維摩經義疏 5.5.5

5.5.5

諸天以種種藥著海內，以寶山磨之令成甘露，食之得仙，名不死藥。 佛法以涅槃甘露令生死永斷，是真不死藥也。 亦云：劫初地味甘露，食則長生。 佛法內則實相甘露，養其慧命，是真甘露食也。 「解脫味為漿」。 味有四種：一離味，謂出家離五欲； 二禪味，離散亂煩惱； 三智慧味，離妄想； 四涅槃味，離生死。 今解脫味，通此四也。 又變為縛本，以無厭為壞，若渴乏須水則生大苦。 康僧會云「愛之為性，如餓夫夢飯，無有飽期。 」今若斷愛則得解脫，故以解脫為漿，止斯愛渴。 「淨心以澡浴，戒品為塗香」。 心淨為澡浴之水，戒具為塗身之香。 「摧滅煩惱賊，勇健無能踰，降伏四種魔，勝幡建道場」。 自上明家事已圓； 今明保護家業，使他不能毀。 又上說資養四體，體既平健，備興事業。 滅有二種：一伏滅、二斷滅。 摧滅煩惱賊謂伏滅，降伏四種魔即斷滅也。 外國破敵得勝則竪勝幡，道場降魔亦表其相。 「雖知無起滅，示彼故有生，悉現諸國土，如日無不見」。 此第二嘆菩薩無方善巧化物。 大開為二：第一歎二慧巧用、第二明神通益物。 菩薩知無起滅，則得法身、無復生分，為物受生，故無不現，謂方便慧； 知無起滅，即是實慧。 亦是本迹二身。 「供養於十方，無量億如來，諸佛及己身，無有分別想」。 此就供養佛明二慧。 尊卑宛然，而師資不二也。 「雖知諸佛國，及與眾生空，而常修淨土，教化於眾生」。 前約上供養諸佛，此嘆下濟眾生。 亦就空有明於二慧。 知依正並空，而嚴土化物也。 「諸有眾生類，形聲及威儀，無畏力菩薩，一時能盡現。 覺知眾魔事，而示隨其行，以善方便智，隨意皆能現。 或示老病死，成就諸群生，了知如幻化，通達無有閡」。 此第二明神通化物，偏歎方便用。 凡有五番：初就眾生世間明神通用。 「或現劫盡燒，天地皆洞然，眾人有常想，照令知無常」。 上就眾生世間現神通，今就器世間現神通。 現劫火有二事：一實燒，以得益故； 二以不實燒，或示二日乃至現三四日出，眾生現燒相，即悟無常，還攝令不燒。 「無數億眾生，俱來請菩薩，一時到其舍，化令向佛道。 經書禁呪術，工巧諸妓藝，盡現行此事，饒益諸群生。 世間眾道法，悉於中出家，因以解人惑，而不墮邪見。 或作日月天、梵王世界主」。 此重就眾生世間現神通也。 「或時作地水、或復作風火」。 此重就器世間現神通也。 遇海探人則變身為地，眾生渴乏為之示水，餘事皆遇物所須。 「劫中有疾疫，現作諸藥草，若有服之者，除病消眾毒」。 什公云「或令除病，或令昇仙，因而化之使入正道。 外國有奇妙藥草，或似人形或似象馬，有人乘之，凌虛而去。 或但見聞此藥，眾病即消也。 」「劫中有飢饉，現身作飲食，先救彼飢渴，却以法語人。 劫中有刀兵，為之起慈悲，化彼諸眾生，令住無諍地」。 然劫有大小，大劫有三：火、水、風。 所以名大者，時節長故； 所壞處闊，從欲界至三禪故； 人之與物並皆無故。 七過火起，燒欲界初禪，然後一水劫起，漂欲界乃至二禪。 如是七七火劫起，有七水劫起。 七水劫起後，更七火劫起，然後有一風災，吹壞欲界乃至三禪也。 故《雜心》偈云「七火一水災，七七火七水。 復七火後風，小劫亦三。 」飢饉、疾病、刀兵所以名小者，謂時節促，又但仕欲界唯閻浮提，但損於人，故名小也。 經云「人壽十歲，飢饉劫起，經七年七月七日，五穀不熟，死亡者眾，唯一二人在。 度是已後，人相慈愛。 以慈悲力故，人壽漸長，乃至以八萬四千歲。 亦隨憍逸，壽命退減，還至十歲，復飢饉劫起。 凡經七反。 過七反已，疫病劫起，七月七日惡氣風行，值者皆死。 度是已後，還復命長。

