維摩經略疏 9.47

9.47

「總持之園苑至戒品為塗香」，二、明資生之具。「總持之園苑」，園持華菓，遮他盜竊令不失落。陀羅尼亦爾，持善因果遮諸惡法。林樹是覆蔭清涼，諸無漏法無煩惱契，即清涼義。覺意即七覺，七覺調停生真智因華。故《大論》云「無學實覺，此七能到。」故以為華。解脫果者，即是不思議解脫妙覺果滿。「八解浴池」，八背捨、八解脫，如前分別。入九定證真，成八解脫八背捨。修成在九定，定滿如水滿，八解如池。「七淨華」者，一戒、二心、三見、四斷疑、五分別、六行、七涅槃。戒淨是正語、業、命。心淨是精進、念、定。見淨是正見、正思惟。斷疑淨是見道。分別淨、行淨是修道。涅槃淨是無學道。別圓見思例皆得稱七淨華也，菩薩在因皆名為華。「浴此無垢人」，此約別圓。若藏通界內事惑垢盡名無垢人，猶有恒沙界外理垢，是故須浴。界內解者，慧解脫羅漢已斷分段之垢亦是無垢，更修八解除無知垢，故須浴也。「象馬五通馳」，菩薩習未盡，無漏盡通。又云界外正使未盡，猶名五通。如意通荷負眾生力大如象，餘通如馬。周遍十方一念即到，故言馳也。「大乘以為車」，實相為車體，二智為能乘，至薩婆若中住。「調御以一心」，法界一相，常在一行三昧。「遊於八正路」，無作八直道也。「相具以嚴容眾好飾其姿」，不同三藏所明相好，法身自有實報大相小相，光顯法身為嚴飾也。「慚愧之上服」，佛性中道是第一義天，菩薩見佛性未了了，故慚第一義天。諸佛是無上行人，愧此勝人，名為愧人。覆不慚心，名之為服。又服者，忍二邊惡，不辱中理，是忍辱衣也。「深心為華鬘」，進入萬行圓因即最上因，如鬘嚴首。「七財」者，一聞、二信、三戒、四定、五進、六捨、七慚愧。聞者，十地聽法如雲持雨，十方佛說法一時能持，故名聞也。信者，深信堅固猶若金剛，即圓因也。戒者，十地所得真戒。經言「唯佛一人具淨戒，餘人皆名污戒者。」定者，即首楞嚴等定也。進者，念念流入薩婆若海。捨者，常行捨行。慚愧者，如前說。「如所說修行」者，言行相應，所行如所說，能到彼岸。「教授以滋息」，說法利人普潤一切，化功歸己即是滋息。「迴向為大利」，迴因善向果，得常住三寶，故云大利。「四禪為床座」，如床離於下濕、避諸虫螫，世間四禪離欲愛濕、覺觀毒虫，從淨命心修則有支林功德，邪命心修則墮鬼道。菩薩出世四禪一切皆攝功德叢林，無不悉備休息諸行，能離二死煩惱毒虫，若邪命修則墮二地，淨命修之則契中道寂滅安樂，故言四禪為床座也。「多聞增智慧以為自覺音」，外國用音樂覺悟於王，今多聞智慧覺悟心王，自覺覺他也。「甘露法之食」，用真修之智，契實相甘露，名為法食。《大經》云「汝諸比丘未得大乘法食。」「解脫味為漿」，脫是定名，定即是水，水即漿也。「淨心以澡浴」，觀理懺悔即心水澄清，浴除罪垢之煩惱也。「戒品為塗香」，作無作善資薰法身。

