維摩經略疏 5.6

5.6

「時維摩詰」下，三、正述被彈之事。文為七：一呵說法失機、二結過、三淨名入定加諸比丘、四諸比丘心志開發、五淨名為說法、六諸比丘得不退轉、七富樓那敬揖。初文為四：一呵不觀本心、二呵不知心念、三呵不觀根源、四呵不觀樂欲。此四呵者，義推即是用大乘四悉。一、不知本心即自性清淨心，即第一義。《大經》云「正因佛性，眾生心是。」二、不知心念，即為人也。人有種種，念修不同，故《法華》云「念何事，修何事。」三、不知根源，即對治也。根利有遮，現不開發；若對治破遮，利用即發。四、不知欲，即世界。若樂聞大，即便為說一切法，皆以世間名字而分別之。但四悉次第第一義在後，今反在前者，討本故也。滿願不以四悉，故有差機之失。初呵不知本心者，夫欲說法必須審諦，若不入定則不見根緣，致有差機之過。所以呵不先入定觀比丘心，故不見其久已發大，妄說小乘。第一義也。

From "At that time Vimalakīrti" downward is the third [part], directly recounting the event of being rebuked. The text has seven parts: first, rebuking his preaching of the Dharma as failing the capacity [of his listeners]; second, concluding his fault; third, Vimalakīrti entering samādhi to empower the monks; fourth, the minds and aspirations of the monks opening and developing; fifth, Vimalakīrti preaching the Dharma for them; sixth, the monks attaining non-retrogression; and seventh, Pūrṇa bowing respectfully. The first text has four parts: first, rebuking him for not contemplating the original mind; second, rebuking him for not knowing their thoughts; third, rebuking him for not contemplating the root source; and fourth, rebuking him for not contemplating their desires. Inferring their meaning, these four rebukes apply the four Mahāyāna siddhāntas. First, not knowing their original mind refers to the inherently pure mind, which is the ultimate truth. The Mahāparinirvāṇa Sūtra says: "The direct cause of buddha-nature is the mind of sentient beings." Second, not knowing their thoughts refers to the for-persons [siddhānta]. People are varied, and their thoughts and practices differ; thus the Lotus Sūtra says: "What matters do they ponder, what matters do they practice?" Third, not knowing the root source refers to the therapeutic [siddhānta]. If their faculties are sharp yet obstructed, they presently do not open and develop; if the obstruction is broken through therapeutics, their sharp capacity will immediately manifest. Fourth, not knowing their desires refers to the mundane [siddhānta]. If they delight in hearing the Great [Vehicle], one should immediately expound all dharmas for them, distinguishing them by worldly names. However, in the standard order of the four siddhāntas, the ultimate truth comes last, yet here it comes first instead, because it searches out the origin. Pūrṇa did not use the four siddhāntas, and therefore incurred the fault of missing their capacity. As for the first rebuke of not knowing the original mind: one who wishes to preach the Dharma must be careful and discerning; if one does not enter samādhi, one will not perceive their capacities and conditions, leading to the error of missing their capacity. Hence he is rebuked for not first entering samādhi to contemplate the minds of the monks, and thus failing to see that they had long ago brought forth the aspiration for the Great [Vehicle], falsely expounding the Hīnayāna to them. This is the ultimate truth.