The devas placed various medicinal herbs into the ocean and ground them with a jewel mountain to produce amṛta; drinking it, one becomes an immortal, so it is named the medicine of immortality. In the Buddhadharma, the amṛta of nirvāṇa brings about the perpetual cessation of saṃsāra, which is the true medicine of immortality. It is also said that at the beginning of the kalpa the taste of the earth was amṛta, and eating it resulted in longevity. Within the Buddhadharma, the amṛta of the true mark nourishes one's wisdom-life, which is the true food of amṛta.

"The taste of liberation as drink."
Taste is of four kinds: first, the taste of renunciation, namely going forth and renouncing the five desires; second, the taste of dhyāna, renouncing distraction and affliction; third, the taste of wisdom, renouncing false thinking; fourth, the taste of nirvāṇa, renouncing saṃsāra. Here, the taste of liberation encompasses all four. Furthermore, [craving] turns into the root of bondage, and taking dissatisfaction as destruction, if one is thirsty and lacks water, then great suffering arises. Kang Senghui said, "The nature of love is like a starving man dreaming of rice; there is no time of repletion." Now, if one cuts off craving, one attains liberation; therefore, liberation is taken as the drink to quench this thirst of craving.

"A purified mind as bathwater, the categories of precepts as fragrant ointment."
Purity of mind is the bathwater; perfection of precepts is the fragrance rubbed upon the body.

"Destroying the thieves of affliction, courageous and vigorous beyond surpass,
Subduing the four kinds of māras, raising the victory banner in the bodhimaṇḍa."
The preceding passage explained that household affairs were complete; here it explains protecting the family estate so that others cannot ruin it. Moreover, the preceding text spoke of nourishing the four limbs: the body being healed and robust, one undertakes all endeavors. Destruction has two kinds: first, destruction by suppression; second, destruction by severing. Destroying the thieves of affliction refers to suppression; subduing the four kinds of māras is severing. In foreign countries, when they defeat an enemy and achieve victory, they erect a victory banner; conquering māras in the bodhimaṇḍa likewise displays this appearance.

"Though knowing there is no arising or ceasing, yet showing them that there is birth,
Manifesting in all realms, like the sun unseen by none."
This second section praises the bodhisattva's non-abiding skillful means in transforming living beings. Broadly divided, it has two parts: first, praising the skillful use of the two wisdoms; second, clarifying the benefiting of beings through supernormal powers. When a bodhisattva knows there is no arising or ceasing, he attains the dharmakāya and has no further share of rebirth; yet he takes birth for the sake of beings, and thus there is nowhere he does not manifest—this is called upāya wisdom. Knowing that there is no arising or ceasing is the real wisdom. These are also the two bodies of origin and traces.

"Making offerings throughout the ten directions to immeasurable billions of Tathāgatas,
Toward all Buddhas and one's own self, without any discriminative thought."
This explains the two wisdoms with respect to making offerings to the Buddhas. Venerable and humble are distinctly apparent, yet teacher and disciple are non-dual.

"Though knowing that all Buddha lands and sentient beings are empty,
Yet ever cultivating pure lands, teaching and transforming sentient beings."
The former concerned making offerings above to all Buddhas; this praises rescuing sentient beings below. It also explains the two wisdoms with respect to emptiness and existence: knowing that dependent and primary [retributions] are both empty, yet adorning lands and transforming beings.

