維摩經義疏卷第二
Vimalakirti Sutra Commentary, Volume 2
胡吉藏撰
Compiled by Hu Jizang
佛國品末 方便品
「爾時毘耶離城有長者子名曰寶積，與五百長者子俱持七寶蓋來詣佛所，頭面禮足，各以其蓋共供養佛」。序分為二章，證信已竟，今是發起序也。證信亦名通序，通是同義。如是六事，眾經大同，故名通。發起序亦名別序，眾經各別，如《勝鬘》則父母遣書，此經明長者献蓋。由斯各異，故名別序。又名通序，亦名經後序，當說經時猶未安之，將入涅槃方後始立；別序亦名經前序，將說經前有斯由致，名經前序。又經後序亦名未來序，為令未來經生信；經前序亦名現在序，為利現在故動地雨華。然實含四義，但隨寄一名也。別序之內，開為三章：一長者獻蓋、二如來納受、三時眾喜敬。問：何故餘眾遠而先來、寶積近而後至？答：大士進止必利有緣，故將都集，然後方至。又寶積實以先來，但聞法歡喜奉蓋供養，兼欲起發淨土，故序之。二意之中，後意為正。何以知之？前已列寶積菩薩竟，故知前已來也。但聞法喜悟、設供開宗，故後序之耳。而奉蓋者，彼國貴人持寶蓋而行，故即捨所珍以供養佛。又因此獻財，發淨土之法，則福慧具足、自他兼利。「佛之威神」下，第二如來納受。神通有四：一如意通，轉變自身、大音遍至；二如幻通，改變外物；三法智通，通達諸法；四聖如意通，能於六塵自在，不隨緣變。今之威神，即前二也。「令諸寶蓋合成一蓋，遍覆三千大千世界」。羅什云「現此神變，其旨有二：一者現神變無量，顯智慧必深。二者寶積獻其所珍，必獲可重之報，明因小而果大矣。」吉藏謂合蓋為一，有五因緣：一即事受用，如合四鉢成於一鉢故也。二者合成一蓋、現諸佛國，因此得說淨土法門。三者欲開不思議宗，蓋不闊而覆大千、土不狹而現其內，釋迦略闡於前、淨名廣敷於後，利成之道既彰、信解之心彌固。四者欲明諸法無決定相，多非定多、多可為一，一非定一、一可為多，令悟實相未曾多一。第五表諸長者現在同悟無生、未來同成一法身果，如蓋之普覆。「而此世界廣長之相悉於中現」，上明蓋覆大千，此辨土現其內。「又此三千大千世界諸須彌山、雪山、目真隣陀山、摩訶目真隣陀山、香山、寶山、金山、黑山、鐵圍山、大鐵圍山」。此明世界諸山現於寶蓋。大山有十，須彌最高，處在其間；餘九漸小，圍遶之。「大海江河川流泉源」。泉岳既是仁智所欣，故次山序水。「及日月星辰、天宮龍宮、諸尊神宮悉現於寶蓋中」。山水明其地處，此文次序天宮。日月星辰，所謂三光。諸尊神宮，八部住處。「又十方諸佛諸天說法亦現於寶蓋中」。自上已來但序娑婆一界，從此已下普現十方佛土。諸長者子雖發道心，而未修淨土。欲說供養之情、啟淨國之志，故因其蓋普現十方淨穢佛土，令捨穢心而修淨土行也。三千為一世界，如是數至恒沙為一世界，恒沙一世界為一世界海，恒沙世界海為一世界種，恒沙世界種為一佛世。
At that time, in the city of Vaiśālī, there was a wealthy man’s son named Ratnākara, who, together with five hundred other wealthy men’s sons, came to the Buddha’s place holding seven-jeweled canopies. They bowed their heads to the ground at his feet and each offered their canopies to make a collective offering to the Buddha.
The introduction is divided into two sections: the testimony of faith has already been completed, and now this is the initiating introduction. The testimony of faith is also called the general introduction, with "general" meaning "common." These six matters are largely the same across all sutras, hence it is called "general." The initiating introduction is also called the specific introduction, as each sutra has its own distinct circumstances—for example, in the *Śrīmālādevī Siṃhanāda Sūtra*, it is the parents sending a letter, while in this sutra, it is the wealthy man offering a canopy. Because each differs, it is called the "specific introduction."
It is also called the general introduction, or the post-sutra introduction, as it was not established when the sutra was first spoken but was later set down when the Buddha was about to enter Nirvāṇa. The specific introduction is also called the pre-sutra introduction, as it describes the circumstances leading up to the sutra’s delivery, hence "pre-sutra introduction." Additionally, the post-sutra introduction is also called the future introduction, as it is meant to inspire faith in future generations regarding the sutra. The pre-sutra introduction is also called the present introduction, as it benefits the present by causing the earth to tremble and flowers to rain down. In reality, it encompasses all four meanings but is assigned one name for convenience.
Within the specific introduction, it is divided into three sections: 1. The wealthy man offers the canopy. 2. The Tathāgata accepts it. 3. The assembly rejoices and venerates.
Question: Why did the other members of the assembly come from afar first, while Ratnākara, who was nearby, arrived later? Answer: A great being’s actions are always for the benefit of those with affinities. Thus, he waited for everyone to gather before arriving. Alternatively, Ratnākara actually arrived earlier, but after hearing the Dharma, he rejoiced and offered the canopy as an act of devotion, also intending to initiate the teaching of the Pure Land. Of these two interpretations, the latter is correct. How do we know this? Because Ratnākara Bodhisattva was already listed earlier, indicating he had already arrived. However, it was after hearing the Dharma, rejoicing in understanding, and making an offering to open the teaching that he was mentioned later.
As for offering the canopy, in his country, noble people carried jeweled canopies when traveling, so he offered his precious possession to the Buddha. Moreover, through this offering of wealth, the teaching of the Pure Land was revealed, thus fulfilling both merit and wisdom, benefiting both self and others.
"Through the Buddha’s majestic spiritual power" marks the second section, the Tathāgata’s acceptance. There are four types of spiritual powers: 1. The power of transformation, altering one’s own form and making one’s voice reach everywhere. 2. The power of illusion, transforming external objects. 3. The power of Dharma wisdom, penetrating all phenomena. 4. The power of noble transformation, being free within the six sense objects without being swayed by conditions. Here, the majestic spiritual power refers to the first two.
"He caused all the jeweled canopies to merge into a single canopy, covering the entire three-thousandfold world system." Kumārajīva said, "Displaying this spiritual transformation has two purposes: first, to show that immeasurable spiritual transformations indicate profound wisdom; second, Ratnākara offered his treasure, and he will surely receive a weighty reward, demonstrating that small causes can yield great results."
Jizang stated that merging the canopies into one has five reasons: 1. For practical use, just as the four alms bowls were merged into one. 2. By merging into one canopy and displaying all Buddha lands, the Pure Land teaching could be expounded. 3. To reveal the inconceivable teaching—the canopy, though not large, covers the great thousand worlds, and the lands, though not small, appear within it. Śākyamuni briefly demonstrated this earlier, and Vimalakīrti extensively elaborated later, making the path to benefit and accomplishment clear and strengthening faith and understanding. 4. To show that phenomena have no fixed nature—many is not necessarily many, as many can become one; one is not necessarily one, as one can become many—leading to the realization that true reality is neither many nor one. 5. To symbolize that all the wealthy men will now realize birthlessness together and in the future attain the fruit of a single Dharma body, just as the canopy universally covers.
"And the vast and expansive features of this world were all manifested within it." The previous passage explained the canopy covering the great thousand worlds; this passage clarifies the lands appearing within it.
"Furthermore, within this three-thousandfold world system, all the Sumeru mountains, Snow mountains, Muccalinda mountains, Mahāmuccalinda mountains, Fragrant mountains, Jewel mountains, Golden mountains, Black mountains, Iron Ring mountains, and Great Iron Ring mountains..." This describes the various mountains of the world appearing within the jeweled canopy. There are ten great mountains, with Sumeru being the highest, situated in the center, and the other nine gradually smaller, surrounding it.
"...the great oceans, rivers, streams, springs, and sources." Since springs and mountains are admired by the benevolent and wise, water is described after mountains.
"...as well as the sun, moon, stars, celestial palaces, dragon palaces, and the palaces of all the revered deities, all appeared within the jeweled canopy." The mountains and waters describe the earthly realm, while this passage continues with the celestial palaces. The sun, moon, and stars are the three luminaries. The palaces of the revered deities are the abodes of the eight kinds of beings.
"Moreover, the Buddhas of the ten directions and the celestial beings teaching the Dharma also appeared within the jeweled canopy." Up to this point, only this Sahā world has been described. From here onward, all Buddha lands of the ten directions are universally manifested. Although the wealthy men’s sons had developed the mind for enlightenment, they had not yet cultivated the Pure Land. To speak of their offering and inspire the aspiration for pure lands, the canopy was used to universally display the pure and impure Buddha lands of the ten directions, encouraging them to abandon impure minds and cultivate Pure Land practices.
Three thousand worlds form one world system. Countless such systems form one world ocean. Countless world oceans form one world cluster. Countless world clusters form one Buddha world.
