維摩經略疏 6.71

6.71

「樂廣至之法」，三、明遍行。行有二種：一總、二別。總即六波羅蜜，別是遍歷萬行。今勸諸天女遍行萬行，而略舉數條以成法樂之相。復次若行一行，何行不攝？「樂廣菩提心」，即是弘誓，必令普遍故名為廣。初從生弘誓乃至無作，即增廣義。勝道增長法味轉新，即是法樂。「樂降伏眾魔」，如平勝怨，心則快樂。「樂斷諸煩惱」，煩惱病瘥即是涅槃。「樂淨佛國土」，淨佛國義已如前說。如世家宅修治清淨，賓主覩之歡娛悅樂。「樂成就相好故修諸功德」，如人自在形儀端正內有美德，心即悅樂。「樂嚴道場」，四教道場如光嚴中釋。此除偽顯真，真顯偽滅則悅樂也。「樂聞深法不畏」，雖各有深法，藏通偏真未足為深，別圓圓直始是深法深難到底，若有畏者心則驚疑，成苦非樂；若聞而不畏，愛樂恒求，得真常樂。「樂三脫門不樂非時」，四教三脫，前兩有時、非時，非時即二乘、時即菩薩。復次前兩菩薩亦是非時，別圓觀中修三脫門即是時也。將別望圓復是非時，圓教正乃是真時。何者？諸方便教行非證時，若欲取證皆是非時。是時而求即得究竟真三脫門，即是真法樂也。「樂近」等者，四教各有同學親近同修，和同獎成即法樂也。若於凡小乃非同行，心有恚礙壞真法樂，若心無恚礙能以隨喜過其上者，還得隨喜之法樂也。「樂將護惡知識」，若不護彼意，能壞法樂。能善將護，惡心不生，不致破損內善法樂，恒得安存。「樂親近善知識」，善知識者能示教利喜，成人法樂。「樂心喜清淨」，《大集》云「如真實知大知，心動至心，故名為喜。」如真實知大知，即真法喜。心動至心，名淨法樂。「樂修無量道品之法」，四教道品，若在菩薩心中，為化眾生，皆名無量。所以說道品名法樂者，《法華》云「無漏根力覺道，便得無量安穩快樂。」二乘尚爾，況菩薩乎。但分別無量道品，開四教義，去取難解。

From "Delighting in broadly" to "dharmas of [the factors of the path]": third, clarifying the pervasive practice. Practices are of two kinds: first, general; second, specific. The general is the six pāramitās; the specific is pervasively traversing the myriad practices. Now he urges the heavenly maidens to pervasively practice the myriad practices, and briefly cites several items to establish the characteristics of the joy of the Dharma. Furthermore, if one engages in a single practice, what practice is not subsumed? "Delighting in broadening the bodhicitta": this is the vast vow, which must certainly be made all-pervasive, hence it is called "broad." From the initial generated vast vow up to unconditioned, it has the meaning of increasing and broadening. As the superior path increases and grows, the flavor of the Dharma becomes ever newer; this is the joy of the Dharma. "Delighting in subduing the māras": just as when one overcomes an enemy, the mind is happy. "Delighting in severing all afflictions": the curing of the disease of afflictions is itself nirvāṇa. "Delighting in purifying the buddha-land": the meaning of purifying the buddha-land has already been explained above. It is like cleaning and adorning a worldly dwelling; when guest and host look upon it, they are delighted and joyful. "Delighting in perfecting the major and minor marks, and therefore cultivating all merits": like a person who is free and at ease, dignified and upright in appearance, and possessed of fine virtues within, his mind is pleased and joyful. "Delighting in adorning the bodhimanda": the bodhimanda of the four teachings is as explained under Light-Adornment. This eliminates the false and reveals the true; when the true is revealed and the false eliminated, there is joy. "Delighting in hearing the profound Dharma without fear": although each [teaching] has its own profound Dharma, the biased truth of the Tripiṭaka and Shared teachings is not yet sufficient to be profound; only the perfect and direct of the Distinct and Perfect teachings is the profound Dharma, profound and difficult to reach the bottom of. If there is fear, the mind is alarmed and doubtful, which becomes suffering, not joy; if one hears without fear, lovingly delighting in it and constantly seeking it, one attains true, constant joy. "Delighting in the three gates of liberation and not delighting in improper timing": regarding the three liberations in the four teachings, the first two have proper timing and improper timing; improper timing refers to the two vehicles, and proper timing refers to the bodhisattva. Furthermore, the bodhisattvas of the first two are also improper timing; cultivating the three gates of liberation within the contemplation of the Distinct and Perfect teachings is precisely proper timing. Looking at the Distinct from the perspective of the Perfect, it is again improper timing; the Perfect teaching alone is the true timing. Why? The practices of the various expedient teachings are not the time of realization; if one wishes to grasp realization, all are improper timing. Seeking at the proper time, one immediately attains the ultimate, true three gates of liberation, which is precisely the true joy of the Dharma. "Delighting in being close to..." and so forth: each of the four teachings has fellow practitioners who draw close and practice together; being in harmony and encouraging each other's success is the joy of the Dharma. If toward ordinary people or the Hinayāna who are not fellow practitioners one's mind has resentment and obstruction, it ruins the true joy of the Dharma; if the mind is free of resentment and obstruction and can surpass them with rejoicing in accord, one returns to attaining the joy of the Dharma of rejoicing in accord. "Delighting in accommodating evil spiritual companions": if one does not accommodate their intentions, they can ruin the joy of the Dharma. If one can accommodate them skillfully, their evil intentions will not arise, causing no damage to the internal joy of the wholesome Dharma, which remains constantly preserved. "Delighting in drawing close to good spiritual companions": a good spiritual companion can demonstrate, instruct, benefit, and gladden, perfecting a person's joy of the Dharma. "Delighting in a joyful and pure mind": the Mahāsaṃnipāta says, "Knowing like true reality is great knowledge; the mind moving to the ultimate mind is therefore called joy." Knowing like true reality is great knowledge, which is true joy of the Dharma. The mind moving to the ultimate mind is called the pure joy of the Dharma. "Delighting in cultivating the dharmas of the immeasurable factors of the path": as for the factors of the path of the four teachings, if they are in the bodhisattva's mind for the sake of transforming sentient beings, all are called immeasurable. Why the factors of the path are called the joy of the Dharma is that the Lotus Sūtra says, "Through the undefiled faculties, powers, factors of awakening, and path, one then attains immeasurable peace, stability, and joy." If this is so even for the two vehicles, how much more so for the bodhisattva? However, distinguishing the immeasurable factors of the path and opening the meanings of the four teachings involves selections that are difficult to comprehend.