維摩經義疏 1.24

1.24

有人言：經無大小，類問三分，謂序、正、流通。此經品凡十四，亦裁三別：初有四品，在室外說，目之為序；次有六品，居室內說，稱為正說；後之四品，還歸室外，謂流通分。所以然者，淨名託疾方丈，念待擊揚。前之四品，但明如來說法述德命人，為問疾由致，故稱為序。次有六品在於室內，賓主交言盛談妙道，因之為正。後之四品，說利既周，出於室外來至佛所，印定成經，遠被來葉，故稱流通。此成實師科經文也。有人言：此經凡有三會，始自〈佛國〉竟〈菩薩品〉，謂菴園初會。〈問疾品〉去至于〈香積〉，謂方丈次會。從〈菩薩品〉竟於一經，謂菴園重集。此十地論師之所解也。吉藏總用一文，雙徵二釋。〈方便〉一品既在室內說之，何謂前四品並居室外？又室內說法凡有二時，〈方便〉一品是其初集，略說法門。問疾以後，毘耶重集具宣妙道。何得以前說為序、後談為正？此斥初解也。若謂此經但有三會，是亦不然。既重集菴園為二會者，亦再聚方丈，寧非屬集？又〈佛國品〉明淨土因果既為會者，〈方便品〉辨法身因果寧非會耶？以此詳之，後通亦謬。今所釋者，《華嚴》一部凡有七處八會，此經始終而有二處四集。言二處者，一菴園處、二方丈處。菴薗是佛所住處，方丈為菩薩住處。又菴薗出家所栖，方丈俗人居止。又菴羅女以薗施佛，造立精舍，謂他業所起：八未曾有室，蓋是淨名自會搆興。菴羅薗在城外，方丈在城內。《法顯傳》云「相去三里，在城南也。」所言四會者，一菴羅會、二方丈會、三重集方丈、四再會菴薗。以此詳文，應為元諸。問：《華嚴》不起寂滅道場，現身七處八會。此經可得然乎？答：彼經明不起、此經明起，起與不起皆不思議，故《華嚴》名不可思議經，此經亦存斯稱。問：不起而往，不可思議。自此至彼，何名莫測？答：雖有去來，竟不往反。故淨名歎曰「善來文殊！不來相而來，雖來而不至，亦不去相而去，雖去而不動。」則宛然從就、未始往來，故是難思，可以《華嚴》為類。問：此之四會，前後云何？答。詳其終始，凡有二種：一時事次第、二集法前後。時事次第者，一方丈初會、二菴薗次會、第三重集方丈、第四再會菴薗。問：何以知然？答：五百長者願行相符，為法城等侶，訪道參玄無時不集。而寶積已至，淨名不至，當知有疾。以其疾故，國內近眾皆來問之，因以身疾略為說法，與數千人皆發道心，即方便品，故知前有毘耶之會。但初集之時，人天眾少，利益未多，猶不足暢其神慧、其稱現疾之懷。但佛與淨名既同為化物，兩心相鑒。居士既託疾方丈，佛在菴薗說法，為之集眾，故遣使問疾，聲聞菩薩皆靜不堪，故次有菴薗之會。仍命文殊，擊揚淨名，具宣大法，故有毘耶重集。但化事既周，同到佛所，如來印讚，復談妙道，故有菴薗再會。以時事推之，必如此也。二集法前後者，夫欲結集成經，必須先明如是我聞一時佛在處與大眾俱。若發軫即序淨名時處者，則不得成經。勝鬘之流，事亦如是。故先明菴薗會也。菴薗之集既竟，將發遣使，問疾之端，宜追序方丈初會，歎淨名之德，令生時眾尊仰之誠。序其有疾，發如來慰問由致，故有方便一品、毘耶會也。後之二集不異前。通開此經雖有四會，唯例《華嚴》亦開三分。第一從初會寶積偈已來，明於序說。次從偈後長行至〈阿閦佛品〉，辨於正宗。三從〈法供養品〉竟經，明於流通。問：通別二序但屬初會，云何是序分耶？答：通別二序宜兩望之。四集往分則屬初會，為成一經宜稱序說。後之二品其義亦然，以法集分之則屬後會，若望一經稱流通分也。就序及流通各開為二，正說分三。序開二者，如是六事，謂遺教證信序，寶積奉蓋發起正宗名發起序。流通二者，〈法供養品〉謂讚談流通，〈囑累〉一品明付囑流通。正說三者，第一從寶積問至〈佛道品〉明二法門。次〈不二法門品〉明不二法門。三從〈香積〉竟〈阿閦佛品〉還明二門。所以開此三者，至理無二，為眾生故強說二，故初開二門，欲令受化之徒因二教門悟不二理，故明不二法門。既識二表不二，復須從不二起二，故重明二門。又雖有四會，不出三時：第一從初竟〈不二法門品〉，明食前說法。第二者〈香積〉一品，食時演教。三從〈菩薩行品〉竟〈阿閦佛品〉，謂食後敷經。又雖有四會，約處但有三章：第一從初竟〈菩薩品〉，謂室外說法。次從〈問疾〉已去訖〈香積佛品〉，室內敷經。三從〈菩薩行品〉已去，還歸室外說法。問：若爾，還因舊說，以何非之？答：依時事次第則二處四會，若集法前後但有三，故不同舊說。又約修行次第，亦開為三：第一從初竟〈菩薩品〉，謂破三病門。第二從問疾說香積佛品，明修行門。第三從〈菩薩行品〉去，辨行成德立門。三病妨菩薩道，宜先破之；在病已除，方得修行。復有第二門，既修妙行，行成德滿，故有第三門。就此三門，各開三別。初門三者，初二品破凡夫病，次〈弟子品〉破二乘病，第三〈菩薩品〉破菩薩病也。問：初品明淨土因果、〈方便品〉明法身因果，云何偏破凡夫？答：初雖通為三人，但後既有斥小乘與菩薩，故初二品破凡夫也。第二修行門三段者，從〈問疾品〉至〈佛道品〉，正明菩薩實慧、方便二行。次〈不二法門品〉，明二慧由不二理成。第三〈香積品〉辨從不二起於二用也。第三得成德立開為三者，〈菩薩行品〉初明佛事不同，辨無礙行成。次從不盡不住，明善巧行立。第三〈阿閦佛品〉本迹二身，謂果德究竟也。

