維摩經略疏 10.69

10.69

三、約果明。「坐道場」者，若能如此圓觀實相，入涅槃般若名為住。住發心住時，即能八相成道，隨緣作佛，故云初發心時即坐道場。「轉法輪」者，是圓、頓、漸三教，故言轉法輪。「天龍共歎」者，既坐道場為佛，利益一切，人天敬仰。「入佛法藏」者，安處諸子祕密藏中也。圓教攝四十二賢聖，偏教攝二十七賢聖，皆佛法藏也。「一切智慧」者，皆令稟偏圓之人得入佛慧。《法華》云「如是之人我今亦令入於佛慧。」「說眾菩薩所行之道」者，菩薩以實相為道，雖復稟餘教，終引歸實相。「依實相義」者，若因若果無得離於實相，約此實相辨於偏圓之教。故《法華》云「若深智者為說此法」，即說於實相。又云「若不解此法，於如來餘深法中示教利喜」，即是說偏漸之教，宣說無我住空寂滅等也。「能救毀禁」者，方便教中皆乖圓極名為毀禁，若入圓中無復方便之過。亦是小乘中毀重之者無懺悔處；若是大乘能有無生正觀洗浣，故言救諸毀禁。「諸魔外道怖」者，斷除愛見兩種之心，故無五怖。

Third, explaining in terms of the fruit. Regarding "sitting on the site of enlightenment": if one can thus contemplate true reality in a perfect manner, entering nirvāṇa and prajñā is called the "abiding". When abiding in the Stage of Arousing the Mind, one is immediately able to accomplish the Way through the eight aspects and become a buddha in response to conditions; therefore it is said that at the moment of first arousing the mind, one immediately sits on the site of enlightenment. Regarding "turning the wheel of the Dharma": this refers to the three teachings of the Perfect, Sudden, and Gradual; therefore it says "turning the wheel of the Dharma". Regarding "praised together by devas and nāgas": having sat on the site of enlightenment and become a buddha, benefiting all, humans and devas revere and look up [to him]. Regarding "entering the buddha-dharma storehouse": it is placing the various children peacefully within the secret storehouse. The Perfect teaching encompasses forty-two worthy ones and sages, and the Biased teaching encompasses twenty-seven worthy ones and sages; all are the buddha-dharma storehouse. Regarding "all wisdom": it causes those who receive either the Biased or the Perfect [teachings] all to attain entry into buddha-wisdom. The Lotus Sūtra says: "Such people as these I now also cause to enter into buddha-wisdom." Regarding "expounding the path trodden by all bodhisattvas": bodhisattvas take true reality as the path; although they also receive the other teachings, they are ultimately guided back to true reality. Regarding "relying on the meaning of true reality": whether cause or fruit, none can depart from true reality; in terms of this true reality, the Biased and the Perfect teachings are distinguished. Thus the Lotus Sūtra says, "If there are those of deep wisdom, expound this Dharma for them"—that is, expounding true reality. It also says, "If they do not understand this Dharma, then among the other deep dharmas of the Tathāgata, show, teach, benefit, and gladden them"—that is, expounding the Biased and Gradual teachings, proclaiming non-self, abiding in emptiness and quiescence, and the like. Regarding "able to rescue those who have broken the precepts": in the expedient teachings, whatever violates the perfect culmination is called "breaking the precepts"; if one enters into the Perfect, there are no longer the faults of the expedients. It is also that in the Hīnayāna, those who violate the grave [precepts] have no place of repentance; if it is the Mahāyāna, there can be the right contemplation of non-arising to wash and cleanse, and therefore it is said to rescue all who have broken the precepts. Regarding "causing all Māras and non-Buddhists to fear": because one severs both minds of craving and views, there are no five fears.