維摩經略疏 1.138

1.138

「深入緣起」下，二明釋成放光說法，為二：一、明入緣起，歎智慧以釋成；二、「斷諸邪見」下，歎斷德以釋成。初文者，所以放光說法利益深普，良由智能深入緣起。緣起有二：一、生死，即是無明十二因緣一切生死。二、解脫緣起，是觀因緣智，起一切佛法。今明深入者，深入生死緣起，即成佛法緣起。故《大經》云「十二因緣有四種觀，若深入者得上上智了了見性。」何者？若觀因緣生滅即三藏意；即空通教意；入假破界內外塵沙進入中道，破十一品無明，是別教意，並非深入。圓教菩薩一心圓觀，從初住至補處破四十一品，乃名深入。是諸菩薩並入十二因緣正報緣起，亦入依報成壞緣起。以深入故，是以能說因緣實相。甘露深信之義，意亦顯也。「斷諸至餘習」，二歎斷德釋成放光說法者，只以自無惑闇，能普放光照眾生闇；只以自無繫縛，能雨甘露解眾生縛，令斷有無二邊邪見。邪見有二：界內、界外。界內六十二等皆屬有無，界外種種諸見亦屬有無，今總界內屬有邊、界外屬無邊。故《大經》云「凡夫者有，二乘者無，菩薩之人不有不無。」正見中道則破二邊一切邪見，故言斷諸邪見等。又解，正觀中道破真俗二邊，至金剛頂邊際智滿、中道體顯，三惑方盡。「無復餘習」者，圓教始從初住終至法雲，圓斷諸見猶有習在。等覺入重玄門千萬億劫重修凡事，見理分明，習氣微薄、事等微烟，故名無復餘習。如以少鹽投於大河，無復醎味。故《大論》云「有無二見滅無餘，諸法實相佛所說。」常徒但云斷界內二見，用地論別義。登地離凡夫我相障，斷有無二見。豈得消此經文？

From "Deeply entering into dependent origination" downward is the second part, clarifying the explanatory confirmation of emitting light and preaching the Dharma, which has two parts: first, clarifying entering dependent origination, praising wisdom to provide the explanatory confirmation; second, from "severing all wrong views" downward, praising the virtue of severance to provide the explanatory confirmation. In the first text: the reason why their emitting of light and preaching of the Dharma brings benefits so profound and universal is precisely because their wisdom is able to enter deeply into dependent origination. Dependent origination is twofold: first, birth-and-death, which is the twelve causes and conditions of ignorance and all birth-and-death; second, the dependent origination of liberation, which is the wisdom that contemplates causes and conditions and gives rise to all buddhadharmas. Here, clarifying "deeply entering" means that deeply entering the dependent origination of birth-and-death is itself the dependent origination of buddhadharmas. Therefore the Mahāparinirvāṇa-sūtra says: "There are four kinds of contemplation of the twelve causes and conditions; if one enters deeply, one attains the supreme-of-supreme wisdom and clearly perceives the nature." How is this? If one contemplates the arising and ceasing of causes and conditions, that is the intent of the Tripiṭaka; [contemplating them as] immediately empty is the intent of the Shared Teaching; entering provisionality to break through the dust-and-sand [afflictions] within and beyond the realms, entering the Middle Way, and breaking eleven grades of ignorance is the intent of the Separate Teaching—none of these is "deeply entering." Bodhisattvas of the Perfect Teaching, through the perfect contemplation of single-mindedness, break forty-one grades from the first dwelling stage to the stage of succession; only this is termed "deeply entering." These bodhisattvas enter both the dependent origination of the primary retribution of the twelve causes and conditions, and also enter the dependent origination of the creation and destruction of the dependent retribution. Because they enter deeply, they are able to preach the true reality of causes and conditions. The meaning of the amṛta of deep faith is also made evident here. From "Severing all" to "residual habits" is the second part, praising the virtue of severance to provide the explanatory confirmation of emitting light and preaching the Dharma: simply because they themselves are without the darkness of confusion, they can universally emit light to illuminate the darkness of sentient beings; simply because they themselves are without bondages, they can rain down amṛta to untie the bonds of sentient beings, causing them to sever the wrong views of the two extremes of existence and non-existence. Wrong views are twofold: within the realms and beyond the realms. Within the realms, the sixty-two [views] and so forth all belong to existence and non-existence; beyond the realms, the various views also belong to existence and non-existence. Here, in general, what is within the realms belongs to the extreme of existence, and what is beyond the realms belongs to the extreme of non-existence. Therefore the Mahāparinirvāṇa-sūtra says: "Ordinary beings are [attached to] existence, the two vehicles are [attached to] non-existence; the person who is a bodhisattva is neither existent nor non-existent." Correctly viewing the Middle Way destroys all wrong views of the two extremes; hence it says "severing all wrong views," and so on. Another explanation is that correctly contemplating the Middle Way destroys the two extremes of the true and the conventional; only upon reaching the pinnacle of the vajra[-like samādhi], when the boundary wisdom is perfected and the substance of the Middle Way is manifested, are the three confusions exhausted. "No longer having residual habits": in the Perfect Teaching, from the first dwelling stage up to the stage of the Dharma Cloud, though they perfectly sever the views, habits still remain. In equal enlightenment, entering the gate of profound mystery for thousands of ten-thousands of millions of kalpas, they recultivate ordinary matters, seeing the principle clearly; their habit-energies are faint and thin, matters being like faint smoke, and hence it is called "no longer having residual habits." It is like throwing a small amount of salt into a great river: there is no longer any salty taste. Therefore the Dàzhìdù lùn says: "The two views of existence and non-existence are extinguished without residue; the true reality of all dharmas is what the Buddha preached." Ordinary teachers merely say that this severs the two views within the realms, using the distinctive meaning of the Dilùn: upon ascending the [first] ground, one is freed from the obstacle of the ordinary being's self-mark and severs the two views of existence and non-existence. How could this interpret the text of this sūtra?