維摩經義疏 6.11

6.11

流通有二：讚歎竟前，今是第二次明囑累。囑謂付囑，累是憑累。付囑憑累，使法流末葉，群生信解，故云囑累。品開五段：一、付囑彌勒；二、諸菩薩發願弘宣；第三、四王自誓擁護；四、命侍者受持；五、大眾聞法歡喜，信受奉行。初文又三：一付彌勒；二彌勒受；三佛述歎。「於是佛告彌勒菩薩言：彌勒！我今以是無量億阿僧祇劫所集阿耨多羅三藐三菩提法，付囑於汝」下，不付阿難者，以其無有神力，不能弘宣故也。維摩非此土菩薩，故不付囑也。文殊遊無定方，故亦不付也。彌勒者，以於此成佛故，以神力宣通，欲成彌勒功業故也。問：《智度論》云「《法華經》是初密法故，付囑菩薩；《波若》非祕密法故，付囑聲聞。」此經未明聲聞受記成佛，則非祕密法，何付囑菩薩？答：波若有二種：一者與三乘共；二者獨為菩薩說。尋《大品》既是三乘共波若，故付囑聲聞。此經雖非祕密，而獨明菩薩不思議法門，非下位所知，豈是二乘能測？故付囑菩薩，不憑累聲聞也。「如是輩經，於佛滅後末世之中，汝等當以神力廣宣流布，於閻浮提無令斷絕。所以者何？未來世中當有善男子、善女人，及天、龍、鬼神、乾闥婆、羅剎等，發阿耨多羅三藐三菩提心，樂于大法。若使不聞如是等經，則失善利。如此輩人，聞是等經，必多信樂，發希有心，當以項受，隨諸眾生所應得利，而為廣說」下，前句正付囑彌勒，此章謂勸彌勒宣也。「彌勒當知！菩薩有二相。何謂為二？一者好於雜句文飾之事；二者不畏深義，如實能入。若好雜句文飾事者，當知是為新學菩薩。若於如是無染無著甚深經典，無有恐畏，能入其中，聞已心淨，受持讀誦、如說修行，當知是為久修道行」下，前之二句明付囑弘宣，今次明通法儀軌，以為誡勸。凡有三雙：初通明淺深二人、二須雙辨受法人兩過、三雙明說法者二失。初明淺深二人者，若樂雜句，則應授之以文；若樂深法，則應教之以義。文者，即妙旨之筌蹄，而新學智淺，未能忘言取理，唯文飾是。好義者，妙旨甚深，言忘慮絕，自非智勇，孰能受之？故緣文義辨深淺二人。「彌勒！復有二法，名新學者，不能決定於甚深法。何等為二？一者所未聞深經，聞之驚怖生疑，不能隨順，毀謗不信，而作是言：我初不聞，從何所來？二者若有護持解說如是深經者，不肯親近供養恭敬，或時於中流其過惡。有此二法，當知是新學菩薩，為自毀傷，不能於深法中調伏其心」下，此第二雙明受法人兩過。初則毀法，次則謗人，故誡之也。始聞為驚，尋之則疑，終復起謗，蓋是毀法過也。謗人者，不能諮近敬養，乃說其人過失也。「彌勒！復有二法，菩薩雖信解深法，猶自毀傷，而不能得無生法忍。何等為二？一者輕慢新學菩薩，而不教誨；二者、雖信解深法，而取相分別。是為二法」下，此第三雙明說法人二失：一明外失，雖有深解，未為心用，尊己慢人，不能誨導聽人；二明內失，雖得於深法，作有所得解，故取相分別。「彌勒菩薩聞說是已，白佛言：世尊！未曾有也！如佛所說，我當遠離如斯之惡，奉持如來無數阿僧祇劫所集阿耨多羅三藐三菩提法。若未來世善男子善女人求大乘者，當令手得如是等經，與其念力，使受持讀誦、為他廣說。世尊！若後末世有能受持讀誦、為他說者，當知是彌勒神力之所建立」下，此第二彌勒受旨。與其念力者，令所聞不忘也。「佛言：善哉善哉！彌勒！如汝所說。佛助汝喜」下，第三如來述歎。「於是一切菩薩合掌白佛言：我等亦於如來滅後，十方國土廣宣流布阿耨多羅三藐三菩提，復當開導說法者，令得是經」下，此第二諸菩薩自誓弘宣。彌勒於此土流布，諸菩薩於十方闡揚。「爾時四天王白佛言：世尊！在在處處，城邑聚落、山林曠野，有是經典讀誦解說者，我當率諸官屬，為聽法故，往詣其所，擁護其人，面百由旬，令無伺求得其便者」下，第三、四王發誓擁護。「是時佛告阿難：受持是經，廣宣流布。阿難言：唯然！我已受持要者。世尊！當何名斯經？佛告阿難：是經名維摩詰所說經，亦名不思議解脫法門，如是受持」下，第四命侍者受持。前命、次頂受旨、三問名、四答題。「佛說是經已，長者維摩詰、文殊師利、舍利弗、阿難等，及諸天、人、阿修羅，一切大眾聞佛所說，皆大歡喜」下，第五、時眾歡喜信受奉行。

The transmission section has two parts: praise has been completed above; now, secondly, entrustment is clarified. Entrustment (zhu) means to hand over and commit, and charge (lei) means to rely upon and burden. Handing over, committing, relying upon, and burdening so that the Dharma flows into the final era and the multitude of sentient beings believe and understand it—hence it is called entrustment. The chapter opens into five sections: first, entrustment to Maitreya; second, the bodhisattvas vow to propagate it; third, the four heavenly kings take vows of protection; fourth, commanding the attendant to uphold it; fifth, the great assembly rejoices upon hearing the Dharma, faithfully accepting and practicing it. The first section also has three parts: first, the entrustment to Maitreya; second, Maitreya's acceptance; third, the Buddha confirms and praises it. From “Thereupon the Buddha addressed Maitreya Bodhisattva: ‘Maitreya! I now take this Dharma of anuttarā samyaksaṃbodhi, accumulated over immeasurable billions of asaṃkhyeya kalpas, and entrust it to you...’” downward: that it is not entrusted to Ānanda is because he lacks spiritual power and cannot broadly propagate it. Vimalakīrti is not a bodhisattva of this world, so it is not entrusted to him. Mañjuśrī travels without fixed direction, so it is not entrusted to him either. As for Maitreya, because he will attain Buddhahood here, propagating it through spiritual power is intended to accomplish Maitreya's meritorious work. Question: The Dazhidulun states, “The Lotus Sūtra is the foremost secret Dharma, so it was entrusted to bodhisattvas; the Prajñāpāramitā is not an esoteric Dharma, so it was entrusted to śrāvakas.” This sūtra does not explain the conferral of predictions of Buddhahood upon śrāvakas, so it is not an esoteric Dharma; why is it entrusted to a bodhisattva? Answer: There are two kinds of prajñā: the first is shared with the three vehicles, and the second is spoken exclusively for bodhisattvas. When one examines the Pañcaviṃśatisāhasrikā, since it is the prajñā shared with the three vehicles, it was entrusted to śrāvakas. Although this sūtra is not esoteric, it uniquely clarifies the bodhisattvas' teaching of inconceivable liberation, which is not known by those of lower