維摩義記 4.57

4.57

下次明其不住無為，先問、次辨、後總結之。「何謂菩薩不住無為」，是初問也。下廣辨之。於中初明地前所修，「觀無常」下地上所成。地前修中，依空、無相、無作、無起四門修之。諸法體空名定為空，於此空中無相可得名為無相，無果可造名為無作，無因可生稱曰無起。於此四中雖復學觀，而不住著故云「不證」，以不證故能起有行。上來明其世間所修，下明出世。如實正觀理實同時，寄從且分。於中初至「觀於寂滅」是初地中見道解也，見無常等四法即名為見道。「觀於無常而不厭善本」者，雖見有為無常多過，而常在中種善根也。「觀世間苦而不惡生死」者，雖知苦過，願恒處之度眾生也。「觀於無我誨人不惓」者，見生無實，而隨假名常教誨也。「觀於寂滅而不永滅」者，雖知涅槃寂滅之樂，為他在有，不取證也。「觀於遠離而身心修善」，是二地上修道行也。觀第一義離身心相名觀遠離，而依身心修智善行。二地持戒名身修善也，三地修定名心修善。「觀無所歸而歸善法」，是四地上順忍行也。觀第一義無所歸趣而修順忍，歸趣土地無生善法。「觀於無生而以生法荷負一切」，是七地上無生忍也。雖復觀理無生無起，而常現生教化眾生。「觀於無漏而不斷漏」，是七地上發起勝行。知諸煩惱本來寂滅名觀無漏，而常現起煩惱業行名不斷漏。「觀無所行而以行法教化眾生」，是九地中化應生行。了知諸行空寂不有，而以諸行教化應生。「觀於空無不捨大悲」，是九地中化眾生心。雖知眾生空無所有，大捨大悲怜念眾生。亦可前句以行教化明其慈益，此不捨悲彰其悲益。「觀正法位不隨小乘」，是十地中見分堅固。觀法體空名正法位，於空不著故不墮小。「觀法虛妄」，知法假有。「無牢人」等，知法實無。虛妄法中無有真實堅牢之性，故曰無牢。我人體空，名無人主。假名眾生相亦不有，名為無相。下明不著。隨有起行，本昔所發求佛云願。十地未滿，是故名為「本心未滿」。為滿彼願起修所行，是故名為「不虛福德禪定智慧」。實心修行故曰不虛，所行施戒忍辱精進說為福德。禪云度，智慧即是波若度也。此等隨相約位且分，未可專定。上來廣辨。「修如此下」總已結之。上來一對始修行中，明其不住不盡之義；下次就其終成行中，明其不盡之義。於中四對，初對自利、後三利他。前自利中，「又具福德不住無」者，福隨有生，故不住無。「具智慧故不盡有」者，慧知有為幻化非實，於中不畏，常能處之，故具智慧不盡有為。後利他中，初之一對見利他始、第二一對是利他次、第三對是利他終。就初對中，「大慈悲故不住無」者，慈悲隨有，故不住無。「滿本願故不盡有」者，本願在有常化眾生，今為滿之故不盡有。第二對中，「集法藥故不住無」者，從師求於化眾生法名集法藥。求法在有，故不住無。「隨授藥故不盡有」者，普隨眾生授法不休，故不盡有。第三對中，「知眾生病不住無」者，知病在有，故不住無。「滅眾生病不盡有」者，生病無邊、隨滅難窮，故不盡有。前總勸學、次別教之，下總結勸。言「諸正士」，告命所勸。「菩薩已修不盡有為不住無為，名盡無盡解脫法門」，是結辭也。「汝等當學」，是勸學也。前諸菩薩請法還土、次佛為說，下明菩薩聞法歡喜禮讚辭去。於中初先三業敬養，後辭還土。前中初言「彼諸菩薩聞說喜」，意業喜也。「以眾華」等，身供養也。於中先以香華等事供養三寶，後為設禮。供養中，「以眾妙華若干種色若干種香散遍三千供養於佛」，供佛寶也。「及此經法」，供法寶也。「并諸菩薩」，供僧寶也。上來供養。下為設禮，此身業竟。「歎未」等，口業歎也。上來敬養。「言已不現還本國」者，辭還土也。

Next, [the text] clarifies their not abiding in the unconditioned: first asking, next distinguishing, and then concluding as a whole. "What is the bodhisattva's not abiding in the unconditioned?" is the initial question. Below, [the text] distinguishes it extensively. Therein, it first explains what is cultivated prior to the bhūmis; from "contemplating impermanence" onward, what is accomplished upon the bhūmis. In the cultivation prior to the bhūmis, one cultivates relying on the four gates of emptiness, signlessness, wishlessness, and non-arising. The essential nature of all dharmas being empty is precisely designated as emptiness; in this emptiness there are no characteristics to be grasped, which is designated as signlessness; there is no fruit to be generated, which is designated as wishlessness; and there is no cause that can arise, which is termed non-arising. Although one further learns contemplation within these four, one does not abide or attach, and therefore it says, "does not realize"; because one does not realize, one is able to initiate active practice. The preceding explains their mundane cultivation; the following explains the supramundane. In genuine correct contemplation, the principle is in fact simultaneous; here it is temporarily divided according to successive stages. Therein, from the beginning up to "contemplating quiescence" is the understanding of the path of vision in the first bhūmi; seeing the four dharmas of impermanence and so forth is precisely called the path of vision. "Contemplating impermanence and yet not loathing the root of goodness" means that although one sees conditioned things as having many faults of impermanence, one constantly plants roots of goodness among them. "Contemplating the suffering of the world and yet not detesting saṃsāra" means that although one knows the faults of suffering, one vows to constantly dwell in it to deliver sentient beings. "Contemplating non-self and instructing people without weariness" means that one sees that sentient beings are unreal, yet following provisional names, one constantly instructs them. "Contemplating quiescence and yet not undergoing eternal cessation" means that although one knows the bliss of the quiescence of nirvāṇa, for the sake of others one remains in existence and does not attain realization. "Contemplating detachment and yet cultivating goodness in body and mind" is the practice of the path of cultivation on the second bhūmi and above. Contemplating the ultimate truth as detached from the characteristics of