維摩經略疏 5.110

5.110

次意者，亦是轉觀。所以然者，鈍根轉教名信行人，利根轉觀名法行人，即為二：一轉教、二轉觀。初轉教者、鈍根菩薩不堪聞圓、故開方便引接調熟。修方便行既已純熟、堪聞圓入道、故諸權菩薩先於往昔示被呵折。今欲轉權用實、事須重述、普使聞知。次命諸菩薩、有三不同、一轉三藏方便教、二轉得道夜般若中方便教、三轉華嚴中方便教。初有二義：一漸、二頓。一漸轉者，鈍根菩薩一往轉教，與聲聞五味同，而約人小異。何者，三乘同學二乘斷結成酪，則教人俱是酪。菩薩伏結，教是酪，人猶是乳。二頓轉者，聲聞於方等中不得頓轉，利根菩薩於方等得悟，即頓轉也。此是不定教意，即生蘇中毒發殺人。次意者，即是佛從得道夜常說般若，此教若在三藏中為利人說即祕密教，若諸菩薩別聞者即不定教。但此既從鹿野苑來，而說般若備明三智，即有三種菩薩。前二種人即是稟般若中方便教門，故為淨名用圓彈折。若彈通教住一切智而見中者，即生蘇中毒發殺人；若彈別教住道種智開佛知見，是熟蘇中毒發殺人。修圓教者有彈不彈，其不彈者，即是深得教意，不執生見、無順道愛則不須彈。若生語見或順道愛，故被彈折。若心開悟入不二法門，即是醍醐中毒發殺人。三明稟華嚴中別教偏取執滯，故為所彈。若開悟者，亦是熟蘇中毒發殺人。若稟圓教有彈不彈，例般若中得失可知。復次四味中，方便得意不得意二俱被彈。何以故？封教行生見者必須彈呵，雖齊教行，教行未真實，故呵令入實。若稟實教，例般若可見。

As for the second meaning, it also means transforming contemplation. Why is this? Those of dull faculties who transform teachings are called followers by faith; those of sharp faculties who transform contemplation are called followers of the Dharma. Thus there are two: first, transforming teaching; second, transforming contemplation. First, regarding transforming teaching: bodhisattvas of dull faculties are unable to hear the perfect [teaching], so provisional means are opened to guide, receive, train, and mature them. When the practice of provisional means has matured and they are fit to hear the perfect and enter the Way, all the provisional bodhisattvas previously manifested being rebuked and broken down in the past. Now, wishing to transform the provisional and employ the true, it is necessary to recount this anew so that all are universally caused to hear and know it. Next, commanding the bodhisattvas has three distinctions: first, transforming the provisional teaching of the Tripiṭaka; second, transforming the provisional teaching within the prajñā of the night of attaining the Way; third, transforming the provisional teaching within the Avataṃsaka. The first has two meanings: first, gradual; second, sudden. First, gradual transformation: for bodhisattvas of dull faculties, once the teaching is transformed, it is the same as the five flavors of the śrāvakas, though slightly different with respect to the persons. How so? The three vehicles study together; when the two vehicles sever defilements and become curd, then the teaching and the persons are both curd. When bodhisattvas suppress defilements, the teaching is curd, but the persons are still milk. Second, sudden transformation: śrāvakas cannot be suddenly transformed within the vaipulya; bodhisattvas of sharp faculties attain awakening within the vaipulya, which is sudden transformation. This is the intent of the indeterminate teaching—namely, the poison taking effect and killing a person within raw butter. As for the second meaning: that is the Buddha constantly expounding prajñā from the night of attaining the Way. If this teaching is expounded for sharp people within the Tripiṭaka, it is the secret teaching; if various bodhisattvas hear it separately, it is the indeterminate teaching. But since this has come from the Deer Park, and expounding prajñā fully clarifies the three wisdoms, there are three kinds of bodhisattvas. The first two kinds of persons are those who receive the provisional teaching approach within prajñā, and are therefore rebuked and broken down by Vimalakīrti using the perfect. If he rebukes the common teaching for abiding in the knowledge of all phenomena and perceiving the Middle, that is the poison taking effect and killing a person within raw butter; if he rebukes the separate teaching for abiding in the knowledge of the aspects of the path to open the Buddha's knowledge and vision, that is the poison taking effect and killing a person within ripened butter. For those who cultivate the perfect teaching, there are those who are rebuked and those who are not: those who are not rebuked are those who deeply grasp the intent of the teaching, do not grasp onto giving rise to views, and have no craving conforming to the Way—thus they need not be rebuked. If they give rise to views regarding words or craving conforming to the Way, they are therefore rebuked and broken down. If their minds open to awakening and enter the nondual Dharma door, that is the poison taking effect and killing a person within ghee. Third, clarifying that those who receive the separate teaching within the Avataṃsaka grasp partially and become attached, and are therefore rebuked. If they open to awakening, that is also the poison taking effect and killing a person within ripened butter. If they receive the perfect teaching, there are those who are rebuked and those who are not, and their attainments and faults can be understood by analogy with prajñā. Furthermore, within the four flavors, those of the provisional who grasp the meaning and those who do not are both rebuked. Why? Those who cling to the teaching and practice and give rise to views must be rebuked; although they are on par with the teaching and practice, the teaching and practice are not yet true reality, so they are rebuked to cause them to enter the true. If they receive the true teaching, this can be seen by analogy with prajñā.