維摩經義疏 5.3.6

5.3.6

又有行稱得，空行為證。 亦是得道而證滅也。 「天曰：我無得無證，故辨如是」。 無能得能證，身心不可得故。 無所得所得所證，滅道空故。 若有得有證則是有所封著，有所封著則有所得，故無無得之辨。 以內無得證故心無所得，便有無得之辨。 「所以者何？ 若有得有證者，則於佛法為增上慢」。 言我能得能證增上之法，以此自舉，故名為慢。 所以然者，若有所得則不得道，以不得為得，豈非增上慢耶？ 如此之人，無無得辨也。 「舍利弗問天：汝於三乘為何志求」。 此第四次論志求。 上云無得，則不得三乘道。 無證，則不證三乘果。 今唯有三乘，應有得證，汝志求何乘？ 又三乘同以無得為懷，未知志求何乘？ 「天曰：以聲聞法化眾生故，我為聲聞； 以因緣法化眾生故，我為辟支佛； 以大悲法化眾生故，我為大乘」。 答有二意：一隨緣示三、二明唯有於一。 此初文也。 以身子謂定有三乘，故今明隨緣示三，我無定也。 又即此無定名為大乘，以大乘之法實無所乘而無所不乘也。 「舍利弗！ 如人入瞻蔔林，唯嗅瞻蔔，不嗅餘香。 如是，若入此室，但聞佛功德之香，不樂聞聲聞辟支佛功德香也」。 此第二唯有大乘故我志求大也。 文有四章：一引譬明不樂小法、二舉況唯欣大乘、三明天女不聞小法故不樂小、第四嘆室唯辨於大故大可欣。 此初文釋淨名之室唯說大乘、不說於小，止此室者亦唯樂於大、不樂於小。 以此推之，可知吾志。 「舍利弗！ 其有釋梵四天王、諸天龍鬼神等入此室者，聞斯上人講說正法，皆悉樂佛功德之香，發心而出」也。 此第二舉況。 暫入此室皆發大心，況我久處而禁小耶？ 「舍利弗！ 吾止此室十有二年，初不聞說聲聞辟支佛法，但聞菩薩大慈大悲不可思議諸佛之法」。 此第三明此室唯說大法，故吾唯志求大、不樂小也。 有人言：佛十二年說小乘法，十二年已後說大乘法。 吾止此室十二年常聞大乘，況十二年後耶？ 有人言：十二年是圓數之名，故莊周云「十二年不見全牛」，僧肇云「什公門下十有二年」。 然羅什弘始三年至七年亡，而云十二年者，舉其圓數也。 有人言：《地持論》明菩薩有十二住，故為十二年。 有人言：實得十二年，是故說也。 「舍利弗！ 此室常現八未曾有難得之法」。 此第四嘆室。 就文為三：一總標、二別歎、三總結。 是初章。 既聞說妙法，復見未曾有事，豈得不禁大乘？ 「何等為八？ 此室常以金色光照，晝夜無異，不以日月所照為明，是為一未曾有難得之法。 此室入者，不為諸垢之所惱也，是為二未曾有難得之法。 此室常有釋梵四天王及他方菩薩來會不絕，是為三未曾有難得之法。 此室常說六波羅蜜不退之法，是為四未曾有難得之法。 此室常作天人第一之樂，絃出無量法化之聲，是為五未曾有難得之法。 此室有四大藏眾寶積滿，周窮濟乏求得無盡，是為六未曾有難得之法。 此室釋迦牟尼佛、阿彌陀佛、阿閦佛、寶德、寶炎、寶月、寶嚴、難勝、師子嚮、一切利成如是等十方無量諸佛，是上人念時即皆為來廣說諸佛祕要法藏，說已還去，是為七未曾有難得之法。 此室一切諸天嚴飭宮殿，諸佛淨土皆於中現，是為八未曾有難得之法」。 此第二別歎於室。 攝八為四：初內外一雙，外有金光照耀、內則罪垢消滅。 第二緣教一雙，緣則諸天菩薩、教則常演大乘。 第三法財一雙，法則常奏法樂、財則周給無窮。 第四依正一雙，正則諸佛皆來、依則淨土並現。 淨土並現者，什公云「如有方寸金剛，照數十里內石壁之表，所有形色於是悉現。 此室明徹，其喻如斯。 」「舍利弗！ 此室常現八未曾有難得之法，誰有見斯不思議事而復樂於聲聞法乎」。 此第三總結歎。 「舍利弗言：汝何以不轉女人身」。 第五次論轉不轉義。

Furthermore, having practice is called 'attainment', and empty practice is 'realization'. This is also attaining the Way and realizing cessation. 'The Devī said: "I have neither attainment nor realization; therefore my eloquence is like this."' There is no subject who can attain or realize, because body and mind cannot be apprehended. There is no object to be attained or realized, because cessation and the Way are empty. If there were attainment and realization, then there would be grasping and attachment; if there is grasping and attachment, then there is apprehension, and therefore there would not be this eloquence of non-attainment. Because within there is neither attainment nor realization, the mind has no apprehension, and so there is this eloquence of non-attainment. '"Why is this? If one has attainment and realization, one would have an overweening pride regarding the Buddha-Dharma."' Saying 'I can attain and realize the superior Dharma' and exalting oneself thereby is called pride. Why is this so? If there is apprehension, one does not attain the Way; taking what is not attained as attained—how is that not overweening pride? Such a person does not possess the eloquence of non-attainment. 'Śāriputra asked the Devī: "Among the three vehicles, which one do you aspire to seek?"' This is the fourth discussion, on aspiration. Above it was said that there is no attainment, meaning one does not attain the path of the three vehicles; and there is no realization, meaning one does not realize the fruit of the three vehicles. Now, there are only the three vehicles in which there could be attainment and realization: which vehicle do you aspire to seek? Furthermore, since the three vehicles equally take non-attainment as their core, one wonders which vehicle she aspires to seek. 