維摩義記 3.13

3.13

From here below is the fourth [section], a general concluding exhortation. 'Mañjuśrī, a bodhisattva who has an illness should contemplate all dharmas in this way' offers an exhortation in terms of the beginning among what was spoken before, stating that the dharmas of illness are neither real nor existent. Previously, one cultivated wisdom and compassion solely in terms of illness; from here below, the second part explains cultivating wisdom and compassion solely in terms of the body. 'Furthermore, contemplating that the body is impermanent, suffering, empty, and non-self is called wisdom' is cultivating wisdom. Contemplating this dharma of the body and giving rise to aversion and detachment is therefore called wisdom. Although the body has an illness, constantly remaining in saṃsāra to benefit all without weariness is called upāya; this is cultivating compassion. From here below, the third part cultivates wisdom and compassion in terms of both body and illness together. 'Furthermore, contemplating the body: the body is not separate from illness, and illness is not separate from the body; this illness and this body are neither new nor old; this is called wisdom' is cultivating wisdom. In accordance with the demarcation of things, the body is a body of suffering, so its essence is illness itself; therefore, the body and the illness do not abandon one another. Below, it reveals this again. 'This illness' reiterates illness; 'this body' reiterates body. It can also be: 'is illness' means the body is illness; saying 'is body' means illness is the body. These two are of the same essence, and their arising has no before and after; this is called 'neither new nor old'. Why is this stated? If they were dharmas of distinct essences, their arising might allow a before and after: the former being old, the latter new. Now, saying that body and illness are neither new nor old makes clear that they are not distinct essences. Because they are not distinct essences, when detesting and cutting off illness, the body must also be detested. 'Even if the body has an illness, not entering eternal extinction is called upāya' is cultivating compassion. Since it is provisional and not fixed, it therefore says 'even if'. The preceding three pairs give broad instruction according to their distinctions. Below, it concludes with a general exhortation: 'Mañjuśrī, a bodhisattva who has an illness should tame his mind in this way.' The former explained the marks of practice; the latter explains the marks of accomplishment. When the illness is cured and virtue is established, this is called accomplishment. From the preceding wisdom and compassion, the bodhisattva's virtuous quality of non-abiding practice is fully forged. In this there are four parts: first, revealing non-abiding by relying on contrasts; second, from 'Although surpassing Māra' downward, explaining non-abiding in terms of the meaning of cultivation; third, from 'Although practicing emptiness' downward, revealing non-abiding by going through various gates of practice; fourth, from 'Although contemplating that all dharmas do not arise and do not cease' downward, speaking of non-abiding in terms of the virtues of the Buddha's fruit. Within the first part there are four phrases: First, revealing non-abiding by contrasting two people, the foolish and the wise. The foolish means worldlings; the wise means śrāvakas. Therein, it first directly clarifies non-abiding. 'Not abiding therein' means not abiding in the aforementioned tamed mind. Exclusively abiding in taming the mind, one cannot manifest defilements to gather in and transform sentient beings, and therefore one does not abide; this differs from the śrāvakas. 'And also not abiding in being untamed' makes clear the difference from worldlings. Exclusively abiding in being untamed, one then gives rise to defiled faults and accumulates saṃsāra, which is why one does not abide. 'Why is this?' downward explains it, first asking and then distinguishing, reversing it to reveal it. 'If one abides in being untamed, it is the dharma of a foolish person' explains the reason for the latter 'not abiding in being untamed'. 'If one abides in taming the mind, it is the dharma of a śrāvaka' explains the reason for the former 'not abiding therein'. 'Therefore' downward concludes with an exhortation not to abide. 'Leaving these two behind' downward concludes the bodhisattva's practice of the path of non-abiding. Second, manifesting non-abiding by contrasting the two kinds of resultant dharmas: saṃsāra and nirvāṇa. First, it directly distinguishes them: 'Being in saṃsāra, not performing defiled conduct' means not taking pleasure in the conditioned. 'Abiding in nirvāṇa, not undergoing eternal extinction' means not clinging to the unconditioned. 'This is the bodhisattva's practice' concludes it in general. Third, revealing non-abiding by contrasting two people, worldlings and noble ones. First, it directly distinguishes them: 'Not the practice of worldlings' means not clinging to existence. 'Not the practice of worthy and noble ones' means not abiding in emptiness. 'This is the practice' concludes generally. Fourth, discussing non-abiding by contrasting the two kinds of causal dharmas: saṃsāra and nirvāṇa. First, it directly distinguishes them: 'Not defiled practice' means constantly cultivating the uncontaminated. 'Not pure practice' means manifesting contaminated states. 'This is the practice' concludes generally. This ends the first section.