Some say: "Scriptures, whether Great or Small, are generally divided into three sections: namely, the preface, the main teaching, and the transmission. This sūtra has fourteen chapters in all, and is also arranged into three distinct parts: the first four chapters were spoken outside the chamber and are designated the preface; the next six chapters were spoken inside the chamber and are called the main teaching; the final four chapters return outside the chamber and are called the transmission section. Why is this? Jingming feigned illness in his ten-foot-square chamber, thinking to await an occasion to elicit and proclaim [the Dharma]. The preceding four chapters merely explain the Tathāgata preaching the Dharma, recounting virtues, and commissioning persons as the reason for inquiring after the illness; hence they are called the preface. The next six chapters are inside the chamber, where guest and host exchange words and magnificently discourse on the wondrous Way; by virtue of this, they are the main teaching. In the final four chapters, the benefit of the exposition having been accomplished, they emerge outside the chamber and come to the Buddha's place, where it is certified and established as a scripture to be extended far into future generations; hence it is called the transmission." This is the textual division of the scripture by masters of the Tattvasiddhi-śāstra.

Others say: "This scripture has three assemblies in all. Beginning from the 'Buddha-Land' [Chapter] to the end of the 'Bodhisattva Chapter' is called the first assembly at the Āmrapālī Grove. From the 'Inquiring after the Illness Chapter' up to the 'Sarvagandhasugandha Chapter' is called the second assembly in the ten-foot-square chamber. From the 'Bodhisattva Practice Chapter' to the end of the whole scripture is called the reconvening at the Āmrapālī Grove." This is the explanation of the Daśabhūmika-śāstra masters.

Jizang evaluates both interpretations together in a single critique. Since the single chapter 'Upāya' was spoken inside the chamber, how could the first four chapters all be situated outside the chamber? Furthermore, the preaching of the Dharma inside the chamber occurred at two distinct times: the single chapter 'Upāya' was its initial gathering, in which the Dharma-gate was expounded in brief; after the inquiry after the illness, they reconvened at Vaiśālī and fully proclaimed the wondrous Way. How can the earlier discourse be taken as the preface and the later discussion as the main teaching? This refutes the first explanation.

If one claims that this scripture has only three assemblies, that too is not so. If reconvening at the Āmrapālī Grove constitutes a second assembly, then gathering again in the ten-foot-square chamber must surely also be an assembly. Moreover, if the 'Buddha-Land Chapter' explaining the cause and effect of the pure land constitutes an assembly, would the 'Upāya Chapter' explaining the cause and effect of the dharmakāya not also be an assembly? Considering it in this light, the latter explanation is also mistaken.

What is now explained is this: The Avataṃsaka in its entirety has seven locations and eight assemblies; this scripture, from beginning to end, has two locations and four gatherings. As for the two locations: first, the location of the Āmrapālī Grove; second, the location of the ten-foot-square chamber. The Āmrapālī Grove is the dwelling place of the Buddha; the ten-foot-square chamber is the dwelling place of the bodhisattva. Furthermore, the Āmrapālī Grove is where renunciants lodge; the ten-foot-square chamber is where a layperson resides. In addition, the woman Āmrapālī offered the grove to the Buddha and established a monastery—it was arisen through the actions of another; whereas the chamber of eight unprecedented marvels was raised and formed by Jingming's own gathering. The Āmrapālī Grove is outside the city; the ten-foot-square chamber is inside the city. The Faxian zhuan states: "They are three li apart, to the south of the city."

