刊維摩經義記序
余甞見天僧統《教藏總錄》曰「《維摩經義記》四卷，慧遠撰。」因謂吾祖智者大師疏《觀經》也多採用淨影，於《維摩經》想亦當然。頃一書賈齎《義記》一帙至，余得之欣然。讀之，雖不如素意，而其釋最委。至其伸釋一義，多先徵起、後方解之，實不忘本母之體，關中嘉祥不得抗衡也。吾祖釋義事理兩圓，而以理觀為主、事解稍略，故先讀斯記而後以智者融譚則可乎。但脫誤尤多，後之得善本者幸正之。
I once saw in the "Comprehensive Catalog of the Teaching Treasury" by the Tiansengtong that it stated: "The 'Commentary on the Vimalakirti Sutra' in four volumes, compiled by Huiyuan." From this, I thought that our patriarch, Master Zhiyi, in his commentary on the "Guanjing," often drew from Jingying, and likely did the same for the "Vimalakirti Sutra." Recently, a bookseller brought a copy of the "Commentary" to me, and I happily acquired it. Reading it, though it was not as I had expected, its explanations are exceptionally detailed. When elaborating on a point, it often first raises questions and then resolves them, truly preserving the essence of the original text—even the esteemed masters of Guanzhong and Jiaxiang could not rival this. Our patriarch’s interpretations perfectly harmonize principle and phenomena, yet emphasize the contemplation of principle while treating the literal explanation more briefly. Thus, it would be fitting to first read this commentary and then integrate it with Master Zhiyi’s profound discussions. However, there are many errors and omissions; may those who obtain a better edition in the future kindly correct them.
旹
正德壬辰冬十月既朔比叡山寶珠沙門可透謹序
In the winter of the Ren Chen year of the Zhengde era, on the first day of the tenth month, the monk Baozhu of Mount Hiei, Ke Tou, respectfully composed this preface.
維摩義記卷第一(本)
Vimalakirti Sutra Commentary, Volume 1
沙門慧遠撰
聖教雖眾，要唯有二。其二是何？謂聲聞藏及菩薩藏。教聲聞法名聲聞藏，教菩薩法名菩薩藏。聲聞藏中所教有二：一是聲聞聲聞、二緣覺聲聞。聲聞聲聞者，是人本來求聲聞道，常樂觀察四真諦法，成聲聞性。於最後身值佛欲小，如來為說四真諦法而得悟道。本聲聞性故，今復聞聲而得悟道，是故名為聲聞聲聞。經言「為求聲聞者說四真諦」，據斯為論。緣覺聲聞者，是人本來求緣覺道，常樂觀察十二緣法，成緣覺性。於最後身，值佛為說十二緣法而得悟道。本緣覺性，於最後身聞聲悟道，是故名為緣覺聲聞。經言「為求緣覺者說十二緣法」，據此為言。此二雖殊，同期小果，藉教處等，以是義故齊號聲聞。對斯二人所說之法，名聲聞藏。菩薩藏中所教亦二：一是漸入、二是頓悟。言漸入者，是人過去曾習大法，中退住小、後還入大，大從小來謂之為漸。故經說言「除先修習學小乘者，我今亦令入是法中。」此即是其漸入菩薩。言頓悟者，有諸眾生久習大乘相應善根，今始見佛即能入大，大不由小，目之為頓。故經說言「或有眾生，世世已來常受我化，始見我身、聞我所說即皆信受入如來慧。」此是頓悟。漸入菩薩藉淺階遠、頓悟菩薩一越解大，頓漸雖殊，以其當時受大處一，是故對斯二人所說，為菩薩藏。聖教雖眾，不出此二，故龍樹云：「佛滅度後，迦葉、阿難於王舍城結集三藏為聲聞藏，文殊、阿難在鐵圍山集摩訶衍為菩薩藏。」《地持》亦云「佛為聲聞、菩薩行出苦道說修多羅，結集經者集為二藏，以說聲聞所行為聲聞藏、說菩薩所行為菩薩藏。」《地持》復言「十二部經，唯方廣部是菩薩藏，餘十一部是聲聞藏。」故知聖教無出此二。此二亦名大乘小乘、半教滿教等，名雖變改，其義不殊。今此經者，二藏之中菩薩藏收，為根熟人頓教法輪。已知教之分齊。
Although the sacred teachings are vast, they can be summarized into two main categories. What are these two? They are the Śrāvaka Piṭaka and the Bodhisattva Piṭaka. Teachings for Śrāvakas are called the Śrāvaka Piṭaka, and teachings for Bodhisattvas are called the Bodhisattva Piṭaka.
