維摩經略疏 7.120

7.120

「以須彌」下，三、明不思議之大用。即是實慧與真性合，有斯莫測。《大論》云「水銀和真金，能塗諸色像，功德和法身，處處應現往。」文為二：一略別明不思議用、二總廣明不思議用。初文正出八雙相對，初一雙山海相對，亦是依正相對。「以須彌」等者，其得不思議解脫，遂居依報得自在也。此義不易。有師言：神力能爾。今謂不思議性非天人修羅佛之所作，神力何能？有師言？小無小相、大無大相，故得入也。今謂小是小、大是大，是自性。小大不得相入者，小大大小既是他性，何得入也。今解《華嚴》明一微塵有大千經卷，觀眾生一念無明心即如來心。若見此心，則能以須彌入芥無相妨也。下諸不思議事，窮劫說不能盡，皆是此意。故文云「諸佛解脫當於眾生心行中求」，若觀眾生心行得佛解脫，住此解脫者能現如是不思議事。何者？諸方便教明二乘偏真解脫，是思議解脫，如得頗梨不能雨寶。圓教中道圓真真性，即是不思議解脫，如得如意雨大千寶。見眾生心行真性，即得芥子須彌真性一如無二。若得芥子真性之小，能容須彌之大；得須彌真性之大，不礙芥子之小。舉此一意可以例諸。言「其中眾生」等者，眾生既不見小大真性，豈能覺知有得度機？神力加之即見此事。若能觀此真性，入觀行相似，因此必得如來滅度，故言「乃能見之」。故《法華》明六根清淨云「唯獨自明了，餘人所不見。」「又以四大海水入一毛孔」者，海對須彌，入一毛孔者，正報自在。若會海水真性即是一毛真性者，即能以海入於一毛，於正報身無所妨也。

From "taking Sumeru..." below: third, explaining the great functioning of the inconceivable. That is, true wisdom unites with the true nature, resulting in this unfathomability. The Dàzhìdù lùn says: "Mercury blended with genuine gold / Can gild all forms and images; / Merits blended with the dharmakāya / Manifest and travel everywhere in response." The text has two parts: 1. briefly and individually explaining the inconceivable functions; 2. generally and extensively explaining the inconceivable functions. The first text directly presents eight complementary pairs: the first pair is the contrast between mountains and oceans, which is also the contrast between the environment and the person. Regarding "taking Sumeru" and so forth: having attained the inconceivable liberation, one consequently attains mastery residing in the environmental recompense. This meaning is not easy [to grasp]. Some masters say: supernormal power can do this. I now say: the inconceivable nature is not made by devas, humans, asuras, or buddhas; how could supernormal power alone accomplish it? Some masters say: the small has no characteristics of smallness, and the large has no characteristics of largeness, and therefore they can enter. I now say: if the small is small and the large is large, that is self-nature. The reason small and large cannot mutually enter is that smallness and largeness are each other's other-nature; how could they enter? My present interpretation: the Avataṃsaka explains that in a single speck of dust there is a great-thousand scripture scroll; contemplating the single thought of ignorance in sentient beings is itself the mind of the Tathāgata. If one sees this mind, one can place Mount Sumeru into a mustard seed without mutual obstruction. The various inconceivable events below, which cannot be exhausted in an eon of preaching, are all of this intention. Hence the text says: "The liberation of the buddhas should be sought within the mental actions of sentient beings." If one contemplates the mental actions of sentient beings and attains the buddhas' liberation, one who abides in this liberation can manifest such inconceivable events. Why? The expedient teachings explain the two vehicles' partial-true liberation, which is a conceivable liberation, like obtaining crystal, which cannot rain treasures. The Perfect Teaching's Middle Way perfect-true true-nature is the inconceivable liberation, like obtaining a wish-fulfilling [jewel] that rains the treasures of the great-thousand [world]. Seeing the true nature of sentient beings' mental actions, one attains the true nature of the mustard seed and Sumeru as identical, non-dual. If one attains the smallness of the mustard seed's true nature, it can contain the greatness of Sumeru; if one attains the greatness of Sumeru's true nature, it does not obstruct the smallness of the mustard seed. Raising this single idea serves as an analogy for the rest. Regarding "the sentient beings within it..." and so forth: since sentient beings do not see the true nature of the small and large, how could they perceive or know that there is a capacity for deliverance? When supernormal power is applied, they then see this event. If one can contemplate this true nature and enter the resemblance stage of contemplative practice, one will inevitably attain the Tathāgata's extinction through this; therefore it says "they alone can see it." Thus the Lotus Sūtra, explaining the purity of the six faculties, says: "Only they alone clearly understand, / While other people do not see it." Regarding "and taking the waters of the four great oceans and putting them into a single pore": the oceans correspond to Sumeru; putting them into a single pore is mastery regarding the personal recompense. If one realizes that the true nature of the ocean water is the true nature of a single hair-pore, one can put the oceans into a single hair without obstructing the personal recompense body.