維摩經義疏 4.12.3

4.12.3

就文為五：一身子就坐稱歎、二淨名淨釋、三迦葉抑揚、四時眾蒙益、第五淨名重歎不思議。 「維摩詰言：唯舍利弗！ 諸佛菩薩有解脫名不思議」。 第二淨名解釋。 解脫體者，謂權實智也。 猶是一正觀，為眾生故，異稱說之，或作解脫之名、或為涅槃之稱、或受般若之號、又立一乘之目。 今言解脫，凡有二義：一者體則無礙、二者用則自在。 自在者，夫欲為而不能，則是縛也； 應念即能，解脫無不能，故名為解脫。 大士能然，凡夫、二乘、下位菩薩莫知所知能然，故名不思議。 此出解脫名也。 「若菩薩住是解脫者，以須彌之高廣內芥子中，無所增減，須彌山王本相如故，而四天王、忉利諸天不覺不知己之所入，唯應度者乃見須彌入芥子中，是名不思議解脫法門」。 自此以下，十三復次釋解脫之用，即是以迹顯本。 十三復次為三：初十一事，就依果外法明不思議； 次一事，就內形明不思議； 第十三一事，就音聲明不思議。 初明大入小而無增減者，有人言：大實不入小，但以神力令物見入。 有人言：大實容入小，故使物見。 今謂具有二義：一實不入，能令見入； 二實能令入，適緣所宜。 問：小大既不增減，云何容入？ 答：有人言：既稱不可思議，故高推聖境，無以釋之。 有人言：大無大相，故大能入小； 小無小相，故小能容大。 今謂二釋並皆不然。 若無大小相，何所容入？ 小大若定性，不容亦有定性。 不容定不容，不可令其見容，故定性少大亦無容入。 今言容入者，以因緣假名容入故。 大稱小大，大得入小； 小是大小，故小能容大。 問：小既不增，云何容大也。 答：如一寸之鏡懸在於壁而照見天下，天下之物究現鏡內，而物不減、鏡亦不增也。 「又以四大海水入毛孔，不嬈魚鼈黿鼉水性之屬，而彼大海本相如故，諸龍、鬼神、阿修羅等不覺不知己之所入，於此眾生亦無所嬈。 又舍利弗！ 住不可思議解脫菩薩，斷取三千大千世界如陶家輪，著右掌中，擲過恒河沙世界之外，其中眾生不覺不知己之所往。 又復還置本處，都不使人有往來想，而此世界本相如故。 又舍利弗！ 或有眾生樂久住世而可度者，菩薩即演七日以為一劫，令彼眾生謂之一劫； 或有眾生不樂久住而可度者，菩薩即促一劫以為七日，令彼眾生謂之七日」。 自上以來就法體自在明不思議。 此之一事，約時延促明不思議。 問：前就法體辨大小容入既無增減，今明時之長短，云何有延促耶？ 答：不思議多門，非可一類。 前是無增減論不思議，今還增減明不思議也。 問：無增減可不思議。 既其增減，何名不測？ 答：凡夫二乘下位之人，不能促一劫為七日、延七日為一劫，大士能然，故是不思議也。 又雖促一劫為七日而一劫宛然，雖延七日為一劫，七日如故，所以謂不思議。 問：云何得爾？ 答：如人一夕之夢，見百年受樂，而一夕不長、百季不短。 大士所為如是也。 「又舍利弗！ 住不思議解脫菩薩，以一切佛土嚴飾之事集在一國，示於眾生。 又菩薩以一佛土眾生，置之右掌，飛到十方遍示一切，而不動本處。 舍利弗！ 十方眾生供養諸佛之具，菩薩於一毛孔皆令得見。 又十方國土所有日月星宿，於一毛孔普使見之。 又舍利弗！ 十方世界所有大風，菩薩悉能吸著口中，而身無損，外諸樹木亦不摧折。 又十方世界劫燒盡時，以一切火內於腹中，火事如故，而不為害。 又於下方過恒河沙等諸佛世界取一佛土，舉著上方過恒河沙無數世界，如持針鋒舉一棗葉而無所嬈。 又舍利弗！ 住不可思議解脫菩薩，能以神通現作佛身，或現辟支佛身、或現聲聞身、或現帝釋身、或現梵王身、或現世主身、或現轉輪王身。 又十方世界所有眾聲上中下音，皆能變之令作佛聲，演出無常、苦、空、無我之音，及十方諸佛所說種種之法，皆於其中普令得聞。 舍利弗！

In terms of the text, there are five [sections]: first, Śāriputra takes his seat and praises [the scene]; second, Jingming clearly explains [the matter]; third, Kāśyapa evaluates [the śrāvakas and bodhisattvas]; fourth, the assembly receives benefit; fifth, Jingming reiterates his praise of the inconceivable. / “Vimalakīrti said: ‘Noble Śāriputra! The Buddhas and bodhisattvas possess a liberation called the inconceivable.’” / Second, Jingming explains it. The essence of this liberation is the provisional and real wisdoms. It is still the single correct contemplation, which is spoken of under different designations for the sake of sentient beings: sometimes called "liberation", sometimes named "nirvāṇa", sometimes given the title "prajñā", and also established under the heading of the "One Vehicle". Now, in speaking of liberation, there are two meanings: first, in its essence it is unobstructed; second, in its function it is sovereign. As for "sovereign", when one wishes to do something but cannot, that is bondage; when one is able [to do it] as soon as thought arises, and in liberation there is nothing one cannot do, it is therefore called liberation. The mahāsattvas are able to do so, whereas ordinary beings, the two vehicles, and bodhisattvas of lower stages cannot comprehend what they know or are capable of doing; hence it is called "inconceivable". This explains the name of the liberation. / “If a bodhisattva abides in this liberation, he can insert the height and breadth of Mount Sumeru into a mustard seed without increase or decrease, Mount Sumeru, king of mountains, remaining in its original form as before, while the devas of the Four Heavenly Kings and Trāyastriṃśa are unaware and unconscious of where they have entered; only those who are destined to be saved see Mount Sumeru entering the mustard seed. This is called the Dharma-door of the inconceivable liberation.” / From here down, thirteen successive points explain the function of liberation—that is, revealing the origin by means of the traces. The thirteen points comprise three [parts]: