維摩義記 3.12

3.12

自下第三以智淨悲。以智破遣愛見煩惱，合悲離染名為淨悲。文中有二：一、以正智觀自觀他非真非有；二、「作是觀」下，用之淨悲。前中初言「有疾應念如我此病非真非有」，觀自類他。病相非真、妄情有，故體非有。性空寂故，非真世諦、非有真諦。言「眾生病亦非真有」，觀他同自，義如前解。上來世觀，淨悲所依。下用淨悲。於中有二：一、除愛見淨於悲心；二、「愛見悲者則於生死有疲厭」下，明淨悲益。前中初言「作是觀時於生若起愛見大悲即應捨離」，正教淨悲。見有眾生實病可憐，名愛見悲。菩薩觀察生病非真，故應捨愛；生病非有，故應離見。通則義齊。「所以」下釋，先徵、後解。「菩薩斷除客塵煩惱而起大悲」，故應除離愛見之悲。愛見之心是四住，惑見是初地，愛是後三。四住煩惱望無明地，後起依前名之為客、坌污稱塵。斷此客塵淨心度物，名起大悲。淨悲益中有其二種：一有不厭常化之益、二有離縛解他之益。前中初言「愛見悲者即於生死有疲厭心」，舉損顯益。以有愛見能生諸苦，厭而求滅，故於生死有疲厭心。又以愛見分別怨親不能廣化，故有疲厭。「若能離此無有疲厭」，彰益異損，翻前可知。離縛益中文別有四：初先正辨。「在在所生不為愛見之覆也」，明自離縛。所生無縛，能為眾生說法解縛，明能解他。二、「如佛說」下，引說證成。「如佛所說：若自有縛，能解彼縛，無有是處」，舉失顯得，反明有益。「若自無縛，能解彼縛，斯有是處」，彰得異失，順明有益。三、「是故」下，結勸捨縛。是自有縛不能為他解縛義，故不應起縛。四、「何謂」下，辨縛解相。先問起發。「云何謂縛」，問其縛也。「何謂解者」，問其解也。下對辨之，於中初約禪定之行以論縛解。「貪著禪味是菩薩縛」，對初問也。得禪愛著，名著禪味。「以方便生是菩薩解」，對後問也。雖得諸禪，而不隨禪，解脫力生。隨有能滿菩提法處而生其中，名方便生。不為禪縛，故名為解。下約智慧以論縛解。先開四問，後廣辨釋。前開門中，又者更義。前約定論，更約慧說，是以言又。「無方便慧縛」，是第一門。隨有生染名無方便，入空自調說之為慧。如此修者，不能以慧隨有除染，所以名縛。「有方便慧解」，是第二門。隨有不染名有方便，入空自調說之為慧。如此修者，能以空慧隨有除染，所以名解。此前二對約就有行明慧縛解。「無慧方便縛」，是第三門。不能觀空除滅煩惱，名為無慧。隨有修善，說為方便。如此修者，以無慧故有行被染，故說為縛。「有慧方便解」，是第四門。觀空離染名為有慧，隨有修善說為方便。如此修者，以慧除染，有行不染，說以為解。此二對約就空慧有之與無，明其有行縛之與解。下廣辨釋。「何謂無方便慧縛」，牒問初門。下釋其相。「謂菩薩以愛見心莊嚴佛土成就眾生」，釋無方便。見有佛土可貪可求，名愛見心莊嚴佛土。見有眾生可悲可起心攝取，名愛見心成就眾生。愛見心起，名無方便。「於空無相無作法中而自調伏」，釋有慧也。「是名」下結。如此修者，不能以慧隨有除染，使無方便，故慧名縛。「何謂有方便慧解」，牒問第二。謂不以愛見莊嚴佛土成就眾生，釋有方便。見土及生猶如幻化都無一實，隨化分齊淨土利生，名無愛見莊嚴佛土成就眾生。「於空無相無作法中以自調伏而不疲厭」，釋有慧也。「是名」下結。如此修者，能以空慧隨有除染，使有方便，故慧名解。「何謂無慧方便縛」，牒問第三。「謂菩薩住貪欲」等，釋無慧也。以無空慧破除染過，故住貪等。貪欲貪毒、瞋恚瞋毒，下邪見等通皆是癡。「而殖德本」，釋有方便。能隨諸有具修諸行，名有方便。「是名」下結。以無空慧除煩惱故有行被染，名方便縛。「何謂有慧方便解」，牒問第四。「謂離貪」等，釋有慧也。以慧觀空破除染惑，故離貪等。「殖眾德本迴向菩提」，釋有方便。能隨諸有具起所行，名有方便。「是名」下結。以有空慧除煩惱故有行不染，名方便解。上來第三以智淨悲。

From here below is the third [section], purifying compassion by means of wisdom. Dispelling the afflictions of craving and view through wisdom, while uniting compassion and leaving defilement behind, is called purifying compassion. Within the text there are two parts: first, by means of correct wisdom contemplating oneself and contemplating others as neither real nor existent; second, from 'making such a contemplation' downward, applying it to purify compassion. In the first part, it first states: 'One who has an illness should reflect: "Just as this illness of mine is neither real nor existent..."' This contemplates oneself to infer to others. The mark of illness is not real, being existent to deluded sentiment, and therefore its essence is not existent. Because its nature is empty and quiescent, it is not real according to conventional truth, and not existent according to ultimate truth. Saying, 'The illnesses of sentient beings are likewise neither real nor existent', contemplates others as identical to oneself, the meaning being as explained before. The preceding was the conventional contemplation, which is the basis for purifying compassion. Below, it applies it to purify compassion. In this there are two parts: first, removing craving and views to purify the mind of compassion; second, from 'A compassion of craving and views will then have weariness toward saṃsāra' downward, explaining the benefits of purifying compassion. In the first part, it first states: 'When making this contemplation, if one gives rise to a great compassion of craving and views toward sentient beings, one should immediately abandon it', which directly instructs the purification of compassion. Seeing that there are sentient beings who have real illnesses and are pitiable is called the compassion of craving and views. When the bodhisattva contemplates that the illnesses of sentient beings are not real, he should therefore abandon craving; because the illnesses of sentient beings are not existent, he should therefore leave behind views. Generally speaking, their senses are equal. 'Why is this?' downward explains it, first asking and then explaining. 