維摩義記 1.27

1.27

此品由是前品四依流通。但流通三時稱於佛心。言法供養也。此品大泮凡有二段。第一明現在法供養。二明引住證。今第一從初始至福不可量。明今日也。故言不可思議。自在神通者明二諦之理。亡於思量。卑事無滯。言自在神通也。決定實相經典者。明第一義諦。此理分明故言決定實相典也。我解佛以下至必得不疑。明四依弟子信解。受持不疑明弟子法供養。何況如說修行以下。明四依法養。第二從引藥王以下盡品。證明法供養。諸佛所說深經者。明第一義諦。幽而難測故言深經。難信難受者。此理既深。明信受者難也。理既幽深言微妙。契之者希言難見。其體激然言清淨無染。此理絕想故言非思量分別所得也。二諦之理出生萬善言法藏。陀羅尼者。萬法無非是總。萬法皆空。是為無法不攝。言陀羅尼也。印之者。世印印物以文生。此空理印物則萬物空理文生。至不退轉者。此理能使人得不退之解。成就六度者。明以空義故成就六度也。善分別義者。明由有空故萬善各分而生。順菩提法順無相之解。第一義諦於俗為上以言眾經之上也。由空故慈悲成。廣離諸惡見也。順因緣法者。明緣假故有無性故言順因緣。無我無眾生無壽命者。明眾生空。空無相等者。明法空。能令眾生坐於道場以下還明空有相成。又於諸法以下。由是法供養但自轉明利。依於義者。明四依不次。依義在前。何以而然。義便故爾。前明無生忍。是第一義。此便故先明依義也。下皆爾。

This chapter is due to the transmission [of the Dharma] by the four refuges (catuḥpratisaraṇa) of the previous chapter. Only transmission during the three periods matches the Buddha's mind, and this is called "Dharma-offering" (dharmapūjā). Generally speaking, this chapter has two sections. The first clarifies the present Dharma-offering; the second clarifies citing the past to provide verification. Now, the first, from the beginning up to "their merit is immeasurable," clarifies the present day; hence it says "inconceivable." "Sovereign supernatural penetrations" clarifies that the principle of the two truths (satya-dvaya) is free from deliberation, and in low matters there is no obstruction; hence it is called "sovereign supernatural penetrations." As for "the scriptures of the definitive ultimate characteristic (dharmatā)," this clarifies the ultimate truth (paramārtha-satya). Because this principle is distinct and clear, it is called "the scriptures of the definitive ultimate characteristic." From "My understanding of what the Buddha [taught]" up to "will certainly attain [it] without doubt," this clarifies the faith and understanding of disciples who are the four refuges; that their receiving and holding is without doubt clarifies the disciples' Dharma-offering. From "how much more so if one practices according to what has been said" onward, this clarifies the Dharma-offering of the four refuges. The second [section], from the citation of Bhaiṣajyarāja onward to the end of the chapter, provides verification to clarify the Dharma-offering. "The profound sūtras spoken by the Buddhas" clarifies the ultimate truth. Because it is abstruse and hard to fathom, it is called a "profound sūtra." "Difficult to believe and difficult to accept": since this principle is profound, it clarifies that those who believe and accept it are rare. Since the principle is abstruse and profound, it is called "subtle"; those who tally with it are few, so it is said to be "difficult to perceive." Its essence is pure and clear, so it is said to be "pure and undefiled." This principle transcends conception, so it says: "not attained by thinking or discrimination." The principle of the two truths produces all good, so it is called the "Dharma treasury." As for "dhāraṇī": none of the myriad dharmas fails to be all-inclusive; the myriad dharmas are all empty, which means there is no dharma it does not encompass; thus it is called "dhāraṇī." As for "imprinting them": a worldly seal imprints an object so that an impression arises; when this principle of emptiness imprints things, then the impression of the principle of emptiness of all things arises. "To reach non-retrogression (avaivartika)": this principle can cause people to attain the understanding of non-retrogression. "Fulfilling the six perfections (ṣaṭ-pāramitā)": this clarifies that on account of the meaning of emptiness, the six perfections are fulfilled. "Skillfully discriminating meanings": this clarifies that because emptiness exists, all goods arise distinctly. "In accord with the dharma of bodhi": in accord with the understanding of the signless (ānimitta). The ultimate truth is superior to the conventional, so it says "supreme among all sūtras." Because of emptiness, loving-kindness and compassion are perfected, and one broadly departs from all evil views. "In accord with the dharma of conditioned co-arising": this clarifies that on account of conditioned designations there is existence, and on account of non-substantiality it says "in accord with conditioned co-arising." "Free from self, free from sentient beings, free from life-span": this clarifies the emptiness of sentient beings (pudgala-śūnyatā). "Emptiness, signlessness, and so forth": this clarifies the emptiness of phenomena (dharma-śūnyatā). From "able to cause sentient beings to sit at the site of enlightenment (bodhimaṇḍa)" onward, it returns to clarifying that emptiness and existence accomplish each other. Furthermore, from "in all dharmas" onward: by virtue of this Dharma-offering, it only becomes increasingly clear and sharp for oneself. "Relying on the meaning": this clarifies that the four refuges are not in order, and relying on the meaning comes first. Why is this so? Because it is convenient to the sense; previously it clarified the endurance of non-arising (anutpattika-dharma-kṣānti), which is the ultimate truth. Because this is convenient, it clarifies relying on the meaning first. The following are all like this.