維摩經略疏 10.40

10.40

問：彼土菩薩在香樹下得功德藏三昧，一切佛法皆在其中。云何言於化他權實未了？答：有二義。一者彼雖具有，彼土不行此化，則於二乘小道知根知藥不得明了。二者彼土雖淨，有權有實，實者但稟一實之教，未稟方便，是故請法也。復次將福德、誓願、識藥知病四雙歷四教，一一作相分明成就（云云）。今且約圓教作之。福德莊嚴是五度之法，必須遍約有作無作兩種四諦。彼土中修行諸度，具足塵沙佛法。若於分段中修福德滿，能坐三藏道場，作佛教化眾生，故言不盡有為也。若方便有餘中行福德滿，即於其土坐道場。乃至別教圓教報土福德滿，即坐道場作佛。今為遍滿此等福德莊嚴，故不盡有作無作二種有為。為智慧故不盡有為者，境能發智，若却分段、有餘、變易等，何所觀察？既不識分段塵沙境界相貌，是則智慧不滿。智慧不滿不能得隨緣諸土而坐道場，故不盡有為，為增智慧故。此是用福慧二嚴結成上菩薩行也。第二雙不盡有為者，欲以大慈大悲拔苦與樂，此之慈悲何但拔思議二諦有作之苦，與其思議真諦之樂，亦拔不思議無作四諦之苦，與其中道究竟之樂。若分段苦盡，即能道樹斷結為三藏佛。乃至變易苦盡，即為別教之佛。以此大慈大悲利益一切，故言不盡有為也。滿本願者，則是昔時起四弘誓願，廣緣有作無作二種四諦起此誓願。願既未滿，那得盡有為也。第三集法藥亦如是。塵沙佛法約有而論，深淺根機、大小性欲、善惡對治，若色若香一切萬法悉須遍知，未具佛法不應滅受而取證，是故不住無為。無為之中，無病無藥、無能授所授。今欲作度老病死大醫王，授與眾生治煩惱藥，豈得斷盡有為？以不盡故，能作三藏佛，知二乘四諦因緣法藥，治分段之病。乃至能作別教圓教盧舍那佛，授與中道法藥。若盡有為，無此等也。第四眾生是有為，今住無為則不入有為巨海，何得識知其病貪欲瞋癡種種相貌？既不識病，差機說法，是眾生怨。妄授於藥，非是明醫。為知病故不住無為，為滅病故不盡有為。所言滅者，非是滅無之滅。諸佛菩薩隨所調伏眾生之處名為解脫，自於中無縛，能解他縛。亦不縛不脫，能令眾生得不縛不脫，名之為滅、為調伏。故不盡有為得解脫，故名為滅病。

Question: When the bodhisattvas of that land are under the fragrant trees, they attain the samādhi of the treasury of merit, in which all buddhadharmas are present. Why do you say they were not yet clear on the provisional and real of transforming others? Answer: There are two meanings. First, although they possess it, that land does not carry out this kind of transformation, so they could not clearly know the faculties and the medicines regarding the minor path of the two vehicles. Second, although that land is pure, it has both provisional and real; those who are real only receive the teaching of the One Real and have not received expedients; therefore they requested the Dharma. Furthermore, taking the four pairs—merit, vows, knowing the medicine, and diagnosing illness—one applies them across the four teachings, establishing the characteristics distinctly for each one (and so forth). For now, let us do this in terms of the perfect teaching. Adornment with merit is the practice of the five perfections; it must universally refer to the two kinds of four noble truths: with-production and non-production. Cultivating the perfections in that land, they fully possess the sands-of-the-Ganges buddhadharmas. If one fulfills the cultivation of merit within fragmented [birth and death], one can sit at the Tripiṭaka bodhimaṇḍa and become a buddha to teach and transform living beings; hence it is said 'not exhausting the conditioned'. If one's practice of merit is fulfilled within [the land of] expedient with remainder, one then sits at the bodhimaṇḍa in that land. Up to the fulfillment of merit in the reward land of the separate teaching and perfect teaching, one then sits at the bodhimaṇḍa to become a buddha. Now, in order to universally fulfill these adornments of merit, one does not exhaust the two kinds of conditioned: with-production and non-production. Not exhausting the conditioned for the sake of wisdom: the objective realm can generate wisdom; if one rejects the fragmented, with-remainder, transformation, and so forth, what would there be to contemplate? If one does not recognize the characteristics of the sands-of-the-Ganges objective realms of the fragmented, this means wisdom is not fulfilled. When wisdom is not fulfilled, one cannot sit at bodhimaṇḍas across various lands according with conditions; therefore one does not exhaust the conditioned, for the sake of increasing wisdom. This is using the two adornments of merit and wisdom to conclude the bodhisattva practices above. In the second pair, 'not exhausting the conditioned': one desires with great kindness and great compassion to eradicate suffering and bestow joy. How could this compassion only eradicate the suffering of with-production in the conceivable two truths and bestow the joy of the conceivable ultimate truth? It also eradicates the suffering of the inconceivable non-production four noble truths and bestows the ultimate joy of the Middle Way. If the suffering of the fragmented is exhausted, one can cut off fetters under the bodhi tree and become a Tripiṭaka buddha. Up to the suffering of transformation being exhausted, one becomes a buddha of the separate teaching. Benefiting all with this great kindness and great compassion, it is therefore said 'not exhausting the conditioned'. 'Fulfilling the original vows': this means that in the past one gave rise to the four universal vows, broadly taking as conditions the two kinds of four noble truths, with-production and non-production, to give rise to these vows. Since the vows are not yet fulfilled, how could one exhaust the conditioned? Third, gathering the medicine of the Dharma is also like this. The sands-of-the-Ganges buddhadharmas are discussed in terms of existence: deep and shallow faculties, great and small inclinations, good and evil antidotes, whether forms or scents—all myriad dharmas must be completely known; not yet fully possessing the buddhadharma, one should not extinguish sensation to grasp realization; therefore one does not abide in the unconditioned. Within the unconditioned, there is no illness and no medicine, no dispenser and no recipient. Now, wishing to become the great king of physicians who crosses [living beings] over old age, illness, and death, dispensing to living beings the medicine to cure afflictions, how could one cut off and exhaust the conditioned? Because one does not exhaust it, one can become a Tripiṭaka buddha, knowing the medicine of the Dharma of the four noble truths and dependent origination of the two vehicles to cure the illness of the fragmented. Up to being able to become a Rocana Buddha of the separate and perfect teachings, dispensing the medicine of the Dharma of the Middle Way. If one exhausts the conditioned, none of these would exist. Fourth, living beings are conditioned; if one now abides in the unconditioned, one does not enter the great ocean of the conditioned—how could one recognize their illnesses and the various appearances of greed, anger, and ignorance? When one does not recognize the illness, expounding the Dharma incongruously to the faculties makes one an enemy of living beings. Wrongly dispensing medicine, one is not a skilled physician. For the sake of knowing illness, one does not abide in the unconditioned; for the sake of eradicating illness, one does not exhaust the conditioned. What is called 'eradicating' is not the eradication of extinction. Wherever buddhas and bodhisattvas tame living beings is termed liberation: being personally unfettered therein, they can untie the fetters of others. Also, being neither fettered nor liberated, they can cause living beings to attain being neither fettered nor liberated; this is termed eradication, termed taming. Therefore, by not exhausting the conditioned one attains liberation, and hence it is called eradicating illness.