維摩經義疏 5.5.1

5.5.1

大士發心凡有二種：一求佛道、二度眾生。 度眾生，前品已明。 求佛道，此章次說，故有今品也。 佛有二義：一者自悟、二曰覺他。 道亦兩種：一者虛通，謂自在無礙； 二曰遮塞，而眾邪莫遊。 佛為能證之人、道是所得之法，在名雖二，而無別兩體，即覺虛通為道，即虛通覺義名佛。 用此題章，名佛道品。 品開三別：一明佛道、二明佛種、三辨眷屬。 初有二問答。 「爾時文殊師利問維摩詰言：菩薩云何通達佛道」。 所以作斯問者，大士欲度眾生，眾生之相已顯，欲求佛道，佛道之義未彰，是故問也。 「維摩詰言：若菩薩行於非道，是為通達佛道」。 此第二答。 若無方便，謂非道異道，但行道為道、行非道為非道，故道與非道悉成非道。 若有方便，體道非道無有二相，非但行道為道、行於非道亦即是道，故道與非道悉皆是道。 如《思益經》云「一切法正，一切法邪」，即其事也。 問：若達觀者一切皆道，何故偏云行於非道通達佛道？ 答：於菩薩無非是道。 但為對二乘言涅槃是道、生死非道，是故今說達此非道即是佛道也。 又上天女即是休道之人，寄迹女身以通達佛道。 前但略明一事，今備辨行一切非道悉能通達佛道。 「又問：菩薩云何行於非道」。 此第二番問答，釋非道為道。 「答曰：若菩薩行五無間而無惱恚」。 答問為五：初示起凡夫行通達佛道、次示起二乘行通達佛道、三起生死行通達佛道、四入涅槃行通達佛道、五總結也。 初二凡聖一雙，後兩生死涅槃相對，此四門可具二義：一行非道能通達佛道、二能令眾生因此門以悟正道，即是自行化他同入佛道。 行五無間者，此就業門行於非道而通達佛道。 起五逆業必由惱恚生，示起五逆行非道而無惱恚，通達佛道也。 「至於地獄無諸罪垢、至于畜生無有無明憍慢等過、至于餓鬼而具足功德」。 上明惡因為非道以通佛道，此辨惡果非道以通佛道。 「行色無色道不以為勝」。 此辨二界有漏善果非道以通佛道。 凡夫生上界，謂為涅槃第一最勝。 今為物而生，顯上二界是生死法，故不以為勝。 「示行貪欲，離諸染著； 示行瞋恚，於諸眾生無有恚閡； 示行愚癡，而以智慧調伏其心； 示行慳貪，而捨內外所有，不惜身命； 示行毀禁，而安住淨戒，乃至小罪猶懷大懼； 示行瞋恚，而常慈忍； 示行懈怠，而懃修功德； 示行亂意，而常念定； 示行愚癡，而通達世間出世間慧； 示行諸偽，而善方便隨諸經義； 示行憍慢，而於眾生猶如橋梁； 示行諸煩惱，而心常清淨； 示入諸魔，而順佛智慧，不隨他教」。 此行煩惱非道以為佛道。 「示入聲聞，而為眾生說未聞法； 示入辟支佛，而成就大悲教化眾生」。 第二行二乘非道以通佛道。 「示入貧窮，而有寶手功德無盡； 示入形殘，而具諸相好以自莊嚴； 示入下賤，而生佛種姓中，具諸功德； 示入羸劣醜陋，而得那羅延身，一切眾生之所樂見； 示入老病，而永斷病根超越死畏； 示有資生，而恒觀無常，實無所貪； 示有妻妾婇女，而常樂離五欲淤泥； 現於訥鈍，而成就辨才，總持無失； 示入邪濟，而正濟度諸眾生，現遍入諸道而斷其因緣」。 第三行生死非道而通佛道也。 而生佛種姓中者，肇什二師同以無生忍必紹繼佛種名種姓。 但無生忍有二位：一初地、二七地，今據初地也。 依《智度論》解性地云「生聖人種姓地名性地」，此據地前習種性名為性地也。 那羅延者，天力士名也，端正殊妙、志力雄猛也。 「現於涅槃，而不斷生死」。 第四起涅槃行而通達佛道。 雖現身涅槃，而方入生死。 此之涅槃，名為佛道。 二乘入涅槃，斷生死。 此涅槃非佛道。 「文殊師利！ 菩薩能如是行於非道，是為通達佛道」。 第五總結，以詶其問。 「於是維摩詰問文殊師利：何等為如來種」。 第二次明佛種。

The resolve made by a mahāsattva is generally of two kinds: first, to seek the Buddha-path; second, to deliver sentient beings. Delivering sentient beings has already been clarified in the previous chapter. Seeking the Buddha-path is explained next in this section; hence there is this present chapter. "Buddha" has two meanings: first, self-awakening; second, awakening others. "Path" (dao) is also of two kinds: first, unobstructed penetration, meaning ease and freedom without impediment; second, blocking and shutting off, so that all erroneous paths cannot be traversed. The Buddha is the person capable of realizing, and the Path is the Dharma that is attained. Although in name they are two, in reality they are not two distinct entities: awakening's unobstructed penetration is the Path, and the meaning of unobstructed penetration being awakened is called Buddha. Using this as the chapter title, it is named the "Chapter on the Buddha-Path". The chapter opens with three divisions: first, clarifying the Buddha-path; second, clarifying the lineage of the Buddhas; third, explaining their retinue. In the first division there are two sets of questions and answers. "At that time Mañjuśrī asked Vimalakīrti: 'How does a bodhisattva thoroughly penetrate the Buddha-path?'" The reason for posing this question is that the mahāsattva wishes to deliver sentient beings, and the characteristics of sentient beings have already been revealed; he wishes to seek the Buddha-path, but the meaning of the Buddha-path has not yet been made manifest. Therefore he asks. "Vimalakīrti said: 'If a bodhisattva walks the non-paths, this is thoroughly penetrating the Buddha-path.'" This is the second [part], the answer. If one lacks upāya, one considers non-paths to be distinct from the Path; walking only the Path is deemed the Path, and walking non-paths is deemed non-paths, so that both the Path and non-paths all become non-paths. If one has upāya, one embodies the fact that the Path and non-paths have no duality of characteristics: not only is walking the Path the Path, but walking non-paths is also precisely the Path; thus the Path and non-paths are entirely the Path. As