維摩經義疏 4.5

4.5

「佛告持世菩薩：汝行詣維摩詰問疾」。命四菩薩為二雙：彌勒、持世，出家大士也；光嚴、善德，在家菩薩也。就義而論者，通是萬行。三義論之，生道能名為道場，怡神之義稱為法樂，濟物之功名為法施。此章亦二：前命、次辭。「持世白佛言：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？憶念我昔住於靜室，時魔波旬從萬二千天女，狀如帝釋，鼓樂絃歌來詣我所，與其眷屬稽首我足，合掌恭敬於一面立。我意謂是帝釋而語之言：善來憍釋迦！雖福應有，不當自恣。當觀五欲無常，以求善本，於身命財而修堅法」。此第二釋不堪。又開為三：一被呵之由、二能呵之旨、三稱歎淨名。此初文也。外國名波旬，此翻為殺者，謂常欲斷他慧命故也。亦名為惡中惡。惡有三種：一曰惡、二曰大惡、三曰惡中惡。若以惡加已，還以惡報，是名為惡。若人不殺己，無故加害，是名大惡。若人來供養恭敬，不念報恩而反害之，是名惡中惡。惡中惡，魔王最甚也。諸佛常欲令眾生安穩，而反壞亂，故言甚也。諸外道詺波旬為欲界生，亦名花箭。帝釋是佛弟子，知其不疑，故化常釋形來也。持世不作意觀他意，故不見也。又解：持世是定身菩薩，入定觀則知，不入定觀則不知。憍尸迦者，過去時姓也。三堅法，謂身、命、財也。身既無常，便應運使為善。命既危脆，便應盡以行道。財有五家，便應用為施與。此等皆無常所不能壞，謂之堅法。「即語我言：正士！受是萬二千天女，可備掃灑」。因其說法故，可詭以從善，實欲以女亂之。「我言：憍尸迦！無以此非法之物要我。佛門釋子，此非我宜」。向教其行施，彼既從之，理應為受，然非所宜。夫施者之懷唯欲人取，故言勿向語其施，要我使受也。言沙門釋子者，明己理所不應，非苟逆人善也。「所言未訖，維摩詰來謂我言：非帝釋也，是為魔來嬈固汝耳。即語魔言：是諸女等可以與我，如我應受」。此第二明能呵之旨。文有二意：一明是魔非釋，以呵持世不識魔之邪偽；二納受諸女，顯持世不能生女之善。此初文也。如我應受者，我為白衣，應受女施。又施本除慳利物，不應擇主。既能行之，便應與我，我是受此物者。「魔即驚懼，念：維摩詰將無惱我？欲隱形去而不能隱，盡其神力亦不得去。即聞空中聲曰：波旬！以女與之，乃可得去。魔以畏故，俛仰而與」。魔盡力不能去，則顯邪力之劣、道力之勝，以量其輕重。施女有勝不去，故以女與淨名。「爾時維摩詰語諸女言：魔以汝等與我」。示三從之禮。屬魔則受魔教、屬菩薩則從道化，故受而誨之。「今汝皆當發阿耨菩提心。即隨所應而說法，令發道意」。教菩薩法，有三：一令發菩提心、二教修菩薩行、三令得佛道。今將示菩薩行，故前令發心。「復言：汝等已發道意，有法樂可以自娛，不應復樂五欲樂也」。此正為說菩薩行。所以明法樂者，凡有二義：一者諸女雖發道心，既始入佛法，未能深樂，若值五欲還念舊樂，故為說法，以法樂代五欲樂也。二者女人之性唯樂是從，如魚之依水，故為說法樂。既得法樂，則深見五欲之過，不生貪染。「天女即問：何謂法樂？答曰：樂常信佛、樂欲聽法、樂供養眾、樂離五欲」。此之四句則明四信。言四信者，佛為良醫、法為妙藥、僧看病人、戒為禁忌，具此四事則煩惱病愈。所以初明四信者，魔天以不信正為本；既迴邪入正，故前明信也。樂離五欲則是信戒，以愛欲多毀戒故也。「樂觀五陰如怨賊、樂觀四大如毒蛇、樂觀內入如空聚」。以諸天女深著愛欲、翫彼妙身，雖發心生信而滯情難遣，故呵其陰界使生厭心。「樂隨護道意」。前明誡門，今辨勸教。將護道意，令不墮三界及樂二乘也。「樂饒益眾生、樂敬養師、樂廣行施、樂堅持戒、樂忍辱柔和、樂懃集善根、樂禪定不亂、樂離垢明慧、樂廣菩提心」。上將護道意，謂自發心；今令他發心，故云廣也。「樂降伏眾魔、樂斷煩惱、樂淨佛國土、樂成就相好故修諸功德、樂嚴道場」。道場，如釋迦文佛菩提樹下初成道處，三千二百里金剛地為場。諸佛各隨國土之大小而取場地之廣狹，無定數也。「樂聞深法不畏、樂三脫門不樂非時」。三脫，空、無相、無作也。縛以之而解謂之脫，三乘所由謂之門。二乘入三脫門，不盡其極而中路取證，謂之非時。此大士之所不樂也。「樂近同學、樂於非同、樂中心無罣礙、樂將護惡知識、樂親近善知識、樂心喜清淨、樂修無量道品之法，是名菩薩法樂」。初標法樂，次問答釋之，今總結也。「於是波旬告諸女言：我欲與汝俱還天宮」。先聞空聲，畏而言與，非其真心，故欲俱還。恐其不去，復以天宮誘之。天魔是權，前欲令淨名化之，故將其來；今欲使其傳化，所以要其去也。「諸女言：以我等與此居士有法樂，我等甚樂，不復樂於五欲樂也」。已屬人矣，兼有法樂，何由而反？「魔言：居士！可捨此女。一切所有施於彼者，是為菩薩。維摩詰言：我已捨矣！汝便將去，令一切眾生得法願具足」。魔知淨名心無染著，本為化之；今化之既說，故從索也。淨名所以施女者，前欲化之故取女。若是他人，化不從也。今欲令諸女於天宮傳化，故施女。又前示福田故取之，今為施主則捨。又前矣示威力，後以恩被。又前取女令修行，後施女而起願也。居士以女還魔，則魔願具足；故因發願，令眾生得法願具足，此是維摩願也。「於是諸女問維摩詰：我等云何止於魔宮」。昔在魔宮，以五欲為樂；今在菩薩，以法樂為樂。復還魔宮，修何業耶？「維摩詰言：諸姊！有法門名無盡燈，汝等當學」。將遠流大法之明，以照魔宮癡冥之室，故說此門也。「無盡燈者，譬如一燈燃百千燈，冥者皆明，明終不盡。如是諸姊！夫一菩薩開道百千眾生，令發阿耨多羅三藐三菩提心，於其道意亦不滅盡，隨所說法而自增益一切善法，是名無盡燈也。汝等雖住魔宮，以是無盡燈令無數天女發阿耨多羅三藐三菩提心者，為報佛恩，亦大饒益一切眾生。爾時天女頭面禮維摩詰足，隨魔還宮，忽然不現」。訖此文，是能呵之旨也。「世尊！維摩詰有如是自在神力、智慧辨才」。此歎淨名也。「故我不任詣彼問疾」。此是三結也。

"The Buddha told Bodhisattva Jagatdhara (持世): 'Go to visit Vimalakīrti to inquire after his illness.'" He called upon four bodhisattvas, forming two pairs: Maitreya and Jagatdhara were monastic mahāsattvas; Prabhāvyūha (光嚴) and Sudatta (善德) were lay bodhisattvas. In terms of meaning, they all encompass the myriad practices. In terms of three meanings, generating the way is called the bodhimaṇḍa, delighting the mind is called joy in the Dharma, and the efficacy of aiding beings is called the gift of the Dharma. This chapter also has two parts: first, the command; second, the declining. "Jagatdhara said to the Buddha: 'World-Honoured One! I am not qualified to go there to inquire after his illness.'" This is the second part, declining as unqualified. In the text there are three sections: the proposal, the explanation, and the conclusion. This is the first, the proposal. "'Why is this? I recall in the past when I was dwelling in a quiet room, at that time the Māra Pāpīyān, followed by twelve thousand devīs, in an appearance like Śakra, playing