維摩經義記卷第四 4.78

4.78

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.