維摩經義疏 6.5.1

6.5.1

此第四會重集菴園。 序其來意，有五因緣：一者、上所說法，須佛印定，方得成經，然後乃可遠流遐代。 二者、淨名所現不思議事，方丈之眾已見、菴薗之緣未覩，為化未周，故須此集。 三者、眾香菩薩來意有二：一欲見淨名、二禮覲於佛，今欲遂其本心，故須此會； 四者、上品但明香飯以為佛事，今欲廣陳佛事有無量法門。 五者、上借坐請飯，略現神通，今掌持會眾、手接大千，廣示難思之道。 菩薩行品者，凡夫行於生死、二乘心遊涅槃，並隨二邊，非履道行。 今眾香大士將還本土，請為說菩薩正行，故以目品。 品開為二：第一緣起、第二正說。 緣起十句：一將欲來前現瑞相、二問瑞所由、三答瑞意、四要文殊往、五文殊許來、六淨名掌擎大眾、七眾到已稽首、八如來慰問、九命令就坐、十受命而坐。 「是時，佛說法於菴羅樹園，其地忽然廣博嚴事，一切眾會皆作金色」。 此初現瑞者，凡有三義：一為他方客來故莊嚴處所、二發起菴薗眾會敬仰之誠也、三表備開法門他人悟道。 「阿難白佛言：世尊！ 以何因緣有此瑞應，是處忽然廣博嚴事，一切眾會皆作金色」。 第二問瑞所由。 大士所為，非小道能測。 又令時眾知淨名來，預生欣仰。 有二因緣，所以問。 「佛告阿難：是維摩詰、文殊師利與諸大眾恭敬圍遶發意欲來，故先指此瑞應」。 第三答瑞所由也。 「於是維摩詰語文殊師利：可共見佛與諸菩薩，禮事供養」。 第四要文殊師利來，凡有三義：一欲印定成經、二令眾香菩薩見佛聞法、三欲明佛事有無量門非止香飯。 「文殊師利言：善哉！ 行矣！ 今正是時」。 第五文殊嘆許。 是時者，謂弘道益物之時，會上三義也。 「維摩詰即以神力持諸大眾并師子座，置其右掌，往詣佛所。 到已著地」。 第六淨名現通，即是重明不思議事。 掌不大而能持，眾不小而被運。 又世之待賓，給以車馬； 大士迎送，運以神通。 「稽首佛足，右遶七匝，一心合掌，在一面立。 其諸菩薩即皆避坐，稽首佛足，亦遶七匝，於一面立。 諸大弟子、釋、梵、四天王等亦皆避坐，稽首佛足，在一面立」。 第七到已修敬。 「於是世尊如法慰問諸菩薩已」。 第八如來慰問。 「各令復坐」。 第九命令就坐。 「即皆受教」。 第十受旨而坐。 「眾坐已定，佛語舍利弗：汝見菩薩大士自在神力之所為乎」。 此第二次明正說。 就文為兩：第一印成前說明佛事不同、二辨菩薩行。 初又二：第一別明香飯之德、第二辨佛事不同。 所以前問身子，凡有二義：一欲印定成經、二以大譏小。 「唯然，已見！ 於汝意云何？ 世尊！ 我覩其為不可思議，非意所圖、非度所測」。 不思議名正顯於此，良以二乘不能測度，名不思議。 「爾時，阿難白佛言：世尊！ 今所聞香，自昔未有，是為何香」。 問：上云香氣普薰三千，方丈菴園相去數里，云何不聞？ 答：以非分故，近而不聞。 今將印定成經及其明佛事，故得聞也。 「佛告阿難：是彼菩薩毛孔之香」。 獨言彼菩薩香者，示根本故也。 又欲令身子自顯是食之香。 「於是舍利弗語阿難言：我等毛孔亦出是香。 阿難言：此所從來？ 曰：是長者維摩詰從眾香國取佛餘飯，於舍食者一切毛孔皆香若此。 阿難問維摩詰：是香氣住當久如？ 維摩詰言：至此飯消。 曰：此飯久如當消？ 曰：此飯勢力至于七日，然後乃消」。 什公云「有人食香飯，飯不時消，心必厭捨，故不令久也。 亦云應得道者，飯氣時熏，不過七日，必成聖道。 如七步蛇嚙，勢不過七日。 事不須久，故不令過七也。 」釋僧肇云「七日勢消，飯之常力也。 若應因飯而階道者，要得其所應得，然後消也。 」吉藏謂飯有三，凡夫感薄，但得七日，所謂下也。 二乘小深，故得初果正位、羅漢心然後乃消，所謂次也。 大乘發心，乃至補處然後乃消，所謂上也。

