維摩經義疏卷第一
Weishimō Sutra Commentary, Volume 1
長安弘法寺沙門吉藏撰
Composed by the Śramaṇa Jizang of Hongfa Temple in Chang'an
玄義開為四門：一定淺深、二釋名題、三辨宗旨、四論會處。
The profound meaning is explained through four sections: 1. Determining the depth of meaning, 2. Explaining the title, 3. Clarifying the core teachings, 4. Discussing the context and application.
夫至趣無言、玄藉彌布，法身無像、物感則形，故知無言而無不言、無像而無不像。以無言而無不言，故張大教網、亘生死流；以無像而無不像，則住如幻智、遊戲六道。是故斯經人法雙舉。言其人者，所謂淨名，以淨德內充、嘉聲外滿，天下藉甚，故曰淨名。豈止降魔勞怨、制諸外道，亦五百聲聞自稱不敏、八千菩薩失對當時。所言法者，謂不思議解脫也。內無功用、不假思量，外化幽微、物莫能測，謂不思議也。縱任自在、塵累不拘，道貫雙流、二慧常並，謂解脫也。余以夫開皇之末，因於身疾，自著玄章；仁壽之終，奉命撰於文疏。辭有闊略，致二本不同。但斯經是眾聖之靈府、方等之中心，究竟之玄宗、無餘之極說，故諸佛之所諮嗟、弟子之所曉者也。但至趣沖邃、妙契其門，遂使妄執五時謂理猶未滿、或虛談四教稱之為半字，致令無擇起于胸衿、不救出自脣吻。般若信毀之文、法華譬喻之說，盛陳報應，實可寒心。吉藏案：成實論師開善智藏執於五時，謂此經為第三時抑揚教也。招提慧琰用四時教，謂此經是第二時三乘通教攝也。雖執三二階差別，同謂此經明果猶是無常，無常辨因未得盡理，故義非極滿教，為半字耳也。吉藏謹案誠文，考其得失，宜癈五四之穿鑿、立一極之玄宗也。此經〈方便品〉云「諸仁者！是身無常甚可患厭，當樂佛身。佛身者即法身也。」蓋毀生死無常、讚法身常住，令厭茲生死、欣彼法身，則逼引之教成、欣厭之觀立。若生死無常法身復起滅者，則同可厭棄，何所欣哉？又說生死無常以破常見、明法身常住斥於斷滅，令遠離二邊、顯于中道。若生死與法身同無常者，則但斥於常、未破無常，則洗病不周、顯理由未足。又說生死無常破凡夫保常之迷、明法身常住斥二乘計斷之執，故非凡夫行、非賢聖行，是菩薩行。若生死與法身同起滅者，則但超凡，猶未越聖。以此詳之，故知常矣。二者〈弟子品〉云「佛身無漏，諸漏已盡。佛身無為，不墮諸數。」無漏則五住因傾、無為則二死果盡，蓋辨法身常也。出五濁世，現行斯法度脫眾生，云病須乳，此明應迹無常。所以開本迹者，以淺識之流取信耳目，於如來身起輕劣想，故彰阿難不達、同彼愚迷。淨名高呵，以開法身之喝，使悟妙本無為、迹有生滅。若謂法身猶是無常，則同淺識之昏矇，受淨名之詰責矣。又若未被呵，謂佛無常則迷同淺識，既已聞高責猶執封起滅，則過甚遇矇。三者〈阿閦佛品〉明法身非有為非無為，即是非常非無常，體絕百非、形備萬德，乃為究竟法身。常與無常皆是對治之用。若謂無常，則未達其遍用，何由鑒其圓本？以三處計之，則人常義顯。四者〈觀眾生品〉天女章云「但以文字故曰三世，非謂菩提有去來今。」菩提既超三世，則無相無為，所以常住。尋如來為能證之人、菩提為所證之法，人法既常則理為究竟，便驗半是虛談、滿為實說。尋味之徒宜改舊轍也。救曰：尋夫立義宗者，取淨名室內之說以為正也。前三之文乃為由序，次之一句復是流通，未足證常，不應輒引。故舊轍須依、新宗宜棄(開善招提同作此救)。答：上所引文則斯經四會，〈方便品〉謂毘耶初集，〈弟子章〉即菴薗始會，天女說謂方丈重集，〈阿閦佛品〉即菴薗再會。二在室內所談、兩居方丈外說，何得謂前為序分、後是流通也？又設序明常住、正說起滅，則正淺序深，義成顛倒。又法身常住不可思議，如其起滅，何名莫測？又若是常住，即教圓理滿。宜持之者，則重法尊人；若是無常，便非了義。稟教之流起輕劣想，進無弘法之功、退有誤物之累。以文義往推，故知圓極。問：既斥五時之教、復呵四宗之說，云何判於佛教？答：夫四生擾擾，為失虛懷；六趣紛紛，寔由封滯。則知迴流苦海，用取相為源；超然彼岸，以無著為本。