維摩經略疏 7.5

7.5

「療治有損」，次宣第二句。療治有損者，世間有疾必須醫療。既為眾生，若治眾生，是治淨名。但眾生疾有三不同，謂見思、無知、無明。此之三疾，即界內外一切因果諸疾之本，用三觀治之則三疾俱滅。具在《玄義》三觀中明，至釋下文自可見也。亦約四土：一、同居者，一從假入空，正治同居見思之疾。二從空入假，正治有餘恒沙，傍治同居無知。三中道正觀，正治有餘果報無明。利根菩薩，傍治同居見思無知，亦傍治有餘無知。寂光無疾可治，今明治同居土。《大論》作四種料簡：一根鈍遮重，即是鈍根凡夫，煩惱垢重不可治也。二鈍根遮輕，如周利槃特，一夏止誦一偈，而能發真成大羅漢。三根利遮重，如鴦掘魔羅，日殺九百九十九人，但其根利、遮不能障，見佛即悟。四根利遮輕，如舍利弗，聞阿說示說三諦一偈，即得初果。淨名同此等疾難損易損。如四句中，槃特、鴦掘、身子等，皆是療治有損；若就有餘，無永不損。若三乘相形，亦作三種分別有損，權疾亦然。若入果報平等法界，此是利根，但有一無明遮，約位傳論輕重無別，橫遮止有一損。若約初心宿業，或作二句分別，無鈍根也，權疾亦然。常寂光土極地寂然，無此分別，故佛問云療治有損。

"Is it abating under treatment?" Next is proclaimed the second sentence. As for "abating under treatment," when there is illness in the world, medical treatment is necessary. Since it is for the sake of sentient beings, if sentient beings are treated, Vimalakīrti is treated. However, the illnesses of sentient beings are of three different kinds: view and thought [afflictions], ignorance of particulars, and fundamental ignorance. These three illnesses are the root of all illnesses of cause and effect within and outside the realm [of saṃsāra]. When treated with the threefold contemplation, the three illnesses are all extinguished. This is fully explained in the threefold contemplation of the *Xuányì*, and will naturally be seen when explaining the text below. It is also explained according to the four lands: First, in the Co-dwelling [Land]: (1) entering emptiness from provisionality properly treats the illnesses of view and thought of the Co-dwelling [Land]; (2) entering provisionality from emptiness properly treats the sands of the Ganges [afflictions] of the [Land with] Remainder, and laterally treats the ignorance of particulars of the Co-dwelling [Land]; (3) the correct contemplation of the Middle Way properly treats the fundamental ignorance of the [Land with] Remainder and the Retribution [Land]. A bodhisattva of sharp faculties laterally treats view, thought, and ignorance of particulars of the Co-dwelling [Land], and also laterally treats the ignorance of particulars of the [Land with] Remainder. Quiescent Light has no illness to treat. Now we explain treating the Co-dwelling Land. The *Zhì lùn* makes four types of discernment: (1) Dull faculties and heavy hindrances: this refers to dull-witted ordinary persons whose defilement of affliction is heavy and cannot be treated. (2) Dull faculties and light hindrances: like Cūḍapanthaka, who in one summer only recited a single verse, yet was able to realize the real and become a great arhat. (3) Sharp faculties and heavy hindrances: like Aṅgulimāla, who killed 999 people daily, but because his faculties were sharp, hindrances could not obstruct him, and upon seeing the Buddha he immediately awoke. (4) Sharp faculties and light hindrances: like Śāriputra, who, upon hearing Aśvajit recite a single verse on the three truths, immediately attained the first fruit. Vimalakīrti's illness is identical to these illnesses being difficult or easy to abate. As in the four alternatives, Panthaka, Aṅguli[māla], Śāriputra, and so forth are all "abating under treatment"; when considering the Land with Remainder, there is none that never abates. If the three vehicles are compared with one another, three distinctions of abating can also be made, and the provisional illness is also like this. If entering the equal dharma realm of retribution, this is of sharp faculties, having only the single hindrance of fundamental ignorance: discussed in terms of transmission through stages, there is no distinction of light and heavy; horizontally, there is only one abatement of hindrance. If considering initial resolve and past karma, one might make a discernment of two alternatives, as there are no dull faculties; the provisional illness is also like this. The Land of Eternally Quiescent Light is the ultimate stage, utterly tranquil, without these distinctions; therefore the Buddha asks, "Is it abating under treatment?"