維摩經略疏 9.18

9.18

「答曰」下，四、淨名歷別廣答。文為八重，以明非道。一約無間因果、二約色無色界、三約三毒、四約十弊、五約二乘、六約人間諸惡果報、七約入無餘、八總結。初約五無間因果明非道者，菩薩入假，為利眾生示五逆因、受三途果。雖為此事而無惱恚，即是通達佛道。何者？觀此五逆因緣生心，從假入空尚不見逆心，況有逆果？以無所受，為物而受逆心逆果。此五逆心即是無生，即阿字門，謂諸法初不生故，亦是無垢三昧。若知諸法不生，即具一切佛法，如一微塵中有大千經卷。逆心亦爾，具足世出世法頓漸道品一切佛法，十心數十弟子起十法門，莊嚴雙樹枯榮之教，具在一念五逆生死心中，故言行於非道通達佛道。此即三道五逆之因，即是煩惱道業道之非道，三途之果即是苦道之非道。今取最惡因果尚通達佛道，其餘理然，故言「菩薩行五無間而無惱恚，即是通達佛道。」本無逆業而行逆者，即是以無所受而受諸受。通達佛道，即是未具佛法，自行化他未滿，不應滅受而取證也。菩薩於逆如是，通達具一切法即是自行，示行此事即是化他。示有二種：一者示懺，如闍王未受惡果而求懺法，令無數人發菩提心。二者不懺，如調達乃至入大地獄，阿難隨目連往看，勸令懺悔。調達答言：我受此苦，如第三禪樂。是為行於非道為利一切。又非惡無以顯善，是故調達無數劫來常共釋迦行菩薩道，一行佛道、一行非道，更相啟發，如《法華》所明。「至于地獄而無罪垢」，即約果也。此是無垢三昧破地獄有，入此三昧一切三昧悉入其中。如調達在地獄語目連言：若汝更為凡夫，我當出此地獄。又如婆藪雖在地獄，教無數人得出地獄聽方等經。若自有罪，何能如是？良由雖處地獄，無有罪垢而能利他出于地獄，即是行於非道而無罪垢，即是入無垢三昧通達佛道。本無地獄之業而至地獄者，即是以無所受而受不取證也。自此已去，皆須取〈問疾品〉以無所受而受諸受文來對行於非道之語，歷一一句皆類此也。「至于畜生，無有無明憍慢等過」者，如大象獼猴鵽鳥相敬因以化人，即是入不退三昧通達一切佛道。「至于餓鬼而具足功德」，如《請觀音》云「現身作餓鬼，手出香色乳。」即是入心樂三昧通達一切佛道。

From "Answered" onward is the fourth part: Vimalakīrti's successive and extensive answer. The text has eight tiers to explain the non-ways: 1. with respect to the causes and fruits of the immediate [hell]; 2. with respect to the form and formless realms; 3. with respect to the three poisons; 4. with respect to the ten hindrances; 5. with respect to the two vehicles; 6. with respect to the various evil retributions of the human realm; 7. with respect to entering the remainderless [nirvāṇa]; 8. the general conclusion. First, explaining the non-ways with respect to the causes and fruits of the five immediate [sins]: a bodhisattva enters the provisional, manifesting the causes of the five rebellious acts and receiving the fruits of the three destinies for the benefit of sentient beings. Although performing these actions, he is free from irritation and resentment—this is precisely penetrating the Buddha's path. Why is this? Contemplating the mind produced by the conditions of these five rebellious acts, entering emptiness from the provisional, one does not even see a rebellious mind, how much less a rebellious fruit? Through non-reception, for the sake of living beings he receives the rebellious mind and rebellious fruit. This mind of the five rebellious acts is precisely unborn; it is the syllable A gate, meaning that all dharmas are originally unborn; it is also the Stainless Samādhi. If one knows that all dharmas are unborn, one is fully endowed with all the Buddhadharma, just as within a single particle of dust there are scriptures of the great trichiliocosm. The rebellious mind is likewise: it is fully endowed with worldly and world-transcending dharmas, the sudden and gradual stages of the path, and all the Buddhadharma; the ten mental factors and the ten disciples give rise to the ten dharma-doors, and the teachings of adornment and of the twin trees wither-and-bloom are fully present in a single thought of the rebellious mind of saṃsāra. Therefore it is said that practicing the non-ways is penetrating the Buddha's path. These are the causes of the three paths and the five rebellious acts, which are the non-ways of the path of afflictions and the path of karma; the fruits of the three destinies are the non-ways of the path of suffering. Now, taking the most evil causes and fruits, one still penetrates the Buddha's path, so it is naturally true of the rest. Therefore it is said: "When a bodhisattva practices the five immediate [sins] and is free from irritation and resentment, this is precisely penetrating the Buddha's path." Originally having no rebellious karma yet practicing rebellious acts is precisely receiving all receptions through non-reception. Penetrating the Buddha's path means that not yet being fully endowed with the Buddhadharma and with one's own practice and transformation of others unfulfilled, one should not extinguish reception and attain realization. The bodhisattva is like this toward rebellious acts: penetrating and being endowed with all dharmas is his own practice; manifesting the performance of these actions is transforming others. Manifestation has two kinds: first, manifesting repentance, like King Ajātaśatru seeking the method of repentance before receiving the evil retribution, causing countless people to produce bodhicitta; second, not repenting, like Devadatta even entering the great hell, whom Ānanda, following Maudgalyāyana, went to see and urged to repent. Devadatta answered: "The suffering I experience here is like the bliss of the third dhyāna." This is practicing the non-ways for the benefit of all. Furthermore, without evil there is no way to manifest good; therefore, for countless kalpas Devadatta has constantly practiced the bodhisattva path together with Śākyamuni, one practicing the Buddha's path and one practicing the non-ways, inspiring each other, as explained in the Lotus Sūtra. "Reaching hell yet without defilement and stains" is with respect to the fruit. This is the Stainless Samādhi breaking the existence of hell; when entering this samādhi, all samādhis enter into it. As Devadatta in hell said to Maudgalyāyana: "If you become an ordinary person again, I will leave this hell." Also, as King Vasu, though in hell, taught countless people to leave hell and hear the Vaipulya sūtras. If he himself had transgressions, how could he do such a thing? It is truly because, although dwelling in hell, he is without defilement and stains and can benefit others by bringing them out of hell; this is practicing the non-ways without defilement and stains, which is entering the Stainless Samādhi and penetrating the Buddha's path. Originally having no karma of hell yet reaching hell is precisely receiving through non-reception without attaining realization. From here onward, one must apply the text of "receiving all receptions through non-reception" from the "Chapter on Inquiring after the Illness" to correspond to the phrase "practicing the non-ways"; every single phrase is analogous to this. "Reaching animals yet without the faults of ignorance, arrogance, and the like" is like the great elephant, monkey, and partridge respecting one another and thereby transforming people; this is entering the Non-Retrogression Samādhi and penetrating all Buddha's paths. "Reaching hungry ghosts yet fully endowed with merits" is as the Invocation of Avalokiteśvara Sūtra says: "Manifesting a body as a hungry ghost, his hands emitting fragrant and lustrous milk." This is entering the Joyful Mind Samādhi and penetrating all Buddha's paths.