維摩經義疏 4.4

4.4

「佛告光嚴童子：汝行詣維摩詰問疾」。光嚴、彌勒不同者，彌勒為出家、光嚴即在俗，故次命。又彌勒為深行，光嚴是始心。又由受記故、坐道場故。上呵受記，今斥道場。就文為二：一命、二辭。此初章也。「光嚴童子白佛言：世尊！我不堪任詣彼問疾」。此第二辭不堪。就文為三，謂標、釋、結。此初標也。「所以者何？憶念我昔出毘耶離大城」。此第二釋。就文有七句：此初明光嚴出城。有二義：一欲益物故，托在出城；二光嚴欲詣佛道場處。「時維摩詰方入城，我即為作禮」。城門是人以湊處，故得多明化功。作禮者，跡同鄉黨，現修長幼之禮。又為行深淺，故有尊卑之敬。「即問言：居士從何處來？答我言：吾從道場來。我問：道場者何所是？答曰：直心是道場，無虛假故」。所言道者，謂無上正遍知，佛果道也。所言場者，凡有二義：一者即指佛果眾德之為場，故此經文以佛地眾德用為場。二者既用果為道，以因為場。因能感果，如起道之處名為道場，故萬善之因是通覺之所由、菩提之根本、修心之用地、弘道之淨場。但因有二種：一者六度萬行、二者四諦等境，皆能生道，故名道場。此之境行，為真道場也。菩提樹下，起道之處，名為道場，謂應迹道場也。又由本垂迹，能起跡本為道場也。直心者，謂內心真直、外無虛假，斯乃基萬行之本、坦進道之場也。「發行是道場，能辨事故。深心是道場，增益功德故」。心既真直則能發起修行，既發起修行則事無不辨。既能發行則樹心彌深，樹心彌樹則功德轉增。「菩提心是道場，無錯謬故」。直心入行轉深，則變為菩提心也。此心真正，故所見不謬。凡弘道者要始此四心，四心既生則六度眾行無不成也。「布施是道場，不望報故。持戒是道場，得願具故。忍辱是道場，於諸眾生心無閡故。精進是道場，不懈退故。禪定是道場，心調柔故。智慧是道場，現見諸法故」。此無所得六度並能生道，故名道場。「慈是道場，等眾生故。悲是道場，忍疲苦故。喜是道場，悅樂法故。捨是道場，憎愛斷故」。前明無得六度，此辨無緣四等。慈心者，欲與眾生樂也。慈雖假想與眾生樂，從慈起累。見其受苦，其心悲惻則入悲心；觀其得樂，心生歡喜，故名為喜。仁慈生愛、愛生著、著生累，悲生憂、憂生惱、惱生憎，慈悲雖善，而累想以之生，故兩捨一平等，謂之捨行也。「神通是道場，成就六通故。解脫是道場，能背捨故。方便是道場，教化眾生故。四攝是道場，攝眾生故」。什公云「一惠施。惠有二種，施下人以財、施上人以法。二愛語。愛語復有二種：於下人則以煖語將悅、於上人則以法語慰喻，皆以愛心作愛語也。三利行。利行亦有二種，下人則為設方便令得俗利、上人則為作方便令得法利。四同事。同事亦有二種，同惡人則訓以善法、同善人則令增善根，隨類而入，事與彼同，故名同事也。」「多聞是道場，如聞行故」。聞而不能行，則與禽獸同聽也。「伏心是道場，正觀諸法故」。心之性也，強剛則觀邪、調伏則觀正也。「三十七品是道場，捨有為法故」。三十七品，為趣涅槃，是無為之因也。「諦是道場，不誑世間故」。小乘中說四諦、大乘中說一諦，今言諦是則一諦，一諦實相也。俗法虛妄，謂言有而便無、謂言無而便有，是誑人也。見餘諦謂言必除我惑，而不免妄想，亦是誑也。今一諦無此眾過，故不誑人也。從一諦乃至諸法無我，是諸法實相也，即一諦中異句異味。由此一諦故佛道得成，一諦即是佛因，故名道場也。「緣起是道場，無明乃至老死皆無盡故」。十二緣起，因緣相生無窮盡也。悟其所由則智心自明，智心既明則道心自成。然則道之成也，乃以緣起為地，故即以為道場也。「諸煩惱是道場，知如實故。眾生是道場，知無我故，一切法是道場，知諸法空故」。煩惱之實性、眾生之無我、諸法之空義，皆道之所由生也。「降魔是道場，不傾動故。三界是道場，無所趣故。師子吼是道場，無所畏故。力、無所畏、不共法是道場，無諸過故。三明是道場，無餘礙故」。降魔兵而不為所動、遊三界而不隨其趣、演無畏法音而無難，其佛三十二業而無一闕、三明通達而無礙，斯皆大道之所由生也。「一念知一切法是道場，成就一切智故」。二乘法以三十四心成道；大乘中唯以一念，則確然大悟具一切智也。夫有心則有封，有封則有疆，封疆既形則其智有崖，其智有崖則所照不普。至人無心，無心則無封，無封則無疆，封疆既無形則其智無崖，其智無崖則所照無際。故能以一念，一時畢知一切法也。一切智雖因行標，蓋亦萬行之一耳。會萬行之所成者，其唯無上道乎！故前所列眾法皆為場也。「如是善男子！菩薩若能應諸波羅蜜教化眾生，所有所作舉足下足當知皆從道場來，住於佛法矣」。若能應上諸度以化天下者，其人行則遊道場、止則住佛法。「說是法時，五百天人皆發阿耨菩提心」。此第七時眾得益也。「故我不任詣彼問疾」。此第三結也。

"The Buddha told the youth Prabhāvyūha: 'Go to Vimalakīrti to inquire after his illness.'" Prabhāvyūha and Maitreya differ in that Maitreya has left home, while Prabhāvyūha remains a layperson; therefore he was commanded next. Furthermore, Maitreya engaged in profound practice, while Prabhāvyūha is at the initial resolve. Moreover, this was on account of [Maitreya's] receiving the prophecy, and [Prabhāvyūha's] sitting at the seat of awakening (bodhimaṇḍa). Above, [Vimalakīrti] rebuked receiving the prophecy; now, he repudiates the seat of awakening. In the text there are two parts: first, the command; second, the declining. This is the first section.
