維摩經義疏 6.5.4

6.5.4

淨國無苦，名曰無為也。 眾香菩薩樂於淨土、棄於穢國，即是捨有為而住無為。 今對呵之，故明不住無為、不捨有為。 先斥聲聞，此呵菩薩也。 然淨土之人，實無斯過，蓋是寄彼為斥此也。 「何謂不盡有為？ 謂不離大慈、不捨大悲」。 此別釋二門，即為二意。 今先解不盡有為大士者，以濟物為懷，今入有化物是菩薩本懷，故前明不盡有為也。 慈悲是入道之基、樹德之本，故發軫明之，聲聞無之，故住無盡有為。 「深發一切智心而不忽忘」。 前是度眾生心，今是求佛道心，亦大願心。 又是菩提心樹心深固，難可傾秡，故歷劫逾明而無廢妄。 「教化眾生，終不厭倦； 於四攝法，常念順行； 護持正法，不惜軀命； 種諸善根，無有疲厭」。 下濟眾生、上求佛道，此二為眾德之根。 然教化眾生、行四攝，此二句成前下濟。 護正法、種善根，此二成前上求。 以此眾德茂其枝條，道樹日滋，不盡有為義也。 下諸願行枝葉之流，皆可滋茂，以成不盡之旨。 「志常安住，方便迴向」。 行善無定，隨意所成，若有善巧方便及迴向道，則不隨三有二乘，速成正覺，故須心常安住。 「求法不懈，說法無悋，勤供養諸佛，故入生死而無所畏。 於諸榮辱，心無憂喜； 不輕未學，敬學如佛。 墮煩惱者，令發正念； 於遠離樂，不以為貴； 不著己樂，慶於彼樂」。 凡夫見他樂則生厭、見他苦則心安，自樂則生著、自苦則心厭； 菩薩見他樂則歡喜、他苦則起悲，自樂則不著、自苦則心安。 「在諸禪定，如地獄想」。 禪有三種：一大乘、二小乘、三凡夫。 凡夫禪多生我慢； 二乘禪則獨善，能燒善根、壞於佛樹，故觀如地獄。 「於生死中，如園觀想」。 生死雖苦，大道所因，菩薩好遊，想如園觀。 「見來求者，如善師想」。 求者雖欲自益，而實益我，故想為善師。 「捨諸所有，具一切智想； 見毀戒人，起救護想； 諸波羅蜜，為父母想」。 初句明施，謂捨身命財，必能具一切智。 次句辨戒，戒為人護，毀戒則無護。 菩薩自已有護，故是護無護者。 後句取四波羅蜜，為行轉深，法身之所由生，故想為父母。 「道品之法，為眷屬想」。 助益我者，三十七品，如人有眷屬相助成也。 「發行善根，無有齊限； 以諸淨國嚴飾之事成已佛土； 行不限施，具足相好； 除一切惡，淨身口意」。 故或財少而心足、或財足而心少，今二事兼具，故能開門大施。 此施是相好之因，行此施時，必須淨於三業。 在因既淨，妙報必隨也。 「生死無數劫，意而有勇； 聞佛無量德，志而不倦； 以智慧劍，破煩惱賊； 出陰、界、入，荷負眾生，永使解脫。 以大精進，摧伏魔軍，常求無念實相智慧」。 不起有無四句邪念，是真智慧也。 「行少欲知足，而不捨世法； 不壞威儀，而能隨俗； 不壞道儀，而能隨俗」。 俯仰天下皆謂我同，我獨異人也。 「起神通慧，引導眾生； 得念總持，所聞不忘； 善別諸根，斷眾生疑； 以樂說辨，演法無閡； 淨十善道，受天人福； 修四無量，開梵天道； 勸請說法，隨喜讚善，得佛音聲。 身、口、意善，得佛威儀，深修善法，所行轉勝。 以大乘教故，成菩薩僧，心無放逸，不失眾善。 本行如此法，是名菩薩不盡有為」。 能如上自行化他，則功德日增，不盡有為也。 「何謂菩薩不住無為？ 謂修學空，不以空為證； 修學無相、無作，不以無相、無作為證」。 此釋不住無為，以方便智觀空不證，名不住無為。 問：大小二乘俱辨三空，有何異耶？ 答：二乘空觀，唯空於我； 大乘空觀，無法不空。 既無法不空，即空法亦空； 空法既亦空，故能不證空。 小乘無相，唯有盡諦，大乘無一切相。 小乘無作，不造生死； 大乘無作，萬法不造。 「修學無起，不以無起為證」。 僧肇云「諸法緣會而有、緣散而無。

In a pure land there is no suffering; this is called the unconditioned. The bodhisattvas of Sarvagandhasugandhā delighted in the pure land and discarded the impure land; this is abandoning the conditioned and abiding in the unconditioned. Now, reproving them face to face, [the sūtra] explains neither abiding in the unconditioned nor abandoning the conditioned. Having previously reproached the śrāvakas, it now reproaches the bodhisattvas. However, those of that pure land actually have no such fault; this is merely using them as a pretext to reproach those here. "What is meant by not exhausting the conditioned? It means not departing from great loving-kindness and not abandoning great compassion." This separately explains the two gates, which constitute two points. Here, first explaining the mahāsattva who does not exhaust the conditioned: taking the rescue of beings as his concern, now entering into the conditioned realm to transform beings is the bodhisattva's fundamental aspiration; therefore it first explains not exhausting the conditioned. Loving-kindness and compassion are the foundation for entering the Way and the root of establishing virtue; hence [the text] begins by explaining them. The śrāvakas lack them, and so they abide in non-exhaustion of the conditioned. "Deeply generating the aspiration for all-knowledge without ever neglecting or forgetting it." The former was the aspiration to deliver sentient beings; this is the aspiration to seek the Buddha Way, and is also the aspiration of great vows. Furthermore, the tree of the mind of bodhi is deeply rooted and difficult to uproot; thus, as the kalpas pass, it grows ever brighter without lapse or delusion. "Teaching and transforming sentient beings without ever growing weary; constantly mindful to practice in accord with the four means of embracing; protecting and upholding the correct Dharma, not sparing bodily life; planting all roots of goodness without fatigue." Delivering sentient beings below and seeking the Buddha Way above: these two are the roots of all virtues. Now, teaching and transforming sentient beings and practicing the four means of embracing—these two clauses accomplish the