維摩經略疏 6.148

6.148

「文殊」下，四、文殊印可述成。「如是居士」者，前居士懸歎善來，今文殊懸印如是。此為二：一文殊領解印可述成、二釋述成。初文者，文殊言如是居士，是正印可。「若來已更不來」二句，即是述成初句者。此述成前善來，對非善來。何者？前五人行以來相來，故來已可有更來。如凡夫外道修禪至非想已，還墮三途輪迴上下。若二乘來，出三界過三百由旬，即住化城，若滅化城須更來寶所。三藏菩薩欲求佛果，行六度而來，不至妙覺，若聞通教觀，從觀無生而來。通教菩薩來求佛地，若聞別教改心觀，從別觀而來。若別教菩薩修別相三觀來求妙覺，猶是迴曲，若聞圓教，改心改觀，從圓教而來。此等皆是來已復來。今圓教菩薩發軫無僻，終不中道改心易觀，即是金沙大河直入西海，故來已不復更來。復次圓教初心中心雖從直道而來，不改心觀，但來未至果，猶有來義。文殊、淨名皆至極地，則無更來，故言若來已更不來。此述成釋歎善來不來相而來也。「若去已更不去」者，此重述成來義。亦約五人雖去，以去相去，非是善去，此則去已猶應更去。若依圓教發心正觀中道，一去則無改心改觀更去之理，故言若去已更不去。此之二語，一體義異，轉名目耳。若以果望因，即是從於因來，故言「智度大道佛從來」。將因望果，即是去義，故《大品》云「是乘從三界中出，到薩婆若中住。」又《大論》云「眾聖如是來，佛亦如是來。眾聖如是去，佛亦如是去。」如淨名空室，文殊來入，名之為來。受旨問疾，即名為去。文殊為淨名說來，故更以去義述成。文殊言「所可見者更不可見」，此述不見相而見。不可見而見者，其空室現疾表果依正，若過此所表，更無淨土法身之可見，此語成佛國義。若引眾生來入見淨土法身，過此更無可見，故言所可見者更不可見。復次如世人肉眼見麁色，不見細色，非究竟見。若更修天眼，令見細色；雖見細色，不能見真。若二乘通教菩薩修得慧眼，即便見真；雖復見真，不見藥病。別教菩薩進修法眼，見差別法；雖見差別，不能圓見三諦，一切法入一法、一法具一切法。圓教菩薩若得佛眼，圓見法界窮源極底與虛空等。若過佛眼更無可見，故言所可見者更不可見也。

From "Mañjuśrī" onward: fourth, Mañjuśrī's confirmation and endorsement. As for "Even so, householder," previously the householder tacitly praised him as "welcome," and now Mañjuśrī tacitly confirms, "Even so." Here there are two parts: first, Mañjuśrī's comprehension, confirmation, and endorsement; second, the explanation of the endorsement. In the first text, Mañjuśrī saying "Even so, householder" is the direct confirmation. The two phrases "If one has come, one does not come again" are the endorsement of the initial phrase. This endorses the preceding "welcome" in contrast to "not welcome." Why is this? The practices of the previous five kinds of persons come with marks of coming; therefore, having come, they may come again. For example, ordinary beings and non-Buddhists who practice meditation up to [the sphere of] neither-perception-nor-non-perception fall back into the three bad destinies, transmigrating up and down. If the two vehicles come, exiting the three realms and passing three hundred yojanas, they abide in the conjured city; when the conjured city is dissolved, they must come again to the place of jewels. Bodhisattvas of the Tripiṭaka [teaching] seeking the fruit of buddhahood come by practicing the six perfections, but do not reach Wondrous Enlightenment; if they hear the contemplation of the Shared teaching, they come from contemplating non-arising. Bodhisattvas of the Shared teaching come seeking the stage of buddhahood; if they hear the Distinct teaching, they change their minds and contemplation, coming from the distinct contemplation. If bodhisattvas of the Distinct teaching cultivate the distinct threefold contemplation to seek Wondrous Enlightenment, it is still circuitous; if they hear the Perfect teaching, they change their minds and contemplation, coming from the Perfect teaching. All these are "having come, they come again." Now, when bodhisattvas of the Perfect teaching set out, there is no deviation; they never change their minds or alter their contemplation midway, just like the great river of golden sands flowing straight into the western sea; therefore, having come, they do not come again. Furthermore, although those of the initial and intermediate stages of mind in the Perfect teaching come from the straight path and do not alter their contemplation of mind, yet in coming they have not reached the fruit, so there is still the sense of coming. Mañjuśrī and Vimalakīrti have both reached the ultimate stage, so there is no further coming; hence it is said, "if one has come, one does not come again." This endorses the explanation praising "welcome" as "coming without marks of coming." As for "if one has gone, one does not go again," this reiterates the endorsement of the meaning of coming. Here too, with respect to the five kinds of persons, although they go, they go with marks of going, which is not a good going; thus, having gone, they still ought to go again. If one relies on the Perfect teaching to arouse the aspiration and correctly contemplate the Middle Way, going once, there is no principle of changing mind, altering contemplation, and going again; hence it is said, "if one has gone, one does not go again." These two statements are of one essence with different meanings, merely a change of terms. If one looks back to the cause from the fruit, this is coming from the cause; hence it is said, "The great path of the perfection of wisdom is that from which the buddhas come." If one looks toward the fruit from the cause, this is the meaning of going; hence the Dàpǐn says, "This vehicle departs from within the three realms and abides in sarvajñā (all-knowledge)." Furthermore, the Dàzhìdù lùn says, "The noble ones have come thus, and the Buddha has also come thus. The noble ones have gone thus, and the Buddha has also gone thus." Just as Vimalakīrti emptied his room and Mañjuśrī came and entered, it is called "coming"; receiving the decree to inquire after the illness is called "going." Because Mañjuśrī spoke of coming for Vimalakīrti's sake, he further used the meaning of going to endorse it. Mañjuśrī said, "What can be seen cannot be seen again"; this endorses "seeing without marks of seeing." Seeing the unseeable: his empty room manifesting illness expresses the environmental and personal [retribution] of the fruit; if one goes beyond what is expressed here, there is no further pure land or dharmakāya that can be seen. These words establish the meaning of the buddha-land. If one leads sentient beings to come, enter, and see the pure land and dharmakāya, beyond this there is nothing further that can be seen; hence it is said, "what can be seen cannot be seen again." Furthermore, just as worldly people see coarse form with the fleshy eye but do not see subtle form, this is not ultimate seeing. If they further cultivate the divine eye, it causes them to see subtle form; though seeing subtle form, they cannot see the real. If the two vehicles and bodhisattvas of the Shared teaching cultivate and attain the wisdom eye, they then see the real; though seeing the real, they do not see medicines and illnesses. Bodhisattvas of the Distinct teaching advance to cultivate the dharma eye, seeing differentiated phenomena; though seeing differentiated phenomena, they cannot perfectly see the three truths—that all phenomena enter into one phenomenon, and one phenomenon is endowed with all phenomena. If bodhisattvas of the Perfect teaching attain the buddha eye, they see the dharma-realm completely, fathoming its source to the utmost depths, equal to empty space. If one goes beyond the buddha eye, there is nothing further that can be seen; hence it is said, "what can be seen cannot be seen again."