維摩經義疏 5.5.4

5.5.4

「無漏法林樹」。 無漏根深，不可傾拔。 文理高聳扶疎，蔭蔽煩惱，樹之義也。 無有有漏間錯其間，所以如林。 此見諦道也。 「覺意淨妙華」。 華有三義：一感果、二清淨、三莊嚴，今具足也。 淨即清淨，妙謂莊嚴。 下明解脫智慧感果義也。 所以用七覺為華者，華之為體，合則不妙、開過則毀，開合得中乃盡其妙。 調順覺意，其義亦爾。 高則放散、下則沈沒，高下和適，其由淨華。 「解脫智慧果」。 七覺是思惟位，生無學智斷之果。 解脫為斷果，謂無為法也； 智慧即智果，謂有為果也。 「八解之浴池」。 八解即八背捨，謂背捨下地繫縛，名為解脫。 水之為用，除垢去熱。 解脫之性，除煩惱熱，離眾惑垢也。 「定水堪然滿」。 止則能鑒，定水義也。 得八解脫，眾定圓具，故稱為滿。 「布以七淨華」。 上明定滿，今嘆鑒圓：一戒淨、二心淨、三見淨、四度疑淨、五道非道淨、六行知見淨、七斷知見淨，戒為善本。 前明持戒，因戒得定，次明定淨，此二是見道前也。 次三正是見道。 斷身見故說見淨，斷疑說度疑淨，斷惑取說道非道淨。 知八正為道、惑取非道，故云道非道。 問：見道具斷十使，何故偏說除三？ 答：見道雖斷十使，斷五見及疑此義則盡，故偏說斷； 餘貪瞋慢無明，斷之未盡，故不說斷。 問：既斷六使，何故偏說三耶？ 答：三是根本，三則隨之。 身見為本，邊見未隨； 戒取為本，見取未隨； 疑為本，邪見未隨。 故偏說三也。 在本既淨，即知三未亦淨，無所隨故。 前五淨，大小乘位略同； 後二淨，大小乘異。 小乘在修道位說於行淨，以起修道無漏行故； 在無學位說行斷淨，以得畢竟斷結行故。 依大乘，後二皆是修道； 七地已還說行斷淨，以修斷結行故； 八地已上說修菩提上淨也。 而言布者，此七通三學、該凡聖、遍三道，故言布也。 「俗此無垢人」。 明定水及七淨華之功用。 依前定水及七淨華蕩滌心垢，故名為浴。 無垢而名俗也。 什公云「為除熱口取適。 大士無垢而入八解者，外將為眾生、內自娛心也。 」今謂因浴故得無垢，據終彰始，故言浴此無垢人。 「象馬五通馳，大乘無有上（有本云大乘以為車），調御以一心，遊於八正路」。 調御以一心者，羅什云「道品有三能：一動發、二攝心、三名捨。 若發動過則心散，散則攝之。 攝之若過則沈沒，故精進令心發動。 動靜得適，任之令進，容豫令宜，是名為捨。 捨即調御，譬如善御，遲則策之、疾則制之，遲疾得宜，放之令去也。 」「相具以嚴容，眾好飾其姿，慚愧之上服」。 衣服弊形者，恥露其醜也。 慚愧不為惡，事義同然。 「深心為華鬘」。 慚愧明息惡，深心信樂，故能修善。 居善之前，猶鬘之在首。 「富有七財寶」。 信、戒、聞、捨、慧、慚、愧為七也。 由信善故持戒，持戒則止惡，止惡已則應進行眾善，要由多聞，聞法故能捨五欲及煩惱也，捨惑必由於慧。 故五事次第。 五事為正寶，慚愧為守財人，於財主亦是財。 世人以玉帛為饒，菩薩以七財為富。 「教授以滋息，如所說修行，迴向為大利」。 自行以七財為本，教授眾生則是財長，名為滋息。 又令此眾生如所說修行，然後回此眾善向於佛道，名為大利； 若向三有二乘，獲利則少。 「四禪為床坐」。 四禪定慧均平，三聖得道、入涅槃、現神力等，外並依之，故為床坐。 又床具三義：一離毒螫、二離塵垢、三離冷濕。 四禪亦爾，離瞋恚毒、貪欲塵、睡眠冷，離此三患則安隱快樂。 「從於淨命生」。 淨命即是持戒。 由持戒得禪，故曰生也。 「多聞增智慧，以為自覺音」。 向說床，則臥床安寢。 安寢則覺之以法，故次說樂音。 外國貴人臥欲起時，作樂以覺之。 菩薩安隱四定，則以多聞法者覺其禪寢。 「甘露法之食」。

"The forest trees of untainted dharmas." The untainted roots are deep and cannot be uprooted. Their branches and leaves tower high and spread wide, shading and covering the afflictions; this is the meaning of trees. Because there is no intermingling of the tainted among them, they are likened to a forest. This is the path of seeing the truths. "The pure and wondrous flowers of the factors of awakening." Flowers have three meanings: first, producing fruit; second, purity; and third, adornment; here they are fully complete. "Pure" means pure and untainted; "wondrous" means adorned. Below, this refers to the meaning of the fruits produced by liberation and wisdom. As for why the seven factors of awakening are taken as flowers: as for the nature of a flower, when closed it is not wondrous, and when opened excessively it is ruined; only when its opening and closing strike the mean does it realize its full wonder. The harmonizing of the mental factors of awakening is likewise so. When high, they become scattered; when low, they sink into torpor; when high and low are harmonized and balanced, this proceeds from the pure flower. "The fruit of liberation and wisdom." The seven factors of awakening are the stage of reflection, which produces the fruit of the knowledge and eradication of the non-learners. Liberation is the fruit of eradication, which refers to unconditioned dharmas; wisdom is the fruit of knowledge, which refers to conditioned fruits. "The bathing pool of the eight liberations." The eight liberations are the eight emancipations (aṣṭa-vimokṣa), meaning turning away from and abandoning the bondages of the lower stages; hence they are called liberations. The function of water is to remove dirt and dispel heat. The nature of liberation dispels the heat of afflictions and departs from the defilements of manifold delusions. "The water of samādhi is calm, clear, and full." Becoming still and thereby able to reflect is the meaning of the water of samādhi. Attaining the eight liberations, all concentrations are fully complete; hence it is called "full." "Scattered with the flowers of the seven purities." The above explained the fullness of concentration; here it praises the perfection of reflection: first, purity of morality; second, purity of mind; third, purity of view; fourth, purity of