維摩經疏卷第三．第六 3.4

3.4

第三釋文義者。就此文中三門分別。一約相顯失分別。二就行相始終分別。三隨文釋義。初顯失分別者。此中有五百聲聞行。即五百法門。文中略故但明其十。此十即是聲聞之人所得之法。今對大乘並是其失相云何。初舍利弗聲聞人中智惠第一。以其不達常寂三昧。是故致呵。二目揵連神通第一。以其通不現前說法不當故亦被呵。三大迦葉頭陀第一。以無平等大悲所以被呵。四須菩提解空第一。以其不得平等大空故亦被呵也。第五富樓那辯才第一。以其不達深遠根性故亦被呵。六迦旃延解義第一。以其不達實相深義故亦被呵。七阿那律天眼第一。不與無相智惠合行故亦被呵。八優波離持律第一。不能觀空滅罪故亦被呵。九羅持戒第一。以其不達無利出家故亦被呵。第十阿難多聞第一。不了如來法身功德故亦被呵。此十並彰弟子失也。二約行相始終分別者。一舍利弗修不住行。以其此人捨俗歸林除亂取靜。今教不住取捨行會中道。云不住行也。二目連修入證行。以其目連通不現前說法不當。教修二空契證真理。名入證行也。三大迦葉修助道行。以其此人捨富從貧未會平等。教修等觀助成菩薩。云助道行也。四須菩提修大空行。以其善吉見有邪正未解真空。所以教修等觀不取邪正之相。云大空行。五富樓那修說法行。以其此人不觀根欲說法差機。教知根性稱其所宜利無不普。云說法行也。六迦旃延修生解行。以其此人數演五法乖其實相。教離分別之心契會無相之行。名生解行也。七阿那律修起通行。以其那律有相天眼見境未明。教修無相天眼契悟不二。云起通行。八優波離修滅惡行。以其此人不能觀空滅罪教修無相懺悔罪垢不生。名滅惡行也。九羅睺羅修出家行。以其覆障不達即相無相真實出家。教修離相平等真實出家。云出家行也。十阿難修法身行。以其歡喜不了如來法身常住。教修出世無為功德永離生滅之心。云法身行。

Third, regarding the explanation of the text and its meaning: Within this text, there is an analysis into three sections: first, an analysis distinguishing errors according to their marks; second, an analysis according to the beginning and end of the forms of practice; third, explaining the meaning following the text. First, regarding the analysis distinguishing errors: here there are five hundred śrāvaka practices, which are the five hundred Dharma-doors. The text is abbreviated, so it explains only ten. These ten are precisely the dharmas attained by śrāvaka persons. Now, when contrasted with the Mahāyāna, they are all errors. What are their marks? First, Śāriputra is foremost in wisdom among the śrāvaka persons; because he did not realize the ever-quiescent samādhi, he incurred admonishment. Second, Maudgalyāyana is foremost in supernormal powers; because his supernormal powers were not actualized in the present and his preaching of the Dharma was inappropriate, he was also admonished. Third, Mahākāśyapa is foremost in the dhūtas; because he lacked impartial great compassion, he was admonished. Fourth, Subhūti is foremost in understanding emptiness; because he did not attain impartial great emptiness, he was also admonished. Fifth, Pūrṇa is foremost in eloquence; because he did not realize the profound and far-reaching spiritual faculties, he was also admonished. Sixth, Kātyāyana is foremost in analyzing meaning; because he did not realize the profound meaning of dharmatā, he was also admonished. Seventh, Aniruddha is foremost in the divine eye; because it was not practiced in conjunction with signless wisdom, he was also admonished. Eighth, Upāli is foremost in upholding the vinaya; because he could not contemplate emptiness to extinguish transgressions, he was also admonished. Ninth, Rāhula is foremost in upholding the precepts; because he did not realize that renunciation is devoid of benefit, he was also admonished. Tenth, Ānanda is foremost in erudition; because he did not understand the virtues of the Tathāgata's dharmakāya, he was also admonished. These ten all reveal the errors of the disciples. Second, regarding the analysis according to the beginning and end of the forms of practice: First, Śāriputra cultivates non-abiding practice. Because this person abandoned the secular world to retreat to the forest, getting rid of distraction to seize quiescence, he is now taught non-abiding practice that renounces grasping and rejecting to accord with the middle way; this is called non-abiding practice. Second, Maudgalyāyana cultivates the practice of entering realization. Because Maudgalyāyana's supernormal powers were not actualized in the present and his preaching of the Dharma was inappropriate, he is taught to cultivate the two kinds of emptiness to realize the true principle; this is called the practice of entering realization. Third, Mahākāśyapa cultivates the practice of aiding the path. Because this person abandoned the rich to follow the poor and had not yet attained impartiality, he is taught to cultivate impartial contemplation to assist in becoming a bodhisattva; this is called the practice of aiding the path. Fourth, Subhūti cultivates the practice of great emptiness. Because Subhūti saw the existence of heterodoxy and orthodoxy and did not understand true emptiness, he is taught to cultivate impartial contemplation without grasping the marks of heterodoxy and orthodoxy; this is called the practice of great emptiness. Fifth, Pūrṇa cultivates the practice of preaching the Dharma. Because this person did not contemplate faculties and desires and his preaching was discordant with the capacities, he is taught to know the faculties and nature to accord with what is suitable so that the benefit is universal; this is called the practice of preaching the Dharma. Sixth, Kātyāyana cultivates the practice of generating understanding. Because this person frequently expounded the five dharmas, deviating from their dharmatā, he is taught to abandon the discriminating mind and accord with signless practice; this is called the practice of generating understanding. Seventh, Aniruddha cultivates the practice of giving rise to supernormal vision. Because Aniruddha's divine eye with marks did not see objects clearly, he is taught to cultivate the signless divine eye to realize non-duality; this is called the practice of giving rise to supernormal vision. Eighth, Upāli cultivates the practice of eradicating evil. Because this person could not contemplate emptiness to extinguish transgressions, he is taught to cultivate signless repentance so that sinful defilements do not arise; this is called the practice of eradicating evil. Ninth, Rāhula cultivates the practice of renunciation. Because his obstructions prevented him from realizing that identity with marks is signless and true renunciation, he is taught to cultivate true renunciation that is free from marks and impartial; this is called the practice of renunciation. Tenth, Ānanda cultivates the practice of the dharmakāya. Because Ānanda did not understand the permanent abiding of the Tathāgata's dharmakāya, he is taught to cultivate supramundane, asaṃskṛta virtues and forever abandon the mind of arising and ceasing; this is called the practice of the dharmakāya.