T85n2774_維摩經疏
大正藏第 85 冊 No. 2774 維摩經疏
No. 2774 [cf. No. 475]
維摩經疏
辯才已下嘆有中智。辯才者。言辭清當稱之為辯。秀覺過物目曰才也。無礙者。世人之才有窮有竭。菩薩辯才無有窮竭。遊戲神通者。或世人遊戲或山林池沼以適其志。明此大士五通化物於己心猶若遊戲也。又解。遊戲者。率爾即去不加心力。明菩薩在通不難義同遊戲。逮諸總持者。得陀羅尼總持。一者聞持。二者義持。聞持者。一逕于耳終不忘失。義持者。一領胸衿始終不喪。無所畏者。內德既豐故不懼外敵也。又解。菩薩修四無畏。一者得聞持陀羅尼。二者善別眾生根性。三者無有難而不通。四者善決眾疑。第四句降魔勞怨者。明其所除。上既備空有二行。自非除於四魔。何能備空有之行。故次明斷除四魔。煩惱魔者即為因累。陰魔死魔即是果累也。天魔起惡之緣。故宜除遣。第五句入深法門訖決定大乘。復明空有二行。何以而來。上既明除於四魔。若不觀達空境則無以除三魔。自非有智備足何能除于天魔。所以重明也。此理幽邃稱之為深。能軌曰法。通智為門。善契理宗故言入也。此語空境也。善於智度者。即是智體。正由智波羅蜜備故能入深法門。通達方便已下訖決定
【現代漢語翻譯】 現代漢語譯本
大正藏第 85 冊 No. 2774 維摩經疏
No. 2774 [cf. No. 475]
維摩經疏
『辯才已下嘆有中智』。『辯才』（善於言辭）者，言辭清晰妥當，可稱之為『辯』。卓越的領悟力超越常人，可稱之為『才』。『無礙』者，世人的才華有窮盡之時，菩薩的辯才則無窮無盡。『遊戲神通』者，世人或在山林池沼中嬉戲以滿足心意，說明這位大士運用五神通教化眾生，就像在自己心中游戲一般。又解釋說，『遊戲』是指隨意而行，不費心力。說明菩薩運用神通毫不費力，如同遊戲一般。『逮諸總持』者，獲得陀羅尼（總持，記憶和理解能力）。一者『聞持』（聽聞記憶），二者『義持』（理解記憶）。『聞持』是指一經入耳，終生不忘。『義持』是指一旦領會於心，始終不失。『無所畏』者，內在的德行已經豐厚，所以不懼怕外來的敵人。又解釋說，菩薩修習四無畏：一者，獲得聞持陀羅尼；二者，善於辨別眾生的根性；三者，沒有難以通達的；四者，善於解答眾人的疑惑。第四句『降魔勞怨』者，說明其所要去除的對象。上面已經具備了空和有這兩種修行，如果不能去除四魔，又怎麼能具備空和有的修行呢？所以接著說明斷除四魔。『煩惱魔』即是因的累贅，『陰魔』和『死魔』即是果的累贅。『天魔』是產生惡念的因緣，所以應該去除。第五句『入深法門訖決定大乘』，再次說明空和有的兩種修行從何而來。上面已經說明了去除四魔，如果不觀照通達空性，就無法去除三魔。如果不是具備充足的智慧，又怎麼能去除天魔呢？所以再次說明。此理幽深玄妙，稱之為『深』。能夠作為準則的稱之為『法』。通達智慧的稱之為『門』。善於契合真理，所以說『入』。這裡說的是空性的境界。『善於智度』者，就是智慧的本體。正是因為具備了智慧波羅蜜，所以能夠進入深奧的法門。『通達方便已下訖決定』
【English Translation】 English version
T. 85, No. 2774 Vimalakirti Sutra Commentary
No. 2774 [cf. No. 475]
Vimalakirti Sutra Commentary
'Eloquent and below praises those with middling wisdom.' 'Eloquent' (skilled in speech) refers to speech that is clear and appropriate, which can be called 'eloquence.' Exceptional understanding that surpasses ordinary people can be called 'talent.' 'Unobstructed' means that worldly talents have limits, but the Bodhisattva's eloquence is inexhaustible. 'Sporting with supernatural powers' means that worldly people may play in mountains, forests, ponds, and marshes to satisfy their desires, illustrating that this great being uses the five supernatural powers to transform beings as if playing in their own mind. Another explanation is that 'sporting' refers to acting spontaneously without exerting mental effort, illustrating that the Bodhisattva's use of supernatural powers is effortless, like a game. 'Attaining all Dharanis' means obtaining Dharani (total retention, memory and understanding). The first is 'hearing retention' (hearing and remembering), and the second is 'meaning retention' (understanding and remembering). 'Hearing retention' means that once something is heard, it is never forgotten. 'Meaning retention' means that once something is understood in the heart, it is never lost. 'Fearless' means that inner virtue is abundant, so there is no fear of external enemies. Another explanation is that the Bodhisattva cultivates the four fearlessnesses: first, obtaining hearing retention Dharani; second, being skilled at distinguishing the nature of beings; third, there is nothing that is difficult to understand; fourth, being skilled at resolving the doubts of others. The fourth sentence, 'Subduing demons and ending grievances,' explains what is to be removed. The above already possesses the two practices of emptiness and existence. If one cannot remove the four demons, how can one possess the practices of emptiness and existence? Therefore, it goes on to explain the cutting off of the four demons. 