維摩經義疏 3.3.2

3.3.2

優波是星名，提舍逐父作名，故名提舍。 舍利言身，是其母名。 眼似舍利鳥，故名舍利。 弗以言子，謂身子也。 不從父受名、因母為稱，有二因緣：一者從過去誓願立名。 釋迦過去發願：「願我作佛右面弟子，名舍利弗。 」二者女人聰明，世所希有。 時人貴重其母，故稱舍利弗也。 「舍利弗白佛言：世尊！ 我不堪任詣彼問疾」。 此第二辭不堪。 就文為三：一標不堪、二釋不堪、三結不堪。 此初文也。 不堪之意，有三因緣，一者小乘智劣，不堪擊揚菩薩； 二者昔曾受屈，則優劣事定，是故不堪； 三者相與為化，屈申從物。 今欲彰淨名德、顯文殊行，故稱不堪。 「所以者何？ 憶念我昔曾於林中宴坐樹下」。 此第二釋不堪。 就文為三：一明被呵之由、二辨能呵之旨、三正受屈。 身子於林中宴坐樹下者，凡具二義：一者有此身心二患。 患身之喧動，故隱身於山林； 患心之馳散，故攝心於一境。 宴坐者，謂安也、默也，蓋閑居之貌。 「時維摩詰來謂我言：唯舍利弗！ 不必是坐為宴坐也」。 此第二明能呵之旨。 就文為三：初呵二乘禪定、次出菩薩坐法、三總結之。 不必是坐者，聲聞人謂坐法必隱身於林澤、息心於滅定。 今以大乘望之，不必爾。 道生云「不必者，不言非是，但不必是。 不言非是者，二乘坐法乃可以為求大乘定之詮耳。 」若爾，未是真極坐法也。 興皇師云「必是，有所得住著之義。 身子必有散可棄、有靜可欣。 」近觀此章，遠通一化。 此大小乘人，並是住著必定，故被呵也。 「夫宴坐者，不於三界現身意，是為宴坐」。 此下第二次出菩薩坐法，即用呵二乘也。 凡有六雙：初辨身心俱隱、二明靜散雙遊、三道俗齊觀、四內外並冥、五解惑平等。 六生死涅槃不二。 略說六門為菩薩宴坐。 初明身心俱隱。 聲聞坐法，隱身於林間，而身猶現； 息心於滅定，在心遂滅。 此則一隱一不隱，故致被呵。 菩薩以法身為身，雖處而非三界； 妙慧為心，雖緣而常寂滅。 此則身心俱隱，必為妙定，故異彼二乘也。 又聲聞見有身心不隱，故欲隱之。 大士知無不隱，何所隱哉？ 故不於三界現身意也。 「不起滅定而現諸威儀，是為宴坐」。 此第二對明靜散雙遊也。 滅盡定者，《毘曇》心法既滅，有非色非心法，以滅定次補心處。 《成實論》云「空心二處滅：一滅定時滅、二入無餘涅槃時滅。 滅定即是無法。 」此之二釋，並是小乘，入於滅定則形猶枯木，無運用之能。 菩薩滅定者，《智度論》云「滅盡定，即波若之氣類。 」了悟此心即是實相、本來寂滅，故能形充八極、應會無方，即是不壞假名而說實相，不動真際建立諸法。 問：不起滅定，云何能現威儀？ 答：如意珠無心，隨人出寶； 天鼓無心，應物有聲。 至人無心於彼此，而能應一切。 上辨不於三界現身，今明現諸威儀者，夫以無現則能無不現，故前即動而寂、此即寂而動。 「不捨道法而現凡夫事，是為宴坐」。 此第三明道俗齊觀。 小乘障隔生死，不能和光。 大士善惡齊旨、道俗一觀，故終日凡夫、終日道法。 淨名之有居家，即其事也。 「心不住內亦不在外，是為宴坐」。 此第四內外並冥。 賢聖攝心謂之內、凡夫馳想謂之外，大士俱異，故非內外。 又心依因緣生，因即六根為內、緣即六塵為外。 又因增上緣生為內、依緣緣生為外，大士知內外悉空，故無所依也。 若心馳內外，為內外動亂，非宴坐也。 若不馳內外，始名靜一，稱為宴坐也。 上三句，呵二乘滅定、明菩薩滅定； 此一句，呵二乘餘定、辨菩薩靜心也。 「於諸見不動而修行三十七道品，是為宴坐也」。 此第五明解惑平等。 小乘以三四二五而伏諸見，用單七隻八斷諸見，故是動諸見而行道品。 動是結斷之名。 大士觀諸見實性即是道品，故云不動。

"Upa-" is the name of a constellation (nakṣatra); "tiṣya" followed his father's name, hence he was called Tiṣya. "Śāri" means "body" (śarīra), which was his mother's name; because her eyes resembled those of a śāri bird, she was called Śāri. "-putra" means "son", denoting the "son of Śarīra" (Shenzi). Not receiving his name from his father but taking his appellation from his mother was due to two causes and conditions: First, his name was established from a past vow. Śākyamuni in the past made the vow: "May I have a right-hand disciple when I become a Buddha named Śāriputra." Second, the woman was brilliant and intelligent, rare in the world; the people of that time held his mother in high esteem, and therefore he was called Śāriputra. / "Śāriputra addressed the Buddha, saying: 'World-Honoured One, I am not capable of going there to inquire after his illness.'" This is the second [section], declining as incapable. In terms of the text, there are three parts: first, stating the incapability; second, explaining the incapability; third, concluding the incapability. This is the first passage. The intention of incapability has three causes and conditions: First, the wisdom of the Hīnayāna is inferior, incapable of matching and stimulating a bodhisattva; second, having previously suffered defeat, the matter of superiority and inferiority was settled, and therefore he is incapable; third, they act together to transform beings, bending or extending in accord with others. Now, wishing to make clear the virtue of Jingming and display the practice of Mañjuśrī, he therefore professes incapability. / "Why? I recall that in the past I was once quietly sitting under a tree in the forest." This is the second [part], explaining the incapability. In terms of the text, there are three parts: first, clarifying the reason for being rebuked; second, distinguishing the import of the one able to rebuke; third, directly suffering defeat. That Shenzi was quietly sitting under a tree in the forest possesses two meanings: First, he had these two afflictions of body and mind: he was afflicted by the clamour and commotion of the body, and therefore concealed his body in the mountain forest; he was afflicted by the wandering