維摩經略疏 7.31

7.31

「又仁所問」下，二、答無侍者。即表性淨永無愛見，故言無侍。如世人侍，侍於兩邊驅馳使役，種種之侍正表此也。文為二：一正答、二釋出。一、正答云「一切眾魔外道皆吾侍也」。此之答意，大士本以魔外為侍，今空室無侍，表常寂光無有愛見，即無魔外，故無侍也。而有侍義者，若應三土有愛見眾生，即是魔外。淨名轉用，即為佛事利益眾生，即是侍義。若三土愛見眾生即空無所有者，是無侍義。而淨名為三土皆有愛見眾生，故現居諸土，即有侍也。若同居穢土，即有波旬眷屬及屬愛眾生，是右面侍；六師九十六種及屬見眾生，是左面侍。所以然者，淨名同居穢土現種種身於愛不捨，或作魔王調其眷屬以為佛事於見不動，或作外道迴邪入正調其眷屬以為佛事，此即用愛見所成眾生為侍。現同居淨土亦然，但無惡魔外。若有餘土見愛者，二乘通教菩薩生彼有禪定智慧，禪定是愛性、智慧是見性，猶是愛見宿業罪垢，故不見如來清淨之土。淨名應生同其愛見，調伏教化使為佛事，即是侍也。若別圓菩薩雖有福慧，未見佛性未斷無明，即是無為愛見，所成猶是魔外。其變易土雖無天魔，而有樂生死魔，以染涅槃即是愛，愛故則有變易果報，即是魔也。雖無真諦理外外道，而有中道理外外道。大士於愛不捨、於見不動而化度之，即以此為侍。若果報土，始從初住雖見實諦圓斷法界見思，但未能盡，乃至法雲猶有細微愛見，故為無我輪惑所縛，餘一品死魔在。淨名為此現生其土，調此愛見所成菩薩以為眷屬，即是皆吾侍也。若究竟寂光，諸業所感依報永盡，故言空無所有，永無愛見所感正報，故言無侍。空室無侍，遠表此也。

From "Furthermore, what you ask, Virtuous One" below is the second [part]: answering [why there are] no attendants. This expresses that the purity of nature is forever free of craving and views; hence it is said that there are no attendants. Just as the attendants of worldly people wait on both sides and are driven in service, the various kinds of attendants precisely symbolize this. The text has two [parts]: first, the direct answer; second, the explanation. First, the direct answer states, "All māras and heterodox practitioners are my attendants." The intention of this answer is that the Great Being originally takes māras and heterodox practitioners as attendants; now the empty room has no attendants, expressing that the Land of Eternally Quiescent Light is free of craving and views, and thus without māras and heterodox practitioners—hence there are no attendants. Yet the meaning of having attendants is that if one responds to beings possessing craving and views in the three lands, these are māras and heterodox practitioners. When Vimalakīrti transforms and employs them, they become buddha-work that benefits sentient beings; this is the meaning of having attendants. If the beings possessing craving and views in the three lands are identical to emptiness and nonexistent, this is the meaning of having no attendants. Since there are beings possessing craving and views in all three lands, Vimalakīrti manifests residence in all these lands, and thus there are attendants. If in the defiled Co-dwelling Land, there are Māra Pāpīyas's retinue and beings belonging to craving—these are the attendants on the right side; the six teachers with their ninety-six varieties and beings belonging to views—these are the attendants on the left side. Why is this so? In the defiled Co-dwelling Land, Vimalakīrti manifests various bodies: not abandoning craving, he may act as a demon king to tame his retinue and make it a buddha-work; immovable in views, he may act as a heterodox practitioner to turn the deviant toward the correct and tame his retinue to make it a buddha-work. This is using beings formed of craving and views as attendants. Manifesting in the pure Co-dwelling Land is also like this, except there are no evil māras or heterodox practitioners. If there are views and craving in the Land of Remainder, the beings of the two vehicles and the bodhisattvas of the Shared Teaching born there possess dhyāna-concentration and wisdom: dhyāna-concentration is the nature of craving, and wisdom is the nature of views. These are still the sinful defilements of the past karma of craving and views; therefore they do not see the Tathāgata's pure land. Vimalakīrti responds by being born there to share their craving and views, subduing and transforming them so as to make it a buddha-work; these are the attendants. For bodhisattvas of the Distinct and Perfect [Teachings], although they have merit and wisdom, they have not yet seen the buddha-nature and have not yet severed fundamental ignorance: this is unconditioned craving and views, and what is formed by it is still māras and heterodox practitioners. Although their Land of Transformative Birth has no heavenly māras, it has the māra of delighting in saṃsāra, for defilement with nirvāṇa is precisely craving, and because of craving there is the retribution of transformative birth, which is itself māra. Although it is free of heterodox practitioners outside the principle of the truth of emptiness, it has heterodox practitioners outside the principle of the Middle Way. The Great Being does not abandon craving, remains unmoved in views, and transforms and saves them—he precisely takes them as attendants. In the Land of Retribution, from the first abode onward, although they see the true reality and completely sever the views and thoughts of the dharma-realm, they have not yet exhausted them; even up to the Dharma Cloud [stage], there are still subtle cravings and views, and thus they are bound by the delusion of the non-self wheel, and one grade of the māra of death remains. For their sake, Vimalakīrti manifests birth in that land, subduing these bodhisattvas formed of craving and views to make them his retinue; this is what is meant by "they are all my attendants." In the ultimate Land of Quiescent Light, the dependent retribution caused by various karmas is forever exhausted; hence it is said to be "empty and having nothing." The direct retribution caused by craving and views is forever absent; hence it is said to be "without attendants." The empty room without attendants distantly symbolizes this.