ranks—how could the two vehicles fathom it? Therefore it was entrusted to bodhisattvas and not committed to śrāvakas. From “Sūtras of this kind, in the final age after the Buddha's parinirvāṇa, you must broadly propagate and circulate with spiritual power, never letting them be cut off in Jambudvīpa. Why? In future worlds there will be good men and good women, as well as devas, nāgas, spirits, gandharvas, rākṣasas, and others, who generate the aspiration for anuttarā samyaksaṃbodhi and delight in the Great Dharma. If they do not hear such sūtras as this, they will lose beneficial goodness. When people such as these hear these sūtras, they will surely have much faith and joy, generate a mind of rare wonder, receive them on the crowns of their heads, and broadly explain them in accordance with the benefits that sentient beings should obtain...” downward: the preceding clause was the actual entrustment to Maitreya; this passage urges Maitreya to propagate it. From “Maitreya, you should know! Bodhisattvas have two signs. What are the two? The first is a fondness for miscellaneous phrases and literary embellishments; the second is not fearing the profound meaning and being able to enter it as it truly is. If one is fond of miscellaneous phrases and literary embellishments, know that this is a newly practicing bodhisattva. If one has no fear regarding such unstained, unattached, extremely profound sūtras and can enter into them, their mind purified upon hearing them, upholding, reciting, and practicing as taught, know that this is one who has cultivated the practices of the Way for a long time...” downward: the preceding two clauses explained the entrustment and propagation; now, next, the norms for transmitting the Dharma are clarified to serve as admonition and encouragement. There are three pairs altogether: first, broadly clarifying the two kinds of persons, shallow and profound; second, jointly distinguishing the two faults of a person who receives the Dharma; third, jointly clarifying the two errors of an expounder of the Dharma. First, concerning the clarification of the two persons, shallow and profound: if one delights in miscellaneous phrases, one should instruct them with the letter; if one delights in the profound Dharma, one should teach them with the meaning. The letter is the fish-trap and snare of the wondrous import; yet the newly practicing has shallow wisdom, unable to forget the words to grasp the principle, caring only for literary ornament. As for one fond of the meaning, the wondrous import is extremely profound, where words are forgotten and thoughts are severed; unless one possesses wisdom and courage, who could receive it? Thus, relying on letter and meaning, the two persons—shallow and profound—are distinguished. From “Maitreya! There are further two dharmas whereby one called a newly practicing cannot be decisive regarding the extremely profound Dharma. What are the two? The first is that regarding a profound sūtra not heard before, upon hearing it one is terrified and gives rise to doubt, unable to comply, slandering and disbelieving it, saying: ‘I never heard this before; from where did it come?’ The second is that if there is someone who protects, upholds, and explains such a profound sūtra, one is unwilling to approach, make offerings to, or revere them, or at times spreads their faults and evils. With these two dharmas, know that this is a newly practicing bodhisattva who harms themselves and cannot tame their mind within the profound Dharma...” downward: this is the second, jointly clarifying the two faults of a person who receives the Dharma. First they destroy the Dharma, and next they slander the person, so they are admonished. Starting with hearing and becoming terrified, investigating it and then doubting, and finally giving rise to slander—these are the faults of destroying the Dharma. Slandering the person means being unable to consult, approach, revere, and