'Affliction demon' is the burden of the cause, while 'skandha demon' and 'death demon' are the burdens of the result. 'Heavenly demon' is the cause of generating evil thoughts, so it should be removed. The fifth sentence, 'Entering the profound Dharma gate and determining the Great Vehicle,' again explains where the two practices of emptiness and existence come from. The above has already explained the removal of the four demons. If one does not contemplate and understand emptiness, one cannot remove the three demons. If one does not possess sufficient wisdom, how can one remove the heavenly demon? Therefore, it is explained again. This principle is profound and mysterious, called 'profound.' That which can be a standard is called 'Dharma.' Understanding wisdom is called 'gate.' Being skilled at aligning with the truth is why it is said to 'enter.' This refers to the realm of emptiness. 'Skilled in wisdom' is the essence of wisdom. It is precisely because one possesses the wisdom Paramita that one can enter the profound Dharma gate. 'Understanding skillful means and below determines'
大乘。明於有行。通達方便者。善巧不著故稱方便。事中無擁稱之為通。能有所到故稱達也。大愿成就者。菩薩仰要佛果愿度眾生。明瞭眾生心之所趣者。善識眾生心趣善惡。又能分別諸根利鈍者。上中下品機悟萬差悉能了知。即是識病。久于佛道已下。此明識藥。從初性地訖於法云能通至佛稱為佛道。心已純寂者。寂之言善。明菩薩心棲此法久已善練也。決定大乘者。此語萬行連載為義。明於大乘之理決定明解。解理分明謂之決定。第六句諸有所作已下。明於三業。何故而來。明所以備于上德以三業為本。故次明諸有所作能善思量嘆于口業。論云思量論者難勝難壞。意地思量口業說法無事不契也。八地以上既備不思議智故。能不思而照。不議而應。何故言思量。欲明菩薩於己以下不待思量。若仰側佛地猶須思量。故言思量也。又一解。菩薩口業善說稱機不差所感動與理冥義同思量而作。住佛威儀者。嘆于身業。十地菩薩仰學如來象王視觀威儀舉動行坐住臥也。心大如海者。嘆于意業。海者溟而難惻流潤無崖。明大士德量溟曠非下所惻潤流無崖故喻如海也。又一解。海者廣納眾流故稱為大。欲明菩薩之心一切萬行盡能行之。一切眾生盡欲度之。一切功德盡欲取之。故言心大如海也。第七句諸佛咨嗟訖世主所敬。總結上
六句也。明既有如斯之德故。上為諸佛咨嗟嘆美。下為人天之所欽敬也。欲度人故居毗耶離已下。嘆外化德中第二段嘆化物之德。就中復有二段。第一從欲度人故訖入諸酒肆能立其志。明在毗耶施化。第二從若在長者以下訖饒益眾生。明天上人中隱顯行化也。就初段中有四幡明義。一一幡皆有六句。第一幡從資財無量已下訖攝諸無智。明以六度攝六蔽為次第也。第二幡雖為白衣訖而以禪悅為味。明家內所須為次第也。第三幡若至博弈戲處以下訖雖獲俗利不以喜悅。明遇緣住化不指當處所。第四幡從游諸四衢已下訖能立其志。明指當處所也。資財無量攝諸貧民者。初幡第一句。貧民貧苦所逼受道莫由。是以大士多畜財物先濟貧苦救其交急。然後以法語之。第二句攝諸毀禁。眾生自非尸行成就無由可攝。是以大士先奉禁戒教令懺悔除罪。餘四度類可知也。雖為白衣以下。第二幡家內次第也。第一句雖為白衣奉持沙門清凈律行者。夫為俗人多求沙門之禮。而凈名外為俗人而內懷道風。故能奉持沙門禁戒也。第二句雖處居家不著三界者。既為俗人。理須屋宇宅舍。世人于居家多生愛戀。於三界猶尚不生於著。況于居家而當愛戀也。第三句示有妻子常修梵行者。既在家白衣。理有妻息。世人妻子多污染凈行。凈名示有妻子常以凈
【現代漢語翻譯】 現代漢語譯本 六句構成一段。既然闡明了維摩詰居士具有如此高尚的德行，所以，在上方，他受到諸佛的讚歎和美譽；在下方，他受到人天眾生的欽佩和尊敬。『欲度人故居毗耶離』以下，是讚歎維摩詰居士在外教化眾生的功德的第二段，這段又分為兩部分。第一部分從『欲度人故』到『入諸酒肆能立其志』，闡明維摩詰居士在毗耶離城施展教化。第二部分從『若在長者』以下到『饒益眾生』，闡明維摩詰居士在天上人間隱身顯形地進行教化。在第一部分中，有四段經文闡明其意義，每一段經文都有六句。第一段經文從『資財無量』以下到『攝諸無智』，闡明維摩詰居士以六度（佈施、持戒、忍辱、精進、禪定、智慧）來攝伏六蔽（慳貪、毀犯、嗔恚、懈怠、散亂、愚癡），並以此為次第。第二段經文從『雖為白衣』到『而以禪悅為味』，闡明維摩詰居士在家中所需要遵循的次第。第三段經文從『若至博弈戲處』以下到『雖獲俗利不以喜悅』，闡明維摩詰居士隨緣住世進行教化，而不執著于某個特定的處所。第四段經文從『游諸四衢』以下到『能立其志』，闡明維摩詰居士所指的特定處所。『資財無量攝諸貧民者』，是第一段經文的第一句。貧民受到貧困的逼迫，沒有機會聽聞佛法。因此，維摩詰大士積蓄大量的資財，首先救濟貧困的人，解除他們的燃眉之急，然後用佛法開導他們。第二句『攝諸毀禁』，眾生如果不是在戒律方面有所成就，就沒有辦法攝受他們。因此，維摩詰大士首先奉行禁戒，教導他們懺悔，消除罪業。其餘四度可以依此類推。『雖為白衣』以下，是第二段經文，闡明在家中所需要遵循的次第。第一句『雖為白衣奉持沙門清凈律行者』，作為在家俗人，很多人追求出家沙門的禮儀。而維摩詰居士外表是俗人，內心卻懷有修道的風範，所以能夠奉持沙門的禁戒。第二句『雖處居家不著三界者』，既然是居家俗人，理應有房屋住宅。世人對於居家生活大多產生愛戀，對於三界（欲界、色界、無色界）都尚且不能不執著，更何況對於居家生活呢？第三句『示有妻子常修梵行者』，既然是在家白衣，理應有妻子兒女。世俗的妻子兒女大多會污染清凈的修行，維摩詰居士示現擁有妻子，卻常常保持清凈的