crossing beyond doubt; fifth, purity of knowledge and vision of what is the path and what is not the path; sixth, purity of knowledge and vision of the practice; and seventh, purity of knowledge and vision of eradication. Morality is the root of goodness. Earlier it explained keeping the precepts, and due to the precepts one attains concentration; next it explains the purity of concentration; these two are prior to the path of seeing. The next three are precisely the path of seeing. Because of eradicating the view of the person, it speaks of purity of view; eradicating doubt is called the purity of crossing beyond doubt; eradicating the grasping at delusions is called the purity of what is the path and what is not the path. Knowing the eightfold noble path to be the path and the grasping at delusions to be not the path, it therefore says "the path and what is not the path." Question: The path of seeing completely eradicates the ten fetters; why does it specifically speak of eliminating three? Answer: Although the path of seeing eradicates the ten fetters, the meaning of eradicating the five views and doubt is completely fulfilled here, so it specifically speaks of eradication; as for the remaining greed, anger, arrogance, and ignorance, their eradication is not yet complete, so it does not speak of eradication. Question: Since six fetters are eradicated, why does it specifically speak of three? Answer: Three are fundamental, and three follow them. The view of the person is the fundamental, and the extreme view has not yet followed; the attachment to rules and rituals is the fundamental, and the attachment to views has not yet followed; doubt is the fundamental, and wrong view has not yet followed. Therefore it specifically speaks of three. When purity is attained at the root, one knows that the three secondary ones are also purified, having nothing to follow. The first five purities are broadly the same in the stages of the Great and Small Vehicles; the latter two purities differ between the Great and Small Vehicles. In the Small Vehicle, in the stage of the path of cultivation it speaks of the purity of practice, because the untainted practices of the path of cultivation are generated; in the stage of the non-learner it speaks of the purity of the eradication of practice, because the practice of utterly eradicating the fetters has been attained. According to the Great Vehicle, the latter two are both the path of cultivation; from the seventh stage and below, it speaks of the purity of the eradication of practice, because one cultivates the practice of eradicating the fetters; from the eighth stage and above, it speaks of the superior purity of cultivating bodhi. And as for saying "scattered," these seven encompass the three trainings, cover the ordinary and the noble, and pervade the three paths; therefore it says "scattered." "Bathing this undefiled person." This clarifies the efficacy of the water of samādhi and the flowers of the seven purities. Relying on the former water of samādhi and the flowers of the seven purities to wash away the defilements of the mind, it is therefore called "bathing." Though free of defilement, it is still called "bathing." Master Jīva said: "It is for dispelling heat and seeking comfort. The mahāsattva is undefiled, yet enters the eight liberations in order externally to lead sentient beings and internally to gladden his own mind." Now I say that because of bathing, one attains freedom from defilement; based on the end to reveal the beginning, it therefore says "bathing this undefiled person." "Elephants and horses of the five superknowledges race, the Great Vehicle has none superior (some texts read: taking the Great Vehicle as a chariot), controlled and driven with one mind, roaming on the eightfold correct path." Regarding "controlled