This is the fourth assembly, reconvening in the Āmrapālī Grove. Explaining the purpose of their coming involves five causal conditions: First, the Dharma taught above required the Buddha's seal of confirmation so that it could become a sūtra, and only after that could it flow afar to distant generations. Second, as for the inconceivable matters manifested by Jingming, the assembly in the ten-foot-square room had already seen them, but those destined [to be converted] in the Āmrapālī Grove had not yet witnessed them; because the conversion was not yet complete, this assembly was required. Third, the bodhisattvas from Sarvagandhasugandhā had two purposes in coming: one was to see Jingming, and the second was to pay homage to the Buddha; now wishing to fulfill their original intention, this assembly was required. Fourth, the preceding chapter only explained using fragrant rice to perform Buddha-work, whereas now there is the desire to expound widely that Buddha-work comprises immeasurable Dharma-gates. Fifth, previously borrowing the seats and requesting the food showed supernormal powers only briefly; now carrying the assembly on the palm of his hand and receiving the great trichiliocosm in his hand, he broadly displays the path that is difficult to conceive.

As for the "Bodhisattva Practice Chapter": ordinary people practice within saṃsāra, and the two vehicles let their minds roam in nirvāṇa; both follow the two extremes and do not tread the practice of the Way. Now, as the mahāsattvas from Sarvagandhasugandhā were about to return to their home land, they requested the teaching of the correct practice of bodhisattvas; hence the chapter is named after this.

The chapter opens into two parts: first, the setting; second, the main exposition.

The setting consists of ten clauses: 1. the manifestation of auspicious signs prior to their arrival; 2. asking the reason for the auspicious signs; 3. answering the significance of the auspicious signs; 4. inviting Mañjuśrī to go; 5. Mañjuśrī consenting to come; 6. Jingming holding up the great assembly in his palm; 7. the assembly bowing their heads upon arrival; 8. the Tathāgata greeting them; 9. commanding them to take their seats; 10. receiving the command and sitting down.

"At that time, the Buddha was preaching the Dharma in the Āmra Grove. The ground suddenly became vast, broad, and adorned, and the entire assembly turned golden."
This is the first, the manifestation of auspicious signs, which generally has three meanings: first, to adorn the place for guests coming from other directions; second, to evoke the sincere reverence and admiration of the assembly in the Āmrapālī Grove; third, to signify the full opening of Dharma-gates through which others may awaken to the Way.

"Ānanda said to the Buddha: 'World-Honoured One! For what cause and condition is there this auspicious response, that this place has suddenly become vast, broad, and adorned, and the entire assembly has turned golden?'"
This is the second, asking the reason for the auspicious signs. What the mahāsattva does cannot be fathomed by the lesser path. Furthermore, it causes the assembly present at the time to know of Jingming's arrival, giving rise beforehand to joy and admiration. For these two reasons, he asks.

"The Buddha told Ānanda: 'Vimalakīrti and Mañjuśrī, respectfully surrounded by the great assembly, have conceived the intention to come; therefore, this auspicious sign has first been indicated.'"
This is the third, answering the reason for the auspicious signs.

"Thereupon Vimalakīrti said to Mañjuśrī: 'We may together see the Buddha and the bodhisattvas, to pay homage and make offerings.'"
This is the fourth, inviting Mañjuśrī to come, which generally has three meanings: first, the wish for the seal of confirmation to make it a sūtra; second, to allow the bodhisattvas from Sarvagandhasugandhā to see the Buddha and hear the Dharma; third, the wish to clarify that Buddha-work has immeasurable gates and does not stop at fragrant rice.

"Mañjuśrī said: 'Excellent! Let us go! Now is precisely the time.'"
This is the fifth, Mañjuśrī's praise and consent. "The time" refers to the time to propagate the Way and benefit living beings, which matches the three meanings above.