【English Translation】 English version Six sentences form a paragraph. Since it clarifies that Vimalakirti (Vimalakirti, meaning 'stainless fame') possesses such noble virtues, above, he is praised and admired by all the Buddhas; below, he is admired and respected by humans and devas (devas, meaning 'gods' or 'celestial beings'). 'Desiring to liberate people, he dwells in Vaishali (Vaishali, an ancient city in India)' and the following, is the second section praising Vimalakirti's merits of transforming beings externally, which is further divided into two parts. The first part, from 'Desiring to liberate people' to 'Entering various taverns, he can establish their aspirations,' clarifies Vimalakirti's display of teachings in the city of Vaishali. The second part, from 'If among elders' to 'Benefiting sentient beings,' clarifies Vimalakirti's hidden and manifested transformation among humans and devas. In the first part, there are four banners clarifying the meaning, each banner containing six sentences. The first banner, from 'Unlimited wealth' to 'Subduing all the unwise,' clarifies Vimalakirti's use of the Six Paramitas (Six Paramitas, meaning 'perfections' or 'transcendental virtues': generosity, discipline, patience, diligence, concentration, and wisdom) to subdue the Six Obscurations (Six Obscurations: stinginess, violation of precepts, anger, laziness, distraction, and ignorance), in that order. The second banner, from 'Although a layman' to 'Yet taking the joy of dhyana (dhyana, meaning 'meditation' or 'absorption') as flavor,' clarifies the order to be followed by Vimalakirti in his household. The third banner, from 'If he goes to places of gambling and games' to 'Although gaining worldly benefits, he is not delighted,' clarifies Vimalakirti's dwelling in the world according to conditions to teach, without being attached to a specific place. The fourth banner, from 'Wandering in the crossroads' to 'Able to establish their aspirations,' clarifies the specific place referred to by Vimalakirti. 'Unlimited wealth to subdue the poor,' is the first sentence of the first banner. The poor are oppressed by poverty and have no opportunity to hear the Dharma (Dharma, meaning 'teachings' or 'law'). Therefore, the great being Vimalakirti accumulates a large amount of wealth, first relieving the poor and solving their urgent needs, and then enlightening them with the Dharma. The second sentence, 'Subduing those who violate the precepts,' sentient beings, if they have not achieved something in terms of precepts, there is no way to subdue them. Therefore, Vimalakirti first upholds the precepts, teaches them to repent, and eliminates their sins. The remaining four Paramitas can be inferred by analogy. 