As for the four assemblies: first, the Āmrapālī assembly; second, the ten-foot-square chamber assembly; third, the reconvened ten-foot-square chamber assembly; fourth, the reassembled Āmrapālī assembly. Examining the text in this way provides the primary basis.

Question: In the Avataṃsaka, without rising from the seat of enlightenment of tranquil extinction, [the Buddha] manifests his body in seven locations and eight assemblies. Can this scripture be like that?

Answer: That scripture explains not rising; this scripture explains rising. Both rising and not rising are inconceivable; therefore, the Avataṃsaka is called the Inconceivable Sūtra, and this scripture also preserves that designation.

Question: Going without rising is inconceivable. But going from here to there—how can that be called unfathomable?

Answer: Although there is going and coming, in the end there is no going or returning. Hence Jingming praised him, saying: "Welcome, Mañjuśrī! Coming without the characteristics of coming, though coming you do not arrive; and going without the characteristics of going, though going you do not move." Thus, while clearly following and approaching, there has never been going and coming; therefore it is difficult to conceive, and can be classed together with the Avataṃsaka.

Question: What is the sequence of these four assemblies?

Answer: Examining their beginning and end, there are two kinds: first, the chronological order of events; second, the sequence of the compilation of the teaching.

Regarding the chronological order of events: first is the initial assembly in the ten-foot-square chamber; second is the subsequent assembly in the Āmrapālī Grove; third is the reconvened assembly in the ten-foot-square chamber; fourth is the reassembled assembly in the Āmrapālī Grove.

Question: How is this known to be so?

Answer: The five hundred elders had vows and practices that matched one another; as companions in the fortress of the Dharma, they inquired into the Way and participated in the profound, never failing to assemble. Yet when Ratnākara had already arrived, Jingming did not arrive; one must know he was ill. Because of his illness, the nearby populace within the state all came to inquire after him. Thereupon, taking his physical illness as occasion, he briefly expounded the Dharma for them, causing several thousand people all to generate the aspiration for the Way—this is the 'Upāya Chapter'. Thus we know there was a prior assembly in Vaiśālī. But at the time of that initial gathering, the assembly of humans and devas was small, and the benefit was not yet extensive, still insufficient to unfold his spiritual wisdom and fulfill the intent of manifesting illness. However, since the Buddha and Jingming both worked together to transform beings, their two minds perceived each other. Since the householder had feigned illness in the ten-foot-square chamber, the Buddha preached the Dharma in the Āmrapālī Grove to gather the assembly for him, and therefore dispatched an emissary to inquire after the illness. When both the śrāvakas and bodhisattvas all remained silent as incapable, the subsequent assembly at the Āmrapālī Grove occurred. He then commanded Mañjuśrī to elicit and proclaim [the Dharma] with Jingming and fully declare the Great Dharma; hence there was the reconvening at Vaiśālī. Once the work of transformation was complete, they went together to the Buddha's place, where the Tathāgata certified and praised them, and once again discussed the wondrous Way; hence there was the reassembly at the Āmrapālī Grove. Deducing it from the chronological order of events, it must be like this.

Second, regarding the sequence of the compilation of the teaching: when compiling a scripture, one must first explain: "Thus have I heard: at one time the Buddha was dwelling in such-and-such a place with a great assembly." If at the very outset one were to relate the time and place of Jingming, it could not form a scripture. Works like the Śrīmālādevī Sūtra are also like this. Therefore, the Āmrapālī Grove assembly is explained first. When the gathering at the Āmrapālī Grove was concluded and the emissary was about to be dispatched, at the start of inquiring after the illness, it was proper to recount retrospectively the initial assembly in the ten-foot-square chamber, praising Jingming's virtues to arouse the sincere reverence of the assembly at that time. By recounting his having an illness, it gave rise to the Tathāgata's reason for condolence and inquiry; hence there is the single 'Upāya Chapter' and the assembly at Vaiśālī. The latter two gatherings are not different from what was said before.

Generally speaking, although this scripture has four assemblies, following the precedent of the Avataṃsaka, it can also be divided into three sections: First, from the initial assembly up through Ratnākara's verses, it explains the preface. Next, from the prose after the verses up to the 'Akṣobhya Buddha Chapter', it discusses the main teaching. Third, from the 'Dharma Offering Chapter' to the end of the scripture, it explains the transmission.

Question: The general and specific prefaces belong only to the first assembly; how can they be the preface section [of the whole scripture]?