"All kinds of sentient beings, their shapes, sounds, and deportments,
The fearless-strength bodhisattva can manifest all at once.
Aware of all māra affairs, yet appearing to go along with their practices,
Through fine upāya-wisdom, manifesting all according to will.
Or manifesting old age, sickness, and death, bringing all sentient beings to completion,
Thoroughly knowing them to be like illusions and apparitions, unobstructed in penetration."
This second part explains the transformation of beings through supernormal powers, specifically praising the functioning of upāya. There are five turns in all: first, explaining the function of supernormal powers with respect to the realm of sentient beings.

"Or manifesting the kalpa burning to an end, heaven and earth thoroughly blazing,
To those people with notions of permanence, illuminating them so they know impermanence."
The preceding passage manifested supernormal powers with respect to the realm of sentient beings; here, supernormal powers are manifested with respect to the vessel world. Manifesting the kalpa-fire has two aspects: first, actual burning, because benefit is attained; second, non-actual burning—either showing two suns, or even three or four suns appearing—where living beings perceive the appearance of burning, immediately awaken to impermanence, and then it is withdrawn so that it does not burn.

"Countless billions of sentient beings together come and invite the bodhisattva;
He arrives at their homes all at once, transforming them to turn toward the Buddha Way.
Scriptures, incantations, spells, and arts, crafts, and all diversions—
He manifests the practice of all these things, amply benefiting all sentient beings.
Among all worldly religious paths, he goes forth in them all,
Thereby resolving people's delusions, without falling into deviant views.
Or becoming the sun, the moon, a deva, a Brahmā king, lord of the world."
This again manifests supernormal powers with respect to the realm of sentient beings.

"Or sometimes becoming earth or water, or again wind or fire."
This again manifests supernormal powers with respect to the vessel world. Encountering people diving into the sea, he transforms his body into land; when living beings are thirsty and parched, he shows them water; all other matters match what things require.

"When there are epidemics in the kalpa, he manifests as various medicinal herbs;
If there are those who take them, their sicknesses are cured and all poisons eliminated."
Kumarajīva says: "He either causes them to be cured of disease or causes them to ascend as immortals, thereby transforming them and causing them to enter the correct path. In foreign countries there are miraculous medicinal herbs, some resembling human forms, others resembling elephants or horses; someone mounting them may soar into emptiness and depart. Or simply upon seeing or hearing of this medicine, all diseases are eliminated."

"When there is famine in the kalpa, he manifests his body as food and drink,
First rescuing their hunger and thirst, and afterwards speaking to them with the Dharma.
When there are weapons and warfare in the kalpa, he gives rise to compassion for them,
Transforming those living beings, causing them to dwell in the ground of non-contention."
Now, kalpas are large or small. Great kalpas have three [disasters]: fire, water, and wind. The reason they are called 'great' is because the period of time is long; the places destroyed are broad, from the desire realm up to the Third Dhyāna; and both humans and things are entirely absent. Seven times fire arises, burning the desire realm and the First Dhyāna; then one water kalpa arises, flooding the desire realm up to the Second Dhyāna. In this way, when seven times seven fire kalpas have arisen, seven water kalpas arise. After seven water kalpas have arisen, seven more fire kalpas arise, and then there is one wind disaster, blowing away and destroying the desire realm up to the Third Dhyāna. Thus the verse in the *Miśraka-abhidharma-hṛdaya* says:
'Seven fires and one water disaster, seven times seven fires and seven waters;
Again seven fires, followed by wind; the small kalpas also have three.'
Famine, pestilence, and warfare are called 'small' because the period of time is short, they operate only in the desire realm and only in Jambudvīpa, and they damage only human beings; therefore they are called 'small'.
A sūtra says: "When the human lifespan is ten years, the famine kalpa arises. After seven years, seven months, and seven days, the five grains do not ripen, those who die are numerous, and only one or two people remain. After passing through this, people show mutual love. By the power of compassion, the human lifespan gradually increases, up to eighty-four thousand years. Then, following arrogance and laxity, the lifespan declines and decreases, returning to ten years, and again the famine kalpa arises. In all, it goes through seven rounds. After passing through seven rounds, the pestilence kalpa arises; for seven months and seven days foul winds circulate, and whoever meets them dies. After passing through this, life is long once more.