維摩義記 3.12

3.12

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.