Answer: The general and specific prefaces should be viewed in two ways: if divided according to the four gatherings, they belong to the first assembly; but for the completion of the entire scripture, they should be called the preface section. The meaning of the final two chapters is also like this: if divided by the Dharma gatherings, they belong to the later assembly; but with regard to the entire scripture, they are called the transmission section.

With respect to the preface and transmission, each is divided into two, and the main teaching is divided into three. As for the preface being divided into two: the six items of "Thus..." constitute the preface certifying faith as bequeathed by the teaching; Ratnākara presenting the parasols initiates the main teaching, and is called the initiating preface. As for the transmission being divided into two: the 'Dharma Offering Chapter' is the transmission of praise and discourse; the single 'Entrustment Chapter' explains the transmission of entrustment. As for the main teaching being three: first, from Ratnākara's inquiry up to the 'Buddha Path Chapter', it explains the two Dharma-gates. Next, the 'Non-Dual Dharma-Gate Chapter' explains the non-dual Dharma-gate. Third, from the 'Sarvagandhasugandha Chapter' to the end of the 'Akṣobhya Buddha Chapter', it returns to explaining the two gates. Why are these three opened? The ultimate principle is non-dual; for the sake of sentient beings, duality is forcedly spoken. Therefore, the two gates are opened first, intending to cause disciples receiving transformation to awaken to the non-dual principle through the two teaching-gates; hence the non-dual Dharma-gate is explained. Once they recognize that the two express the non-dual, one must again arise the two from the non-dual; hence the two gates are explained once more.

Furthermore, although there are four assemblies, they do not exceed three times: First, from the beginning to the end of the 'Non-Dual Dharma-Gate Chapter', it explains the preaching of the Dharma before the meal. Second, the single 'Sarvagandhasugandha Chapter' expounds the teaching at mealtime. Third, from the 'Bodhisattva Practice Chapter' to the end of the 'Akṣobhya Buddha Chapter', it refers to laying out the scripture after the meal.

Furthermore, although there are four assemblies, in terms of location there are only three divisions: First, from the beginning to the end of the 'Bodhisattva Chapter', it refers to preaching the Dharma outside the chamber. Next, from 'Inquiring after the Illness' onward to the end of the 'Sarvagandhasugandha Buddha Chapter', the scripture is laid out inside the chamber. Third, from the 'Bodhisattva Practice Chapter' onward, it returns outside the chamber to preach the Dharma.

Question: If so, you are still following the old explanation; on what grounds do you reject it?

Answer: According to the chronological order of events, there are two locations and four assemblies; while according to the sequence of the compilation of the teaching, there are only three. Thus it is not the same as the old explanation.

Furthermore, according to the sequence of practice, it is also divided into three: First, from the beginning to the end of the 'Bodhisattva Chapter', it is called the gate of eliminating the three ailments. Second, from 'Inquiring after the Illness' through the 'Sarvagandhasugandha Buddha Chapter', it explains the gate of practice. Third, from the 'Bodhisattva Practice Chapter' onward, it discusses the gate of the perfection of practice and establishment of virtue. The three ailments obstruct the bodhisattva path, and should be eliminated first; only when existing ailments are removed can one cultivate practice. Then there is the second gate: once wondrous practices are cultivated, the practices are completed and virtues fulfilled; hence there is the third gate. Within these three gates, each is divided into three distinct parts.

Regarding the three parts of the first gate: the first two chapters eliminate the ailment of ordinary persons; next, the 'Disciples Chapter' eliminates the ailment of the two vehicles; third, the 'Bodhisattva Chapter' eliminates the ailment of bodhisattvas.

Question: The first chapter explains the cause and effect of the pure land, and the 'Upāya Chapter' explains the cause and effect of the dharmakāya; why do they specifically eliminate [the ailment of] ordinary persons?

Answer: Although the beginning is generally for the three kinds of persons, since later there are reproofs of the Small Vehicle and the bodhisattvas, the first two chapters eliminate [the ailment of] ordinary persons.

Regarding the three sections of the second gate of practice: from the 'Inquiring after the Illness Chapter' to the 'Buddha Path Chapter', it directly explains the two practices of the bodhisattva: real wisdom and upāya. Next, the 'Non-Dual Dharma-Gate Chapter' explains that the two wisdoms are accomplished by virtue of the non-dual principle. Third, the 'Sarvagandhasugandha Chapter' explains giving rise to the two functions from the non-dual.

Regarding the three divisions of the third gate of the perfection of practice and establishment of virtue: the beginning of the 'Bodhisattva Practice Chapter' explains that Buddha-activities are distinct, discussing the perfection of unimpeded practice. Next, starting from "neither exhausting nor abiding," it explains the establishment of skillful practice. Third, in the 'Akṣobhya Buddha Chapter', the two bodies of origin and traces refer to the ultimate fruition-virtue.