'A bodhisattva cuts off adventitious defilements and gives rise to great compassion', and therefore should eliminate the compassion of craving and views. The mind of craving and views comprises the four abodes of defilement; views belong to the first bhūmi, and craving to the latter three. Looking from the ground of fundamental ignorance toward the four abodes of defilement, arising later on the basis of the former is called 'adventitious' (guest), while soiling and defiling is called 'dust'. Cutting off these adventitious defilements and purifying the mind to deliver beings is called giving rise to great compassion. In the benefits of purifying compassion there are two kinds: first, the benefit of not growing weary and constantly transforming; second, the benefit of being freed from bondage and emancipating others. In the first part, it first states: 'A compassion of craving and views will then have a mind of weariness toward saṃsāra', which raises the harm to reveal the benefit. Because having craving and views can produce various sufferings, wearying of them and seeking extinction, one therefore has a mind of weariness toward saṃsāra. Furthermore, because through craving and views one discriminates between foes and kin and cannot transform widely, one therefore has weariness. 'If one can be free of this, there is no weariness', which manifests the benefit by contrast with the harm; by reversing the former, it may be known. In the benefit of being freed from bondage, the text has four parts: first, directly distinguishing it: 'Wherever one is born, one is not covered by craving and views', explaining that oneself is freed from bondage. Being born without bondage, one can preach the Dharma to sentient beings to untie their bonds, explaining the ability to emancipate others. Second, from 'As the Buddha said' downward, citing his words as proof: 'As the Buddha said: "If one is oneself bound, to be able to untie the bonds of others is impossible"', raising the failing to reveal the attainment and reversing it to show there is benefit. 'If one is oneself free of bondage, to be able to untie the bonds of others is possible', manifesting the attainment by contrast with the failing and following it to show there is benefit. Third, from 'Therefore' downward, concluding with an exhortation to abandon bondage. This means that if oneself has bondage, one cannot untie the bonds for others; therefore, one should not give rise to bondage. Fourth, from 'What is called' downward, distinguishing the characteristics of bondage and liberation. It first inquires to introduce it: 'What is called bondage?' asks about its bondage; 'What is called liberation?' asks about its liberation. Below, it responds and distinguishes them. Therein, it first discusses bondage and liberation in terms of the practice of dhyāna concentration. 'Craving and clinging to the taste of dhyāna is the bodhisattva's bondage' responds to the first question. Attaining dhyāna and affectionately clinging to it is called clinging to the taste of dhyāna. 'Being born through upāya is the bodhisattva's liberation' responds to the second question. Although attaining various dhyānas, one does not follow dhyāna, but is born through the power of liberation. Wherever there is a place that can fulfill the dharmas of bodhi, one is born therein; this is called being born through upāya. Not being bound by dhyāna, it is therefore called liberation. Below, it discusses bondage and liberation in terms of wisdom. It first opens four inquiries, and later distinguishes and explains them extensively. In the preceding opening of the headings, 'further' has the meaning of 'moreover'. Previously it was discussed in terms of concentration; here it is moreover spoken of in terms of wisdom, and therefore it says 'further'. 'Wisdom without upāya is bondage' is the first heading. Producing defilement in accordance with existence is called lacking upāya; entering emptiness to tame oneself is spoken of as wisdom. One who cultivates like this cannot use wisdom to remove defilement in accordance with existence, and therefore it is called bondage. 'Wisdom with upāya is liberation' is the second heading. Not being defiled in accordance with existence is called having upāya; entering emptiness to tame oneself is spoken of as wisdom. One who cultivates like this can use empty wisdom to remove defilement in accordance with existence, and therefore it is called liberation. These preceding two pairs explain the bondage and liberation of wisdom in terms of existing practices. 