From "The park and garden of dhāraṇīs" down to "the moral precepts as ointment," the second [section] explains the requisites for living. "The park and garden of dhāraṇīs": a garden holds flowers and fruits, preventing others from stealing them so they are not lost. A dhāraṇī is also like this: it holds good causes and effects and blocks all bad dharmas. The trees of the grove provide shelter, shade, and coolness; all uncontaminated dharmas accord with freedom from afflictions, which is the meaning of coolness. Awakening-intent is the seven factors of awakening; the harmonization of the seven factors of awakening generates the causal flower of true wisdom. Hence the Dàzhìdù lùn says: "In the real awakening of the non-learners, these seven can reach it." Hence they are taken as flowers. The fruit of liberation is the full fruition of wondrous awakening in inconceivable liberation. "The bathing pool of the eight liberations": the eight aspects of renunciation and eight liberations are as distinguished before. Entering the nine successive concentrations and realizing the real accomplishes the eight liberations and eight aspects of renunciation. Their cultivated perfection lies in the nine concentrations; when concentration is full it is like water being full, and the eight liberations are like the pool. "The seven flowers of purification" are: first, purification of precepts; second, purification of mind; third, purification of views; fourth, purification through ending doubt; fifth, purification through discrimination; sixth, purification of practice; seventh, purification of nirvāṇa. Purification of precepts is right speech, right action, and right livelihood. Purification of mind is right effort, right mindfulness, and right concentration. Purification of views is right view and right thought. Purification through ending doubt is the path of vision. Purification through discrimination and purification of practice are the path of cultivation. Purification of nirvāṇa is the path of non-learning. In the separate and perfect [teachings], seeing and thought [afflictions] by analogy are all entitled to be called the seven flowers of purification; when a bodhisattva is in the cause, they are all called flowers. "Bathing this undefiled person": this is explained according to the separate and perfect [teachings]. If the defilements of phenomenal delusion within the realm according to the Tripiṭaka and shared teachings are exhausted, one is called an undefiled person; yet there are still defilements of principle outside the realm as numerous as the sands of the Ganges, and therefore one must bathe. For the explanation within the realm: an arhat liberated by wisdom who has already severed the defilements of segmented [birth and death] is also undefiled; further cultivating the eight liberations eliminates the defilements of non-knowing, so they must bathe. "With elephants and horses of the five superknowledges galloping": the bodhisattva's residue-habits are not yet exhausted, so they do not have the superknowledge of the exhaustion of outflows. Also, because their primary afflictions outside the realm are not yet exhausted, they are still called the five superknowledges. The superknowledge of base-transformation shoulders the burden of living beings with great strength like an elephant; the other superknowledges are like horses. Pervading the ten directions, they reach there in a single thought; hence it says "galloping." "Taking the Great Vehicle as carriage": true reality is the carriage body, the two wisdoms are what can ride it, proceeding to dwell in sarvajñā. "Steering it with a single mind": the Dharma-realm is of one mark, always dwelling in the one-practice samādhi. "Wandering upon the eightfold correct path": the unconditioned eight straight paths. "Possessing the major marks to adorn the countenance, and the secondary characteristics to beautify the form": this is not like the major and minor marks explained in the Tripiṭaka; the dharmakāya naturally possesses the major and minor marks of the true retribution, illuminating and revealing the dharmakāya as an adornment. "The upper garment of shame and modesty": the Middle Way of buddha-nature is the heaven of supreme truth; because the bodhisattva has not seen the buddha-nature completely and clearly, they feel shame toward the heaven of supreme truth. The buddhas are supreme practitioners; feeling modest before these superior persons is called modesty toward persons. Covering the unashamed mind is called clothing. Furthermore, clothing tolerates the evils of the two extremes without insulting the principle of the middle; it is the robe of patience. "The deep mind is the flower garland": advancing into the round causes of the myriad practices is the most supreme cause, like a garland adorning the head. The "seven riches" are: first, learning; second, faith; third, precepts; fourth, concentration; fifth, vigor; sixth, relinquishment; seventh, shame and modesty. Learning means hearing the Dharma in the ten stages like clouds holding rain, being able to retain the Dharma expounded by the buddhas of the ten directions all at once; hence it is called learning. Faith means deep faith, firm and solid like a vajra; this is the round cause. Precepts means the true precepts attained in the ten stages. The sūtra says: "Only the Buddha alone possesses pure precepts; all other persons are called those with defiled precepts." Concentration means samādhis such as the Śūraṅgama. Vigor means flowing thought-moment after thought-moment into the ocean of sarvajñā. Relinquishment means constantly practicing the conduct of relinquishment. Shame and modesty are as explained above. "Practicing as expounded": words and actions correspond; practicing in accordance with what is spoken, one can reach the other shore. "Teaching to nourish and multiply": expounding the Dharma to benefit people universally moistens all; the merit of transformation returning to oneself is nourishing and multiplying. "Dedication for great benefit": dedicating causal goodness toward the fruit, one attains the permanently abiding Three Jewels; hence it says "great benefit." "The four dhyānas as couch": just as a bed stays away from dampness below and avoids various stinging insects, the four mundane dhyānas are free from the dampness of sensual desire and the poisonous insects of thought and scrutiny. Cultivated with a mind of pure livelihood, there are the merits of the branches and groves; cultivated with a mind of wrong livelihood, one falls into the realm of hungry ghosts. The supramundane four dhyānas of a bodhisattva include all groves of merits, fully prepared with everything to rest all practices, able to stay free from the poisonous insects of the two deaths and afflictions. If cultivated with wrong livelihood, one falls into the two stages; if cultivated with pure livelihood, one accords with the quiescence and peace of the Middle Way; hence it says that the four dhyānas are the couch. "Much learning increases wisdom, serving as the sound of self-awakening": foreign countries use music to awaken kings; here, much learning and wisdom awaken the mind-king, awakening oneself and awakening others. "The food of the amṛta Dharma": using the wisdom of true cultivation to accord with the amṛta of true reality is called the Dharma food. The Mahāparinirvāṇa Sūtra says: "You monks have not yet attained the Dharma food of the Great Vehicle." "The taste of liberation as drink": liberation is the name for concentration; concentration is water, and water is drink. "Bathing with a pure mind": contemplating principle and repenting makes the mind-water limpid, bathing away the afflictions of sinful defilement. "The moral precepts as ointment": active and unprompted good support and perfume the dharmakāya.