維摩經義疏 4.10.8

4.10.8

「雖行三界，而不壞法性，是菩薩行」。 三界即法性，故現生三界而不壞法性。 「雖行於空，而殖眾德本，是菩薩行」。 行空欲以除有，而方殖眾德本者，即空為有用也。 「雖行無相，而度眾生，是菩薩行」。 行無相，欲除取眾生相，而方度眾生者，以無相無礙相也。 「雖行無作，而現受身，是菩薩行」。 行無作，欲不造生死，而方便現受身者，無作不礙作也。 「雖行無起，而起一切善行，是菩薩行」。 無起者，於一切處畢竟不起心也，而方起一切善行，以無起而無所不起也。 「雖行六波羅蜜，而遍知眾生心心數法，是菩薩行」。 六度並是無相法也，無相應無所知，而方遍知眾生心行，以無知而無所不知也。 「雖行六通，而不漏盡，是菩薩行」。 大士觀漏即無漏，故能永處生死、與物同漏，豈以漏盡而異於不漏盡乎？ 「雖行四無量心，而不貪著生於梵世，是菩薩行」。 四無量行，則應生四禪地，而偏言梵者，以眾生宗事梵天，故舉其宗也。 又四禪地通名梵也。 「雖行禪定解脫三昧，而不隨禪生，是菩薩行」。 禪謂四禪也。 定謂四空也。 解脫，八解脫也。 三昧，空、無相、無作也。 菩薩行其因，而不取其果，可謂自在行矣。 「雖行四念處，而畢竟不永離身、受、心、法，是菩薩行」。 小乘觀四法而取證； 菩薩雖觀此四法，不永離而取證也。 「雖行四懃，而不捨身心精進，是菩薩行」。 小乘行四正懃，功用若究竟，捨入涅槃； 菩薩雖同其行，而不同其捨。 「雖行四如意足，而得自在神通，是菩薩行」。 雖同小乘行如意足，而久得大乘自在神通。 如意足是神通之因也。 「雖行五根，而分別眾生諸根利鈍，是菩薩行」。 小乘唯自修己根，不善知人根； 菩薩雖同自修，而善知人根。 「雖行五力，而樂求佛十力，是菩薩行。 雖行七覺分，而分別佛之智慧，是菩薩行。 雖行八聖道，而樂行無量佛道，是菩薩行」。 此明現行淺法，而內已實入深法也。 「雖行止觀助道之法，而不畢竟墮於寂滅，是菩薩行」。 止觀與定慧異者，定慧為果、止觀為因也。 初繫心在緣，名為止； 深達分別，稱為觀。 此二是助涅槃之法。 菩薩因之而行，而不順隨涅槃也。 「雖行諸法不生不滅，而以相好莊嚴其身，是菩薩行。 雖現聲聞辟支佛威儀，而不捨佛法，是菩薩行。 雖隨諸法究竟淨相，而隨所應為現其身，是菩薩行。 雖觀諸佛國土永寂如空，而現種種清淨佛土，是菩薩行。 雖得佛道、轉于法輪、入於涅槃，而不捨於菩薩之道，是菩薩行」。 雖得佛道空竟，而現行因，即果不礙因也。 「說是法時，文殊師利所將大眾，其中八千天子皆發阿耨多羅三藐三菩提心」。 此第三問病後事。 經本不同，或言天眾、或云大眾，無所妨也。 然應是大眾也。

