維摩義記 1.1

1.1

律不通便生□□□□□□□□□慶悅。那律天眼第一□□□□□□□□□相天眼。我等欲聞。是以觀喜也。悉見諸佛國者。向見三千。今覩我佛國□□□□不能緣有。在有不能觀空。明如來亡有無二相方真見萬法也。所□□□波離者謂持律者。堪為問疾。是以命也。是人致幾在於不善除罪之方所以呵也。不敢問佛者。如來在世𧹞情慚懼不敢問佛。來問憂波。如法說者。我心中所解者說罪所由未來果報除滅之方。如此杖狼為其說也。當直除滅勿擾其心者。為說罪相除是曲除增其迷。或直說其空得除其罪。故言當直除滅勿擾其心也。所以者何者。所以直觀其空便得除罪者何。下明罪空故得除也。不在內者。罪不在己身。不在外者。前眾生不中間者刀杖等。不在三處故知無罪。下列四陰空故證空也。心垢者。心是實法眾生得垢之名。故知垢法不定。明心亦然。心亦不內者。明識陰空。在諸根為內。不在前塵為外。不在空有為中間。如其心然罪垢亦然者。明心不在三處故空。罪不離心心體既空。焉得有罪。罪體即空。故言罪垢亦然。諸法亦然者。類同諸法空。寧有垢不者。反質憂波。盡皆心相空。不見其垢。一切眾生心相無垢。亦復如是者。結成識陰空也。妄想是垢者。妄想多起見故言垢也。此明想陰空。顛倒是垢者。此受能生煩惱故言垢。明受陰空。取我是垢。此明行陰空。正是垢體。前三能生垢名為垢也。一切法生滅以下。廣釋罪及四陰空。所以知空。以生滅不住如幻化等故知空。是名奉律者。若能如上來所解真是奉律。善解亦然也。

If the Vinaya is not understood, then one produces […] rejoiced. Aniruddha was foremost in divine vision […] form divine vision. We wish to hear it; therefore, [he] looked upon it with joy. 'Sees all Buddha-lands': previously [he] saw three thousand [worlds], but now he beheld our Buddha-land […]; [if] in [emptiness], one cannot condition existence, and while in existence, one cannot contemplate emptiness. This shows that only when the Tathāgata eradicates both characteristics of existence and non-existence does he truly see all dharmas. As for Upāli: it refers to the keeper of the Vinaya, who was deemed competent to inquire about illness, and hence was ordered [to do so]. This person's shortcoming lay in not being skilled in the method of eliminating offenses, which is why he was reproved. 'Dared not ask the Buddha': during the Tathāgata's presence in the world, filled with shame and apprehension, they dared not ask the Buddha, but came to ask Upāli. 'Explained according to the Dharma': that which I understood in my mind, explaining the origins of offenses, future retributions, and the methods for their elimination; thus did he speak to them for their cane and wolf [-like crimes]. 'You should directly eliminate [them] and not disturb their minds': explaining the characteristics of offenses and eliminating them is an indirect elimination that increases their confusion; if one directly explains their emptiness, their offenses can be eliminated. Therefore, it is said: 'You should directly eliminate [them] and not disturb their minds.' 'Why is this?': Why does directly contemplating their emptiness immediately eliminate offenses? Below, it explains that because offenses are empty, they can be eliminated. 'Not inside': offenses are not in one's own body. 'Not outside': [not in] the sentient being in front. 'Not in between': [not in] the knives, staves, and the like. Because they do not exist in these three places, know that there are no offenses. Below, it lists the emptiness of the four skandhas to verify this emptiness. 'Defilement of the mind': mind is an actual dharma, and sentient beings acquire the name of 'defiled'; thus know that defiled dharmas are indeterminate. It shows that the mind is also like this. 'The mind is also not inside': this explains the emptiness of the consciousness-skandha. Being in the sense-faculties is 'inside'; not being in the objects before one is 'outside'; not being in emptiness and existence is 'in between'. 'As is the mind, so is the defilement of offenses': this explains that because the mind does not exist in the three places, it is empty. Offenses are not separate from the mind; since the substance of the mind is already empty, how could there be offenses? The substance of offenses is itself empty; therefore, it is said: 'so is the defilement of offenses.' 'All dharmas are also like this': by analogy, all dharmas are empty. 'Is there any defilement or not?': questioning Upāli in return. All characteristics of mind are entirely empty, and its defilement cannot be seen. 'The characteristics of mind of all sentient beings are without defilement, and are also like this': this concludes the emptiness of the consciousness-skandha. 'False conceptualization is defilement': because false conceptualization largely gives rise to views, it is called defilement; this explains the emptiness of the saṃjñā-skandha. 'Inversion is defilement': because this feeling can produce afflictions, it is called defilement; this explains the emptiness of the vedanā-skandha. 'Grasping at a self is defilement': this explains the emptiness of the saṃskāra-skandha. This is precisely the substance of defilement; the preceding three can generate defilement, so they are named defilement. From 'All dharmas arise and cease' onward, it broadly explains the emptiness of offenses and the four skandhas. Why is it known to be empty? Because arising and ceasing do not abide, being like illusions and transformations, they are known to be empty. 'This is called upholding the Vinaya': if one can understand as explained above, one is truly upholding the Vinaya; being skilled in understanding is also like this.