維摩經疏卷第三．第六 6.64

6.64

二明益中自有兩節。一依教受持益。二何況下次明依義修行益。初言何況修行者。以淺況深。修行益中約位上下以分。閇眾惡趣者。諺遠二法師云。是十信前善趣人也。依經離過云閇惡趣門也。今釋是資粮位也。始從十信至十迴向四十心已來諸小菩薩具修福智二行。伏斷邪教分別人法二執。令三惡道業畢竟不生。故云閇惡趣也。開諸善門者。遠云。亦是善趣人也。依經修益名開善門。今釋是加行位也。諸善者見道智也。智有二種。一無分別智。謂離能所二取分別。二後得智後時得故名為後得。或可。義在後故名後得智。要由證真方了俗故。故唯識論云。若不證真如無由了諸行也。門者暖等四心也。由前暖頂二位觀所取空作遍計無相觀。次忍一位觀能所空作依他無後生觀。後之一位雙印二空。由此四位觀無相無生引生初地二智。故開門也。若依無性攝論云。前之三位觀能取空。由此四位作無相無生引見道智生。故言開門也。常為諸佛之所護念。諺遠云。是十信人佛種成立佛護念也。今釋不然。是初地位生在佛家是佛真子故佛護念也。降伏外學者。諺遠云。此下四句是初地已上位。初二破邪益。後二住正益。今解。是二地持三聚淨戒。饒益眾生。不簡怨親。使物歸信。降伏外學也。摧滅魔怨者。是三地證得四禪發五神通摧天魔也。修菩提者。即是四五六七地也。四地道品五地四諦六地緣生七地功用滿足。此諸地中善學佛德故云修治菩提也。安處道場八地九地。八地得無功用。九地得四辯方。成就相應故言安處道場也。履踐如來所行之跡者。即是十地。通即一切神通三昧皆是佛跡。別即末後金剛三昧是其佛跡。十地順行故云履踐如來所行之跡也。

Second, concerning the explanation of benefits, there are naturally two sections: first, the benefit of receiving and upholding [the sūtra] in accordance with the teaching; second, beginning with "how much more so," the benefit of practicing in accordance with the meaning. First, the phrase "how much more so if one practices" uses the shallow to illustrate the deep. Among the benefits of practice, distinctions are made according to the higher and lower stages. Regarding "closing all evil destinies," the two Dharma Masters Yan and Yuan say that this refers to persons in the good destinies prior to the ten faiths; based on the sūtra's [statement about] departing from faults, it is called "closing the gates of the evil destinies." The present interpretation holds that this is the stage of provision (saṃbhāra-mārga): from the ten faiths up to the ten dedications, encompassing the forty mental states, these junior bodhisattvas fully cultivate the two practices of merit and wisdom, suppressing and eliminating the two attachments to self (pudgala) and phenomena (dharma) that are discriminated by heterodox teachings, causing the karmas of the three evil destinies never to arise at all; hence it is called "closing the evil destinies." Regarding "opening all gates of goodness," Master Yuan says that this also refers to persons in the good destinies; based on the benefits of cultivating the sūtra, it is called "opening the gates of goodness." The present interpretation holds that this is the stage of applied practice (prayoga-mārga). "All goods" refers to the wisdom of the path of seeing (darśana-mārga). Wisdom is of two kinds: first, non-conceptual wisdom (nirvikalpa-jñāna), meaning freedom from the conceptualization of both grasper and grasped; second, subsequent wisdom (pṛṣṭhalabdha-jñāna), so named because it is attained at a later time. Alternatively, because its meaning pertains to what follows, it is called subsequent wisdom, since it is essential that by realizing the ultimate one only then comprehends the conventional. Therefore the Vijñaptimātratāsiddhi-śāstra states: "If one does not realize tathatā, there is no way to comprehend all conditioned phenomena." "Gates" refers to the four mental states of warmth (ūṣmagata) and the rest: by the first two stages of warmth and summit (mūrdhan), one contemplates the grasped as empty, performing the contemplation of the imagined nature as signless (parikalpita-animitta); next, in the single stage of patience (kṣānti), one contemplates grasper and grasped as empty, performing the contemplation of the dependent nature as without subsequent arising (paratantra-anutpāda); in the last single stage [of supreme mundane dharmas], one concurrently confirms the two empties. Because these four stages contemplate signlessness and non-arising, they induce the arising of the two wisdoms of the first bhūmi; hence "gates are opened." If we follow Asvabhāva's commentary on the Mahāyānasaṃgraha, the preceding three stages contemplate the grasper as empty, and by these four stages performing [the contemplation of] signlessness and non-arising, they induce the arising of the wisdom of the path of seeing; hence it is said that "gates are opened." Regarding "constantly protected and kept in mind by all Buddhas," Yan and Yuan say that these are people of the ten faiths whose Buddha-seed is established, so the Buddhas protect and keep them in mind. The present interpretation disagrees: this is the stage of the first bhūmi, where being born into the Buddha's family, one is a true child of the Buddha, and therefore the Buddhas protect and keep them in mind. Regarding "subduing outside learners," Yan and Yuan say that the four phrases below this pertain to the stages from the first bhūmi onward; the first two are the benefits of crushing heterodoxy, and the latter two are the benefits of abiding in the correct. The present interpretation holds that this is the second bhūmi, where one upholds the three clusters of pure precepts, benefits sentient beings, makes no distinction between enemies and kin, causes beings to turn toward faith, and subdues outside learners. Regarding "destroying and extinguishing Māra's adversaries," this is the third bhūmi, where realizing the four dhyānas and generating the five supernatural powers, one destroys the heavenly Māra. Regarding "cultivating bodhi," this refers to the fourth, fifth, sixth, and seventh bhūmis: the aids to the path in the fourth bhūmi, the four truths in the fifth bhūmi, conditioned arising in the sixth bhūmi, and the fulfillment of effortful practice in the seventh bhūmi. Because in these bhūmis one skillfully trains in the Buddha's virtues, it is said that one "cultivates and trains in bodhi." "Peacefully dwelling in the bodhimaṇḍa" refers to the eighth and ninth bhūmis: the eighth bhūmi attains effortlessness (anābhoga), and the ninth bhūmi attains the four analytical knowledges; because accomplishment and concordance are attained, it is said that one "peacefully dwells in the bodhimaṇḍa." Regarding "treading in the tracks traversed by the Tathāgata," this refers to the tenth bhūmi. Generally speaking, all supernatural powers and samādhis are the tracks of the Buddha; specifically, the final vajropama-samādhi is his track. Because the tenth bhūmi accords with this practice, it is said that one "treads in the tracks traversed by the Tathāgata."