維摩經略疏 6.32

6.32

問：若第一義是光者，何須色心光？答：如日鏡顯眼，眼得日則見。智日福鏡顯第一義眼，即得開佛知見，見自他也。童子者，菩薩住鳩摩羅迦地名為童真，如世童子心無染愛，謂不染愛自他妻也。不愛自妻者，如金色迦葉；不愛他妻者，不愛一切女及他妻也。菩薩亦爾，雖觀三諦證諸法喜，若於二諦法喜不愛，即是不愛一切女及以他妻；不愛中道法喜，即是不愛自妻。具此二義，如世童子，故名光嚴童子。前命彌勒顯圓菩提開佛知見，不的在後身。今命光嚴，欲明圓教道場示佛知見，亦不在未來菩提樹下。開見是總相，如初見如意珠只一圓相。示是別相，如見如意雨出眾寶，還約初心勿遠求之。故《大品》明一一法門皆摩訶衍，此經明是道場。淨名往昔破光嚴者，寄破三教菩提非真道場。光嚴示受折者，正顯圓教真實道場。今佛次命者，若述往昔被彈，即大眾同聞圓真道場義，成前五種利益。

Question: If the supreme truth is light, why are the lights of form and mind needed? Answer: Just as the sun and a mirror reveal the eyes, and when the eyes receive [light from] the sun they see, so the sun of wisdom and the mirror of merit reveal the eye of the supreme truth, whereby one is able to open the vision and knowledge of the buddhas and see oneself and others. 'Youth' (kumāra): A bodhisattva dwelling in the stage of kumārabhūta is called 'youthful and pure' (kumārabhūta), like a worldly youth whose mind is free of defiled attachment, meaning that he does not defiledly attach to his own or another's wife. Not attaching to one's own wife is like Golden Kāśyapa; not attaching to another's wife means not attaching to any woman or another's wife. The bodhisattva is also like this: although he contemplates the three truths and realizes the joy of phenomena, if he is unattached to the joy of phenomena of the two truths, this is not attaching to any woman or another's wife; and not attaching to the joy of phenomena of the Middle Way is not attaching to his own wife. Possessing these two meanings, he is like a worldly youth; hence he is named Youth Prabhāvyūha. Previously, [the Lord] commanded Maitreya in order to reveal perfect bodhi and open the vision and knowledge of the buddhas, which is not solely situated in the final birth. Now he commands Prabhāvyūha, wishing to clarify the bodhimaṇḍa of the Perfect Teaching to demonstrate the vision and knowledge of the buddhas, which likewise is not solely under the future bodhi tree. 'Opening' the vision is the general characteristic, like first seeing a wish-fulfilling jewel as merely a single circular image. 'Demonstrating' is the particular characteristic, like seeing the wish-fulfilling jewel rain down all kinds of treasures; it still pertains to the initial mind and must not be sought afar. Therefore the Dàpǐn explains that every single Dharma-door is the Mahāyāna, and this sūtra explains that it is the bodhimaṇḍa. When Vimalakīrti refuted Prabhāvyūha in the past, he used it to refute the bodhi of the three teachings as not being the true bodhimaṇḍa. That Prabhāvyūha appeared to submit to being broken was precisely to reveal the true bodhimaṇḍa of the Perfect Teaching. Now that the Buddha next commands him, if he recounts his having been rebuked in the past, then the great assembly will together hear the meaning of the perfect and true bodhimaṇḍa, accomplishing the five kinds of benefit mentioned earlier.