「爾時一切大眾覩佛神力，嘆未曾有，合掌禮佛，瞻仰尊顏目不暫捨」。此下第三時眾喜嘆。以信樂之誠發內，故瞻嘆之相現於外也。「長者子寶積即於佛前以偈頌曰」。上通序大眾歡喜，此別明寶積稱嘆而說偈。凡有二意：一以略言攝佛眾德、二令辭巧聞者悅心。莫問言數少多，要備四句方乃成偈。偈是梵音，頌是此說，兩合明也。所以偈嘆者，有四因緣：一者奉蓋，為明財供；說偈讚嘆，辨法供也。二者上以身業恭敬，今以口業供養。三者前明形敬，不足以寫心；今以心思妙言詠之於口，則具三業。四者如來說法現通，大眾雖復喜敬交集，而未達其所由，故說偈讚釋，令時會領悟。偈有五章：一嘆本德、二美迹用、三重嘆本、四重美迹、五總結嘆。「目淨修廣如青蓮」。此句嘆佛形也。形有五相，目為其首，就初而嘆。又世俗常云：七尺之身不如一尺之面，一尺之面不如一寸之眼。故頭為一身之最，目為一面之標，就勝而嘆。又佛以慈眼等視眾生，慈為德本，故就本而嘆。又寶積瞻顏作頌，故嘆眼也。《智度論》云「陸生須曼為最，水生青蓮第一。」天竺有青蓮花，其葉脩而曠，青白分明，有大人眼相，故借以喻焉。「心淨已度諸禪定」。目淨所以嘆形，心淨所以嘆德。目為五情之初，心為萬德之本，故嘆心也。又心淨則目明，舉心以證目。禪定深曠喻如大海，唯佛淨心乃窮其岸，故稱為度。「久積淨業稱無量」。形德所以俱妙者，必由久淨三業，此舉因行釋果德也。因果既妙，則十號外聞，故云稱無量也。「導眾以寂故稽首」。以德樹名流，故能導物。導眾之法謂寂滅無為，如《法華》云「究竟涅槃，常寂滅相」。蓋是諸法實體，故偏說之。此一嘆訖，所以稽首。又上口業，今身業敬也。此偈始終合有五對，謂形心、因果、德名、自他、讚敬也。「既見大聖以神變，普現十方無量土，其中諸佛演說法，於是一切悉見聞」。此第二歎迹。以形德為本、神通之用為迹，故初歎德本，今美迹用。《正觀論》云「聖有三種：一外道五通、二羅漢緣覺、三法身大士。」佛於三聖獨尊故稱為大，不測為神，改質稱變。既見合蓋之神變，而復現十方國土，及以諸佛等演教門，此三為應。眾會見聞，即是感也。「法王法力超群生，常以法財施一切」。此第三重嘆本德。就此文內凡有五嘆：一法王嘆、二法海嘆、三山王嘆、四虛空嘆、五人寶嘆。法王嘆者，前嘆神通，今美說法。神通令物殖福，說法使其生慧。又神通發其信心，說法生其慧解。俗王以俗力勝民，故能澤及一國；法王以法力超眾，故能道濟無疆。「能善分別諸法相，於第一義而不動」。上標法王，今釋之也。法乃無窮，而不離二諦，故就二諦以釋法王善分別俗而不違真，稱為不動。「已於諸法得自在，是故稽首此法王」。嘆法王三門：初標、次釋，今是結也。俗王則自在於民，法王則自在於法。以法無定相，隨物辨之，而普順理應機，故稱自在。又即上說俗不動真、談真不乖俗，即是自在也。二句嘆訖，所以稽首。「說法不有亦不無」，前嘆說俗不違真。此明言會中道，有三：一即上二諦合為中道，以俗諦故不可為無、真諦故不可為有。如來立二諦，為破有無二見，故論主釋《大品》「菩薩住二諦中為眾生說法，為著有者說無、為著無者說有。」即其事也。二者以有無二諦為明非有無中道。如《華嚴》(五卷)云「一切有無法，了達非有無」也。三者單就二諦各明中道。俗諦是因緣假有，假有不可定有、假無不可定無，非有非無即是中道。真諦亦爾，假有不可定有、假無不可定無，即是中道。今言說法不有亦不無，含此諸意也。釋僧肇云「欲言其有，有不自生；欲言其無，緣會則形。會形非謂無，非無非謂有。」故云說法不有亦不無。肇公又云「且有有故有無，無有何所無？有無故有有，若無無何所有？然則自有則不有、自無則不無，此法王之正說也。」詳肇其意，前就二諦明非有無，後之一通雙泯真俗。吉藏謂若據斥病通此文者，僧佉執因內定有果，衛世執因內無果，《毘曇》明三世實有，《成論》辨三世實無。如此內外，並非正說。如來所演，離斯有無，故云說法不有亦不無，以因緣故諸法生。既離定有無，即是因緣生也。離定有無，所謂破邪；因緣所生，名為顯正。文約義周。「無我無造無受者，善惡之業亦不亡」。前單就法明非有非無，此合就人法辨非有無也。以無我人，是故非有；而不失因果，所以非無。問：若無真我人，亦無定性因果。既有因緣因果，亦有假名我人。有則俱有、無則雙無，今何故無人而有於法？答：實如來問。但今為破斷常、顯示中道，故明無人而有於法。所以然者，以無人故，破其定常：以有法故，非是斷滅。故遠離二邊，稱為中道也。問：我、造、受者，此三何異，答：我為真宰之主，此為體也。能造善惡之因、受禍福之報，此二為用。是故異也。「始在佛樹力降魔」。此第二就法海嘆。自上以來，嘆佛在菴薗演於大法。從此已下，追序往昔說小乘教。若次第而言，應前序小、後述於大；但據即事而嘆，故初大次小。問：何故嘆小耶？答：欲明道門未曾大小，如來趣大小緣，故有大小方便也。二者此文未必是小，但寶積是始終遍嘆，故有此章來也。道力之所制，非魔兵之能敵，故言始在佛樹力降魔也。「得甘露滅覺道成」。前明降魔，此辨成佛。寂滅之法喻如甘露，得斯法故，大覺道成。「已無心意無受行，而悉摧伏諸外道」。吉藏曾見僧叡義疏，述什公意云「此句應在降魔之前。初出家時，受學外道、行眾苦行，爾時無悕道之心、受學之意，欲示難行能伏諸外道，故言以無心意無受行。然後降眾魔、成正覺，轉法輪、現三寶，是為次第。而在後列者，但成佛已後正悟既彰，則示前苦行、伏邪義顯也。」有人言：無心者，無識陰也。無受行者，無受想行三心也。以無心而伏，故無不伏。「三轉法輪於大千」。言三轉者，一示轉，謂此是苦、此是集、此是滅、此是道。二勸轉，苦應知、集應斷、滅應證、道應修。三證轉、苦我已知，不復更知；集我已斷，不復更斷；滅我已證，不復更證；道我已修，不復更修。一轉生眼知明覺四心，三轉生十二心，名十二行法輪也。依毘曇義，約三根人，故有十二行。依成論師，初轉生聞慧，次轉生思慧，三轉生修慧。「其輪本來常清淨」。初在鹿苑雖復三轉，而實無所轉，故云常淨。叡公云「法輪無漏無相，體無增損。有佛則轉、無佛則癈，用捨在人，而性相不異。」「天人得道此為證」。天謂炎魔天子，八萬天也。人即陳如五人，聞轉法輪，證初道也。吉藏依《毘婆娑》，五人之內但陳如一人得初道，餘四人爾時住四善根，至夏初方乃得道，三寶於是現世間。覺道既成，佛寶也。法輪既轉，法寶也。五人出家得道，僧寶也。於是言其始也。「以斯妙法濟群生，一受不退常寂然」。前辨天人成聖，此句簡異外道。九十六種，道之上者，亦能斷結、生無色天；但其道不真，要還墜三塗。佛以四諦妙法，濟三乘眾生，無有既受而還墜生死者，故曰一受不退。永畢無為，常寂然也。「度老病死大醫王」。老病死淵深曠難越，唯佛能令彼我皆度，稱大醫王。「當禮法海德無邊」。法輪淵曠喻之如海，流潤無崖謂德無邊。此一嘆訖，故復稱禮。「毀譽不動如須彌」。此第三山王嘆也。既處世說法，必有八風，故按前文生此嘆也。利、衰、毀、譽、稱、譏、苦、樂，八法之風不動於佛，猶如四風之吹須彌莫能傾搖。利衰，約財也。榮潤已為利，侵奪已為衰。毀譽稱譏，此四約口。罵辱為毀，過分讚嘆為譽，當善噵善為稱，當惡噵惡為譏也。苦樂就身，損身命為苦，益身命為樂。然利等四能生貪心，衰等四能生瞋心。既有貪瞋，必有癡使。佛三毒已斷，故八風不搖。「於善不善等以慈」。截手不慼、捧足不欣，善惡自彼，慈覆不二。「心行平等如虛空」。第四虛空歎。所以善惡不動者，由心行如空，釋上義也。夫有心則有封，有封則不普。以聖心非心，故平若虛空。「孰聞人寶不敬承」。此第五人寶嘆也。以心行如空，則越於人外，故為人之寶。在天為天寶、在人為人寶，寶於天人者，豈天人之所能？故物莫不敬。「今奉世尊此微蓋，於此現我三千界，諸天龍神所居宮，乾闥婆等及夜叉，悉見世間諸所有，十力哀現是化變，眾觀希有皆嘆佛，今我稽首三界尊」。此第四重嘆迹用。就文為兩：初嘆恩深難報、次美三密難思。前有四句：初自陳所奉至微、次辨所現至大、三明慈哀所現、四稱嘆稽首。「大聖法王眾所歸，淨心觀佛靡不欣，各見世尊在其前，斯則神力不共法」。此第二嘆三密難思。初嘆身密、次嘆口密。依《智度論》身密有二：一者止現一身，遠近之眾各見於佛對面在前，如一月昇天影現百水。二者如來隨現一身，能令萬類各見己佛，如天見佛為天、人則覩佛為人。「佛以一音演說法，眾生隨類各得解，皆謂世尊同其語，斯則神力不共法」。此嘆口密。就文為三：初明隨吐一音，萬類異解。次辨止說一法，而隨義普行。後明說事是同，而欣憂兼發。問：以何為一音？答：有人言：一，法身也，以法身不二，故名為一，從一法身出音，名為一音。有人言：一時之中竝出眾音，各不相知，故云一音。有人言：五音之中隨吐一音，而萬類各解。《毘婆娑》云「佛身為天竺之身，音為天竺之音，故初轉法輪，依天竺語說於四諦，人則聞於人語、天則聞於天語，異類亦然。」今用此釋。而稱不共者，二乘但能以一音為一、多音為多，不能隨吐一言萬類同解，故稱不共。「佛以一音演說法，眾生各各隨所解，普得受行獲其利，斯則神力不共法」。此明止說一法隨義普行，而好施者聞施、好戒者聞戒、各蒙利益。「佛以一音演說法、或有恐畏或歡喜，或生厭離或斷疑，斯則神力不共法」。此明說事是同，欣憂兼發。叡公云「如說一苦法，生四種心：有人聞苦，生怖畏；有人聞苦，識苦為苦，則生歡喜；有人聞苦，厭患生死；有人聞苦，知實是苦，斷疑網心。」有人言：聞於異法，生四種心：聞三塗苦則怖畏，聞人天妙樂則歡喜，聞不淨則厭離，聞因果則斷疑。「稽首十力大精進，稽首已得無所畏，稽首住於不共法，稽首一切大導師」。此第五總嘆。望前身口，即是意密。就文為二：初得離門歎、次就空有門嘆。此就所得嘆也。嘆所得事二句：初嘆自德，「大導師」下歎化他。原令出三界，謂小導師。令絕出三界內外，至於佛道，大導師也。「稽首能斷眾結縛，稽首已到於彼岸，稽首能度諸世間，稽首永離生死道」。此嘆所離也。歎所離中亦二：一歎自離，能度諸世間。二歎能令他離。他離中，離果患。自離，總離因果也。「悉知眾生去來相」。就相就空有門嘆。初據有門，眾生業行往來於六趣、心馳騁於是非，悉知之也。「善於諸法得解脫」。我染諸法，故諸法縛我；我心無染，則萬縛斯解。以眾生往來，故是繫縛。悟來體畢竟無所來，故得解脫。如《中論．縛解品》常無常門，求往來不得；五求門，不見眾生不得。故無可往來。有常無常，求往來不得，故無復往來，即縛解脫。「不著世間如蓮華」下，第二就空門嘆也。「常善入於空寂行」者，釋不著世間也。以善入空寂然棄其心，故於世間不著。又雖在世間，常入空寂，故不著世間也。而言善入，邪見人亦入空，謂無因果。二乘入空，即便取證。又菩薩功用心入空。此有三種，能非善入。與此相違，善入空義也。出入自在而不乖寂，故云常善也。「達諸法相無罣礙」者，雖有常空，雖空常有，故無礙也。「稽首如空無所依」者，心境無寄，如空無依也。此就空門嘆也。
At that moment, the entire assembly witnessed the Buddha’s miraculous power, marveling at what they had never seen before. With palms joined, they paid homage to the Buddha, gazing upon his revered countenance without turning away their eyes.
