維摩經疏卷第三．第六 6.70

6.70

就前中有四。一嘆法深。以難信故。二難法大。以菩薩藏攝故。三嘆法定。以陀羅尼印印之至不退故。四嘆法勝。成就諸行故　初中諸佛所說深經總以標舉顯示實相深義故曰深經也。即是方廣經以方廣一部顯二空深也。或可。修多羅等十二分教是深經。下別顯之。難信者。世人取相生著深經離相是故難信。難受者。實相離其四句難領入心也。故大智度論云。般若如大火聚四邊取不得也。微妙難見者。妙絕塵境六識不得故曰難見。清淨無染者。離一切相故曰無染。非分別所得者。無知之智方契無相之理故非分別所得也。又云。難受者明難得決定難領入心。此二非聞惠境。微妙難見者。此明非思惠境。清淨無染明緣觀不及。此明非修惠境也。上來第一明其法深。自下第二明其法大。辯前深法是菩薩藏所攝不同小乘也。自下第三彰其法定。陀羅尼者是梵語。此翻總持即。是文義二持。論其體性。惟念與智記法不忘。是其念義。知法不失。是其智義。以不忘失持法不改。故記為印。印猶定也。證法不失欲令行人至不退故。自下第四明其法勝。文中有二。一修善行。二離過行。前修善中有二。初明自利。入大慈下彰其利他。前自利中成就六度明其因勝。善分別義明其理勝。順菩提法彰其果勝。眾經之上嘆其教勝。二利他者。入猶證也。慈能與樂。悲能拔苦。善教菩薩化益眾生。名利他也。上來修善下明離過。於中初言離魔事及諸邪見明其離障。眾魔事除邪業也。及諸邪見滅邪解也。滿云。魔謂四魔。邪見六十二見。若聽此經則無取相緣及分別。故思益經云。有心分別一切法邪。無心分別一切法正也。肇云。正教既弘眾邪自息也。下明釋離所由。順因緣者。觀因緣故了達諸法但從緣生無有自性故無人無命。明說生空。空無相等明說法空。諸無性名之為空。緣相亦無故云無相。無果可造故稱無作。無因可為故云無起。凡欲滅邪契理。要須觀十二緣法無有自性故。約因緣以明離障方能悟大乘空理也。上來第一辯法體相。

Regarding the former, there are four points: First, praising the Dharma as profound, because it is difficult to believe. Second, praising the Dharma as vast, because it is subsumed under the Bodhisattva Piṭaka. Third, praising the Dharma as fixed, because it is sealed with the seal of dhāraṇī so as to reach non-retrogression. Fourth, praising the Dharma as superior, because it accomplishes all practices.
First, the "profound sūtras taught by all Buddhas" are generally cited to reveal the profound meaning of dharmatā; hence they are called "profound sūtras." That is to say, they are the vaipulya sūtras, for the vaipulya class of scriptures reveals the profundity of the two kinds of emptiness. Alternatively, the twelve divisions of teachings such as the sūtras are the profound sūtras, which are distinguished below.
"Difficult to believe": worldly people grasp at signs and generate attachment; the profound sūtras are free from signs, and therefore are difficult to believe.
"Difficult to accept": dharmatā is free from the four propositions, and is difficult to receive into the mind. Thus the *Mahāprajñāpāramitopadeśa* says: "Prajñā is like a great mass of fire; it cannot be grasped from any of its four sides."
"Subtle and difficult to see": it is wonderfully beyond the objects of dust (sense-objects), and the six consciousnesses cannot attain it; hence it is called "difficult to see."
"Pure and undefiled": because it is free from all signs, it is called "undefiled."
"Not to be attained through conceptual discrimination": only wisdom without knowledge accords with the signless principle; hence it is "not to be attained through conceptual discrimination."
Furthermore, it says: "difficult to accept" explains that it is difficult to gain certainty and difficult to receive into the mind; these two are not the sphere of wisdom arising from hearing. "Subtle and difficult to see" explains that this is not the sphere of wisdom arising from thinking. "Pure and undefiled" explains that conditions and contemplation cannot reach it; this explains that it is not the sphere of wisdom arising from cultivation.
The above is the first part, clarifying that the Dharma is profound.
Next, the second part clarifies that the Dharma is vast, explaining that the aforementioned profound Dharma is subsumed under the Bodhisattva Piṭaka, unlike the Hīnayāna.
Next, the third part reveals that the Dharma is fixed. *Dhāraṇī* is Sanskrit; here translated as "total retention" (zongchi), which refers to the retention of both text and meaning. Regarding its essential nature, it is only mindfulness and wisdom. Remembering the Dharma without forgetting is the meaning of mindfulness; knowing the Dharma without losing it is the meaning of wisdom. Because it does not forget or lose, retaining the Dharma without alteration, it is therefore noted as a "seal." "Seal" is like "fixed." Confirming the Dharma without losing it is intended to cause the practitioner to reach non-retrogression.
Next, the fourth part clarifies that the Dharma is superior. Within this text there are two parts: first, cultivating wholesome practices; second, practices free from faults.
In the former, cultivating wholesome practices, there are two parts: first, clarifying self-benefit; from "entering great benevolence" onward, revealing benefit to others. In the former, self-benefit, "accomplishing the six perfections" clarifies the superiority of the cause; "skilfully distinguishing the meanings" clarifies the superiority of the principle; "conforming to the dharmas of bodhi" reveals the superiority of the fruit; "supreme among all sūtras" praises the superiority of the teaching.
Second, regarding benefit to others: "entering" is like realizing. Benevolence can give joy; compassion can eradicate suffering. Skilfully teaching bodhisattvas to transform and benefit sentient beings is called benefiting others.
The above addresses cultivating wholesome practices; below addresses freeing oneself from faults. Therein, first saying "free from the deeds of Māra and all heterodox views" clarifies the removal of hindrances. The deeds of Māra remove evil karma; "and all heterodox views" extinguishes evil understanding. [Master] Man says: "Māra" refers to the four Māras; "heterodox views" refers to the sixty-two views. If one hears this sūtra, there will be no grasping at conditions of signs or conceptual discrimination. Therefore, the *Viśeṣacintibrahma-paripṛcchā Sūtra* says: "When there is conceptual discrimination in the mind, all dharmas are heterodox; when there is no conceptual discrimination in the mind, all dharmas are orthodox." [Seng]zhao says: "Once the correct teaching is broadly propagated, all heterodoxies naturally subside."
Below, it explains the reasons for being free from them. "Conforming to causes and conditions": because of contemplating causes and conditions, one completely realizes that all dharmas are merely born from conditions and lack self-nature; therefore there is no person and no life-principle. This clearly explains the emptiness of persons. "Emptiness, signlessness, and so forth" clearly explains the emptiness of dharmas. The lack of nature in everything is called emptiness. The signs of conditions are also non-existent, hence called signlessness. Since there is no fruit to be produced, it is called wishlessness (non-action). Since there is no cause to be made, it is called non-arising. Whenever one wishes to extinguish the heterodox and accord with the principle, one must contemplate the twelve causal conditions as lacking self-nature. Therefore, by explaining the removal of hindrances in terms of causes and conditions, one is then able to awaken to the Mahāyāna principle of emptiness.
The above is the first part, distinguishing the characteristics of the Dharma's essence.