drums, strings, and singing, came to my place. Along with his retinue, he bowed his head to my feet, joined palms respectfully, and stood to one side. I thought he was Śakra and said to him: "Welcome, Kauśika! Though you have this karmic reward, you should not indulge yourself. You should contemplate the five desires as impermanent so as to seek the root of goodness, and cultivate the steadfast dharmas with respect to body, life, and wealth."'" This is the second part, explaining his lack of qualification. It is further divided into three: 1. The reason for being rebuked; 2. The import of what could rebuke him; 3. Praising Vimalakīrti. This is the first part of the text. In foreign languages he is named Pāpīyān, which is translated here as 'the killer', meaning he constantly wishes to cut off the wisdom-life of others. He is also called 'the evil among the evil'. There are three kinds of evil: first, evil; second, great evil; third, the evil among the evil. If someone treats one with evil and one returns evil for evil, this is called evil. If another does not kill oneself, but one harms them without cause, this is called great evil. If someone comes to make offerings and show respect, and instead of thinking to repay their kindness one harms them, this is called the evil among the evil. For the evil among the evil, the demon king is the worst. The Buddhas constantly wish to make sentient beings secure, yet he disturbs and ruins them; therefore it is said to be the worst. The non-Buddhists call Pāpīyān one born of the desire realm, and also call him 'flower arrows'. Śakra is a disciple of the Buddha; knowing that [Jagatdhara] would not suspect him, [Māra] transformed himself into Śakra's regular appearance and came. Jagatdhara did not deliberately contemplate another's thoughts, so he did not see it. Another explanation is: Jagatdhara is a bodily-absorption bodhisattva; when he enters absorption to contemplate he knows, but when he does not enter absorption to contemplate he does not know. 'Kauśika' was his family name in a past time. The three steadfast dharmas refer to body, life, and wealth. Since the body is impermanent, one should employ it to do good. Since life is fragile, one should exhaust it in practicing the Way. Since wealth is subject to the five houses, one should use it for giving. These cannot be destroyed by impermanence; they are called steadfast dharmas. "'[Māra] then said to me: "Noble one! Accept these twelve thousand devīs; they may be supplied for sweeping and sprinkling."'" Due to his preaching the Dharma, he could deceitfully pretend to follow what was good, while actually wanting to confuse him with women. "'I said: "Kauśika! Do not press me with these improper things. For a śramaṇa disciple of Śākya, this is not suitable for me."'" Just before, he taught him to practice giving; since the other complied, in principle he should have accepted, yet it was not suitable. The mind of a giver only wants the person to take it; hence he said: do not, after I spoke to you of giving, press me to make me accept it. Speaking of a śramaṇa disciple of Śākya clarifies that in principle it was inappropriate for him, not that he was willfully opposing the other's good intention. "'Before my words were finished, Vimalakīrti came and said to me: "This is not Śakra; this is Māra who has come to harass you." He then said to Māra: "You may give these women to me; someone like me ought to receive them."'" This is the second part, clarifying the import of what could rebuke him. The text has two points: first, clarifying that it was Māra and not Śakra, so as to rebuke Jagatdhara for not recognizing Māra's deceit; second, taking in the women, showing that Jagatdhara was unable to give rise to the women's goodness. This is the first part of the text. 