維摩經義記卷第四 4.1

4.1

中聞是故在後而明也。又解。正在此中明亦是次第□□□□□□能現女像。亦能行於非道。以通正道。佛者圓極之果。與□□□□道者能通。人至佛故目此品為佛道品。又解。行於非道為令寶凡終□佛□遠則彰菩薩有兼物之德。形奪二乘獨善之道。就此品中開為兩別。始從品初訖永不能發無上道心。正明通達佛道義。後從普現色身已下是因室空生問。但不別立品名。寄此明也。就佛道中開為三段。第一從品初訖菩薩能如是行於非道是為通達佛道。直明行非□□之義。第二從維摩問文殊何等為如來種訖不入煩惱大海則不能得一切智寶。明就緣說於佛□□臣所以□□生死煩惱之印有如來種能發心也。第三從爾時大迦葉歎言已下迦葉讚述文殊之言兼復自慨現分。

[...] was heard in their midst, and therefore it is explained later. Another explanation: its explanation precisely here is also according to the sequence [... she] was able to manifest a female body, and also able to practice the non-path so as to open up the correct path. 'Buddha' is the fruit of consummate perfection, and [...] 'path' means being able to open up passage so that people reach buddhahood; therefore this chapter is titled the 'Chapter on the Buddha Path'. Another explanation: practicing the non-path is in order to cause the jewels and ordinary beings ultimately [to reach] the Buddha [...]; looking afar, it displays the bodhisattva's virtue of embracing all creatures, while directly depriving the two vehicles of their path of solitary goodness. Within this chapter it is divided into two sections. From the beginning of the chapter up to 'will never be able to produce the intention for supreme bodhi', it directly clarifies the meaning of penetrating the Buddha path. Below, from 'Universally Manifesting Physical Forms' onward, the question arises due to the room being empty; but without establishing a separate chapter title, it is explained under this [chapter]. Within the Buddha path it is divided into three sections: First, from the beginning of the chapter up to 'A bodhisattva who can practice the non-path in this manner is one who penetrates the Buddha path', it directly clarifies the meaning of practicing the non-[path]. Second, from Vimalakīrti asking Mañjuśrī 'What constitutes the tathāgata-gotra?' up to 'If one does not enter the great ocean of kleśas, one cannot obtain the jewel of all-knowledge', it clarifies explaining the [buddha]-seed according to conditions, [...] why the seal of saṃsāra and kleśas contains the tathāgata-gotra capable of cittotpāda. Third, from 'At that time Mahākāśyapa praised him, saying...' onward, Kāśyapa praises and elaborates upon Mañjuśrī's words while also lamenting his own present portion.