維摩經義記卷第四 4.64

4.64

佛告舍利弗汝見妙喜世界及無動佛已下大段第三。明流通說所以問身子見者令其因見慶所聞歎經重。伋明流通聞經之力。雖不覩今事。聞經之功同眼見之利。就中開為三段。第一從此以下訖法供養品。明將欲付囑。先明經重。在人則人尊。在地則地貴。第二法供養品。明如來述成天帝釋歎經重人重拔量。財供養不如法供養。即封印淨名之所說。第三囑累一品正明付囑彌勒阿難使流傳萬世不絕。從佛告舍利已下訖品。明舍利弗出家之人說三惠流通。從品初訖其已信者當為作護者。明天帝在家白衣亦說三惠流通。第一段中我等快得善利得見是人親近供養者。將明三惠流通先自導已得見淨名獲於善利。其諸眾生若今現在若佛滅後聞此經者亦得善利。出於聞惠。況復聞以信解受持讀誦者。出其思惠。如說修行者明於修惠也。若有手得是經便為已得法寶之藏者。經卷是聞惠之詅成上聞惠可重手得者尚獲寶藏。而況聞已領在胸衿。若有讀誦解釋其義如說修行者。此舉讚誦取修惠之人則為諸佛之所護念。正明修惠果報。流通此法則為如來威神加護故言護。在心不忘曰念也。其有供養如是人者當知即為供養於佛者。明在人則人尊。供養持經之人與供養佛無異。此人流通頓佛處也。其有書持此經卷者當知其室則有如來者。此是在地則地貴。此經廣明如來法身故。云其室則有如來。地尚可貴。何況持經之人。理是可尊也。若聞是經能隨喜者斯人則為取一切智。明聞惠果報。藉此聞惠之解終感佛果一切智也。若有信已下明思惠果報。此人則為諸佛之所記別為得無上菩提也。

"The Buddha told Śāriputra, 'Do you see the world Abhirati and Akṣobhya Buddha?'" and so forth marks the third major division, which clarifies the transmission. The reason he asks Śāriputra whether he sees it is to make him, by seeing, rejoice in what he has heard and praise the gravity of the sūtra. It also clarifies the power of transmission and hearing the sūtra: although one does not witness the present events, the merit of hearing the sūtra matches the benefit of seeing it with one's own eyes. Within this, it is divided into three sections. First, from here down to the Chapter on the Dharma Offering, clarifies that on the verge of the entrustment, one first shows the gravity of the sūtra: with respect to the person, the person is venerated; with respect to the place, the place is precious. Second, the Chapter on the Dharma Offering clarifies that the Tathāgata confirms Śakra Devānāmindra's praise of the sūtra's gravity and the person's gravity by weighing them: material offerings are not equal to the Dharma offering; thus he seals what Vimalakīrti has spoken. Third, the chapter on entrustment directly clarifies entrusting it to Maitreya and Ānanda to make it spread down through ten thousand generations without cessation. From "The Buddha told Śāriputra" down to the end of the chapter clarifies that Śāriputra, a renunciant person, explains transmission through the three wisdoms. From the beginning of the chapter down to "For those who already have faith, I shall provide protection," clarifies that the heavenly emperor, a householder in white robes, also explains transmission through the three wisdoms. In the first section, "We have greatly obtained good benefit by gaining sight of this person, drawing near to him and making offerings," is about to clarify the transmission through the three wisdoms, first expressing that having already gained sight of Vimalakīrti, he has obtained good benefit. "Those sentient beings who, whether in the present or after the Buddha's extinction, hear this sūtra will also obtain good benefit" brings out the wisdom of hearing. "How much more so those who, having heard it, believe and understand, accept and uphold, read and recite it!" brings out the wisdom of reflection. "Those who practice according to what is taught" clarifies the wisdom of cultivation. "If someone holds this sūtra in hand, he has already obtained the treasury of Dharma-jewels": the sūtra scroll is the vessel of the wisdom of hearing, completing the previous point that the wisdom of hearing is precious; if holding it in hand still yields the treasury of jewels, how much more so when, having heard it, one receives it in one's bosom! "If there are those who read, recite, explain its meaning, and practice according to what is taught": this takes up the person who praises, recites, and adopts the wisdom of cultivation—"they will be protected and remembered by all Buddhas." This directly clarifies the retribution of the wisdom of cultivation: to transmit this Dharma is to be aided and protected by the Tathāgata's awe-inspiring power, hence called "protected"; never forgetting it in mind is called "remembered." "Whoever makes offerings to such a person should know that he is thereby making offerings to the Buddha" clarifies that with respect to the person, the person is venerated: making offerings to one who upholds the sūtra is no different from making offerings to the Buddha; this person transmits the Buddha's seat. "Whoever copies and maintains this sūtra scroll, know that in his room there is the Tathāgata": this is that with respect to the place, the place is precious. Because this sūtra broadly clarifies the Tathāgata's dharmakāya, it says that in his room there is the Tathāgata. The place is still precious; how much more so the person who upholds the sūtra! In principle he must be venerated. "If one hears this sūtra and is able to rejoice in accord with it, this person thereby takes hold of all-knowledge" clarifies the retribution of the wisdom of hearing: relying on the understanding from this wisdom of hearing, one ultimately evokes the Buddha-fruit of all-knowledge. "If someone believes" and so forth clarifies the retribution of the wisdom of reflection: this person will be prophesied by all Buddhas to attain unsurpassed bodhi.