body and mind is called contemplating detachment, yet relying on body and mind one cultivates practices of wisdom and goodness. Upholding precepts on the second bhūmi is called cultivating goodness in body; cultivating concentration on the third bhūmi is called cultivating goodness in mind. "Contemplating that there is nothing to take refuge in and yet taking refuge in wholesome dharmas" is the practice of compliant forbearance on the fourth bhūmi and above. Contemplating that in the ultimate truth there is nothing to take refuge in or tend toward, yet cultivating compliant forbearance, one takes refuge in and tends toward the non-arising wholesome dharmas of the bhūmis. "Contemplating non-arising and yet bearing all [sentient beings] with the dharmas of arising" is the forbearance of the non-arising of dharmas on the seventh bhūmi and above. Although one further contemplates the principle as non-arising and without origination, one constantly manifests arising to teach and transform sentient beings. "Contemplating the undefiled and yet not severing defilements" is initiating superior practice on the seventh bhūmi and above. Knowing that all afflictions are fundamentally quiescent is called contemplating the undefiled, yet constantly manifesting the arising of afflictions and karmic action is called not severing defilements. "Contemplating non-action and yet teaching and transforming sentient beings with active dharmas" is the practice of transforming and responding to sentient beings in the ninth bhūmi. Understanding that all active practices are empty, quiescent, and nonexistent, one nevertheless teaches and transforms responsive beings by means of all practices. "Contemplating emptiness and non-being without abandoning great compassion" is the mind of transforming sentient beings in the ninth bhūmi. Although one knows sentient beings are empty and nonexistent, one does not abandon great compassion, pitying and being mindful of sentient beings. Alternatively, the preceding sentence, by using practice to teach and transform, clarifies the benefit of loving-kindness, while this not abandoning compassion reveals the benefit of compassion. "Contemplating the position of the correct Dharma and not following the Hīnayāna" is the firmness of the vision aspect in the tenth bhūmi. Contemplating the essential nature of dharmas as empty is called the position of the correct Dharma; not attaching to emptiness, one therefore does not fall into the Hīnayāna. "Contemplating dharmas as deceptive and false" means knowing that dharmas are provisionally existent. "Without firmness, person," and so forth, means knowing that dharmas are truly nonexistent. Within deceptive and false dharmas there is no true or firm nature, hence it is said, "without firmness." The essential nature of self and person being empty is called having no master of a person. The characteristics of provisionally named sentient beings also do not exist, which is called signlessness. Below, it clarifies non-attachment. Complying with existence to initiate practice is the vow originally made in the past to seek buddhahood. Because the tenth bhūmi is not yet fulfilled, it is therefore called "one's original intent is not yet fulfilled." To fulfill that vow, one generates and cultivates practices, and therefore it is called "not rendering merit, dhyāna-concentration, and wisdom void." Practicing with a sincere mind is called not rendering void; the practiced giving, precept, patience, and vigor are spoken of as merit. Dhyāna is concentration, and wisdom is the prajñāpāramitā. These are temporarily divided by matching characteristics to stages; it should not be taken as rigidly fixed. The preceding extensively distinguishes it. "Cultivating such..." below concludes it as a whole. In the preceding single pair regarding initial practice, it clarified the meaning of not abiding and not exhausting; next, in regards to the final accomplishment of practice, it clarifies the meaning