'Someone like me ought to receive them' means: I am a white-robed layman, and should receive the gift of women. Furthermore, giving originally removes stinginess and benefits beings, so one should not pick and choose masters. Since you can practice it, you should give them to me; I am one who receives such things. "'Māra was frightened and thought: "Could Vimalakīrti be about to trouble me?" He wanted to make his form invisible and leave, but could not make himself invisible; exhausting all his spiritual powers, he still could not leave. He then heard a voice in the air saying: "Pāpīyān! If you give the women to him, then you can leave." Out of fear, Māra reluctantly gave them.'" When Māra exhausted his power and could not leave, it revealed the inferiority of evil power and the superiority of the power of the Way, weighing their lightness and heaviness. Giving the women was better than not being able to leave, so he gave the women to Jingming. "'At that time, Vimalakīrti said to the women: "Māra has given you to me."'" He showed the propriety of the three obediences: belonging to Māra, they received Māra's teachings; belonging to a bodhisattva, they followed the transformation of the Way; therefore he accepted them and instructed them. "'"Now you should all give rise to the mind of anuttara-bodhi." He then preached the Dharma according to what was appropriate, causing them to generate the resolve for the Way.'" In teaching the bodhisattva dharma, there are three stages: 1. Causing them to generate the bodhicitta; 2. Teaching them to cultivate bodhisattva practices; 3. Causing them to attain the Buddha Way. Now, intending to show them bodhisattva practices, he first caused them to generate the mind. "'He also said: "You have already generated the resolve for the Way; there is Dharma-joy by which you can entertain yourselves; you should no longer delight in the pleasure of the five desires."'" This is precisely preaching the bodhisattva practices for them. As for why he explained Dharma-joy, there are two reasons: 1. Although the women had generated the mind for the Way, having just entered the Buddha Dharma, they were not yet able to rejoice deeply; if they encountered the five desires they would recall their old pleasures; hence he preached the Dharma for them, using Dharma-joy to replace the pleasure of the five desires. 2. The nature of women is only to follow pleasure, like fish relying on water; therefore he preached Dharma-joy for them. Once they obtained Dharma-joy, they deeply saw the faults of the five desires and did not give rise to greed and craving. "'The devīs then asked: "What is called Dharma-joy?" He replied: "Joy in constantly having faith in the Buddha, joy in desiring to hear the Dharma, joy in making offerings to the Saṃgha, joy in leaving the five desires."'" These four phrases clarify the four faiths. As for the four faiths: the Buddha is the skilled physician, the Dharma is the wonderful medicine, the Saṃgha attends the patient, and the precepts are the prohibitions; endowed with these four things, the