and distraction of the mind, and therefore gathered his mind into a single object. "Quiet sitting" means tranquil and silent, being the appearance of living in leisure. / "At that time Vimalakīrti came and said to me: 'Listen, Śāriputra! You need not take this sitting to be quiet sitting.'" This is the second [part], clarifying the import of the one able to rebuke. In terms of the text, there are three parts: first, rebuking the meditation of the two vehicles; next, bringing forth the bodhisattva's method of sitting; third, summarising it. "Need not take this sitting": the śrāvakas think that the method of sitting must conceal the body in forests and marshes and extinguish the mind in the absorption of cessation. Now, looking at it from the perspective of the Mahāyāna, it need not be so. Daosheng says: "'Need not' does not say it is not so, only that it need not be so. Not saying it is not so means that the sitting method of the two vehicles can merely serve as an expedient vehicle for seeking Mahāyāna concentration." If so, it is not yet the true and ultimate method of sitting. Master Xinghuang says: "'Must be' has the meaning of having an acquisition and abiding in attachment. Shenzi necessarily has distraction that can be abandoned and quietude that can be cherished." Looking closely at this chapter, it extends far into the entire teaching. Both these Mahāyāna and Hīnayāna practitioners were attached to definite certainty, and therefore were rebuked. / "Now, quiet sitting is not manifesting body and mind in the three realms; this is quiet sitting." Below this is the second [part], bringing forth the bodhisattva's method of sitting, which is used to rebuke the two vehicles. There are six pairs in total: first, distinguishing the concealment of both body and mind; second, clarifying roaming simultaneously in both quietude and distraction; third, regarding the religious and secular equally; fourth, both internal and external being obscured; fifth, understanding and confusion being equal; sixth, saṃsāra and nirvāṇa being non-dual. In brief, these six gates are explained as the bodhisattva's quiet sitting. First, clarifying the concealment of both body and mind: in the śrāvaka's method of sitting, he conceals his body among the trees, yet his body is still manifest; he rests his mind in the absorption of cessation, and thereupon his mind is extinguished. This is one being concealed and one not concealed, which therefore incurred the rebuke. A bodhisattva takes the dharmakāya as body, so although dwelling in the three realms, he is not of the three realms; he takes wonderful wisdom as mind, so although cognising objects, he is constantly quiescent. Thus both body and mind are concealed, which must be wonderful concentration, and is therefore different from those two vehicles. Moreover, the śrāvaka sees body and mind as not concealed and therefore wishes to conceal them; the mahāsattva knows that nothing is not concealed, so what is there to conceal? Therefore he does not manifest body and mind in the three realms. / "Not rising from the absorption of cessation and yet manifesting all deportments; this is quiet sitting." This is the second pair, clarifying roaming simultaneously in both quietude and distraction. As for the absorption of cessation (nirodhasamāpatti): in the Abhidharma, after mental phenomena are extinguished, there is a phenomenon that is neither form nor mind that sequentially replaces the position of mind through the absorption of cessation. The Tattvasiddhi-śāstra says: "The empty mind is extinguished in two places: first, when extinguished at the time of the absorption of cessation; second, when extinguished upon entering nirvāṇa without remainder. The