維摩經略疏 8.56

8.56

「天曰」下，五、天女彈呵。文為四：一正彈呵、二釋出得失、三譬、四結。初、正呵。云「勿謂此華為不如法」者，非是世間思議之華，此乃修無生理萬行之因，感此如法實報之華。又以如法心散平等供養，何謂不如法也。「所以至想故」，二、釋出。「此華無所分別」者，天以無分別心感，還以無分別心散，諸菩薩無分別心華則不著。身子等分別生死涅槃有異，分別即是別見惑也，類如界內因身見分別則有一切見，使不入初果，息見無執諍即見諦得果。別見亦爾，分別生死涅槃為二是則為見，若離此見入別聖位。「汝於佛法出家有所分別」，不能出別見惑，可謂出家是不如法。觀諸菩薩華不著者，以斷分別想故，即是法身顯出界內外見思生死，是真出家名為如法，故華自落也。此約得失以呵。「譬如至為也」，三、譬顯。開譬、合譬。顯捨生死取涅槃即是分別，故有見惑，名不如法，其意可解。「結習至著也」，四、結呵。此文明非但有習，亦明有別見思，即有通見思習氣，具如前引《智論》釋也。

From 'The goddess said' below: fifth, the heavenly maiden's rebuke. The text has four parts: first, the main rebuke; second, explaining the advantages and faults; third, analogies; fourth, the conclusion. First, the main rebuke. In saying, 'Do not say that these flowers are not in accordance with the Dharma,' [she means] these are not flowers of the conceivable worldly realm; these are caused by cultivating the myriad practices of the principle of non-arising, bringing about these flowers of true retribution that are in accordance with the Dharma. Furthermore, she scattered them with a mind in accordance with the Dharma as an equal offering; how could they be called not in accordance with the Dharma? From 'Wherefore' to 'conceptions': second, explaining it. 'These flowers make no discrimination': the goddess elicited them with a non-discriminating mind and likewise scattered them with a non-discriminating mind; the bodhisattvas had no discriminating mind, so the flowers did not stick. Śāriputra and the others discriminated between saṃsāra and nirvāṇa as different; discrimination is precisely the distinct illusion of view. It is analogous to how within the realm, based on the view of self, discrimination gives rise to all views, causing one not to enter the first fruit; when views cease and there are no grasping disputes, one sees the truth and attains the fruit. The distinct view is also like this: discriminating saṃsāra and nirvāṇa as two—this is a view. If one leaves this view behind, one enters the distinct noble stages. 'You, having gone forth into homelessness in the Buddha-Dharma, make discriminations'—unable to emerge from the distinct illusion of view, your going forth may be called not in accordance with the Dharma. Observing that the flowers did not stick to the bodhisattvas, it is because they have severed discriminating conceptions; that is, the dharmakāya manifests, emerging beyond the saṃsāra of view and thought within and outside the realm. This is true going-forth, termed 'in accordance with the Dharma'; hence the flowers fell off of themselves. This rebukes them in terms of advantage and fault. From 'Just as' to 'is caused by': third, clarifying by analogy. Setting out the analogy and applying the analogy. Showing that abandoning saṃsāra and grasping nirvāṇa is itself discrimination, and therefore has the illusion of view, termed 'not in accordance with the Dharma'; the meaning can be understood. From 'Defiling habit-energies' to 'stick': fourth, concluding the rebuke. This text clarifies not only that there are habit-energies, but also that there are distinct view and thought, which entails the habit-energies of common view and thought, just as fully explained in the earlier citation from the Dàzhìdù lùn.