Next is the third section, describing the joy and admiration of the assembly. Because faith and delight arose within them, their reverence and praise manifested outwardly.
Then, the elder’s son, Ratnākara, spoke verses of praise before the Buddha.
The preceding passage generally describes the assembly’s delight, while this section specifically highlights Ratnākara’s praise in verse. There are two reasons for this: first, to encapsulate the Buddha’s virtues in concise words; second, to use skillful language that delights the listeners. Regardless of the number of words, a verse must consist of four lines to be considered complete. “Gāthā” is the Sanskrit term, while “song” is the Chinese equivalent, combining both meanings.
There are four reasons for praising in verse: first, offering the canopy represents material offerings, while reciting verses of praise represents Dharma offerings; second, earlier, reverence was shown through bodily actions, while now, offerings are made through speech; third, earlier, physical reverence was insufficient to express the mind’s devotion, while now, the mind contemplates profound words and recites them aloud, thus engaging all three actions of body, speech, and mind; fourth, although the Tathāgata’s teaching and display of miraculous power filled the assembly with joy and reverence, they did not yet understand the reasons behind them. Thus, verses of praise were recited to explain, enabling the assembly to comprehend.
The verses consist of five sections: first, praising the Buddha’s inherent virtue; second, extolling his manifested function; third, further praising his inherent virtue; fourth, further extolling his manifested function; and fifth, a concluding praise.
**“His eyes, pure and wide, resemble blue lotuses.”** This line praises the Buddha’s form. Among the five aspects of form, the eyes are foremost, so they are praised first. Moreover, it is commonly said in the world: “A seven-foot body is not as good as a one-foot face; a one-foot face is not as good as a one-inch eye.” Thus, the head is the most prominent part of the body, and the eyes are the most distinguished feature of the face, so they are praised for their excellence. Furthermore, the Buddha gazes upon all beings with compassionate eyes, and compassion is the foundation of virtue, so they are praised for their essence. Additionally, Ratnākara gazes upon the Buddha’s countenance while reciting verses, so he praises the eyes. The *Mahāprajñāpāramitā Śāstra* states: “Among land plants, the jasmine is supreme; among water plants, the blue lotus is foremost.” In India, there are blue lotuses whose leaves are long and broad, with clear distinctions between blue and white, resembling the eyes of a great being. Thus, they are used as a metaphor.
**“His mind, pure, has transcended all meditative absorptions.”** The purity of the eyes praises the form, while the purity of the mind praises the virtue. The eyes are the foremost among the five senses, and the mind is the foundation of all virtues, so the mind is praised. Moreover, when the mind is pure, the eyes are clear, so the mind is cited as evidence of the eyes. Meditative absorptions are as deep and vast as the ocean, and only the Buddha’s pure mind can fully traverse their shores, thus it is called “transcending.”
**“Long accumulating pure karma, he is called immeasurable.”** The reason his form and virtue are both sublime is due to his long accumulation of pure actions in body, speech, and mind. This line cites the cause to explain the fruit. Since both cause and fruit are sublime, his ten epithets are renowned far and wide, thus he is called “immeasurable.”
**“Guiding beings to tranquility, therefore I bow in reverence.”** Because his virtue has established his renown, he is able to guide beings. The method of guiding beings is the tranquil cessation of all activity, as the *Lotus Sutra* says: “Ultimately nirvana, the characteristic of eternal tranquility.” This is the true essence of all dharmas, so it is particularly emphasized here. This concludes the first praise, hence the bow of reverence. Moreover, earlier, speech was used; now, bodily reverence is shown. This verse contains five pairs from beginning to end: form and mind, cause and fruit, virtue and renown, self and others, and praise and reverence.
**“Having seen the Great Sage’s miraculous transformations, universally manifesting in the ten directions immeasurable lands, where all Buddhas expound the Dharma, thus all is seen and heard.”** This is the second praise of his manifested function. Form and virtue are the essence, while miraculous functions are the manifestation. Thus, first, his inherent virtue is praised; now, his manifested function is extolled. The *Mūlamadhyamakakārikā* states: “There are three types of sages: first, non-Buddhist practitioners with five supernormal powers; second, arhats and pratyekabuddhas; third, great bodhisattvas with Dharma bodies.” Among these three sages, the Buddha alone is revered as the Great One, unfathomable as divine, and transforming appearances as miraculous. Having witnessed the miraculous transformation of the canopy merging, he further manifested the lands of the ten directions, as well as all Buddhas expounding the teachings—these three are the responses. The assembly seeing and hearing them is the condition.
**“The Dharma King’s Dharma power surpasses all beings, constantly bestowing Dharma wealth upon all.”** This is the third praise, further extolling his inherent virtue. Within this passage, there are five praises: first, the praise of the Dharma King; second, the praise of the Dharma Ocean; third, the praise of the Mountain King; fourth, the praise of empty space; and fifth, the praise of the human treasure. The praise of the Dharma King: earlier, miraculous powers were praised; now, the teaching of Dharma is extolled. Miraculous powers enable beings to cultivate blessings, while teaching Dharma enables them to generate wisdom. Moreover, miraculous powers inspire faith, while teaching Dharma generates understanding. A worldly king surpasses the people with worldly power, thus benefiting a single kingdom; the Dharma King surpasses all beings with Dharma power, thus universally aiding without limits.
**“Skillfully discerning the characteristics of all dharmas, yet unmoving in the ultimate meaning.”** Earlier, the Dharma King was identified; now, this is explained. Dharmas are limitless, yet they do not depart from the two truths, so the two truths are used to explain the Dharma King. Skillfully discerning the conventional without contradicting the ultimate is called “unmoving.”
**“Having attained mastery over all dharmas, therefore I bow to this Dharma King.”** The praise of the Dharma King has three parts: first, identification; second, explanation; now, conclusion. A worldly king has mastery over the people, while the Dharma King has mastery over dharmas. Since dharmas have no fixed characteristics, they are explained according to beings, universally conforming to principle and responding to capacities, thus called “mastery.” Moreover, as stated above, teaching the conventional without contradicting the ultimate, and discussing the ultimate without deviating from the conventional, is mastery. These two lines conclude the praise, hence the bow of reverence.
**“Expounding the Dharma, it is neither existent nor non-existent.”** Earlier, teaching the conventional without contradicting the ultimate was praised. This clarifies that words accord with the Middle Way, with three meanings: first, the two truths combined constitute the Middle Way, because the conventional truth cannot be said to be non-existent, and the ultimate truth cannot be said to be existent. The Tathāgata established the two truths to refute the two views of existence and non-existence. Thus, the author of the treatise explains the *Mahāprajñāpāramitā Sūtra*: “Bodhisattvas abide in the two truths to teach beings Dharma, teaching non-existence to those attached to existence, and teaching existence to those attached to non-existence.” This is the meaning. Second, using the two truths of existence and non-existence to clarify the Middle Way beyond existence and non-existence. As the *Avataṃsaka Sūtra*(Volume 5) states: “All existent and non-existent dharmas are understood as neither existent nor non-existent.” Third, separately explaining the Middle Way within each of the two truths. The conventional truth is dependently originated provisional existence: provisional existence cannot be fixed as existence, and provisional non-existence cannot be fixed as non-existence—neither existence nor non-existence is the Middle Way. The ultimate truth is likewise: provisional existence cannot be fixed as existence, and provisional non-existence cannot be fixed as non-existence—this is the Middle Way. Now, saying “expounding the Dharma, it is neither existent nor non-existent” encompasses these meanings. The monk Sengzhao explained: “If you say it exists, existence does not arise from itself; if you say it does not exist, when conditions converge, forms appear. Converged forms are not called non-existent; non-non-existence is not called existence.” Thus, it is said: “Expounding the Dharma, it is neither existent nor non-existent.” Sengzhao further said: “Moreover, because there is existence, there is non-existence; if there is no existence, what non-existence is there? Because there is non-existence, there is existence; if there is no non-existence, what existence is there? However, existence itself is not existence, and non-existence itself is not non-existence—this is the Dharma King’s correct teaching.” Examining Sengzhao’s meaning, the earlier explanation uses the two truths to clarify beyond existence and non-existence, while the later explanation simultaneously negates both conventional and ultimate. Jizang stated that if refuting erroneous views to explain this passage: the Sāṃkhya school holds that effects are inherently existent within causes; the Vaiśeṣika school holds that effects are non-existent within causes; the Abhidharma asserts that past, present, and future are substantially existent; the Satyasiddhi Śāstra asserts that past, present, and future are substantially non-existent. Such internal and external views are not correct teachings. The Tathāgata’s exposition departs from such existence and non-existence, thus saying: “Expounding the Dharma, it is neither existent nor non-existent, because of conditions, all dharmas arise.” Since it departs from fixed existence and non-existence, it is dependently originated. Departing from fixed existence and non-existence is called refuting the erroneous; dependently originated is called revealing the correct. The text is concise, yet the meaning is comprehensive.
