維摩經略疏 3.30

3.30

「雖為」下九事是無言之化，即是身密，行於非道通達佛道方便利物。初言「雖為白衣」即垂迹，「而修沙門」引歸本也。沙門名為無著亦名勤行，《大經》云「如來是大沙門」，即是四教示沙門也。「律」是詮量輕重，詮量四教罪垢輕重，皆為引物歸寂光本。此無言化者，密譏出家、密勸在家。言密譏者，《大經》云「雖復染衣心猶未染」者，未染四教大乘之法，此則雖是沙門名為白衣。密勸者，何須染服，但令染心立沙門行，即不思議淨土之因。豈非無言而化成淨土教耶？淨名後成佛時，所攝眾生來生其國，皆是方便扶成佛國，其義宛然。但〈佛國品〉明方便是菩薩淨土，菩薩成佛時具足方便眾生來生其國，正是標名而已。今淨名託疾興教，其歎德者具出二十九事，開歎淨名方便之端，故知方便無量。〈佛國品〉方便之義，見於此品方乃顯也。約觀心者，只今時白衣信士，若長者令長洲主國君等而能斷惡修善，一心三觀不染諸欲觀行明淨，即是雖為白衣持沙門行。此下八句，皆上半垂迹、下半歸本。

The nine matters from "Though wearing [the white robes]" below are transformation without words, which is the secret of the body, practicing non-paths to penetrate the Buddha path and expediently benefit beings. First, saying "Though wearing the white robes" is descending into traces; "yet cultivating the conduct of a śramaṇa" leads them back to the fundamental. A śramaṇa is called "non-attachment" and is also called "diligent practice"; the Mahāparinirvāṇa Sūtra says, "The Tathāgata is the great śramaṇa," which is manifesting as a śramaṇa in the four teachings. The "vinaya" measures the light and heavy; measuring the lightness and heaviness of the defilements of sin in the four teachings is entirely to lead beings back to the fundamental of Quiescent Light. This transformation without words secretly rebukes those who have left the household life and secretly encourages householders. Regarding secretly rebuking: the Mahāparinirvāṇa Sūtra says, "Though they dye their robes, their minds are not yet dyed"; that is, they are not yet dyed by the Dharma of the Mahāyāna of the four teachings, so though they are śramaṇas, they are called white-robed. Secretly encouraging means: why is it necessary to dye one's robes? Just cause the mind to be dyed and establish the conduct of a śramaṇa, which is the cause of the inconceivable pure land. Is this not transformation without words accomplishing the teaching of the pure land? When Vimalakīrti later attains buddhahood, the sentient beings gathered will come to be born in his land; these are all expedient means supporting and completing the buddha-land, the meaning of which is fully evident. However, the chapter on the Buddha-Land explains that expedient means are the bodhisattva's pure land, and when the bodhisattva attains buddhahood, sentient beings fully endowed with expedient means will come to be born in his land; that merely indicates the name. Now, Vimalakīrti occasions the teaching by relying on illness, and those who praise his virtue fully set forth twenty-nine matters, opening the genesis of praising Vimalakīrti's expedient means; therefore we know expedient means are immeasurable. The meaning of expedient means in the chapter on the Buddha-Land becomes evident only when seen in this chapter. In terms of the contemplation of mind: the white-robed faithful of the present day, such as elders, county magistrates, prefects, and rulers of states, who are able to sever evil and cultivate wholesomeness, practice the threefold contemplation in one mind, remain untainted by desires, and whose contemplative practice is clear and pure—this is "though wearing the white robes, upholding the conduct of a śramaṇa." In the eight lines below, the first half is always descending into traces, and the second half is returning to the fundamental.