維摩經略疏 4.4

4.4

初意者，大聖慈悲，欲令眾生得不思議正報解脫法身、依報淨佛國土。但以化物必在有緣，淨名於此忍土與物久結菩提勝業，懸知佛意，先因託疾種種說法，扶成解脫佛國之教。今復寢疾默念，意在如來大慈垂問，若顧命弟子，必辭往昔被彈之事，即得顯成如來所說。今明來意，略出五重：一為顯淨名勝智、二為令四眾捨小慕大、三為扶成佛國、四為折伏二乘成生蘇教、五為印定成經。初意者，若命弟子，必述昔為辭，大眾若聞，即於淨名生莫測想，彌加敬從；若深信內發，是則堪聞入室說淨土之教。第二意者，證果聲聞未能迴心，如高原陸地不生蓮華；未入位者雖樂小乘，聞被彈事必發大心。如說《大品》時有未入位者，捨受持衣供養如來即發大心，佛即放光仍為授記，亦通開發四眾大道利益無量。何者？往昔彈斥聞者不多，如呵波離止二比丘心得清淨、如呵那律止是萬梵發菩提心，若至此席大眾普聞益乃無量，故須各述被彈之事。第三意者，欲顯二乘昔日被呵與今當宗佛國意同。何以知然？眾生罪故不見淨土，如身子自述淨名往昔破其執小之失令各鄙小慕大，是則執小之罪漸除、慕大之心冥發。今得預此座、承佛神力，得聞此說情同五百，因得入室聞不思議，而燈王、香積無動之土皆現目前。第四意者，如頓教初開但有大機，小根垢重於其無益，譬之如乳。三藏次興，方便開三，小根之徒因斷見思隔凡成聖，即轉乳成酪。次聞往昔大士彈呵，乃至入室聲振三千，是則鄙小慕大、信心漸轉，事等生蘇。故《法華》云「過是已後心相體信入出無難。」若至《大品》變成熟蘇，入《法華》、《涅槃》即成醍醐。是則重述所彈，有成生蘇之由。

Regarding the first point: The Great Sage, out of compassion, wishes to lead sentient beings to attain the inconceivable dharmakāya of direct retribution's liberation and the pure buddha-land of dependent retribution. Yet converting beings must rely on those with whom there are conditions. In this Sahā world, Vimalakīrti had long formed supreme karmic affinities for bodhi with beings. Knowing the Buddha's intent in advance, he first feigned illness and preached the Dharma in diverse ways, supporting and completing the teaching of liberation and the buddha-land. Now, lying ill once again, he remained silent in thought, his intention being that the Tathāgata in great compassion would send inquiries. If [the Buddha] instructed the disciples [to go], they would certainly decline on the grounds of having been rebuked in the past, and thereby what the Tathāgata taught would be brought to manifest completion. Now, in clarifying the purpose of this chapter's occurrence, five levels are briefly set forth: first, to reveal Vimalakīrti's superior wisdom; second, to cause the four assemblies to abandon the small and admire the great; third, to support and complete [the teaching of] the buddha-land; fourth, to subdue the two vehicles and accomplish the curd teaching; and fifth, to seal and authenticate it into a sūtra. Regarding the first point: If the disciples were instructed [to go], they would certainly state the past events as their excuse to decline. When the great assembly heard this, they would form unfathomable esteem for Vimalakīrti and revere and obey him all the more; and if deep faith arose from within, they would then be fit to hear the teaching of the pure land preached upon entering his room. Regarding the second point: The voice-hearers who had realized the fruit were not yet able to turn their minds around, just as lotus flowers do not grow on high plateaus or dry ground; but those who had not yet entered the ranks, although delighting in the Small Vehicle, upon hearing about the rebukes would certainly generate the great resolve. For example, when the Dàpǐn was preached, there were those not yet in the ranks who gave up the robes they received and upheld to make offerings to the Tathāgata and thereupon generated the great resolve; the Buddha then emitted light and bestowed a prediction upon them. This likewise generally reveals the great way to the four assemblies, bringing immeasurable benefit. Why is that? In the past, those who heard the rebukes were not many: when [Vimalakīrti] rebuked Upāli, it was only two monks whose minds were purified; when he rebuked Aniruddha, it was only ten thousand Brahmā gods who generated bodhicitta. If [recounted] at this assembly, the great assembly would universally hear it, and the benefit would be immeasurable; therefore each must recount the events of being rebuked. Regarding the third point: It is to reveal that the past rebuking of the two vehicles shares the same intent as the present teaching of the buddha-land, which is the main theme. How is this known to be so? It is because of sentient beings' faults that they do not see the pure land. As Śāriputra himself recounted, Vimalakīrti in the past broke his error of grasping the small and caused everyone to despise the small and admire the great; thus the fault of grasping the small was gradually eliminated, and the aspiration to admire the great covertly arose. Now, being able to take part in this assembly and receiving the Buddha's supernatural power, they hear this discourse with the same sentiments as the five hundred [elders' sons], thereby gaining entrance into the room to hear the inconceivable, and the lands of the King of Lamps, Fragrance Accumulated, and Akṣobhya all appear before their eyes. Regarding the fourth point: When the sudden teaching was first opened, there was only the capacity for the great; for those of small faculties whose defilements were heavy, it was of no benefit, which is likened to milk. Next, the Tripiṭaka arose, expedients opened the three [vehicles], and those of small faculties, through severing [the afflictions of] views and thoughts, were separated from the ordinary and became noble, which is turning milk into coagulated milk. Next, hearing the past rebukes of the Great Being, up to the voice shaking the three thousand [worlds] upon entering the room, they despised the small and admired the great, and their faithful minds gradually transformed, which is equivalent to curd. Therefore the Lotus Sūtra says, 'After this, their minds mutually trusted and understood, going in and out without difficulty.' When it reaches the Dàpǐn, it turns into clarified butter; and entering the Lotus Sūtra and Nirvāṇa Sūtra, it becomes ghee. Thus, recounting the rebukes provides the ground for accomplishing the curd [stage].