維摩經略疏 10.39

10.39

就此疊釋中有四雙：初福德智慧為一雙、二慈悲誓願為一雙、三識藥授藥為一雙、四知病滅病為一雙。約此應明權實二智，自有自行權實、自行化他權實、化他權實。自修中道之理為實，雙照二諦為權，此是自行明權實。若是自觀二諦之理為實，為他說二諦為權，是名自行化他明權實。若化他明權實者，此則約緣無定，或說權為實、或說實為權，或於權中而辨權實、或於實中而辨權實，逗機深淺逐物便宜，不可復定。約此判思議不思議三種二諦，若是自行權實，一向判屬不思議二諦。若自行化他權實，此中亦屬不思議亦屬思議。何故爾？如通教所明二諦，含中道在真諦中，故言三乘人同以無言說道斷煩惱入涅槃。若是合真入俗者，如《涅槃》云「我與彌勒共論世諦，五百比丘謂說真諦」，即此義也。雖不彰中道之名，而有其義，其義兩屬故名為通。通者通於二乘見真諦之空。若通別教圓教，則亦見於空亦見不空。能通見空即是思議，見不空即是不思議。見空智慧如螢火，見不空智慧如日月。日月照用既廣，治惑亦大。二乘人智慧既小，所斷亦小。若菩薩自行則見空不空，化他利物但見於空不見不空，故知自行化他權實亦屬思議亦屬不思議也。若化他權實一向是思議。二諦何以故思議？二諦無中道體，故明真時則永寂如空，明有時如石裏有金。石金有異，於永寂之空真俗條別，是則以永寂之意而測真，如石金之心以解俗，故言是思議二諦。但思議之真有漸頓義，譬如金石，漸漸融冶稍稍消磨，鑛盡金現。思議之真亦復如是，故有三種。如一切森羅對目千種萬形，原其同是四大，此乃名下所詮。如四大雖復遍成諸物，俱是無常生滅之法，名為中道。如生滅雖復遷謝，同是無生無滅，入於真諦。此豈非漸頓也。不思議則不如是，為有中道之本體，約體明二諦，名不可思議。譬如如意珠能雨種種七寶，珠中畢竟無所有，求不可得，祇言畢竟空而能雨寶。不思議理亦如是，非真非俗畢竟清淨，而能真俗具足圓備一切。真俗俱不可圖度，故稱不可思議。若約此珠以辨通教者，如珠不雨寶時則無有金銀相貌，此與凡珠何異，即是於俗破之。求寶畢竟空無，此空與真諦斷空何異？約此明可思議相，是三藏思議二諦也。若知其功，能發願求寶，能於空中即出種種資生之物。此空不同二乘之人入真空也，所出之寶異於世間珍玩，此不同凡夫俗有。如菩薩深見不思議二諦，亦是開合真俗，具出二種如前。今將三種權實，釋於不盡權實雙遊之義也。復次歷四教明不盡不住。三藏教明若觀真斷結以空為證，則同二乘灰斷住於無為，何由能得三阿僧祇成就佛法？故不得住於無為。「不盡有為」者，慈悲六度本約有修行，教化俗中眾生；若入真則無此事。若斷盡諸有之因，因盡則果亡，云何得處三界廣行佛法？今以不盡有為結漏而修佛法，能成道轉法輪，以三藏化他權實具足也。通教不盡不住者，若盡有為則同二乘，若住無為乖菩薩道，是故方便從空出假利益眾生，如空種樹，巧妙方便故不盡有為，不取空證故不住無為。別教不盡不住者，若但用二觀為方便道得入中道，是為住無為盡有為。今雖得入中道之理，但塵沙佛法悉未現前，皆知皆學，豈得保此中道？應須照俗，是故從中反照二諦，名不住無為。若除二諦之俗，更無俗可觀。今照此二諦遍行一切佛道，故言不盡有為；不保中道，故言不住無為。圓教中還約別教明義，若但觀中即是盡二諦，不照二諦即是住無為。今三諦圓觀一時能了，了真不住於真、了俗不盡於俗，不住不盡一時雙照權實俱明（云云）。若此間多惡，故治兵講武多，以化他二諦逗之。於自行二諦未了，故香飯來此，便三乘之人近遠皆如。身子之流食此飯者至發心乃消，於法華中開佛知見，即是三種權實而得具足。彼土無惡但制禮作樂，唯以自行權實，於化他權實未了，是故慇懃請此方便，還香積土施作佛事，令彼實行之者三種權實皆悉圓通自在無礙也。

Within this repeated explanation there are four pairs: first, merit and wisdom constitute one pair; second, compassion and vows constitute one pair; third, knowing the medicine and dispensing the medicine constitute one pair; fourth, diagnosing illness and eradicating illness constitute one pair. In terms of these, one should clarify the two wisdoms of the provisional and the real: there are the provisional and real of personal practice, the provisional and real of personal practice and transforming others, and the provisional and real of transforming others. Personally cultivating the principle of the Middle Way is the real, while simultaneously illuminating the two truths is the provisional: this is clarifying the provisional and the real in terms of personal practice. If personally contemplating the principle of the two truths is the real, while expounding the two truths for others is the provisional: this is called clarifying the provisional and the real in terms of personal practice and transforming others. If it is clarifying the provisional and the real in terms of transforming others, this depends on conditions and is indeterminate: sometimes expounding the provisional as the real, sometimes expounding the real as the provisional, or distinguishing the provisional and real within the provisional, or distinguishing the provisional and real within the real; meeting the capacities in their depth or shallowness, adapting to the suitability of things, it cannot be fixed. In terms of this, one determines the three kinds of two truths—conceivable and inconceivable. If it is the provisional and real of personal practice, it is categorically judged to belong to the inconceivable two truths. If it is the provisional and real of personal practice and transforming others, this belongs both to the inconceivable and to the conceivable. Why is this so? As in the two truths explained in the shared teaching, which subsumes the Middle Way within the ultimate truth, it is therefore said that people of the three vehicles equally cut off afflictions and enter nirvāṇa by means of the ineffable path. As for integrating the ultimate to enter the conventional, as the Nirvāṇa [Sūtra] says: 'I discussed worldly truth together with Maitreya, and five hundred monks thought we were expounding the ultimate truth'—this is precisely that meaning. Although it does not make prominent the name 'Middle Way', its meaning is present; because its meaning belongs to both, it is termed 'shared'. 