維摩義記 1.23

1.23

辨菩薩行即以為品。凡有六段。第一從初至非度所惻。明大士知時現無病之。狀運以神通之車到於佛所欲令群生取悟於大聖。第二從白佛以下至能作佛事。明香有利益以香為緣得作佛事。七日然後消者。明眾生感道緣足然後消也。就小乘益中文外應有一句。外凡夫食之。入內凡夫然後乃消。就中言。未入正位以久習小乘性成食飯。乃得入正位之益。始發大乘之心未入性地食之。得發大乘性地心乃消。昇降可知。第三從或有佛土訖入諸法門。廣明萬法皆為修道之緣。就緣而辨故以光明等是佛事。第四從入此門者訖所不能作譏切他方處淨不欣涉穢不威不恃己德謙下接哉知大覺等均其土不異方便不同菩薩之道成。第五從眾香訖現佛國異。上明戒勅諸人應無彼此。此明自責悔過懺悔除罪。大士內實無累。為引未來不退之流。第六從願賜少法訖品。請法還國憶念如來此言稱揚皆是益物之道。佛答有盡不盡法門。上言以收萬行名為少法。有為之法虛偽生滅假名為盡。無為之法寂滅無性假名為不盡。著之則縛於二不著名解脫。與二解之心為軌名法。能通妙智故名為門。汝等當學此理何謂。盡名有為。不盡名無為。開章門如菩薩所行者。不應盡有為。所以爾者。若盡有為則萬行不成不能資空不著。若住無為不能資成萬行。故不得住二邊。就不盡有為中大泮有三段。第一從不離大悲以下至無有疲厭。就惡國明。菩薩不盡有為所以名惡國。猶有三界因果之患故言惡國。志常安住以下至無有齊限。明雜惡國。菩薩不盡有為所以名雜惡者。第七地明非有煩惱。非有者無三界之麁。非無者有三種愛心。故言雜也。以諸淨國以下明淨國。菩薩不盡有為義。不得捨有為身。守靜不化仰以然。若離大悲。則功德不滿。無資成義。智若不成。於法相有滯。何能導成萬行功德。智惠不備。大果理隔。故不捨大悲等行。自下解不盡有為義。慈悲行備。自能發菩提之心畢竟不忘。化眾生時心無厭倦。若欲接無私。要以四攝方盡。修護法行不惜身命。懃種善根。應死疲厭。此二句似己自修行。安住方便以下似雜惡國外化。就外化少有內行。曾發大心忘而起或名墮。還教大乘小乘貴於遠離。大士處亂化物不欣為義。不染諸禪為樂。如遊地獄。不生著心。樂處地獄教化。如遊薗苑之無礙。見有求法生我福處即是我善師。行施時願未來成一切智。發八萬善無其時限。至果方捨。見一切淨國。願未來成己佛土亦然。憶生死無量劫來苦而懃化眾生。故名勇。聞說無量德行。志修不惓。用智斷生死若劍。已無患累。能濟有心。拔苦盡原故言永使解脫。精進有中摧魔。亦求解無之智。是名不盡有為。何謂不住無為者。雖修三空之解。有中之心不證空。而不化小乘修空。謂萬法空故無其一實。勝如優劣。進修之者何所化也。菩薩雖知無實解。緣假不無。懃化不息。觀無起無常空而順有中修善。故言不厭善本。常觀苦而不惡生死。在中施化。雖觀無我空。而誨假名行人不惓。觀空寂理。不聞小乘永寂。涅槃諸句類爾。本願欲作佛未成終不虛。發誓而不為福。反空化有。豈著向者空。故言不住無為。互舉欲具為福德。不住無為空要須涉有。總舉上不住無為具智惠要。善修於空無著故不得盡有為。別明為成大慈悲行故不住無為空。為滿本願令不虛故。有中修福不得盡有為。欲集萬善法藥故。豈住空不化。欲知根授藥故不得盡有為。下問可知也。

Distinguishing the bodhisattva practice serves as the title of this chapter. It has six sections in all. First, from the beginning to "cannot be fathomable by non-liberation," it explains that the Great Being, knowing the time, manifested the appearance of being without illness, and using the vehicle of supernatural powers arrived at the Buddha's place, desiring to cause the multitude of living beings to attain awakening to the Great Sage. Second, from "addressed the Buddha" down to "able to perform the Buddha's work," it explains that fragrance has benefit: taking fragrance as a condition, one is able to perform the Buddha's work. It digests only after seven days, which explains that it digests only after the conditions for living beings' resonance with the Way are sufficient. Regarding the benefit for the Hīnayāna, beyond the text there should be one line: "External ordinary persons eating it, it digests only after they enter [the rank of] internal ordinary persons." Within this it says: Those who have not yet entered the right rank, having long practiced the Hīnayāna nature to completion, eat the rice and then attain the benefit of entering the right rank. Those who have first aroused the Mahāyāna aspiration and have not entered the nature-ground eat it; it digests only when they are able to give rise to the Mahāyāna nature-ground mind. Ascent and descent may be known from this. Third, from "There are Buddha-lands" ending at "entering into various dharma-gates," it broadly explains that all dharmas serve as conditions for cultivating the Way; distinguishing according to conditions, light and so on are Buddha-work. Fourth, from "those who enter this gate" ending at "unable to do": it satirizes and scolds other lands—dwelling in purity without rejoicing, treading defilement without being terrified, not relying on one's own virtues, humbly accommodating [others], knowing that the Great Awakened Ones are equal, their lands not different, and that though upāyas are not identical, the Way of the bodhisattva is achieved. Fifth, from "All-Fragrance" ending at "manifesting the differences among Buddha-lands": above, it commanded all people that there should be no "this" and "that"; here, it explains blaming oneself, regretting transgressions, and repenting to eliminate guilt. The