[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [維摩經略疏](https://indike.org/pramana/in.bauddha.taisho.1778) › 7.55 # 維摩經略疏 7.55 維摩經略疏 7.55 - **Language:** Classical Chinese ### [7.55](https://indike.org/pramana/in.bauddha.taisho.1778.7.55) 「是有疾」下，二、約從空入假以明調伏。此觀正調界內外無知實疾，亦名平等觀，即是修道種智法眼。此正為〈佛道品〉作本。「以無所受」，即是仍上空觀已斷界內諸受。所以受此諸受者，為化愛見眾生也。出假有三：一、從念處相似空出。何者？菩薩化物心重、自行則輕故。慈悲重者不務斷結，從相似空即便出假，見思未斷故言有疾。二、從見諦終不退轉即便出假，思惑未盡即是有疾。三、斷見思盡方乃出假，通教齊此。此乃無三界正疾，猶有習氣無知，亦是有疾。若別教，入無量四諦塵沙之假故名入假。但別圓皆有入假之觀，今取通教斷分段盡，正是別教出假之位，故借通顯，非用通也。但通教別惑見思無明猶自未除，故於別圓猶是界外具足有疾。前明入空既體三假，今明入假還入三假。上第二別教入假慰喻，經文具五；今第二觀調伏，文亦具五。雖不次第，大意孱同。文具五者，一、「以無所受而受諸受」，此是神根利者堪出假也。二、「未具佛法不應滅受取證」者，是大精進，能為眾生集佛法也。三、設身有苦當起悲心，即是大悲。四、我既調伏亦當調彼，即是弘誓。五、能調伏慧利，即勇健心。初解以無所受而受諸受，若念處煖頂方便伏見，名無所受。若見諦一受不退常寂然，不受六十二見，名無所受，斷見思已位齊羅漢。故《法華》云「於諸法不受，皆成阿羅漢。」智斷是菩薩無生，即是真無所受。若於界外猶名為受，不妨三界見思已斷，隨分得名真無所受。《大品》明不受有五，謂受、不受、不受亦不受，乃至非受非不受，亦不受不受亦不受。前四破我，即是不受生死得入涅槃。後一不受涅槃，即能入假。菩薩慈悲應須拔濟，云何不受而受涅槃？應須入假受其諸受，故云眾生病則我病也。眾生若離見思諸受，我亦離之，故言眾生病愈我病則愈。為是義故，以無所受而受諸受。受總有三：一凡夫受、二二乘受、三菩薩受。一、凡夫受，屬愛屬見，愛見各有善惡。屬愛惡受者即是魔羅樂生死，起三毒十使，謗於方等、五逆四重、十惡三塗。此等諸受，菩薩以無所受受此諸惡，如調達婆藪受重罪業地獄受苦，乃至受諸餓鬼畜生等苦。屬愛善受者，受從愛煩惱，起十善、十二門禪，修羅人天果報，方便附近而化導之。屬見受者亦有二種：一、因見造惡，如尼揵見。二、因見造善，即梵志見。菩薩實非九十六種，而愍此屬見眾生受善惡見，和光不同塵而化度之。二、明受二乘受者，即藏通二乘。一、三藏四門受：一、見有得道，如《毘曇》。菩薩入空，知生生不可說，豈有生滅有之可受？為應以此門而得度者而受此受，說法造論悉檀利生。二、受空門者，如《成論》明見空得道。菩薩久知生生不可說，豈有折生法二空乃至滅三心涅槃之可受也？為接此門而入道者，受之作論悉檀利生。受亦有亦無門，如《昆勒論》。受非有非無門，如為車匿說離有無。二、受通教二乘者，此約十喻以明四門，如《中論．觀法品》明。故《大論》歎般若云「般若如火炎，四邊不可取。」菩薩從假入空，久知不生生不可受不可說，但為眾生有此四門根性，而入假受之說法造論，四悉教化二乘人也。三、明菩薩受者，菩薩從假入空，知四不可說，不受四教大乘，為有四種大乘根性，從空入假而受四教一十六門化四根性，用四悉檀說法造論而度脫之。 > From "This sick \[bodhisattva\]" below: second, explaining harmonization in terms of entering the provisional from emptiness. This contemplation directly harmonizes the real illness of nescience within and outside the realm, and is also called the contemplation of equality; this is the cultivation of the wisdom of the aspects of the path and the Dharma-eye. This serves directly as the root for the chapter on the "Path of the Buddha". "Through experiencing nothing": this follows upon the contemplation of emptiness above, having already severed all experiences within the realm. The reason one experiences these various experiences is to transform sentient beings beset by craving and views. Emerging into the provisional has three \[levels\]: First, emerging from the proximate emptiness of the stations of mindfulness. Why? Because the bodhisattva's concern to transform beings is weighty, while their self-cultivation is light. Those whose compassion is weighty do not strive to sever fetters; emerging into the provisional directly from proximate emptiness, because \[delusions of\] view and thought are not yet severed, the text says they have an illness. Second, emerging into the provisional directly from seeing the truth without ever regressing; because the delusions of thought are not yet ended, this constitutes having an illness. Third, only upon completely severing \[delusions of\] view and thought do they then emerge into the provisional; the shared teaching reaches up to here. Here there is no actual illness of the three realms, yet there are still habitual propensities and nescience; this too constitutes having an illness. In the case of the distinct teaching, one enters the provisional of the limitless four noble truths \[as numerous as\] sands of the dust; therefore it is called entering the provisional. However, both the distinct and perfect \[teachings\] have the contemplation of entering the provisional; here we take the shared teaching's complete severance of fragmentary \[birth and death\] as precisely the station of emerging into the provisional in the distinct teaching, and thus borrow the shared to illuminate it, rather than utilizing the shared \[alone\]. Yet because the distinct delusions of view, thought, and ignorance in