'Although a layman' and the following, is the second banner, clarifying the order to be followed in the household. The first sentence, 'Although a layman, upholding the pure monastic conduct of a Shramana (Shramana, meaning 'ascetic' or 'mendicant'),' as a layman, many people pursue the etiquette of a Shramana. However, Vimalakirti is a layman in appearance, but in his heart, he cherishes the style of cultivation, so he can uphold the precepts of a Shramana. The second sentence, 'Although living at home, not attached to the Three Realms (Three Realms: Desire Realm, Form Realm, Formless Realm),' since he is a layman living at home, he should have houses and residences. Most people in the world develop love and attachment to their home life, and they cannot help but be attached to the Three Realms, let alone their home life? The third sentence, 'Showing that he has a wife and children, he constantly cultivates pure conduct,' since he is a layman living at home, he should have a wife and children. Worldly wives and children mostly pollute pure practice, Vimalakirti shows that he has a wife, but he often maintains purity.
行自居。第四句現有眷屬常樂遠離者。妻兒之外悉是婢妾僮僕謂之眷屬。世人于眷屬多起染吝。而凈名示現有之常樂遠離情無所吝。第五句雖服寶飾而以相好嚴身者。俗人既有妻子眷屬。應須服章衣被。雖有服章冠𣈳示同寶飾。常以三十二相八十種好以嚴其容。第六句雖復飲食而禪悅為味者。上明藉衣嚴形。復須食以養命雖復餐百味肴膳。而以法喜禪悅食更無餘食想。若至博弈戲輒以度人以下。第三幡六句。第一句若至博弈戲處輒以度人者。博者六博。奕者棋也。此非方雅人道之處故云輒也。第二句受諸異道不毀正信者。異道者邪見之流。雖復示同邪道。而稟正信未嘗有毀。第三句雖明世典常樂佛法者。雖外關練五經史藉。而內以十二部經為棲神之宅。第四句一切見敬為供養中最者。處處利物見者敬仰。能生人善故有福之最也。第五句執持正法攝諸長幼者。外國別立有德者為斷事人以息唧訟。若心有阿黨則情有所偏。而凈名以正法自居長幼歸從也。第六句一切治生諧偶雖獲俗利不以喜悅者。欲明大士雖復示求商利而不喜悅者。不貴難得之貨。無物而非寶。豈為貪財。同於俗利。何喜悅之有也。稱意曰諧。獲利為隅。游諸四衢以下。第四幡明行化指當處所為語。就中有六句。第一句游以四衢六句皆安入。亦應言入諸四衢
【現代漢語翻譯】 現代漢語譯本 安於自身所處的位置。第四句『現有眷屬常樂遠離者』，妻兒之外的都可稱為婢妾僮僕，即為眷屬。世人對於眷屬常常產生貪戀和吝嗇。而維摩詰菩薩示現擁有眷屬，卻常常安於遠離這種情感，心中沒有吝惜。 第五句『雖服寶飾而以相好嚴身者』，世俗之人既然有妻子眷屬，就應當有服飾衣物。維摩詰菩薩雖然有服飾，卻視同寶飾，常常以三十二相和八十種好來莊嚴自己的容貌。 第六句『雖復飲食而禪悅為味者』，上面說明憑藉衣物來莊嚴外形，還需要飲食來滋養生命。維摩詰菩薩雖然吃各種美味佳餚，卻以禪定的喜悅作為食物的滋味，不再有其他的飲食想法。如果到了博弈遊戲之處，就用它來度化眾生（以下是第三段幡旗的六句話）。 第一句『若至博弈戲處輒以度人者』，博，指的是六博；奕，指的是圍棋。這些都不是高雅之人應該去的地方，所以說是『輒』（就，便）。 第二句『受諸異道不毀正信者』，異道，指的是邪見之流。維摩詰菩薩雖然示現與邪道相同，但內心秉持正信，從未毀壞。 第三句『雖明世典常樂佛法者』，雖然表面上精通五經史籍，但內心卻以十二部經作為安身立命的居所。 第四句『一切見敬為供養中最者』，處處利益眾生，見到的人都敬仰他，能夠使人生起善念，所以是福報中最大的。 第五句『執持正法攝諸長幼者』，在外國，特別設立有德行的人來作為斷事人，以平息訴訟。如果心中有偏袒，那麼情感就會有所偏頗。而維摩詰菩薩以正法自居，無論年長年幼都歸順於他。 第六句『一切治生諧偶雖獲俗利不以喜悅者』，想要說明大士雖然示現追求商業利益，卻不因此而喜悅。不看重難以得到的貨物，因為沒有什麼不是珍寶。哪裡是爲了貪圖錢財，而與世俗的利益相同呢？有什麼值得喜悅的呢？』稱心如意叫做『諧』，獲得利益叫做『隅』。遊走于各個街市（以下是第四段幡旗，說明行化，指出應當在何處作為）。 就其中有六句話。第一句『游以四衢六句皆安入』，也應該說『進入各個街市』
【English Translation】 English version Abiding in one's own position. The fourth sentence, 'Existing family members are always happy to be apart,' refers to those beyond wives and children as maids, servants, and attendants, collectively known as family members (juàn shǔ). Worldly people often develop attachment and stinginess towards their families. However, Vimalakirti (凈名, Jìngmíng) demonstrates having family members while always being happy to be apart from this emotion, without any stinginess in his heart. The fifth sentence, 'Although wearing precious ornaments, adorning the body with auspicious marks,' indicates that worldly people, having wives and family