維摩經略疏 7.60

7.60

「何謂病本」下，四、傳釋。文為二：初釋出病本、二釋教化斷除。何謂病本者，攀緣只是妄念取相，過去無明行合現在愛取有，合過去攀緣為現在病本，現在攀緣為未來病本。「何所攀緣謂之三界」者，過現攀緣皆緣三界，若離三界無別攀緣。「云何至無所得」，次釋教化斷除。謂「心無所得」者，無相空慧。不得一念無明取三界相，即心無所得，攀緣皆息，如經「無所攀緣」。謂「二見」者，我及涅槃。是二皆空，即內外見心皆無所得。若心無所得，無明取相攀緣皆息，則心水清淨珠相自現。若得清淨心常一則能見般若，是為化物之要道也。

From "What is called the root of illness?" downward, fourth, transmits the explanation. The text has two [parts]: first, explains what the root of illness is; second, explains teaching and transforming to cut it off. As for "what is called the root of illness," cognitive grasping is simply the false thought of grasping at marks: past ignorance and formations combined with present craving, clinging, and existence—combining past cognitive grasping forms the present root of illness, and present cognitive grasping forms the future root of illness. As for "what is cognitively grasped is called the three realms," both past and present cognitive grasping take the three realms as their conditions; apart from the three realms, there is no other cognitive grasping. "How [to eliminate it?] down to having nothing to apprehend": next, explains teaching and transforming to cut it off. What is meant by "the mind having nothing to apprehend" is the empty wisdom of signlessness. Not apprehending grasping at the marks of the three realms in a single thought of ignorance, the mind has nothing to apprehend, and cognitive graspings all cease, as the sūtra says: "having nothing to cognitively grasp." What is meant by the "two views" are the self and nirvāṇa. These two are both empty, so the mind viewing the internal and external has nothing to apprehend. If the mind has nothing to apprehend, ignorance's grasping at marks and cognitive grasping all cease, and the water of the mind becomes pure so that the jewel's image appears naturally. If one attains a pure mind that is constantly unified, one can see prajñā; this is the essential path for transforming beings.