維摩經略疏 10.83

10.83

三、從「菩薩有二相」去，是簡得失。就此為二：一簡得失、二廣舉非釋。得失中為三：一標相、二略解釋、三約人釋。若是三藏教中，多就因緣歷別事相之中以明諸法。若依此學者，是新發意人。諸大乘經別圓之說，無依無倚離諸心識。言深經者，即是貪欲即是道，恚癡亦復然。如是三法中具一切佛法，若離是三法而求菩提者，譬如天與地。指此三毒之性能通達三毒實相不可得，猶如虛空而能出生一切佛法。彼經云「深達此法者，亦不破於戒。深達此法者，亦不著無礙。」行人多謂三毒是道，而著此無礙毀於正戒正見，何謂是達於三毒之性？其達此者無毀無著，乃稱經意。實相之法非因非果說為因果，故言是因非果如佛性，是果非因如大涅槃。今三毒之性亦非因非果而說為因果，說為因者即言三毒是道具足一切佛法，說為果者一切眾生常寂滅相不可復滅。若能聞此貪欲之中辨因果二道無毀無著，不生恐畏，當知是久行菩薩。如此菩薩但好實相深法，不復樂於文華才藻綺飾之言釋於貞幹之法。以此往推，知是久行菩薩也。若樂言辨，發言藻麗文字章節，乃當一往悅於聽者，終成添水之乳，翳於實相，非久行所行。以此簡之，知是新發意菩薩。如即時人，數論分別問答，言有眉眼。亦聞大乘無倚之說，謂為晃蕩，不生信樂。此中應引須達請佛為老母說法，老母十方背佛，佛十方現形，要不信受。後阿難化為輪王，方便引接，心地歡喜信伏心生，還歸於佛聞法修道。何故如是？此是往日沙彌和尚多說實相甚深之語，聞不能解，不生信慕。闍梨多說因緣諸法事相教化，事會其心，心生愛翫。由是緣故，今聞我語了不入心，機在阿難迴心入道。阿難雖復令其生信，終歸於我乃能得道。故知文飾之法乃是悅耳之緣，非究竟之旨。方便引入為進悟之漸，故所不論耳。實相深法能作得道之要，毒鼓之譬此之謂也。約此明新發心、久行二種之人，但看飾辭直語則知得失。

Third, from "A bodhisattva has two characteristics" onward distinguishes between gain and loss. Within this there are two parts: first, distinguishing gain and loss; second, broadly citing faults and explaining them. Within gain and loss there are three parts: first, marking the characteristics; second, briefly explaining them; third, explaining in terms of persons. If it is within the Tripiṭaka teaching, it mostly explains phenomena through conditioned arising and differentiated phenomenal aspects. Those who study by relying on this are newly resolved persons. The distinct and perfect teachings of the various Mahāyāna sūtras are without reliance and without support, transcendent of all mind-consciousness. What is called a profound sūtra is that lust is itself the Way, and anger and delusion are likewise so. Within these three dharmas, all buddha-dharmas are fully contained; if one departs from these three dharmas to seek bodhi, it is like [the distance between] heaven and earth. Pointing to the nature of these three poisons can lead to thoroughly penetrating that the true reality of the three poisons is ungraspable, just like empty space, and yet is able to give birth to all buddha-dharmas. That sūtra says: "Those who deeply penetrate this dharma do not break the precepts. Those who deeply penetrate this dharma also do not cling to unimpededness." Practitioners mostly say that the three poisons are the Way, yet cling to this unimpededness and destroy correct precepts and correct views; how could this be called penetrating the nature of the three poisons? Those who penetrate this have neither destruction nor clinging; only then does it accord with the sūtra's meaning. The dharma of true reality is neither cause nor effect, yet is spoken of as cause and effect. Thus it is said that what is cause and not effect is like buddha-nature; what is effect and not cause is like great nirvāṇa. Now the nature of the three poisons is also neither cause nor effect, yet is spoken of as cause and effect: speaking of it as cause means saying that the three poisons are the Way, fully containing all buddha-dharmas; speaking of it as effect means that the eternally quiescent and extinguished mark of all sentient beings cannot be extinguished again. If one can hear the two ways of cause and effect distinguished within this lust without destruction and without clinging, and without generating fear, one should know that this is a long-practicing bodhisattva. Such a bodhisattva only delights in the profound dharma of true reality, and no longer enjoys using the flowery, talented, ornate language of embellished words to explain the core dharma. Deducing from this, one knows this is a long-practicing bodhisattva. If one delights in rhetoric and utters flowery, ornate words, literary chapters, and verses, while it may temporarily please listeners, it ultimately becomes like water added to milk, obscuring true reality; it is not the practice of a long-practicing [bodhisattva]. Distinguishing by this, one knows this is a newly resolved bodhisattva. Like the people of today, who analyze questions and answers through the Abhidharma and treatises, their words having eyebrows and eyes. Yet hearing the Mahāyāna teaching of non-reliance, they call it vast and reckless, and do not give rise to faith and joy. Here one should cite Sudatta inviting the Buddha to preach the Dharma to the old mother: the old mother turned her back to the Buddha in the ten directions; the Buddha manifested his form in the ten directions, but she absolutely would not receive it in faith. Later, Ānanda transformed into a wheel-turning king and skillfully guided her; her mind felt joy, submissive faith arose, and she returned to the Buddha, heard the Dharma, and cultivated the Way. Why was it so? This was because in past days the novice's upādhyāya mostly spoke profound words on true reality, which she heard without being able to understand, and she did not generate faith and admiration. The ācārya mostly spoke on the phenomenal aspects of dharmas arisen from conditions to teach and transform her; phenomena matched her mind, and her mind took delight in them. Due to these conditions, now hearing my words, they did not enter her mind at all; her capacity lay with Ānanda to turn her mind toward entering the Way. Although Ānanda caused her to give rise to faith, she ultimately returned to me before she was able to attain the Way. Therefore, one knows that the dharma of literary ornamentation is merely a condition that pleases the ear, not the ultimate purport. Skillfully guiding [people] serves as a gradual step toward progressive awakening, and hence is not discussed here. The profound dharma of true reality is capable of serving as the essential key to attaining the Way; the metaphor of the poison-smeared drum refers to this. Explaining the two kinds of persons—the newly resolved and the long-practicing—in terms of this, one knows gain and loss simply by looking at whether they use embellished words or direct speech.