'The Devī said: "Because I transform sentient beings by means of the śrāvaka Dharma, I act as a śrāvaka; because I transform sentient beings by means of the Dharma of causes and conditions, I act as a pratyekabuddha; because I transform sentient beings by means of the Dharma of great compassion, I act as the Great Vehicle."' The answer has two meanings: first, manifesting three according to conditions; second, making clear that there is only the One. This is the first passage. Because Śāriputra thought that there are definitively three vehicles, she now clarifies that she manifests three according to conditions, having no fixed identity herself. Moreover, this very lack of fixity is called the Great Vehicle, for the Dharma of the Great Vehicle in truth has nothing to ride upon, and yet there is nothing it does not ride upon. '"Śāriputra! Just as a person entering a campaka grove smells only the campaka and smells no other fragrance; even so, if one enters this room, one smells only the fragrance of the Buddha's merit, and takes no delight in smelling the fragrance of the merit of śrāvakas and pratyekabuddhas."' This is the second point, that because there is only the Great Vehicle, I aspire to the Great. The text has four sections: first, adducing a simile to make clear the lack of delight in the lesser Dharma; second, presenting an analogy to show delight solely in the Great Vehicle; third, the Devī clarifying that she does not hear the lesser Dharma and therefore takes no delight in the lesser; fourth, praising the room as only expounding the Great, and therefore the Great is worthy of delight. This first passage explains that the room of Jingming expounds only the Great Vehicle and does not expound the lesser; those who dwell in this room also delight only in the Great and do not delight in the lesser. Deducing from this, my aspiration can be known. '"Śāriputra! If there are Śakra, Brahmā, the Four Heavenly Kings, or the various devas, nāgas, ghosts, and spirits who enter this room, upon hearing this superior person expound the correct Dharma, all take delight in the fragrance of the Buddha's merit and, generating the resolve [for bodhi], depart."' This is the second section, presenting an analogy. Even those who enter this room briefly all generate the great resolve; how much more so for me, who have dwelt here long, to take delight in the small? '"Śāriputra! I have dwelt in this room for twelve years, and have never heard the Dharma of śrāvakas and pratyekabuddhas expounded, but have only heard the inconceivable Dharma of the Buddhas, of the bodhisattvas' great kindness and great compassion."' This is the third section, making clear that this room expounds only the Great Dharma, and therefore I aspire only to seek the Great and do not delight in the small. Some say: for twelve years the Buddha expounded the Hinayana Dharma, and after twelve years expounded the Mahayana Dharma. Having dwelt in this room for twelve years, she constantly heard the Great Vehicle; how much more so after twelve years? Some say: twelve years is the name for a complete number, as Zhuangzi says, 'After twelve years I no longer saw the whole ox', and Sengzhao says, 'Under Master Kumārajīva for twelve years.' However, Kumārajīva arrived in the third year of Hongshi and passed away in the seventh year; that it is called twelve years simply cites a complete number. Some say: the Bodhisattvabhūmi-śāstra explains that bodhisattvas have twelve abodes, hence twelve years. Some say: she actually spent twelve years, which is why it is said. '"Śāriputra! This room constantly manifests eight