the shared teaching are still not yet eliminated, from the perspective of the distinct and perfect, it still constitutes fully having an illness outside the realm. Previously, explaining entry into emptiness already embodied the three provisionalities; now, explaining entry into the provisional again enters the three provisionalities. Above, in the distinct teaching's second consolation of entering the provisional, the sūtra text possessed five \[aspects\]; now, in this second contemplation on harmonization, the text likewise possesses five. Although not in the same order, the general sense is identical. As for the text possessing five: First, "through experiencing nothing, to experience all experiences"—this is one of sharp spiritual faculties who is capable of emerging into the provisional. Second, "one who has not yet fully equipped the Buddha-dharma should not extinguish experience to realize the fruit"—this is great diligence, being able to gather the Buddha-dharma for sentient beings. Third, if in one's body there is suffering, one should give rise to compassion—this is great compassion. Fourth, "having harmonized myself, I should also harmonize them"—this is the great vow. Fifth, the ability to harmonize with sharp wisdom—this is the courageous and stalwart mind. First, interpreting "through experiencing nothing, to experience all experiences": if in the expedient stages of the stations of mindfulness, heat, and summits one suppresses views, this is called experiencing nothing. If in seeing the truth one experience is non-regressive and constantly tranquil, not experiencing the sixty-two views, this is called experiencing nothing; having severed views and thoughts, one's station equals that of an arhat. Therefore the \*Lotus Sūtra\* says: "Experiencing nothing with respect to all dharmas, they all became arhats." Wisdom and severance are the bodhisattva's non-arising, which is true non-experience. If outside the realm it is still called experiencing, that does not prevent views and thoughts of the three realms from having been severed; in accordance with their share, it obtains the name of true non-experience. The \*Dàpǐn\* explains non-experience as having five \[modes\], namely: experiencing, not experiencing, experiencing neither and not experiencing, up to neither experiencing nor not experiencing, and neither experiencing not experiencing nor not experiencing. The first four shatter the self, which is not experiencing saṃsāra and obtaining entry into nirvāṇa. The latter one is not experiencing nirvāṇa, and thus being able to enter the provisional. Bodhisattvas in their compassion should deliver and rescue \[others\]; how could they, through not experiencing \[saṃsāra\], experience nirvāṇa? They should enter the provisional and experience those various experiences; hence it says: "When sentient beings are sick, I am sick." If sentient beings are free from all experiences of views and thoughts, I am also free from them; hence it says: "When sentient beings' illnesses are cured, my illness is cured." For this reason, through experiencing nothing they experience all experiences. Experiences are in total three: first, worldly experience; second, two vehicles' experience; third, bodhisattva experience. First, worldly experience pertains to craving and pertains to views; craving and views each have good and bad. Bad experiences pertaining to craving are Māra's delight in saṃsāra, generating the three poisons and ten envoys, slandering the vaipulya, committing the five heinous deeds and four grave offenses, and the ten unwholesome deeds and three miserable realms. With respect to all such experiences, the bodhisattva, through experiencing nothing, experiences these various evils, just as Devadatta and Vasu incurred heavy