維摩經義疏 3.6

3.6

「佛告富樓那彌多羅尼子：汝行詣維摩詰問疾」。此第五次命富樓那。前四大聲聞已訖，今次三藏法師。就文二：初命、二辭。什公云「富樓那，是其字也，此言滿。彌多羅尼，其母名也，此云知識。合母名為字也。」真諦三藏云「所以稱滿者，其家無兒，禱祀江神。母因夜夢見珍器盛滿珍琦，遂入腹內。明旦向天述之。天云：『汝當生兒，智慧滿足。』因名滿也。彌多羅。此云慈行。四韋陀論有慈行品，其母誦之，故名慈行。合言之，名滿慈子。」十弟子內，法師第一，善解阿毘曇。「富樓那白佛言：世尊！我不堪任詣彼問疾」。此第二辭不堪。就文亦三：標、釋、結。此初標也。「所以者何？憶念我昔於大林中，在一樹下為諸新學比丘說法」。此第二釋不堪。為四：一明被呵之由、二明能呵之旨、三明時眾蒙利、四滿慈受屈。此初文也。什公云「近毘耶離，有園林，林內有水，水名獼猴池。園內有僧房，是毘耶離三精舍之一也。」富樓那於內為新學說法也。「時維摩詰來謂我言：唯富樓那！先當入定觀此人心，然後說法」。此第二能呵之旨。就文為四：一呵其違欲說法、二呵其違根說法、三重呵違欲說法、四重呵違根。欲謂現在欲樂，根謂過去根原。此初文也。前當入定觀此人心者，小乘智有限礙，又不能常定。凡所觀察，在定則見、出定不見。又定力深者，見眾生根極八萬劫；定力淺者，數身而已。此新學比丘根在大乘，而為說小法，故謂其入定也。「無以穢食置於寶器」。穢食是小法，寶器為大機也。「當知是比丘心之所念，無以琉璃同彼水精」。比丘心大，汝須知之。琉璃是玉，水精為賤珍。不應明大心之琉璃，同小乘之水玉，宜善識小大二機之優降也。「汝不能知眾生根源，無得發起以小乘法。彼自無瘡，勿傷之也」。此第二呵其違根原。初句直呵不知根，無得發起，呵其授小法也。大乘根性人，喻若無瘡，說小損大，如傷之也。「欲行大道，莫示小徑。無以大海內於牛跡，無以日光等彼螢火」。此第三重明不識機欲。菩薩有三事：一求佛道、二度眾生、三修萬行。大機如欲行大道，小乘法如小徑，此為求佛道設喻也。遍度眾生，心如大海；小乘法同牛跡。迴大入小，如內也。肇公云「大物當置於大處，曷為迴龍象於兔徑、注大海於牛跡？」此合釋二句也。遍修萬行，心如日月；起小乘行，心如螢火。明昧既懸，不應等也。「富樓那！此比丘久發大乘心，中忘此意。如何以小乘法而教導之？我觀小乘智慧微淺，猶如盲人不能分別一切眾生根之利鈍」。此第四重呵不識根原。智慧微淺，小乘智體；不能分別，小乘智用也。「時維摩詰即入三昧，令此比丘自識宿命，曾於五百佛所殖眾德本，迴向阿耨多羅三藐三菩提」。是第三明得益。就文為四：初入三昧、二得本心、三為說法、四悟不退轉。此即二教雙益也。二教，謂口意兩業，二益淺深不同。此初教也。「即時豁然還得本心。於是諸比丘稽首禮維摩詰足」。此初益也。問：淨名入三昧，云何能令比丘知宿命？答：《持地論》明菩薩宿命通有六種：一自知宿命、二知他宿命、三令他知己宿命、四令他自知宿命、五令他知他宿命、六令彼所知眾生展轉相知。今是第四令他自知也。「時維摩詰因為說法」。此第二教也。「於阿耨多羅三藐三菩提不復退轉」。此第二益也。「我念聲聞不觀人根，不應說法」。第四受屈。「是故不任詣彼問疾」。不堪有三，標、釋已，今總結也。