但累根匪一，故蕩惑多門，統其要歸凡有二轍：一隨小志稱曰小乘、二順大機名為大教。但一化終始開為四門：一者顯教菩薩、不密化聲聞，即華嚴教也。大機已熟，故顯教之；小志未堪，不宜密化。故羅列珍玩，正為宗親；窮子躄地，未堪授寶。二者顯教聲聞、不密化菩薩，即三藏教也。故誘引將順，正為二乘；更遣餘人，不化菩薩。三者顯教菩薩、密化聲聞，即般若等教。嚴土化人，正教大士；付財命說，密化小志。四者顯教菩薩、顯教二乘，即法華教也。以大士疑除，故正教菩薩；羅漢作佛，即顯化聲聞。此之四門，始自寂滅道場、終乎吉祥福地，明一化始終次第之說，理無不統、教無不攝。但四門之內，三屬菩薩藏收，顯教聲聞不密化菩薩為聲聞藏攝。問：若佛初成道但顯教菩薩不密化聲聞者，何故華嚴教門亦有明小乘法？如〈賢首品〉云「或說聲聞小乘門、或示緣覺中乘門、或說無上大乘門」耶？答：一化之教復有傍正四門。一者正顯真實、傍開方便，即華嚴教。正為菩薩說於大因、令趣大果，謂正顯真實，亦傍令大士識二乘是權，誨餘小行，故傍開方便。二者正隱真實、正開方便，即鹿苑教門。說三乘究竟，正隱一乘真實；不明小是權說，故正開方便門。三者正顯真實、傍閉方便，即般若等教。以歎大乘究竟，故正顯真實；未明三是權化，故傍閉方便。問：以何文證般若等教已顯真實？答：《法華．信解品》云「一切諸佛所有祕藏，但為菩薩演其實事，而不為我說斯真要。」此指般若時事，故知《大品》已明真實。問：《般若》、《淨名》既未開三乘是方便，云何已顯一乘為真實？答：顯佛乘真實凡有二門，若是《法華》，對三乘方便、顯一乘真實；若是《般若》、《淨名》，毀小乘為劣、讚大乘為勝。故大乘真實也。四者正顯一乘真實、正開三乘方便，即法華教。故〈法師品〉云「此經開方便門、示真實相」，即其事也。四門之義，三屬菩薩藏收；正隱真實正開方便，聲聞藏攝。若照此二種四門，具識三世諸佛教意也。
The ultimate truth transcends words, yet scripture is spread extensively; the Dharma-body has no form, yet responds to beings and manifests accordingly. Thus, we know that without speech, it speaks all things; without form, it manifests all forms. Because it speaks all things without speech, the vast net of teachings is cast across the stream of birth and death. Because it manifests all forms without form, it abides in illusory wisdom and plays throughout the six realms. Therefore, this sutra simultaneously sets forth both the person and the doctrine.
As for the person, it refers to Vimalakīrti (Pure Name). Since his pure virtue is fully realized within and his excellent reputation spreads far and wide, he is renowned throughout the land, hence called Pure Name. How could he only subdue demons and overcome afflictions, and control all heretics? Even the five hundred śrāvakas declared themselves inadequate, and the eight thousand bodhisattvas were at a loss for words at that time.
