維摩經略疏 5.67

5.67

「唯優婆離」下，六、明三假入空分判斷除。三假者，一因成、二相續、三相待，是體假入空，故用幻夢等譬以辨假相。如此體假亦入圓真，對破三藏折假偏真。何者？三藏三假但隨情入真，衍所明假隨理入真，具如《玄義》。此即巧拙滅罪不同，波離用拙、淨名用巧。文為三：一體因成、二體相續、三體相待。體此入空即真即中則無罪相，即是大乘毘尼直除滅也。初文有三倒，正約無明污穢五陰成假名罪人，即因成假。無明顛倒不出三種，謂想、心、見。能成三倒三陰，皆無明成。此三倒陰，扶心王起，則有一切諸行罪垢。能了三倒不自他共無因，即是無生。無生無滅，無心無罪。「唯優波離、妄想是垢、無妄想是淨」，此明想倒體假，即空妄想不起則無罪垢，故言無妄想是淨。「顛倒是垢、無顛倒是淨」，此明心倒體假，即空顛倒不起則無罪垢。言無顛倒是淨，取我是垢、不取我是淨，取我即我見等五是見顛倒。體假即空即不取我，若不取我則無罪垢，故言不取我是淨。此三皆因成假，並約心論垢，故須體之。

From "Only, Upāli..." down: sixth, clarifying the entry into emptiness through the three provisionalities, and the definitive eradication [of transgressions]. The three provisionalities are: first, causal completion; second, continuity; third, relativity. This is entering emptiness by understanding provisionality; therefore metaphors such as illusions and dreams are used to distinguish provisional characteristics. In this way, understanding provisionality also leads to entering the perfect truth, in contrast to breaking through the Tripiṭaka's biased truth of analyzing provisionality. Why? The three provisionalities of the Tripiṭaka enter the truth only according to sentiment, whereas the provisionality explained in the Mahāyāna enters the truth according to principle, fully as described in the Profound Meaning. This is the difference between clumsy and skillful eradication of transgressions: Upāli used the clumsy, while Vimalakīrti used the skillful. The text has three parts: first, understanding causal completion; second, understanding continuity; third, understanding relativity. Understanding these and entering emptiness is identical to the true and identical to the middle, and thus there are no characteristics of transgression; this is direct eradication in the Mahāyāna vinaya. The first passage contains the three inversions, specifically in terms of the five aggregates defiled by ignorance forming the provisional transgressor, which is the provisionality of causal completion. The inversions of ignorance do not go beyond three kinds, namely of conception, mind, and views. The three aggregates that can form the three inversions are all formed by ignorance. These three inverted aggregates arise supporting the mental king, and then there are the transgressions and defilements of all activities. If one can comprehend that the three inversions do not arise from self, other, both, or without cause, that is non-arising. With non-arising and non-cessation, there is no mind and no transgression. "Only, Upāli, false conceptualization is defilement, and the absence of false conceptualization is purity": this clarifies understanding provisionality regarding the inversion of conception; being empty, false conceptualization does not arise, and thus there are no transgressions and defilements; hence it is said that the absence of false conceptualization is purity. "Inversion is defilement, and the absence of inversion is purity": this clarifies understanding provisionality regarding the inversion of mind; being empty, inversion does not arise, and thus there are no transgressions and defilements. It says that the absence of inversion is purity; grasping at a self is defilement, and not grasping at a self is purity. Grasping at a self refers to the five [views] such as the view of self, which is the inversion of views. Understanding provisionality as emptiness means not grasping at a self; if one does not grasp at a self, there are no transgressions and defilements, hence it says that not grasping at a self is purity. These three are all the provisionality of causal completion, and all discuss defilement in terms of the mind, so one must understand them.