members, should have clothing and attire. Although Vimalakirti (凈名, Jìngmíng) has clothing, he regards it as precious ornaments, constantly adorning his appearance with the thirty-two major marks and eighty minor marks. The sixth sentence, 'Although eating and drinking, taking the joy of dhyana (禪, Chán) as flavor,' explains that above, it was mentioned using clothing to adorn the external form, and also needing food and drink to nourish life. Although Vimalakirti (凈名, Jìngmíng) eats various delicacies, he takes the joy of meditative absorption as the flavor of food, without any other thoughts of food. If he goes to places of gambling and games, he uses it to liberate beings (the following are the six sentences of the third banner). The first sentence, 'If reaching places of gambling and games, then using it to liberate people,' refers to bó (博), meaning six-dice gambling; yì (奕), meaning chess. These are not places where refined people should go, so it is said 'then' (輒, zhé). The second sentence, 'Accepting various heterodox paths without destroying right faith,' refers to heterodox paths (異道, yìdào) as streams of wrong views. Although Vimalakirti (凈名, Jìngmíng) demonstrates being the same as heterodox paths, he inwardly upholds right faith and has never destroyed it. The third sentence, 'Although understanding worldly classics, always delighting in the Buddha Dharma,' indicates that although outwardly proficient in the Five Classics and historical texts, inwardly he takes the Twelve Divisions of Scriptures as the dwelling place for his spirit. The fourth sentence, 'All who see him respect him as the foremost of offerings,' means that he benefits beings everywhere, and those who see him respect him, able to cause people to generate good thoughts, so it is the greatest of blessings. The fifth sentence, 'Holding to the Right Dharma, gathering all, young and old,' indicates that in foreign countries, virtuous people are specially established as judges to settle disputes. If there is bias in the heart, then emotions will be partial. However, Vimalakirti (凈名, Jìngmíng) abides in the Right Dharma, and both young and old submit to him. The sixth sentence, 'In all livelihoods and endeavors, although obtaining worldly benefits, not being delighted by them,' intends to explain that although the great being demonstrates pursuing commercial interests, he is not delighted by them. He does not value hard-to-obtain goods, because there is nothing that is not a treasure. How could it be for the sake of greed for wealth, being the same as worldly benefits? What is there to be delighted about?' 'Harmonious' (諧, xié) is called 'agreeable,' and obtaining benefits is called 'corner' (隅, yú). Wandering in the various streets (the following is the fourth banner, explaining the practice of transformation, pointing out where one should act). Among them are six sentences. The first sentence, 'Wandering in the four crossroads, all six sentences are safely entered,' should also say 'Entering the various streets.'