**“No self, no doer, no experiencer, yet good and evil karma do not perish.”** Earlier, dharmas alone were explained as neither existent nor non-existent; now, persons and dharmas together are explained as neither existent nor non-existent. Because there is no self or person, it is non-existent; yet, because cause and effect are not lost, it is non-non-existent. Question: If there is no true self or person, there is also no fixed nature of cause and effect. Since there is dependently originated cause and effect, there is also a provisional self or person. If there is, both exist; if there is not, both are absent. Why, then, is there no person but there are dharmas? Answer: Indeed, as you ask. However, now, to refute annihilationism and eternalism and reveal the Middle Way, it is explained that there is no person but there are dharmas. The reason is: because there is no person, fixed permanence is refuted; because there are dharmas, it is not annihilation. Thus, departing from the two extremes is called the Middle Way. Question: Self, doer, and experiencer—how do these three differ? Answer: Self is the true master, the essence. Able to create good and evil causes and experience fortunate and unfortunate results—these two are functions. Thus, they differ.
**“At the beginning, at the Buddha tree, with power he subdued Māra.”** This is the second praise, that of the Dharma Ocean. From the above until now, the Buddha in the Jeta Grove expounding the great Dharma has been praised. From here onward, the past teaching of the small vehicle is recounted. If arranged sequentially, the small should come first, and the great later; but according to the praise based on events, the great comes first, then the small. Question: Why is the small praised? Answer: To clarify that the gate of the Way has never been divided into great and small; the Tathāgata responds to conditions of great and small, thus having skillful means of great and small. Second, this passage may not necessarily refer to the small vehicle, but Ratnākara praises comprehensively from beginning to end, so this section appears. The power of the Way restrained Māra, not the armies of Māra able to oppose it, thus it is said: “At the beginning, at the Buddha tree, with power he subdued Māra.”
**“Attaining the nectar of cessation, the Way of enlightenment is accomplished.”** Earlier, subduing Māra was explained; now, accomplishing Buddhahood is clarified. The Dharma of tranquil cessation is likened to nectar; attaining this Dharma, the great enlightenment is accomplished.
**“Already without mind, intention, or acceptance, yet fully vanquishing all non-Buddhists.”** Jizang once saw Sengrui’s commentary, conveying Kumārajīva’s meaning: “This line should come before subduing Māra. When first leaving home, he studied under non-Buddhists and practiced various austerities. At that time, he had no mind seeking the Way, no intention of acceptance, wishing to show that difficult practices could subdue non-Buddhists, thus saying: ‘Without mind, intention, or acceptance.’ Then, he subdued the hosts of Māra, accomplished right enlightenment, turned the Dharma wheel, and manifested the Three Jewels—this is the sequence. However, placed later, it is because after accomplishing Buddhahood, the right enlightenment is clearly revealed, thus showing the earlier austerities and the meaning of subduing the erroneous becomes evident.” Some say: “Without mind” means without the consciousness aggregate. “Without acceptance” means without the three mental factors of feeling, perception, and formations. Because he subdues without mind, there is nothing not subdued.
**“Three times turning the Dharma wheel throughout the great thousand worlds.”** “Three turnings” means: first, the turning of demonstration: “This is suffering, this is origin, this is cessation, this is path.” Second, the turning of exhortation: “Suffering should be known, origin should be abandoned, cessation should be realized, path should be cultivated.” Third, the turning of realization: “Suffering I have known, I will not know it again; origin I have abandoned, I will not abandon it again; cessation I have realized, I will not realize it again; path I have cultivated, I will not cultivate it again.” One turning generates the four minds of vision, knowledge, insight, and realization; three turnings generate twelve minds, called the twelve aspects of the Dharma wheel. According to Abhidharma meaning, based on three types of faculties, there are twelve aspects. According to Satyasiddhi masters, the first turning generates the wisdom of hearing, the second turning generates the wisdom of reflection, and the third turning generates the wisdom of cultivation.
**“This wheel is originally always pure.”** Although initially at Deer Park there were three turnings, in reality, nothing was turned, thus it is said to be always pure. Sengrui said: “The Dharma wheel is without outflow, without characteristics, its essence neither increasing nor decreasing. When there is a Buddha, it turns; when there is no Buddha, it ceases. Its use or abandonment depends on people, yet its nature and characteristics do not differ.”
**“Gods and humans attaining the Way bear witness to this.”** “Gods” refers to the Yama deva and eighty thousand gods. “Humans” refers to the five companions including Ājñāta Kauṇḍinya, who, hearing the turning of the Dharma wheel, realized the initial path. Jizang, based on the *Vibhāṣā*, says that among the five, only Ājñāta Kauṇḍinya attained the initial path; the other four at that time abided in the four roots of goodness, and only at the beginning of summer did they attain the path.
**“The Three Jewels thus appear in the world.”** The Way of enlightenment accomplished, the Buddha Jewel. The Dharma wheel turned, the Dharma Jewel. The five leaving home and attaining the Way, the Sangha Jewel. “Thus” refers to the beginning.
**“With this wondrous Dharma, he aids all beings, once receiving, never regressing, always tranquil.”** Earlier, gods and humans attaining sagehood were explained; this line distinguishes from non-Buddhists. Among the ninety-six kinds, the highest paths can also sever bonds and be reborn in the formless heavens; but their paths are not true, and they will still fall into the three wretched realms. The Buddha, with the wondrous Dharma of the Four Truths, aids beings of the three vehicles; none, once receiving, regress into birth and death again, thus called “once receiving, never regressing.” Forever ending conditioned activity, always tranquil.
**“Crossing over old age, sickness, and death, the Great Physician King.”** Old age, sickness, and death are deep, vast, and difficult to cross; only the Buddha can enable both self and others to cross, called the Great Physician King.
**“Should bow to the Dharma Ocean, virtue boundless.”** The Dharma wheel is deep and vast, likened to an ocean; flowing moisture without limit is called virtue boundless. This praise concludes, thus again bowing in reverence.
**“Praise and blame unmoving like Mount Sumeru.”** This is the third praise, that of the Mountain King. Since he abides in the world teaching Dharma, there are inevitably the eight winds; thus, based on the preceding text, this praise arises. Gain, loss, praise, blame, fame, slander, suffering, and pleasure—these eight winds do not move the Buddha, just as the four winds blowing against Mount Sumeru cannot shake it. Gain and loss concern wealth: prosperity and enrichment are gain; invasion and seizure are loss. Praise, blame, fame, and slander—these four concern speech: insult is blame; excessive praise is praise; appropriately speaking good is fame; appropriately speaking evil is slander. Suffering and pleasure concern the body: harming body and life is suffering; benefiting body and life is pleasure. However, gain and the like can generate greed; loss and the like can generate anger. Since there are greed and anger, there is certainly delusion. The Buddha has severed the three poisons, thus the eight winds do not shake him.
**“Toward good and evil equally with compassion.”** Severing a hand, he does not grieve; offering a foot, he does not rejoice. Good and evil belong to others; his compassionate cover is undivided.
**“Mind’s activity equal like empty space.”** Fourth praise, that of empty space. The reason he is unmoved by good and evil is because his mind’s activity is like space, explaining the above meaning. Where there is mind, there are boundaries; where there are boundaries, there is no universality. Because the sage’s mind is no-mind, it is level like empty space.
**“Who, hearing of the human treasure, would not revere and accept?”** This is the fifth praise, that of the human treasure. Because his mind’s activity is like space, he transcends humanity, thus he is the treasure of humans. Among gods, he is the god treasure; among humans, he is the human treasure. Being the treasure of gods and humans—how could gods and humans achieve this? Thus, none do not revere him.
