維摩經略疏 2.7

2.7

五、菩薩應迹者，為接有緣見佛聞法，住二十五三昧，應二十五有受四惡趣身。是無垢、不退、心樂、歡喜四種三昧慈善根力，為引戒緩乘急信法大小頓漸根性，來聽頓漸之教令得入道，若俱緩者作俱急緣。次住如幻等二十五三昧，慈善根力受人天身，為引俱急信法大小漸頓眾生，聽漸頓之教令得入道，亦為戒急乘緩作俱急緣。今此法座八部四眾，有法身菩薩現受其身，即此義也。六、約觀心，若觀行人大小兩乘，乘戒四句受何等身、得見彌勒聞何等法。若不見不聞不得入道，得失可知。若無禪觀，讀誦說法即成信行，戒急乘緩得失可知。七、化他者，若觀行講說當自省心行，用此四意分別得失，即見所化之者行業不同，未來昇沈宛然可識，當以此意而化導之。

Fifth, the bodhisattvas' responding manifestations: to receive those with affinities so that they may see the Buddha and hear the Dharma, they abide in the twenty-five samādhis, responding to the twenty-five states of existence and taking bodies in the four evil destinies. Through the power of the wholesome roots of kindness and compassion of the four samādhis—Immaculate, Non-retrogressing, Mind-Delighting, and Joyful—they guide those of faculties and natures of faith, Dharma, Great, Small, sudden, or gradual that are lax with the precepts and strict in the vehicle to come hear the sudden or gradual teachings and enter the Way; and for those lax in both, they create conditions for becoming strict in both. Next, abiding in the twenty-five samādhis such as Like an Illusion, through the power of the wholesome roots of kindness and compassion they take human and heavenly bodies to guide sentient beings of faith, Dharma, Great, Small, gradual, or sudden who are strict in both to hear the gradual or sudden teachings and enter the Way, and also create conditions for becoming strict in both for those who are strict with the precepts and lax in the vehicle. That in this Dharma assembly among the eight classes and four assemblies there are dharmakāya bodhisattvas presently assuming their bodies is precisely this meaning. Sixth, regarding the contemplation of mind: depending on the four propositions on vehicle and precepts in both the Great and Small Vehicles, what kinds of bodies do contemplation practitioners take, and how do they see Maitreya and hear what kinds of Dharma? If they neither see nor hear and do not enter the Way, the gain and loss are evident. If they lack meditative contemplation, then reading, reciting, and explaining the Dharma constitutes the practice of faith; the gain and loss of being strict with the precepts and lax in the vehicle are evident. Seventh, transforming others: contemplation practitioners and expositors should examine their own mental actions and use these four perspectives to distinguish gain and loss; they will then see that the actions and karmas of those they transform are diverse, and their future rise or fall will be clearly recognizable; they should use this perspective to transform and guide them.