"The youth Prabhāvyūha addressed the Buddha, saying: 'World-Honoured One! I am not fit to go to that person to inquire after his illness.'" This is the second [part], declining due to being unfit. In the text there are three parts, namely the presentation, the explanation, and the conclusion. This is the first, the presentation.
"'Why is this? I recall in the past when I was leaving the great city of Vaiśālī.'" This is the second, the explanation. In the text there are seven phrases: this first clarifies Prabhāvyūha's departure from the city. This has two meanings: first, wishing to benefit beings, he made an occasion of leaving the city; second, Prabhāvyūha wished to go to the place of the Buddha's seat of awakening.
"'At that time, Vimalakīrti was just entering the city, and I bowed in homage to him.'" The city gate is a place where people gather, so his transforming work can be largely illuminated. Bowing in homage means that, appearing as fellow countrymen, they manifested the etiquette between senior and junior. Furthermore, due to the depth or shallowness of their practice, there was the respect shown between the superior and inferior.
"'I then asked, saying: "From where has the upāsaka come?" He answered me, saying: "I have come from the seat of awakening." I asked: "What is this seat of awakening?" He replied, saying: "A straightforward mind is the seat of awakening, because it is free of falsehood." '"
What is called the "Way" (bodhi) refers to unexcelled, correct, and complete knowledge, the fruition Way of the Buddha. What is called the "seat" (maṇḍa) generally has two meanings: first, it points directly to the myriad virtues of the Buddha's fruition as the seat; thus, the text of this sūtra takes the myriad virtues of the Buddha-ground as the seat. Second, having taken the fruition as the Way, it takes the causes as the seat. Because the causes can evoke the fruition, just as the place where the Way arises is called the "seat of awakening", so the causes of the myriad wholesome deeds are that through which comprehensive enlightenment is reached, the root of bodhi, the ground for cultivating the mind, and the pure field for propagating the Way. But causes are of two kinds: first, the myriad practices of the six perfections; second, the objects such as the four truths. All of these can give rise to the Way, and thus are called the "seat of awakening". These objects and practices are the true seat of awakening. The place beneath the Bodhi tree where the Way arose is called the seat of awakening, meaning the responsive trace's seat of awakening. Furthermore, because traces are manifested from the origin, that which can produce the traces—the origin—is the seat of awakening.