**“Now offering the World-Honored One this small canopy, within it manifesting my three-thousandfold world, palaces where gods, dragons, and spirits dwell, gandharvas and yakṣas
「爾時長者子寶積說此偈已，白佛言：世尊！是五百長者子皆已發阿耨多羅三藐三菩提心」。序分竟前，今是正說。文開四章：一長者發問、次如來誡許、三受旨一心、四正酬其問。前章為二：初自敘發心、次問佛淨土。所以明斯二者，大士要先發心，而後修行。故善財云：「我已發菩提心，而未知何修菩薩行。」今亦然也。阿耨多羅，此言無上。三藐三，云正遍知。菩提言道，謂其道真正，無法不知，正遍知也。「願聞得佛國土清淨。唯願世尊說諸菩薩淨土之行」。此下第二正發問也。前既發菩提心，今次問菩薩行。菩薩要行，凡有二種：一成就眾生、二淨佛國土。不問成就眾生偏問淨佛土者，由寶積獻蓋，如來現土，故偏問之。就問為二：初問淨土果，故云願聞得佛國土清淨。得佛土清淨者，即是佛所得淨土果也。唯願世尊說諸菩薩淨土之行，此問淨土因也。夫土所以淨者，必由於行，故請說行也。凡行必存學人，故云菩薩。此問乃是如來現蓋之所由、寶積俱詣之本意也。「佛言：善哉寶積！乃能為諸菩薩問於如來淨土之行。諦聽諦聽，善思念之，當為汝說」。第二嘆問誡聽許說。問既會理應機，所以須嘆。再言諦聽者，令其注心聞法，生三慧也。諦聽為聞慧，善思為思慧，念之為修慧。當為汝說，此許說也。「於是寶積及五百長者子受教而聽」。第三受旨一心。「佛言：寶積！眾生之類是菩薩佛土」。第四正酬其問。總談佛土，凡有五種：一淨、二不淨、三不淨淨、四淨不淨、五雜土。所言淨者，菩薩以善法化眾生，眾生具受善法、同搆善緣，得純淨土。言不淨者，若眾生造惡緣，感穢土也。淨不淨者，初是淨土，此眾緣盡，後惡眾來，則土變成不淨也。不淨淨者，不淨緣盡，後淨眾來，則土變成淨，如彌勒興之也。言雜土者，眾生具起善惡二業，故感淨穢雜土。此五皆是眾生自業所起，應名眾生土；但佛有生化之功，故名佛土。然報土既五，應土亦然。報據眾生業感、應就如來所現，故合有十土。就淨土中，更開四位：一凡聖同居土。如彌勒出時，凡聖共在淨土內住；亦西方九品往生為凡，復有三乘賢聖也。二大小同住土。謂羅漢、辟支及大力菩薩，捨三界分段身，生界外淨土中也。三獨菩薩所住土，謂菩薩道過二乘、居土亦異，如香積世界無二乘名，亦如七寶世界純諸菩薩。四諸佛獨居土。如《仁王》云「三賢十聖住果報，唯佛一人居淨土」。諸淨土住，不出此四。即是從劣至勝為次第，並有文證也。問：以何為土體？答：土體有三。一橫論其體有五，謂化處淨、化主淨、教門淨、徒眾淨、時節淨，無刀兵等。二若就三世間作明國土世間，則以七珍為體。三者竪論義，望道而言，土以不土為體，要由不二方得有土，即是以有空義故一切法得成也。就文為二：初明修淨土意、次正答淨土因果。所以開此二者，夫有所說，必須前序來意，然後方得詶其問耳。來意有二：初明取報土意、次明取應土意。取土之意，唯此二也。「眾生之類是菩薩佛土」者，此標取土意也。菩薩取土由大悲起，大悲由眾生起，眾生是取土之緣。緣中說果，故言眾生之類是菩薩佛土。緣中說果者，如人言食金，金不可食，因金得食，故言食金。又眾生是菩薩佛土者，下佛自釋之。「所以者何？菩薩隨所化眾生而取佛土」。釋上義也。疑者云：土是己報，云何乃說他眾生類為我佛土？是故釋云：菩薩取土，本為眾生。因眾生故，詺眾生以為佛土。「隨所化眾生而取佛土」者，此明生善義也。隨以何法化於眾生，若施、若戒，各隨彼所行來生其國。若因持戒，則其地平生；若因行施，則七珍具足。略舉二法，餘皆類然。又云：隨所化眾生之多少取佛土，是闊狹也。是以佛土或如四天下，或以三千、或以恒沙為一國也。什公亦有此意。今謂具含二義：一隨生善之淺深、二隨人之多少也。「隨所調伏眾生而取佛土」。前句明生善之淺深，此文滅惡之多少，故取佛土之精麁也。「隨諸眾生應以何國入佛智慧而取佛土，隨諸眾生應以何國起菩薩根而取佛土」。前之兩句明取報土意，今亦二句明取應土意。應以何國者，若應見淨土以得悟，故示之以寶玉；若應見穢國以受道，故現之以土沙。入佛慧者，依肇公，七地所得無生慧也。故《大品》云「七地名佛眼地」。起菩薩根者，六住已下菩提心也。有人言：初地得於真解，生在佛家，為入佛慧，此心乃至十信，為菩薩根。有人言：隨所化眾生，化外凡夫，令生信解。隨所調伏，教內凡夫，令修起眾行。此二句，化地前人取佛土也。今文二句，化登地已上。入佛智慧，謂入佛果。起菩薩根，正辨修因。此之四句，攝所為之緣，始自外凡、終起佛果，但明取佛土意，不判報應不同也。「所以者何？菩薩取於淨國，皆為饒益諸眾生故」。釋上取土意。就文為三：謂法、譬、合。此法說也，應有問發起，云：菩薩成佛，得土自安，何故偏言為眾生耶？所以者何，即答問也。夫法身無像，豈有土耶？而今取淨國者，皆為益物耳。「譬如有人欲於空地造立宮室，隨意無礙；若於虛空，終不能成」。此譬說也。應有疑云：觀空之慧，能治感染，可得淨土。為眾生是取有之心，云何能得淨土？是故舉譬之。夫造立宮室，要須二，一者虛空、二者依地，宮室始成。菩薩空心，依眾生地，方得淨土。若但空、無有地者、室終不成。二乘但修空觀、不為眾生、故無淨土。「菩薩如是為成就眾生故，願取佛國。願取佛國者，非於空也」。此合譬也。「寶積當知，直心是菩薩淨土」。自上已來明取土意竟，從此已後正答淨土因果問也。又上明菩薩為眾生取佛土，是大悲門；今明淨土因果，是修行門也。又上願門，今是行門。願門者，故文云「願取佛土」；今正明修行。又上明眾生是佛土，緣中說果；今直心是佛土，因中說果。凡有七章，如去章中釋之。就文為二：初正明淨土因果、第二釋疑。前章又兩：初明行體、次辨修行次第。初有十七句文，一一句內具詶因果二問。前舉因答其因問、次舉果詶其果問。前明眾生之類是菩薩佛土，就緣說果名；直心是淨土因，即因說果名。所以就因之與緣明淨土者，夫取淨土要具二義：一者要先起大悲為眾生、二由菩薩修直心等行。具此二條，方得佛土。是以前文就緣說果，此章就因說果。直心者，凡夫滯有、二乘偏滯空，並為邪曲。菩薩行正觀，名正直心。此心為眾生之本、淨土之基，故命初說也。「菩薩成佛時，不諂眾生來生其國」。上明直心詶淨土因問，此答淨土果問。寶積前問果、後問因，據說問也。前答因、後答果，謂修行次第也。菩薩成佛時，此句答上願聞得佛之言也。不諂眾生來生其國，此答上國土清淨也。菩薩自修正觀，化物亦令得此心，故眾生。現在與大士同悟，未來將菩薩同生，故言不諂眾生來生其國。不諂、直心，名殊體一。「深心是菩薩淨土」。自有雖復正直，未必深入，故今明發心之始始於正觀，正觀逾明，稱為深心。以深固難拔，深心義也。「菩薩成佛時，具足功德眾生來生其國」。在心既深，眾德必備，故具足功德眾生來生其國也。問：菩薩自修深心，云何具足功德眾生來生其國？答：前已通，今更有三義：一者深心是淨業之力，自然具足功德眾生來生其國。如屠殺人，自然能感屠殺眷屬來生其國家。二由大士深心，令深心人愛念親近菩薩，故來生其國。三由深心故得土妙，人皆樂生，故修深心往生其國。一門既爾，餘行類然。「大乘心是菩薩淨土，菩薩成佛時，大乘眾生來生其國」。三心次第者，夫欲行大道要先直其心，心既正直然後入行，入行能深則普運一切普皆趣佛，名菩提心。是為次第。「布施是菩薩淨土，菩薩成佛時，一切能捨眾生來生其國」。上標三心，此去備修眾行。六度是菩薩要法，故建首明之。外捨國財身命、內捨貪愛慳嫉，名一切能捨。「持戒是菩薩淨土，菩薩成佛時，行十善道滿願眾生來生其國」。十善名為舊戒，有佛無佛常有此法。偏舉之，戒具則無願不滿，如天德瓶，故言滿願眾生來生其國。「忍辱是菩薩淨土，菩薩成佛時，三十二相莊嚴眾生來生其國。精進是菩薩淨土，菩薩成佛時，懃修一切功德眾生來生其國。禪定是菩薩淨土，菩薩成佛時，攝心不亂眾生來生其國。智慧是菩薩淨土，菩薩成佛時，正定眾生來生其國」。得正智慧，決定法相，名正定。正定聚者，依小乘，忍法已去，不退為凡夫；依大乘，則六心已上不退，為二乘位正定聚也。「四無量心是菩薩淨土，菩薩成佛時，成就慈悲喜捨眾生來生其國」。良由內有四等，故能行六度，故次說之。小乘四心，但緣欲色二界眾生，非真無量；大乘四心，周被無際，名無量也。「四攝法是菩薩淨土」。四等是濟物之心、四攝為化緣之事，內外不同，故次說也。所言四者，謂布施、愛語、利益、同事。行此四法攝取眾生，令其住理，故名為攝。布施與檀那異者，直捨財施人名為布施；以施攝物，令其入道，目之攝。「菩薩成佛時，解脫所攝眾生來生其國」。解脫謂涅槃也。菩薩因時以四攝攝眾生，所攝眾生後必得解脫果，故此眾生為解脫所攝，即是解脫住理為攝義。又釋義言，菩薩既攝眾生，則眾生繫屬菩薩，故今明得解脫，為解脫攝取，非為繫屬於已故攝之也。「方便是菩薩淨土，菩薩成佛時，於一切法方便無礙眾生來生其國」。始自直心、終於四攝，必須方便，則不隨二乘、超於三有，故次明方便。方便者，巧方便慧也。