維摩經略疏 3.8

3.8

三、方便所用法者，至論諸法非權非實而言權實者，皆四悉檀善巧利物，此方等大乘一音演說隨機所感四種不同。又此品正明助佛闡揚善巧權謀隨機利物令入慧起根，故名方便。但《瓔珞》有三：一破法、二立法、三教化眾生。今約此經，遠論室外折伏即是破他執法之方便；室內攝受即是引他立法之方便；以折伏攝受令法久住，前二亦是化眾生之方便也。若約此經近論者，此品呵諸人者即是破法折伏，勸求佛身即是立法攝受，以折攝故令法久住。法得久住者，謂令眾生入真性解脫清淨佛土。是以《中論》品品明破即是破法，後〈四諦品〉明三寶四諦四沙門果即是立法。又偈結云「因緣所生法，我說即是空」，破法折伏也，亦名為假名立法攝受也。「亦是中道義」，教化眾生令法得久住，法久住者令見佛性住大涅槃，故前品云「隨其方便能成就眾生，隨成就眾生即佛土淨。」當知歎淨名方便者，正歎助佛闡揚不思議解脫佛國之教。

Third, regarding the phenomena employed by expedient means: when speaking definitively, all phenomena are neither provisional nor real, yet speaking of provisional and real is entirely the skillful benefiting of beings through the four siddhāntas; this vaipulya Mahāyāna teaching expounded in a single voice elicits four different responses according to capacities. Furthermore, this chapter directly clarifies aiding the Buddha in proclaiming skillful expedients to benefit beings according to their capacities, causing them to enter wisdom and generate faculties, hence it is named "Expedient Means". However, the Net of Jewels (Yīngluò [jīng]) has three [functions]: first, refuting phenomena; second, establishing phenomena; and third, teaching and transforming sentient beings. Now treating it in terms of this sūtra: broadly speaking, subduing outside the room is the expedient means of refuting others' attachment to phenomena; gathering in inside the room is the expedient means of guiding others to establish phenomena; and causing the Dharma to abide long through subduing and gathering in means that the previous two are also expedient means of transforming sentient beings. If treating it closely in terms of this sūtra, in this chapter, rebuking various people is refuting phenomena and subduing; encouraging the aspiration for the Buddha's body is establishing phenomena and gathering in; and because of subduing and gathering in, the Dharma is caused to abide long. Causing the Dharma to abide long means causing sentient beings to enter the liberation of the true nature and the pure buddha-land. Therefore, in the Madhyamaka-śāstra, chapter by chapter clarifying refutation is refuting phenomena; later, the "Chapter on the Four Truths" clarifying the Three Jewels, the four truths, and the four fruits of asceticism (śramaṇa) is establishing phenomena. Furthermore, the concluding verse states: "Phenomena produced through causes and conditions, I declare to be empty"—this is refuting phenomena and subduing; "It is also termed a conventional designation"—this is establishing phenomena and gathering in; "It is also the meaning of the Middle Way"—this is teaching and transforming sentient beings to cause the Dharma to abide long. Causing the Dharma to abide long means causing them to see the Buddha-nature and abide in Great Nirvāṇa. Hence the preceding chapter states: "According with their expedient means, one is able to mature sentient beings; according with the maturation of sentient beings, the buddha-land is purified." One should know that praising Vimalakīrti's expedient means is precisely praising his aiding the Buddha in proclaiming the teaching of the inconceivable liberation and the buddha-land.