As for the doctrine, it refers to the Inconceivable Liberation. Within, there is no deliberate effort, and it does not rely on thought; externally, its transformation is subtle and profound, and beings cannot fathom it; this is called inconceivable. Freely at ease and unbound by the dust of afflictions, the path flows in two aspects together, with the two wisdoms constantly united; this is called liberation.
I, Jizang, at the end of the Kaihuang era, due to physical illness, personally composed the Profound Chapters. At the end of the Renshou period, I was ordered to write a commentary on the text. The wording was somewhat abbreviated, resulting in two different versions. However, this sutra is the spiritual abode of all sages, the core of the Vaipulya teachings, the ultimate profound principle of the final truth, and the supreme exposition of the unconditioned. Thus, it is what all Buddhas praise and what disciples should understand.
But the ultimate meaning is deep and subtle, requiring a wonderful understanding to enter its gate. This has led some to mistakenly cling to the "five periods" teaching and claim that the principle is still incomplete, or others to vainly discuss the "four teachings" and call it "half-word" doctrine. This causes unwholesome thoughts to arise in the mind and unskillful speech to issue from the lips. The scriptures on faith and slander in the Prajñā, and the parables in the Lotus Sutra, extensively set forth retribution, which is truly chilling.
Jizang notes: The masters of the Satyasiddhi school, such as Kaishan and Zhicang, adhered to the five periods and considered this sutra to belong to the third period, the "exalting and rejecting" teaching. Zhaoti Huiyan used the four periods and considered this sutra to belong to the second period, included in the "three-vehicle common teaching." Although they held differing views of three or two periods, they all agreed that this sutra explains the fruit as still impermanent, and that its explanation of the cause as impermanent does not exhaust the principle. Therefore, they considered its meaning not to be the complete perfect teaching, but merely "half-word" doctrine.
Jizang respectfully examines the authentic text and weighs their merits and faults. It is appropriate to abandon the forced interpretations of the five and four period systems and establish the one ultimate profound principle. This sutra's "Expedient Means" chapter says: "Good people! This body is impermanent, worthy of aversion and weariness. You should delight in the Buddha-body. The Buddha-body is the Dharma-body." This refutes the impermanence of birth and death and praises the permanence of the Dharma-body, causing beings to weary of birth and death and delight in the Dharma-body. Thus, the teaching of guidance and attraction is accomplished, and the contemplation of weariness and delight is established. If the Dharma-body were also subject to arising and ceasing like the impermanent body of birth and death, then it would be equally worthy of aversion and abandonment—what delight could there be in it?
Furthermore, it explains the impermanence of birth and death to refute the view of permanence, and clarifies the permanence of the Dharma-body to reject the view of annihilation, leading beings to transcend both extremes and reveal the Middle Way. If birth and death and the Dharma-body were both impermanent, then this would only refute permanence without refuting impermanence. This would be insufficient to cleanse sickness, and the principle revealed would still be incomplete.
Again, it explains the impermanence of birth and death to break the confusion of ordinary beings who cling to permanence, and clarifies the permanence of the Dharma-body to refute the clinging of śrāvakas to annihilation. Therefore, it is neither the practice of ordinary beings nor the practice of noble sages—it is the bodhisattva path. If birth and death and the Dharma-body were both subject to arising and ceasing, then this would only transcend the ordinary, not yet transcend the holy. Through this detailed examination, we know that the Dharma-body is permanent.
Secondly, the "Disciple" chapter says: "The Buddha-body is without outflows, all outflows have ceased. The Buddha-body is unconditioned, not falling into any category." Being without outflows means the causes of the five dwelling places are exhausted; being unconditioned means the results of the two kinds of death are exhausted. This explains the permanence of the Dharma-body. When the Buddha appears in the five turbid worlds and manifests this teaching to liberate beings, and speaks of needing milk due to illness, this clarifies that the response-body is impermanent. The reason for opening the teaching of the root and the traces is that shallow-minded beings trust only their ears and eyes, developing a contemptuous view of the Tathāgata's body. Thus, it reveals that Ānanda did not understand and was as ignorant as those beings. Vimalakīrti's stern reprimand opens the door to the Dharma-body, enabling beings to realize that the wondrous root is unconditioned, while the traces have birth and death. If one claims that the Dharma-body itself is impermanent, then one is as deluded as those shallow-minded beings and would deserve Vimalakīrti's reproach. Moreover, if one was not yet rebuked and believed the Buddha to be impermanent, their delusion is like that of the shallow-minded. If, after hearing the lofty rebuke, they still cling to arising and ceasing, their fault is even greater than that ignorance.
