維摩經義疏 5.3.8

5.3.8

「舍利弗言：今諸佛得阿耨多羅三藐三菩提，已得、當得如恒河沙，皆謂何乎？ 天曰：皆以世俗文字數故說有三世，非謂菩提有去來今」。 什公云「菩提性空，故超於三世。 菩提既空則無得佛，無得佛故亦無菩提。 」今謂文云「菩提非三世」，不言菩提空故非三世，此文宜就真應通之。 法身菩提則非三世，應迹成道有去來今。 即明菩提常住，非無常教也。 「天曰：舍利弗！ 汝得阿羅漢道耶？ 曰：無所得故而得。 天曰：諸佛菩薩亦復如是，無所得故而得」。 上論所得菩提，今次辨能得之義。 然菩提絕四句、超百非，不可論得與無得，以能如此悟即是得道，故是無得而得。 問：大小乘同是無得而得，有何異耶？ 答：二乘取證，雖同無得而得，兩義為異：一者小乘入觀則是無得，出觀便見有得； 大乘無出入之異。 二者雖同無得而得，二乘照淺、菩薩悟深。 故《智度論》云「小乘見空，如毛孔空； 大士得空，如十方空。 」「爾時維摩詰語舍利弗：是天女曾已供養九十二億佛，已能遊戲菩薩神通，所願具足，得無生忍、住不退轉，以本願故，隨意能現教化眾生」。 此第三論義既周拂天女迹。 身子論義言屈理窮，有愧眨聽，故居士拂迹，明受屈大人不足為恥也。 又雖復論義及現神通，時眾未達位行深淺，故淨名顯迹令物敬仰，使尊其人、重其法也。 經文前嘆往因，遊戲神通下美其現德。 以任運成就無功用心名為遊戲，即神通智慧，嘆其本德； 隨意能現教化眾生，美其迹用。

[The sūtra says:] 'Śāriputra said: "Now the Buddhas who attain anuttarā samyaksaṃbodhi—those who have attained it and those who will attain it are as numerous as the sands of the Ganges—what do they all refer to?" The Devī said: "It is only on account of worldly language and numbers that the three times are said to exist, not that bodhi has past, future, or present."' Master Kumārajīva says: 'The nature of bodhi is empty, and therefore it transcends the three times. Since bodhi is empty, there is no attainment of Buddhahood; because there is no attainment of Buddhahood, there is also no bodhi.' Now, I say that the text says 'bodhi is not of the three times,' not that bodhi is not of the three times because it is empty. This text should be resolved in terms of the ultimate and the responsive. The bodhi of the dharmakāya is not of the three times; the attainment of the path by the responsive traces has past, future, and present. This precisely clarifies that bodhi is permanent, and is not a teaching of impermanence. [The sūtra says:] 'The Devī said: "Śāriputra, did you attain the path of the arhat?" He replied: "Because there is nothing to attain, it was attained." The Devī said: "The Buddhas and bodhisattvas are also likewise: because there is nothing to attain, it was attained."' Above, the attained bodhi was discussed; next, the meaning of that which is able to attain is analyzed. Bodhi transcends the four propositions and goes beyond the hundred negations; it cannot be discussed in terms of attainment or non-attainment. Because being able to awaken in this way is precisely attaining the path, it is an attainment without attainment. Question: Both the Mahāyāna and the Hīnayāna hold that it is an attainment without attainment; what difference is there? Answer: When the two vehicles realize the fruit, although they likewise hold attainment without attainment, there are two differences in meaning: first, when the Hīnayāna enters contemplation there is nothing to attain, but upon emerging from contemplation they see that there is something attained; the Mahāyāna has no difference between entering and emerging. Second, although they both speak of attainment without attainment, the illumination of the two vehicles is shallow, while the awakening of the bodhisattva is deep. Therefore the Dazhidulun says: 'The Hīnayāna sees emptiness like the space in a pore of hair; the mahāsattva realizes emptiness like the space of the ten directions.' [The sūtra says:] 'At that time Vimalakīrti said to Śāriputra: "This Devī has already made offerings to ninety-two koṭis of Buddhas; she is already able to sport in the supernormal powers of a bodhisattva, her vows are fulfilled, she has attained anutpattika-dharma-kṣānti and abides in avaivartika. By the power of her original vows, she can manifest as she pleases to teach and transform sentient beings."' This is the third [section], brushing away the Devī's traces after the debate has concluded. Śāriputra's arguments had been refuted and his reasoning exhausted, leaving him ashamed in the hearing of the assembly; therefore the householder brushes away her traces, clarifying that being refuted by a great being is nothing to be ashamed of. Furthermore, although they had debated and she had manifested supernormal powers, the assembly had not yet realized the depth of her stage and practice; therefore Jingming reveals her traces to make everyone revere her, so that they will honor the person and respect the Dharma. The sūtra text first praises her past causes, and from 'sport in supernormal powers' onward praises her present virtues. Because she accomplishes effortlessly without purposeful mental application, it is called 'sporting,' which refers to supernormal powers and wisdom, praising her original virtues; 'she can manifest as she pleases to teach and transform sentient beings' praises her responsive functions.