維摩經略疏垂裕記 10.59

10.59

二、明入假大用成前非道及種並為化他，二：初、分科。二、隨釋，三：初、入假供養諸佛。二、入假淨佛國土。三、入假成就眾生，二：初、分科。二、隨釋，五：初、入假覺悟眾生。二、明教眾生世法。經云「悉於中出家至邪見」者，九十六種皆出家外道，隨其出家，欲解其惑，不同其見也。三、入假拔眾生災難。經云「或作日月天」者，什云「劫初時未有日月，故為作日月，令得照明也。」「作地水風大」者，劫初地未成，以神力令六方風來吹水結而成地。或見人入海，船欲沒時，為化作地，令得安隱。至須水火風處，皆應其所求也。或化作，或以身作食及藥草，亦如是也。「劫中有刀兵」等者，什云「將世劫盡時刀兵起。人壽十歲，婆須蜜從忉利天下，生王家作太子，化眾人言：『我等祖父壽命極長，以今瞋恚無慈故致此短壽。是故汝等當行慈心。』眾人從命，惡心漸薄，此後生子壽二十歲。如是轉續，至彌勒時八萬四千歲也。」四、入假濟地獄畜生之苦。五、入假同事利物。經云「令魔心憒亂」者，欲言行禪復受五欲，欲言受欲復現行禪，莫測其變，所以憒亂。「邑中主」者，《左傳》曰「凡邑有宗廟先君之主曰都，無曰邑也。」「以祜」者，胡古反。《詩箋》云「祜，福也。」《爾雅》「祜，厚也。」「令住戒忍慈」者，什云「世無賢聖，眾生下劣不入深法，故化以戒忍。」

Second, explaining the great function of entering the provisional to accomplish the preceding 'non-path' and 'lineage', all for the sake of transforming others, has two parts: first, division of the outline; second, sequential explanation, which has three parts: first, entering the provisional to make offerings to all Buddhas; second, entering the provisional to purify Buddha lands; third, entering the provisional to bring sentient beings to completion, which has two parts: first, division of the outline; second, sequential explanation, which has five parts: first, entering the provisional to awaken sentient beings; second, explaining the teaching of worldly dharmas to sentient beings. As for the sūtra stating, 'all becoming renunciants within them up to heterodox views,' all ninety-six types are non-Buddhist renunciants; [the bodhisattva] becomes a renunciant in accordance with them, wishing to resolve their confusion while not sharing their views. Third, entering the provisional to alleviate calamities and disasters of sentient beings. As for the sūtra stating, 'or becoming the deities of the sun and moon,' Kumārajīva says: 'At the beginning of the kalpa, when the sun and moon did not yet exist, he therefore became the sun and moon for them, enabling them to obtain illumination.' As for 'becoming the great elements of earth, water, and wind,' at the beginning of the kalpa before the earth was formed, by his spiritual power he caused the winds of the six directions to come blow upon the waters and solidify them into earth. Or seeing someone enter the ocean when the ship is about to sink, he transforms into earth for them so they attain safety and security. Wherever water, fire, or wind are needed, he responds to whatever they seek. Either transforming into them or using his own body to become food and medicinal herbs, it is likewise so. As for 'during a kalpa of weapons,' and so forth, Kumārajīva says: 'When the world kalpa is about to end, weapons arise. When human lifespan is ten years, Vasumitra descends from Trāyastriṃśa heaven and is born into a royal family as a prince, transforming the multitude by saying: "Our ancestors had extremely long lives; because of present anger and lack of compassion, it has led to this short lifespan. Therefore, you all should practice a compassionate mind." The multitude obeys his command, their evil minds gradually diminish, and after this the children born have a lifespan of twenty years. Continually advancing in this way, it reaches eighty-four thousand years at the time of Maitreya.' Fourth, entering the provisional to relieve the suffering of hells and animals. Fifth, entering the provisional with common activities to benefit beings. As for the sūtra stating, 'causing the māras' minds to be flustered and confused,' if one wishes to say he practices dhyāna, he also enjoys the five desires; if one wishes to say he enjoys desires, he also manifests practicing dhyāna; they cannot fathom his transformations, and therefore they are flustered and confused. As for 'master in a settlement,' the Zuoshi zhuan says: 'Whenever a settlement has an ancestral temple with the tablets of former rulers, it is called a dū; without them, it is called a settlement (yì).' As for 'with blessings' (yǐ hù), it is pronounced hú-gǔ. The Shi jian says: 'Hù means blessing (fú).' The Erya says: 'Hù means thick/abundant.' As for 'causing them to abide in precepts, patience, and compassion,' Kumārajīva says: 'The world lacks the worthy and noble, and sentient beings are inferior and do not enter the profound Dharma; therefore he transforms them with precepts and patience.'