaya, so it 'should not be done.' *Prāyaścittika* means burning and obscuring/obstructing, and thus it is an 'obstruction.' Repentance methods extinguish it, and thus it is 'non-obstruction.' Or it is said: prohibition by rule is an obstruction; non-prohibition is non-obstruction. Transgressing the seven categories of offenses is 'incurring guilt'; the three types of karmic repentance constitute 'freedom from guilt.' Furthermore, repentance through ritual action, through grasping signs, and through the unborn constitutes freedom from guilt. The collection of bound precepts is purity; from 'this is defilement' onwards is the collection of samādhi. It means that precepts [prevent] the defiled dharmas of a scattered mind and mixed dharmas, whereas samādhi is tranquility and is called pure dharma. In the desire realm, the predominance of turbid evil is called defilement; in the four dhyānas, separation from the five hindrances and so forth is called purity. Furthermore, relishing attachment to the dhyānas is defilement, whereas not craving and not relishing is purity. From 'this is with outflows and without outflows' onwards is the collection of wisdom. 'With outflows' refers to the stages from ordinary beings up to the warmth stage and so forth. 'Without outflows' refers to the genuine illumination of patience regarding suffering arising, which is precisely without outflows. From this dharma of non-outflows it is divided into the three vehicles. Cultivating this non-outflows and practicing the six pāramitās destroys and removes the six hindrances; at the time of practice, although one has not yet severed the fetters to produce non-outflows, one practices with an eye toward non-outflows, and upon reaching beneath the king of trees produces the truth and enters the path of non-outflows, not different from the two vehicles. Therefore we know that by relying equally on non-outflows, the bodhisattva vehicle is opened. Destroying attachment to the six hindrances is as explained in the *Bodhisattva Precepts*: destroying the hindrance of stinginess eliminates the karma of hungry ghosts; destroying the hindrance of precept violation eliminates the karma of hells; destroying the hindrance of anger eliminates the karma of animals; destroying the hindrance of indolence eliminates the karma of asuras; destroying the hindrance of a scattered mind eliminates the karma of humans; destroying the hindrance of ignorance eliminates the karma of devas. When the causes of the six destinies cease and the suffering of the six realms is eradicated, it is named the path. The severance and elimination of the six hindrances is named cessation, witnessing ultimate eternal quiescence at the time of [attaining nirvāṇa] with remainder. Relying on non-outflows opens the śrāvaka vehicle: with a mind free of outflows, one cultivates the contemplation of the four truths—knowing suffering, severing origination, realizing cessation, and cultivating the path. Relying on this non-outflows opens the pratyekabuddha vehicle: with dharmas free of outflows, one cultivates the contemplation of the twelve links of dependent origination—when ignorance ceases, old age and death cease; this is the pratyekabuddha vehicle. Although the three vehicles are opened relying on this non-outflows, the non-outflows is not distinct; the contemplation methods differ, and therefore they are three vehicles. 'This is the correct path' refers to the eightfold correct path. 'Conditioned' refers to the path of expedients. 'Unconditioned' refers to the severance attained upon producing the truth and seeing the truths, which is called unconditioned. Furthermore, from the srotāpanna up to the arhat, the wisdom attained is called conditioned, and the severance attained is called unconditioned. The unconditioned is precisely nirvāṇa with remainder. 'This is nirvāṇa' refers to nirvāṇa without remainder.