維摩經義疏 6.3.3

6.3.3

三、此見彼來有深利益。 「佛言：可往！ 攝汝身香，無令彼諸眾生起惑著心」。 第七如來誡勅。 前誡其身，次誡其心。 攝身香者，教門不同，此聞生解、彼聞起著，故須攝之。 問：若然者，云何不攝飯香？ 答：佛神力故，能杜其惑原、發其道意，故不攝也。 「又當捨汝本形，勿使彼國求菩薩者而自鄙恥」。 此見欣求，彼見自恥，故令攝本形。 「又汝於彼莫懷輕淺而作閡想。 所以者何？ 十方國土皆如虛空」。 第二誡心，亦有兩句：初舉法身土誡之。 淨穢俱空，即是實相平等之土，諸佛法身之所同栖，未嘗優劣，故不應起高下心。 又諸佛為欲化諸樂小法者，不盡現其清淨土耳。 第二舉應迹土誡之。 諸佛適時而現淨穢，上方為淨緣而隱穢，下界為穢緣而隱淨耳。 「時化菩薩既受鉢飯，與彼九百萬菩薩俱承佛威神及維摩詰力，於彼世界忽然不現，須臾之間至維摩詰舍」。 第四化菩薩還歸本土。 就文又八：第一從彼還此、二淨名設座待賓、三菩薩就坐、四化人飯授居士、五時眾雲集、六淨名勸食、七聲聞疑念、八菩薩呵譏。 「時維摩詰即化作九百萬師子之坐，嚴好如前」。 第二文也。 上明借坐，今辨化成，互現奇特。 「諸菩薩皆坐其上」。 第三就坐也。 「化菩薩以滿鉢香飯與維摩詰，飯香普熏毘耶離城及三千大千世界」。 第四授食與淨名。 天香逆風四十里，今是諸佛果報故並熏三千也。 「時毘耶離婆羅門、居士等，聞是香飯氣，身意快然，歎未曾有。 於是，長者主月蓋，從八萬四千人，來入維摩詰舍，見其室內菩薩甚多，諸師子坐高廣嚴好，皆大歡喜，禮眾菩薩及大弟子，却住一面」。 第五、時眾雲集。 前明顯眾，次辨幽眾。 長者主月蓋者，彼國無王，唯五百長者共治國政，月蓋眾所推重，故種為主。 「諸地神、虛空神，及欲、色界諸天，聞此香氣，亦皆來入維摩詰舍」。 此幽眾集。 小乘云：色界無鼻識，何由聞香？ 又云：借識故得聞者。 若前不聞，亦無因而借。 又大乘明義無微不察，故得聞香而至。 「時維摩詰語舍利弗等諸大聲聞：仁者可食。 如來甘露味飯」。 第六淨名勸食。 前借坐通勸大小，請飯獨命聲聞者，互現其意也。 又聲聞局劣，謂飯少眾多，必不敢食，故偏命大聲聞。 天食須陀，稱為甘露； 淨土之飯，超勝人天，真甘露也。 又涅槃名為甘露，食此飯者，必當得之，故因內說果。 「大悲所熏，無以限意食之，使不消也」。 此飯是大悲之果，又從大悲起及慈眼所視，名大悲所熏也。 謂少不包多，稱為限意； 由不稱施主，故云不消。 此示其受食法也。 「有異聲聞念是飯少，而是大眾人人當食」。 第七聲聞疑念。 異聲聞者，異身子等大聲聞也。 身子雖是小乘，智慧勝故，敢量菩薩神德，故不生此念。 「化菩薩曰：勿以聲聞小德小智，稱量如來無量福慧」。 第八菩薩譏呵。 小德者，福德莊嚴小也； 小智者，智慧莊嚴小也。 豈可以小限量於大？ 「四海有竭，此飯無盡。 使一切人食，揣若須彌，乃至一劫，猶不能盡。 所以者何？ 無盡戒、定、智慧、解脫智見功德具足者，所食之餘，終不可盡」。 一切人食，時人多也； 揣食若須彌，所食大也； 一劫，明時久也。 而猶不盡，況此會乎？ 次舉五身釋之。 五身為正果，香飯為依報，以正果無盡故，依果無盡。 又五身為本，香飯為迹，本既無盡，故應迹非窮。 「於是鉢飯悉飽眾會，猶故不賜。 其諸菩薩、聲聞、天、人食此飯者，身安快樂，譬如一切樂莊嚴國諸菩薩也。 又諸毛孔皆出妙香，亦如眾香國土諸樹之香」。 淨土果有三：一念食、二施食、三受食。 二章竟前，此第三也。 「爾時維摩詰問眾香菩薩：香積如來以何說法？ 彼菩薩曰：我土如來，無文字說，但以眾香令諸天人得入律行；

Third, this [assembly's] seeing those [bodhisattvas] arrive brought profound benefit. “The Buddha said: ‘You may go! Restrain your body-fragrances, and do not cause those sentient beings to produce minds of infatuation and attachment.’” This is the seventh part: the Tathāgata’s admonition. First, he admonishes their bodies; next, he admonishes their minds. Restraining their body-fragrances: because the teachings and approaches differ, [whereas] hearing it here gives rise to understanding, hearing it there gives rise to attachment; hence it must be restrained. Question: If so, why not restrain the fragrance of the food? Answer: Because of the Buddha’s spiritual power, it can stop their source of delusion and give rise to their aspiration for the Way; hence it is not restrained. “‘Moreover, you should discard your original forms, lest those seeking [the path of] a bodhisattva in that land feel self-contempt and shame.’” Seeing them here produces delight and aspiration; seeing them there produces self-contempt; therefore he has them restrain their original forms. “‘Furthermore, in that [land] do not harbor thoughts of disdain or shallowness and conceive obstructions. Why is this? The lands of the ten directions are all like empty space.’” The second part admonishes the mind, also containing two sentences. First, he adduces the land of the dharmakāya to admonish them. The pure and the defiled are both empty; that is the land of the equality of true reality, the common dwelling place of the dharmakāyas of all buddhas, in which there is never superior or inferior; therefore one should not give rise to notions of high and low. Furthermore, it is only that in order to transform those who delight in lesser dharmas, the buddhas do not completely manifest their pure lands. Second, he adduces the land of responsive traces to admonish them: buddhas manifest purity or defilement according to the time; the upper realm conceals defilement for the sake of pure conditions, and the lower realm conceals purity for the sake of defiled conditions. “Then