former delivering [beings] below. Protecting the correct Dharma and planting roots of goodness—these two accomplish the former seeking [the Way] above. Flourishing their branches with these manifold virtues, the tree of the Way flourishes daily; this is the meaning of not exhausting the conditioned. The following currents of various vows and practices are branches and leaves that can all flourish, accomplishing the principle of non-exhaustion. "With resolves ever abiding peacefully, dedicating [merit] with skillful means." Practicing good has no fixed form; it is accomplished according to one's intent. If one possesses skillful means and the dedication to the Way, one will not follow the three realms of existence or the two vehicles, and will swiftly accomplish correct awakening; thus the mind must ever abide peacefully. "Seeking the Dharma untiringly, preaching the Dharma without stinginess, diligently making offerings to all Buddhas; therefore entering saṃsāra without fear. Regarding all glory and disgrace, the mind is free of sorrow and joy; not slighting those who have not yet learned, respecting learners as if they were Buddhas. Causing those fallen into defilement to give rise to correct mindfulness; regarding the joy of seclusion, not holding it as precious; not clinging to one's own joy, but rejoicing in the joy of others." Ordinary people feel aversion when they see others' joy, feel at ease when they see others' suffering, become attached when they themselves have joy, and feel aversion when they themselves suffer. Bodhisattvas rejoice when they see others' joy, give rise to compassion when seeing others' suffering, do not become attached when they themselves have joy, and feel at ease when they themselves suffer. "Regarding all dhyāna concentrations, conceiving of them as hell." There are three kinds of dhyāna: first, Mahāyāna; second, Hīnayāna; third, that of ordinary people. The dhyāna of ordinary people mostly engenders pride. The dhyāna of the two vehicles is exclusively for oneself, burning the roots of goodness and destroying the Buddha-tree; hence one contemplates it as hell. "Regarding saṃsāra, conceiving of it as a pleasure garden." Although saṃsāra is painful, it is what the Great Way relies upon; bodhisattvas delight in roaming it, conceiving of it as a pleasure garden. "Seeing those who come to beg, conceiving of them as good teachers." Although beggars wish to benefit themselves, they actually benefit me; hence one conceives of them as good teachers. "Relinquishing all possessions, conceiving of this as being complete in all-knowledge; seeing those who break the precepts, giving rise to the thought of rescuing and protecting them; regarding all pāramitās, conceiving of them as parents." The first clause explains giving: relinquishing body, life, and wealth will surely enable one to be complete in all-knowledge. The next clause distinguishes precepts: the precepts are a person's protection; when the precepts are broken, there is no protection. The bodhisattva himself has protection; thus he is the protector of those without protection. The last clause takes the [remaining] four pāramitās: as practice turns ever deeper, it is that from which the dharmakāya is born; hence one conceives of them as parents. "Regarding the factors of the path, conceiving of them as one's retinue." Those that aid me are the thirty-seven factors [of awakening], just as a person has a retinue to assist and accomplish them. "Bringing forth the practice of roots of goodness without limits; adorning one's own Buddha land with the adornments of all pure lands; practicing boundless giving, becoming complete in the marks and signs; eliminating all