Great Being internally has no encumbrances, [yet acts this way] to guide the future stream of non-retrogressing [beings]. Sixth, from "we pray that you bestow a small dharma" ending the chapter: asking for the Dharma to return to their land, recollecting the Tathāgata, these words of praise are all the way to benefit beings. The Buddha answers with the dharma-gate of the exhaustible and the inexhaustible. Above, it said that gathering the myriad practices is called a "small dharma." Conditioned dharmas are false, arising and ceasing, nominally called "exhaustible." Unconditioned dharmas are tranquil, extinguished, and without intrinsic nature, nominally called "inexhaustible." Clinging to them binds one to the two; not clinging is called liberation. Serving as a rule for the two minds of understanding is called "dharma." Because it can access marvelous wisdom, it is called a "gate." You all should learn this principle. What is meant? "Exhaustible" refers to the conditioned; "inexhaustible" refers to the unconditioned. Opening the chapter-gate: As for the practice of the bodhisattva, one should not exhaust the conditioned. Why is this? If one exhausts the conditioned, then the myriad practices will not be accomplished, and one cannot support emptiness without clinging. If one abides in the unconditioned, one cannot support and accomplish the myriad practices. Therefore, one must not abide in the two extremes. Within not exhausting the conditioned, broadly divided there are three sections. First, from "not departing from great compassion" down to "without weariness": it is explained in terms of an evil land. The bodhisattva does not exhaust the conditioned, and why is it called an evil land? Because there are still the afflictions of cause and fruit of the three realms, it is called an evil land. From "the aspiration is constantly settled" down to "without limit": it clarifies a mixed evil land. Why is the bodhisattva's not exhausting the conditioned called mixed evil? The seventh bhūmi explains that there are no afflictions: "not existent" means being free from the coarseness of the three realms; "not non-existent" means having three kinds of affectionate mind; therefore it is called "mixed." From "By means of all pure lands" downward, it explains the pure lands. The meaning of the bodhisattva not exhausting the conditioned: One cannot abandon the conditioned body and keep still without transforming [beings]—respectfully taking it as such. If one departs from great compassion, then merit is not full, and there is no meaning of supporting and accomplishing. If wisdom is not perfected, one stagnates in the characteristics of dharmas; how could one guide and accomplish the merit of the myriad practices? If wisdom is not complete, the great fruit and principle are separated. Therefore, one does not abandon practices such as great compassion. Below, it explains the meaning of not exhausting the conditioned: When compassionate practices are complete, one can naturally arouse the aspiration for bodhi and ultimately never forget it. When transforming living beings, one's mind has no weariness. If one wishes to receive [others] without selfishness, one must use the four means of embracing to be thorough. Cultivating the practice of protecting the Dharma without sparing body or life, diligently planting good roots, being weary to death—these two lines seem to be one's own cultivation. From "abiding in upāya" downward seems to be the external transformation in mixed evil lands. Regarding external transformation, there is a small amount of internal practice. Having once aroused