disease of afflictions is cured. Why he first explains the four faiths is that the Māra heavens take lack of faith in the right as their root; since they turned from the heterodox to enter the right, he first explains faith. Joy in leaving the five desires is faith in the precepts, because sensual desire mostly breaches the precepts. "'"Joy in contemplating the five aggregates as like murderous bandits, joy in contemplating the four elements as like poisonous snakes, joy in contemplating the inner sense-bases as like an empty village."'" Because the devīs were deeply attached to sensual desire and dallied with their wonderful bodies, though they had generated the mind and given rise to faith, their lingering passions were difficult to dispel; therefore he rebuked their aggregates and realms to make them generate disgust. "'"Joy in protecting and guarding the resolve for the Way."'" The previous part explained the gate of admonition; now he discerns the teaching of exhortation. Guiding and guarding the resolve for the Way causes them not to fall into the three realms or delight in the two vehicles. "'"Joy in benefiting sentient beings, joy in revering and making offerings to teachers, joy in broadly practicing giving, joy in steadfastly upholding the pure precepts, joy in forbearance and gentleness, joy in diligently gathering roots of goodness, joy in dhyāna-meditation without distraction, joy in stainless, luminous wisdom, joy in broadening the bodhicitta."'" Above, guiding and guarding the resolve for the Way referred to generating the mind oneself; now, causing others to generate the mind is called 'broadening'. "'"Joy in subduing the hosts of māras, joy in severing afflictions, joy in purifying the Buddha lands, joy in cultivating all merits to accomplish the marks and signs, joy in adorning the bodhicimaṇḍa."'" The bodhimaṇḍa is like the place under the bodhi tree where Śākyamuni Buddha first attained the Way, with thirty-two hundred leagues of adamantine ground as the seat. The Buddhas each take the vastness or narrowness of the ground according to the size of their land; there is no fixed measure. "'"Joy in hearing the profound Dharma without fear, joy in the three gates of liberation and not delighting in unseasonableness."'" The three liberations are emptiness, signlessness, and wishlessness. That by which bonds are untied is called liberation; that through which the three vehicles proceed is called a gate. The two vehicles enter the three gates of liberation, but do not exhaust their utmost and midway realize fruition; this is called unseasonableness. This is what the mahāsattva does not delight in. "'"Joy in being close to fellow practitioners, joy in having no hindrance in the mind toward those who are not fellow practitioners, joy in guarding evil friends, joy in associating closely with good friends, joy in a pure and pleased mind, joy in cultivating the limitless dharmas of the factors of enlightenment—this is called the bodhisattva's Dharma-joy."'" First he proposed Dharma-joy, next he explained it through question and answer, and now he concludes it collectively. "'Thereupon Pāpīyān told the women: "I wish to return to the heavenly palace together with you."'" Having earlier heard the voice in the air, he spoke of giving them away out of fear, which was not his true mind; therefore he wanted to return together. Fearing they would not go, he again enticed them with the