維摩經略疏 5.130

5.130

次、正釋。品翻譯名義，具如玄文，今但明教不同。一三藏菩薩，即緣生滅四諦起慈悲弘誓發菩提心，三祇六度伏惑純熟入阿鞞跋致地。二通菩薩緣無生四諦起慈悲弘誓發菩提心，修無生六度斷界內惑入阿鞞跋致地。三別教大乘，緣無量四諦起慈悲弘誓發菩提心，行無量六度乃至十度斷恒沙無知入阿鞞跋致位。四圓教菩薩，緣無作四諦起慈悲弘誓發菩提心，修無作六度乃至十度圓斷法界無明入阿鞞跋致位。發心行位橫竪不同，具如《玄義》。但大聖於四不可說中用四悉檀，赴求佛慧眾生四種根緣，故說四教，明菩薩義三權一實，非權非實而權而實。今言「菩薩品」者，四大菩薩及諸菩薩悉是釋迦法身眷屬，如來應生赴緣利物，示四佛身說四大乘。法身菩薩亦各隨機所感，示為四種菩薩，輔翼法王引接四緣，各共信受方便三種。道觀稍成欲轉其觀，令學圓教究竟之道，若不先折其師弟子則不可轉。無容佛自說教物，忽自改蹤易轍，是事不可。淨名既多示居圓教上地，故得彈呵諸方便上地。方便上地既各示受屈，其諸眷屬住方便者即執心內折，自鄙所行未是真極，莫不仰慕圓真大道，或即發圓心或豁然開朗得真實無生，如此皆由四大菩薩及諸大士方便善誘。今命問疾，若各述被彈，即重益時眾成五種利益，故言菩薩品。

Next is the proper explanation. The translation, name, and meaning of the chapter are fully as in the *Profound Text*; here we only clarify the differences in teachings. First, the Tripiṭaka bodhisattva gives rise to compassion and vast vows to generate bodhicitta based on the Four Truths of origination and cessation, and through three asarpkhyeyas and the six perfections ripens the subduing of delusions to enter the stage of non-retrogression (avaivartika). Second, the shared bodhisattva gives rise to compassion and vast vows to generate bodhicitta based on the unarisen Four Truths, and cultivates the unarisen six perfections to sever delusions within the three realms, entering the stage of non-retrogression. Third, in the separate teaching of the Mahāyāna, one gives rise to compassion and vast vows to generate bodhicitta based on the immeasurable Four Truths, and practices the immeasurable six perfections, and even ten perfections, severing ignorance as numerous as the sands of the Ganges to enter the rank of non-retrogression. Fourth, the round teaching bodhisattva gives rise to compassion and vast vows to generate bodhicitta based on the unconditioned Four Truths, and cultivates the unconditioned six perfections, and even ten perfections, roundly severing the ignorance of the dharmadhātu to enter the rank of non-retrogression. The generation of mind, practices, and ranks differ horizontally and vertically, fully as in the *Profound Meaning*. Yet because the Great Sage employed the four siddhāntas within the four ineffables to address the four kinds of faculties and conditions of sentient beings seeking the buddha-wisdom, he taught the four teachings, showing the meaning of bodhisattva as three provisional and one real, neither provisional nor real yet both provisional and real. Now in speaking of the "Bodhisattva Chapter", the four great bodhisattvas and the other bodhisattvas are all retinue of Śākyamuni's dharmakāya; the Tathāgata's response-birth accommodates conditions to benefit beings, manifesting four buddha bodies and teaching the four Great Vehicles. The dharmakāya bodhisattvas also manifested as four kinds of bodhisattvas according to the responses of the various capacities, assisting the Dharma King to guide and receive the four conditions, each having received and trusted the three provisional kinds. When their contemplation of the path had slightly matured, [the Buddha] wished to turn their contemplation, leading them to learn the ultimate path of the round teaching. If their master were not first subdued, the disciples could not be turned. It would not do for the Buddha himself, after preaching teachings to beings, to suddenly alter his own course and change his ways; that would be improper. Since Vimalakīrti mostly manifested as abiding in the higher stages of the round teaching, he was able to rebuke the higher stages of the various provisional [teachings]. When the higher stages of the provisional [teachings] each manifested submission, their various retinues abiding in the provisional were inwardly subdued in their clinging minds; disdaining their own practice as not yet the true ultimate, none failed to revere and aspire to the round, true Great Path, either immediately generating the round mind or becoming broadly enlightened to attain the true non-arising. All of this came about through the skillful and expedient guidance of the four great bodhisattvas and the various mahāsattvas. Now [the Buddha] commands them to inquire after the illness; if each recounts having been rebuked, this will redouble the benefit to the assembly of that time and fulfill the five kinds of benefit; therefore it is called the "Bodhisattva Chapter".