維摩經略疏 4.64

4.64

「以大」下，三、呵說法運心不稱佛意。此由不解圓教大乘，故呵言不當如仁者所說。文為二：一當起大悲心、二念報佛恩。初云「以大悲心讚于大乘」者，悲能拔苦，若小悲說小拔界內苦，大悲說大拔內外苦，令得不思議解脫住大涅槃。「念報至說法」，次報佛恩。目連因佛而得解脫，應報佛恩，應度眾生紹三寶種。今說小乘無常入空，令居士斷結入滅，即是斷三寶種，豈名報恩？若圓教，深觀一切諸法、開佛知見，即是三脫三德三寶不縱不橫，開真解心心心寂滅，自然流入薩婆若海。是為不斷三寶之種，即真報佛恩，稱會佛心。

From 'With great...' onward: third, rebuking his intention in preaching for not matching the Buddha's mind. This was because he did not understand the Mahāyāna of the Perfect Teaching; hence he was rebuked: '[One] should not speak as the benevolent one has spoken.' The text has two parts: first, one should arouse a mind of great compassion; second, mindfully repaying the Buddha's kindness. First, 'with a mind of great compassion, praise the Great Vehicle': compassion can eradicate suffering; if it is small compassion preaching the small, it eradicates suffering within the realms; if it is great compassion preaching the great, it eradicates suffering within and beyond the realms, causing them to attain inconceivable liberation and abide in great nirvāṇa. From 'Mindfully repaying...' down to '...expound the Dharma': next, repaying the Buddha's kindness. Maudgalyāyana attained liberation because of the Buddha, so he ought to repay the Buddha's kindness, deliver sentient beings, and perpetuate the seed of the Three Jewels. Now, preaching the impermanence and entry into emptiness of the Hinayāna to cause the laymen to sever defilements and enter cessation is severing the seed of the Three Jewels; how could this be called repaying kindness? In the Perfect Teaching, deeply contemplating all phenomena and opening the Buddha's knowledge and vision, the three liberations, three virtues, and Three Jewels are neither vertical nor horizontal; opening true understanding, thought after thought is extinguished into stillness, naturally flowing into the ocean of sarvajña. This is not severing the seed of the Three Jewels, which is truly repaying the Buddha's kindness and matching the Buddha's mind.