of not exhausting. Therein are four pairs: the first pair concerns benefiting oneself, and the latter three concern benefiting others. In the former concerning benefiting oneself: as for "further, being endowed with merit, one does not abide in non-being," merit arises along with existence, so one does not abide in non-being. As for "because of being endowed with wisdom, one does not exhaust the conditioned," wisdom knows that the conditioned is an illusion and unreal; not fearing it, one can constantly dwell in it, so being endowed with wisdom, one does not exhaust the conditioned. In the latter concerning benefiting others: the first pair sees the beginning of benefiting others, the second pair is the continuation of benefiting others, and the third pair is the end of benefiting others. In the first pair: as for "because of great loving-kindness and compassion, one does not abide in non-being," loving-kindness and compassion follow existence, so one does not abide in non-being. As for "because of fulfilling one's original vows, one does not exhaust the conditioned," one's original vows are in existence to constantly transform sentient beings; now to fulfill them, one therefore does not exhaust the conditioned. In the second pair: as for "because of gathering the medicine of the Dharma, one does not abide in non-being," seeking from a master the dharma for transforming sentient beings is called gathering the medicine of the Dharma. Seeking the Dharma is in existence, so one does not abide in non-being. As for "because of dispensing medicine accordingly, one does not exhaust the conditioned," universally dispensing the Dharma to sentient beings without resting, one therefore does not exhaust the conditioned. In the third pair: as for "knowing the illnesses of sentient beings, one does not abide in non-being," knowing illnesses is in existence, so one does not abide in non-being. As for "eradicating the illnesses of sentient beings, one does not exhaust the conditioned," the illnesses of beings are boundless, and following along to eradicate them is difficult to exhaust, so one does not exhaust the conditioned. Previously it generally exhorted them to learn, next it taught them distinctively, and below it concludes with a general exhortation. The words "all righteous persons" is the address to those exhorted. "When a bodhisattva has cultivated not exhausting the conditioned and not abiding in the unconditioned, it is called the dharma gate of the exhaustible and inexhaustible liberation" is the concluding statement. "You should learn it" is the exhortation to learn. Previously, the bodhisattvas requested the Dharma to return to their land; next, the Buddha spoke it for them; below, it clarifies that the bodhisattvas, having heard the Dharma, rejoiced, paid homage, praised, and departed. Therein, first there is veneration and offering through the three karmas, and afterward departure to return to their land. In the former: first, the statement that "those bodhisattvas, hearing the teaching, rejoiced" is the rejoicing of mental karma. "With various flowers," and so forth, is bodily offering. Therein, they first use incense, flowers, and such things to make offerings to the Three Jewels, and afterward perform prostrations. In the offering: "taking various wonderful flowers of diverse colors and diverse fragrances, scattering them everywhere throughout the three thousand [worlds] to make offerings to the Buddha" is making offerings to the Buddha jewel. "And to this sūtra and Dharma" is making offerings to the Dharma jewel. "Together with all the bodhisattvas" is making offerings to the Saṅgha jewel. The preceding is making offerings. Below is performing prostrations, which concludes bodily karma. "Praising what had never been [seen before]," and so forth, is the praise of vocal karma. The preceding is veneration and offering. "Having spoken, they disappeared and returned to their native land" is departing to return to their land.