'Shared' means sharing with the two vehicles in seeing the emptiness of the ultimate truth. If it shares with the separate teaching and the perfect teaching, then it also sees emptiness and also sees non-emptiness. Being able to share in seeing emptiness is conceivable; seeing non-emptiness is inconceivable. Wisdom seeing emptiness is like a firefly's light; wisdom seeing non-emptiness is like the sun and moon. Since the sun and moon's illumination and function are vast, the delusions they cure are also great. Since the wisdom of the two vehicles is small, what they sever is also small. If a bodhisattva in personal practice sees both emptiness and non-emptiness, yet in transforming others to benefit living beings only sees emptiness and does not see non-emptiness, then one knows that the provisional and real of personal practice and transforming others belongs both to the conceivable and to the inconceivable. If it is the provisional and real of transforming others, it is categorically conceivable. Why are these two truths conceivable? Because the two truths lack the essence of the Middle Way. Hence when clarifying the ultimate it is eternally quiescent like space, and when clarifying existence it is like gold inside a stone. Stone and gold are different; with respect to eternally quiescent emptiness, the ultimate and the conventional are distinctly separated. This is discerning the ultimate with a mind of eternal quiescence, and understanding the conventional with a mind of stone and gold; therefore it is said to be the conceivable two truths. However, the conceivable ultimate has gradual and sudden aspects: for example, gold and stone—gradually smelted and slowly worn down, the ore is exhausted and gold appears. The conceivable ultimate is also like this; hence there are three kinds. Just as all the manifold phenomena before one's eyes have thousands of kinds and myriads of forms, when traced to their origin they are uniformly the four great elements: this is what is designated by the names. Although the four great elements universally constitute all things, they are all impermanent dharmas of arising and ceasing: this is called the Middle Way. Although arising and ceasing transition and pass away, they are uniformly unarisen and unceasing, entering into the ultimate truth: how is this not gradual and sudden? The inconceivable, however, is not like this: because it possesses the fundamental essence of the Middle Way, clarifying the two truths in terms of this essence is termed inconceivable. For instance, the wish-fulfilling jewel is able to rain down various kinds of the seven treasures, yet within the jewel there is ultimately nothing whatever—sought, it cannot be obtained; one can only say that being ultimately empty, it can rain treasures. The inconceivable principle is also like this: neither ultimate nor conventional, it is ultimately pure, yet it is completely and perfectly endowed with all of the ultimate and conventional. Neither the ultimate nor the conventional can be measured or conceived; hence it is called inconceivable. If one clarifies the shared teaching in terms of this jewel: when the jewel does not rain down treasures, it has no appearance of gold or silver—how is this different from an ordinary jewel? This is deconstructing it in the conventional. Seeking the treasure, it is ultimately empty and non-existent—how does this emptiness differ from the cut-off emptiness of the ultimate truth? Clarifying the conceivable characteristics in terms of this, this is the conceivable two truths of the Tripiṭaka. If one knows its efficacy and can make vows to seek treasures, from within emptiness it immediately produces various articles that support life. This emptiness is not the same as the two vehicles entering true emptiness; the treasures it produces differ from the worldly playthings, not the same as the conventional existence of ordinary people. When bodhisattvas deeply see the inconceivable two truths, they also open and combine the ultimate and conventional, fully giving rise to both kinds as before. Now, bringing forward the three kinds of provisional and real, [this text] explains the meaning of roaming simultaneously in the inexhaustible, provisional, and real. Furthermore, traversing the four teachings, it clarifies not exhausting and not abiding. The Tripiṭaka teaching clarifies that if one contemplates the ultimate to cut off the fetters, using emptiness as realization, one then enters the ash and severance of the two vehicles and abides in the unconditioned; by what means could one achieve the buddhadharma through the three asaṃkhyeya kalpas? Therefore one must not abide in the unconditioned. 