。但游之與入義不相背。又解。從家向路于游義是便也。四衢者。路四是云衢也。第二句入治正法救護一切者。相傳解。五百長者迭知同事次凈名入治則慈愍萬民救者。苦已至須救解。苦未至與其援護。故言救護一切也。第三句入講論處導以大乘者。天竺多諸異學。各言己道為勝。其國別立論堂以辯優劣。擊鼓眾集詣堂求論。勝者為師。負者為弟子。凈名於時亦升此堂摧伏外道。然後導以大乘。第四句入諸學堂誘開童蒙者。始學之流稚幼曰童。情識猶昧曰蒙。凈名於時入此學堂。將誘開發令悟也。第五句入諸淫舍示欲之過者。先以欲𤘽牽卻以法語之。淫慾生死之本。亡國破家損敗忠良亡身殞命皆由於此。故示過令離也。第六句入諸酒肆能立其志者。酒有三十六失。開諸罪門能使神昏形濁多有所廢。酒之說過欲亦立志。互舉一邊。又解。欲過多故偏彰其過。若在長者已下。是嘆外化德中第二段明天上人中隱顯施化。所以每度其專在上化下如風之靡草無事不從。長者國邑有德能掩鄉望謂之長者。為說勝法。長者多以俗法訓世。故說出世之勝法。為說佛法中勝事。居士斷貪者。天竺之人積財一億謂為居士。若不貪吝在懷何能財帛巨億。故須斷貪著令其散財為福。剎利教以忍辱者。剎利秦言田主。劫初食地肥人情浮薄。復有自
【現代漢語翻譯】 現代漢語譯本： 然而，遊歷與深入其義並不相悖。又解釋說，從家走向道路，對於遊歷的意義來說是方便的。『四衢』，是指道路四通八達，如同雲中的大道。第二句，『入治正法救護一切者』，相傳的解釋是，五百位長者輪流知道共同行事，毗摩羅詰進入治理，則是慈悲憐憫萬民，救助那些苦難已經降臨的人，給予解脫；對於苦難尚未降臨的人，給予援助和保護。所以說『救護一切』。第三句，『入講論處導以大乘者』，在天竺有很多不同的學說，各自都說自己的道最為殊勝。他們的國家特別設立論堂，用來辯論優劣。擊鼓召集眾人前往論堂求論。勝利者成為老師，失敗者成為弟子。毗摩羅詰當時也登上這個論堂，摧伏外道，然後引導他們進入大乘。第四句，『入諸學堂誘開童蒙者』，剛開始學習的人，年幼無知叫做『童』，情識還很矇昧叫做『蒙』。毗摩羅詰當時進入這些學堂，用誘導的方式來啓發他們，使他們覺悟。第五句，『入諸淫舍示欲之過者』，先用慾望來牽引，然後用佛法來教化他們。淫慾是生死的根本，亡國破家，損害忠良，喪身殞命，都是因為這個。所以顯示淫慾的過患，使他們遠離。第六句，『入諸酒肆能立其志者』，酒有三十六種過失，開啟各種罪惡之門，能使人神志昏沉，形體污濁，多有荒廢。酒的過失說完，慾望也應該樹立志向。這裡是互相舉出一個方面。又解釋說，慾望的過失很多，所以特別彰顯它的過患。如果在長者以下，這是讚歎外化之德中第二段，說明天上的人在人間隱身顯現，施行教化。所以每次度化，都專注于在上教化，在下如同風吹草一樣，沒有不順從的。長者，在國都城邑中有德行，能夠掩蓋鄉里的聲望，被稱為長者。為他們宣說殊勝的佛法。長者大多用世俗的法律來訓誡世人，所以為他們宣說出世的殊勝佛法。為他們宣說佛法中的殊勝之事。居士斷貪者，在天竺，積累財富達到一億的人被稱為居士。如果不貪婪吝嗇，怎麼能擁有巨額的財富呢？所以必須斷除貪著，讓他們散財行善。剎利教以忍辱者，剎利，用秦朝的話來說就是田主。劫初的時候，人們食用土地上的肥沃之物，人情浮薄。又有自 English version: However, traveling and delving into its meaning are not contradictory. It is also explained that going from home to the road is convenient for the meaning of traveling. 'Four crossroads' refers to roads that are accessible in all directions, like avenues in the clouds. The second sentence, 'Entering governance with righteous Dharma to save and protect all,' is traditionally explained as five hundred elders taking turns knowing to act together. Vimalakirti (Vimalakirti, meaning 'stainless fame') entering governance is to compassionately care for all people, saving those whose suffering has already arrived, giving them liberation; and for those whose suffering has not yet arrived, giving them assistance and protection. Therefore, it is said 'save and protect all.' The third sentence, 'Entering places of discourse to guide with the Mahayana (Mahayana, meaning 'Great Vehicle'),' in India there are many different schools of thought, each saying that their own path is the most superior. Their country specially establishes debate halls to argue about superiority and inferiority. Drums are beaten to summon people to go to the debate hall to seek debate. The victor becomes the teacher, and the loser becomes the disciple. Vimalakirti at that time also ascended this debate hall, crushing the heretics, and then guiding them into the Mahayana. The fourth sentence, 'Entering schools to induce and enlighten the children,' those who are just beginning to learn, young and ignorant are called 'children,' and their emotions and knowledge are still ignorant are called 'ignorant'. Vimalakirti at that time entered these schools, using induction to enlighten them, so that they would awaken. The fifth sentence, 'Entering brothels to show the faults of desire,' first using desire to attract them, and then using the Dharma to teach them. Lust is the root of birth and death, the destruction of countries and families, the damage to loyalty and goodness, the loss of life, are all because of this. Therefore, show the faults of lust, so that they will stay away. The sixth sentence, 'Entering taverns to establish their will,' wine has thirty-six faults, opening the doors to all kinds of sins, which can make people's minds dizzy and their bodies turbid, and there are many wastes. After the faults of wine are finished, desires should also establish ambitions. Here, one aspect is mentioned mutually. It is also explained that the faults of desire are many, so it is especially emphasized. If it is below the elders, this is