the Viśeṣacintā-brahma-paripṛcchā-sūtra says, "All dharmas are correct, all dharmas are erroneous"—this is precisely that matter. Question: If for one who thoroughly contemplates, everything is the Path, why does it specifically say that walking non-paths is thoroughly penetrating the Buddha-path? Answer: For a bodhisattva, there is nothing that is not the Path. However, in response to the two vehicles who claim that nirvāṇa is the Path and saṃsāra is non-path, it is now stated that thoroughly penetrating these non-paths is precisely the Buddha-path. Furthermore, the Devī above was indeed someone who rested in the Path, lodging her traces in a female body to thoroughly penetrate the Buddha-path. Previously, this was only briefly clarified in a single matter; now, it is fully explained that walking all non-paths can thoroughly penetrate the Buddha-path. "He asked again: 'How does a bodhisattva walk the non-paths?'" This is the second round of question and answer, explaining non-paths as the Path. "[Vimalakīrti] replied: 'If a bodhisattva walks the five unremitting sins and yet is free from irritation and malice...'" The answer to the question has five parts: first, displaying the undertaking of ordinary-being practices to penetrate the Buddha-path; second, displaying the undertaking of two-vehicle practices to penetrate the Buddha-path; third, undertaking saṃsāric practices to penetrate the Buddha-path; fourth, undertaking practices of entering nirvāṇa to penetrate the Buddha-path; fifth, a general conclusion. The first two form a pair of ordinary being and noble one; the latter two contrast saṃsāra and nirvāṇa. These four gates can embody two meanings: first, that walking non-paths can thoroughly penetrate the Buddha-path; second, that they can enable sentient beings to awaken to the correct Path through these gates, which is to say that self-practice and transforming others both enter the Buddha-path together. As for "walking the five unremitting sins", this refers to penetrating the Buddha-path by walking non-paths in terms of karma. Initiating the karma of the five heinous crimes must arise from irritation and malice; displaying the initiation of the five heinous crimes to walk non-paths while being free from irritation and malice thoroughly penetrates the Buddha-path. "'...He reaches the hells without any sins or defilements; he reaches the animals without the faults of ignorance, arrogance, and the like; he reaches the hungry ghosts yet is fully endowed with merits...'" Above, evil causes were clarified as non-paths to penetrate the Buddha-path; here, evil fruits are explained as non-paths to penetrate the Buddha-path. "'...He walks the paths of the form and formless realms and does not regard them as supreme...'" This explains the tainted wholesome fruits of the two realms as non-paths to penetrate the Buddha-path. Ordinary beings are born into the higher realms and consider them to be the foremost and most supreme nirvāṇa. Now, [the bodhisattva] is born there for the sake of beings, revealing that the upper two realms are dharmas of saṃsāra, and therefore does not regard them as supreme. "'...He manifests walking in greed and desire, yet is free from all defiling attachments; he manifests walking in anger and hatred, yet toward all sentient beings has no hostility or impediment; he manifests walking in folly and delusion, yet subdues his mind with wisdom; he manifests walking in stinginess and greed, yet renounces everything internal and external, not sparing body or life; he manifests walking in breaking the precepts, yet securely abides in pure morality, even harboring great fear of minor faults; he manifests