維摩經疏卷第三．第六 3.7

3.7

不於三界現身意下第二翻失顯得正明教也。教相有六。一等身心破得身心相。二凝靜亂破取靜亂相。三融真俗破取凡聖相。四亡內外破取內外相。五泯邪正破取邪正相。六齊縛解破取縛解相。前中不於三界現身意者。第一等身心也。遠云。欲色無色界是三界。凡夫於欲色兩界受色形果名為現身。在無色界受心法果稱為現意。菩薩了三界虛妄但是心作證實除捨無處可在。所以不於三界地中而現身意。是為宴坐。滿云。聲聞得身心相。所以隱身林間藏心在定。雖欲隱藏翻成顯現。大士悟三界身意其性本空。不取不捨不現身意。名宴坐也。又云。五根空故意不現也。身意性空。是真坐禪也。肇云。法身宴坐形神俱滅。道絕常境視聽所不及。豈復現身於三界修意而為定哉。身子以猶有世報生身得其身相。以人間為煩擾故隱身於林藏心於定。雖欲隱藏以自顯現。未能形神無迹取捨兩亡。何以走長衢而避影煎流水以求氷。被呵之由良為於此。不起滅定現威儀者。第二凝靜亂。二乘之人患心勞慮。暫止心想名為滅定。由本識持色身不壞。六識滅故不能起動。所以然者。聲聞威儀意識引起。入滅定時意識滅。故於四威儀捨之入定。菩薩不爾。寂而常用。靜亂不殊。何以故。以無心故不起滅定。無心心而現威儀。如如意珠無心分別自然能雨一切寶物。但可以神會。難以事求。出入無二是為宴坐。智度論云。普花言。汝信受一切法常寂滅相否。舍利弗言。我信此事。普花言。諸法常寂無有體也。或可菩薩入滅定。雖無六識有平等性智。引起色身能現威儀。二乘滅定無平等性智不能現威儀也。肇云。小乘入定即形同枯木無運用之能。大士入實相定。心智永寂而形充八極。順機而化應會無方。舉動進止不捨威儀。是真宴坐。不捨道法理凡夫事者。第三融真俗。遠云。戒定惠等是聖道法。貪嗔癡等是凡事。小乘未證法空。見有或業。有而可畏。段已入聖不能現行引導眾生。菩薩了空知有。如幻處而無畏。現行教化。染淨無二。是為宴坐。又由大士具根本智恒觀真如。名不捨道法。後得智中與物和光。教化眾生現凡夫也。又云。後得智中心常入定不捨道法。大悲心中現起煩惱教化眾生。故云現凡夫事也。滿云。聲聞不能即淨有垢。障隔生死不能處中化物。大士善惡齊止真俗同觀。故能處於中道而現凡夫事也。故下經云。示受於五欲明現凡夫事亦復現行禪。名不捨道法。此化用言也。理實大士不見有道法異於凡事。一相無相平等無差別也。心不住內亦不在外者。第四內外。六根是內。六塵為外。聲聞入定心即在內。出即在外。內外未均。體非是定。菩薩悟內外本空相生非有內外平等。是為宴坐。故下經云。不念內外行於平等。或可真諦是內俗諦是外。二乘執有真俗心遊內外。菩薩了真俗俱空故不住內外也。又云。依他是內。遍計是外。小乘不了能所取空心遊內外。大士知內外性空。所以不住內外也。於諸見不動而修行三十七品者。第五泯邪正。遠云。五見非一名為諸見。身見邊見邪見戒取見取。凡夫恒起不能入正。二乘修正不能入邪。菩薩現行教化眾生故無所動。雖現同邪內心恒正平等。是為宴坐。故下經云。八萬四千諸煩惱門而諸眾生為之疲勞。諸佛即以此法而作佛事。肇云。小乘不能即邪為正。要須斷見修道。大士通達諸見。與道品無異。故不離見行於道品。故下經云。住正道者不分別邪正。又云。凡夫滯有。二乘樂空。諸見為纏。捨之方脫。菩薩悟見本無其由。空花水月見體常空。即道品也。不斷煩惱而入涅槃者。第六齊縛解。莊云。二乘要斷煩惱方入涅槃。菩薩了煩惱性空本自不生。今何須斷。既無煩惱可斷亦無涅槃可入。對彼斷入故云不斷而入。是真宴坐。遠云。隨化現起貪嗔癡等故名不斷。內心恒寂名入涅槃。智者云。此有四句。一不斷不入是凡夫人。二斷而入是二乘人。三斷而不入是通教菩薩。四不斷而入是圓教菩薩。今約第四門也。問。不斷煩惱而入涅槃四種涅槃之中是何涅槃。答。入無住處涅槃。所以得知。淨名以二乘人斷煩惱而入涅槃即證有餘無餘二果。今明菩薩不同於此。現起煩惱利益眾生。內證涅槃而無所著。故無垢稱經云。不捨生死而無煩惱。雖證涅槃而無所住。是為宴坐。自性涅槃凡夫亦有。恐同於彼是以不說。有餘無餘。聲聞亦得。恐濫二乘亦不說證。又解。前勝益有三義。一自性涅槃本來清淨。不由斷惑等得。所以不斷而入涅槃。第二是無住處。頓悟菩薩留隨眠或故云不斷。證無住處故云入涅槃。第三入有餘涅槃。二乘入有餘要須斷煩惱。漸悟菩薩了煩惱性空。雖斷煩惱無所斷。不同二乘以斷為斷。證有餘故名入涅槃。若能如是坐者佛所印可者。上來教呵訖。

From 'Not manifesting body and mind in the three realms' onward is the second part, which turns shortcomings into attainments and properly clarifies the instruction. The aspects of instruction are six: first, equalizing body and mind to break through the grasping of characteristics of body and mind; second, congealing quietude and disturbance to break through the grasping of characteristics of quietude and disturbance; third, fusing the real and the conventional to break through the grasping of characteristics of ordinary and holy; fourth, obliterating internal and external to break through the grasping of characteristics of internal and external; fifth, extinguishing heterodoxy and orthodoxy to break through the grasping of characteristics of heterodoxy and orthodoxy; sixth, equalizing bondage and liberation to break through the grasping of characteristics of bondage and liberation. In the first of these, 'Not manifesting body and mind in the three realms' is the first: equalizing body and mind. [Hui]yuan said: The desire, form, and formless realms are the three realms. Ordinary beings receiving physical forms and bodies in the two realms of desire and form is called 'manifesting the body'; in the formless realm, receiving the karmic fruit of mental dharmas is called 'manifesting the mind'. Bodhisattvas comprehend that the three realms are false and illusory, merely produced by the mind; realizing the real and abandoning [delusions], there is no place to abide. Therefore they do not manifest body and mind in the grounds of the three realms: this is sitting in quiet contemplation. [Seng]man said: Śrāvakas grasp the characteristics of body and mind; therefore they conceal the body among trees and hide the mind in samādhi. Although they wish to conceal them, on the contrary this makes them manifest. The Mahāsattva awakens to the fact that the nature of body and mind in the three realms is fundamentally empty; neither taking nor discarding, neither