維摩經疏卷第三．第六 3.62

3.62

時維摩下第二明教呵相。先呵後教。呵中唯羅睺羅不應說出家功德之利者。夫涅槃道品無為無相。作有為有相說故言不應也。所以者何下釋也。先徵後釋。無利無功德是出家者。舉是顯非出家求滅修行道品。離相出家即捨世報利及有相功德。故云無利無功德也。或可。樂之與苦因緣相對。利與功德皆藉因緣。因緣無自性。畢竟體空。利即非利。德即非德。是為出家有為法者可說有利有功德下。明非異是在家生死繫縛心有分別見有報利及諸功德。出家離相云何乃說俗利功德也。上來呵說。夫出家者為無為法下。第二廣明教相。文中有二。一教羅睺出家之法。此則體出家。非相出家也。二維摩詰語諸長者下。教諸長者出家儀式。前中有三。初總略以摽舉勸應識知。第二彼無此下二十三句廣明出家之法。第三若能如是下總以結成。初中夫出家者總以摽舉。為無為法無利無功德者。無為是涅槃果德之名。為涅槃修行道品。果既無為。因離諸相。無為無相即絕報利及有相功德也。莊云。又存利者必見有不利。存德者必見有不德。苦法性空。何有捨苦以求樂利。不善體空。何有亡不善以求善德也。自下二十三句廣明教之文。分為二。初五句修自利。降魔以下十八句次明利他。自利中文有五句。初有兩句明其所離。次有三句明其所證。所離中無彼無此中間者明離三相也。六根為此六塵為彼六識為中間三處體空故無彼此中間也。又云。在家為此出家為彼。方便求度為中間。三事緣生無有自性。無性即空。道俗無二。是真出家也。又云。此為生死。彼是涅槃。中間為道品。為出家者惡此生死遵彼涅槃。故有三處之異。真出家者。解生死非生死故無此。了涅槃非涅槃故無彼。既無彼此。中間安在。離此三處則無繫著。是真出家。故思益經云。諸佛如來不得生死不得涅槃。佛聖弟子得解脫者亦不得生死不得涅槃也。離六十二見者。教離情想。執取之心名之為見。見別不同。有六十二。大士了見性空不生分別。故稱為離。非謂有所離也。故無行經云。若有所盡不名漏盡。知諸漏空相名為漏盡。盡之與離其義相似。處涅槃者。教其所證。此即總明處。處之言證。謂證法性無為寂滅。遠離一切戲論動念分別。名處涅槃也。智者所受聖所行處者。別明所證。會法界真如。得無分別智。名為智者。證遍滿如名為所受。聖心遊履名行處。亦可。地前菩薩依教生解。名為智者。信順此法。是名為受。初地已上會於正理。稱之為聖。聖心遊履故云行也。上明自利訖。下教利他。於中初教。降魔下教伏外道。前中七句。初句降魔人也。度五道等六句降魔法也。於中有三。初有一句。明其所出教。度五道者。所謂地獄畜生餓鬼人天是五道。道者以到為義。謂眾生業所感到處。總以異熟無記五陰或四陰為體。欲色界者五陰性。無色界者四陰為性。唯生本死三有所攝。非中有攝。以中有未到故。除因離果稱之為度。五道是生死之處。所以度之。問。五道中四生內何生所攝。答。依智度論。諸天地獄一向化生。以諸根頓起故。鬼道二種所謂胎化。人畜兩道通其四生。卵生人者。如毘舍佉母生三十卵也。濕生人者。菴羅女頂生輪王等。化生人者。如劫初生時人皆化生也。胎生人者。常人也。畜生四生者。人情易知。莊云。運大慈悲濟度五道四生悉令解脫。而常不得眾生之相。故稱度五道。故般若經云。我皆令入無餘涅槃實無眾生得滅度者。二有三句。明其所修。淨五眼得五力。立根者。一者肉眼。以人中淨色為體。緣障內色為所觀境。二者天眼。即以天中淨色為體。緣障外色為所觀境。三者惠眼。以如理智為體。緣真如為所觀境。四者法眼。以如量智為體。緣俗諦為所觀境。五者佛眼。以恒沙功德為體。緣一切法為境。或可。緣佛性為佛眼。菩薩先有四眼。佛眼分得。以結使覆故不得言淨。今明八地以上菩薩正智現前滅諸結使眼得清淨也。又依無垢稱經云。淨修五眼行人因中施財修定惠等感得五眼清淨。如施燈明肉眼得淨。如修禪定天眼淨也。若修智慧餘三眼清淨也。得五力立五根者。所謂信進念定惠也。五眼既淨能破煩惱。名得五力。力成由根故立五根。始起曰根。終成名力。三有二句。明教所離教遠魔業。不惱於波離眾雜惡者。若菩薩者慈悲為源憐愍眾生與物無違故曰不惱於彼。止惡生善不雜漏過心行純淨故稱離惡也。伏外道中文有十一句。初句摧邪人。摧諸外道者伏邪人也。超越假名等十句破邪法。前外道中佛法之外別立道理名為外道。以彼邪智邪辯抗敵。菩薩大士以四辯而令摧伏。云伏外道也。又云。心外見法理外妄計。皆名外道。出家修習無念。但念令不起則邪法自息。故上經云。以無心意無受行而悉摧伏諸外道也。破邪法中亦有其三。初有六句。明其所出。二內懷喜下三句次明所修。三離眾過下一句還彰所離也。前中明出煩惱業句。超越假名者生死苦報虛假之有稱曰假名。證實除捨故超越也。藏云。假名者經說有四。一生死是假名。涅槃非假名。生死是浮虛幻為。所以是假名。涅槃真實。故非假名。二者涅槃是假生死非假。涅槃無名強為立名。所以是假。生死本是名相之法。非強立名。是故非假。三者二俱是假。以生死涅槃是因緣相待故是假也。四者二俱非假。廢名就法。法體皆如。如內絕言。所以非假。今就初門明生死。是假名得涅槃。故超出也。明出苦也。次出煩惱。於中四句。初出淤泥教斷愛也。淤泥者。愛見煩惱愛染生死名曰淤泥。了之性空稱之曰出也。無繫著者。心無所愛不著五塵。若有所著不名出家。乃至不為愛道。不繫不著名為出家。故思益經云。乃至如來尚不貪愛。何況餘法也。無我所著者明修除見也。出家之道本亡我人故。於我所法中一切捨離。故下經云。因有我故便有我所。若無有我亦無我所也。無所受者。不受邪法。或可。不受一切法。故花手經云。眼不受色乃至意不受法。名無所受也。下教出業。摧諸外道等。邪法教人名為擾亂。除滅稱無。次明所修。內懷喜護彼意。修利他行。於他所為心無疾惡。名內懷喜。內心清淨外能隨順眾生不逆其心。名護彼意。隨禪定者。修自利行。隨者順也。不見定亂相其心常不動。故曰隨也。此定學離眾過者。還明所離。離於一切犯戒之垢。此戒學也。若能以下第三結。以其真實出家之法一如上故。依此出家名真實也。

From "At that time Vimalakīrti..." onward is the second [section], which explains the manner of rebuking and instructing. First he rebukes, and next he instructs. In the rebuke, "Ah, Rāhula, you should not speak of the benefits and merits of renunciation": because the path of nirvāṇa and its factors [of awakening] are unconditioned and signless, speaking of them as conditioned and possessing signs is why he says "you should not." "Why is this?" and below provides the explanation. First he queries, and then he explains. "One without benefits and without merits is one who has renounced": this puts forward the correct to reveal the incorrect. Renouncing home is seeking cessation and practicing the factors of the path. Renunciation free from signs is abandoning mundane recompense, benefits, and merits that possess signs; hence he says "without benefits and without merits." Or alternatively: pleasure and suffering are relative in causal conditions; benefits and merits both rely on causal conditions. Causal conditions are without intrinsic nature and are ultimately empty in substance. Benefit is thus non-benefit, and merit is non-merit; this constitutes renunciation. Below, "Regarding conditioned phenomena, one may say there are benefits and merits...": this explains that the incorrect differs from the correct. In household life, bound by birth and death, the mind makes distinctions and sees retributive