walking in anger and hatred, yet is ever compassionate and forbearing; he manifests walking in indolence, yet diligently cultivates merits; he manifests walking in mental distraction, yet is ever mindful and in meditative absorption; he manifests walking in folly and delusion, yet thoroughly penetrates mundane and supramundane wisdom; he manifests walking in deceit and falsity, yet excels in upāya according with the meanings of all sūtras; he manifests walking in arrogance, yet serves as a bridge for sentient beings; he manifests walking in all defilements, yet his mind is always pure; he manifests entering among all māras, yet accords with the Buddha's wisdom and does not follow other teachings...'" This is walking the non-paths of defilement to serve as the Buddha-path. "'...He manifests entering among the śrāvakas, yet preaches the unheard Dharma for sentient beings; he manifests entering among the pratyekabuddhas, yet accomplishes great compassion to teach and transform sentient beings...'" The second is walking the non-paths of the two vehicles to penetrate the Buddha-path. "'...He manifests entering poverty, yet has jewel-bearing hands and inexhaustible merit; he manifests entering deformity, yet is fully endowed with the marks and signs to adorn himself; he manifests entering low and base status, yet is born into the clan of the Buddhas, fully possessing all merits; he manifests entering emaciation and ugliness, yet attains the body of Nārāyaṇa, delighting all sentient beings who see it; he manifests entering old age and sickness, yet eternally cuts off the root of disease and transcends the fear of death; he manifests having the requisites of life, yet constantly contemplates impermanence and truly has no craving; he manifests having wives, concubines, and maidservants, yet constantly delights in staying free from the mire of the five desires; he appears inarticulate and dull, yet accomplishes eloquence and retains the dhāraṇīs without loss; he manifests entering erroneous crossings, yet properly ferries across all sentient beings; he manifests entering everywhere into all destinies, yet cuts off their causes and conditions...'" The third is walking the non-paths of saṃsāra to penetrate the Buddha-path. Regarding "born into the clan of the Buddhas", both Masters Sengzhao and Kumārajīva agreed that the anutpattika-dharma-kṣānti necessarily inherits the lineage of the Buddhas, hence it is called "clan/lineage". However, anutpattika-dharma-kṣānti has two stages: first, the initial bhūmi; second, the seventh bhūmi; here it relies on the initial bhūmi. Relying on the *Mahāprajñāpāramitopadeśa*'s explanation of the "nature stage" (prakṛti-bhūmi) which states, "being born into the stage of the clan of the noble ones is called the nature stage", this relies on the practiced lineage stage prior to the bhūmis to define the nature stage. As for Nārāyaṇa, it is the name of a heavenly mighty warrior, extraordinarily handsome and exquisite, resolute and heroic in strength. "'...He appears in nirvāṇa, yet does not cut off saṃsāra.'" Fourth, undertaking the practice of nirvāṇa to thoroughly penetrate the Buddha-path. Although manifesting bodily nirvāṇa, he only then enters saṃsāra. This nirvāṇa is called the Buddha-path. The two vehicles enter nirvāṇa and cut off saṃsāra; this nirvāṇa is not the Buddha-path. "'Mañjuśrī! When a bodhisattva can walk the non-paths in this way, this is thoroughly penetrating the Buddha-path.'" Fifth, the general conclusion, replying to the question. "Thereupon Vimalakīrti asked Mañjuśrī: 'What constitutes the lineage of the Tathāgata?'" The second [division] clarifies the lineage of the Buddhas.