manifesting body nor mind, this is called sitting in quiet contemplation. He also said: Because the five faculties are empty, the mind does not manifest. The nature of body and mind being empty is true sitting in meditation. [Seng]zhao said: In the quiet sitting of the dharmakāya, form and spirit are both extinguished; the Way transcends ordinary realms, beyond the reach of seeing and hearing. How could one again manifest the body in the three realms or cultivate the mind to practice samādhi? Śāriputra, because he still possessed a physical body born of worldly retribution, grasped its bodily characteristics; taking the human world to be turbulent and troublesome, he concealed his body in the forest and hid his mind in samādhi. Although he wished to conceal them, he thereby made himself manifest; he was unable to make form and spirit traceless, with taking and discarding both obliterated. How is this different from running down a long boulevard to flee one's shadow, or boiling flowing water to seek ice? The reason for his being rebuked was truly due to this. 'Not rising from the nirodha-samāpatti yet manifesting the deportments' is the second: congealing quietude and disturbance. Persons of the two vehicles suffer from mental labor and worry; temporarily halting mental thoughts is called nirodha-samāpatti. Because the fundamental consciousness sustains the physical body so it does not decay, and the six consciousnesses are extinguished, they are unable to move or act. Why is this so? A śrāvaka's deportments are initiated by the mental consciousness. When entering nirodha-samāpatti, the mental consciousness is extinguished; hence among the four deportments, he casts them aside and enters samādhi. Bodhisattvas are not like this: serene yet constantly functioning, quietude and disturbance are not different. Why? Because being without mind, they do not rise from nirodha-samāpatti; yet with this mindless mind they manifest deportments. Just as the wish-fulfilling jewel has no mind of discrimination yet naturally rains down all treasures, this can only be spiritually apprehended, but is difficult to seek through concrete affairs. Coming out and entering are non-dual: this is sitting in quiet contemplation. The Mahāprajñāpāramitopadeśa says: Samantapuṣpa said: 'Do you believe and accept that all dharmas are constantly characterized by quiet extinction?' Śāriputra said: 'I believe this.' Samantapuṣpa said: 'All dharmas are constantly quiet, having no substance.' Or it may be that when a bodhisattva enters nirodha-samāpatti, although he lacks the six consciousnesses, he has the equality-wisdom, which moves the physical body and can manifest deportments; the nirodha-samāpatti of the two vehicles lacks the equality-wisdom and cannot manifest deportments. Zhao said: When the Hīnayāna enters samādhi, the form is identical to dry wood, lacking the capacity for functional activity. When the Mahāsattva enters the samādhi of dharmatā, mind and wisdom are perpetually serene, yet his form fills the eight extremities; adapting to capacities he transforms, according with conditions without fixed limits; in movement, coming, and staying, he does not abandon the deportments: this is true sitting in quiet contemplation. 