A "straightforward mind" means that the inner mind is genuine and straight, and the exterior is free from falsehood; this is indeed the basis of the myriad practices and the level field for advancing in the Way.
"'Generating practice is the seat of awakening, because it can accomplish matters. The profound mind is the seat of awakening, because it increases merit.'" When the mind is genuine and straight, it can then generate cultivation, and once cultivation is generated, there are no matters that are not accomplished. Once one can generate practice, the established resolve becomes ever deeper, and as the established resolve becomes ever deeper, merit increasingly multiplies.
"'The bodhimind is the seat of awakening, because it is free of error.'" As the straightforward mind enters into practice and deepens, it transforms into the bodhimind. Because this mind is upright and true, what it sees is free from error. In general, those who propagate the Way must begin with these four minds; once the four minds have arisen, the myriad practices of the six perfections will without exception be accomplished.
"'Generosity is the seat of awakening, because it does not hope for repayment. Observing the precepts is the seat of awakening, because one's vows are fulfilled. Forbearance is the seat of awakening, because toward all sentient beings the mind is unobstructed. Vigour is the seat of awakening, because one does not slacken or retreat. Meditation is the seat of awakening, because the mind is harmonised and supple. Wisdom is the seat of awakening, because it directly perceives all phenomena.'" These six perfections of non-attainment can all produce the Way, and are therefore called the "seat of awakening".
"'Loving-kindness is the seat of awakening, because it treats sentient beings equally. Compassion is the seat of awakening, because it tolerates fatigue and suffering. Sympathetic joy is the seat of awakening, because it delights in the Dharma. Equanimity is the seat of awakening, because hatred and affection are severed.'" The previous section clarified the six perfections of non-attainment; this explains the four immeasurables devoid of conditions. A mind of loving-kindness wishes to give joy to sentient beings. Although loving-kindness through imaginative contemplation gives joy to sentient beings, encumbrance arises from loving-kindness. Seeing them endure suffering, one's mind feels sorrowful and pained, and thus enters the mind of compassion; observing them attain joy, joy arises in one's mind, so it is called sympathetic joy. Benevolent kindness gives rise to love, love gives rise to attachment, and attachment gives rise to encumbrance; compassion gives rise to grief, grief gives rise to affliction, and affliction gives rise to hatred. Although loving-kindness and compassion are wholesome, encumbering thoughts arise from them; therefore, relinquishing both in single equality is called the practice of equanimity.
"'Supernormal powers are the seat of awakening, because they accomplish the six supernormal faculties. Liberation is the seat of awakening, because it can turn away and relinquish. Upāya is the seat of awakening, because it teaches and transforms sentient beings. The four means of embrace are the seat of awakening, because they embrace sentient beings.'"
Master Kumārajīva said: "First is generosity. Giving is of two kinds: giving material goods to inferior people, and giving the Dharma to superior people. Second is endearing speech. Endearing speech is also of two kinds: toward inferior people, using warm speech to please them; toward superior people, using Dharma speech to comfort and instruct them; in both cases, speaking endearing words with a loving mind. Third is beneficial action. Beneficial action is also of two kinds: for inferior people, employing upāya to cause them to obtain worldly benefits; for superior people, employing upāya to cause them to obtain the benefit of the Dharma. Fourth is shared purpose. Shared purpose is also of two kinds: joining with unwholesome people, one trains them with wholesome dharmas; joining with wholesome people, one causes them to increase their wholesome roots. Entering according to each category, one's actions are identical with theirs; hence it is called shared purpose."
"'Extensive learning is the seat of awakening, because one practices as heard.'" If one hears but cannot practice, then one is hearing in the same manner as birds and beasts.
