維摩義記 1.17

1.17

文殊菩薩處生死化物。善惡斯涉煩修。可知在惡事返。故問。云何得通達佛道。維摩答。同事為惡。行於非道。內無塵染。導之以正。即名通達佛道。問。同塵便應有染。云何行於非道而無其惡。答。惡從心生不在事理。雖同無間內無惱恚之心。所以不同塵染。化物故生三趣。非重所招。現修色無色善業。軌物故行。不以勝故修行。現行三毒而內備三德。示行六弊而內明六波羅蜜。從示現諂偽。說大悲教化示行邪法。小乘於大乘絕分亦名為邪。從示入貧窮以下。示同善惡二果。實所不為邪濟。應是說邪涅槃而已。佛說涅槃以化眾生。上明無能通達佛道。要由善惡俱涉。化善眾生令修大乘能生妙果。是如來種。若與同彼。即是行於非道而通達佛道者。種種別名。今問。五逆十惡邪見之人昔來無善。以何等為如來種。文殊答。有身為種者。即以身見為種乃至六十二見一切煩惱皆是佛種。凡言種子。要種體壞其果方生。要壞煩惱大乘之心得生佛種。緣中說種故名煩惱。諸見為種何謂也。疑其重惑心。後何由能發大乘心通疑。二乘是出世善。何由不發義解。煩惱既重。遭彌劫之苦。欣樂情深背苦餘甚。聞談大乘得至極之樂。即便發心願獲斯果。二乘麁惑永亡。三界苦盡寂滅。自安不能發方外之心。若見無為空理入小乘位者。不能發菩提心下。三譬。初二與凡夫作喻。後一與二乘作喻。高原不生蓮花卑漯淤埿乃生此花。二乘見第一義空入小乘正位者。畢竟不能發心。至欲形取凡夫。煩惱埿中能生大乘心花。又如殖種於空終不得生糞壤之地乃能茲茂。入無為空理證小乘正位者。不生大乘佛法。凡夫起我見如須彌猶發心名佛法矣。是二乘不發。凡夫能發。故一切煩惱為如來種。不下巨海不能得無價寶。二乘不能發菩提心故。不能得如來大果之寶。故迦葉致嘆。善哉快說斯語所如實如所言。煩惱及業惡中之尤為如來種。而我聲聞不任發心。根敗之士。絕於五欲。我等亦爾。文殊師利凡夫常有反復而聲聞無也。所以知凡夫有反復聲聞無者何。廣劫以來逕涉生死無不值聖說法。曾發大乘菩提之心。但中間忘本所習。今遇發心還順大乘。故言反復。聲聞得出世。於大乘絕分。不歸本習。故言無反復也。普現色身問居士。室內無父母妻子乃至童僕。故由上空室而有象馬等因問。廣及說偈。智度為母方便等為父。何以名此二惠為父母。三世導師皆從二惠生。一切種智得為父母之義。喜心順己若妻。慈悲外向為女。善心幹正為男。心安寂滅理為舍。塵勞眾生從己為轉名弟子。智識成人由道品成佛六度行俱為侶。四攝人為伎。頌法音為歌詠。都是所問事。總持以下訖勝幡建道場。多是所不同事。雖知無起滅以下廣上方便惠。非不有空智。意在成方便惠也。