積小德而獲大功，處有不乖寂、居無不失化，無為而為不為，方便無礙也。「三十七品是菩薩淨土，菩薩成佛時，念處、正懃、神足、根、力、覺道眾生來生其國」。三十七品為趣涅槃，以有方便能行道品，不證二乘地，故次說也。三十七道品者，謂三四、二五、單七、隻八，合三十七也。三四者，四念處、四正懃、四如意足。二五，謂五根、五力。單七，七覺。隻八，正道。稱道品者，道謂菩提、品為品類，此三十七皆是趣菩提行，而有品類不同。別有大科，不具釋也。「迴向心是菩薩淨土，菩薩成佛時，得一切具足功德國土」。以有方便行於道品，既不墮二乘，復迴此善根向於佛道，故次明迴向。又凡夫功德為向三有、小心作善為向二乘，此並招小報。今迴此二善令向佛道，便得大果，故後文說迴向為大利也。又迴向者，迴己善根向於眾生，故名迴向。以獨善則福少、兼濟則利多也。又迴己善根向於實相，故名迴向。前三雖向佛向人，若取相分別，其報則少。若一毫之善向於實相，實相是理，善解實理則福等虛空，故後三句但言國土、不語眾生者，為存略故也。「說除八難是菩薩淨土，菩薩成佛時，國土無有三惡八難」。修淨土凡有二行：一修善法，謂起淨土行；二說除八難，明離惡法，謂捨穢土行。自上已來初行已竟，此明第二行也。八難者，三塗即三。人間有四：一生盲聾，此是苦報；二世智辨聰、邪見煩惱，此二正是難體；三佛前後，此明時為難；四北方，此以界為難。五長壽天，亦以處為難。則知八難具五道也。「說除八難」者，依《成實論》，四輪治之：一住善處輪，治三塗、北欝及長壽天五難也。二依善人輪，治佛前佛後難。三自發正願輪，即正見心，治世智辨聰難。四宿植善根輪，治生盲聾難。若約行治者，持淨戒，治三塗難；樂法施，治聾盲難；修正法，治世智辨聰難；供諸佛，治佛前佛後難；修集正觀，治北方及長壽天難也。「自守戒、行不譏彼闕是菩薩淨土，菩薩成佛時，國土無有犯禁之名」。自守戒行，謂自持戒也。不譏彼闕，謂不見他過。以此二緣，故國無犯禁之名，況有犯禁之事。「十善是菩薩淨土」。前明自守戒行，謂持出家戒也；今行十善，即在家戒也。「菩薩成佛時，命不中夭」，不殺生報也。「大富」，不盜報也。「梵行」，不婬報也。「所言誠諦」，不妄語報也。「常以軟語」，不惡口報也。「眷屬不離、善和諍訟」，不兩舌報也。「言必饒益」，不綺語報也。「不嫉不恚正見眾生來生其國」。此明意三報也。問：十善有幾品耶？答：如《地經》，凡有四品：凡夫、二乘、菩薩、佛也。十善所以名道者，凡有二義：一者對因，以暢前因，故名為道。二對後果，通人俱至佛果，後名為道。問：何故最後說十善耶？答：並會上眾行，成身口意淨，為土之本也。「如是寶積！菩薩隨其直心則能發行」。自上已前正明修淨土行，從此已後辨修行次第。隨其直心，謂正信心也。既有正信之心，則能發起眾行。「隨其發行則得深心」。既能發行眾善，則正觀轉明，故明深心。「隨其深心則意調伏」。觀心既明則棄惡從善，是名調伏。「隨其調伏則如說行」。心既調伏則能如佛說行。「隨如說行則能迴向」。既如佛說行，則能迴其所行趣向佛道也。「隨其迴向則有方便」。既能迴向佛道，則不隨三有，故名為巧方便。「隨其方便則成就眾生」。什公云「方便有三：一善於自行而不取相、二不取證、三善化眾生。」「隨成就眾生則佛土淨」。眾生既淨則無穢土。「隨佛土淨則說法淨」。既處淨土則不說雜教，名說法淨。「隨說法淨則智慧淨」。既有淨說則有法智慧生。「隨智慧淨則其心淨」。淨智既生則心淨也。智慧之本則是其心，故云心淨。「隨其心淨則一切功德淨」。心淨是本，以本淨故一切淨也。「是故寶積！若菩薩欲得淨土，當淨其心，隨其心淨則佛土淨」。上來雖明眾行為淨土因果，原其大歸則心為其本，故《地經》云「三界五道皆由心作」。故欲得淨土，宜淨其心。問：隨其直心，終訖一切功德淨，可約位明不？答：略擬宜之。外凡初起十信，名為直心。既有信心則應修行，故內凡夫名為發行。初地已上修治地業，名為深心。二地持戒防惡，名為調伏。三地依聞修定，名如說行。四地至六地，修於順忍，趣向無生，名為迴向。七地習於十方便，故能成就眾生。八地修淨佛國土，名佛土淨。九地辨才，為人說法，名說法淨。十地成就智波羅蜜，名智慧淨。等覺地即金剛心，名為心淨。妙覺地行願既圓，故一切功德淨。
「爾時舍利弗承佛威神作是念：若菩薩心淨則佛土淨者，我世尊本為菩薩時意豈不淨，而是佛土不淨若此」。此下第二次明釋疑。就文為二：初明生疑、次辨釋疑。初文三句：一生疑所由、二生疑之處、三正生疑。承佛聖旨者，此辨生疑之所由也。然淨佛國土、成就眾生，蓋是大士法門，本非小乘之事。但今欲明佛土常淨，善惡出自兩緣，故以威神發其疑念，以生言論之端也。若菩薩心淨者，此騰上文，辨生疑處也。我世尊下，正生疑也。以土徵心，用心決定土。在土既穢，心不應淨；在心既淨，則土非穢也。猶預不決，所以成疑。「佛知其念，即告之言：於意云何？日月豈不淨耶？而盲者不見。對曰：不也。世尊！是盲者過，非日月咎。舍利弗！眾生罪故，不見如來佛國嚴淨，非如來咎」。此下第二釋疑也。就文為三：一佛自釋、二梵王助通、三佛重釋。佛為化主，故前釋之。佛雖說淨土，若無人證見，猶為難信。故次梵王釋，明有能見之人，證佛不虛。梵王雖見，身子不覩，猶謂有言無事，故如來變土，成上佛說及梵王所見。又初番說淨得聞知，次梵王覩淨生其信解，三隱穢現淨令其證見，則悟入云次第也。問：日月常淨，盲者不見，是盲人過，非日月咎。合喻應云：土實清淨，而汝不見。是汝等咎，非是土咎。何故云非佛咎耶？答：土因土果普屬於佛，故云非佛咎也。問：佛無何等咎耶？答：佛因無不淨咎、果無穢土咎。又身子疑佛，謂心不淨故土不淨，所以云佛咎。「舍利弗！我此土淨而汝不見」。向明不淨，屬身子；今明淨，則歸佛。故云我也。而云此土者，身子向見此土不淨，言佛別有淨土在於他方而身子不見，故今明此土淨也。「爾時螺髻梵王語舍利弗：勿作是意，謂此佛土以為不淨。所以者何？我見釋迦牟尼佛土清淨，譬如自在天宮」。此第二梵王證釋，就文為三：一呵身子而自陳所見、二身子述己所見以答梵王、三梵王斷其得失。言自在天宮者，有人言：是欲界他化自在天宮，故《無量壽經》云「其寶猶如第六天寶」。有人言：是色界大自在天宮。有人言：是初禪之上，即中間禪自在天宮。以大梵王統領千世界，於千世界住中間禪自在，名自在天宮。問：何故但言自在天宮？答：然佛土真淨、超絕人天，身子在人而見為人土、梵王居天而見為天宮，蓋是齊其所見而為言耳。「舍利弗言：我見此土，丘陵坑坎荊棘沙礫土石諸山穢惡充滿」。此下第二身子自陳所見，以答梵王。所以自陳所見者，欲顯二乘是罪垢之人，以小心之流令欣大道也。「螺髻梵王言：仁者心有高下，不依佛慧，故見此土為不淨耳。舍利弗！菩薩於一切眾生悉皆平等、深心清淨、依佛智慧，則能見此佛土清淨」。第三梵王判其得失。萬事萬形皆由心起，二乘心既不淨，故見上不淨；大士得於淨觀，故則見土清淨。然總論得失，凡有四門：一者二人俱得，身子得穢方便、梵王得淨方便。二者二人俱失，身子偏執穢失淨、梵王偏執淨失穢。三身子失梵王得，符合淨土教門。四身子得梵王失，有時須現穢土，不宜現淨。「於是佛以足指案地，即時三千大千世界若千百千珍寶嚴飾，譬如寶莊嚴佛無量功德寶莊嚴土。一切大眾歎未曾有，而皆自見坐寶蓮華」。此第三佛顯淨重答。就文為二：初明實淨、次辨悟道。什公云「淨穢二土，同處而不相礙。」今隱穢而現淨，以證佛語不虛。梵王見實，又顯二乘為生盲、彰凡夫是罪垢。「佛告舍利弗：汝且覩是佛土嚴淨。舍利弗言：唯然。世尊！本所不見、本所不聞，今佛國土嚴淨悉現。佛告舍利弗：我佛國土常淨若此，為欲度斯下劣人，故示是眾惡不淨土耳」。我此土常淨者，為欲釋疑，故有此章。時眾疑云：土本非淨，今始變成淨耳，則知見穢實。是故釋云：我此國土本來常淨，非始變成淨也。時眾復疑：如其常淨，何故常不現淨土而處穢耶？故復釋云：為欲度斯下劣人，故示是眾惡不淨土耶。然穢土有二：一報、二應。據報土答者，自佛而言是故常淨，為度下劣現居眾生不淨土耳。就應土答者，佛真土常淨，為度下劣作不淨土耳。「譬如諸天共寶器食，隨其福德飯食有異。如是舍利弗！若人心淨，便見此土功德莊嚴」。有此喻來者，上雖以事驗，而時眾未解，何因緣故實是淨土，而我等見穢？故舉此喻重以曉之。始生天者，欲共試知其功德多少，要共一寶器而食天飯。天飯極白，無白為喻。其福多者，舉飯向口，飯色不異。若福少者，舉飯向口，飯色便異。依什公意，一器之內有二種食，應二種眾生。如是一處有淨穢二土，應於二緣，故是異質同處不相礙也。吉藏謂什公此釋於文不便。唯是一白飯，福德厚者則見其白，福德薄者則見其赤。合喻云：實是一淨土，菩薩依佛慧故則見土淨，二乘不依佛慧故見土不淨。不得云器內本有二飯。若本有二飯，何猶得試於天？「當佛現此國土嚴淨之時，寶積所將五百長者子皆得無生法忍，八萬四千人皆發阿耨多羅三藐三菩提心。佛攝神定，於是世界還復如故。求聲聞乘三萬二千天及人，知有為法皆悉無常，遠塵離垢得法眼淨。八千比丘不受諸法，漏盡意解」，此第二明時眾得道。佛國之興，其正為此。就文為二：初明得大乘益、次辨得小乘益。大益有二，初得無生忍者，知土本淨、染出妄情，悟一切法亦如此，故得無生。又知土未曾淨穢，淨穢出自兩緣，一切諸法非定有無，有無生乎妄，謂得無生也。次發菩提心者，聞淨土歡喜，發願求之也。於是世界還復如故者，此下明得小乘益也。非分不可久處，故還復彼所應見。又變穢為淨，為益大人；淨而還穢，利於小道。知有為法皆悉無常者，國土穢而可淨、淨而復穢，因悟無常，故得法眼淨，謂見四諦。初見四諦，故名為眼。斷八十八結，名遠塵離垢，稱之為淨。又解：於外境不執，為遠塵；內無我見，為離垢；明見四諦，云法眼淨也。不受諸法漏盡意解者，上明淺益，今辨深利。知土無常，故不貪取諸法，名為不受。九十八結諸漏既盡，意得解脫，成阿羅漢。