Thirdly, the "Akṣobhya Buddha" chapter explains that the Dharma-body is neither conditioned nor unconditioned, that is, neither permanent nor impermanent. Its essence transcends all hundred negations, yet its form is endowed with all virtues; this is the ultimate Dharma-body. Permanence and impermanence are both merely therapeutic means. If one claims it is only impermanent, then they have not understood its all-pervading function; how could they fathom its perfect root? By evaluating these three points, the meaning of the person's permanence becomes clear.
Fourthly, in the "Contemplation of Sentient Beings" chapter, the section on the goddess says: "Only by words is it called the three times; it is not that bodhi has a past, present, or future." Since bodhi transcends the three times, it is signless and unconditioned, and thus permanent. Since the Tathāgata is the person who realizes it and bodhi is the principle realized, if both person and principle are permanent, then the principle is ultimate. This proves that the "half-word" teaching is insubstantial talk, and the "full-word" is the true teaching. Those who seek the meaning should change their old ways.
**Objection**: One who establishes a doctrinal position should take the discourses spoken within Vimalakīrti's room as correct. The first three passages are merely introductory, and the next phrase is merely for circulation. They are insufficient to prove permanence and should not be cited arbitrarily. Therefore, the old path should be followed, and the new interpretation should be abandoned. (Kaishan and Zhaoti both raise this objection.)
**Reply**: The passages cited above come from four assemblies of this sutra. The "Expedient Means" chapter pertains to the first assembly at Vaiśālī. The "Disciple" chapter pertains to the initial assembly at the Āmrapālī grove. The goddess's discourse pertains to the second assembly within the square room. The "Akṣobhya Buddha" chapter pertains to the second assembly at the Āmrapālī grove. Two of these discourses took place within the room, and two outside the square room. How can one claim that the former are the introductory portion and the latter the circulation portion? Furthermore, if one posits that the introduction explains permanence while the main teaching explains arising and ceasing, then the introduction would be profound and the main teaching shallow—this is a logical contradiction.
Furthermore, the Dharma-body is permanent and inconceivable. If it were subject to arising and ceasing, why would it be called unfathomable? Moreover, if it is permanent, then the teaching is perfect and the principle is complete. Those who uphold it should respect the Dharma and honor its teacher. If it were impermanent, it would not be the definitive meaning. Those who receive the teaching would develop a contemptuous view, gaining no merit for propagating the Dharma and incurring the fault of misleading beings. By reasoning from the text and meaning, we know it is the ultimate principle.
**Question**: Since you reject the teaching of the five periods and criticize the doctrine of the four sects, how should one classify the Buddha's teachings?
**Reply**: The four kinds of beings are disturbed in their confusion, having lost their open-mindedness. The six realms of rebirth are truly due to attachment and stagnation. Thus, we know that the cycle in the ocean of suffering originates from grasping at appearances. The transcendence to the other shore is based on non-attachment. However, the roots of affliction are not singular, so the methods for removing delusion are many. Summarizing their essential return, there are generally two paths: one, in accord with the small intention, is called the Lesser Vehicle; two, in accord with the great capacity, is called the Great Vehicle. Throughout a single teaching career, it is further divided into four gates:
1. **Manifest teaching for bodhisattvas, without secretly teaching śrāvakas: This is the Avataṃsaka (Huayan) teaching.** The great capacity is already mature, so it is taught openly. The small intention is not yet ready, so there is no secret teaching. Thus, the precious treasures are displayed, specifically for the close disciples; the destitute son falls to the ground, unable to receive the jewel. 2. **Manifest teaching for śrāvakas, without secretly teaching bodhisattvas: This is the Tripiṭaka teaching.** Guiding and attracting are for the specific purpose of the two vehicles (śrāvakas and pratyekabuddhas). Other people are sent away, not to teach bodhisattvas. 3. **Manifest teaching for bodhisattvas, with secret teaching for śrāvakas: This is the Prajñā teaching.** Purifying the land and transforming beings is the correct teaching for great beings. Entrusting wealth and ordaining the teaching secretly transforms those of small intention. 4. **Manifest teaching for both bodhisattvas and the two vehicles: This is the Lotus teaching.** Since the doubts of great beings are removed, it is the correct teaching for them. The arhats also become Buddhas, which is the manifest teaching for śrāvakas.