the great aspiration, forgetting it and giving rise to delusion is called falling. Restoring them to the Mahāyāna: the Hīnayāna values transcendence, while the Great Being dwells amid turmoil to transform beings without taking delight [in it] as the meaning. Not being defiled by the dhyānas as pleasure, it is like wandering in hell without giving rise to an attached mind. Delighting in dwelling in hell to teach and transform is like wandering in a garden without obstruction. Seeing one who seeks the Dharma gives rise to the place of my merit, which is my good teacher. When practicing giving, one vows in the future to achieve all-knowledge. Generating eighty thousand goods without time limit, one abandons them only upon reaching the fruit. Seeing all pure lands, one vows in the future to accomplish one's own Buddha-land likewise. Remembering the suffering of saṃsāra through immeasurable eons and diligently transforming living beings is called "courageous." Hearing of immeasurable virtuous practices, one's aspiration to cultivate is untiring. Using wisdom to sever saṃsāra like a sword, having already no afflictions or encumbrances, one is able to rescue conscious beings. Uprooting suffering to its source, it therefore says, "forever causing them to be liberated." Vigorously destroying Māra in the midst of existence, one also seeks the wisdom that understands non-existence. This is called not exhausting the conditioned. What is meant by not abiding in the unconditioned? Although cultivating the understanding of the three emptinesses, the mind in existence does not realize emptiness; yet without transforming, the Hīnayāna cultivates emptiness, saying that because the myriad dharmas are empty, none of them is real, superior or inferior, higher or lower—for those who advance in cultivation, what is there to transform? Although the bodhisattva knows there is no real understanding, conditioned provisionality is not non-existent, and diligent transformation does not cease. Contemplating the emptiness of non-arising and impermanence, yet in accordance with existence cultivating good, it therefore says "not weary of the roots of good." Constantly contemplating suffering yet not despising saṃsāra, one bestows transformation in its midst. Although contemplating the emptiness of non-self, one instructs provisional practitioners untiringly. Contemplating the principle of empty tranquility, one does not hear the Hīnayāna's eternal tranquility. The various clauses on nirvāṇa are of this kind. The original vow to become a Buddha, not yet accomplished, ultimately is not in vain; making vows yet not acting for merit, turning from emptiness to transform existence, how could one cling to the emptiness of before? Therefore it says, "not abiding in the unconditioned." Reciprocally, wanting to be fully endowed with merit: not abiding in unconditioned emptiness, one must traverse existence. Summing up the above: not abiding in the unconditioned to be endowed with wisdom is essential. Skillfully cultivating emptiness without clinging, one therefore must not exhaust the conditioned. Specifically clarifying: in order to accomplish the practice of great compassion, one does not abide in unconditioned emptiness. In order to fulfill the original vow so that it is not in vain, cultivating merit in the midst of existence, one must not exhaust the conditioned. Wanting to gather the myriad wholesome Dharma-medicines, how could one abide in emptiness without transforming? Wanting to know faculties to dispense medicine, one must not exhaust the conditioned. The questions below may be understood.