淨名經關中釋抄 1.13

1.13

大段第四權實善巧為用。既修因得果故有權實之妙用。令諸眾生斷疑生信。略為三意。一明權實。二明折伏攝受。三明通此經文。初明權實者。有人偏用權巧。莫測為用。此明用偏也。今言權實悉得為用。問。若實是體。從體起用。那得實亦是用。答。權實有三種。一化他權實。諸佛菩薩無名相中假名相說種種權實皆是隨他意語。二自行化他權實。諸佛菩薩自行隨自意語為實隨他意語為權。三自行權實者。諸佛菩薩自行所有二諦三諦之理以辯權實也。此中明用即化他權實也。二明折伏攝受者。如勝鬘經云。應折伏者而折伏之。應攝受者而攝受之。所折伏攝受故令正法久住。今淨名菩薩為令不思議法得久住故。是以以方便折伏實智攝受故。室外彈呵室內攝受。使令信受住不思議解脫也。三正通經文略舉四。例如方便品。諸仁者此可患厭即權折伏。當樂佛身即實攝受。如善吉章明。於食等者於法亦等。是實折伏。又云。如佛所作化人。若以是事詰是權攝受。若實折伏實攝受。如彌勒身子等。若權折伏權攝受如迦旃延等並至文廣辯。

The fourth major section, taking provisional and ultimate skillfulness as the function: Having cultivated the cause and attained the fruit, there is the marvelous function of the provisional and ultimate, causing all sentient beings to sever doubt and generate faith. There are briefly three points: first, explaining the provisional and ultimate; second, explaining subjugation and embracing; third, explaining its application throughout the text of this sūtra. First, explaining the provisional and ultimate: Some people exclusively take provisional skillfulness and unfathomability as the function; this makes the function one-sided. Now we say that both the provisional and the ultimate can serve as the function. Question: If the ultimate is the substance, and function arises from substance, how can the ultimate also be the function? Answer: The provisional and the ultimate are of three kinds: first, the provisional and ultimate for transforming others: when buddhas and bodhisattvas, amidst that which is devoid of names and characteristics, speak in terms of provisional names and characteristics, various provisionals and ultimates are all words spoken in accordance with the minds of others; second, the provisional and ultimate of self-practice and transforming others: in the self-practice of buddhas and bodhisattvas, words spoken in accordance with their own minds are ultimate, and words spoken in accordance with the minds of others are provisional; third, the provisional and ultimate of self-practice: the principles of the two truths and three truths possessed within the self-practice of buddhas and bodhisattvas serve to explain the provisional and ultimate. The function explained here is precisely the provisional and ultimate for transforming others. Second, explaining subjugation and embracing: As the Śrīmālādevī Sūtra says: "Those who should be subjugated should be subjugated; those who should be embraced should be embraced. By what is subjugated and embraced, the true Dharma is made to abide long." Now Bodhisattva Vimalakīrti, in order to make the inconceivable Dharma abide long, therefore subjugates with expedient means and embraces with ultimate wisdom; thus outside the room he reproaches, and inside the room he embraces, causing them to believe, accept, and abide in the inconceivable liberation. Third, directly applying it to the text of the sūtra, we briefly cite four examples: in the Expedient Means Chapter, "Virtuous sirs, this [body] is to be loathed" is provisional subjugation, while "You should delight in the Buddha body" is ultimate embracing. As the chapter on Subhūti explains, "One who is equal with regard to food is also equal with regard to dharmas" is ultimate subjugation, and when it says, "Just like a phantom person created by the Buddha, if one interrogates with this matter..." this is provisional embracing. As for ultimate subjugation and ultimate embracing, they are like Maitreya, Śāriputra, and so forth; as for provisional subjugation and provisional embracing, they are like Kātyāyana and so forth—all of which will be broadly explained when we reach the text.