維摩經略疏 8.9

8.9

「維摩詰言」下，二、淨名答。文為三：一約如幻等十譬觀眾生世諦、二約如第五大等五譬觀眾生真諦、三約如無色界色等諸譬觀眾生中道實諦。初意者，自有體性明空，但除妄計定性，猶有假名眾生。若體假即實皆是幻有，即是隨理三假之有名為性空，非不猶有隨理幻假世諦陰入眾生。就此十譬，前五隨理、後五隨情。又二意：一先明如幻譬、次明九譬。初言「譬如幻師見所幻人」者，即如幻師幻物為人，自識幻法知所幻非實，而不知者謂是實人。由有無明幻法，則有自他眾生。如〈問疾品〉觀自眾生及外眾生皆如幻，有惑者不了謂為實有，故有隨情三假眾生。今觀眾生雖如幻空，不妨猶有隨理三假世諦眾生，故言「菩薩觀眾生為若此」。

From 'Vimalakīrti said' onward is the second part: Vimalakīrti's answer. The text has three parts: first, contemplating sentient beings according to worldly truth through ten analogies such as an illusion; second, contemplating sentient beings according to ultimate truth through five analogies such as the fifth great element; third, contemplating sentient beings according to the actual truth of the Middle Way through various analogies such as form in the formless realm. As for the first intention: an intrinsic nature itself is explained as empty, merely eliminating falsely posited fixed natures while there are still provisionally named sentient beings. If one realizes that provisionality is precisely reality, all are illusory existence; this is the existence of the three provisionalities according with principle called emptiness of nature, which does not prevent there still being sentient beings of the aggregates and sense-fields of worldly truth as illusory provisionality according with principle. Concerning these ten analogies, the first five accord with principle, and the latter five accord with passions. Again, there are two intentions: first, explaining the analogy of an illusion; next, explaining the nine analogies. First, 'Just as an illusionist sees a person created by illusion' means: just as an illusionist transforms objects into a person, knowing by oneself the art of illusion and knowing that what is conjured is not real, whereas those who do not know think it is a real person. Due to having the illusory phenomenon of ignorance, there are sentient beings of self and other. As in the 'Inquiring after the Illness' chapter, contemplating sentient beings of self and external sentient beings as all like illusions, those who are deluded do not comprehend and think them to be truly existent; hence there are sentient beings of the three provisionalities according with passions. Now, contemplating sentient beings as like illusions and empty does not prevent there still being sentient beings of worldly truth of the three provisionalities according with principle; therefore it says: 'A bodhisattva contemplates sentient beings in this manner.'