unprecedented, hard-to-find phenomena."' This is the fourth section, praising the room. Within the text there are three parts: first, general presentation; second, specific praise; third, general conclusion. This is the first section. Having heard the wondrous Dharma expounded and moreover seen unprecedented matters, how could one fail to delight in the Great Vehicle? '"What are the eight? This room is constantly illuminated by golden light, day and night without difference, not taking the illumination of the sun and moon as brightness: this is the first unprecedented, hard-to-find phenomenon. Those who enter this room are not vexed by the defilements: this is the second unprecedented, hard-to-find phenomenon. In this room, Śakra, Brahmā, the Four Heavenly Kings, and bodhisattvas from other directions constantly assemble without interruption: this is the third unprecedented, hard-to-find phenomenon. In this room, the six pāramitās and the Dharma of non-retrogression are constantly expounded: this is the fourth unprecedented, hard-to-find phenomenon. In this room, the supreme music of devas and humans is constantly played, its strings producing the sounds of immeasurable transformative teachings of the Dharma: this is the fifth unprecedented, hard-to-find phenomenon. In this room, there are four great treasuries filled with manifold jewels, providing for the destitute and relieving the needy, inexhaustible to those who seek: this is the sixth unprecedented, hard-to-find phenomenon. In this room, Śākyamuni Buddha, Amitābha Buddha, Akṣobhya Buddha, Ratnaśrī, Ratnārci, Ratnacandra, Ratnavyūha, Duṣpradharṣa, Siṃhanāda, and Sarvārthasiddhi—immeasurable Buddhas of the ten directions such as these—whenever this superior person brings them to mind, they all come and expound at length the secret, essential Dharma-treasury of the Buddhas, and having expounded it, return: this is the seventh unprecedented, hard-to-find phenomenon. In this room, all the adorned palaces of the devas and the pure lands of all Buddhas all appear within it: this is the eighth unprecedented, hard-to-find phenomenon."' This is the second part, specifically praising the room. The eight are subsumed under four pairs: first, the pair of internal and external: externally there is the illumination of golden light, while internally the defilements of sin are eliminated. Second, the pair of conditions and teachings: as for conditions, there are devas and bodhisattvas; as for teachings, the Great Vehicle is constantly expounded. Third, the pair of Dharma and wealth: as for Dharma, Dharma-music is constantly played; as for wealth, the destitute are provided for inexhaustibly. Fourth, the pair of receptacle and principal: as for the principal, all Buddhas arrive; as for the receptacle, all pure lands simultaneously appear. Regarding the simultaneous appearance of the pure lands, Master Kumārajīva said: 'Like a square-inch diamond whose light shines beyond the stone walls within tens of leagues, so that all forms and colors appear therein. The lucidity of this room is just like this.' '"Śāriputra! This room constantly manifests eight unprecedented, hard-to-find phenomena. Who, seeing such inconceivable matters, would still delight in the śrāvaka Dharma?"' This is the third part, concluding the praise. 'Śāriputra said: "Why do you not transform your woman's body?"' This is the fifth discussion, on the meaning of transforming or not transforming.