維摩經抄 1.4

1.4

經曰。眾人不請友而安之　述曰。小乘凡夫悲薄智微。要待勤請方為說法。菩薩不然。觀見眾生緣合根熟。為不請之友能令眾生出生死之危險。與涅槃之安隱。如有影均於湛水。慈母赴於嬰兒　經曰。逮無所得不起法忍　述曰。此明菩薩證無生法忍。逮者及也至也。起者生也。忍者忍了亦即許之義。此明菩薩位。登八地至無所得無生之位忍了。印證一切諸法本來如如無生無滅無法可得。是故作忍辱仙節節支解其心不動。亦作摩納仙人燃燈授記皆此位也　經曰。深入緣起斷諸邪見。有無二邊無復餘習　述曰。佛法大宗因緣。是本異諸外道撥無因果邪僻斷見故有此文。言緣起者。即十二因緣及十因六因四緣。一切因緣莫過此門。若入佛法因緣深理即名正見。故云斷諸邪見。言有無二邊者。因緣無主則非有。業果不亡則非無定執有無皆名邊見。故下文云。無我無造無。受者。善惡之業亦不亡。經之斷字該於邪見及有二邊。是則離有無之二邊契。非有非無之中道菩薩之正見也。淨盡不殘。故云無復餘習。習者習氣　經曰。善知眾生往來所趣及心所行　述曰。往者過去。來者未來及所心行現在。菩薩以宿命智知眾生過去之事。善知生也。以死生智知眾生未來之事。善智來也。以他心智知眾生現在心所行也。緣處故云心所。趣者趣向。所謂知三世之事趣向也　經曰。諸有所作亦不唐捐　述曰。唐者虛也捐者棄也。菩薩用心無一念棄也　經曰。佛之威神令諸寶蓋合成。一蓋遍覆三千大千世界　述曰。此合多為一。展小為大也。且合多為一者。合五百為一蓋也。此來真如法性圓融融無定無有二相故。能合多為一展小為大。多不定多。菩薩觀乎。一蓋一不定一。凡小觀乎。五百雖合為一五百宛然。五百宛然只自為一。其猶方丈之室文殊等入中寬如容十方世界。凡小不及。只自見乎。方丈對凡小而不減。對文殊而不增。圓融法性其在慈乎。下諸文理皆同此。展小為大義亦准之。又可更表空有二門。多表其有。一表其空。空不定空。展一為多。有不定有。合多為一。有不離空。即五百而見一。有不離空即五百而見一。空不離有不離一而見多。維摩要旨始終如是　經曰。能善分別諸法相。於第一義而不動　述曰。八萬四千名諸法相。二空真如名第一義。此之二句有其三門。一空有門。二寂用門。三自他門。第一門者分別法相有也。第一不動空也。說而不動。有不妨空。不動而說空。不動妨有。異於凡小空而不有。有而不空。第二門者分別法相用也。第一義不動寂也。寂而常用。雖不動而說。法用而常寂。雖說法而不動。凡夫則動而不寂。小乘則寂而不動。第三門者自利故證而不動。利他故說而不著。說而不有亦不無。意亦同此。離有無二邊行於中道　經曰。始在佛樹力降魔得甘露滅覺道成　述曰。言佛樹者亦名菩提樹。佛此樹下得菩提果。名菩提樹。樹下成佛名為佛樹。言降魔者伏四魔也。菩提佛果沷潤身心永除熱惱。名為甘露。生死大息名之為滅覺。即是佛名為成也　經曰。以無心意無受行。而悉摧伏諸外道　述曰。積集故名心。思量故名意。領納故名受。造作故名行。證佛果時如如不動。此等皆息故名無也。以斯妙理伏諸外道。豈云覽力而降伏乎　經曰。毀譽不動如須彌　述曰。歎佛平等八風不動如須彌山。言八風者。一利。二襄。三毀。四譽。五稱。六識。七苦。八樂。此之八法搖動人心。如世八風吹動諸物。經中舉二攝餘六也。

The sūtra says: "Unasked by the multitude, he acts as their friend and brings them peace." The commentary says: Śrāvakas and ordinary people have meager compassion and subtle [i.e., weak] wisdom; they must await an earnest request before they preach the Dharma. The bodhisattva is not like this. Observing that sentient beings' conditions have converged and their faculties have matured, he serves as an unasked friend, capable of causing sentient beings to escape the perils of saṃsāra and giving them the peaceful security of nirvāṇa. It is like a reflection evenly cast upon clear water, or an affectionate mother rushing to her infant. The sūtra says: "Attaining the non-apprehension [of dharmas] and anutpattika-dharma-kṣānti." The commentary says: This explains the bodhisattva's realization of anutpattika-dharma-kṣānti. "Attaining" (dai) means reaching or arriving. "Arising" (qi) means coming into being. "Kṣānti" (ren) is patient understanding, and also carries the meaning of assent. This explains that when the bodhisattva's stage ascends to the eighth ground and reaches the state of non-apprehension and non-arising, he patiently understands and confirms that all dharmas are originally suchness, unarisen and unceasing, with no dharma to be apprehended. For this reason, being the ascetic Kṣāntivādin dismembered limb by limb, his mind remained unmoved; acting as the young ascetic [Megha] who received the prediction from Dīpaṃkara—both belong to this stage. The sūtra says: "Deeply entering into dependent origination, severing all erroneous views, with no remaining habit-energy regarding the two extremes of existence and non-existence." The commentary says: The great fundamental principle of the Buddha's Dharma is cause and condition. This text is present to distinguish it from the erroneous, deviating, nihilistic views of external paths (tīrthikas) that negate cause and effect. "Dependent origination" refers to the twelve links of dependent origination, as well as the ten causes, six causes, and four conditions; no causes or conditions whatsoever go beyond this gateway. If one penetrates the profound principle of causes and conditions in the Buddha's Dharma, that is called