維摩經疏 1.1

1.1

□□□論其空室興□□□□□□□□□□□□□十問七之與十後當自說自□□□□□□□□□□□□解上來序分訖。自下正宗。就正宗□□□□□□□□□□□□分別二癈人論法隨義分別。顯德者顯維□□□□義者隨因果義。攝法從人。顯德分別者。一方便品□□□養無量佛等直歎顯德。方便品未寄。凡顯德□□□□顯德寄對之中。先對聲聞明其德過聲聞。次對菩薩顯□□超菩薩。對菩薩中初對不堪顯出維摩辨才難敵。彰□智□□□此已下約對所堪顯出維摩神變難思□其通勝。就此□□有六品經。攝為四對。初問疾品與不思□□□□□□□□□品為第二對。佛道品為第三對。不二法□□□□□□□□四對。此之四對對對之中先明所修。次明□□□□□□□□議行成者。成不思議德。問曰。此之四對□□□□□□□□□□□□維摩修不可思議相以□□□□□□□□□□□□□□□可思議性中以明所修而有所□□□□□□□□□前之三對復有何別。答曰。前三中□□□□□□□□□□明所修而有所成。後之一對依寂起用□□□□□□□問曰。前兩對中復有何別。答曰。前兩對中□□□□□□□成後對明集善行中所修所成修成□□□□□□□□此即第一攝法從人。顯德分別義在於此。第二癈人論法□□分別者。法謂因之與果。因即法身淨土兩因。果即法身□□二果。始從方便品盡不二法門品來。明法身因果。香積□□□淨土因果法身因果中隨人分三。初方便品為教凡夫法身□□□□□品為教聲聞法身因果。菩薩品已下為教菩薩法身□□□菩薩中文即有二。菩薩一品出其因果體。從此向下廣明修成之相。就此修成相中更以二門分別。一破相分別。二顯德分別。從此已下盡不二門品來。所明諸義齊為此二也。為破相故來。二為□德故至。論其破相。無一法而可存。語其顯德。無一法而可遺。言破相者從此已下盡觀眾生品來。破遣凡夫著有之相。佛道一品破遣二乘樂空之相。不二法門破遣菩薩有無二邊微細法相。破相如是。顯德如何。就顯德中大分為二。初從此已下盡佛道品來。明教諸菩薩約就維摩不思議相修於教道。次不二法門明教諸菩薩□就維摩不思議性修於證道。教必依證□□□就□□□之中攝為三對。此品與不思議品為第一對。觀□□品為第二對。佛道品為第三對。此之三對還對對□□悉。先明所修。次明所成。如初對中。此問疾品明修智修悲即是所修。不思議品芥約須彌小室容廣顯不思議德。即是所成。第二對。觀眾生品初修四無量十二觀門。即是所修。室現天女八未曾有。即是所成。第三對。佛道品初行於非道通達佛道。即是所修。普現色身問其眷屬出維摩一切種德。即□□成。問曰。此之三對復有何別。答曰。前之兩對明自分行中修所所成。後之一對明勝進行中所修所成。上入佛道是勝進文。問□□之兩對復有何別。答曰。前兩對中初對還明離過□□□修所成。後對還明集善行中所修所成。顯德如是。合名第二癈人論法隨義分別也。

