維摩經略疏 8.75

8.75

「何等」下，二、辨相。文有八。初云「常以金色光照」者，事解可知，約理即是空室表寂光佛性第一義光。「晝夜無異」者，即是寂而常照，智慧不二。「不以日月」者，不假權實緣修之照。二乘思議無如此事，故名未曾有也。《大經》云「同一醎味」，謂一切眾生同一佛性。「此室至之法」，是二未曾有法。若入法性真空寂光，無界內外煩惱之垢。《大經》云「不宿死屍」。如界內外若犯重禁，佛法死屍不入寂光。「此室至之法」，是三未曾有法。釋梵即是有為之流，來會性淨之理表將入寂光。他方菩薩來會不絕者，明自行化他入諸佛土，隨方利物同歸寂光，故言來會。《大經》云「漸漸轉深」，所謂歸戒乃至佛果即漸深也。「此室至之法」，是四未曾有法。不退轉法即是四教六波羅蜜四種不退，若念不退即自然流入薩婆若海。《大經》云「潮不過限。寧失身命終不犯惡」。惡即六蔽，終不退轉起六蔽也。「此室至之法」，是五未曾有法。一切法中無罣礙智說不可窮，即是勝妙果報。如甄迦羅琴說法無量無作四諦之法。《大經》云「深難得底」，譬法化之聲。「此室至之法」，是六未曾有法，事解可知。即是四教所詮，亦是觀十二因緣，四種法藏施十界眾生無有盡也。《大經》云「有種種寶藏」，以譬是經即是寶藏，謂四種道品、嬰兒等行、四種聖人功德等無量寶藏。「此室至之法」，是七未曾有法。此室十方佛現，即是大士觀十二緣空得念佛三昧，十方諸佛真應二身隨念現前。《大經》云「大身眾生居住之處」，大眾生者，謂佛菩薩之所住也。「此室至之法」，是八未曾有法。此室天宮淨土皆現中者，室空正表佛土皆空。又上文云「雖知諸佛土永寂如空，而現種種殊勝佛土」，當表此也。《大經》云「不增不減」，譬大涅槃無邊際故，乃至一切性同一性故，即是空室表一切國皆悉空也。此未曾有不思議用，豈同二乘住思議解脫小智功用。《大經》明八不思議義同也。

From "What are they..." onward, second, distinguishing the characteristics. The text has eight points. First, "It is constantly illuminated by golden light": the phenomenal explanation is obvious; in terms of principle, it is the empty room representing the light of supreme truth of the Buddha-nature of quiescent light. "Day and night without difference" is being quiescent yet constantly illuminating, wisdom non-dual. "Not by sun or moon" means not relying on the illumination of provisional or real cultivation through conditions. Because there is no such thing in the conceivable of the two vehicles, it is called unprecedented. The Great Sūtra says: "It has one same salty flavor," meaning that all sentient beings have the same buddha-nature. From "In this room" to "...Dharma," this is the second unprecedented dharma. If one enters the quiescent light of the true emptiness of dharmatā, there is no defilement of afflictions inside or outside the realms. The Great Sūtra says: "It does not harbor a dead corpse." Just as inside or outside the realms, if one violates the grave prohibitions, a corpse of the Buddha-Dharma does not enter the quiescent light. From "In this room" to "...Dharma," this is the third unprecedented dharma. Śakra and Brahmā belong to the stream of conditioned existence; their coming to assemble at the principle of natural purity signifies that they are about to enter quiescent light. Bodhisattvas from other directions coming to assemble without interruption explains that in one's own practice and transforming others, one enters all buddha-lands, benefiting beings in accordance with direction and returning together to quiescent light; hence it is said that they come to assemble. The Great Sūtra says: "It gradually becomes deeper," meaning that from taking refuge and precepts up to the buddha fruit, it gradually deepens. From "In this room" to "...Dharma," this is the fourth unprecedented dharma. The dharma of non-retrogression is the four kinds of non-retrogression of the four teachings and six pāramitās; if it is non-retrogression of thought, one naturally flows into the ocean of sarvajñā. The Great Sūtra says: "The tide does not exceed its limit; one would rather lose life and limb than ever commit evil." Evil means the six obscurations; one never retrogresses to give rise to the six obscurations. From "In this room" to "...Dharma," this is the fifth unprecedented dharma. Unhindered wisdom in all dharmas whose exposition cannot be exhausted is the superior and wondrous retribution. Like the kiṃnara harp expounding limitless Dharmas of the uncreated Four Noble Truths. The Great Sūtra says: "It is profound and hard to reach the bottom of," similed to the sound of Dharma transformation. From "In this room" to "...Dharma," this is the sixth unprecedented dharma; the phenomenal explanation is obvious. It is what is expounded by the four teachings, and also the four kinds of Dharma treasuries of contemplating the twelve links of dependent origination, bestowed upon the sentient beings of the ten realms without end. The Great Sūtra says: "It has various treasuries of jewels," using this as a simile that this sūtra is a treasury of jewels, meaning the four kinds of factors of awakening, infant-like conduct, and the immeasurable jewel treasuries of the merits of the four kinds of noble beings. From "In this room" to "...Dharma," this is the seventh unprecedented dharma. The buddhas of the ten directions appearing in this room is the great being contemplating the emptiness of the twelve conditions to attain the mindfulness-of-buddha samādhi, with the true and response bodies of the buddhas of the ten directions manifesting before him according to his thought. The Great Sūtra says: "The dwelling place of beings with great bodies"; beings with great bodies refers to the dwelling place of buddhas and bodhisattvas. From "In this room" to "...Dharma," this is the eighth unprecedented dharma. The heavenly palaces and pure lands all appearing within this room is because the emptiness of the room precisely represents that buddha-lands are all empty. Furthermore, the passage above says: "Although knowing that all buddha-lands are eternally quiescent like empty space, yet manifesting various superior buddha-lands," which precisely represents this. The Great Sūtra says: "It neither increases nor decreases," similed to the great nirvāṇa having no boundaries, up to all natures having the one same nature; this is the empty room representing that all lands are entirely empty. How could this unprecedented inconceivable function be the same as the function of the petty wisdom of the two vehicles dwelling in conceivable liberation? The eight inconceivables explained in the Great Sūtra share the same meaning.