Mañjuśrī Bodhisattva dwells in saṃsāra converting sentient beings; involving both good and evil, his practice is laborious. It is understandable that he reverses [sentient beings] from evil matters; hence [he] asks: 'How does one penetrate the Buddha Path?' Vimalakīrti replies: 'Engaging in the same deeds [with them] while doing evil, walking in non-paths without internal defilement, and guiding them with correctness—this is called penetrating the Buddha Path.' Question: 'If one shares the defilements, there should be defilement. How can one walk in non-paths without their evils?' Answer: 'Evil arises from the mind and does not reside in the external facts or principles. Although sharing [the deeds of] the Avīci [hell], internally he has no mind of affliction or hatred; therefore, he does not share the defilement.' For the sake of converting beings, he takes birth in the three destinies, but this is not what is brought about by heavy [karma]. Manifesting the practice of the good karma of the form and formless [realms], he acts to guide beings, not practicing because he regards them as superior. He manifests the practice of the three poisons while internally possessing the three virtues; he displays the practice of the six faults while internally illuminating the six pāramitās. From 'displaying flattery and deceit' onward, it speaks of great compassion teaching and converting by displaying the practice of heterodox dharmas. The Hīnayāna having no share in the Mahāyāna is also termed 'heterodox'. From 'displaying entry into poverty' onward, it displays sharing the two fruits of good and evil; in reality, this is not doing heterodox salvation, but must merely be speaking of heterodox nirvāṇa. The Buddha speaks of nirvāṇa to convert sentient beings. Above, it explained that to penetrate the Buddha Path, one must necessarily engage in both good and evil: converting good sentient beings to make them cultivate the Mahāyāna can generate wondrous fruits, which is the tathāgatagotra; if one shares [deeds] with those [doing evil], this is walking in non-paths yet penetrating the Buddha Path. These are various distinct names. Now it is asked: 'Persons of the five inexpiable offenses, the ten non-virtues, and wrong views have had no good in the past. What serves as their tathāgatagotra?' Mañjuśrī replies: 'Having a body is the seed'—that is, taking satkāya-dṛṣṭi as the seed, up to the sixty-two views and all afflictions are all the buddhagotra. Generally speaking, regarding a seed, it is only when the substance of the seed decays that its fruit is born; only by destroying afflictions can the Mahāyāna mind be born, which is the buddhagotra. Speaking of the seed within conditions, it is therefore called afflictions and all views serving as the seed. What does this mean? One suspects: with such heavily deluded minds, by what means can they later produce the Mahāyāna mind? To resolve this doubt: The dviyāna is supramundane good; by what means do they not produce [it]? The explanation of the meaning: Since [a worldly being's] afflictions are heavy, they suffer the pains of endless kalpas; their longing for joy is deep, and their turning away from suffering is extreme. Hearing talk of the Mahāyāna, they will attain ultimate bliss, and thus they immediately generate the mind, aspiring to obtain this fruit. In the dviyāna, coarse delusions are forever extinguished, the suffering of the three realms is ended, and they abide in quiescent cessation, peacefully self-contented; they cannot generate the mind beyond the pale. If one sees the unconditioned empty principle and enters the rank of the Hīnayāna, one cannot generate the bodhicitta. Below are three similes: the first two are similes for ordinary beings; the last one is a simile for the dviyāna. High plateaus do not grow lotus flowers; only low, damp, muddy silt grows this flower. When the dviyāna sees paramārtha-śūnyatā and enters the definitive rank of the Hīnayāna, they ultimately cannot generate the mind; in comparison to ordinary beings, within the mud of afflictions, the flower of the Mahāyāna mind can be born. Furthermore, just as sowing seeds in the sky can never produce growth, while fertile manure ground can make them flourish and thrive: those who enter the unconditioned empty principle and realize the definitive rank of the Hīnayāna do not give rise to the Mahāyāna Buddha-dharma; yet an ordinary being giving rise to self-views as immense as Mount Sumeru can still generate the mind, which is called Buddha-dharma. Thus the dviyāna does not generate it, but ordinary beings can generate it; therefore all afflictions are the tathāgatagotra. If one does not plunge into the great ocean, one cannot obtain priceless jewels; because the dviyāna cannot generate the bodhicitta, they cannot obtain the treasure of the Tathāgata's great fruit. Therefore Kāśyapa sighed: 'Excellent! Well spoken are these words; they are truly as stated. Afflictions and karma are the worst among evils, yet they are the tathāgatagotra, whereas we śrāvakas are incapable of generating the mind. Men with ruined faculties have severed the five desires; we are also like this. Mañjuśrī! Ordinary beings always have reversal and return, but śrāvakas do not.' Why is it known that ordinary beings have reversal and return while śrāvakas do not? Since vast kalpas, passing through saṃsāra, there are none who have not encountered sages preaching the Dharma and previously generated the Mahāyāna bodhicitta. But midway they forgot what they had originally cultivated; now encountering [the Dharma], they generate the mind and return in accord with the Mahāyāna; hence it is said they 'have reversal and return'. Śrāvakas have attained the supramundane and have no share in the Mahāyāna; they do not return to their original training; hence it is said they 'have no reversal and return'. Samantarūpadarśana asked the layman: 'Within your room there are no parents, wife, children, nor even servants...'—because above it was an empty room, yet there were elephants, horses, and so forth, he asked this question. In detail he recited verses: Wisdom (prajñāpāramitā) is the mother, upāya and so forth are the father. Why are these two forms of wisdom called parents? The Guides of the three times are all born from these two wisdoms; all-knowledge possesses the meaning of being parents. The joyful mind according with oneself is like a wife; loving-kindness and compassion turned outward are a daughter; the wholesome mind upright in managing is a son; the mind resting peacefully in quiescent principle is a house; defiled sentient beings who follow oneself to be transformed are called disciples; wisdom that brings a person to maturity through the bodhipakṣa-dharmas to achieve buddhahood, together with the practices of the six pāramitās, are companions; the persons of the four means of embracing are female entertainers; chanting the Dharma-sound is singing. All these are the matters asked about. From dhāraṇī onward down to the banner of victory erecting the place of enlightenment, these are mostly matters not shared in common. From 'although knowing there is no arising or ceasing' onward, it expands upon the wisdom of upāya above. It is not that there is no knowledge of emptiness, but the intention is to accomplish the wisdom of upāya.