維摩經略疏 5.86

5.86

「摧諸至眾過」，二、約摧伏外道明化他功德。即是摧界內六師九十六種、界外二乘通教菩薩？何者菩薩觀中得真無為，即能自破二邊外道；為眾生說非有即摧伏界內外道，若說非無即摧伏界外外道。何者？心行理外無非外道，摧令入中即化他成就。「超越假名」者，生死涅槃皆是假名，菩薩觀中得真無為，即超二邊之假名也。若為眾生說倒摧外道。「出淤泥」者，正觀中道出界內外見思淤泥，若為眾生說非有非無准前可知。「無繫著」者，繫是業著，即愛煩惱，潤業故名繫著。觀中能斷二邊業愛，若為眾生例前可見。「無我所」者，正觀中道不見界內外有我我所，若為眾生准前可見。「無所受」者，正觀中道即不受二邊，若為眾生准前可見。「無擾亂」者，觀中即無空有二邊之擾亂也，若為眾生准前可見。「內壞喜」者，若觀中道雙照二諦，即得四種覺分之喜。若為眾生說中道二諦四種喜覺，眾生得菩薩慶喜即成喜無量心。「護彼意」者，觀四根緣，用四悉檀不乖四機，名護彼意。「隨禪定」者，若觀中道雙照二諦，即隨三諦三昧住大涅槃深禪定窟，不起滅定現諸威儀。為眾生說，如修羅琴，令一切眾生皆隨三諦三昧諸禪定也。「離眾過」者，若觀中道無界內外煩惱之過，得三無失、三不護，三業隨智慧行，三輪不思議化。化界內外一切眾生，無有損他根緣之過，能令眾生離界內外之過失也。

From "Overcoming" down to "manifold faults," the second [part] explains the merit of transforming others in terms of subduing non-Buddhists. That is, overcoming the six masters and ninety-six types inside the realms, and the two vehicles and bodhisattvas of the shared teaching outside the realms. Why? When the bodhisattva contemplates the Middle and attains the true unconditioned, they can personally shatter the non-Buddhists of the two extremes; expounding non-existence for sentient beings subdues non-Buddhists inside the realms, and expounding non-emptiness subdues non-Buddhists outside the realms. Why? Mental activity outside the principle is nothing other than non-Buddhist; overcoming them and causing them to enter the Middle is accomplishing the transformation of others. "Transcending conventional designations": birth-and-death and nirvāṇa are both conventional designations; when the bodhisattva contemplates the Middle and attains the true unconditioned, they transcend the conventional designations of the two extremes. Expounding invertedness for sentient beings overcomes non-Buddhists. "Emerging from the mire": correctly contemplating the Middle Way brings one out of the mire of views and thoughts inside and outside the realms; expounding non-existence and non-emptiness for sentient beings is understood by analogy with the above. "Without ties and attachments": "ties" means karma; "attachment" means the defilement of craving, which moistens karma and is thus called ties and attachments. Contemplating the Middle can sever the karma and craving of both extremes; for sentient beings, this can be understood by analogy. "Without 'mine'": correctly contemplating the Middle Way, one does not see 'I' or 'mine' inside or outside the realms; for sentient beings, this is understood by analogy with the above. "Without receipt": correctly contemplating the Middle Way, one does not receive the two extremes; for sentient beings, this is understood by analogy with the above. "Without disturbance": contemplating the Middle, there is no disturbance of the two extremes of emptiness and existence; for sentient beings, this is understood by analogy with the above. "Joy destroyed within": if one contemplates the Middle Way and doubly illuminates the two truths, one attains the joy of the four kinds of factors of enlightenment. If one expounds the four kinds of joyful enlightenment of the Middle Way and two truths for sentient beings, and sentient beings attain the bodhisattva's rejoicing, this constitutes the immeasurable mind of joy. "Protecting their intentions": contemplating the four faculties and conditions and using the four siddhāntas without running counter to the four capacities is called protecting their intentions. "Following meditative concentration": if one contemplates the Middle Way and doubly illuminates the two truths, one follows the samādhi of the three truths and abides in the deep cave of meditative concentration of great nirvāṇa, displaying all deportments without rising from the concentration of cessation. Preaching for sentient beings is like the asura's lute, causing all sentient beings to follow the various meditative concentrations of the samādhi of the three truths. "Free from manifold faults": if one contemplates the Middle Way without the faults of defilements inside and outside the realms, one attains the three unflagging faculties and three protections, the three karmas following wisdom, and the three wheels of inconceivable transformation. Transforming all sentient beings inside and outside the realms, there is no fault of harming their faculties and conditions, and one can cause sentient beings to leave behind faults inside and outside the realms.