benefits and various merits. In renunciation, which is free from signs, how could one speak of worldly benefits and merits? The preceding is the rebuke. Below, "One who renounces home acts for the unconditioned Dharma...": this is the second [section], which elaborates the manner of instruction. Within the text there are two parts: first, he instructs Rāhula in the dharma of renunciation—this is renunciation in reality, not renunciation in outward sign; second, below from "Vimalakīrti addressed the elder's sons...", he instructs the elder's sons in the rites of renunciation. In the first part there are three sections: first, a summary indication urging that it ought to be understood; second, below from "There is no other, no this...", twenty-three phrases that elaborate the dharma of renunciation; third, below from "If one can be like this...", a concluding summary. In the first, "One who renounces home" summarizes the topic. "Acts for the unconditioned Dharma, without benefits and without merits": "unconditioned" is the name for the fruit and virtue of nirvāṇa; one practices the factors of the path for the sake of nirvāṇa. The fruit being unconditioned, the cause is free from all signs; being unconditioned and signless, it cuts off retributive benefits and merits with signs. Master Zhuang says: Furthermore, one who holds to benefit will certainly see non-benefit; one who holds to merit will certainly see non-merit. The nature of suffering phenomena is empty; how could there be abandoning suffering to seek the benefit of pleasure? The unwholesome is empty in substance; how could there be eliminating the unwholesome to seek wholesome merits? From here down, the twenty-three phrases that elaborate the instruction are divided into two parts: the first five phrases are the practice of self-benefit; the eighteen phrases from "subduing Māra" onward next explain benefiting others. Within the text on self-benefit there are five phrases: the first two phrases explain what is abandoned; the next three phrases explain what is realized. Among what is abandoned, "there is no other, no this, and no intermediate": this explains being free from the three signs. The six sense faculties are "this"; the six sense objects are "other"; the six consciousnesses are the "intermediate." Because the three places are empty in substance, there is no other, this, or intermediate. It is also said: being at home is "this"; renouncing home is "other"; the expedient means of seeking liberation is the "intermediate." These three things are causally produced and have no intrinsic nature. Having no nature, they are empty; the religious and the secular are non-dual—this is true renunciation. It is also said: "this" is saṃsāra; "other" is nirvāṇa; the "intermediate" is the factors of the path. One who renounces home abhors this saṃsāra and aspires to that nirvāṇa, and hence there is the distinction of the three places. The true renunciant understands that saṃsāra is not saṃsāra, so there is no "this"; he realizes that nirvāṇa is not nirvāṇa, so there is no "other." Since there is neither other nor this, where could the intermediate exist? Being free from these three places, there is no attachment; this is true renunciation. Therefore, the *Viśeṣacintibrahma-paripṛcchā Sūtra* states: "The Buddhas, the Tathāgatas, do not attain saṃsāra and do not attain nirvāṇa; the noble disciples of the Buddha who attain liberation also do not attain saṃsāra and do not attain nirvāṇa." "Free from the sixty-two views": this instructs freedom from emotion and conceptual thought. The mind of grasping is called a "view." Views differ and are not identical; there are sixty-two. The great being realizes that the nature of views is empty and does not produce discrimination; hence it is called "freedom," not that there is something