[…] discussing his empty room arising […] the ten questions, the seven and the ten will be explained later of themselves. […] The preface section above is concluded. From here down is the main doctrinal section. Regarding the main doctrinal section, […] two [approaches]: putting aside the person to discuss dharmas according to their meaning; and distinguishing the revelation of virtues. Revealing virtues means revealing Vimalakīrti's [virtues]; […] meaning follows the meaning of cause and fruit, subsuming dharmas under persons. In the distinction of revealing virtues: first, the Skillful Means Chapter […] directly praises and reveals his virtues, such as having made offerings to immeasurable Buddhas. The Skillful Means Chapter has not yet used juxtapositions. Generally, when revealing virtues, […] among the revelations of virtue through juxtaposition: first, he is juxtaposed with the śrāvakas to make clear that his virtues surpass those of the śrāvakas; next, he is juxtaposed with the bodhisattvas to reveal that he […] surpasses the bodhisattvas. In the juxtaposition with bodhisattvas: first, juxtaposition with those who are not capable reveals that Vimalakīrti's eloquence is difficult to match, demonstrating [his] wisdom; […] from this point down, it relies on juxtaposing those who are capable to reveal that Vimalakīrti's supernatural transformations are difficult to conceive, [showing] the superiority of his supernormal powers. In this [section] there are six chapters of the sūtra, subsumed into four pairs: first, the Inquiring about the Illness Chapter and the Inconceivable [Chapter form the first pair; the Contemplating Sentient Beings] Chapter is the second pair; The Buddha Path Chapter is the third pair; the Dharma Gate of Nonduality [Chapter is] the fourth pair. In each of these four pairs, what is cultivated is explained first, and next what is […] is explained. […] Accomplishment of acintya practice means accomplishing acintya virtues. Question: Among these four pairs, […] Vimalakīrti cultivates acintya marks in order to […] in the acintya nature, by explaining what is cultivated, there is what is […] What further difference is there among the preceding three pairs? Answer: In the preceding three, […] what is cultivated is explained, and there is what is accomplished. The final pair arises into function relying on tranquility […]. Question: What further difference is there between the first two pairs? Answer: In the first two pairs, […] accomplished; the latter pair clarifies what is cultivated and what is accomplished in the practice of gathering wholesome qualities. Cultivating and accomplishing […] This is the first: subsuming dharmas under persons. The meaning of distinguishing the revelation of virtues lies herein. Second, putting aside the person to discuss dharmas according to their meaning: 'Dharmas' refers to cause and fruit. The cause refers to the two causes: the dharmakāya and the pure land. The fruit refers to the two fruits: the dharmakāya [and the pure land]. Beginning from the Skillful Means Chapter and running through the Dharma Gate of Nonduality Chapter, the cause and fruit of the dharmakāya are explained. From Gandhahastin [onward, the cause and fruit of] the pure land [are explained]. Within the cause and fruit of the dharmakāya, there are three divisions according to persons: first, the Skillful Means Chapter teaches ordinary persons the dharmakāya cause and fruit; [the Disciples] Chapter teaches śrāvakas the dharmakāya cause and fruit; the Bodhisattva Chapter and below teach bodhisattvas the dharmakāya [cause and fruit]. Within [the section on] bodhisattvas, the text has two parts: the single Bodhisattva Chapter sets forth the substance of cause and fruit; from this point downward, the marks of cultivation and accomplishment are extensively explained. Within these marks of cultivation and accomplishment, they are further distinguished through two gates: first, distinguishing the destruction of marks; second, distinguishing the revelation of virtues. From this point downward through the Dharma Gate of Nonduality Chapter, all the meanings explained are equally these two. They occur, first, in order to destroy marks; second, they arrive in order to [reveal] virtues. Regarding the destruction of marks: not a single dharma can remain. Regarding the revelation of virtues: not a single dharma can be omitted. As for destroying marks: from this point downward through the Contemplating Sentient Beings Chapter, the marks of ordinary persons' attachment to existence are refuted and dispelled. The single Buddha Path Chapter refutes and dispels the marks of the two vehicles' delight in emptiness. The Dharma Gate of Nonduality refutes and dispels the subtle marks of dharmas concerning the two extremes of existence and nonexistence held by bodhisattvas. Such is the destruction of marks. How are virtues revealed? In revealing virtues, it is divided broadly into two: first, from this point downward through The Buddha Path Chapter, it clarifies teaching the bodhisattvas to cultivate the path of teaching in reference to Vimalakīrti's acintya marks; next, the Dharma Gate of Nonduality clarifies teaching the bodhisattvas to cultivate the path of realization in reference to Vimalakīrti's acintya nature. Teaching necessarily relies on realization […]. Subsumed within […] are three pairs: this chapter and the Inconceivable Chapter form the first pair; the Contemplating [Sentient Beings] Chapter is the second pair; The Buddha Path Chapter is the third pair. In these three pairs, each pair again completely [treats this]: first it clarifies what is cultivated, and next it clarifies what is accomplished. As in the first pair: this Inquiring about the Illness Chapter clarifies cultivating wisdom and cultivating compassion, which is what is cultivated; the Inconceivable Chapter shows the mustard seed containing Mount Sumeru and the small room accommodating vastness, revealing acintya virtues, which is what is accomplished. In the second pair: the beginning of the Contemplating Sentient Beings Chapter cultivates the four immeasurables and the twelve gates of contemplation, which is what is cultivated; the room manifesting the heavenly maiden and the eight unprecedented things is what is accomplished. In the third pair: the beginning of The Buddha Path Chapter practices non-paths to penetrate the Buddha path, which is what is cultivated; universally manifesting physical bodies, inquiring about his retinue, and expressing all types of Vimalakīrti's virtues is what is accomplished. Question: What further difference is there among these three pairs? Answer: The first two pairs clarify what is cultivated and accomplished within practices of one's own stage; the latter pair clarifies what is cultivated and accomplished within practices of advancing superiority. Ascending to enter the Buddha path is the text of advancing superiority. Question: What further difference is there between the [first] two pairs? Answer: In the first two pairs, the first pair clarifies what is cultivated and accomplished in abandoning faults […]; the latter pair clarifies what is cultivated and accomplished in gathering wholesome qualities. Such is the revelation of virtues. Combined, this is called the second: putting aside the person to discuss dharmas according to their meaning.