sinful karmas, suffering torment in hell, up to undergoing the various sufferings of hungry ghosts, animals, and the like. Good experiences pertaining to craving are experiences arising from the defilement of craving, generating the ten virtues, twelve dhyānas, and the retributions of asuras, humans, and gods; through expedient means, \[the bodhisattva\] approaches to transform and guide them. Experiences pertaining to views also have two kinds: first, committing evil due to views, such as Nirgrantha views; second, doing good due to views, namely the views of the Brahmacārins. The bodhisattva is truly not of the ninety-six kinds \[of non-Buddhists\], yet pitying these sentient beings bound to views, they undergo good and bad views, harmonizing their light without assimilating to the dust, in order to transform and save them. Second, explaining undergoing the experience of the two vehicles: namely, the two vehicles of the Tripiṭaka and shared teachings. First, the experiences of the four gates of the Tripiṭaka: 1. Seeing existence and attaining the path, as in the \*Abhidharma\*. When the bodhisattva enters emptiness, they know that the arising of arising is ineffable; how could there be an arising and ceasing of existence to be experienced? Yet for the sake of those who should be saved through this gate, they undergo this experience, preaching the Dharma, composing treatises, and utilizing the siddhāntas to benefit sentient beings. 2. Undergoing the gate of emptiness, as the \*Tattvasiddhi-śāstra\* explains attaining the path through seeing emptiness. The bodhisattva has long known that the arising of arising is ineffable; how could there be an analytical emptiness of arising and dharmas, or even a nirvāṇa of extinguishing the three minds, to be experienced? To receive those who enter the path through this gate, they undergo it, compose treatises, and use the siddhāntas to benefit sentient beings. Undergoing the gate of both existence and non-existence, as in the \*Peṭakopadeśa\*. Undergoing the gate of neither existence nor non-existence, as when explaining freedom from existence and non-existence for Channa. Second, undergoing the \[four gates of\] the shared teaching's two vehicles: this clarifies the four gates in terms of the ten similes, as explained in the "Chapter on the Examination of Dharmas" of the \*Mūlamadhyamakakārikā\*. Therefore the \*Dàzhìdù lùn\* praises prajñā, saying: "Prajñā is like a mass of fire; its four sides cannot be seized." The bodhisattva, entering emptiness from the provisional, has long known that the non-arising of arising cannot be experienced and is ineffable; merely because sentient beings possess the capacities for these four gates, they enter the provisional and undergo them, preaching the Dharma and composing treatises, using the four siddhāntas to teach and transform people of the two vehicles. Third, explaining bodhisattva experience: the bodhisattva, entering emptiness from the provisional, knows the four ineffables and does not experience the Mahāyāna of the four teachings; yet because there are four kinds of Mahāyāna capacities, they enter the provisional from emptiness and undergo the sixteen gates of the four teachings to transform the four capacities, using the four siddhāntas to preach the Dharma, compose treatises, and deliver them. > — English (machine translation) (machine translation) - [Previous: 7.54](https://indike.org/pramana/in.bauddha.taisho.1778.7.54) - [Next: 7.56](https://indike.org/pramana/in.bauddha.taisho.1778.7.56) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1778.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1778~en-mt.7.55) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1778.7.55](https://indike.org/pramana/in.bauddha.taisho.1778.7.55) · Pramāṇa