維摩經義記卷第四 4.53

4.53

第四段常求無念以下訖修四無量。明空有二行。上既明所除。自非觀違空境。無以能除煩惱陰死三魔。若無有智備足。何能降天魔。故次明之。常求無念實相智惠者。守境為念。空理無物當心故名無念。空理絕於假誑為實。表異於有故云相。智惠者此諸觀智行。少欲知足而不捨世間已下明有中智。自非有中智備。無以降天魔。內心常行少欲知足之法而示同世間多欲之道。又解。聲聞行少欲知足捨世間入涅槃。菩薩行少欲知足不捨世間入涅槃。不壞威儀而能隨從者。不壞正法威儀而能同俗。有感現種種威儀起神通惠引道眾生者。常以五通化引眾生。五通即禪定果。由定得總持。得所念總持所聞不忘者。得陀羅尼總持。音聲法相則無遺失。善別諸根斷眾生疑已下正由。內秉陀羅尼外能辨才為物說法。但欲說法要須識根故知藥。故先明識根知藥。差別諸根斷眾生疑者。此明識病。若知眾生根性差別善能應機授法斷其疑。或以樂說辨演法無礙。正以得辨說無滯故能斷眾生疑也。淨十善道受人天福者。正由十善之行故能示在人天受福教化。修四無量開梵天道者。內修四等之行故能示生四禪。四禪謂四梵天。又一體菩薩求生梵天為欲作諸法之主。

The fourth section is from "Constantly seeking thoughtless wisdom of true reality" down to "cultivating the four immeasurables," which explains the two practices of emptiness and existence. Above, having explained what is eliminated, if one does not contemplate and abide in the realm of emptiness, there is no way to eliminate the three māras of kleśas, skandhas, and death; and if one does not have wisdom fully equipped within existence, how could one subdue the heavenly māra? Therefore, it is explained next. "Constantly seeking thoughtless wisdom of true reality": Guarding the realm is "thought"; the principle of emptiness has no object facing the mind, hence it is called "thoughtless." The principle of emptiness is severed from false deception and is real; designating its difference from existence, it is called "reality." "Wisdom" refers to these contemplative wisdom practices. "Having few desires and knowing contentment without abandoning the world": From here downward explains the wisdom within existence. If one is not fully equipped with the wisdom within existence, there is no way to subdue the heavenly māra. Inwardly the mind constantly practices the dharma of having few desires and knowing contentment, while ostensibly conforming to the worldly path of having many desires. Another explanation: The śrāvaka practices having few desires and knowing contentment, abandoning the world to enter nirvāṇa; the bodhisattva practices having few desires and knowing contentment without abandoning the world to enter nirvāṇa. "Without destroying deportment, being able to follow along": Without destroying the deportment of the true Dharma, one is able to conform to the secular. When there is a response, one manifests various deportments. "Giving rise to supernormal wisdom to guide sentient beings": Constantly using the five supernormal knowledges to transform and guide sentient beings. The five supernormal knowledges are the fruit of dhyāna concentration; due to concentration one attains dhāraṇī. "Attaining mindfulness dhāraṇī, not forgetting what has been heard": Attaining the dhāraṇī of retaining, the sounds and dharma-aspects are never lost. "Skillfully distinguishing the faculties, severing the doubts of sentient beings": From here downward, this is precisely because inwardly holding dhāraṇī, externally one has eloquence to expound the Dharma for beings. But if one wishes to expound the Dharma, one necessarily must recognize the faculties and thus know the medicine; therefore, recognizing faculties and knowing medicine is explained first. "Distinguishing the faculties, severing the doubts of sentient beings": This explains recognizing the sickness. If one knows the differences among the faculties and dispositions of sentient beings, one can skillfully accord with their capacities to bestow the Dharma and sever their doubts. Or, with unimpeded eloquence of joyful discourse, one expounds the Dharma without obstruction: precisely because one attains eloquence without hesitation, one can sever the doubts of sentient beings. "Purifying the ten paths of good action, receiving the blessings of humans and devas": Precisely due to the practice of the ten good actions, one can manifest receiving blessings among humans and devas to teach and transform them. "Cultivating the four immeasurables, opening the path to the Brahmā heaven": Inwardly cultivating the practice of the four impartial minds, one can manifest rebirth in the four dhyānas. The four dhyānas refer to the four Brahmā heavens. Furthermore, in one aspect, the bodhisattva seeks rebirth in the Brahmā heaven in order to become the master of all dharmas.