維摩經疏卷第三．第六 6.79

6.79

自下第二舉其得失勸令修捨。於中三對。初之二人理教相對。次有二人人法相對。後二自他兩行相對。前中有四。一總舉數。二徵間發起。三牒名解釋。四結勸。修捨行之深淺各有異相。得失兩陳以勵護法者也。一好文飾勸之令捨。文飾者何也。飾是妙旨筌蹄。而新學知淺未能亡言求理。捨本尋未。唯以文飾是好。二不畏深義當勸以進修。妙旨幽深微言違俗。自非智通熟能深入。若於如是無染著經中以修行。為久修行者。無染無著經之深也。自非久行誰能無畏也。第二對中亦有四句。一舉數。二徵問。三牒釋。四結過屬人。將欲令人信樂深經故廣記新學者過。一者聞深經驚怖生疑。明於法起過。二若有護持解脫經者不肯親近。明於人起過。始聞則驚。尋之則疑。疑則起謗。此明無信。當教令信。結過中自毀傷者。以前邪見之人謗人法故必墮阿鼻。自損之甚。名為毀傷。何以故下釋。於深義法中不調心故。不調心者。於其大乘平等正法偏信尚非。何況起謗能無損也。第三對中文分四句。一舉數彰失。二徵問起發。三牒釋四總結。釋中一輕新學而不教誨。外化不善。二取相分別。自行未圓。外化不善者。雖信解深法而未善通達。是故尊己慢人不能教誨。此明說者之外患。以未得人空故也。自行未圓者。雖有其所解而取相分別。雖曰為解未合真解也。此明說者之內患。以未入生法空故。

From here below, the second part presents their gains and losses, urging them to cultivate [the former] and abandon [the latter]. Therein are three pairs: The first two persons are contrasted by principle and teaching. The next two persons are contrasted by person and Dharma. The final two are contrasted by the two practices of self and others. In the first, there are four points: 1. Stating the number in general; 2. Posing a question to introduce it; 3. Resuming the terms and explaining them; 4. Concluding with the exhortation. The depth and shallowness of cultivating and abandoning practices each have distinct characteristics; presenting both gains and losses serves to encourage the protectors of the Dharma. 1. For those who delight in literary embellishment, urge them to abandon it. What is literary embellishment? Embellishment is the fish trap and hare snare for the wondrous purport; but newly trained practitioners whose knowledge is shallow cannot yet forget the words to seek the principle; abandoning the root and pursuing the branches, they take delight solely in literary embellishment. 2. For those who do not fear the profound meaning, one should urge them to progress in cultivation. The wondrous purport is deep and secluded; subtle words run counter to conventional views; unless one has comprehensive wisdom, who could enter deeply? "If, in sūtras without defiled attachments such as this, they cultivate, they are those who have practiced for a long time": "without defiled attachments" is the depth of the sūtra; unless one has practiced for a long time, who could be without fear? In the second pair, there are also four phrases: 1. Stating the number; 2. Posing a question; 3. Resuming and explaining; 4. Concluding the fault by attributing it to the person. Wishing to cause people to have faith and delight in the profound sūtra, he broadly records the faults of newly trained practitioners: First, hearing the profound sūtra, they are terrified and give rise to doubt: this explains the fault arising regarding the Dharma. Second, if there are those who uphold the sūtra of liberation, they are unwilling to approach them: this explains the fault arising regarding the person. Upon first hearing it they are terrified; pursuing it, they doubt; doubting, they give rise to slander: this explains their lack of faith; one should teach them to have faith. In concluding the fault, as for "they destroy and harm themselves": because the previously mentioned persons of wrong view slander both person and Dharma, they will certainly fall into Avīci; this is self-harm at its extreme, and thus called "destroying and harming." From "Why is this?" onward, it explains: it is because their minds are not tamed regarding the Dharma of profound meaning. As for "minds are not tamed": regarding the equal, correct Dharma of the Mahāyāna, even partial faith is still improper; how much more so giving rise to slander—how could it be without harm? In the third pair, the text is divided into four phrases: 1. Stating the number to show the fault; 2. Posing a question to introduce it; 3. Resuming and explaining; 4. Summarizing. In the explanation: 1. Slighting newly trained practitioners and not teaching them: external transformation is not good. 2. Grasping characteristics and discriminating: one's own practice is not yet complete. As for "external transformation is not good": although they believe and understand the profound Dharma, they have not thoroughly penetrated it; therefore, respecting themselves and being arrogant toward others, they are unable to teach: this explains the speaker's external problem, because they have not yet attained pudgala-nairātmya. As for "one's own practice is not yet complete": although they have some understanding, they grasp characteristics and discriminate; though it is called understanding, it does not yet accord with true understanding: this explains the speaker's internal problem, because they have not yet entered the emptiness of persons and dharmas.