維摩經略疏 3.11

3.11

「爾時」下，三、入文解釋。淨名助化凡有九品，大分為二：初、半品歎德，正是形益方便；二、從「現身有疾」去，正明聲益方便。形聲互益，但就傍正而分兩別。初形益者，即為聲益而作哢胤。何者？此土以音聲為佛事，故聲益為正。就初為二：一先歎德、二正明形益。歎德為二：初標住處及人、二正歎德。初文者，城如前釋。「長者」者，有長人之德也。但標人處者，意有所主。淨名、寶積同住此城，本是法友，寶積獨來而淨名不來者，為有疾也。因其有疾，故致參問。因問說法，承機便也。人既有問，佛同世儀豈不遣問？但被命之徒有堪不堪，不堪即五百八千，又各述往呵顯淨名之德，亦令述昔重益時機。此有密意，非都不堪。堪即文殊，奉命入室對揚解脫，其同往者法利皆充。是則淨名赴緣興顯大法，佛國因果之功成。維摩如前釋。長者者，今當略解。然其本地，舊云金粟如來，即是法身長者。如《法華》云「大富長者即是如來」，語其迹也。位居法雲或云等覺，望佛為菩薩，即長者子；望下地名等覺佛，則長者也。今略為四：一外具十德名世間長者；二內合法身十德即出世長者；三約觀心具有十德；四帖釋經文。初外具者，一性貴、二位高、三大富、四威勢、五智深、六年耆、七無失、八禮備、九上歎、十下歸。備此十德，世間名大長者。何者？國內勝人稱為長者，必是貴族；雖是貴族，爵位卑微，不稱姓望；雖是高位，貧無財惠，世所不重；雖財充積，無寵不威，物不敬畏；雖有大勢，神用闇短，智人所輕；雖神解明鑒，而年在幼，物情不揖；雖年耆貌皓，內行斯惡，人所鄙怪；雖操行無瑕，而外闕禮儀，無可瞻愛；雖進止容與，若上人不穆，名不徹遠；雖豪貴歌詠，無恩群下，物所不崇。十德若備，名大長者。二、以十義內合法身十德者，淨名迹即居人世、具世十德，故毘耶所推，稱大長者。然其本地，眾德妙絕不可稱說，略而言之內具十德，即是出世法身長者。一、從初發心常值佛稟教，正觀中道發生理慧，即是法王種性中生。二、積功累德，證無生忍。三、萬善法財無不具足。四、十力無畏降魔制外。五、權實二智無不通達。六、久值諸佛，觀行純熟。七、三業隨智，得三無失。八、具佛威儀，進止咸益。九、諸佛記別，歎以誠言。十、釋梵所敬，歸心所崇。此十具足即法身德滿，故名法身長者。是故能輔釋尊闡於不思議法門，顯成淨土因果之教。三、約觀心明十德者，一姓貴，即正觀順教契理生智，是名發心生在佛家種性真正。二、得無生忍者，觀三諦理三惑不起，即是修無生忍。雖非上地觀行之心，亦稱無生，故《法華》云「若說此經，當著如來衣，如來衣者柔和忍辱心。」是忍即寂滅忍，豈不得稱無生？此即位高。三、大富者，正觀之心三業清淨，包含三諦一心萬行，富有法財。四、勢力者，正觀降伏愛見魔外。五、智深者，觀中為實、雙照為權，二智具足。六、年耆者，久種善根方修此觀。七、無失者，正觀心性，三業無瑕。八、禮備者，舉足下足無非道場，乃至著僧伽梨悉皆一心。九、上人咨嗟者，觀行之人常為十方諸佛所讚，故《法華》云「能持是經者，諸佛皆歡喜，現無量神力，歎美持經者。」十、下人所敬者，《法華》明持經行人，天龍四部皆來恭敬供養是人。當知觀行之人具淨名德，同於大士，是真佛子，故《法華》云「佛子住是地，即是佛受用。常在於其中，經行及坐臥。」尚同長者受用，豈不得名長者子也。

From "At that time" onward is the third [part]: entering the text to explain it. Vimalakīrti's aiding in the conversion [of beings] comprises nine chapters in all, broadly divided into two: first, the half-chapter praising his virtues, which directly concerns the expedient means of visual benefit; second, from "manifesting an illness in his body" onward, which directly explains the expedient means of auditory benefit. Visual and auditory [means] mutually benefit, but they are divided into two according to the secondary and primary. As for the initial visual benefit, it serves as the prelude and prelude-melody to the auditory benefit. Why so? In this land, vocal sound performs the Buddha's work; therefore, auditory benefit is primary. The first [part] has two sections: first, praising his virtues; second, directly explaining the visual benefit. Praising his virtues has two sections: first, indicating his dwelling place and the person; second, directly praising his virtues. In the first text, the city is as explained before. A "householder" (śreṣṭhin) is one who possesses virtues that surpass [other] people. The mention of only the person and place has a specific focus. Vimalakīrti and Ratnakūṭa lived together in this city and were originally Dharma friends; that Ratnakūṭa came alone while Vimalakīrti did not come was because he had an illness. Because he had an illness, it gave rise to visiting and inquiring after him. Because of the inquiry, he preached the Dharma, availing himself of the opportune circumstance. Since people went to inquire, how could the Buddha, conforming to worldly etiquette, not send someone to inquire? But among the disciples who were ordered, there were those who were capable and those who were incapable. The incapable ones were the five hundred and the eight thousand, who each recounted former rebukes to reveal Vimalakīrti's virtues, and also caused the recounting of former events to re-benefit the capacities of that time. This had an esoteric purpose, not that they were completely incapable. The capable one was Mañjuśrī, who accepted the order, entered the room, and expounded liberation face-to-face, so that those who