to be freed from. Therefore the *Akṣayamatinirdeśa Sūtra* states: "If there is something exhausted, it is not called exhaustion of outflows; knowing that the outflows are signless and empty is called the exhaustion of outflows." "Exhaustion" and "freedom" are similar in meaning. "Abiding in nirvāṇa": this instructs regarding what is realized. This generally explains the abiding; "abiding" means realization—namely, realizing that the dharmatā is unconditioned, tranquil, and extinguished, far removed from all proliferation, mental movements, and discriminations; this is called abiding in nirvāṇa. "Accepted by the wise, traversed by the noble": this specifically explains what is realized. Converging with the tathatā of the dharmadhātu and attaining non-discriminating wisdom is called "the wise." Realizing the all-pervading tathatā is called "accepted." The traversing of the noble mind is called the "place traversed." Or it may be that bodhisattvas prior to the stages produce understanding based on the teaching and are called "the wise"; having faith in and complying with this Dharma is called "accepted"; from the first stage onward they converge with the correct principle and are called "noble"; because the noble mind traverses it, it is said to be "traversed." Above, self-benefit was fully explained. Below, he instructs benefiting others. Therein, first is the instruction [on benefiting others]; from "subduing Māra" below is the instruction on subjugating non-Buddhists. In the former there are seven phrases: the first phrase is subduing the person of Māra; the six phrases from "crossing over the five destinies" onward subdue the dharmas of Māra. Therein are three parts: first is one phrase that explains what is departed from. "Crossing over the five destinies": hells, animals, hungry ghosts, humans, and gods are the five destinies. "Destiny" (gati) has the meaning of "arriving at," meaning the place reached through the force of sentient beings' karma. In general, they take the vipāka, neutral five aggregates or four aggregates as their nature. Those in the desire and form realms have the nature of the five aggregates; those in the formless realm have the nature of the four aggregates. They are subsumed only under the three states of existence: birth, basic, and death existence; they are not subsumed under intermediate existence (antarābhava), because intermediate existence has not yet arrived there. Eliminating the causes and departing from the fruits is called "crossing over." The five destinies are places of birth and death, which is why one crosses over them. Question: Among the five destinies, which of the four modes of birth subsume them? Answer: Relying on the *Mahāprajñāpāramitopadeśa*, gods and hell beings are strictly apparitional birth, because their sense faculties arise simultaneously. The hungry ghost destiny has two kinds, namely womb-birth and apparitional birth. The two destinies of humans and animals encompass all four modes of birth. As for humans born from eggs: like the mother of Viśākhā who gave birth to thirty eggs. As for humans born of moisture: like the Mango Maiden and the crown-born wheel-turning king, and so on. As for apparitionally born humans: like people at the beginning of the kalpa who were all apparitionally born. As for womb-born humans: ordinary people. Animals of the four births are easily known by human sentiment. Master Zhuang says: Mobilizing great compassion to rescue the five destinies and four births so that all attain liberation, yet constantly not apprehending the sign of a sentient being—hence it is called crossing over the five destinies. Thus the *Prajñāpāramitā Sūtra* states: "I shall lead them all into nirvāṇa without remainder, yet in reality no sentient being attains cessation." Second, there are three phrases that