維摩經義疏 1.29.4

1.29.4

一得不失，稱為不退。 但不退有三：一位不退，謂不退為二乘，或云外凡七心、或云十住七心。 二行不退，所修眾行不可傾動，位居七地以下。 三念不退，八地菩薩念念法流、心心寂滅。 今所歎者，正據第三念不退也。 無生法忍流演圓通，不繫于一人，是輪義也。 「善解法相知眾生根」。 以善解法相、知眾生根，故能轉不退轉輪。 又上明自悟無生為物演說，謂一相門，名為實慧。 今識法知機，謂無量相門，名方便慧。 「蓋諸大眾」。 既識法知機，則智德過物，故映蓋大眾。 「得無畏力」。 既能蓋眾，故處眾無畏。 夫畏生乎不足，大士既無不足，故無可畏。 《大論》云「菩薩自有四無所畏：一得總持、二知根欲、三不見難己不能答者、四有問能答善決眾疑。 」「功德智慧以修其心，相好嚴身色像第一」。 以具此諸德，故在眾無畏。 心以智慧為嚴，身以相好為飾。 嚴心可以進道，飾形可以靡俗。 「捨諸世間所有飾好」。 大士修於淨業，感身相已圓，不假世間所有外飾。 又菩薩為尊形者，故云嚴身耳，豈以俗飾而在心哉？ 「名稱高遠踰於須彌」。 內嚴福慧，故外名高遠。 自在高而不遠、遠而不高。 上名聞十方取其遠，今踰於須彌明其高。 「深信堅固猶若金剛」。 所以德樹名流，由深信罕固。 信有二種：一者聞信，如聞藥能治病； 二者證信，如服藥病愈，驗藥為良。 今所歎是後信也，物不能壞，由若金剛。 「法寶普照而雨甘露」。 深信喻若金剛，明解譬同神寶。 如海生妙寶，能放光明而雨甘露，雨如意珠也。 法寶亦爾，能放意光、雨法甘露。 「於眾言音微妙第一」。 上美形心，今歎口業。 豈止隨類普同，而復微妙第一。 「深入緣起斷諸邪見，有無二邊無復餘習」。 上歎三業德圓，今美結習已離。 問：上已明永離蓋纏，與今何異？ 答：上明無結，今辨無習也。 了達十二緣起畢竟無生，如八不等，明其悟正。 斷諸邪見，歎離於邪。 但離邪有二：一者斷諸邪見，所謂超凡； 有無二邊無復餘習，即是超聖。 問：《大論》云「為菩薩時斷煩惱，得佛時斷習氣。 」若無餘習，與佛何異？ 答：習有麁細，今但斷麁。 無能習，所以云無。 猶有染法細習，故與佛為異。 依《地持論》，明十地菩薩斷煩惱障習已盡，至佛除智障始窮。 此經明盡，據煩惱障習。 《智度論》云「不盡約智障未傾」。 「演法無畏猶師子吼」。 夫畏生乎結習。 結習內傾，故外說無畏。 問：上明得無所畏能師子吼，今何故重說？ 答：前明一切處無畏，今約演法一事無畏。 又上明能令他畏，今辨不畏於他。 「其所講說乃如雷震」。 正智流潤如雨，辨音發響如雷。 自有慧而無辨、辨而無慧，既歎大士無畏，則具兼二也。 雷喻有五：一慈雲普覆、二慧雨流澤、三法音遠聞、四驚無明昏寢、五生長善根。 「無有量已過量」。 上明斷諸邪見，歎因累已傾。 今辨以能過量，明果患盡。 又三界分段果報名為有量。 法身菩薩入無畏境，形不可以像取、心不可以智求，故云已過量也。 「集眾法寶如海導師」。 上歎法身自德，此美應迹化他。 引導眾人入大乘海採眾法寶，必獲無難。 「了達諸法深妙之義」。 善知眾生往來所趣及心所行。 大士德既無窮，則歎不可盡，略以二慧結其大歸。 了達諸法深妙之義，即是實慧。 善知眾生往來所趣，謂方便慧。 雖知諸法畢竟空，而能了眾生心行； 雖了眾生心行，而常畢竟空。 是以菩薩得無二觀也。 住謂過去，來是未來，及心所行現在也。 又知心所行，即知因。 往來所趣，謂照果。 「近無等等佛自在慧十力無畏十八不共」。 上結歎菩薩二慧已，今所美者隣乎極果，故云近也。 無等等者，即所近果名。 論佛無等，唯佛與佛等，是故號佛為無等等也。 又實相無等，唯佛與實相等，名無等等。

Once gained, it is never lost; hence it is called non-retrogression. But non-retrogression is threefold: first, non-retrogression of position, meaning that one does not regress to the two vehicles, which is also called the seven minds of external ordinary beings or the seven minds of the ten abodes. Second, non-retrogression of practice: the various practices cultivated cannot be shaken, a stage below the seventh bhūmi. Third, non-retrogression of mindfulness: for a bodhisattva of the eighth bhūmi, thought-moment after thought-moment flows within the Dharma, and mind after mind is quiescent. What is praised now is precisely based on the third, non-retrogression of mindfulness. The anutpattika-dharma-kṣānti flows, circulates, and is perfectly penetrating, not bound to a single person; this is the meaning of the wheel. "Well comprehending the characteristics of phenomena and knowing the faculties of sentient beings." Because they well comprehend the characteristics of phenomena and know the faculties of sentient beings, they are able to turn the wheel of non-retrogression. Furthermore, the preceding passage explained that their own awakening to non-arising and expounding it for beings refers to the single-characteristic gateway, which is called real wisdom. Here, discerning phenomena and understanding capacities refers to the countless-characteristics gateway, which is called upāya-wisdom. "Overshadowing the great assemblies." Since they discern phenomena and know capacities, their wisdom and virtue surpass all beings; thus they outshine and overshadow the great assemblies. "Attaining the power of fearlessness." Since they can overshadow the assemblies, they abide in the assemblies without fear. Now fear arises from insufficiency; since the mahāsattvas have no insufficiency, they have nothing to fear. The *Da zhidu lun* says: "Bodhisattvas naturally possess four fearlessnesses: first, attaining dhāraṇī; second, knowing faculties and desires; third, seeing no difficult question put to them that they cannot answer; fourth, being able to answer whatever is asked and skillfully resolve all doubts." "Cultivating their minds with merit and wisdom, their bodies adorned with the major and minor marks, their physical forms are supreme." Because they are endowed with these various virtues, they are fearless in the assemblies. The