維摩經略疏 4.107

4.107

「住於八難不得無難」者，八難正障見道，聲聞若有此難則不得入。菩薩不定，自有為難所障；自有雖住八難，巧用正觀即得無難，見於佛性，此即行於非道通達佛道。善吉雖離界內八難，住於界外八難，豈得到無作見道彼岸？故須分別二種八難：一者凡夫住事八難、二者二乘住理八難，俱不得無難。善吉具二，豈得無難？唯圓菩薩修中道觀，住事八難皆得無難，故於八難自他無滯。事八難者，界內八難障偏圓見道，事數如前列。今明理八難，唯障圓真。初三惡為三。有師用三空為三惡道。此未必然，菩薩亦修三空，而非二乘惡道。今用三藏見修無學為三惡道，無為正位不能發心，名墮惡道。乃至無學亦復如是，若入無餘永乖佛道，豈非三惡道難？菩薩不畏五逆三惡，但畏生二乘心。如《大論》明大樹墮枝不宿怨鳥。四、北欝單越定壽難者，四諦中滅以對北方，聲聞證滅如彼定壽。五、長壽天，二乘名為淨天，若入無餘歸第一義天，豈可化也？有言：二乘無餘是大滅定，經七百阿僧祇劫，於其有緣佛放光照，方乃出之，始為說法。若依《大論》，明出三界已受法性身，如是等異沈鈍難化，同長壽天。六、佛前佛後，二乘入觀見真、出觀緣俗，不見中理，即佛前佛後。七、世智辨聰，外道不見真理而發見慧，名世智辨聰；二乘未見中道發無漏慧，是為世智辨聰。八、盲聾瘖啞，二乘之人無菩薩根，雖得六通，不見十界之色如盲，不聞十界之聲如聾，不能以一音隨類得解如啞。如此八難，甚於事難。善吉既不能住事理之難得於無難自他無滯，而住此理難障見中道，何猶得到見之彼岸？「同於煩惱離清淨法」，二、呵猶有思惟。然煩惱名通，上已屬見，今宜屬思。善吉具有變易煩惱，心與此合，故言「同於煩惱」。如《大論》明，結使有二：一共二乘斷、二不共斷。不共斷者，迦葉等所不能斷，故聞迦羅女琴不能自安。離清淨法者，離於自性清淨心法。凡夫具惑，遇緣猶能求清淨法。二乘執證，畢竟不求，迷心中理，即是永離清淨法也。是則思惑猶存，云何自謂為殺賊耶？

"Abiding in the eight difficulties, you do not attain the state of freedom from difficulty": the eight difficulties directly obstruct the path of seeing; if a śrāvaka has these difficulties, they cannot enter. Bodhisattvas are not fixed: some are obstructed by difficulties; others, although abiding in the eight difficulties, skillfully apply correct contemplation and immediately attain freedom from difficulty, seeing the Buddha-nature—this is practicing what is not the Way to penetrate the Buddha Way. Although Subhūti has left the eight difficulties within the realms, he abides in the eight difficulties outside the realms; how could he reach the other shore of the effortless path of seeing? Therefore, one must distinguish two kinds of eight difficulties: first, worldly beings abide in the eight difficulties of phenomena; second, the two vehicles abide in the eight difficulties of principle. Neither attains freedom from difficulty. Since Subhūti possesses both, how could he attain freedom from difficulty? Only the rounded bodhisattva cultivates the contemplation of the Middle Way; abiding in the eight difficulties of phenomena, they all attain freedom from difficulty, and therefore encounter no impediment for self or others regarding the eight difficulties. The eight difficulties of phenomena are the eight difficulties within the realms that obstruct the partial and rounded paths of seeing; their items and numbers are listed as before. Now, in explaining the eight difficulties of principle, they obstruct only the rounded truth. First, the three evil destinies make three [difficulties]. Some masters take the three emptinesses as the three evil destinies. This is not necessarily so, for bodhisattvas also cultivate the three emptinesses, yet these are not the evil destinies of the two vehicles. Now we take the seeing, cultivation, and non-learning of the Tripiṭaka as the three evil destinies: in the unconditioned correct state, being unable to generate the aspiration [for awakening] is called falling into the evil destinies. This is also true up to non-learning: if one enters remainderless [nirvāṇa], one forever departs from the Buddha Way; how is this not the difficulty of the three evil destinies? Bodhisattvas do not fear the five heinous deeds and the three evil destinies; they fear only generating the mind of the two vehicles. As the Dàzhìdù lùn explains: a great tree sheds its branches rather than sheltering hostile birds. Fourth, the difficulty of the fixed lifespan of Uttarakuru: among the four truths, cessation corresponds to the north; the śrāvaka's realization of cessation is like that fixed lifespan. Fifth, the long-lived devas: the two vehicles call them the pure heavens; if one enters remainderless [nirvāṇa] and returns to the heaven of primary truth, how could one be transformed? Some say: the remainderless [nirvāṇa] of the two vehicles is a great concentration of cessation lasting seven hundred asaṃkhyeya kalpas, until a Buddha with whom they have conditions emits light to illuminate them, whereupon they finally emerge and he begins to expound the Dharma for them. If one relies on the Dàzhìdù lùn, it explains that having left the three realms, they receive a dharmatā-body; such dullness and difficulty of transformation are identical to the long-lived devas. Sixth, before and after a Buddha: when the two vehicles enter contemplation they see the truth, and when they emerge from contemplation they condition the conventional, failing to see the principle of the Middle; this is 'before and after a Buddha.' Seventh, worldly knowledge and dialectical acumen: heterodox practitioners do not see true reality and generate the wisdom of views, which is called worldly knowledge and dialectical acumen; the two vehicles have not yet seen the Middle Way and generate uncontaminated wisdom, which constitutes worldly knowledge and dialectical acumen. Eighth, blind, deaf, and mute: persons of the two vehicles lack the faculties of a bodhisattva; although they attain the six supernormal powers, they do not see the forms of the ten realms, like the blind; they do not hear the sounds of the ten realms, like the deaf; and they cannot enable beings to understand according to their kinds with a single voice, like the mute. Such eight difficulties are worse than the difficulties of phenomena. Since Subhūti can neither abide in the difficulties of phenomena and principle to attain freedom from difficulty without impediment for self or others, but abides in these difficulties of principle obstructing the vision of the Middle Way, how could he still reach the other shore of views? 'Being identical with afflictions, you are separated from pure dharmas': second, rebuking him for still possessing thought [afflictions]. While the term 'affliction' is general, above it has already been assigned to view, and now it should be assigned to thought. Subhūti fully possesses the afflictions of transformational [birth and death], and his mind is joined with them; hence it says 'identical with afflictions.' As the Dàzhìdù lùn explains, there are two kinds of fetters: first, those severed in common with the two vehicles; second, those severed not in common. Those severed not in common are what Kāśyapa and the others could not sever, and therefore upon hearing the lute of the Gandharva maiden, he could not remain at peace. 'Separated from pure dharmas' means separated from the dharma of the mind's naturally pure nature. Although worldly beings possess delusions, upon meeting conditions they can still seek pure dharmas. The two vehicles cling to realization and ultimately do not seek it; being confused about the principle of the Middle in the mind, they are forever separated from pure dharmas. Thus, since the delusion of thought still remains, how can he claim to have slain the thieves?