make offerings, and instead speaking of that person's faults. From “Maitreya! There are further two dharmas whereby, although a bodhisattva has faith in and understands the profound Dharma, they still harm themselves and cannot attain the forbearance of the non-arising of dharmas. What are the two? The first is slighting newly practicing bodhisattvas and not instructing them; the second is that although having faith in and understanding the profound Dharma, one grasps at signs and discriminates. These are the two dharmas...” downward: this is the third, jointly clarifying the two errors of an expounder of the Dharma: the first clarifies the external error—although having profound understanding, it has not yet become useful to the mind, so one exalts oneself and slights others, unable to instruct and guide listeners; the second clarifies the internal error—although grasping the profound Dharma, one generates an understanding of apprehension, thereby grasping at signs and discriminating. From “When Maitreya Bodhisattva heard this, he addressed the Buddha: ‘World-Honoured One! It is unprecedented! Just as the Buddha has spoken, I shall stay far away from such evils, and uphold the Dharma of anuttarā samyaksaṃbodhi accumulated by the Tathāgata over countless asaṃkhyeya kalpas. If in future worlds there are good men and good women seeking the Great Vehicle, I shall cause such sūtras to reach their hands, grant them power of mindfulness, and make them uphold, recite, and broadly explain them for others. World-Honoured One! If in the later, final age there are those who can uphold, recite, and explain them for others, know that this is established by Maitreya's spiritual power’...” downward: this is the second, Maitreya receiving the command. Granting them power of mindfulness means causing what they have heard not to be forgotten. From “The Buddha said: ‘Excellent, excellent, Maitreya! Just as you have said, the Buddha assists in your rejoicing’...” downward: the third, the Tathāgata confirms and praises it. From “Thereupon all the bodhisattvas joined their palms and addressed the Buddha: ‘We too, after the Tathāgata’s parinirvāṇa, shall broadly propagate and circulate anuttarā samyaksaṃbodhi in the lands of the ten directions, and shall further guide expounders of the Dharma so that they obtain this sūtra’...” downward: this is the second, all the bodhisattvas vowing to propagate it. Maitreya circulates it in this world, and the bodhisattvas expound it in the ten directions. From “At that time the four heavenly kings addressed the Buddha: ‘World-Honoured One! Wherever it may be—in cities, towns, villages, mountains, forests, or wild wastes—if there are those who recite and explain this sūtra, I shall lead all my subordinate officials and, for the sake of hearing the Dharma, go to that place to protect that person within a radius of one hundred yojanas, so that none who seek an opening can find an opportunity’...” downward: the third, the four kings vow to protect. From “At that time the Buddha addressed Ānanda: ‘Uphold this sūtra and broadly circulate it.’ Ānanda said: ‘Yes, indeed! I have already upheld its essentials. World-Honoured One! What should this sūtra be named?’ The Buddha addressed Ānanda: ‘This sūtra is named The Teaching of Vimalakīrti, and also named The Inconceivable Liberation Teaching; uphold it as such’...” downward: the fourth, commanding the attendant to uphold it. First is the command, next the reception of the instruction on the crown of the head, third the inquiry about the name, and fourth the answer with the title. From “When the Buddha had spoken this sūtra, the elder Vimalakīrti, Mañjuśrī, Śāriputra, Ānanda, and the others, as well as the devas, humans, asuras, and the entire great assembly, hearing what the Buddha had spoken, all rejoiced greatly...” downward: the fifth, the assembly at that time rejoices, faithfully accepts, and puts it into practice.