維摩經略疏 7.47

7.47

問：此兩三觀既並是圓，何以為兩？答：通相約通，論圓恐是方等帶方便圓，不同《法華》。今明從假入空觀亦名二諦觀，即是修一切智慧眼。文為三：一入眾生假空、二入實法假空、三入平等假空。初假者，一往經文似如析假。何者？初破我想及眾生想，是眾生空。次當起法想，是別修法空。此乖鏡像拳指之喻。今明不爾，此別有意。若聲聞人但求自度，總相破人即破法空。菩薩為化眾生總相別相，若總相但體三假皆如幻化，別相入空須前分別眾生實法平等無謬然後入空。何以故？菩薩集法藥須細分別，為分別藥病作方便也。是以《大論》釋菩薩用道種慧入空，遍分別諸道方入空也。故此經雖前觀眾生入空，而猶須更起法想。下文云「以何為空？但以名字故空」。若言但以名字者，即是如幻如化，體假入空意也。初明眾生空，文為三：一、正明破眾生假入空，即是約因破果；二、釋，是約果破因。三、結。初文者，「前世妄想」即無明與行，能感今世識等五果。若有此果，即有病也。虛妄之因、不實果報，理然虛假，是中無我，故言「誰受」。此文亦不的判析體。今望下文，義推多用體假。

Question: Since both of these threefold contemplations are complete, why are they two? Answer: The shared-characteristic is based on the shared; discussing the complete here is probably the complete that carries expedients of the vaipulya [period], unlike the *Lotus Sūtra*. Now it is explained that the contemplation of entering emptiness from the provisional is also called the contemplation of the two truths, which is precisely cultivating all wisdom and the wisdom-eye. The text has three parts: first, entering the emptiness of the provisionality of sentient beings; second, entering the emptiness of the provisionality of actual dharmas; third, entering the emptiness of the provisionality of equality. As for the first provisionality, taking the sūtra text at first glance, it seems like analyzing the provisional. Why is this? First, it destroys the notion of a self and the notion of sentient beings, which is the emptiness of sentient beings. Next, one should give rise to the notion of dharmas, which is separately cultivating the emptiness of dharmas. This contradicts the analogies of the mirror's reflection and the fist and fingers. Now it is explained that this is not so; there is a distinct intention here. If it were a śrāvaka who only seeks self-deliverance, destroying the person in general characteristics immediately destroys dharmas into emptiness. The bodhisattva, for the sake of transforming sentient beings, has both general characteristics and distinct characteristics: in terms of general characteristics, one merely realizes that the three provisionalities are all like illusory transformations; in entering emptiness through distinct characteristics, one must first differentiate sentient beings, actual dharmas, and equality without error, and only then enter emptiness. Why is this? The bodhisattva gathering the Dharma medicines must differentiate finely, as an expedient for distinguishing medicines and illnesses. Therefore, the *Dàzhìdù lùn* explains that the bodhisattva uses the wisdom of the paths to enter emptiness, universally differentiating all paths and only then entering emptiness. Therefore, although this sūtra previously contemplated sentient beings to enter emptiness, it still must further give rise to the notion of dharmas. The subsequent text says: "By what is it empty? It is empty merely because of names." If it says "merely because of names," this is precisely being like an illusion and like a transformation—the intention of realizing provisionality to enter emptiness. The initial explanation of the emptiness of sentient beings has three parts: first, directly explaining the destruction of the provisionality of sentient beings to enter emptiness, which is destroying the fruit with reference to the cause; second, the explanation, which is destroying the cause with reference to the fruit; third, the conclusion. In the first passage, "the deluded thoughts of previous lifetimes" refers to fundamental ignorance and karmic formations, which can induce the five fruits of consciousness and the rest in the present life. If there are these fruits, there is illness. The false cause and the non-real retribution are naturally provisional according to principle; within them there is no self, hence it says "who receives [it]?" This passage also does not specifically determine whether it is analytical or by direct realization. Now looking ahead to the subsequent text, inferring by meaning, it mostly employs direct realization of the provisional.