方便品第二
方便之名，有離有合。所言離者，眾生所緣之城曰方，至人適化之法稱便。蓋因病授藥、藉方施便，機教兩舉，故稱方便。所言合者，梵音稱漚和拘舍羅，此云方便勝智。方便是善巧之名，勝智為決斷之稱。但權巧有三：一身權巧，適物現形；二口善巧，隨機演教；三意善巧，妙窮病藥。問：此品約何義用辨於方便？答：通而為論，三業善巧並是方便；就別而言，正以示疾為方便也。五百長者與淨名為法城等侶，而餘人已至、居士不來，正為有疾。然其疾者，非是實報，蓋善巧為物，故云方便。家師朗和上云：「然有疾為疾，非是方便；無疾為無疾，亦非方便；無疾而疾、疾而無疾，亦非方便；疾而無疾、無疾而疾，應是方便。根本未正，所以言非。若非疾非不疾、能疾不疾，此乃是方便。所以然者，以非疾非不疾，故名之為實；示疾不疾，權巧妙用，能弘道利人，故名方便。」非疾非不疾、能疾能不疾，既別權實；非來非不來、能來能不來，萬義類然。「爾時毘耶離大城中」。此經二處四會，菴薗始集，已竟於前；今是第二方丈初會。與前不同，凡有十異：一處所異，上是菴薗處、今是方丈處。二化主異，上是佛為化主、今菩薩為化主。三教異，上明淨土因果、今辨法身因果，上淨佛國土、今成就眾生。四徒眾異，上通明道俗幽顯眾、今但有俗眾。五得益異，上通明大小淺深益、今但辨發心淺益。六通別異，上但釋迦一時之化、今通序淨名始終善巧。七道俗異，上明出家方便、今明在俗善巧。八賓主異，上明釋迦暫止菴薗為客、今辨淨名舊住毘耶為主。九疾不疾異，上明不疾方便、今明示病善巧。十時節異，上明菴薗初集、今序方便時事。就此一會，開二章：第一由序、第二正說。二文各四，初章四者，一明處所、二標其位、三出其名、四歎其德。毘耶離大城，即第一文也。有長者，此第二標其位也。名維摩詰，第三出其名也。已曾供養無量諸佛，第四歎其德也。羅什云「此品序淨名德，非集經者意。其智慧辨才，世尊常所稱嘆，故集經者欲遠存其人、弘其道教，故承其所聞以序其德也。」就歎德文，開為二別：一嘆本德、二美迹用。「已曾供養無量諸佛」者，將欲序德，故前明德之所由。德之所由，即是德本，故前嘆本也。「深殖善本」。前嘆外緣，此美內因。樹德前聖，故善本深殖。所言善者，即功德業為菩提根，故稱為本。「得無生忍」。前嘆功德、今美智慧，即福慧二嚴也。如來照之已盡，故受智名；菩薩見猶未窮，但能受堪不退，宜以忍為稱。「辨才無礙遊戲神通」。既具二嚴，故能辨才說法以生其慧、遊戲神通以生其福。菩薩既具二嚴，令物同得福慧。又上明福慧，嘆於意業；無得辨才，嘆於口業；神通現化，美於身業。問：為嘆五通、為嘆六通耶？答具有二義。得無生忍，三界結盡，方於二乘，是故言六；比於如來，習氣未傾，故言五也。「逮諸總持」。有二力：一能持善不失、二能持惡不生。依羅什意，正以智慧為體。慧用無窮，照義波若，憶義名持。「獲無所畏」。以有能持之功，復具所持之德，則如眾無畏。「降魔勞怨」，上嘆所得，今美所離。四魔勞我，故稱為怨。「入深法門」。諸法甚深，有無量門；得離既圓，悉善入也。「善於智度通達方便」。所以能入法門者，由具二慧故也。到實智岸，善智度也；運用無方，達方便。「大願成就」。菩薩有二德，一行、二願。上來嘆其行圓，今序其願滿。大願者，略說如勝鬘三大願，具演如無量壽佛四十八願。所以須明願者，《智度論》云「行如車運，願如御者」，以二種相扶，故須辦之。「明了眾生心之所趣，又能分別諸根利鈍」。行願既成，故能了六道心所行、三乘根利鈍。「久於佛道心已純熟，決定大乘」。前嘆下識眾生，此明上悟佛道。無凡夫二乘及有所得異念間之，故稱為純。不二正觀任運現前，所以云熟。於佛道純熟，永免位、行、念三種退，決定大乘也。「諸有所作能善思量」，三業智慧恒現在前，所作無失。《婆娑》云「總明人有二種：一善說法、二善思量。」「住佛威儀」下，《瓔珞經》等覺地菩薩，於百劫內學佛威儀，故舉動進止悉如佛也。「心大如海」。海有五德：一澄淨不受死屍、二多出妙寶、三大龍注雨渧如車軸受而不溢、四風日不能竭、五淵深難測。大士心淨，不受毀戒之屍、出慧明之寶、佛說大法雨受而不溢、魔邪風日不能虧損、其智淵深莫能測者，故曰心大如海也。「諸佛咨嗟，弟子釋梵世主所敬」。以具上眾德，故諸佛所稱、人天所敬。自上已來歎淨德內充，今美其嘉聲外滿，即是釋淨名也。「欲度人故，以善方便居毘耶離」。此第二次歎迹用。嘆本即是歎實，嘆迹謂歎方便也。就文為三：初明一身方便、二辨多身方便、第三總結。一身方便為二：初明處方便、次辨出方便。處方便內，前明以道攝俗、次辨因俗通道。「資財無量攝諸貧民，奉戒清淨攝諸毀禁，以忍調行攝諸恚怒，以大精進攝諸懈怠，一心禪寂攝諸亂意，以決定慧攝諸無智」。此明以道攝俗。自行此六，今復教他。又至人無行不行，亦非六不六，而現行六度者，為攝六弊眾生也。「雖為白衣，奉持沙門清淨律行」。此嘆因俗通道。就文明四種權實：一形、二處、三人、四物。雖為白衣，形方便也。奉持沙門，因形之俗以通道之實。沙門者，出家之總名也。此言懃行，謂懃行眾善，趣涅槃也。又沙門名乞那、名為道人，皆貧於正道，唯我斷貧得道，故名乏那。又沙門者，為息心，息一切有所得心，達本原清淨。是故經云「息心達本原，故號為沙門。」「雖處居家，不著三界」。此明處權實也。聲聞，心超三界、形遠居家。凡夫，形在居家、心染三界。大士，身在居家，故異小道；心超三界，則殊俗人。又心超三界，故常行道；身處居家，故恒順俗。「示有妻子，常修梵行」。此有二句，明人權實。同人者之五情，故示有妻子；異人者之神明，故常修梵行。梵翻為淨，謂清淨無欲行也。「現有眷屬，常樂遠離」。現外護伏物，故有眷屬；在家若野，故常樂遠離。「雖服寶飾而以相好嚴身」。此有二句，約財明方便也，外服俗飾、內修相好。「雖復飲食而以禪悅為味」。外食世膳、內甘禪悅也。「若至博弈戲處，輒以度人」。上來嘆處方便，此嘆出方便也。以為人行藏，故出處皆利物。奕即碁也。蓋欲因戲止戲，故能度人。「受諸異道，不毀正信」。大士同於異者，欲令異同於我耳，豈正信可毀哉？「雖明世典，常樂佛法。一切見敬，為供養中最」。一切見淨名者，無不敬之，故云一切見敬。諸有德者能致供養，復供養淨名，所以云供養中最。「執持正法，攝諸長幼」。外國諸部典皆立三老，有德者為執法人，以決鄉訟、攝長幼也。淨名現執俗法，因通道法也。「一切治生諧偶，雖獲俗利不以喜悅」。法身大士，瓦礫盡寶玉耳。若然，則人不貴其惠，故現同求利，豈悅之有耶？「遊諸四衢饒益眾生」。四達曰衢。於要路處，遍察群機，隨而化益。「入治政法救護一切」。治政法，律官也。導以正法，使民無偏枉，救護一切也。「入講論處導以大乘」。天竺多諸異道，各言己勝，故其國別有立論堂，欲辨其優劣。諸欲明已道者，則聲鼓集眾，詣堂求論，勝者為師、負者為資。淨名既昇此堂，攝伏外道，然後導以大乘，為其師也。「入諸學堂誘開童蒙」。如釋迦菩薩入學堂說梵書，梵天來下為證，眾人信受，斯其類也。「入諸婬舍示欲之過」。外國婬人別立聚落，凡預士流目不暫顧。大士同其欲，然後示其過。「入諸酒肆能立其志」。酒致失志，開放逸門。「若在長者，長者中尊，為說勝法」。此下第二明多身方便。長者，如今四姓豪族。凡人易以威順、難以理從。大士每處其尊，以弘風靡之化。長者豪族既重，多以世教自居，故為說出世勝法。「若在居士，居士中尊，斷其貪著」。《智度論》云「居士有二：一居舍之士，故名居士，此通居士也。二居財一億，名為居士。」既多積寶財，故貪著必深。故大士同其積財，斷貪濁也。「若在剎利，剎利中尊，教以忍辱」。羅什云「剎利，胡音，含二義：一言忍辱、二言瞋恚。言此人有大力勢、能大瞋恚，忍受苦痛、剛強難伏，因以為姓也。」釋肇曰「剎剎，王者種也，此言田主。劫初，人食地味，轉食自然粳米。後人情漸偽，各有封殖。遂立有德，處平分田。此王者之始，故相承為名焉。」其尊高自在，多暴決意、不能忍和，故教以忍辱。「若在婆羅門，婆羅門中尊，除其我慢」。婆羅門，此言外意。劫初之時，既見世人貪瞋鬪諍，便起厭惡，入山求道。以意出人外，故名外意。其種，別有經書，世世相承，以道學為業，或在家、或出家苦行。多恃己道術，自我慢人。「若在大臣，大臣中尊，教以正法」。正法者，謂治國正法也。既教以正治法，兼以道佐時也。「若在王子，王子中尊，示以忠孝」。既為臣，宜具二行。「若在內官，內官中尊，化正宮女」。羅什云「非如今內官也。外國法，取歷世忠良耆長有德用為內官，化正宮女也。」「若在庶民，庶民中尊，令興福力」。福力微淺，故用教庶民。「若在梵天，梵天中尊，誨以勝慧」。自上已來，示人方便、以上攝下。此文示天方便，居勝化劣。羅什云「小乘中，初梵有三。《雜心》但明二，除梵王。」羅什又云「大乘有四，餘上三地亦如是。」此與《智度．往生品》同。梵王雖有禪慧，而非出要。今誨以佛慧，故言勝也。「若在帝釋，帝釋中尊，示現無常」。天帝處忉利宮，五欲自誤，視東忘西、見西忘東，多不慮無常。大士或時示現火起，燒其宮殿。「若在護世，護世中尊，護諸眾生」。護世者，四天王也。各理一方，護其所部，使諸惡鬼神不得侵害眾生也。「長者維摩詰以如是等無量方便饒益眾生」。此第三總結也。法身圓應、其迹無方，故稱無量，上略言之耳。既不可盡，故須總結。