'Not abandoning the dharmas of the Way yet managing ordinary affairs' is the third: fusing the real and the conventional. Yuan said: Morality, samādhi, wisdom, and so forth are the dharmas of the noble Way; greed, anger, ignorance, and so forth are ordinary affairs. The Hīnayāna has not yet realized dharma-nairātmya; seeing that there are defilements and karma, taking them to be existent and frightful, having severed them and entered the noble state, they cannot actively function to guide sentient beings. Bodhisattvas comprehend emptiness and understand existence; abiding in what is like an illusion, they are fearless; they engage in active practice to instruct and transform; defilement and purity are non-dual: this is sitting in quiet contemplation. Furthermore, because the Mahāsattva possesses the mūla-jñāna and constantly contemplates tathatā, it is called 'not abandoning the dharmas of the Way'. Within the pṛṣṭhalabdha-jñāna, harmonizing his light with all beings, he instructs and transforms sentient beings, manifesting as an ordinary being. It is also said: Within the pṛṣṭhalabdha-jñāna, the mind is constantly in samādhi, not abandoning the dharmas of the Way; within the mind of great compassion, he manifests the arising of afflictions to instruct and transform sentient beings; hence it says 'managing ordinary affairs'. Man said: Śrāvakas cannot access the impure while remaining pure; obstructed by saṃsāra, they cannot dwell in the middle to transform beings. The Mahāsattva puts an end equally to good and evil and contemplates the real and the conventional alike; therefore he can abide in the middle way and manifest ordinary affairs. Hence a later passage of the sūtra says: 'Manifesting enjoyment of the five desires' clarifies manifesting ordinary affairs; 'and also manifesting the practice of dhyāna' is called not abandoning the dharmas of the Way. This is spoken with respect to functional transformation. In actual principle, the Mahāsattva sees no dharmas of the Way distinct from ordinary affairs; they are of a single characteristic, devoid of characteristics, equal and without differentiation. 'The mind neither abiding internally nor being externally' is the fourth: [concerning] internal and external. The six sense faculties are internal; the six dusts are external. When a śrāvaka enters samādhi, the mind is inside; when he emerges, it is outside. Internal and external are not yet balanced; its essence is not [true] samādhi. Bodhisattvas awaken to internal and external being fundamentally empty; their arising of mutual characteristics is non-existent, and internal and external are equal: this is sitting in quiet contemplation. Hence a later passage of the sūtra says: 'Not thinking of internal or external, practicing in equality.' Or it may be that the ultimate truth is internal and the conventional truth is external. The two vehicles grasp ultimate and conventional as existent, and their minds wander internally and externally. Bodhisattvas comprehend that both ultimate and conventional are empty, and therefore abide neither internally nor externally. It is also said: The dependent nature is internal, and the imagined nature is external. The Hīnayāna fails to comprehend that the grasper and the grasped are empty, and their minds wander internally and externally. The Mahāsattva knows that the internal and external are empty of inherent nature; therefore he abides neither internally nor externally. 'Without being moved by the various views, cultivating the thirty-seven limbs of awakening' is the fifth: extinguishing heterodoxy and orthodoxy. Yuan said: Because the five views are not one, they are called 'various views': views of personal identity, extreme views, wrong views, attachment to views, and attachment to rules and rituals. Ordinary beings constantly give rise to them and cannot enter orthodoxy; the two vehicles cultivate orthodoxy and cannot enter heterodoxy. Bodhisattvas actively function to instruct and transform sentient beings, and thus have nothing by which they are moved; although manifesting as identical with heterodoxy, their internal mind is constantly orthodox and equal: this is sitting in quiet contemplation. Hence a later passage of the sūtra says: 'The eighty-four thousand doors of defilement