維摩經義記卷第四 4.9

4.9

第二子段。曰何謂也已下訖是故當知一切煩惱為如來種。明於釋疑。何謂也是致疑之辭。至極妙果應藉勝因而以為種。今言煩惱為種意何所謂。答曰。若見無為者空觀也。入正位不能發心者。無相引□上名為正位。明二乘之人勉於塵勞心栖寂怕之理無為自安絕於方外之志也。凡夫煩惱既重遭苦彌重。聞說至樂能發方外之志。發心住取。苟據理而言。二乘之人俱然在先成佛。但今所以作此語者。為令二乘明切瑳之美凡夫起於勝求之心。譬如高原不生蓮華者。此下有三譬。前二譬凡夫羅通佐譬。後一譬偏與二乘為譬。高原不生蓮華與二乘為喻也。卑濕淤埿者與凡夫為喻。如是見無為已下合上高原陸地。煩惱淤埿中已下合上卑濕淤埿也。又如殖種於空已下亦與凡聖兩人為喻。但前者據五鈍使為言。此就五利使為語。故得為異也。又如殖種於空者與二乘為譬。糞壤之地與凡夫為譬。見無為者合上殖種於空。起我見畢合糞壤之地。起我見如須彌山者。明凡夫我心自高唯勝是從故。聞佛果極樂仰而慕之。是故當知已下總結一切悉如來種。

The second subsection, from '[Mañjuśrī] said: What does this mean?' onward up to 'Therefore, you should know that all kleśas are the tathāgata-gotra', clarifies resolving doubts. 'What does this mean?' is an expression of doubt: the consummate, wondrous fruit should rely on superior causes to serve as its seed; now, stating that kleśas are the seed, what could be the meaning? The answer states: 'Those who perceive the asamskṛta' refers to the contemplation of emptiness. 'Entering the samyaktva-niyāma and being unable to generate cittotpāda'—the signless leads [...] above, which is called the samyaktva-niyāma. It clarifies that people of the two vehicles make efforts to escape worldly toil, their minds dwelling in the principle of serene tranquility; resting content in the asamskṛta, they cut off aspirations for what lies beyond. As for ordinary beings, their kleśas being heavy, the suffering they encounter is all the heavier; hearing of supreme bliss, they are able to generate aspirations for what lies beyond, generating the intention to abide and take it. If spoken strictly in terms of principle, people of the two vehicles should naturally have been first to achieve buddhahood; however, the reason this statement is made now is to make the two vehicles understand the beauty of cutting and polishing, and to cause ordinary beings to generate a mind of superior aspiration. 'Just as lotus flowers do not grow on high plateaus'—below there are three similes. The first two similes comprehensively support the simile of ordinary beings; the last simile is given specifically as a simile for the two vehicles. 'Lotus flowers do not grow on high plateaus' is a metaphor for the two vehicles; 'low-lying, damp mud' is a metaphor for ordinary beings. 'So it is with perceiving the asamskṛta' onward matches the high plateau and dry land above; 'in the mud of kleśas' onward matches the low-lying, damp mud above. 'Furthermore, just as planting seeds in the air' onward is also a metaphor for both the ordinary being and the sage; but while the former spoke in terms of the five dull proclivities, this speaks in terms of the five sharp proclivities, and so they can be differentiated. 'Furthermore, just as planting seeds in the air' is a simile for the two vehicles; 'manured soil' is a simile for ordinary beings. 'Those who perceive the asamskṛta' matches planting seeds in the air above; 'those who generate the view of self' matches the manured soil. 'Generating the view of self as [lofty as] Mount Sumeru' clarifies that the ordinary being's self-mind is self-exalting, following only what is superior; therefore, hearing of the extreme bliss of the buddha fruit, they revere and yearn for it. 'Therefore, you should know...' onward summarizes and concludes that everything is the tathāgata-gotra.