Within the Śrāvaka Piṭaka, there are two types of practitioners taught: 1. The Śrāvaka-Śrāvaka 2. The Pratyekabuddha-Śrāvaka
The Śrāvaka-Śrāvaka refers to those who originally sought the path of a Śrāvaka, consistently delighting in contemplating the Four Noble Truths, thus forming a Śrāvaka nature. In their final life, encountering the Buddha, they desire little, and the Tathāgata teaches them the Four Noble Truths, through which they attain enlightenment. Because they originally possessed a Śrāvaka nature, they now hear the teachings and attain enlightenment—hence they are called Śrāvaka-Śrāvakas. As the sutra states, "For those seeking the Śrāvaka path, the Four Noble Truths are taught"—this is the basis for this classification.
The Pratyekabuddha-Śrāvaka refers to those who originally sought the path of a Pratyekabuddha, consistently delighting in contemplating the Twelve Links of Dependent Origination, thus forming a Pratyekabuddha nature. In their final life, encountering the Buddha, they are taught the Twelve Links of Dependent Origination, through which they attain enlightenment. Because they originally possessed a Pratyekabuddha nature, in their final life they hear the teachings and attain enlightenment—hence they are called Pratyekabuddha-Śrāvakas. As the sutra states, "For those seeking the Pratyekabuddha path, the Twelve Links of Dependent Origination are taught"—this is the basis for this classification.
Although these two differ, they both aim for the lesser fruit, rely on teachings, and share similar stages—therefore, they are collectively called Śrāvakas. The teachings directed at these two types of practitioners are called the Śrāvaka Piṭaka.
Within the Bodhisattva Piṭaka, there are also two types of practitioners taught: 1. Gradual Entry 2. Sudden Awakening
Gradual Entry refers to those who in the past practiced the Great Vehicle, then regressed to the Small Vehicle, and later returned to the Great Vehicle. Since they enter the Great Vehicle from the Small Vehicle, it is called gradual. As the sutra states, "For those who previously studied and practiced the Small Vehicle, I now also lead them into this Dharma." This refers to the Gradual Entry Bodhisattva.
Sudden Awakening refers to beings who have long cultivated the virtuous roots corresponding to the Great Vehicle and, upon encountering the Buddha for the first time, are immediately able to enter the Great Vehicle. Since they enter the Great Vehicle without passing through the Small Vehicle, it is called sudden. As the sutra states, "There are beings who, life after life, have long been guided by me; upon first seeing my form and hearing my teachings, they immediately believe, accept, and enter the wisdom of the Tathāgata." This is Sudden Awakening.
The Gradual Entry Bodhisattva relies on shallow steps to reach the distant goal, while the Sudden Awakening Bodhisattva leaps directly into understanding the Great Vehicle. Although gradual and sudden differ, because they both receive the Great Vehicle teachings at the same time, the teachings directed at these two types of practitioners are called the Bodhisattva Piṭaka.
Although the sacred teachings are vast, they do not go beyond these two categories. Therefore, Nāgārjuna said, "After the Buddha's parinirvāṇa, Kāśyapa and Ānanda compiled the Tripiṭaka at Rājagṛha as the Śrāvaka Piṭaka, while Mañjuśrī and Ānanda compiled the Mahāyāna at the Iron Ring Mountain as the Bodhisattva Piṭaka."
The *Bodhisattvabhūmi* also states, "The Buddha taught the sūtras for Śrāvakas and Bodhisattvas to practice the path leading out of suffering. Those who compiled the sūtras gathered them into two Piṭakas: teachings on the practices of Śrāvakas form the Śrāvaka Piṭaka, and teachings on the practices of Bodhisattvas form the Bodhisattva Piṭaka."
The *Bodhisattvabhūmi* further states, "Among the Twelve Divisions of the Scriptures, only the Vaipulya division belongs to the Bodhisattva Piṭaka, while the remaining eleven divisions belong to the Śrāvaka Piṭaka." Thus, it is clear that the sacred teachings do not go beyond these two categories.
These two are also called the Great Vehicle and the Small Vehicle, the Incomplete Teaching and the Complete Teaching, etc. Although the names may vary, their meanings do not differ.
Now, this sutra belongs to the Bodhisattva Piṭaka among the two Piṭakas and is a Sudden Teaching Dharma Wheel for those with mature roots. Thus, the classification of the teachings is understood.