「其以方便，現身有疾」。自上已來序通方便竟，此下已去明別方便也。據會而分者，品初至此，明其由序。斯文已去，正是一會教門。就文亦四：一明現病、二辨問病、三說教門、四時眾悟道。所以現疾者，欲悟無常，當因三衰，老、病、死也。然老須年至，不可卒來；死則言滅，無以悟人；病可卒加，而言不滅，故於三內觀此身疾以興教門也。又居士體道之深，未免斯患，況無德者而可保乎？又不疾呵疾，信之為難；未若以疾呵疾，則物易受。「以其疾故，國王大臣長者居士婆羅門等，及諸王子并餘官屬無數千人，皆往問疾」。此第二明眾人問疾。淨名以德被天下，人感其恩惠，既聞有疾，故皆來問之。「其往者，維摩詰因以身疾廣為說法」。此第三明因疾說法。就說法內，凡有二門：一說生死過患、二讚法身功德。說生死過患，令厭生死；讚法身功德，令欣法身。法門之要，唯斯逼引。又說生死過患，破凡夫惑；讚法身功德，斥二乘見。又說生死過患，破於常見；讚法身功德，斥於斷滅。令受化之徒捨於二邊、悟入中道。但說此二門，開合不定，凡有四種：一者俱合，謂直明生死無常，但說法身常住。二者俱開，開生死無常苦空，開法身常樂我淨。三者合生死，但說無常，開法身，具四德。四者開生死，無常苦空，合法身，但說常住。四門之內為第四也。就生死過患，凡有五門：謂無常、苦、空、無我、不淨也。「諸仁者！是身無常」。無常是入空初門，又物所遍患，故前說之。「無強」。今病則弱，故知無強。「無力」。老病死來，不能排拒，故云無力。「無堅」。謂體無有實，「速朽之法不可信也」。雖無強力，容謂久住，故云速朽。以其速朽，孰能信其永固者哉？「為苦為惱眾病所集」。此第二次明苦觀。以無常故苦，苦故生惱。又苦謂八苦也，亦有無量苦。惱謂九惱也，亦有無量惱。病，四百四病也。「諸仁者！如此身明，智者所不怙」。此句結前生後。以有無常苦，故智人不恃怙也。生後者，如下諸喻，故非可怙也。「是身如聚沫，不可撮摩」。此第三次明空，凡有十句。舊師云：初五句，別約五陰明空；後五句，總明其空。故《華嚴》等經云「色如聚沫，受如水泡，想如野馬，行如色蕉，識如幻」，故知約五陰以明五喻也。今詳文意，皆是總喻，非別譬也。聚沫似實有，撮摩則散無。身亦似有，緣來則毀壞。「是身如泡，不得久立」。似明無常義，然水上泡，以體虛無實，猶空義也。「是身如炎，從渴愛生」。渴見陽炎，惑以為水。愛見四大，迷以為身。《攝大乘論》呼陽炎為鹿渴，此是鹿之渴乏，故見炎為水。「是身如芭蕉，中無有堅」。芭蕉之草但有皮葉，無真實也。身亦如之，但假名字，亦無真實。「是身如幻，從顛倒起」。見幻為人、四大為身，皆顛倒也。「是身如夢，為虛妄見」。如由夢心故見夢事，實無夢事。身亦如是，由顛倒心見有此身，實無身也。「是身如影，從業緣現」。前約煩惱心故有身，今由過去業影故有現在身也。又遮光故有影，遮正觀光，故有身影。「是身如響，屬諸因緣」。過去假惑業因緣，現在由父母遺體及衣食等，總上諸事，故言屬諸因緣。「是身如浮雲，須臾變滅」。浮雲俄頃異色，須臾變散。身亦如是，眴息之間有少、有大、有壯，須臾老病死滅。「是身如電，念念不住」。雲之與電，實是無常。今取其虛偽不真，故速滅不住，猶釋空義也。「是身無主，為如地」。此第四明無我觀。凡有八句：前四別約四大明無我、後四總約四大明無我。有人言：地假四微成，雖有勝持之功，實無宰我御用；身亦爾矣。後三大類然。有人言：外地古今相傳、強者前宅，故無定主；身亦如是，緣合則有、緣散則無，故無常主。有人言：眾生己身為內、土木為外，然外大充身則復為內、內大散壞還歸於外。然內外雖殊，其大一也。外大無主，內身亦然。又見內身不壞，言有宰主。然外之不壞，則非有主；內身亦然。「是身無我，為如火」。從任自在，謂之為我。然火由於薪，不得自在，薪小則小、薪大則大，薪有則有、薪無則無。身亦如是，舉動興造萬事似有我。然但眾緣所成，病至則惱、死至則滅，不得自在，故無有我。「是身無壽，為如風」。雖飄扇鼓作，或去或來，直是聚氣流動，非存生主也。身亦如是，呼吸吐納、行作語言，亦假氣而動，非有壽也。「是身無人，為如水」。如水澄潔清明，洗濯塵穢，曲直縱緣、方圓任器，靜而求之，非有人也。身亦如是，知見進止，應事而動、乘數而運，詳其所因，非有人也。問：四名何異？答：體一義殊。謂有真宰，稱之為主。統御自在，因之為我。常存不變，謂之為壽。貴於萬物，終終不改，稱之為人。「是身不實，四大為家」。上別就四大明無我，今總約四大明無我也。「是身為空，離我我所」。我與我所，凡有三種：一以內身為我，外國財妻子名為我所。二就內身總別分之，總用為我，五陰別為我所。三就陰分別，計色為我，餘為我所。展轉作之，無我則人空，無我所謂法空。但有二種：一無性實人法，為性空；二無因緣人法，名為假空。「是身無知，如草木瓦礫」。前明無我體，此辨無我用。身雖能觸而無知，識雖能知而無觸。總求二種，畢竟無知，何異瓦礫。但無知亦二：一無自性知、二無假名知。「是身無作，風力所轉」。前就心法明無我用，此就色法明無我用。雖有造作施為，但是風力，非我用也。「是身不淨，穢惡充滿」。此第五明不淨觀。凡有八句：初一句正顯不淨、下七句舉餘法顯不淨。具三十六物，名穢惡充滿。「是身為虛偽，雖假以澡浴衣食，必歸磨滅。是身為災，百一病惱」。一大增損，則百一病生。四大增損，則四百四病。同時俱作，故身為災聚。「是身如丘井，為老所逼」。有人言：高丘必巔、深井必滿、有身必老。僧肇云「神之處身，為老死所逼，猶老人之在丘井，為龍蛇所逼。」羅什曰「丘墟，朽井也。前有人犯罪於王，其人逸走，令醉象逐之。其人怖急，自投枯井。半井得一腐草，以手執之。下有惡龍，吐毒向之。傍有五毒蛇，復欲加害。二鼠嚙草，草復欲斷。大象臨其上，復欲取之。其人危苦，極大怖畏。上有一樹，樹上時有蜜滴落其口中。以著味故，而忘怖。丘井，生死也。醉象，無常也。毒龍，惡道也。五毒蛇，五陰也。腐草，命根也。白黑二鼠，白月黑月也。蜜滴，五欲樂也。得蜜滴而忘畏苦，喻眾生得五欲蜜滴不畏苦也。」「是身無定，為要當死」。天壽雖無定，而死事則定。《智度論》云「身有二種，若不自死，必為他殺。」「是身如毒蛇、如怨賊、如空聚，陰界諸入所共合成」。四大如四蛇，五陰喻五賊，六情如空聚也。「諸仁者！此可患厭。當樂佛身」。上來第一說生死過患，此下第二次讚法身功德。厭有三種：下根雖厭，樂故不捨；中根生厭，欲取涅槃；上根生厭，而能化物。今恐內生厭便取涅槃，故迴之以正，故云樂佛身。「所以者何？佛身者即法身也」。淺識之流雖聞當樂佛身，正恐齊其所見，未免生滅，何用樂乎？是以釋云：佛身者即法身也。生公云「丈六為迹身、常住為法身。迹從法身出，故云即法身。」肇公云「豈捨丈六而遠求法身乎？故丈六無生，即法身也。」法身者，非法資養，故以正法為身。正法身則體絕百非、形備萬德。體絕百非，故不可為有；形備萬德，不可為無。遠離二邊，則正法身也。問：此是何人作斯執耶？答：天竺凡夫二乘，並謂佛身智雖妙，終歸磨滅。譬如震旦國土成實師，執五時教，如開善智藏謂淨名教是第三時說，佛壽七百阿僧祇，終是無常。及招提之流，明此維摩詰第二時說，亦未免生滅。如此之徒，皆淺識也。今總難之。前說生死過患既為無常，今讚法身功德亦未免生滅，則同可患厭，何有佛可欣哉？又生肇等師註此維摩，皆明法身常住。後生不應違其所說，具如《玄義》述之。「從無量功德智慧生」。既有極妙果，必有極妙之因，故從此已下舉因釋果。「從戒定慧解脫解脫知見生，從慈悲喜捨生，從布施持戒忍辱柔和懃行精進禪定解脫三昧多聞智慧諸波羅蜜生，從方便生，從六通生，從三明生，從三十七道品生，從止觀生，從十力四無所畏十八不共法生，從斷一切不善法集一切善法生，從真實生，從不放逸生，從如是無量清淨法生如來身。諸仁者！欲得佛身、斷一切眾生病者，當發阿耨多羅三藐三菩提心」。問：力無畏等即是法身，云何言生法身耶？答：有人言：此是極地菩薩，亦分有力無畏等，故生於佛身。有人言：下地緣佛眾德而修行，如緣佛十力而行十力行，故言從十力生。有人言：法身無生，今言生者，此據報佛也。吉藏謂若據十力等，則生猶成義。即以力等成佛法身，故言生。若就因行，宜言生矣。問：云何名從真實生？答：真實即佛性。佛性若顯，即成法身也。「如是長者維摩詰為諸問疾者如應說法，令無數千人皆發阿耨多羅三藐三菩提心」。此第四明時眾得益。聞生死過患，故捨凡夫行；聞法身功德，息二乘行，故發佛心也。又上云當樂佛身，即自利行；欲得佛身斷一切眾生病當發菩提心，謂利他行。既聞成佛具自行化他，故發道心也。
維摩義疏卷第二