explain what is cultivated: "purifying the five eyes, attaining the five powers, establishing the [five] faculties." First is the fleshy eye, which takes pure matter among humans as its nature, taking matter obstructed within as its observed object. Second is the divine eye, which takes pure matter among the gods as its nature, taking matter obstructed outside as its observed object. Third is the wisdom eye, which takes yathāvadbhāvika-jñāna as its nature, taking tathatā as its observed object. Fourth is the Dharma eye, which takes yāvadbhāvika-jñāna as its nature, taking conventional truth as its observed object. Fifth is the Buddha eye, which takes merits numerous as the sands of the Ganges as its nature, taking all dharmas as its object. Or alternatively: taking Buddha-nature as its object is the Buddha eye. Bodhisattvas initially possess the four eyes, and obtain the Buddha eye only in part; because it is covered by defilements, it cannot be said to be pure. Here it explains that for bodhisattvas of the eighth stage and above, when correct wisdom becomes manifest, all defilements are extinguished and the eyes attain purity. Furthermore, relying on the *Vimalakīrtinirdeśa Sūtra*: "Purifying and cultivating the five eyes": when practitioners in the causal stage give wealth and cultivate concentration and wisdom, they bring about the purity of the five eyes; as giving light causes the fleshy eye to attain purity, so cultivating dhyāna purifies the divine eye; if one cultivates wisdom, the remaining three eyes are purified. "Attaining the five powers and establishing the five faculties": these are faith, vigor, mindfulness, concentration, and wisdom. The five eyes being already purified, they are able to destroy afflictions; this is called attaining the five powers. The powers being completed relies on the faculties, hence one establishes the five faculties. That which begins to arise is called a faculty; that which is completed in the end is called a power. Third, there are two phrases that explain what the instruction abandons, teaching distance from māra-deeds: "not troubling others, free from various mixed evils." If one is a bodhisattva, compassion is the source; pitying sentient beings, one does not oppose external things; hence it is said "not troubling others." Stopping evil and giving rise to the wholesome, not mixing with faults of the outflows, the mental conduct is pure; hence it is called "free from evil." Within the text on subjugating non-Buddhists there are eleven phrases: the first phrase destroys erroneous persons. "Crushing the various non-Buddhists" subjugates erroneous persons. The ten phrases from "transcending provisional designations" onward destroy erroneous teachings. In the former regarding non-Buddhists: establishing principles outside the Buddha-Dharma is called non-Buddhism. With their erroneous wisdom and erroneous eloquence they offer resistance; the bodhisattva, the great being, subdues them by means of the four unhindered eloquences; this is called subjugating non-Buddhists. It is also said: seeing dharmas outside the mind and falsely calculating outside principle are all called non-Buddhism. When a renunciant practices thoughtlessness, simply causing thoughts not to arise, the erroneous dharmas cease of themselves. Therefore the sūtra above states: "With a mind free from intention, and action free from appropriation, he subdues all non-Buddhists." Within destroying erroneous teachings there are also three parts: first are six phrases that explain what is departed from; second, the three phrases from "inwardly harboring joy" onward explain next what is cultivated; third, the one phrase below, "free from all faults," in turn reveals what is abandoned. In the first part, the phrases explaining departure from afflictions and karma: "transcending