'Not exhausting the conditioned' means that compassion and the six perfections are originally practiced with reference to existence, to teach and transform living beings in the conventional; if one enters the ultimate, there is no such matter. If one cuts off and exhausts all causes of existence, when the causes are exhausted the results perish; how could one dwell in the three realms to broadly practice the buddhadharma? Now, by not exhausting conditioned fetters and outflows one cultivates the buddhadharma, being able to achieve the path and turn the wheel of the Dharma, because the Tripiṭaka fully possesses the provisional and real of transforming others. As for not exhausting and not abiding in the shared teaching: if one exhausts the conditioned, one is the same as the two vehicles; if one abides in the unconditioned, one runs contrary to the bodhisattva path. Therefore, by expedients one emerges from emptiness into the provisional to benefit living beings, like planting trees in empty space; by skillful expedients one does not exhaust the conditioned, and by not grasping the realization of emptiness one does not abide in the unconditioned. As for not exhausting and not abiding in the separate teaching: if one merely uses the two contemplations as the path of expedients to enter the Middle Way, this is abiding in the unconditioned and exhausting the conditioned. Now, although one attains entry into the principle of the Middle Way, the sands-of-the-Ganges buddhadharmas have not yet fully manifested before one; all must be known and all must be learned—how could one cling to this Middle Way? One must illuminate the conventional; therefore, from within the Middle, one reflects back to illuminate the two truths, which is called not abiding in the unconditioned. If one removes the conventional of the two truths, there is no further conventional to contemplate. Now, illuminating these two truths, one universally practices all buddha-paths, hence it is said 'not exhausting the conditioned'; not clinging to the Middle Way, hence it is said 'not abiding in the unconditioned'. In the perfect teaching, the meaning is also clarified in relation to the separate teaching: if one merely contemplates the Middle, that is exhausting the two truths; not illuminating the two truths is abiding in the unconditioned. Now, contemplating the three truths perfectly, one instantly understands them: understanding the ultimate, one does not abide in the ultimate; understanding the conventional, one does not exhaust the conventional; neither abiding nor exhausting, instantly illuminating both, the provisional and the real are both clarified (and so forth). If here there is much evil, one therefore severely drills troops and lectures on warfare, mostly adapting to them with the two truths of transforming others. Being not yet clear on the two truths of personal practice, when the fragrant rice arrives here, it causes the people of the three vehicles, near and far, to all become thus. When the likes of Śāriputra eat this rice, it is digested only when they give rise to the mind [of awakening]; in the Lotus Sūtra opening the buddha-knowledge and vision, that is the three kinds of provisional and real attaining completion. That land has no evil and only institutes rites and composes music, possessing only the provisional and real of personal practice; being not yet clear on the provisional and real of transforming others, they therefore earnestly requested this expedient, returning to the land of the Fragrant Accumulation to perform buddha-works, causing those who engage in real practice there to all achieve circular penetration, mastery, and non-obstruction in the three kinds of provisional and real.