by which sentient beings are worn down—the Buddhas use these very dharmas to perform Buddha-work.' Zhao said: The Hīnayāna cannot turn heterodoxy into orthodoxy; they must sever views to cultivate the Way. The Mahāsattva penetrates the various views as being no different from the limbs of the Way; thus without abandoning views, he practices the limbs of the Way. Hence a later passage of the sūtra says: 'One who abides in the right path does not discriminate between heterodoxy and orthodoxy.' It is also said: Ordinary beings are stalled in existence; the two vehicles delight in emptiness. The various views are fetters; only by casting them off do they escape. Bodhisattvas awaken to views as having no origin; like flowers in the sky or the moon in water, the substance of views is constantly empty: this is itself the limbs of the Way. 'Without severing afflictions, entering nirvāṇa' is the sixth: equalizing bondage and liberation. Zhuang said: The two vehicles must sever afflictions before entering nirvāṇa. Bodhisattvas comprehend that the nature of afflictions is empty and fundamentally unproduced: what need is there to sever them now? Since there are no afflictions to be severed, there is also no nirvāṇa to be entered. Contrasting with their severing and entering, it says 'entering without severing': this is true sitting in quiet contemplation. Yuan said: In accordance with transformation, manifesting the arising of greed, anger, ignorance, and so forth is called 'not severing'; the internal mind being constantly serene is called 'entering nirvāṇa'. Zhi[yi] said: This has four propositions: first, neither severing nor entering is the ordinary person; second, severing and entering is the person of the two vehicles; third, severing and not entering is the bodhisattva of the shared teaching; fourth, not severing and entering is the bodhisattva of the perfect teaching. Here it refers to the fourth approach. Question: Among the four kinds of nirvāṇa, which nirvāṇa is 'entering nirvāṇa without severing afflictions'? Answer: Entering apratiṣṭhita-nirvāṇa. How is this known? Vimalakīrti considered that when persons of the two vehicles sever afflictions and enter nirvāṇa, they realize the two fruits of sopadhiśeṣa and nirupadhiśeṣa. Here it is clarified that the bodhisattva is not like this: he actively manifests afflictions to benefit sentient beings, internally realizes nirvāṇa without clinging to anything. Hence the Vimalakīrtinirdeśa Sūtra says: 'Not abandoning saṃsāra yet free from afflictions; although realizing nirvāṇa, not abiding anywhere: this is sitting in quiet contemplation.' As for prakṛti-nirvāṇa, ordinary beings also possess it; fearing confusion with that, it is not mentioned. Sopadhiśeṣa and nirupadhiśeṣa are also attained by śrāvakas; fearing confusion with the two vehicles, their realization is not mentioned either. Another explanation: The superior benefit above has three meanings. First, prakṛti-nirvāṇa is fundamentally pure, not obtained through severing delusions and the like; therefore, without severing, one enters nirvāṇa. Second, apratiṣṭhita[-nirvāṇa]: a bodhisattva of sudden awakening retains dormant defilements, hence it says 'not severing'; realizing apratiṣṭhita, hence it says 'entering nirvāṇa'. Third, entering sopadhiśeṣa-nirvāṇa: when the two vehicles enter sopadhiśeṣa, they must sever afflictions; a bodhisattva of gradual awakening comprehends that the nature of afflictions is empty, so although he severs afflictions, there is nothing severed; unlike the two vehicles who take severing as severing, because he realizes sopadhiśeṣa, it is called entering nirvāṇa. 'If one can sit in this manner, the Buddhas seal it with approval': up to here, the instruction and rebuke are concluded.