went along were all fully provided with the benefit of the Dharma. Thus Vimalakīrti, responding to conditions, initiated and made manifest the Great Dharma, and the merits of the causes and fruits of the buddha-land were accomplished. Vimalakīrti is as explained before. A "householder" should now be briefly explained. As for his original ground, traditionally it is said he was the Tathāgata Golden Grain (Jinsù Rúlái), that is, a householder of the dharmakāya. As the Lotus Sūtra says, "The exceedingly wealthy householder is the Tathāgata," which speaks of his traces. His stage resides in the Dharma Cloud (dharmameghā) or is called Equal Enlightenment (samyak-saṃbodhi); looking toward the Buddha, he is a bodhisattva, namely, the householder's son; looking toward the lower stages, he is named an Equal Enlightenment Buddha, and thus a householder. Now [the term] is briefly [analyzed into] four: first, externally endowed with ten virtues, he is called a worldly householder; second, internally matching the ten virtues of the dharmakāya, he is a supramundane householder; third, considered in terms of contemplation of mind, he possesses ten virtues; fourth, interpreting the text of the sūtra. First, regarding external endowment, [they are]: 1. nobility of clan; 2. high status; 3. great wealth; 4. majesty and power; 5. deep wisdom; 6. advanced age; 7. freedom from error; 8. complete etiquette; 9. praise from superiors; 10. refuge taken by inferiors. Endowed with these ten virtues, one is called a great householder in the world. Why so? An eminent person in a country who is called a householder must be of noble clan; yet though of noble clan, if his rank and position are lowly, it does not match his clan's prestige; though in high position, if he is poor and lacks wealth and generosity, the world will not respect him; though wealth is abundant, without favor he lacks majesty, and people will not revere or fear him; though he has great influence, if his mental application is dull and shallow, wise people will look down on him; though his mental comprehension is bright and clear, if his age is young, people's hearts will not bow to him; though advanced in age with white hair, if his inner conduct is evil, people will despise and find fault with him; though his conduct is flawless, if he externally lacks etiquette, there is nothing to admire and cherish; though his deportment is relaxed and composed, if superiors are not in harmony with him, his name will not reach far; though the wealthy and noble sing his praises, if he has no kindness toward his subordinates, the multitude will not esteem him. If the ten virtues are complete, he is called a great householder. Second, matching the ten meanings internally with the ten virtues of the dharmakāya: Vimalakīrti's traces resided in the human world and possessed the world's ten virtues; thus, recommended by Vaiśālī, he was called a great householder. Yet as for his original ground, his manifold virtues are wondrous and supreme, beyond verbal expression; speaking briefly, he was internally endowed with ten virtues, and was thus a supramundane householder of the dharmakāya. 1. From his initial aspiration, he constantly encountered buddhas and received their teachings, directly contemplating the Middle Way and giving birth to the wisdom of principle; this is being born within the lineage of the Dharma King. 2. He accumulated merit and piled up virtue, realizing the forbearance of the non-arising of dharmas (anutpattika-dharma-kṣānti). 