維摩經義疏 5.5.6

5.5.6

復經七飢餓劫，還一疾病，如是經七七飢劫、一七疾病劫，七疾病劫後，復經七飢劫，然後一刀兵起。 人心毒盛，提物皆成刀劍，共相殘害，七日都盡，希一二在者。 刀兵起，人壽十歲，婆須蜜菩薩從忉利天下生王宮作太子，化眾人言：『我等祖父壽命極長，以今瞋恚無慈，故致此短壽。 是故汝等當行慈心。 』眾人從命，惡心漸薄，次後生子，壽二十歲。 如是轉續至彌勒時，八萬四千歲也。 」大劫七七等有文，小劫相承云出經猶同大劫之數者，未得撿文。 「若有大戰陳，立之以等力，菩薩現威神，降伏使和安。 一切國土中，諸有地獄處，輒往到于彼，勉濟其苦惱。 一切國土中，畜生相食噉，皆現生於彼，為之作利益。 示受於五欲，亦復現行禪，令魔心憒亂，不能得其便。 火中生蓮華，是可謂希有，在欲而行禪，希有亦如是。 或現作婬女，引諸好色者，先以欲鉤牽，後令入佛智。 或為邑中主，或作商人導，國師及大臣，以祐利眾生。 諸有貧窮者，為現無盡藏，因以勸導之，令發菩提心。 我心憍慢者，為現大力士，消伏諸貢高，令住無上道。 其有恐懼者，居前而慰安，先施以無畏，後令發道心。 或現離婬欲，為五通仙人，開導諸群生，令住戒忍慈。 見須供事者，現為作僮僕，既悅可其意，乃發以道心。 隨彼之所須，得入於佛道，以善方便力，皆能給足之」。 下第五番重就眾生明神通用。 在欲行禪者，欲言行禪，後受五欲； 欲言受五欲，復現行禪。 莫測其變，所以憒亂。 自非靜亂齊旨，孰能若斯？ 「如是道無量，所行無有涯，智慧無邊際，度脫無數眾。 假令一切佛，於無數億劫，讚嘆其功德，猶尚不能盡」。 是此第三總結稱嘆。 其權道無方，雖復眾聖殊辨，由不能盡也。 「誰聞如是法，不發菩提心？ 除彼不肖人，癡冥無智者」。 第四勸發心。 不肖人，謂不似人也。

Again it goes through seven starvation kalpas, and again one pestilence; thus it goes through seven times seven starvation kalpas and one series of seven pestilence kalpas. After the seven pestilence kalpas, it again passes through seven starvation kalpas, and then one warfare [kalpa] arises. The poison in human hearts flourishes; whatever they pick up turns into knives and swords, and they slaughter one another; in seven days all are wiped out, with rarely one or two remaining. When warfare arises and the human lifespan is ten years, Bodhisattva Vasumitra descends from the Trāyastriṃśa heaven to be born in a royal palace as the crown prince, and transforms the multitude, saying: 'Our forebears' lifespan was extremely long, but due to present anger and lack of compassion, it has brought about this short lifespan. Therefore, you should practice a mind of compassion.' The multitude obeys the command, their evil minds gradually lessen, and the children born next have a lifespan of twenty years. Successively continuing in this way until the time of Maitreya, it reaches eighty-four thousand years." The seven times seven of great kalpas and so forth have textual backing; but regarding the transmission that the small kalpas come from a sūtra with numbers matching those of the great kalpas, I have not yet found the text.

"If there are great battle arrays, standing against them with equal strength,
The bodhisattva manifests majestic spiritual power, subduing them to bring peace and harmony.
In all lands, wherever there are hells,
He constantly goes to those places, rescuing and delivering them from their suffering.
In all lands, where beasts devour one another,
He manifests birth among them all, creating benefit for them.
Appearing to receive the five desires, yet also manifesting the practice of dhyāna,
Causing the minds of māras to be confounded, unable to take advantage of him.
A lotus blooming in fire: this may be called rare;
Practicing dhyāna amidst desires is rare in just the same way.
Or manifesting as a courtesan, enticing those who fond of beauty,
First drawing them in with the hook of desire, later causing them to enter the Buddha's wisdom.
Or becoming a town magistrate, or acting as a leader of merchants,
A royal teacher or a great minister, to protect and benefit sentient beings.
For all those who are poor and destitute, he manifests inexhaustible treasuries,
Thereby exhorting and guiding them, causing them to bring forth the bodhi-mind.
For those whose minds are proud and arrogant, he manifests as a great wrestler,
Subduing all insolence, causing them to abide in the unsurpassed path.
For those who are fearful, standing before them to comfort and settle them,
First giving them fearlessness, later causing them to bring forth the mind for the path.
Or manifesting departure from sexual desire, becoming an immortal with the five superknowledges,
Opening the way for all sentient beings, causing them to abide in precepts, patience, and compassion.
Seeing those who require service, manifesting as a servant for them;
Having pleased their intentions, he then awakens in them the mind for the path.
According to whatever they need to be able to enter the Buddha Way,
Through the power of fine upāya, he can satisfy them all."
The following fifth turn again clarifies the functioning of supernormal powers with respect to sentient beings. As for 'practicing dhyāna amidst desires': if one wishes to say he practices dhyāna, he afterwards receives the five desires; if one wishes to say he receives the five desires, he again manifests practicing dhyāna. They cannot fathom his transformations, and therefore they are confounded. Were it not for regarding stillness and disturbance with equal intent, who could be like this?

"Such paths are immeasurable, the practices conducted without limit,
Wisdom boundless, delivering countless multitudes.
Even if all Buddhas, throughout countless billions of kalpas,
Praised these virtues, they still could not exhaust them."
This third section provides a general concluding praise. His provisional methods are without set form; even though the various sages have distinct eloquences, they still cannot exhaust them.

"Who, hearing such a teaching, would not bring forth the bodhi-mind,
Except for those unworthy persons, foolish, blind, and devoid of wisdom?"
The fourth part exhorts the bringing forth of the mind. An 'unworthy person' means one who does not resemble a human being.