維摩經略疏 7.46

7.46

「維摩」下，二，淨名答。正約三觀調伏。何者？三觀破三惑，即是修三智三眼，調伏界內通別圓三種實疾，亦是調伏三土因果之實疾也。文為三：初、約從假入空，調伏界內見思之疾；二、從「以無所受」去，明從空入假，調伏無知之疾。三、從「有疾菩薩自念」去，明中道正觀，調伏無明實疾。三觀之義，具如玄文，今更略明三觀之相。三藏既不見真，不須論也。通教三觀但約二諦，只成二觀無第三觀，非今答意。今但約別圓以簡三觀，則有三種：一別相、二通相、三一心。一、別相者，歷別觀三諦，從假入空，但得觀真，尚不觀俗，豈得觀中？從空入假，但得觀俗，亦未觀中。若入中道，方得雙照，玄義已具。二、通相者，則異於此，從假入空，非但俗空，真中亦空。從空入假，非但俗假，真中亦然。若入中道，非但知中是中，俗真亦中，是則一空一切空，無假中而不空；一假一切假，無空中而不假；一中一切中，無空假而不中。但以一觀當名，解心皆通。雖然，此是信解虛通，就觀除疾不無前後。三、一心者，知一念心不可得不可說，而能圓觀三諦。即此經云「一念知一切法是道場」，成就一切智故，玄義已具。此三三觀，初別相的在別教，通相一心的屬圓教。今室內六品，正是通相或用一心。何以知然？初從假入空觀云「唯有空病，空病亦空」，此似空於中道。又〈觀眾生品〉從假入空徹觀三諦，入文方見。

From "Vimalakīrti" below is the second part: Vimalakīrti's answer. It regulates and subdues [the illness] precisely in terms of the threefold contemplation. Why is this? The threefold contemplation destroys the three delusions, which is precisely the cultivation of the three wisdoms and three eyes, regulating and subduing the three kinds of actual illnesses—the shared, distinct, and complete—within the realms, and it is also regulating and subduing the actual illness of cause and effect of the three lands. The text has three parts: first, based on entering emptiness from the provisional, it regulates and subdues the illness of views and thoughts within the realms; second, from "relying on receiving nothing" onward, it explains entering the provisional from emptiness, regulating and subduing the illness of ignorance; third, from "the ill bodhisattva reflects to himself" onward, it explains the correct contemplation of the Middle Way, regulating and subduing the actual illness of fundamental ignorance. The meaning of the threefold contemplation is fully presented as in the *Profound Meaning*; now the characteristics of the threefold contemplation are briefly explained once more. Since the Tripiṭaka [teaching] does not perceive the truth, it need not be discussed. The threefold contemplation of the shared teaching is only based on the two truths, merely constituting two contemplations without a third contemplation, which is not the intention of the present reply. Now, only based on the distinct and complete [teachings] to select the threefold contemplation, there are three types: first, the distinct-characteristic; second, the shared-characteristic; third, the single-mind. First, the distinct-characteristic refers to contemplating the three truths successively: in entering emptiness from the provisional, one only attains contemplation of the real, not yet contemplating the conventional—how then could one contemplate the middle? In entering the provisional from emptiness, one only attains contemplation of the conventional, likewise not yet contemplating the middle. If one enters the Middle Way, only then does one attain dual illumination, as the *Profound Meaning* has already fully explained. Second, the shared-characteristic is different from this: in entering emptiness from the provisional, not only is the conventional empty, but the real and the middle are also empty; in entering the provisional from emptiness, not only is the conventional provisional, but the real and the middle are likewise so; if one enters the Middle Way, not only does one know that the middle is the middle, but the conventional and the real are also the middle. Thus, when one is empty, all are empty, with no provisional or middle that is not empty; when one is provisional, all are provisional, with no emptiness or middle that is not provisional; when one is middle, all are middle, with no emptiness or provisional that is not middle. Merely designated under the name of a single contemplation, the understanding mind penetrates all. Nevertheless, although this is an open penetration of faith and understanding, with respect to contemplating to eradicate illness there is not without a sequence. Third, the single-mind refers to knowing that a single moment of mind is unattainable and ineffable, yet being able to completely contemplate the three truths. This is what this sūtra refers to when saying, "Knowing all dharmas in a single thought-moment is the place of awakening," because it accomplishes omniscience, as the *Profound Meaning* has already fully explained. Of these three types of threefold contemplation, the first, the distinct-characteristic, specifically belongs to the distinct teaching; the shared-characteristic and the single-mind belong to the complete teaching. Now, the six chapters [set] inside the room precisely employ the shared-characteristic or use the single-mind. How is this known to be so? In the first contemplation of entering emptiness from the provisional, it says, "There is only the illness of emptiness, and the illness of emptiness is also empty"—this resembles emptying the Middle Way. Furthermore, in the "Contemplating Sentient Beings" chapter, entering emptiness from the provisional thoroughly penetrates and contemplates the three truths, as will only be seen upon entering that text.