These four gates begin at the Place of Enlightenment under the Bodhi tree and end at the location of auspicious blessings. They clarify the sequential order of a single teaching career. No principle is not encompassed, no teaching is not included. Within these four gates, three belong to the Bodhisattva Piṭaka, while the manifest teaching for śrāvakas without secret teaching for bodhisattvas belongs to the Śrāvaka Piṭaka.
**Question**: If, when the Buddha first attained enlightenment, he only taught bodhisattvas openly without secretly teaching śrāvakas, why does the Huayan teaching also contain explanations of the Lesser Vehicle? For example, the "Virtue of the Wise" chapter says: "Sometimes the gate of the Śrāvaka Vehicle is spoken; sometimes the gate of the Pratyekabuddha Vehicle is shown; sometimes the gate of the Supreme Mahāyāna is spoken." How is this?
**Reply**: Within a single teaching career, there are also four gates of the primary and secondary:
1. **Primary disclosure of the real, secondary opening of the expedient: This is the Huayan teaching.** The primary purpose is to speak to bodhisattvas of the great cause to lead them to the great fruit—this is the primary disclosure of the real. However, it also secondarily allows great beings to know the two vehicles are provisional, instructing and edifying lesser practitioners—hence, secondary opening of the expedient. 2. **Primary concealment of the real, primary opening of the expedient: This is the Deer Park teaching.** It explains the three vehicles as ultimate, thus primarily concealing the reality of the One Vehicle. It does not clarify that the Lesser Vehicle is a provisional teaching, so it is the primary opening of the expedient gate. 3. **Primary disclosure of the real, secondary closing of the expedient: This is the Prajñā teaching.** Praising the Mahāyāna as ultimate is the primary disclosure of the real. Not yet clarifying that the three vehicles are provisional is the secondary closing of the expedient gate. * **Question**: By what textual evidence is it known that the Prajñā teaching already discloses the real? * **Reply**: The Lotus Sutra's "Faith and Understanding" chapter says: "All the secret storehouses of the Buddhas are exclusively revealed to bodhisattvas as the true matter, but they are not spoken to us as the essential truth." This refers to the time of the Prajñā teaching, so we know the *Large Prajñā* has already revealed the real. * **Question**: Since the *Prajñā* and *Vimalakīrti* had not yet opened up the three vehicles as expedient, how can it be said that they had already revealed the One Vehicle as real? * **Reply**: Revealing the reality of the Buddha Vehicle has two gates: * In the *Lotus Sutra*, in contrast to the expedient nature of the three vehicles, the reality of the One Vehicle is revealed. * In the *Prajñā* and *Vimalakīrti*, the Lesser Vehicle is criticized as inferior, and the Great Vehicle is praised as superior. Therefore, the Great Vehicle is the reality. 4. **Primary disclosure of the reality of the One Vehicle, primary opening of the three vehicles as expedient: This is the Lotus teaching.** The "Teacher of the Dharma" chapter says: "This sutra opens the expedient gate and reveals the true mark." This is precisely that meaning.
Within these four gates, three belong to the Bodhisattva Piṭaka. The gate of primarily concealing the real and primarily opening the expedient belongs to the Śrāvaka Piṭaka. If one illuminates these two sets of four gates, one fully recognizes the meaning of the Buddhas' teachings throughout the three times.