四教義 7.13

7.13

第四約三藏教位釋淨無垢稱義者，正是中忍補處之位也。六度之道即是淨義。所以者何？三種藥中無三種病，六度是道諦，即是淨義。故《法華經》云「又見佛子修種種行，求無上惠，為說淨道」也。維摩大士成就六度，即是淨義。無六弊垢，故言無垢。以相似解，內稱生滅四諦之理，外稱根緣，助釋迦如來顯三乘之教，故云淨無垢稱也。是以〈方便品〉現疾，為國王長者說無常、苦、空、無我、不淨之法，呵責諸人、勸求佛果，意在於此也。問曰：維摩折挫聲聞、彈呵菩薩，此是不思議之行位，何得用聲聞經所明菩薩之位挍量？答曰：住不可思議解脫菩薩能種種示現，豈不能現聲聞經所明菩薩之像輔釋迦而弘化乎？問曰：何故化國王、長者而示三藏菩薩之形說法訶聲聞菩薩，即現摩訶衍不思議之言教？答曰：凡俗界內結業未除故說生滅四諦，此正是對治。羅漢、菩薩界內因疾已除，但迷不思議三諦之理，是故說三種四諦以折聲聞，說無作四實諦訶菩薩也。

Fourth, interpreting the meaning of Pure Stainless Renown (Vimalakīrti) in terms of the stages of the Tripiṭaka teaching: it is precisely the stage of middle patience, one destined to succeed [to Buddhahood]. The path of the six perfections is precisely the meaning of 'pure'. Why is this so? Among the three medicines there are none of the three sicknesses; the six perfections are the truth of the path, which is precisely the meaning of 'pure'. Hence the *Lotus Sūtra* states: 'Again I see the Buddha's sons practicing various activities, seeking unsurpassed wisdom; for them he preaches the pure path.' The great being Vimalakīrti accomplished the six perfections, which is precisely the meaning of 'pure'. Being free from the defilements of the six faults, he is said to be 'stainless' (vimala). Through a semblance understanding, he inwardly accords with the principle of the four truths of arising and ceasing, and outwardly accords with faculties and conditions, assisting Śākyamuni Tathāgata in revealing the teaching of the three vehicles; hence he is called 'Pure Stainless Renown' (Vimalakīrti). Thus in the 'Expedient Means' chapter he manifests illness and preaches for the kings and elders the teachings of impermanence, suffering, emptiness, non-self, and impurity, rebuking everyone and encouraging them to seek the fruit of Buddhahood—his intent lies precisely herein. Question: Vimalakīrti humbled the śrāvakas and rebuked the bodhisattvas; this is an inconceivable stage of practice, so how can it be evaluated using the stage of the bodhisattva elucidated in the śrāvaka sūtras? Answer: A bodhisattva abiding in the inconceivable liberation can manifest in various ways; could he not manifest the appearance of a bodhisattva elucidated in the śrāvaka sūtras to assist Śākyamuni in propagating the transformation? Question: Why is it that, when transforming the kings and elders, he manifests the form of a Tripiṭaka bodhisattva and speaks the Dharma, whereas in rebuking the śrāvakas and bodhisattvas, he manifests the inconceivable teaching of the Mahāyāna? Answer: For worldly ordinary beings within the realms, their defilements and karmas are not yet eliminated, so he speaks the four truths of arising and ceasing; this is precisely an antidote. For the arhats and bodhisattvas, the causal sickness within the realms has already been eliminated, and they are deluded only with regard to the principle of the inconceivable three truths; therefore he speaks the three kinds of four truths to humble the śrāvakas, and speaks the four real truths of non-action to rebuke the bodhisattvas.