right view; hence it says "severing all erroneous views." As for the "two extremes of existence and non-existence": because causes and conditions lack an owner, they are not existent; because karmic consequences do not perish, they are not non-existent. Definitively clinging to either existence or non-existence is called extreme view. Therefore the text below states: "There is no self, no agent, and no experiencer, yet wholesome and unwholesome karma does not perish." The word "severing" in the sūtra extends to both erroneous views and the two extremes of existence [and non-existence]. This means departing from the two extremes of existence and non-existence and tallying with the Middle Way of neither existence nor non-existence; this is the bodhisattva's right view. Completely purified without remnant, it says "with no remaining habit-energy." "Habit" means habit-energy (vāsanā). The sūtra says: "Well knowing sentient beings' comings, goings, destinies, and mental actions." The commentary says: "Goings" refers to the past; "comings" refers to the future; and "mental actions" refers to the present. By the knowledge of past lives, the bodhisattva knows sentient beings' past matters; this is "well knowing their goings [births]". By the knowledge of birth and death, he knows sentient beings' future matters; this is "well knowing their comings". By the knowledge of others' minds, he knows what sentient beings' present minds are doing. Conditioned objects are mental factors; hence "mental actions" (caitta). "Destiny" (qu) is where one is directed; that is, knowing the destinations of matters across the three periods of time. The sūtra says: "Whatever they undertake is never in vain." The commentary says: Tang means hollow, and juan means discarded. In the bodhisattva's mental application, not a single thought is discarded. The sūtra says: "By the supernatural majesty of the Buddha, all the jeweled canopies merged into a single canopy that enveloped the entire trichiliocosm." The commentary says: This is merging the many into the one, and expanding the small into the large. As for merging the many into the one: merging the five hundred into a single canopy. Because true suchness and dharmatā are perfectly interpenetrating, without fixed nature and devoid of dual characteristics, they can merge the many into one and expand the small into large. The many is not definitively many: the bodhisattvas perceive it as one canopy. The one is not definitively one: ordinary people and followers of the small vehicle perceive it as five hundred. Although merged into one, the five hundred are vividly present; though the five hundred are vividly present, they are naturally just one. It is like the ten-foot-square room: when Mañjuśrī and the others entered, it was spacious enough to accommodate the worlds of the ten directions. Ordinary people and followers of the small vehicle could not fathom it; they only saw a ten-foot square. It does not decrease for the ordinary and small, nor does it increase for Mañjuśrī. Does not the perfectly interpenetrating dharmatā lie in this? The principles in the passages below are all identical to this. The principle of expanding the small into the large should be understood by analogy. Furthermore, this can symbolize the two gateways of emptiness and existence: the many symbolizes existence, and the one symbolizes emptiness. Emptiness is not definitively empty: expanding one into many. Existence is not definitively existent: merging many into