維摩義記 3.10

3.10

上來修智，下次修悲。於中有二：一、為化生不滅諸受；二、「設身有」下，依受生悲。前中初言「以無所受」，牒前起後，明自無受。向前修智見法平等，無法可受名「無所受」；而受諸受明受為物，為化眾生具受諸苦，名「受諸受」。「未具佛法亦不滅受」，明受不息，未具化他功德佛法。故「不滅受而取證也」，謂不證於受滅涅槃。上來為化不滅諸受，下明起悲。「念惡趣生起大悲」者，正起悲心。「我既調伏」下，依悲化益。益中初言「我既調伏亦當調伏一切眾生」，明起化意。「但除其病而不除法」，明知化儀。知化眾生但須教其斷除心病，不須除法。何故而然？法有真妄，佛性是真。妄情所取有無法說以為妄，若論真法體當非過，不須治斷。妄法情有，除情彼無，不勞別斷故不除法，不除法故易可化度。「為斷病」下，正明化益。「為斷病本而教導之」，總明化益。下別顯之，別中有二：一、出其病本；二、「云何斷」下，教令斷除。前中初言「云何病本」，徵前起後。「謂有攀緣」，對問正辨。此猶是其法著我心。諸過之原，名為病本。攀者是手，緣者是足。心之取境，如手攀物、如足緣樹，法從喻稱故曰攀緣。下重顯之。「從有攀緣則為病本」，彰其本義。依此妄心，能生諸惑、發業招苦，故稱病本。「何所攀緣？謂之三界」，顯攀緣義。攀緣三界一切諸法，故曰攀緣。下教斷中「云何斷緣」，問以起發。「以無所得」，對問略辨。觀真捨妄名無所得，若無所得則無攀緣，重復顯之。離上攀緣名無得故，若無所得則無攀緣。雖言無得則無攀緣，而猶不知何者是緣說為無得。下復顯之。「何謂無得」，徵前顯後。「謂二見」者，出其所無。二見正是攀緣體也。雖言二見，猶故難識，更須重辨。「何謂二見」，問前起後。「內見外見」，對問正辨。內謂六根立有不空，名為內見。外謂六塵立有不空，名為外見。此內外見，是其向前無所得也。上來第一明修智悲。

The above explains the cultivation of wisdom; next is the cultivation of compassion. In this there are two parts: first, not extinguishing various feelings for the sake of transforming sentient beings; second, from 'even if the body has [suffering]' onward, generating compassion based on feelings. In the first part, it initially says 'because of non-reception', referring back to the preceding and introducing what follows, clarifying one's own absence of reception. Previously, by cultivating wisdom, one saw the equality of dharmas; that there are no dharmas to be received is called 'non-reception'. Yet 'receiving various feelings' clarifies that receiving is for the sake of other beings; experiencing all kinds of suffering to transform sentient beings is called 'receiving various feelings'. 'Not yet possessing the Buddha-dharmas, neither does one extinguish feelings' clarifies that feelings do not cease, because one does not yet possess the Buddha-dharmas of merit for transforming others. Therefore, 'not extinguishing feelings to attain realization' means not realizing the nirvāṇa of the cessation of feelings. The above explains not extinguishing feelings for the sake of transformation; below explains generating compassion. 'Mindful of beings in evil destinies, generating great compassion' directly refers to giving rise to the mind of compassion. From 'Having subdued myself' onward, it concerns transforming and benefiting [beings] based on compassion. In [this section on] benefit, it first says, 'Having subdued myself, I should also subdue all sentient beings', which clarifies the intent to initiate transformation. 'Only removing their illnesses, but not removing dharmas' clarifies understanding the method of transformation. One understands that in transforming sentient beings, one need only teach them to sever mental illness, without needing to remove dharmas. Why is this so? Dharmas have the true and the deluded; the Buddha-nature is true. The existence and non-existence grasped by deluded sentiments are said to be deluded. If one considers true dharmas, their essence is fundamentally without fault, so there is no need to remedy or sever them. Deluded dharmas exist only in sentiment; when sentiment is removed, they are absent. One need not labor to separately sever them, hence dharmas are not removed; and because dharmas are not removed, beings are easily transformed and saved. From 'In order to sever the root of illness' onward directly explains the benefit of transformation. 'Teaching and guiding them in order to sever the root of illness' generally clarifies the benefit of transformation. Below it is individually revealed, and within this there are two parts: first, identifying the root of illness; second, from 'how to sever' onward, instructing them to sever it. In the first part, it initially says 'What is the root of illness?', questioning the preceding and introducing what follows. 'It is said to be having cognitive grasping' directly explains in response to the question. This is still the mind that attaches to dharmas and the self. The origin of all faults is called the root of illness. Clinging is the hand; grasping is the foot. The mind's grasping of objects is like a hand clinging to things or feet climbing a tree; the dharma is named after the metaphor, hence called cognitive grasping. Below it is revealed again. 'Arising from having cognitive grasping is the root of illness' demonstrates its fundamental meaning. Relying on this deluded mind, it can produce all defilements, initiate karma, and incur suffering; hence it is called the root of illness. 'What is cognitively grasped? It is said to be the three realms' reveals the meaning of cognitive grasping. Cognitively grasping all dharmas of the three realms is why it is called cognitive grasping. Below, in the instruction on severing, 'How to sever cognitive grasping' raises the question to provoke [the answer]. 'Through non-apprehension' briefly explains in response to the question. Contemplating the true and abandoning the deluded is called non-apprehension; if there is non-apprehension, then there is no cognitive grasping. It is revealed again: departing from the aforementioned cognitive grasping is called non-apprehension, so if there is non-apprehension, there is no cognitive grasping. Although it says that with non-apprehension there is no cognitive grasping, one still does not know what grasping is spoken of as non-apprehension. Below it is revealed again: 'What is called non-apprehension?', questioning the preceding and revealing what follows. 'It refers to the two views' identifies what is absent. The two views are precisely the essence of cognitive grasping. Although called the two views, they are still difficult to recognize and require further explanation. 'What are the two views?', questioning the preceding and introducing what follows. 'Internal views and external views' directly explains in response to the question. 'Internal' means positing the six sense faculties as existent and not empty, which is called internal views. 'External' means positing the six sense objects as existent and not empty, which is called external views. These internal and external views are what was previously referred to as non-apprehension. The above is the first part, clarifying the cultivation of wisdom and compassion.