provisional designations": the empty and provisional existence of the suffering retributions of saṃsāra is called "provisional designations." Realizing reality and relinquishing them, one therefore transcends them. Master Zang says: Regarding provisional designations, the sūtra speaks of four. First, saṃsāra is a provisional designation, while nirvāṇa is not a provisional designation: saṃsāra is floating, false, and illusory, so it is a provisional designation; nirvāṇa is real, so it is not a provisional designation. Second, nirvāṇa is provisional, while saṃsāra is not provisional: nirvāṇa is nameless, and a name is forced upon it, so it is provisional; saṃsāra is originally a dharma of names and signs, not a name forced upon it, therefore it is not provisional. Third, both are provisional: because saṃsāra and nirvāṇa are mutually dependent on causal conditions, they are provisional. Fourth, neither is provisional: setting aside names and approaching dharmas, the substance of dharmas is entirely tathatā; within tathatā words are cut off, therefore they are not provisional. Now, approaching it according to the first gate: saṃsāra is a provisional designation, and attaining nirvāṇa, one therefore transcends it; this explains departing from suffering. Next is departing from afflictions, wherein are four phrases. First, "departing from the mire" instructs severing craving: the mire refers to the afflictions of craving and views; craving's defilement with saṃsāra is called the mire; understanding that its nature is empty is called departing from it. "Without attachment": the mind has nothing it craves and does not attach to the five dusts. If there is something one attaches to, it is not called renunciation; extending even to not having craving for the path, being unattached and unbound is called renunciation. Therefore the *Viśeṣacintibrahma-paripṛcchā Sūtra* states: "Even toward the Tathāgata one does not give rise to greed and craving, how much less toward other dharmas!" "Without grasping at 'mine'": this explains cultivating the elimination of views. The path of renunciation fundamentally eradicates self and other; therefore among the dharmas of what belongs to oneself, all are relinquished. Therefore the sūtra below states: "Because there is a self, there is what belongs to the self; if there is no self, there is also no what belongs to the self." "Without appropriation": not receiving erroneous dharmas; or alternatively, not receiving any dharma. Therefore the *Kuśalamūlasaṃparigraha Sūtra* states: "The eye does not receive forms, up to the mind does not receive dharmas; this is called without appropriation." Below, the instruction on departing from karma: crushing the various non-Buddhists, and so on; erroneous dharmas instructing people are called "disturbances"; eliminating them is called "without [disturbance]." Next is explaining what is cultivated: "inwardly harboring joy, protecting their minds" cultivates the practice of benefiting others; toward the actions of others the mind bears no jealousy or hatred, which is called "inwardly harboring joy"; the inner mind being pure, externally one is able to comply with sentient beings and not oppose their minds, which is called "protecting their minds." "Accord with dhyāna": cultivating the practice of self-benefit; "according" means complying; not seeing the signs of concentration and distraction, one's mind is constantly unmoving, hence it is said to accord; this is the training in concentration. "Free from all faults": in turn explains what is abandoned; free from all defilements of violating the precepts; this is the training in morality. Third, from "If one can..." below, is the conclusion: because the dharma of true renunciation is entirely as described above, renouncing home in reliance on this is called true.