the second paragraph in praising the virtue of external transformation, explaining that the heavenly beings hide and appear in the human world to practice teaching. Therefore, each time they transform, they focus on teaching above, and below it is like the wind blowing grass, and there is nothing that does not obey. Elders, those who have virtue in the capital cities and can cover the reputation of the villages are called elders. Preach the superior Dharma to them. Elders mostly use secular laws to teach the world, so preach the superior Dharma of transcending the world to them. Preach the superior things in the Dharma to them. Lay practitioners severing greed, in India, those who accumulate wealth to one hundred million are called lay practitioners. If you are not greedy and stingy, how can you have huge wealth? Therefore, you must cut off greed and attachment, so that they can distribute wealth and do good deeds. Kshatriyas (Kshatriyas, meaning 'warrior caste') are taught patience, Kshatriyas, in the Qin Dynasty language, are landlords. At the beginning of the kalpa (kalpa, meaning 'eon'), people ate the fertile things of the land, and human feelings were frivolous. There is also self-
【English Translation】 English translation line 1 English translation line 2
然粳糧人情轉薄。立封疆生吝護之心。別立有德割平處中相承為王。領之首謂剎利種。其人自恃豪桀多起暴害。故令斷瞋。婆羅門者。秦言外意亦云凈行。世世相承多學道術。恃己所得情慢於物。故除我慢。大臣教以正法者。現為輔相秉執國事不得枉濫於物。故教以正法。王子示以忠孝者。王位既高喜起篡逆。為臣須忠。為子須孝。王子有兩兼之羲故示忠孝也。內官化正宮女者。女人多以耶態為事。化令修正直之行。庶民令興福力者。殖因微淺不勉斯濫。故令興福力也。梵天誨以勝慧者。梵王居禪多喜著定。故誨以勝慧莫令偏著。帝釋示現無常者。五欲自恣不慮無常。故說無常。又解。示現無常相令悟無常。若在護世護眾生者。四天王典領鬼神不令侵人。若處其□敕諸鬼神擁護為事。護諸眾生也。如是維摩詰以垂跡萬差處處示現為無量方便慈蔭六道。為饒益眾生結也。
【現代漢語翻譯】 現代漢語譯本：然而，當人們只食用精米時，人情變得淡薄。確立疆界后，便產生了吝嗇和守護之心。另立有德之人，分割土地，以公平中正之道相承為王。這些領頭的人被稱為剎利種（Kshatriya，統治者或武士階層）。這些人自恃豪強，常常發動暴亂和傷害，所以要教導他們斷除瞋恨。婆羅門（Brahmana，祭司階層），在秦語中被稱為『外意』，也可以說是『凈行』。他們世代相傳，大多學習道術，憑藉自己所學而對萬物產生傲慢之心，所以要去除他們的我慢。大臣用正法教導，現在作為輔相，秉持國事，不能對萬物有絲毫的枉法和氾濫，所以要用正法教導他們。王子要以忠孝來教導，因為王位高貴，容易產生篡位和叛逆之心，作為臣子必須忠誠，作為兒子必須孝順。王子兼具這兩種身份，所以要教導他們忠孝。內官要教化端正宮女，因為女人大多以妖冶的姿態為事，要教化她們修正正直的行為。對於平民百姓，要讓他們廣興福力，因為他們所種的善因微薄而淺顯，不勉勵就會放縱，所以要讓他們廣興福力。梵天（Brahma，色界天之主）要教誨他們殊勝的智慧，因為梵天居住在禪定之中，常常喜歡執著于禪定，所以要教誨他們殊勝的智慧，不要讓他們偏執于禪定。帝釋（Indra，欲界天之主）要向他們展示無常，因為他們沉溺於五欲的享樂，不考慮無常的變化，所以要向他們宣說無常。另一種解釋是，展示無常的現象，讓他們領悟無常的道理。如果（維摩詰）身處護世之位，保護眾生，四天王（Four Heavenly Kings）掌管鬼神，不讓鬼神侵擾人類。如果身處那個位置，就敕令諸鬼神去擁護眾生。像這樣，維摩詰以垂跡萬千的形象，處處示現，作為無量的方便，以慈悲之心蔭護六道眾生，是爲了饒益眾生而結緣。 English version: However, when people only consume refined rice, human relationships become thin. After establishing borders, the mind of stinginess and protection arises. Separately establish virtuous people, divide the land, and inherit the throne with fairness and impartiality. These leaders are called Kshatriyas (rulers or warrior class). These people rely on their strength and often launch riots and harm others, so they must be taught to cut off anger. Brahmanas (priest class), in Qin language are called 'external intention,' and can also be said to be 'pure conduct.' They inherit from generation to generation, mostly learning Taoist arts, and rely on what they have learned to generate arrogance towards all things, so they must remove their ego. Ministers teach with the correct Dharma, now as assistants, upholding national affairs, and must not be unjust or excessive towards all things, so they must be taught with the correct Dharma. Princes should be taught with loyalty and filial piety, because the throne is noble, and it is easy to generate usurpation and rebellion. As a minister, one must be loyal, and as a son, one must be filial. The prince has both identities, so he must be taught loyalty and filial piety. Inner officials should educate and correct the palace women, because women mostly engage in charming behavior, and they should be educated to correct upright behavior. For the common people, they should be encouraged to increase their blessings, because the good causes they plant are weak and shallow, and they