維摩經抄 1.30

1.30

經曰。此飯勢力至于七日然後乃消　述曰。理而言之。此出世解脫之飯消之早晚何有定限。隨順世間且言七日。故次下文云若聲聞人未入正位飯即未消得入正位然後乃消等准此　經文故無定限。言正位者證果之位也　經曰。或有佛土。以佛光明而作佛事（見光觸身發心入證）有以菩薩而作佛事（他方淨土無聲聞眾見菩薩而能入證）有以佛所化人而作佛事（千佛之中有一佛與眾生無緣便入涅槃留一化身化眾生也）經曰。是故名為三藐三佛陀　初三名正。藐之言遍。後三言知。佛陀言覺多陀阿伽度此云如來。佛陀此云覺者　經曰。如菩薩者不盡有為不住無為　述曰。簡二乘之人厭出生死名盡有為。樂住寂滅名住無為。菩薩不然。生死本空不盡有為。涅槃性空不住無為。亦可處生死而不染不盡。有為證涅槃而不著不住無為。又云。有而非有不盡有。為空而不空不住無為。在諸禪定如地獄想（遠離世樂故）。於生死中如薗觀想（怜念眾生不受苦故）。見來求者為善師想（利益我故）。捨諸所有具一切智想（境界多故）。見毀戒人起救護想（不憎嫌也）。諸波羅蜜為父母想（生佛身故）。於道品法為眷屬想（隨逐我身不相離故）。生死無數劫意而有勇（不怯退故）。聞佛無量德志而不倦（求不足故）。具福德故不住無為（拔苦與樂福德滿故）。具智慧故不住有為（無數不經智慧滿故）。

The sūtra says: 'The potency of this rice lasts for seven days, and only then is it digested.'
The commentary says: In terms of principle, for this supramundane rice of liberation, how could there be a fixed limit to how early or late it is digested? In conformity with the worldly, it is provisionally said to be seven days. Therefore, the subsequent text says that if a śrāvaka has not entered the right state, the rice is not yet digested, and only after he attains entry into the right state is it then digested, and so forth. In accordance with this text of the sūtra, there is indeed no fixed limit. The 'right state' refers to the stage of realizing the fruit.
The sūtra says: 'There are Buddha lands that perform the Buddha-work through the light of the Buddha (seeing the light touching one's body, one resolves one's mind and enters realization); there are those that perform the Buddha-work through bodhisattvas (in pure lands of other directions, where there are no assemblies of śrāvakas, seeing bodhisattvas enables entry into realization); there are those that perform the Buddha-work through persons magically emanated by the Buddha (among a thousand Buddhas, there is one Buddha who, having no affinity with sentient beings, immediately enters nirvāṇa and leaves behind an emanation-body to transform sentient beings).'
The sūtra says: 'Therefore, [the Buddha] is called samyaksaṃbuddha.'
The initial 'sam' [三] means 'right' (samyak). 'Myak' [藐] means 'all-pervasive'. The subsequent 'sam' [三] means 'knowledge'. 'Buddha' [佛陀] means 'awakening'. 'Tathāgata' [多陀阿伽度] here means 'Thus Come One'. 'Buddha' [佛陀] here means 'Awakened One'.
The sūtra says: 'As for the bodhisattva, he does not extinguish the saṃskṛta, nor does he abide in the asaṃskṛta.'
The commentary says: This distinguishes them from the people of the two vehicles. Loathing and leaving saṃsāra is called 'extinguishing the saṃskṛta'. Delighting in abiding in quiescence is called 'abiding in the asaṃskṛta'. Bodhisattvas are not like this. Saṃsāra is originally empty, so they do not extinguish the saṃskṛta. Nirvāṇa is empty in its nature, so they do not abide in the asaṃskṛta. It may also be said: dwelling in saṃsāra without defilement is not extinguishing the saṃskṛta; realizing nirvāṇa without attachment is not abiding in the asaṃskṛta. It also says: existing yet non-existent, they do not extinguish the saṃskṛta; empty yet non-empty, they do not abide in the asaṃskṛta. Being in the dhyāna concentrations is conceived of as hell (because one distances oneself from worldly pleasures). Being within saṃsāra is conceived of as being in a garden or park (because with pity and concern for sentient beings, one does not experience suffering). Seeing those who come to beg is conceived of as good teachers (because they benefit me). Renouncing all that one possesses is conceived of as complete omniscience (because the cognitive objects are numerous). Seeing those who break the precepts, one gives rise to the thought of rescuing and protecting them (not hating or disliking them). All pāramitās are conceived of as parents (because they give birth to the Buddha's body). The factors of the path (bodhipakṣika-dharma) are conceived of as kinfolk (because they follow one's person without parting). In saṃsāra for countless kalpas, their resolve is courageous (because they do not timorously regress). Hearing of the Buddha's immeasurable virtues, their aspiration does not weary (because their seeking is never sated). Because they are endowed with merit, they do not abide in the asaṃskṛta (because by eradicating suffering and giving joy, their merit is full). Because they are endowed with wisdom, they do not abide in the saṃskṛta (because through passing through countless [realms], their wisdom is full).