first, eleven matters explain the inconceivable in terms of the external dharmas of the dependent fruit; next, one matter explains the inconceivable in terms of the internal physical form; the thirteenth, a single matter, explains the inconceivable in terms of vocal sound. / First, explaining that the great enters the small without increase or decrease: some say that the great does not actually enter the small, but by spiritual power beings are made to see it enter. Some say that the great is actually accommodated in and enters the small, and beings are thus made to see it. Now it is asserted that it possesses both meanings: first, it does not actually enter, yet can cause it to be seen as entering; second, it can actually cause it to enter, according to what is appropriate to the conditions. / Question: Since the small and the great neither increase nor decrease, how can there be accommodation and entry? / Answer: Some say that since it is called "inconceivable", one reverently exalts the sacred realm and there is no way to explain it. Some say that because the great lacks the mark of greatness, the great can enter the small; because the small lacks the mark of smallness, the small can accommodate the great. Now it is asserted that both explanations are incorrect. If there were no marks of greatness or smallness, what would accommodate or enter? If small and great were of determinate nature, non-accommodation would also have a determinate nature. What is determinately non-accommodating cannot be made to be seen as accommodating; thus, with a determinate nature, small and great would also have no accommodation or entry. Now, when we speak of accommodating and entering, it is because accommodation and entry occur through dependent origination and provisional designations. When the great is designated as "small-great", the great can enter the small; when the small is "great-small", the small can accommodate the great. / Question: Since the small does not increase, how does it accommodate the great? / Answer: Just as a one-inch mirror hanging on a wall reflects and sees all under heaven, and the things of all under heaven are fully manifested within the mirror, yet the things do not diminish and the mirror does not increase. / “Furthermore, he can insert the waters of the four great oceans into a single hair-pore without disturbing the fishes, turtles, sea-turtles, and alligators, or other water-dwelling species, while those great oceans remain in their original form as before, and the nāgas, ghosts, spirits, asuras, and the like are unaware and unconscious of where they have entered, nor are these sentient beings troubled in any way. / Furthermore, Śāriputra, a bodhisattva who abides in the inconceivable liberation can take up the trichiliocosm like a potter's wheel, place it in his right palm, and cast it beyond worlds as numerous as the sands of the Ganges, while the sentient beings within it are unaware and unconscious of where they have gone. Furthermore, he puts it back in its original place without causing anyone to have the notion of coming or going, while this world remains in its original form as before. / Furthermore, Śāriputra, if there are sentient beings who delight in remaining long in the world and can be saved, the bodhisattva then expands seven days into a kalpa, causing those sentient beings to perceive it as a kalpa; if there are sentient beings who do not delight in remaining long and can be saved, the bodhisattva then compresses a kalpa into seven days, causing those sentient beings to perceive it as seven days.” / From above up