維摩經略疏 9.3

9.3

今明此品，略用三意通釋：一明此品來意、二釋此品名、三入文解釋。初明此品次〈觀眾生品〉來者，前品正明通相入空、正成〈問疾品〉通教從假入空，調伏界內有疾菩薩，兼成室外為國王長者說法，已如前說。今此品次明通相從空入假觀，明非道之道、非種之種、非眷屬之眷屬，此即不有而有，正成〈問疾品〉明別教通相從空入假觀，調伏恒沙實疾菩薩。上文云「以無所受而受諸受，未具佛法不應滅受取證也。」亦兼為室外呵諸大弟子。不能於諸見不動而修三十七品，以五逆相而得解脫等，故有此品來也。次釋此品名，言「佛道」者，佛以覺為義，自覺覺他名之為佛。道以通達為義，所覺之理能通觀智從因達果名之為道。此以智理標名，故云佛道品。正如此品用非道之理即是佛道，是以淨名答文殊云「菩薩行於非道通達佛道」，名為佛道。言非道者，《大論》云「十二因緣有三種道：一煩惱道、二業道、三苦道。」煩惱即無明、愛、取三支，業即行、有二支，苦即識、名色、六入、觸、受、生、老死七支。此之三道皆非佛道，故言非道。非道之理即是諸佛實相智慧功德之理，理即是道，故說非道即是佛道。

In explaining this chapter now, three points are briefly used to provide a comprehensive explanation: first, explaining the chapter's rationale of sequence; second, explaining the chapter's title; third, entering the text to interpret it. First, explaining the chapter's sequence following the "Chapter on Contemplating Living Beings": the preceding chapter directly clarified the general characteristic of entering emptiness, directly perfecting the contemplation of entering emptiness from the conventional in the Shared Teaching from the "Chapter on Inquiring after the Illness" to subdue the ill bodhisattvas within the realm, and concurrently perfecting the exposition of the Dharma outside the room for the kings and elders, as explained previously. Now, this chapter next clarifies the contemplation of entering the conventional from emptiness according to the general characteristic, clarifying the path of non-paths, the seed of non-seeds, and the retinue of non-retinues; this is being existent without being existent, directly perfecting the contemplation of entering the conventional from emptiness according to the general characteristic in the Separate Teaching from the "Chapter on Inquiring after the Illness" to subdue bodhisattvas with real illnesses as numerous as the sands of the Ganges. The earlier text says: "Experiencing sensations through non-reception; before one has perfected the buddha-dharmas, one should not extinguish sensations to realize the fruit." It also concurrently rebukes the great disciples outside the room for being unable to cultivate the thirty-seven factors [of awakening] while remaining unmoved amidst all views, and for being unable to attain liberation by means of the marks of the five unpardonable offenses, and so forth; hence this chapter follows. Next, explaining this chapter's title: as for "Buddha Path," "buddha" has the meaning of awakening; awakening oneself and awakening others is called "buddha." "Path" has the meaning of unimpeded penetration; the principle that is awakened can open up the wisdom of contemplation to proceed from cause to fruit, and is called "path." This designates the name by wisdom and principle, and is therefore called "Chapter on the Buddha Path." Just as this chapter takes the principle of the non-path to be itself the Buddha Path, Vimalakīrti accordingly answered Mañjuśrī: "A bodhisattva walking the non-paths penetrates the Buddha Path"; this is called the Buddha Path. As for "non-paths," the Dàzhìdù lùn states: "The twelve links of dependent origination have three kinds of paths: first, the path of afflictions; second, the path of karma; third, the path of suffering." Affliction comprises the three links of ignorance, craving, and grasping; karma comprises the two links of volitional formations and existence; suffering comprises the seven links of consciousness, name-and-form, the six sense bases, contact, feeling, birth, and aging-and-death. These three paths are all not the Buddha Path, and are thus called "non-paths." The principle of the non-paths is itself the principle of the wisdom, merits, and virtues of the true reality of all buddhas; the principle is itself the path, and thus it is said that the non-paths are themselves the Buddha Path.