one. Existence is not separate from emptiness: precisely within the five hundred, one is seen. Existence is not separate from emptiness: precisely within the five hundred, one is seen. Emptiness is not separate from existence: without leaving the one, the many are seen. The essential import of the Vimalakīrti Sūtra is like this from beginning to end. The sūtra says: "Skillful at discerning the marks of all dharmas, yet unmoved in the paramārtha." The commentary says: The eighty-four thousand [dharmas] are called the marks of all dharmas. The true suchness of the two emptinesses is called the paramārtha. These two lines have three gateways: first, the gateway of emptiness and existence; second, the gateway of quiescence and function; third, the gateway of self and other. As for the first gateway: discerning the marks of dharmas is existence; remaining unmoved in the supreme is emptiness. Preaching without being moved, existence does not obstruct emptiness. Remaining unmoved while preaching, emptiness does not obstruct existence. This differs from the ordinary and small vehicles, where emptiness cannot be existence, and existence cannot be emptiness. As for the second gateway: discerning the marks of dharmas is function; remaining unmoved in the paramārtha is quiescence. Quiescent yet constantly functioning, although unmoved, one preaches the Dharma. Functioning yet constantly quiescent, although preaching the Dharma, one is unmoved. Ordinary people move without quiescence; the small vehicle is quiescent without movement. As for the third gateway: for one's own benefit, one realizes and remains unmoved; for the benefit of others, one preaches without clinging. Preaching neither existence nor non-existence—the meaning is also the same as this. Departing from the two extremes of existence and non-existence, one treads the Middle Way. The sūtra says: "First seated at the tree of awakening, by power he subdued the māras, attained the amṛta of extinction, and achieved the path of awakening." The commentary says: The "tree of awakening" is also called the Bodhi Tree. Under this tree, the Buddha attained the fruit of bodhi; hence it is called the Bodhi Tree. Achieving buddhahood under the tree, it is called the Buddha Tree. "Subdued the māras" means conquering the four māras. The fruit of bodhi buddhahood moistens and enriches body and mind, permanently dispelling burning defilements; hence it is called amṛta. The great cessation of saṃsāra is called "extinction." Awakening is the Buddha; it is called "achieved." The sūtra says: "With neither mind, intention, nor feeling and formation, he thoroughly subdued all the tīrthikas." The commentary says: Accumulating is called mind (citta); deliberating is called intention (manas); receiving is called feeling (vedanā); constructing is called formation (saṃskāra). When realizing the fruit of buddhahood, one is unmoving in suchness. These all cease, and hence are called "non-existent." With this wondrous principle, he subdued all the tīrthikas; how could it be said that he subdued them by physical force? The sūtra says: "Unmoved by praise or blame, like Mount Sumeru." The commentary says: Praising the Buddha's equanimity, unmoved by the eight winds, like Mount Sumeru. The eight winds are: 1. gain, 2. loss, 3. blame, 4. praise, 5. eulogy, 6. ridicule, 7. suffering, 8. pleasure. These eight phenomena agitate the human mind, just as the worldly eight winds blow and move all things. In the sūtra, two are raised to subsume the remaining six.