"'Subduing the mind is the seat of awakening, because it correctly contemplates all phenomena.'" As for the nature of the mind, if it is rigid and hard, it contemplates heterodoxy; if it is tamed and subdued, it contemplates what is correct.
"'The thirty-seven factors [of awakening] are the seat of awakening, because they relinquish conditioned phenomena.'" The thirty-seven factors lead toward nirvāṇa, and are the causes of the unconditioned.
"'Truth is the seat of awakening, because it does not deceive the world.'" In the Small Vehicle they speak of the four truths; in the Great Vehicle they speak of the single truth. What is here called "truth" is the single truth, the single truth of the real mark. Conventional phenomena are empty and false: asserting that they exist, they are then non-existent; asserting that they are non-existent, they are then existent; this is deceiving people. Seeing the other truths and asserting that they will certainly eliminate one's delusions, yet still failing to escape false thinking—this also is deception. Now, the single truth is free from all these faults, and therefore does not deceive people. From the single truth up to the selflessness of all phenomena is the real mark of all phenomena, which are just different phrases and flavours within the single truth. Because of this single truth, the Buddha-Way can be accomplished; the single truth is indeed the cause of the Buddha, and is therefore called the "seat of awakening".
"'Dependent origination is the seat of awakening, because from ignorance up to aging-and-death, all are inexhaustible.'" The twelve links of dependent origination arise mutually from causes and conditions without exhaustible limit. When one awakens to their source, the mind of wisdom becomes naturally luminous; once the mind of wisdom is luminous, the mind of the Way is naturally perfected. Thus, the perfection of the Way takes dependent origination as its ground, and is therefore taken as the seat of awakening.
"'All afflictions are the seat of awakening, because they are known as they truly are. Sentient beings are the seat of awakening, because they are known to be non-self. All phenomena are the seat of awakening, because all phenomena are known to be empty.'" The true nature of afflictions, the selflessness of sentient beings, and the empty meaning of all phenomena are all that from which the Way is produced.
"'Subduing Māra is the seat of awakening, because one is not shaken. The three realms are the seat of awakening, because there is nowhere one goes. The lion's roar is the seat of awakening, because it is free of fear. The powers, fearlessnesses, and unshared dharmas are the seat of awakening, because they are free of all faults. The three clarities are the seat of awakening, because there is no remaining obstruction.'" Subduing the armies of Māra without being moved by them, roaming the three realms without following their destinies, expounding the fearless Dharma-sound without difficulty, the thirty-two marks of the Buddha without a single defect, and penetrating the three clarities without obstruction—these are all that from which the Great Way is produced.
"'Knowing all phenomena in a single thought-moment is the seat of awakening, because it accomplishes all-knowledge.'" The Dharma of the two vehicles accomplishes the Way through thirty-four mind-moments; in the Great Vehicle, it is solely through a single thought-moment that one firmly experiences the great awakening and is endowed with all-knowledge. For whenever there is a mind, there are bounds; where there are bounds, there are borders. Once bounds and borders take shape, one's wisdom has limits; when one's wisdom has limits, that which it illuminates is not universal. The ultimate person has no mind; having no mind, there are no bounds; having no bounds, there are no borders. Once bounds and borders take no shape, one's wisdom has no limits; when one's wisdom has no limits, that which it illuminates is boundless. Therefore, through a single thought-moment, one can completely know all phenomena at once. Although all-knowledge is designated on the basis of practice, it is merely one among the myriad practices. That which unites what the myriad practices accomplish—is it not solely the unexcelled Way! Therefore, all the dharmas listed above are seats.
"'In this way, good man, if a bodhisattva can accord with the various perfections to teach and transform sentient beings, then in all that they do, raising a foot or lowering a foot, you should know that they all come from the seat of awakening and abide in the Buddhadharma.'" If one can accord with the above perfections to transform the world, then when that person moves, they roam the seat of awakening; when they stay, they abide in the Buddhadharma.
"'When this Dharma was expounded, five hundred devas and humans all resolved their minds upon anuttarā [samyaksaṃbodhi].'" This is the seventh, the audience at that time obtaining benefit.
"'Therefore, I am not fit to go to that person to inquire after his illness.'" This is the third, the conclusion.