維摩經略疏 10.61

10.61

就歎人中為二：初釋聞經功德、次況出如法行者。「閉眾惡趣」是止善，「開善門」是行善。行即是觀，止即是定。此中約因果兩判。「為佛護念」者，明其修止行兩因，深契道理，是故加於可加，故言護念。但佛普護眾生，眾生無瘡，毒不得入。若修此止行之因，即是信心瘡義，亦得護念。觀心者，祇止觀調心名為覺。一切邪念紛動，即用止觀二法觀之，不令緣念得起，是則常為覺心所護。「降伏外道」即是伏見思兩惑、六十二見諸邪計之道。得菩薩道已能降煩惱魔，如前說，乃至四魔八魔十魔。故上文云「始在佛樹力降魔，得甘露滅覺道成，已於諸法無罣礙，志能摧伏諸外道。」即是發心修學圓觀之人，入初發心時即能八相成道，名之為佛，降魔勞怨，度脫一切。「修治佛道」者，即是外化，為八相之佛，而內心於法身中修治道地滿殘餘佛法。「安處道場」，如光嚴中辨道場相。「履佛之跡」，行佛所行、住佛所住，諸佛如是來，我亦如是來，皆是隣果往歎。「若有持讀者」去，是第三發願弘宣。

Within praising the person, there are two parts: first, explaining the merit of hearing the sūtra; next, showing by comparison those who practice in accordance with the Dharma. 'Closing all evil destinies' is the good of cessation; 'opening the good gates' is the good of action. Action is contemplation, and cessation is samādhi. Here it is judged according to both cause and fruit. 'Protected and recollected by the Buddhas' clarifies that their cultivating both causes of cessation and action deeply accords with the principle; therefore, grace is bestowed upon those who can receive it, hence it is said to be 'protected and recollected.' However, the Buddha protects all sentient beings universally; if a sentient being has no wound, poison cannot enter. If one cultivates these causes of cessation and action, that is the meaning of the wound of faith, and one also obtains protection and recollection. As for 'contemplation of mind,' merely regulating the mind through cessation and contemplation is called awakening. Whenever all heterodox thoughts arise in tumult, one immediately observes them with the two dharmas of cessation and contemplation, not allowing conditioned thoughts to arise; this is to be constantly protected by the awakened mind. 'Subduing the non-Buddhists' is precisely subduing the two confusions of views and thoughts, and the various paths of erroneous conjectures of the sixty-two views. Having attained the path of the bodhisattva, one is already able to subdue the māra of afflictions, as previously stated, up to the four māras, eight māras, and ten māras. Therefore the text above says: 'First under the Buddha-tree, forcefully subduing the māras, / Attaining the nectar-like cessation, the Path of awakening was achieved; / Already free of obstruction regarding all phenomena, / His resolve could crush and subdue all non-Buddhists.' This refers to a person who resolves to cultivate the perfect contemplation; at the time of entering the initial thought of bodhicitta, they can immediately accomplish the path through the eight aspects, being called a Buddha, subduing the exhaustion and enmity of māras, and delivering all beings. 'Cultivating the Buddha-path' refers to externally transforming [beings] as a Buddha of the eight aspects, while internally cultivating the stages of the path within the dharmakāya to fulfill the remaining Buddha-dharmas. 'Peacefully abiding in the bodhimanda,' as in the chapter of Ratnacūḍa, distinguishes the characteristics of the bodhimanda. 'Treading in the footsteps of the Buddhas,' walking where the Buddhas walk, abiding where the Buddhas abide; as all Buddhas come thus, I also come thus—all of these are praises directed toward what is adjacent to the fruit. From 'If there are those who uphold and recite it' onward is the third part, making a vow to propagate and proclaim it.