"'Although traversing the three realms, yet not destroying the Dharma-nature, this is the bodhisattva's practice.' Because the three realms are themselves the Dharma-nature, one manifests birth in the three realms without destroying the Dharma-nature. 'Although traversing emptiness, yet planting the roots of all virtues, this is the bodhisattva's practice.' Traversing emptiness is intended to eliminate conditioned existence, yet one thereupon plants the roots of all virtues because emptiness itself has function. 'Although traversing signlessness, yet saving sentient beings, this is the bodhisattva's practice.' Traversing signlessness is intended to eliminate seizing upon the signs of sentient beings, yet one thereupon saves sentient beings because signlessness does not obstruct signs. 'Although traversing wishlessness, yet manifesting the reception of a body, this is the bodhisattva's practice.' Traversing wishlessness is intended not to generate saṃsāra, yet one expediently manifests the reception of a body because non-action does not obstruct action. 'Although traversing non-arising, yet giving rise to all wholesome practices, this is the bodhisattva's practice.' 'Non-arising' means that in all places one ultimately does not produce a mind, yet one thereupon produces all wholesome practices, because through non-arising there is nothing that is not produced. 'Although traversing the six pāramitās, yet universally knowing the minds and mental factors of sentient beings, this is the bodhisattva's practice.' The six pāramitās are all signless dharmas; signlessness should have no knowing, yet one thereupon universally knows the activities of the minds of sentient beings, because through non-knowing there is nothing that is not known. 'Although traversing the six superknowledges, yet without the exhaustion of outflows, this is the bodhisattva's practice.' The mahāsattva perceives that outflows are themselves free of outflows; thus they can abide forever in saṃsāra and share the same outflows with living beings—how could they consider the exhaustion of outflows to differ from the non-exhaustion of outflows? 'Although traversing the four immeasurables, yet not craving rebirth in the Brahma world, this is the bodhisattva's practice.' Practicing the four immeasurables ought to lead to birth in the four dhyāna stages, but [the sūtra] speaks specifically of 'Brahma' because sentient beings revere and serve the Brahma Heaven; hence it singles out this principal one. Furthermore, the four dhyāna stages are all generally called 'Brahma'. 'Although traversing dhyāna-meditations, liberations, and samādhis, yet not taking birth in accordance with dhyāna, this is the bodhisattva's practice.' Dhyāna refers to the four dhyānas. Concentration refers to the four formless attainments. Liberations are the eight liberations. Samādhis are emptiness, signlessness, and wishlessness. The bodhisattva practices their causes without grasping their fruits; this may truly be called unhindered practice. 'Although traversing the four applications of mindfulness, yet ultimately never forever departing from the body, feelings, mind, and dharmas, this is the bodhisattva's practice.' The Hinayāna contemplates these four dharmas to realize attainment; although the bodhisattva contemplates these four dharmas, they do not forever depart [from them] to realize attainment. 'Although traversing the four right exertions, yet not abandoning physical and mental vigour, this is the bodhisattva's practice.' When the Hinayāna practices the four right exertions and their functional effort reaches culmination, they renounce them and enter nirvāṇa; the bodhisattva, while sharing the same practice, does not share their abandonment. 'Although traversing the four bases of psychic power, yet attaining unimpeded superknowledges, this is the bodhisattva's practice.' Although sharing the Hinayāna's practice of the bases of psychic power, they have long attained the sovereign superknowledges of the Mahāyāna. The bases of psychic power are the causes of superknowledges. 'Although traversing the five faculties, yet distinguishing the sharpness or dullness of the faculties of sentient beings, this is the bodhisattva's practice.' The Hinayāna only cultivates their own faculties and does not skillfully know the faculties of others; the bodhisattva, while likewise cultivating themselves, skillfully knows the faculties of others. 'Although traversing the five powers, yet taking joy in seeking the ten powers of a Buddha, this is the bodhisattva's practice. Although traversing the seven factors of awakening, yet discerning the wisdom of a Buddha, this is the bodhisattva's practice. Although traversing the eightfold noble path, yet taking joy in practicing the boundless Buddha Path, this is the bodhisattva's practice.' This explains that while manifesting the practice of shallow dharmas, internally they have already truly entered profound dharmas. 'Although traversing the auxiliary practices of calming and insight, yet not ultimately falling into complete extinction, this is the bodhisattva's practice.' Calming and insight differ from concentration and wisdom in that concentration and wisdom are fruits, whereas calming and insight are causes. Initially tethering the mind to an object is called calming; deeply penetrating and distinguishing is called insight. These two are dharmas that assist nirvāṇa. The bodhisattva practices by means of them, yet does not conform to or follow nirvāṇa. 'Although traversing the neither-arising nor ceasing of all dharmas, yet adorning their body with the major and minor marks, this is the bodhisattva's practice. Although manifesting the deportment of a śrāvaka or pratyekabuddha, yet not abandoning the Buddha-Dharma, this is the bodhisattva's practice. Although according with the ultimate purity of all dharmas, yet manifesting their body in accordance with what is appropriate, this is the bodhisattva's practice. Although contemplating all Buddha lands as eternally quiescent like space, yet manifesting various purified Buddha lands, this is the bodhisattva's practice. Although attaining the Buddha Way, turning the wheel of the Dharma, and entering nirvāṇa, yet not abandoning the path of the bodhisattva, this is the bodhisattva's practice.' Although they have attained the ultimate emptiness of the Buddha Way, they manifest the practice of causes; that is, the fruit does not obstruct the cause. 'When this teaching was expounded, among the assembly led by Mañjuśrī, eight thousand devaputras all gave rise to the mind of anuttarā samyaksaṃbodhi.' This is the third part: events after inquiring about the illness. Sūtra manuscripts differ, some reading 'the host of devas' and others reading 'the great assembly'; neither causes any problem. However, it should be 'the great assembly'.