mind takes wisdom as its adornment; the body takes the major and minor marks as its embellishment. Adorning the mind allows one to advance in the Way; embellishing the physical form allows one to sway worldly folk. "Renouncing all worldly ornaments and decorations." Mahāsattvas cultivate pure karma and have already perfected their physical marks in response; they do not rely on any external worldly ornaments. Moreover, bodhisattvas possess exalted physical forms, and for this reason their bodies are spoken of as adorned; how could their minds dwell on worldly decorations? "Their renown is high and far-reaching, surpassing Mount Sumeru." Internally adorned with merit and wisdom, externally their renown is high and far-reaching. There are those whose renown is high but not far-reaching, or far-reaching but not high. The preceding "their fame is heard in the ten directions" took its far-reaching extent; the present "surpassing Mount Sumeru" clarifies its height. "Their deep faith is firm, like vajra." That their tree of virtue and their fame spread widely is due to their deep faith being firm. Faith is of two kinds: first, faith through hearing, like hearing that medicine can cure illness; second, faith through realization, like taking the medicine, recovering from the illness, and verifying that the medicine is good. What is praised now is the latter faith; things cannot destroy it, just like vajra. "The Dharma-jewel shines everywhere, raining down amṛta." Deep faith is likened to vajra; clear understanding is compared to a divine jewel. Just as the ocean produces wondrous jewels capable of emitting radiant light and raining down amṛta—raining down wish-fulfilling gems—the Dharma-jewel is also like this: it can emit the light of intent and rain down the Dharma-amṛta. "Among all speech and sounds, [theirs are] subtle, wondrous, and supreme." The preceding praised body and mind; now their verbal karma is lauded. Not only does it accord with each species and become universally common, it is also subtle, wondrous, and supreme. "Deeply penetrating dependent origination, cutting off all wrong views, they no longer have any remaining habit-energies of the two extremes of existence and non-existence." The preceding praised the perfection of the virtues of the three karmas; now it lauds that fetters and habit-energies have already been shed. Question: The preceding has already explained that they are eternally free of hindrances and entanglements; how does that differ from this? Answer: The preceding explained the absence of fetters; this distinguishes the absence of habit-energies. Completely penetrating the twelve links of dependent origination as ultimately unarisen—such as the eight negations—clarifies their awakening to the correct. Cutting off all wrong views praises their departure from the false. Yet departing from the false has two aspects: first, cutting off all wrong views, which is called transcending the ordinary; no longer having remaining habit-energies of the two extremes of existence and non-existence is transcending the noble. Question: The *Da zhidu lun* says, "When one is a bodhisattva, one cuts off afflictions; when one attains Buddhahood, one cuts off habit-energies." If they have no remaining habit-energies, how do they differ from a Buddha? Answer: Habit-energies are coarse and subtle; here, they have only cut off the coarse. Having no coarse habit-energies is why it is said to have "none." They still possess subtle habit-energies of tainted phenomena; hence they differ from a Buddha. Relying on the *Bodhisattvabhūmi-śāstra*, it explains that a bodhisattva of the ten stages has completely cut off the habit-energies of the affliction hindrance; only upon reaching Buddhahood is the hindrance to knowledge exhausted. This sūtra's explanation of exhaustion is based on the habit-energies of the affliction