"Vimalakīrti then, with supernormal power, held the great assembly along with their lion seats, placed them on his right palm, and went to where the Buddha was. Having arrived, he set them on the ground."
This is the sixth, Jingming manifesting supernormal powers, which is to restate the inconceivable matters. The palm is not large yet can hold them; the assembly is not small yet is transported. Furthermore, worldly hospitality provides guests with carriages and horses, whereas the mahāsattva welcomes and sends off by transporting them with supernormal powers.

"[Vimalakīrti] bowed his head at the Buddha's feet, circumambulated him to the right seven times, and with single-mindedness joined his palms and stood to one side. The bodhisattvas then all left their seats, bowed their heads at the Buddha's feet, also circumambulated him seven times, and stood to one side. The great disciples, Śakra, Brahmā, the Four Heavenly Kings, and the others also all left their seats, bowed their heads at the Buddha's feet, and stood to one side."
This is the seventh, paying homage upon arrival.

"Thereupon the World-Honoured One, having greeted the bodhisattvas in accordance with the Dharma,"
This is the eighth, the Tathāgata greeting them.

"ordered each to return to their seats."
This is the ninth, commanding them to take their seats.

"They then all received the instruction."
This is the tenth, receiving the order and sitting down.

"When the assembly was seated, the Buddha said to Śāriputra: 'Did you see what was done by the bodhisattva-mahāsattva's sovereign supernormal power?'"
This is the second, properly expounding the main teaching. In the text, there are two parts: first, confirming the previous exposition and explaining that Buddha-works differ; second, distinguishing the practice of bodhisattvas. The first also has two parts: first, separately clarifying the virtue of the fragrant rice; second, distinguishing that Buddha-works differ. In asking Śāriputra first, there are generally two meanings: first, wishing to give the seal of confirmation to make it a sūtra; second, using the great to rebuke the small.

"'Yes, indeed, I have seen it!' 'What do you think about it?' 'World-Honoured One! I behold it as inconceivable; it is not what mind can conceive, nor what calculation can fathom.'"
The name "inconceivable" is precisely revealed here, precisely because the two vehicles cannot measure it, it is called inconceivable.

"At that time, Ānanda said to the Buddha: 'World-Honoured One! The fragrance smelled now is something that never existed before. What fragrance is this?'"
Question: It was said above that the fragrance universally perfumed the three thousand [worlds], and the ten-foot-square room and the Āmrapālī Grove are several li apart; why was it not smelled? Answer: Because it was not their portion, being close, they still did not smell it. Now, as the sūtra was about to be sealed and confirmed, and as Buddha-work was to be clarified, they were able to smell it.

"The Buddha told Ānanda: 'It is the fragrance of the pores of those bodhisattvas.'"
Mentioning only the fragrance of those bodhisattvas shows the root cause. Furthermore, he wished to let Śāriputra reveal for himself that it was the fragrance of the food.

"Thereupon Śāriputra said to Ānanda: 'Our pores also emit this fragrance.' Ānanda said: 'Where does this come from?' [Śāriputra] said: 'The elder Vimalakīrti fetched the Buddha's leftover food from the land of Sarvagandhasugandhā; all the pores of those who ate it in his house are fragrant like this.' Ānanda asked Vimalakīrti: 'How long will this fragrance abide?' Vimalakīrti said: 'Until this food is digested.' [Ānanda] said: 'How long until this food is digested?' [Vimalakīrti] said: 'The potency of this food lasts for seven days, and only then is it digested.'"
Master Kumārajīva said: "If someone eats fragrant rice and the rice does not digest in time, their mind will surely be weary and discard it; therefore, it is not made to last long. It is also said that for those who ought to attain the Way, the rice's fragrance perfuming them will take no more than seven days, and they will surely achieve the noble Way. Just like the bite of a seven-step snake, its potency does not exceed seven days. The matter does not require a long time, so it is not made to exceed seven days." The monk Sengzhao explained: "The potency subsiding after seven days is the ordinary power of the rice. If one ought to step onto the Way by means of the rice, it must allow them to attain what they ought to attain, and only then does it digest." Jizang states: As for the rice, there are three [grades]. For ordinary people whose capacity is shallow, it lasts only seven days; this is the lowest. For the two vehicles, it is somewhat deeper; hence it digests only after they attain the correct position of the first fruit or the mind of an arhat; this is the intermediate. For the Mahāyāna, from generating the aspiration up to succession to Buddhahood, only then does it digest; this is the highest.