維摩經略疏 5.119

5.119

二、明轉觀者，法行利根隨住方便觀門，聞彈呵菩薩即轉觀也。其既利根，聞三藏教或聞得道夜來說般若教，或聞華嚴三處方便教，信解開悟而未見正道，若聞呵諸菩薩即豁然開解入不二法門。復次若有菩薩於前三處隨少所聞即能發心，猶是凡夫如乳。若入空見理，是則如酪。若入假見俗，即是生蘇。若發中道似解，即是熟蘇。若發真解，即是醍醐。若聞呵菩薩，隨味得悟入不二法門，即名當味中毒發殺人。是則大士往昔彈諸菩薩，槌砧以成菩薩器也。彼時各有得益，今此大眾悉有堪聞之機，故次命也。若各述昔被彈，是則時座悉沾轉教轉觀之利，如前彈呵得利益故。次命諸菩薩，意在此也。復次往昔隨處異聞利益不多，今菴園盛集圍，繞世尊同聞重述，是則利益無量。既親為佛印，轉教之義始得決定。

Second, clarifying transforming contemplation: when followers of the Dharma of sharp faculties abide in provisional contemplation gates, upon hearing the bodhisattvas being rebuked, they immediately transform their contemplation. Since they are of sharp faculties, on hearing the Tripiṭaka teaching, or hearing the prajñā teaching expounded from the night of attaining the Way, or hearing the provisional teachings in the three places of the Avataṃsaka, their faith and understanding open to awakening though they have not yet seen the correct path; if they hear the bodhisattvas being rebuked, they immediately awaken broadly with understanding and enter the nondual Dharma door. Furthermore, if there are bodhisattvas who, following whatever little they hear in the preceding three places, are able to generate the mind [for bodhi], they are still ordinary beings, like milk. If they enter emptiness and perceive principle, this is like curd. If they enter the conventional and perceive mundane reality, this is raw butter. If they generate an approximation of understanding the Middle Way, this is ripened butter. If they generate true understanding, this is ghee. If on hearing the bodhisattvas rebuked, they attain awakening in accordance with the flavor and enter the nondual Dharma door, this is called the poison taking effect and killing a person within that respective flavor. Thus, when the mahāsattva rebuked the bodhisattvas in the past, it was using hammer and anvil to forge vessels of bodhisattvas. At that time each received benefit, and now this great assembly all possess the capacity fit to hear it, which is why he next commanded them. If each recounts being rebuked in the past, then the present assembly will all share in the benefit of transforming teaching and transforming contemplation, just as benefits were obtained from the previous rebukes. The intention in next commanding the bodhisattvas lies in this. Furthermore, in the past, hearing differently in various places brought little benefit; now, gathering grandly in the Āmrapālī Grove, encircling the World-Honoured One, and together hearing the recounting anew, the benefits are immeasurable. Having been personally confirmed by the Buddha, the meaning of transforming the teaching is only then definitively established.