will indulge if they are not encouraged, so they should be encouraged to increase their blessings. Brahma (lord of the Form Realm) should teach them supreme wisdom, because Brahma resides in meditation and often likes to be attached to meditation, so he should teach them supreme wisdom and not let them be biased towards meditation. Indra (lord of the Desire Realm) should show them impermanence, because they indulge in the pleasures of the five desires and do not consider impermanent changes, so they should preach impermanence to them. Another explanation is to show the phenomenon of impermanence so that they can understand the principle of impermanence. If (Vimalakirti) is in the position of protecting the world and protecting sentient beings, the Four Heavenly Kings govern ghosts and gods and do not allow ghosts and gods to invade humans. If he is in that position, he orders the ghosts and gods to protect sentient beings. In this way, Vimalakirti appears in myriad forms, showing everywhere as immeasurable expedient means, and with compassion protects sentient beings in the six realms, in order to benefit sentient beings and form connections.
【English Translation】 However, when people only consume refined rice, human relationships become thin. After establishing borders, the mind of stinginess and protection arises. Separately establish virtuous people, divide the land, and inherit the throne with fairness and impartiality. These leaders are called 'Kshatriyas' (rulers or warrior class). These people rely on their strength and often launch riots and harm others, so they must be taught to cut off anger. 'Brahmanas' (priest class), in Qin language are called 'external intention,' and can also be said to be 'pure conduct.' They inherit from generation to generation, mostly learning Taoist arts, and rely on what they have learned to generate arrogance towards all things, so they must remove their ego. Ministers teach with the correct Dharma, now as assistants, upholding national affairs, and must not be unjust or excessive towards all things, so they must be taught with the correct Dharma. Princes should be taught with loyalty and filial piety, because the throne is noble, and it is easy to generate usurpation and rebellion. As a minister, one must be loyal, and as a son, one must be filial. The prince has both identities, so he must be taught loyalty and filial piety. Inner officials should educate and correct the palace women, because women mostly engage in charming behavior, and they should be educated to correct upright behavior. For the common people, they should be encouraged to increase their blessings, because the good causes they plant are weak and shallow, and they will indulge if they are not encouraged, so they should be encouraged to increase their blessings. 'Brahma' (lord of the Form Realm) should teach them supreme wisdom, because Brahma resides in meditation and often likes to be attached to meditation, so he should teach them supreme wisdom and not let them be biased towards meditation. 'Indra' (lord of the Desire Realm) should show them impermanence, because they indulge in the pleasures of the five desires and do not consider impermanent changes, so they should preach impermanence to them. Another explanation is to show the phenomenon of impermanence so that they can understand the principle of impermanence. If (Vimalakirti) is in the position of protecting the world and protecting sentient beings, the 'Four Heavenly Kings' govern ghosts and gods and do not allow ghosts and gods to invade humans. If he is in that position, he orders the ghosts and gods to protect sentient beings. In this way, Vimalakirti appears in myriad forms, showing everywhere as immeasurable expedient means, and with compassion protects sentient beings in the six realms, in order to benefit sentient beings and form connections.