維摩經義記卷第四 4.78

4.78

就彌勒中復開為兩段。第一從初訖而取相分別是為二法。正明如來付囑。第二彌勒聞說是以白佛已下明彌勒受付囑。第一佛付囑中有三子段。第一從初訖如是無令斷絕。明如來所得處為重法委付彌勒使流傳不絕。第二從所以者何已下訖隨諸眾生所應得利而為廣說。明於得失也。眾生不聞為失。聞者為得。所以慇懃付囑。為有得失也。第三從彌勒當知菩薩有二相已下明流通人應除過。就中亦三播明儀。第一播明捨華崇寶。一者雜句文飾之事是世間華飾乖於正典故應捨離也。二者不畏深義如實能入此是實理故宜遵崇修學也。若好雜句文飾當知是為新學菩薩者。情存文飾清華。此即始行之人也。若於如是無深無著甚深經典如說修行者。此則積來因久。即是崇實人也。第二播彌勒復有二法已下。於人法生過。此似外凡之人。一者所未聞經懷疑生怖。我初不聞從何處來者。此是於法生過也。二者若護持是經或時於中說其過惡者。此於人上生過也。有此二法已下。明既有此二過。當知是新學。凡夫未解深法。其心麁獷不能調伏也。第三播。彌勒復有二法已下亦於法生過此應是住前習種性人雖解深法猶自毀傷者。以解法未深猶故起過。既言不能得無生忍。故知應是住前人未得性地無生也。一者輕慢新學不能教誨者。化物不普於人有過也。二者雖解深法而取相分別者。明於深法中未亡其執。是故於法有取相之過。

Within [the section on] Maitreya, it is again divided into two sections. First, from the beginning to "grasping characteristics and discriminating—these are the two dharmas," directly explains the Tathāgata's entrustment. Second, from "Maitreya, having heard this spoken, addressed the Buddha..." downward, explains Maitreya receiving the entrustment. In the first [section], the Buddha's entrustment, there are three subsections. First, from the beginning down to "in this way, do not let it be severed," explains the place attained by the Tathāgata as an important Dharma entrusted to Maitreya to cause it to circulate without cessation. Second, from "Why is this?" downward to "expounding broadly according to the benefit each sentient being should attain," explains gain and loss: that sentient beings do not hear it is a loss; that those who hear it gain it; the reason he earnestly entrusts it is because there are gain and loss. Third, from "Maitreya, you should know that bodhisattvas have two characteristics..." downward, explains that those who transmit it should eliminate faults. Within this there are also three turns to explain the standards. The first turn explains abandoning superficial ornament and venerating treasure: first, matters of mixed phrasing and literary embellishment are worldly flowery ornaments that run counter to the correct scriptures, hence one should abandon them; second, not dreading profound meaning and being able to enter it in accordance with reality—this is the real principle, hence one should venerate and cultivate it. "If one is fond of mixed phrasing and literary embellishment, know that this is a novice bodhisattva": the sentiment resides in literary embellishment and pure ostentation; this is a beginner. "If regarding such profound sūtras devoid of depth and attachment one practices in accordance with what is taught": such a one has accumulated causes from long ago, and is a person who venerates reality. The second turn, from "Maitreya, furthermore there are two dharmas..." downward, is giving rise to faults regarding persons and Dharma; this resembles an external ordinary person. First, regarding sūtras not heard before, harboring doubt and giving rise to fear, [thinking,] "I have never heard this; from where does it come?"—this is giving rise to faults regarding the Dharma; second, if someone protects and maintains this sūtra, sometimes speaking of their faults and vices—this is giving rise to faults regarding persons. From "having these two dharmas" downward explains that since they have these two faults, one should know they are beginners; ordinary people have not understood the profound Dharma, and their minds are coarse and fierce, unable to be subdued. The third turn, from "Maitreya, furthermore there are two dharmas..." downward, is also giving rise to faults regarding the Dharma; these should be people of the stage of practice and nature prior to the abodes (adhimukti-caryā-bhūmi): though understanding the profound Dharma, they still harm themselves. Because their understanding of the Dharma is not yet profound, they still give rise to faults; since it says they cannot attain the forbearance of non-arising, one therefore knows they must be persons prior to the abodes who have not attained non-arising in the nature-stage. First, slighting and showing arrogance toward beginners, unable to teach and guide them: their conversion of beings is not universal, having faults regarding persons; second, though understanding the profound Dharma, grasping characteristics and discriminating: this explains that regarding the profound Dharma they have not yet abandoned their clinging, and therefore regarding the Dharma they have the fault of grasping characteristics.