'Upāya without wisdom is bondage' is the third heading. Being unable to contemplate emptiness to eliminate afflictions is called lacking wisdom; cultivating wholesome deeds in accordance with existence is spoken of as upāya. One who cultivates like this, because of lacking wisdom, has his existing practices defiled, and therefore it is spoken of as bondage. 'Upāya with wisdom is liberation' is the fourth heading. Contemplating emptiness and leaving defilement behind is called having wisdom; cultivating wholesome deeds in accordance with existence is spoken of as upāya. One who cultivates like this uses wisdom to remove defilement so that his existing practices are not defiled, which is spoken of as liberation. These two pairs explain the bondage and liberation of existing practices in terms of the presence or absence of empty wisdom. Below, it distinguishes and explains them extensively. 'What is called wisdom without upāya being bondage?' reiterates the question of the first heading. Below, it explains its characteristics: 'It means that a bodhisattva, with a mind of craving and views, adorns the buddha-lands and brings sentient beings to maturity', explaining the lack of upāya. Seeing that there are buddha-lands that can be craved and sought is called adorning buddha-lands with a mind of craving and views. Seeing that there are sentient beings who are pitiable and generating a mind to gather them in is called bringing sentient beings to maturity with a mind of craving and views. The arising of a mind of craving and views is called lacking upāya. 'Taming oneself among the dharmas of emptiness, signlessness, and wishlessness', explains having wisdom. 'This is called' downward concludes. One who cultivates like this cannot use wisdom to remove defilement in accordance with existence, causing him to lack upāya; therefore, wisdom is called bondage. 'What is called wisdom with upāya being liberation?' reiterates the question of the second. It means not adorning buddha-lands and bringing sentient beings to maturity with craving and views, explaining having upāya. Seeing lands and sentient beings as like illusions and transformations, utterly lacking any single reality, and purifying lands and benefiting beings according to the scope of transformation is called adorning buddha-lands and bringing sentient beings to maturity without craving and views. 'Taming oneself among the dharmas of emptiness, signlessness, and wishlessness without growing weary', explains having wisdom. 'This is called' downward concludes. One who cultivates like this can use empty wisdom to remove defilement in accordance with existence, causing him to have upāya; therefore, wisdom is called liberation. 'What is called upāya without wisdom being bondage?' reiterates the question of the third. 'It means that a bodhisattva abides in greed and desire' and so forth, explains lacking wisdom. Because he lacks empty wisdom to break through defiled faults, he therefore abides in greed and so forth. Greed and desire are the poison of greed; anger is the poison of anger; and below, wrong views and the like are all generally delusion. 'Yet plants roots of virtue', explains having upāya. Being able to cultivate all practices in accordance with various existences is called having upāya. 'This is called' downward concludes. Because he lacks empty wisdom to eliminate afflictions, his existing practices are defiled; this is called upāya being bondage. 'What is called upāya with wisdom being liberation?' reiterates the question of the fourth. 'It means leaving behind greed' and so forth, explains having wisdom. Because he uses wisdom to contemplate emptiness to break through defilement and confusion, he therefore leaves behind greed and so forth. 'Planting all roots of virtue and dedicating them to bodhi', explains having upāya. Being able to generate all practices in accordance with various existences is called having upāya. 'This is called' downward concludes. Because he has empty wisdom to eliminate afflictions, his existing practices are not defiled; this is called upāya being liberation. The above is the third [section], purifying compassion by means of wisdom.