3. He was fully endowed with the Dharma wealth of myriad good deeds. 4. With the ten powers and fearlessnesses, he subdued Māras and overcame non-Buddhists. 5. In both provisional and real wisdom, he was thoroughly versed in everything. 6. Having long encountered buddhas, his contemplation practice had become thoroughly seasoned. 7. His three karmas followed wisdom, attaining the three freedoms from loss. 8. Endowed with the Buddha's deportment, his actions and pauses were all beneficial. 9. Buddhas bestowed prophecies upon him, praising him with truthful words. 10. Revering him, Śakra and Brahmā took refuge in and esteemed him in their hearts. When these ten are complete, the virtues of the dharmakāya are fulfilled, and thus he is called a dharmakāya householder. Therefore, he was able to assist Śākyamuni in expounding the inconceivable Dharma door and revealing the teaching of the causes and fruits of the pure land. Third, regarding the ten virtues explained in terms of contemplation of mind: 1. Nobility of clan: directly contemplating in accord with the teaching, tallying with principle, and generating wisdom—this is called generating the mind, being born into the Buddha's family, and having a truly genuine lineage. 2. Attaining the forbearance of the non-arising of dharmas: contemplating the principle of the three truths, the three entrenchments of delusion do not arise; this is cultivating the forbearance of the non-arising of dharmas. Although it is not the mind of contemplation practice of the higher stages, it is also called non-arising. Therefore, the Lotus Sūtra says, "If one expounds this sūtra, one should put on the Tathāgata's robe; the Tathāgata's robe is the gentle and patient mind." Since this patience is the patience of extinction, how could it not be called non-arising? This is high status. 3. Great wealth: the mind of direct contemplation having its three karmas pure, embracing the three truths in one mind with myriad practices, richly possessing Dharma wealth. 4. Majesty and power: direct contemplation subduing the demons and non-Buddhists of attachment and views. 5. Deep wisdom: contemplating the middle is real [wisdom], illuminating both [extremes] is provisional [wisdom]; the two wisdoms are complete. 6. Advanced age: having long planted good roots, one only then cultivates this contemplation. 7. Freedom from error: directly contemplating the nature of the mind, the three karmas are flawless. 8. Complete etiquette: lifting a foot or placing a foot down is nowhere not the bodhimanda, and even putting on the saṃghāṭī robe is entirely one mind. 9. Praise from superiors: the practitioner of contemplation is constantly praised by the buddhas of the ten directions. Therefore, the Lotus Sūtra says, "Those who can uphold this sūtra, all buddhas rejoice in; they manifest boundless supernatural power, praising the upholder of the sūtra." 10. Revering by inferiors: the Lotus Sūtra clarifies that for the practitioner who upholds the sūtra, the devas, dragons, and fourfold assembly all come to pay respect and make offerings to this person. One should know that the practitioner of contemplation possesses the virtues of Vimalakīrti, is equal to the Great Being, and is a true child of the Buddha. Therefore, the Lotus Sūtra says, "The Buddha's child dwelling in this ground, this is the Buddha's enjoyment; constantly within it, walking, sitting, and lying down." Even sharing the enjoyment of the householder, how could he not be called the householder's son?