維摩經略疏 6.39

6.39

今執權者知不思議一中無量，如囊中寶不探示人，人無見者，所以淨名遍歷諸行明道場義，是示佛知見，意在此也。但示有二種：一竪、二橫。橫竪即是其車高廣，高則徹至後際、廣則法界無邊，高廣之相具須如前淨土橫竪明義，散在諸行。若隨文歷別，但成通別，失其正意；今皆約圓初心以明道場，故下文云「菩薩若應諸波羅蜜，舉足下足無非道場」，具足佛法矣。文為四：初四番一往竪明、次二十五番一往橫明、三一番結釋、四明時眾得益。初約四心者，若依別解對四十心，直心即十住、發行即十行、深心即十向、菩提心即十地。亦不全爾。何者？淨名說圓初心道場，豈可竪對四十心位？今明初住即有四心乃至佛果，直心即是入一實諦，發行即是實諦萬行，深心即是深進念念流入。菩提心即具此三心，如磁石吸鐵。此下諸句若明初修皆約五品，入於相似至發心住皆具一切行，是真道場。「直心道場無虛假」者，《華嚴》明初發心時便成正覺，了達諸法真實之性。又云「究竟離虛妄，無染如虛空。清淨妙法身，湛然應一切。」即道場義。得無作八直，無界內外苦集虛假，若為化物亦具用四種，如淨土中釋。故《法華》歎五品云「當知是人，已趣道場，近三菩提，坐道樹下。」《華嚴》明初發心住，能坐道場，初成正覺。亦如《大品》明有菩薩從初發心即坐道場轉法輪也。「發行是道場」者，別教十行得十波羅蜜，今圓初住見一實諦具發萬行，破眾惡業、顯諸法門，即是道場。自利利他，名「能辨事」。「深心是道場」者，別教十向解行深入，今圓初心見第一義，能見於空及與不空，不空故即是深入，非二乘通菩薩別三十心。復次初住得入中道，雙照二諦，自然流入薩婆若海，即是漸深。以深心故，無明糠脫、真法得顯，即道場義。竪進深入，橫諸功德亦隨增長。「菩提心是道場」者，別教初地名真發心，今圓初心見真名真，發行是廣、流入是深，廣而且深名深廣心。菩薩得此心故，無緣慈悲無作弘誓如磁石吸鐵，即真菩提心，能自除法界煩惱顯出法身，即是道場。見一實諦非因非果，分別法界無作四諦。因果不亂，即是無謬。復次總前三心，即是三德菩提，故名菩提心是道場。

