維摩經略疏 4.78

4.78

「以空聚想」下，二、呵入聚心非。文為二：一總呵、二別呵。初文者，呵其捨富從貧、呵其有心入聚，心有去取。何者？入聚覩塵是有，則分別貧富六塵好惡，故捨富從貧，慈悲不普過生，因此致彼所彈。若以空聚想入聚落者，世間空聚無好惡人物可生去取。若能如是觀塵，則無貧富麁好以生愛憎而有避就論其損益，何有不普之過？又若以事解，人物聚集所依名為聚落。若理解者，根為塵識之所依集，名聚落也。故《金光明》云「六入村落，結賊所止。一切自住，各不相知。」《大品》云「一切法趣眼乃至趣意，當知六根一切好惡塵識所依。」前已總約外聚落呵迦葉滯有，今更約六根明內聚落，呵其觀知不了六根，致於塵有滯，故有取捨之失。

From "[enter the village with] the conception of an empty village" onward is the second [section], rebuking the fault in his state of mind upon entering the village. The text has two parts: first, a general rebuke; second, a specific rebuke. In the first text, it rebukes his abandoning the rich and following the poor, and rebukes his entering the village with an intentional mind—a mind that accepts and rejects. Why so? When entering a village, if one regards sensory objects as existent, one discriminates between the rich and poor and between good and bad in the six sense objects; hence one abandons the rich and follows the poor, so that the fault of non-universal loving-kindness and compassion arises, and because of this one incurs that rebuke. If one enters villages with the conception of an empty village, in a worldly empty village there are no good or bad persons or things to give rise to acceptance and rejection. If one can contemplate sensory objects in this way, then there is neither rich nor poor, coarse nor fine, to produce affection and aversion so that one avoids or approaches them to debate their loss and gain; how could there be the fault of non-universality? Moreover, if explained in terms of phenomena, a place where persons and things gather and abide is called a village. If understood in terms of principle, the sense faculties, being that upon which sensory objects and consciousness gather and rely, are called villages. Hence the Suvarṇaprabhāsa says: "The village of the six sense entrances is the dwelling place of the thief-like afflictions; each abides by itself, mutually unaware." The Dàpǐn says: "All dharmas converge into the eye, and so forth up to converging into the mind; one should know that the six sense faculties are that upon which all good and bad sensory objects and consciousnesses rely." Previously, he was rebuked in general for clinging to existence in terms of the external village; now, further clarifying the internal village in terms of the six sense faculties, it rebukes his failure to contemplate and understand the six sense faculties, which leads to clinging to existence in sensory objects, and thus having the fault of accepting and rejecting.