維摩經略疏 10.15

10.15

第四、淨名述成其歎。為二：一總歎、二歷別十事。此中不述歎佛者，明如來任運自在故不可思議。但諸菩薩未同如來，猶有緣累，而能如是勞謙，故述此也。言「此國一世為行多淨國百千劫數」者，但淨國眾生善根純熟易可開曉，用功則易。此間煩惱稠密，度脫為難。如《釋論》中云「菩薩成佛時，欲令國無三毒之名，當學般若。即難云：佛是醫王，出世為治人病。國無三毒，出世化誰？答：雖無邪三毒，而有正三毒。」雖有正三毒，易可化誨。此間娑婆有邪三毒，塵勞尤重，雖聞無音不即得悟。就此應作二譬往釋，如大猛將能退強敵其勳則重，靜於小寇勳績不多。治難愈病是醫最勝，治易差病小復為劣。今娑婆眾生煩惱怨賊最為堅靳，而能方便使得解脫，比之淨土約此論勝。此土見思最為尤重，而能逗藥設方便令法身慧命不斷，故得饒益力多。復次如人微賤之時，能曲相接解衣推食，捐施無幾濟乏事深，惟此厚恩常思報答。此至位在方伯或復高遷之日，念其昔恩，酬澤則厚。若施富貴人物，恩報事微。娑婆之國最是貧善法處，而能施以法財令離困苦，遂得發真斷結富七法財，是追念昔恩實為重大。為發真七財之人說法，力用事弱。用此二義，譬於此國菩薩能化為勝，淨國比之為劣。若作傳望淺深，從凡至聖處處有怨賊義、處處有貧法義，至如同居之土自有淨穢，淨者貧病乃輕於穢國，比之方便有餘猶是重貧病者，方便有餘比別教實報國復是重者，實報圓教十信及初住十住未及十行，十行未及十迴向，十迴向未及十地，如是傳傳為重。今取凡夫最初堅靳，須好勇將用妙醫藥，是故言勝也。次歷十事，用此二義約十法而明，一一法中作此二義。如「以布施攝貧窮」者，即是破其慳賊，治其貧病，施其富貴之財。如「淨戒攝毀禁」，即是破其犯戒之賊、違律之病，施其淨戒之財，歷十法乃至四教具作（云云）。

Fourth, Vimalakīrti endorses their praise. This has two parts: first, general praise; second, going through the ten matters individually. The reason praising the Buddha is not endorsed here is to clarify that because the Tathāgata acts effortlessly and freely, he is inconceivable. But the bodhisattvas have not yet equalled the Tathāgata and still have circumstantial entanglements, yet they are able to be so tirelessly modest; therefore this is endorsed. As for the statement 'practicing for one lifetime in this land surpasses hundreds of thousands of kalpas in a pure land,' it is simply that sentient beings in pure lands have mature roots of goodness and are easy to awaken, so applying effort is easy. Here, afflictions are dense and liberation is difficult. As the *Treatise* (*Dàzhìdù lùn*) says: 'When a bodhisattva attains buddhahood, wishing that in his land the names of the three poisons do not exist, he should study prajñā.' Then an objection is raised: 'The Buddha is a king of physicians, appearing in the world to cure human diseases. If the land lacks the three poisons, whom does he appear in the world to transform?' The answer: 'Although there are no deviant three poisons, there are correct three poisons.' Although there are correct three poisons, they are easy to transform and instruct. Here in the Sahā world, there are deviant three poisons, and defilements are especially heavy; though they hear soundlessness, they do not immediately awaken. Regarding this, two metaphors should be applied in explanation: just as a mighty and valiant general who repels a formidable enemy achieves great merit, whereas subduing petty bandits brings little merit; and just as the physician who cures difficult diseases is the most superior, whereas curing easily remedied diseases is somewhat inferior. Now, the affliction-bandits of sentient beings in the Sahā world are the most stubborn and hardened, yet being able to employ expedients to bring them to liberation is deemed superior by comparison to a pure land. In this land, view and thought [afflictions] are the most severe, yet being able to administer medicine and devise expedients so that the dharmakāya and wisdom-life are not severed yields great and abundant benefit. Furthermore, it is like when a person is lowly and humble, another warmly welcomes him, gives him clothes, shares food with him, and gives alms of little value, yet it relieves deep destitution; constantly pondering this great kindness, he thinks of repaying it. When he later reaches the position of regional governor or rises to high rank, remembering that past kindness, his recompense will be generous. If one gives to wealthy and noble figures, the repayment of kindness is slight. The Sahā land is the place poorest in wholesome dharmas, yet to be able to bestow the wealth of the Dharma upon them, causing them to leave hardship and distress, subsequently produce truth, sever the fetters, and become rich in the seven wealths of the Dharma—recalling this past kindness is truly momentous. For those who have already produced the truth and possess the seven wealths, expounding the Dharma to them has a weaker efficacious power. Using these two meanings, it is illustrated that the bodhisattvas of this land who are able to transform beings are superior, while the pure land is inferior by comparison. If looked at progressively from shallow to deep, from ordinary beings up to the noble, everywhere has the meaning of 'bandits' and everywhere has the meaning of 'poverty in Dharma.' Even in the land of cohabitation, there are pure and defiled aspects: in the pure, poverty and disease are lighter than in the defiled land, but compared to the land of expedients with remainder, it is still heavily impoverished and diseased; the land of expedients with remainder, compared to the distinct teaching's land of true retribution, is again heavier; in true retribution, the tenth faith of the complete teaching and the initial stage of the ten abodes have not reached the ten practices; the ten practices have not reached the ten dedications; the ten dedications have not reached the ten stages—thus it becomes progressively heavier. Taking here the initial stubbornness of ordinary beings, a valiant general and marvelous medicines are required; therefore it is said to be superior. Next, going through the ten matters, these two meanings are used to elucidate each of the ten dharmas; within each dharma, these two meanings are applied. For example, 'gathering the impoverished through generosity' means destroying their bandit of stinginess, curing their disease of poverty, and bestowing upon them the wealth of riches and honor. 'Gathering the transgressors through pure precepts' means destroying their bandit of precept violation and disease of disobeying the vinaya, and bestowing upon them the wealth of pure precepts. Going through the ten dharmas and even the four teachings, it is fully worked out (and so forth).