evil, purifying body, speech, and mind." Thus, sometimes one has little wealth but an ample mind, or ample wealth but a meager mind; here, both are possessed, and so one is able to open the gates to great giving. This giving is the cause of the marks and signs; when practicing this giving, one must purify the three karmas. Being pure in the cause, the wondrous retribution will surely follow. "Throughout countless kalpas in saṃsāra, the mind remains courageous; hearing of the Buddha's immeasurable virtues, the resolve does not grow weary; with the sword of wisdom, destroying the thieves of defilement; emerging from the skandhas, dhātus, and āyatanas, bearing sentient beings to make them attain liberation forever. With great vigor, subduing the māra armies, constantly seeking the wisdom of the non-conceptual true aspect." Not giving rise to perverse thoughts of the four propositions regarding existence and non-existence—this is true wisdom. "Practicing having few desires and knowing contentment, yet not abandoning worldly phenomena; not destroying dignified deportment, yet able to accord with worldly customs; not destroying the comportment of the Way, yet able to accord with worldly customs." Looking up and down, all in the world consider me the same [as them], yet I alone am different from others. "Giving rise to supernormal knowledge and wisdom to guide sentient beings; attaining the dhāraṇī of mindfulness so that what is heard is not forgotten; skillfully discerning all faculties to sever sentient beings' doubts; with unimpeded eloquence of joyful discourse, expounding the Dharma without obstruction; purifying the ten virtuous paths of action to receive the blessings of gods and humans; cultivating the four immeasurables to open the path to the Brahmā heavens; requesting the preaching of the Dharma, rejoicing in and praising the good, to attain the Buddha's voice; with goodness of body, speech, and mind, attaining the Buddha's dignified deportment, deeply cultivating wholesome dharmas so that what is practiced turns ever superior; because of the Mahāyāna teaching, becoming the bodhisattva Saṅgha, with a mind free of heedlessness, not losing manifold virtues. The fundamental practice of such dharmas is called the bodhisattva's not exhausting the conditioned." Being able to practice for oneself and transform others as above, one's merits increase daily; this is not exhausting the conditioned. "What is meant by the bodhisattva not abiding in the unconditioned? It means cultivating and learning emptiness without taking emptiness as realization; cultivating and learning signlessness and wishlessness without taking signlessness and wishlessness as realization." This explains not abiding in the unconditioned: using the wisdom of skillful means to contemplate emptiness without realizing [its extreme] is called not abiding in the unconditioned. Question: Both the Great and Small Vehicles distinguish the three emptinesses; what is the difference? Answer: The emptiness contemplation of the two vehicles empties only the self; the emptiness contemplation of the Mahāyāna leaves no dharma unemptied. Since no dharma is unemptied, the dharma of emptiness is also empty; since the dharma of emptiness is also empty, one is able not to realize emptiness. The signlessness of the Small Vehicle is only the truth of cessation; the Mahāyāna lacks all signs. The wishlessness of the Small Vehicle does not create saṃsāra; the wishlessness of the Mahāyāna does not create the myriad dharmas. "Cultivating and learning non-arising without taking non-arising as realization." Sengzhao says: "All dharmas exist when conditions assemble, and do not exist when conditions disperse."