Now, those who cling to the provisional know that within the inconceivable one there are immeasurable things, but like a treasure in a bag that is not reached into and shown to others, nobody sees it. Therefore Vimalakīrti traverses all practices to clarify the meaning of the bodhimaṇḍa; this is demonstrating the vision and knowledge of the buddhas, and the intention lies here. However, 'demonstrating' has two kinds: first, vertical; second, horizontal. Horizontal and vertical are precisely that this cart is lofty and broad: 'lofty' penetrates to the final limit, and 'broad' is the boundless dharma-realm. The characteristics of lofty and broad must be fully like the previous horizontal and vertical explanation of the pure land, scattered among the various practices. If one merely follows the text through distinct particulars, it will only amount to the Shared and Distinct [Teachings] and lose its correct intention. Now, all are explained in terms of the initial mind of the Perfect Teaching to clarify the bodhimaṇḍa; hence the text below says: 'If a bodhisattva accords with the perfections, raising a foot or lowering a foot is in every case the bodhimaṇḍa,' being replete with all the buddhadharmas. The text has four parts: first, four passages provisionally clarifying vertically; next, twenty-five passages provisionally clarifying horizontally; third, one passage concluding the explanation; and fourth, clarifying the benefit gained by the assembly at that time. As for the first, regarding the four minds: if relying on the Distinct interpretation, they correspond to the forty minds: the straight mind is the ten abodes, the initiated practice is the ten practices, the profound mind is the ten dedications, and the bodhicitta is the ten grounds. Yet it is not entirely so. Why? When Vimalakīrti speaks of the bodhimaṇḍa of the initial mind of the Perfect Teaching, how could it vertically correspond to the ranks of the forty minds? Now it is clarified that from the first abode there are already the four minds up to the buddha fruition: the straight mind is entering the one true reality; the initiated practice is the myriad practices of the true reality; the profound mind is advancing deeply, flowing into it thought-moment after thought-moment. Bodhicitta possesses these three minds, like a lodestone attracting iron. The lines below, if clarifying initial cultivation, all pertain to the five grades; entering the stage of resemblance up to the abode of initial arousal of the mind, all practices are possessed—this is the true bodhimaṇḍa. As for 'The straight mind is the bodhimaṇḍa, because it is free of falsity': the Avataṃsaka explains that at the very time of first arousing the mind, one immediately accomplishes correct awakening and thoroughly penetrates the true nature of all phenomena. It also says: 'Ultimately free from delusion and falsity, undefiled like empty space. The pure, wondrous dharmakāya serenely responds to all.' This is the meaning of the bodhimaṇḍa. Attaining the eight unconditioned straight [paths], there is no falsity of suffering and origin within or outside the realm; if converting beings, one also completely employs the four kinds, as explained in the pure land section. Therefore the Lotus Sūtra praises the five grades, saying: 'One should know that this person has already proceeded to the bodhimaṇḍa, is near to sambodhi, and sits beneath the bodhi tree.' The Avataṃsaka explains that in the abode of initial arousal of the mind, one is able to sit in the bodhimaṇḍa and first attain correct awakening. It is also like the Dàpǐn explaining that there are bodhisattvas who from their initial arousal of the mind immediately sit in the bodhimaṇḍa and turn the wheel of the Dharma. As for 'Initiated practice is the bodhimaṇḍa': in the Distinct Teaching, through the ten practices one attains the ten perfections; now in the first abode of the Perfect Teaching, seeing the one true reality, one fully initiates myriad practices, destroying all evil karmas and revealing the Dharma-doors—this is the bodhimaṇḍa. Benefiting oneself and benefiting others is called 'being able to manage affairs.' As for 'The profound mind is the bodhimaṇḍa': in the Distinct Teaching, through the ten dedications understanding and practice become profoundly deep; now the initial mind of the Perfect Teaching sees the supreme truth, able to see both emptiness and non-emptiness. Because it is non-empty, it is profoundly deep; it is not the two vehicles, the Shared bodhisattvas, or the thirty minds of the Distinct Teaching. Furthermore, in the first abode one attains entrance into the Middle Way and doubly illuminates the two truths, spontaneously flowing into the ocean of sarvajñā, which is becoming gradually deeper. Because of the profound mind, the husks of ignorance fall away and the true Dharma is revealed—this is the meaning of the bodhimaṇḍa. Vertically advancing profoundly deep, horizontally all merits likewise increase accordingly. As for 'Bodhicitta is the bodhimaṇḍa': in the Distinct Teaching the first ground is called the true arousal of the mind; now the initial mind of the Perfect Teaching sees truth, which is called true; initiated practice is broad, and flowing into it is deep; being both broad and deep, it is called the deep and broad mind. Because the bodhisattva attains this mind, unconditioned compassion and uncreated great vows are like a lodestone attracting iron—this is the true bodhicitta. Being able of itself to eliminate the afflictions of the dharma-realm and reveal the dharmakāya, it is the bodhimaṇḍa. Seeing that the one true reality is neither cause nor fruition, it discerns the uncreated four truths of the dharma-realm. Cause and fruition are not confused; this is being free of error. Furthermore, combining the previous three minds, this is the bodhi of the three virtues; hence it is said that bodhicitta is the bodhimaṇḍa.