維摩經略疏 2.117

2.117

問：何故偏約四諦明直心？答：餘皆並得約四諦便，亦何離四諦別有餘門？直心有五：一、世間及以四教。一世間直心者，如人實錄無有欺誑，此乃凡夫外道之直。雖世情亡云其直，猶有諂曲，亦言癡直，即其義也。二、四教則有四種八直之道，無四種邪曲。三藏約生滅離六十二見之曲，通教無生離生滅之曲，別教離恒沙之曲，圓教離二邊之曲。各就當教四諦修八直之道，皆名直心。此五直心，四權一實。今圓菩薩，知一切法非權非實，而雙修雙用悲誓教他修五直行、歎五直法，見修五直深生隨喜。菩薩如是，雖復未能八相成道，而能神通，在在處處用五直法成就眾生淨佛國土。若入初住即具真應，隨機利物即現淨穢同居，八相成道。非但往昔所化世間直心眾生來生，若往昔所化修生滅等四諦四八直眾生斷有為無為未盡者，此諸無諂眾生皆來生其國。若此眾生過去有頓、漸、不定、祕密等根性不同，菩薩成佛則現四身不同，法輪亦有頓等之異。初則赴緣以權方便，若至法華方便則捨但說無上道，廢昔三權同歸一實，所化眾生皆無住權教之諂，故言直心是菩薩淨土乃至來生其國。復次菩薩於有餘得成佛時，十善直心不得來生。何以故？界內結業猶未斷故。若昔所化修四八直，界內結盡，方生其國，即是三藏二乘、通教三乘、別圓一乘。凡七直心，無有為緣集妄諂眾生來生有餘之國，故言直心是菩薩淨土，七種不諂眾生來生其國。復次菩薩報土成佛，藏通二直皆不得生。何者？別惑未斷故。但昔所化別圓二種直心無二邊之諂來生其國，故云不諂眾生來生其國。復次菩薩於寂光土成佛之時，但昔所化圓教八直無諂眾生來生其國，其義如是。豈可一種世間癡直之心來生其國？

Question: Why explain the straightforward mind solely in terms of the four truths? Answer: It could just as well be explained by others; the four truths are convenient, and how could there be another approach apart from the four truths? The straightforward mind is fivefold: first, the worldly, and second, through the four teachings. First, the worldly straightforward mind: like a person who is truthful and reliable without deception, this is the straightforwardness of ordinary beings and non-Buddhists. Although conventional sentiment regards it as straight, it still contains deceit and crookedness, and is also called foolish straightness; that is its meaning. Second, the four teachings have four kinds of eightfold straight paths, free of four kinds of crookedness. The Tripiṭaka teaching, in terms of arising and ceasing, frees one from the crookedness of the sixty-two views; the shared teaching, through non-arising, frees one from the crookedness of arising and ceasing; the distinct teaching frees one from the crookedness of Ganges-sands [delusions]; the complete teaching frees one from the crookedness of the two extremes. Cultivating the eightfold straight path according to the four truths of each respective teaching is in each case called the straightforward mind. Among these five straightforward minds, four are provisional and one is real. Now the complete-teaching bodhisattva knows that all dharmas are neither provisional nor real, yet simultaneously cultivates and applies both, through compassionate vows teaching others to cultivate the five straightforward practices, praising the five straightforward dharmas, and rejoicing deeply upon seeing the cultivation of the five straightforward [minds]. Being like this, although the bodhisattva has not yet accomplished the path through the eight aspects, through supernormal powers he uses the five straightforward dharmas everywhere to bring sentient beings to completion and purify the buddha-land. If one enters the first abidance, one fully possesses the true and response [bodies], and in accordance with beings’ capacities to benefit them, immediately manifests pure and defiled lands of common abode, accomplishing the path through the eight aspects. Not only will beings formerly transformed with worldly straightforward minds come to be born, but if beings formerly transformed who cultivated the four kinds of eightfold straight paths of the four truths (such as arising and ceasing) have not yet exhausted the conditioned and unconditioned, all these undeceptive sentient beings will come to be born in that land. If these sentient beings possessed different capacities in the past—sudden, gradual, indeterminate, or esoteric—then when the bodhisattva attains buddhahood he manifests four distinct bodies, and the wheel of Dharma likewise has differences such as sudden and gradual. Initially he responds to conditions with provisional expedients; when reaching the Lotus Sūtra, the expedients are abandoned and only the unsurpassed path is spoken, setting aside the former three provisionals to return collectively to the single real, so that the transformed sentient beings are all free from the deceit of abiding in the provisional teachings. Therefore it is said that the straightforward mind is the bodhisattva's pure land, down to beings coming to be born in that land. Furthermore, when a bodhisattva attains buddhahood in [the land of] remainder, those with the straightforward mind of the ten virtues cannot come to be born. Why? Because the defilements and karma within the realms have not yet been severed. Only when those formerly transformed who cultivated the four kinds of eightfold straight paths have exhausted defilements within the realms will they be born in that land; that is, the two vehicles of the Tripiṭaka, the three vehicles of the shared teaching, and the single vehicle of the distinct and complete teachings. In all, there are seven straightforward minds, and sentient beings free from the false deceit of conditioned causal aggregation come to be born in the land of remainder; therefore it is said that the straightforward mind is the bodhisattva's pure land, and the seven kinds of undeceptive sentient beings come to be born in that land. Furthermore, when a bodhisattva attains buddhahood in the reward land, neither of the two straightforward minds of the Tripiṭaka and shared teachings can be born there. Why? Because the distinctive delusions have not yet been severed. Only those formerly transformed through the two kinds of straightforward mind of the distinct and complete teachings, free from the deceit of the two extremes, come to be born in that land; hence it says that undeceptive sentient beings come to be born in that land. Furthermore, when a bodhisattva attains buddhahood in the land of tranquil light, only beings formerly transformed through the eightfold straight path of the complete teaching who are undeceptive come to be born in that land; such is the meaning. How could the single worldly, foolishly straight mind come to be born in that land?