heavenly palace. The heavenly Māra was an expedient means; previously he wanted Jingming to transform them, so he brought them; now he wanted them to transmit the transformation, which is why he pressed them to leave. "'The women said: "Since we were given to this layman, we have Dharma-joy, in which we take great joy; we no longer delight in the pleasure of the five desires."'" Having already belonged to another, and having Dharma-joy as well, by what reason would they return? "'Māra said: "Layman! You may relinquish these women. Giving away everything one possesses to others is being a bodhisattva." Vimalakīrti said: "I have already relinquished them! You may take them away, causing all sentient beings to have their vows for the Dharma fulfilled."'" Māra knew that Jingming's mind was free of defiled attachment, and that his original intent was to transform them; now that transforming them had been explained, he sought them back. As for why Jingming gave away the women: previously, wishing to transform them, he took the women. Had it been another person, the transformation would not have been followed. Now, wishing to have the women transmit the transformation in the heavenly palace, he gave away the women. Furthermore, previously he displayed the field of merit, so he took them; now, acting as a donor, he relinquished them. Again, previously he displayed awe-inspiring power, and later covered them with benevolence. Furthermore, previously taking the women caused them to cultivate, and later giving the women gave rise to vows. When the layman returned the women to Māra, Māra's wish was fulfilled; therefore, based on this, he made a vow to cause sentient beings to have their vows for the Dharma fulfilled; this was Vimalakīrti's vow. "'Thereupon the women asked Vimalakīrti: "How shall we dwell in Māra's palace?"'" In the past in Māra's palace, they took the five desires as joy; now with the bodhisattva, they took Dharma-joy as joy. Returning again to Māra's palace, what practice should they cultivate? "'Vimalakīrti said: "Sisters! There is a Dharma-gate called the Inexhaustible Lamp; you should learn it."'" Intending to spread the light of the great Dharma far and wide to illuminate the dark chamber of folly in Māra's palace, he taught this gate. "'"As for the Inexhaustible Lamp, it is like one lamp igniting hundreds of thousands of lamps: all the dark becomes bright, and the light is never exhausted. In this way, sisters! A single bodhisattva guides hundreds of thousands of sentient beings, causing them to generate the resolve for anuttarā samyaksaṃbodhi, and their own resolve for the Way is never extinguished; according with what Dharma they preach, all wholesome dharmas naturally increase in themselves—this is called the Inexhaustible Lamp. Although you dwell in Māra's palace, by means of this Inexhaustible Lamp causing countless devīs to give rise to the resolve for anuttarā samyaksaṃbodhi, you will repay the Buddha's kindness and also greatly benefit all sentient beings." At that time the devīs bowed their heads at Vimalakīrti's feet, followed Māra back to the palace, and suddenly disappeared.'" Up to this text is the import of what could rebuke him. "'"World-Honoured One! Vimalakīrti has such sovereign spiritual powers, wisdom, and eloquence."'" This is praising Jingming. "'"Therefore I am not qualified to go there to inquire after his illness."'" This is the third part, the conclusion.