維摩經略疏 10.68

10.68

二、明因。「菩薩法藏所攝」者，明菩薩法藏，聞持前行。三德祕密之藏，不縱不橫無所積聚，乃名為藏，含受諸法悉入其中。「陀羅尼印」者，陀羅尼名為能遮能持，持善不失、遮惡不起，不起不失名之為印。「至不退轉」者，即是遮持諸善無有退者，亦是無生法忍不退之位。「成就六度」者（云云）。善分別順於菩提，即是善能分別諸法相，於第一義而不動。「眾經之上」者，在三藏通別教諸經之上故。「入大慈悲」，即是起無緣之慈，如上三十二種慈。「離眾魔」，即是離八魔十魔等。亦是離三種之愛，天魔屬生死，為愛流轉，菩薩離此故名離魔。「及邪見」者，亦是三種方便中一切諸見，自此之前皆名邪見，實相之中皆離此等諸見。「順因緣」者，因緣之性即是實相，順此實相深觀諸法，具生法二空因緣即法空也，緣實相修二空三昧。

Second, explaining the cause. Regarding "contained within the bodhisattva's dharma-storehouse": this explains that the bodhisattva's dharma-storehouse is the preliminary practice of hearing and retaining. The secret storehouse of the three virtues, neither vertical nor horizontal and without accumulation, is therefore called a storehouse, containing and receiving all dharmas, all of which enter into it. Regarding the "dhāraṇī seal": a dhāraṇī is called capable of checking and holding—holding good so that it is not lost, checking evil so that it does not arise; not arising and not being lost is called the "seal". Regarding "attaining non-retrogression": this is checking and holding all goods without any regress, and is also the stage of non-retrogression of the patience of the non-arising of dharmas. Regarding "fulfilling the six perfections" (etc.). Distinguishing well in accord with bodhi is distinguishing well the characteristics of all dharmas while remaining unmoving in the ultimate truth. Regarding "above all sūtras": it is because it is above all the sūtras of the Tripiṭaka, Common, and Distinct teachings. "Entering into great kindness and compassion" is giving rise to unconditional kindness, like the thirty-two kinds of kindness mentioned above. "Leaving behind the hosts of Māras" is leaving behind the eight Māras, the ten Māras, and the like. It is also leaving behind the three kinds of craving; heavenly Māras belong to saṃsāra and transmigrate on account of craving; bodhisattvas leave this behind and are therefore called "leaving behind Māra". Regarding "and false views": these are also all views within the three kinds of expedient means; prior to this, all are called false views, whereas in true reality all such views are departed from. Regarding "conforming to causes and conditions": the nature of causes and conditions is true reality itself; conforming to this true reality, one contemplates all dharmas deeply, possessing both the emptiness of living beings and the emptiness of dharmas—causes and conditions being the emptiness of dharmas—and relying on true reality, one cultivates the samādhi of the two emptinesses.