次釋其名。今言「維摩詰所說經」，一名「不可思議解脫」者，蓋乃樹經部別名也。諸經所以皆首題其名者，為示所明法。此經以不思議解脫為宗，故始標舉。但諸經立名不同，乃有多種：或就法為名，如《涅槃經》、《波若經》等；或就人為目，如《薩和檀》、《須達拏》等；或就事立稱，如《枯稻芉經》等；或就喻彰名，如《大雲經》、《寶篋經》等；或人法竝彰，如《勝鬘經》等。或事法雙舉，如彼《方等大集經》等；或法喻俱題，《華嚴經》、《法華經》；或人事雙立，如《舍利弗問疾經》等。如是非一。今此經者人法為名，維摩所說，是其人名；不可思議解脫，是其法名。法藉人通，故須標人；法是所顯，故須舉法。但諸經首，列人有四；一、題說人，如《勝鬘》等；二、舉問人，如彼《彌勒所問經》等；三、舉所說人，如《睒子經》、《薩和檀》等；四、舉所化人，如《玉耶經》、《須摩提女》等。今舉說人，說者不同有其五種：一是佛說；二是聖弟子說；三是諸天說；四神仙等說；五變化說。此經維摩中聖弟子說。然此經中三會差別：初會佛說；第二會是維摩說；第三一會是佛及維摩共說。由佛有說，故下文言「佛說經已，大眾歡喜。」由維摩說，故始舉之。以不思議解脫之法寄其人，故始標舉。「維摩詰」者，是外國語，此方正翻名曰淨名，隨義傍翻名無垢稱。良以其人法身體淨妙出塵染，內德既盈美響外彰，寄名顯德，名無垢稱亦曰淨名。又復其人內懷真道，能權化無方，雖示同塵俗而心栖累表，即染無污故名為淨亦曰無垢。無垢淨德妙出言頑，假以名顯令人歸趣，顯德之名謂無垢稱。言所「說」者，此維摩詰智慧內盈、道尊眾聖，能以無量大悲方便現居毘耶，託疾招問以通法化宣德被人，故稱為說。「經」者，外國名修多羅，此翻名綖。聖人言說能貫諸法如綖貫花，是故就喻說之為綖。綖能貫花、經能持緯，其用相似，故復名經。若依俗訓，經者常也。人別古今，教義恒定，故名為常。經之與常何相關預？以常釋經，經者是其經歷之義，教之一法經古歷今恒有曰常。「一名不思議解脫」，就法以名。前約說人已立一稱，今後就法更立一號，故曰一名。不可思議解脫是一名矣，此第十地所得無量諸解脫中初解脫門。彼維摩詰德充法界，隨其化相偏住此門以彰其目，今於此經說自所得令人趣求，故始舉之。然此不思議解脫之門，乃是神通化用之本，諸佛菩薩證入此門，神知永亡、取捨心滅，直以解脫法門之力能現種種神通化事，如如意珠雖無分別而能普雨一切種物，諸佛菩薩所得法門例皆同爾。不可思者，歎深之辭，不思據心、不議就口。解脫真德妙出情妄、心言不及，是故名為不可思議。分別有三：一、就體論。此不思議解脫之門，真心為體，體絕名言心意不及，名不思議。二、就相說。此解脫門諸德為相，德窮法界難以限算，妙過情分，名不思議。三、就其用。此解脫門神通為用，體雖妙寂而是緣起作用之性，諸佛菩薩證入其中，能現無量神通化用，毛孔納海、芥受須彌，種種變現情緣莫測，名不思議。言解脫者，出其法體。前言不思議通眾德，未知是其何法不思？為簡餘德，故彰解脫。然其解脫亦復漫通，故須約前不思以別。真德絕累無礙自在，故稱解脫。分別亦三：一、就體論。真心體淨，性出塵染、自體無綺，故名解脫。二、就相說。羈礙永除、淨德無累，故曰解脫。三、就用辨。妙用無方、所為自在，故稱解脫。
問曰：此法名為解脫，於彼心慧二解脫中何門所收？釋言：兼通。體則心脫、用則慧脫，真識之心離染名脫，故體是心、慧用無為，名解脫故。用是慧故，《涅槃》中說慧解脫開出五道，明知通用悉是慧脫。
又問：此解脫，有為無為二解脫中何脫所收？義亦兼通。體則無為離染寂滅，用則有為妙用煩興，此舉通名。