the manifested bodhisattva, having received the bowl of food, together with those nine million bodhisattvas, all relying on the Buddha’s majestic spiritual power and the strength of Vimalakīrti, suddenly vanished from that world and within a moment arrived at Vimalakīrti’s house.” This is the fourth part: the manifested bodhisattva’s return to his native land. Within the text, there are again eight sections: first, returning here from there; second, Jingming setting out seats to await the guests; third, the bodhisattvas taking their seats; fourth, the manifested being presenting the food to the layman; fifth, the timely assembly gathering like clouds; sixth, Jingming encouraging them to eat; seventh, the doubts and thoughts of the śrāvakas; eighth, the bodhisattva’s scolding and rebuking. “Then Vimalakīrti immediately manifested nine million lion seats, majestic and splendid as before.” This is the second text. Above it explained borrowing seats; now it explains manifested creation; both mutually show what is extraordinary. “The bodhisattvas all sat upon them.” This is the third part: taking their seats. “The manifested bodhisattva presented the full bowl of fragrant food to Vimalakīrti; the fragrance of the food pervaded the city of Vaiśālī and the trichiliocosm.” This is the fourth part: presenting the food to Jingming. Heavenly fragrance travels against the wind for forty li; here, being the fruit of all buddhas, it therefore pervades the three thousand realms. “Then the brahmins, householders, and others of Vaiśālī, smelling the scent of this fragrant food, felt bliss in body and mind, marveling at what they had never experienced before. Thereupon the elder leader Candracchattra, accompanied by eighty-four thousand people, came and entered Vimalakīrti’s house, and seeing in his room that there were very many bodhisattvas, and that the lion seats were lofty, vast, majestic, and splendid, they all rejoiced greatly, paid homage to the assembly of bodhisattvas and the great disciples, and withdrew to stand to one side.” This is the fifth part: the timely assembly gathering like clouds. First it clearly explains the manifest assembly; next it explains the hidden assembly. As for the elder leader Candracchattra: in that country there was no king, and only five hundred elders jointly governed the state administration; Candracchattra was held in high esteem by the multitudes, and hence was made leader of the group. “The earth deities, space deities, and the devas of the desire and form realms, smelling this fragrance, also all came and entered Vimalakīrti’s house.” This is the gathering of the hidden assembly. The Hīnayāna says: in the form realm there is no nose-consciousness, so how could they smell fragrance? It also says: they can smell it by borrowing consciousness. If they could not smell it beforehand, there would also be no cause to borrow it. Furthermore, the Mahāyāna clarifies that its principle leaves nothing, no matter how subtle, unperceived; hence they can smell the fragrance and arrive. “Then Vimalakīrti addressed Śāriputra and the other great śrāvakas: ‘Virtuous sirs, you may eat! The Tathāgata’s nectar-flavored food.’” This is the sixth part: Jingming encouraging them to eat. Previously, in borrowing seats, he generally encouraged both the great and the small; in requesting food, he addresses only the śrāvakas—this mutually demonstrates their import. Moreover, the śrāvakas were narrow and inferior, thinking that the food was little and the assembly numerous, and would certainly not dare to