absorption of cessation is simply the absence of dharmas." Both of these two explanations belong to the Hīnayāna: upon entering the absorption of cessation, their form is like dry wood, lacking the capability of active function. Regarding the bodhisattva's absorption of cessation, the Dazhidulun says: "The absorption of cessation is of the same nature as prajñā." When one fully realizes that this mind is simply the true nature of reality (dharmatā) and originally quiescent, one can then fill the eight extremities with one's form and respond to encounters without limit; this is not destroying provisional designations while expounding the true nature of reality, and not stirring from the real limit while establishing all phenomena. Question: Without rising from the absorption of cessation, how can one manifest bodily deportments? Answer: The wish-fulfilling jewel has no mind, yet produces treasures according to people's wishes; the heavenly drum has no mind, yet produces sound in response to things. The perfected person has no mind regarding this or that, yet can respond to all things. Above, it distinguished not manifesting the body in the three realms; now, it clarifies manifesting all deportments. Because by having no manifestation one is able to leave nothing unmanifest, the former is quiescence within movement, while this is movement within quiescence. / "Not abandoning the dharmas of the path and yet manifesting the affairs of ordinary persons; this is quiet sitting." This is the third, clarifying regarding the religious and secular equally. The Hīnayāna is obstructed and separated from saṃsāra, unable to harmonise its light. For the mahāsattva, good and evil share the same principle, and the religious and secular are viewed as one; therefore all day long he is an ordinary person, and all day long he is in the dharmas of the path. That Jingming had a household life is an instance of this. / "The mind neither abiding internally nor being externally; this is quiet sitting." This is the fourth, both internal and external being obscured. Worthies and noble ones gathering the mind is called "internal"; ordinary persons wandering in thoughts is called "external". The mahāsattva is different from both, so it is neither internal nor external. Furthermore, mind arises dependent on causes and conditions: the cause being the six faculties is internal, and the condition being the six sense data is external. Again, arising dependent on the dominant condition is internal, and relying on the objective condition to arise is external. The mahāsattva knows that both internal and external are completely empty, and therefore has nothing to rely upon. If the mind races internally or externally, it is inner and outer disturbance, not quiet sitting. If it does not race internally or externally, it is first called quiet and unified, termed quiet sitting. The three lines above rebuke the absorption of cessation of the two vehicles and explain the absorption of cessation of the bodhisattva; this one line rebukes the other concentrations of the two vehicles and distinguishes the quiet mind of the bodhisattva. / "Without stirring from all views and yet cultivating the thirty-seven factors of awakening; this is quiet sitting." This is the fifth, clarifying that understanding and confusion are equal. The Hīnayāna uses the three, the four, and the two fives to subdue all views, and employs the single seven and the single eight to sever all views; thus it stirs all views to practice the factors of the path. "Stirring" is a name for severing defilements. The mahāsattva contemplates the true nature of all views as being themselves the factors of the path, and therefore it is called "without stirring".