維摩經玄疏 2.74

2.74

Second, concerning embodying the provisionality of craving to enter emptiness: the differentiation of the provisionality of craving is as explained before. Now, to explain cultivating the path: embodying the craving of the three realms, all is like dreams and illusions, and the three provisionalities are immediately empty; examining arising with the four propositions, none can be grasped. This is called embodying the provisionality of craving in the three realms to enter emptiness. Emptiness is the increase of true wisdom: when phenomena do not arise and prajñā arises, one severs the fetters of the three realms. If the six grades of desire-craving are exhausted, one is called a sakṛdāgāmin. Whether it be the knowledge or abandonment of a sakṛdāgāmin, this is the bodhisattva's anutpattika-dharma-kṣānti. Next, severing the remaining three grades of the lower fetters, one is called an anāgāmin. Whether it be the knowledge or abandonment of an anāgāmin, this is the bodhisattva's anutpattika-dharma-kṣānti. Severing the craving of the upper two realms and exhausting the five higher fetters, one is an arhat. Whether it be the knowledge or abandonment of an arhat, this is the bodhisattva's anutpattika-dharma-kṣānti. Even up to the pratyekabuddha, eliminating the residual habit-energies: whether it be knowledge or abandonment, this is also the bodhisattva's anutpattika-dharma-kṣānti. These are all skillful crossing over, abandoning without abandoning. This is the contemplation of causes and conditions being identical to emptiness, entering the contemplation of emptiness through the four noble truths of non-arising arising and non-arising; its efficacy reaches this point. It is also called all-knowledge (sarvajñatā) and also called the wisdom eye.