維摩經略疏 10.36

10.36

今就第二佛答中為三：一總標勸學、二釋、三結。釋又二：一略釋、二廣別釋。別釋中為三：一先明不盡有為、二明不住無為、三疊釋二種。就明不盡有為中為三：一標、二釋、三結。釋中凡歷四十句，以明不盡有為。今言「盡無盡」者，不盡於俗而廣行萬行，不住於無為、不同灰斷，真俗俱照道觀雙流，淨穢融通權實自在。俗諦是生死有為可盡之法故名為盡，真諦是涅槃無為空法名不可盡，故云盡無盡門。眾生應以此門得度，即以此法起菩薩根入佛慧也，亦是釋成室內所明如是疾者非真非有之意。若入此門，乃能淨穢雙遊道觀自在，則不為淨名所訶。私問：若香積土菩薩方請此法，云何能遊此娑婆？私答：以權引實故有斯問，以實隨權故能遊娑婆（云云）。文中禪定如地獄、生死如園者，此借子在難、父在宅。雖有五欲常如受苦，若得拔難其心乃悅（云云）。

Now, regarding the second part, the Buddha's answer, there are three sections: first, generally indicating and exhorting study; second, explaining; third, concluding. The explanation also has two parts: first, a brief explanation; second, a broad, distinct explanation. Within the distinct explanation there are three parts: first, explaining not exhausting the conditioned; second, explaining not abiding in the unconditioned; third, reiterating and explaining the two kinds. Regarding explaining not exhausting the conditioned, there are three parts: first, indicating; second, explaining; third, concluding. In the explanation, it goes through a total of forty phrases to explain not exhausting the conditioned. Now saying 'exhaustible and inexhaustible' means not exhausting the conventional while broadly practicing the myriad deeds, and not abiding in the unconditioned so as not to be identical with ash-like severance; ultimate and conventional are both illuminated, and the path and contemplation flow together; purity and defilement are harmoniously interfused, and expedient and real are sovereign. The conventional truth is the conditioned dharma of saṃsāra that can be exhausted, and is therefore called exhaustible; the ultimate truth is the empty dharma of unconditioned nirvāṇa that is called inexhaustible; hence it is called the gate of the exhaustible and inexhaustible. Sentient beings should be saved through this gate, which means using this Dharma to arouse bodhisattva roots and enter buddha wisdom; it also explains and establishes the meaning in the room that such illness is neither real nor existent. If one enters this gate, one is then able to roam both purity and defilement and be sovereign in the path and contemplation, and will not be rebuked by Vimalakīrti. A private question asks: If the bodhisattvas of the Sarvagandhasugandha land are only now requesting this Dharma, how could they travel to this Sahā world? A private answer says: Because the expedient leads to the real, they have this question; because the real accords with the expedient, they are able to travel to the Sahā world (and so on). In the text, 'meditation is like hell, and saṃsāra is like a garden': this borrows the metaphor of the son being in distress while the father is in the mansion. Although possessing the five desires, it is always like undergoing suffering; if one can extract [the child from] distress, their mind is then joyous (and so on).