維摩經抄 1.30

1.30

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).