to this point, the inconceivable has been explained in terms of the sovereignty of the essence of dharmas. This single matter explains the inconceivable with respect to the extension and compression of time. / Question: Previously, in distinguishing the accommodation and entry of the great and the small with respect to the essence of dharmas, there was neither increase nor decrease; now, in explaining the length of time, why is there extension and compression? / Answer: The inconceivable has many gateways and cannot be treated as of a single type. Previously, the inconceivable was discussed in terms of non-increase and non-decrease; here, the inconceivable is again explained in terms of increase and decrease. / Question: That there is neither increase nor decrease may indeed be inconceivable. Since there is increase and decrease, why is it called unfathomable? / Answer: People of lower stages among ordinary beings and the two vehicles cannot compress a kalpa into seven days or extend seven days into a kalpa; the mahāsattva can do so, and therefore it is inconceivable. Moreover, although he compresses a kalpa into seven days, the single kalpa remains intact; although he extends seven days into a kalpa, the seven days remain as before; hence it is called inconceivable. / Question: How can this be? / Answer: Just as in a single night's dream a person may see himself enjoying pleasures for a hundred years, yet the single night is not lengthened and the hundred seasons are not shortened. What the mahāsattva does is just like this. / “Furthermore, Śāriputra, a bodhisattva who abides in the inconceivable liberation gathers the adornments of all Buddha-lands into a single realm and shows them to sentient beings. Furthermore, the bodhisattva places the sentient beings of a Buddha-land in his right palm, flies to the ten directions to show them all, yet does not move from his original place. Śāriputra, the articles of offering made by sentient beings of the ten directions to the Buddhas are all made visible by the bodhisattva within a single hair-pore. Furthermore, all the suns, moons, stars, and constellations of the lands in the ten directions are universally made visible within a single hair-pore. / Furthermore, Śāriputra, the bodhisattva can inhale into his mouth all the great winds of the worlds in the ten directions without harming his body, nor are the trees outside broken down. Furthermore, when the worlds of the ten directions are completely burned up at the end of a kalpa, he takes all the fires into his belly, and while the fire acts as before, it causes him no harm. Furthermore, from below, past Buddha-worlds as numerous as the sands of the Ganges, he takes a Buddha-land and lifts it up above, past countless worlds as numerous as the sands of the Ganges, just like lifting a jujube leaf on the point of a needle, without disturbing anything. / Furthermore, Śāriputra, a bodhisattva who abides in the inconceivable liberation is able by spiritual power to manifest as a Buddha's body, or manifest as a pratyekabuddha's body, or manifest as a śrāvaka's body, or manifest as Śakra's body, or manifest as Brahmā's body, or manifest as a world-lord's body, or manifest as a wheel-turning king's body. Furthermore, all the sounds—high, intermediate, and low—in the worlds of the ten directions, he can transform to become the sound of the Buddha, proclaiming the sounds of impermanence, suffering, emptiness, and non-self, as well as the various dharmas taught by the Buddhas of the ten directions, causing them all to be heard universally therein. Śāriputra!”