維摩經抄 1.22

1.22

經曰。菩薩行於非道通達佛道　述曰。六波羅蜜等是道。五逆等名非道。菩薩為方便示現於五逆非道反成佛事。故云通達。已下廣明非道之相　行五無間而無惱恚　述曰。凡夫五逆要起嗔心定墮無間受大苦惱。提婆達多等諸大菩薩助佛揚化恐怖眾生。示行破僧殺阿羅漢皆從悲心非因惡心。示入阿鼻如三禪樂　至于地獄無諸罪垢（悲願入中非因惡藥）至于畜生無有無明憍慢等過　述曰。愚癡憍慢多墮畜生。菩薩示之故無此過。至于餓鬼具足功德（無福功德生餓鬼中菩薩示現不因無福）已下同此　經曰　遍入諸道而斷其因緣　述曰。救度眾生隨形六道悲願力故非惡因緣　經曰。有身為種　述曰。此明佛種。羅什云。有漏五陰積聚名身。由此有身能行諸善。故為佛種。亦可。觀身厭患發菩提心成其佛種。推末就根身為佛種。已下諸句義皆同此　經曰。九惱處　一愛我怨家。二憎我善友。三損害自身。各通三世名為九惱　經曰。誠如所言。塵勞之疇為如來種　述曰。塵勞者煩惱之總名。塵污身心名之為塵。能令眾生生死疲倦名之曰勞。菩薩之人留惑潤生不出生死救度眾生。當來作佛故以塵勞而為佛種。二乘之輩怖畏生死斷除塵勞。既無煩惱。無物潤生。不得長劫在生死中救度眾生行菩薩行。當來作佛。佛種已斷。是故經言。我等今者不復堪任發菩提心。乃至云凡夫於佛法有反覆而聲聞無也。又云。乃至五無間罪猶能發意生於佛法。而今我等不復能發　經曰。智度菩薩母（智波羅蜜生佛身故）方便以為父（方便善巧養菩提故）法喜以為妻（法味充身悅樂心故）慈悲心為女（柔和善順隨人意故）善心成實男（堅固不虛丈夫性故）弟子眾塵勞隨意之所轉　菩薩以自在稱師。以塵勞而為弟子。塵勞無量故云眾也。菩薩分形六道救度眾生。暫用煩惱潤生受報用而不染。故云隨意轉也　布以七淨花。浴此無垢人　述曰。禪定為水洗身心。故七功德花嚴淨禪池。言七淨者。一戒淨。不毀犯故。二心淨不染污故。三見淨。不邪見故。四疑淨。心決定故。五道淨。不行邪道故。六知見淨。證滅修道故。七涅槃淨。生死盡故。無垢所洗受禪定樂故云浴無垢人或之因浴得無垢也　象馬五通馳（神通迅速故云馳也）迴向為大利（迴施眾生功德多故）四禪為床座（安心處故）除彼不肖人癡冥無智者　述曰。肖猶似也子不似父母名為不肖。丹朱不肖不堪紹繼。二乘之人不堪繼嗣。不似於佛名為不肖。