hindrance. The *Da zhidu lun* says that "not exhausted" refers to the hindrance to knowledge not yet being overthrown. "Expounding the Dharma without fear, like a lion's roar." Now fear arises from fetters and habit-energies. With fetters and habit-energies overthrown within, expounding outwardly is without fear. Question: The preceding explained attaining fearlessness and being able to make a lion's roar; why is it stated again now? Answer: The former clarified fearlessness in all places; the present concerns fearlessness in the single matter of expounding the Dharma. Moreover, the former clarified being able to make others afraid; this distinguishes not fearing others. "What they expound is like thunder." Correct wisdom flows and moistens like rain; the eloquence of their voices sounds like thunder. There are those with wisdom but no eloquence, or eloquence but no wisdom; since the mahāsattvas are praised as fearless, they are endowed with both. The thunder metaphor has five aspects: first, compassionate clouds cover everywhere; second, the rain of wisdom flows and enriches; third, the Dharma sound is heard far away; fourth, it startles one from the deep slumber of ignorance; fifth, it nurtures the growth of roots of goodness. "Without measure, they have already surpassed measure." The preceding explained cutting off all wrong views, praising the overturning of causal burdens. This distinguishes being able to surpass measure, clarifying that fruitional afflictions are exhausted. Furthermore, the fruitional retributions of the segmented [birth and death] of the three realms are called "having measure." When a dharmakāya bodhisattva enters the fearless realm, their form cannot be grasped through images, and their mind cannot be sought through discursive intellect; hence it is said that they have "already surpassed measure." "Gathering the gems of the Dharma, like master navigators of the sea." The preceding praised the dharmakāya's intrinsic virtue; this lauds response traces transforming others. Leading all beings into the ocean of the Mahāyāna to gather all gems of the Dharma, they are bound to obtain them without difficulty. "Thoroughly comprehending the profound and wondrous meaning of all phenomena, they skillfully understand the destinations to which sentient beings come and go, and the movements of their minds." Since the virtues of the mahāsattvas are inexhaustible, praising them can never be complete; with two wisdoms their overall purport is briefly concluded. Thoroughly comprehending the profound and wondrous meaning of all phenomena is real wisdom. Skillfully understanding the destinations to which sentient beings come and go is upāya-wisdom. Although they know all phenomena are ultimately empty, they can still understand the movements of sentient beings' minds; although they understand the movements of sentient beings' minds, [phenomena are] constantly and ultimately empty. It is for this reason that bodhisattvas attain the non-dual contemplation. "Dwelling" refers to the past, "coming" is the future, and "the movements of their minds" is the present. Moreover, knowing the movements of the mind is knowing the cause; the destinations to which they come and go refers to illuminating the effect. "Approaching the unequaled, autonomous wisdom of the Buddha, the ten powers, fearlessnesses, and eighteen unshared qualities." Having concluded above the praise of the bodhisattvas' two wisdoms, what is now lauded borders on the ultimate fruit; hence it is said that they "approach" it. "The unequaled" is the name of the fruit that is approached. As for the Buddha being without equal: only a Buddha is equal to a Buddha; therefore a Buddha is called "the unequaled." Furthermore, the true nature of reality is without equal; only a Buddha is equal to the true nature of reality, so he is called "the unequaled."