and driven with one mind," Kumārajīva said: "The factors of the path have three functions: first, arousing; second, collecting the mind; and third, equanimity. If arousing is excessive, the mind becomes scattered; when scattered, one collects it. If collecting it is excessive, it sinks into torpor; therefore through diligence one makes the mind aroused. When movement and stillness are properly balanced, letting it proceed freely and allowing it ease as appropriate: this is called equanimity. Equanimity is precisely controlling and driving. It is like an expert driver: when slow, he urges it on; when fast, he reins it in; when slow and fast are balanced, he lets it go freely." "The marks are fully complete to adorn the appearance, the secondary characteristics embellish the posture, shame and conscience are the supreme garments." The reason garments cover the body is shame at exposing its ugliness. Shame and conscience not doing evil is of the same significance. "The profound mind is the floral garland." Shame and conscience indicate putting an end to evil; the profound mind has faith and joy, and thus can cultivate goodness. Preceding good deeds, it is like a garland on the head. "Richly endowed with the seven treasures of wealth." Faith, morality, learning, relinquishment, wisdom, shame, and conscience constitute the seven. Because of faith in goodness, one keeps the precepts; keeping the precepts stops evil; having stopped evil, one should advance in manifold goods, which must depend on extensive learning; because of hearing the Dharma, one can abandon the five desires and afflictions; abandoning delusion necessarily relies on wisdom. Therefore, the five matters are in sequence. The five matters are the primary treasures; shame and conscience are the guardians of wealth, and to the owner of the wealth they are also wealth. Worldly people regard jade and silk as abundance; the bodhisattva regards the seven treasures as wealth. "Instruction multiplies the interest, practicing according to what has been taught, dedication constitutes great profit." One's own practice takes the seven treasures as the root; instructing sentient beings is the growth of wealth, called multiplying interest. Furthermore, causing these sentient beings to practice according to what has been taught, and then dedicating these manifold goods toward the path of Buddhahood, is called great profit; if directed toward the three realms of existence or the two vehicles, the profit obtained would be small. "The four dhyānas are the couch and seat." In the four dhyānas, concentration and wisdom are equal and balanced; the three noble ones attain the path, enter nirvāṇa, manifest supernormal powers, and so forth, all externally relying upon them, so they serve as the couch and seat. Moreover, a couch possesses three meanings: first, separation from stings and poisons; second, separation from dust and dirt; and third, separation from cold and dampness. The four dhyānas are likewise: separation from the poison of malice, the dust of greedy desire, and the cold of sleep; free from these three afflictions, there is security and joy. "Arising from pure livelihood." Pure livelihood is precisely keeping the precepts. Because of keeping the precepts one attains dhyāna, hence it is said to "arise." "Extensive learning increases wisdom, serving as the sound of self-awakening." Above, it spoke of the couch, so one lies on the couch and sleeps peacefully. When sleeping peacefully, one is awakened by the Dharma, so next it speaks of musical sounds. When noble persons in foreign countries lie down and wish to rise, music is played to awaken them. When the bodhisattva rests securely in the four concentrations, hearing the Dharma extensively awakens him from his dhyāna slumber. "The food of the ambrosia of Dharma."