eat; therefore he specifically addressed the great śrāvakas. Heavenly food is called sudhā, named ‘nectar’; the food of the pure land surpasses humans and devas, and is true nectar. Furthermore, nirvāṇa is called nectar; those who eat this food will certainly attain it; hence the fruit is spoken of by way of the cause. “‘Infused by great compassion, do not eat it with a limited mind, lest it fail to be digested.’” This food is the fruit of great compassion; furthermore, arising from great compassion and beheld with eyes of kindness, it is called ‘infused by great compassion’. Saying that a small amount cannot contain much is called a ‘limited mind’; because one does not match the donor, it is said ‘fail to be digested’. This shows them the method of receiving food. “A certain śrāvaka thought: ‘This food is little, yet everyone in this great assembly must eat.’” This is the seventh part: the doubts and thoughts of the śrāvakas. ‘A certain śrāvaka’ means one different from the great śrāvakas such as Śāriputra. Although Śāriputra belonged to the Small Vehicle, because his wisdom was superior, he did not presume to measure the spiritual virtue of a bodhisattva, and therefore did not give rise to this thought. “The manifested bodhisattva said: ‘Do not, with the small virtue and small wisdom of a śrāvaka, weigh and measure the boundless merit and wisdom of the Tathāgata.’” This is the eighth part: the bodhisattva’s rebuking. ‘Small virtue’ means that the adornment of merit is small; ‘small wisdom’ means that the adornment of wisdom is small. How could one limit the great with the small? “‘The four seas may dry up, but this food is inexhaustible. Even if all people were to eat mouthfuls as large as Mount Sumeru for up to an eon, it still could not be exhausted. Why is this? The leftovers of what has been eaten by one who is fully endowed with inexhaustible morality, concentration, wisdom, liberation, and the knowledge and vision of liberation, can never be exhausted.’” ‘All people eat’ clarifies that the people at that time are many; ‘mouthfuls of food as large as Mount Sumeru’ clarifies that what is eaten is great; ‘an eon’ clarifies that the time is long. Yet it still cannot be exhausted—how much less so in this assembly! Next, he adduces the five bodies [dharmakāya components] to explain it. The five bodies are the primary retribution, and the fragrant food is the dependent retribution; because the primary retribution is inexhaustible, the dependent retribution is inexhaustible. Furthermore, the five bodies are the origin, and the fragrant food is the trace; since the origin is inexhaustible, the responsive traces are not limited. “Thereupon the bowl of food completely satiated the entire assembly, yet it still was not diminished. Those bodhisattvas, śrāvakas, devas, and humans who ate this food were peaceful and happy in body, just like the bodhisattvas of the land Adorned with All Joys. Furthermore, all their pores emitted wondrous fragrance, also like the fragrance of all the trees in the land of Multitudinous Fragrances.” The fruits of the pure land are three: first, mindful food; second, giving food; third, receiving food. The two chapters before are concluded; this is the third. “At that time, Vimalakīrti asked the bodhisattvas of Multitudinous Fragrances: ‘How does the Tathāgata Fragrance Accumulated teach the Dharma?’ Those bodhisattvas said: ‘The Tathāgata of our land does not speak with words and letters, but merely uses all fragrances to cause all devas and humans to enter disciplined conduct;”