"The Buddha told Pūrṇamaitrāyaṇīputra: 'Go to Vimalakīrti to inquire about his illness.'" This is the fifth [instruction], commanding Pūrṇa. The preceding four great śrāvakas have finished, and next is the master of the Tripiṭaka. In the text there are two parts: first the command, and second the refusal. Master [Kumāra]jīva says: "'Pūrṇa' is his personal name, translated here as 'Full'. 'Maitrāyaṇī' is his mother's name, translated here as 'Beneficent Companion'. Her name was combined to form his name." The Tripiṭaka Master Paramārtha says: "The reason he was called 'Full' is that his family had no son and prayed to the river god. The mother then dreamed by night of seeing a precious vessel brimming full of rare jewels, which thereupon entered her womb. The next morning she related this to a deity. The deity said: 'You shall bear a son whose wisdom will be full.' Therefore he was named Full. 'Maitra' is translated here as 'Loving Practice'. In the Four Veda treatises there is a chapter on loving practice; his mother recited it, so she was named Loving Practice. Combining them, he is called 'Son of Full and Compassion'." Among the ten disciples, he was foremost among masters of the Dharma and excelled in understanding the Abhidharma. / "Pūrṇa said to the Buddha: 'World-Honoured One, I am not competent to go there to inquire about his illness.'" This is the second part, declining as incompetent. In the text there are also three parts: stating, explaining, and concluding. This is the initial statement. / "'Why is this? I recall that in the past, in the Great Forest, I was expounding the Dharma under a tree to some newly initiated monks.'" This is the second part, explaining his incompetence. It comprises four sections: first, explaining the reason he was rebuked; second, explaining the intent of the one who rebuked; third, explaining that the assembly at that time received benefit; and fourth, that [Pūrṇa] Maitrāyaṇīputra submitted. This is the first passage. Master Jīva says: "Near Vaiśālī there is a park and grove; in the grove there is a pool named the Monkey Pool. Inside the park there are monk's quarters, which are one of the three vihāras of Vaiśālī." Pūrṇa was inside expounding the Dharma to the newly initiated. / "'At that time Vimalakīrti came and said to me: "Ah, Pūrṇa! First you should enter samādhi and observe these people's minds, and only then expound the Dharma.'" This is the second [section], the intent of the one who rebuked. In the text there are four parts: first, rebuking him for expounding the Dharma contrary to their inclinations; second, rebuking him for expounding the Dharma contrary to their faculties; third, reiterating the rebuke for expounding contrary to inclinations; and fourth, reiterating the rebuke for expounding contrary to faculties. "Inclination" means their present desires and delights; "faculty" means their past rooted origins. This is the first passage. "First you should enter samādhi and observe these people's minds": the wisdom of the Hinayana has limitations and obstructions, and furthermore they cannot abide constantly in samādhi. Whenever they make an observation, they see while in samādhi, but do not see when out of samādhi. Moreover, those whose power of samādhi is profound see the faculties of sentient beings to the limit of eighty thousand kalpas; those whose power of samādhi is shallow see only a few lifetimes. These newly initiated monks had faculties rooted in the Mahayana, yet he expounded the Hinayana teaching to them; therefore [Vimalakīrti] told him to enter samādhi. / "'"Do not place impure food in a precious vessel."'" Impure food is the Hinayana teaching; the precious vessel is the Mahayana capacity. / "'"You should know what these monks are thinking in their minds. Do not equate lapis lazuli with crystal."'" The monks' minds were great, which you ought to have known. Lapis lazuli is jade; crystal is a cheap gem. You should not treat the lapis lazuli of the great mind as equal to the rock crystal of the Hinayana; you ought to discern well the superiority and inferiority of the two capacities, small and great. / "'"You are unable to know the rooted origins of sentient beings; do not arouse them with the Hinayana teaching. They themselves are without sores; do not wound them."'" This is the second, rebuking him for going against their rooted origins. The first sentence directly rebukes him for not knowing their faculties; "do not arouse them" rebukes his conferring the Hinayana teaching. A person with Mahayana root-nature is likened to being without sores; expounding the small impairs the great, which is like wounding them. / "'"If one wishes to travel the great highway, do not show them a narrow lane. Do not put the great ocean into a cow's footprint; do not equate the light of the sun with that of a firefly."'" This is the third, reiterating that he did not recognize their capacities and inclinations. Bodhisattvas have three matters: first, seeking the Buddha path; second, saving sentient beings; and third, practicing the myriad practices. The great capacity is like wishing to travel the great highway, while the Hinayana teaching is like a narrow lane; this is a metaphor set forth for seeking the Buddha path. Universally saving sentient beings: their mind is like the great ocean; the Hinayana teaching is like a cow's footprint. Turning the great to enter the small is like "putting into". Master [Seng]zhao says: "Great things should be placed in great places; why turn a dragon-elephant into a rabbit path, or pour the great ocean into a cow's footprint?" This jointly explains the two sentences. Universally practicing the myriad practices: their mind is like the sun and moon; generating Hinayana practice: their mind is like a firefly. Light and darkness being so far apart, they should not be equated. / "'"Pūrṇa! These monks long ago generated the Mahayana mind, but forgot this intention along the way. How could you instruct and guide them with the Hinayana teaching? As I view it, the wisdom of the Hinayana is slight and shallow, just like a blind person who cannot distinguish the sharpness or dullness of the faculties of all sentient beings."'" This is the fourth, reiterating the rebuke for not recognizing their rooted origins. "Wisdom is slight and shallow" is the substance of Hinayana wisdom; "cannot distinguish" is the function of Hinayana wisdom. / "'Then Vimalakīrti at once entered samādhi, causing these monks to recognize their past lives on their own, having in the past planted the roots of numerous virtues under five hundred buddhas and dedicated them toward anuttarā samyaksaṃbodhi.'" This is the third, explaining the receipt of benefit. In the text there are four parts: first, entering samādhi; second, recovering their original mind; third, expounding the Dharma for them; and fourth, awakening to non-retrogression. These are two teachings with two corresponding benefits. "Two teachings" means the two karmas of speech and thought; the two benefits differ in shallowness and depth. This is the first teaching. / "'Immediately they opened up and recovered their original mind. Thereupon the monks bowed their heads in homage at Vimalakīrti's feet.'" This is the first benefit. Question: When Jingming entered samādhi, how was he able to cause the monks to know their past lives? Answer: The Bodhisattvabhūmi explains that a bodhisattva's supernormal cognition of past lives has six kinds: first, knowing one's own past lives; second, knowing another's past lives; third, causing another to know one's own past lives; fourth, causing another to know their own past lives; fifth, causing another to know another's past lives; and sixth, causing those known sentient beings mutually to know one another. Here it is the fourth, causing another to know their own. / "'Then Vimalakīrti expounded the Dharma for them.'" This is the second teaching. / "'They no longer retrogressed from anuttarā samyaksaṃbodhi.'" This is the second benefit. / "'I consider that a śrāvaka who does not observe people's faculties ought not to expound the Dharma.'" Fourth is his submitting [to his inadequacy]. / "'Therefore, I am not competent to go there to inquire about his illness.'" For his incompetence there were three parts: after stating and explaining, now he sums up in conclusion.