The sūtra states: "Bodhisattvas practice what is not the path, thereby penetrating the Buddha path." The commentary explains: The six pāramitās and the like are the path; the five deeds of immediate retribution and the like are called what is not the path. For the sake of expedient means, bodhisattvas manifest in the non-path of the five deeds of immediate retribution, and conversely accomplish Buddha-deeds; therefore, it is said that they "penetrate." Below, the characteristics of what is not the path are broadly explained. "Practicing the five deeds of immediate retribution yet without affliction or malice"—the commentary explains: when ordinary persons commit the five deeds of immediate retribution, they necessarily give rise to anger, and will certainly fall into the Avīci hell to suffer great agony. Great bodhisattvas such as Devadatta assisted the Buddha in propagating the transformation and intimidating sentient beings; their manifestations of causing a schism in the Sangha and killing arhats all proceeded from compassion, not evil intention. Their manifestation of entering the Avīci hell is like the joy of the third dhyāna. "Reaching the hells without any sins or defilements" (entering them through compassionate vows, not through the poison of evil); "reaching the animal realm without the faults of ignorance, arrogance, and the like"—the commentary explains: through delusion and arrogance one mostly falls into the animal realm; because the bodhisattva manifests it, there are no such faults. "Reaching the hungry ghost realm yet fully endowed with merits" (one without merit or virtue is born among the hungry ghosts; the bodhisattva manifests it, not because of a lack of merit); below is the same. The sūtra states: "Entering all paths completely, yet severing their causal conditions." The commentary explains: Delivering sentient beings by adapting to bodily forms in the six destinies is through the power of compassionate vows, not evil causal conditions. The sūtra states: "Having a body is the seed." The commentary explains: This explains the Buddha-seed. Kumārajīva says: The accumulation of the five defiled aggregates is called the "body"; because of having this body, one is able to practice all wholesome deeds, and so it is the Buddha-seed. It may also be said: by contemplating the body with revulsion, one gives rise to the bodhicitta and accomplishes the Buddha-seed; tracing the branches to the root, the body is the Buddha-seed. The meaning of the subsequent phrases is all the same as this. The sūtra states: "The nine grounds of vexation"—first, loving my enemy; second, hating my good friend; third, harming my own body; each spanning the three periods of time, these are called the nine grounds of vexation. The sūtra states: "Truly it is as you say: the category of worldly afflictions is the seed of the Tathāgatas." The commentary explains: "Worldly afflictions" is a general name for defilements. What defiles body and mind is called "dust"; that which causes sentient beings weariness in saṃsāra is called "toil." A bodhisattva retains defilements to moisten rebirth, not leaving saṃsāra in order to deliver sentient beings, and will in the future become a Buddha; therefore, worldly afflictions are taken as the Buddha-seed. Those of the two vehicles fear saṃsāra and sever worldly afflictions; having no defilements, there is nothing to moisten rebirth, and they cannot remain in saṃsāra for long kalpas to deliver sentient beings and practice the bodhisattva path to become Buddhas in the future—the Buddha-seed has already been cut off. Therefore the sūtra says: "We are no longer capable of generating the bodhicitta," up to saying: "Ordinary persons have responsiveness toward the Buddhadharma, while śrāvakas do not." And it also says: "Even those with the sins of the five deeds of immediate retribution are still capable of generating the intention to produce the Buddhadharma, whereas now we can no longer generate it." The sūtra states: "The perfection of wisdom is the bodhisattva's mother (because the prajñāpāramitā gives birth to the Buddha's body); / Expedient means is the father (because skill in means nurtures bodhi); / The joy of the Dharma is the wife (because the flavor of the Dharma fills the body and gladdens the mind); / The mind of loving-kindness and compassion is the daughter (because it is gentle, compliant, and accords with others' intentions); / The wholesome mind of true reality is the son (because it is firm, unfailing, and of the nature of a hero); / The host of worldly afflictions are the disciples, transformed according to one's wish." Bodhisattvas are called masters because of their mastery; they take worldly afflictions as their disciples. Because worldly afflictions are immeasurable, it is said to be a "host." Bodhisattvas manifest forms in the six destinies to deliver sentient beings, temporarily using defilements to moisten rebirth and undergo retribution, using them without being defiled; therefore, it is said that they are "transformed according to one's wish." "Adorned with the flowers of the seven purifications, bathing this undefiled person." The commentary explains: Dhyāna-meditation serves as water to wash the body and mind; therefore, the flowers of the seven merits adorn and purify the dhyāna pool. Speaking of the seven purifications: first, purification of precepts, because of not violating them; second, purification of mind, because of being untainted; third, purification of view, because of not holding wrong views; fourth, purification from doubt, because the mind is resolute; fifth, purification of the path, because of not practicing false paths; sixth, purification of knowledge and vision, because of realizing cessation and cultivating the path; seventh, purification of nirvāṇa, because saṃsāra is exhausted. Washed by the undefiled, one experiences the bliss of dhyāna; hence it says "bathing this undefiled person," or that through bathing one attains the undefiled state. "The elephants and horses of the five supernormal powers gallop (because supernormal powers are swift, it says 'gallop'); / Dedication [of merit] is the great profit (because transferring merits to sentient beings yields vast merit); / The four dhyānas are the couches (because they are the places where the mind rests); / Excluding those unworthy persons who are foolish, dark, and without wisdom." The commentary explains: "Unworthy" (buxiao) means not resembling: a child who does not resemble the father and mother is called unworthy. Danzhu was unworthy and incapable of carrying on the succession. Those of the two vehicles are incapable of continuing the lineage; not resembling the Buddha, they are called unworthy.