維摩經略疏 7.59

7.59

From "Since I [am already subduing...]" downward, fourth, explains the great vow. The text has four [parts]: 1. fulfilling the original vow to transform beings; 2. what is removed and what is retained; 3. correctly transforming beings; 4. transmitting the explanation. "Since I [have already subdued...] down to beings": first, explains fulfilling the original vow. How so? One makes vows of compassion to benefit beings, but because one's internal illness was still heavy, the dharma of transforming others was not yet established. Now, practicing the two contemplations, one subdues grasping at marks; if [grasping] thins or ends, nescience is gradually broken through, hence it says "Since I have already subdued [my own illness]." The original vow was to cross over beings, and now one must subdue all sentient beings. "Only eliminate their illness, but do not eliminate phenomena": second, explains what is removed and what is retained. A master said: "Just like an afflicted eye seeing flowers [in the sky], when the illness is cured, they never originally existed. Sentient beings are likewise: they falsely see phenomena; if their false confusions are eliminated, there are no phenomena to eliminate." These are phenomena that originally never existed; how can one speak of "not eliminating phenomena"? Now it is stated that all sentient beings possess the phenomena of the ten realms, and when unenlightened through ignorance, whatever they touch gives rise to illness; if they have wisdom, their unobstructed sovereignty all becomes the work of the Buddha. For example, fire is by its nature burning; if one touches it and is burned, that is like the illness, and being cautious not to touch it is eliminating the illness. One cannot eliminate the fire, for if one eliminates the fire, one loses its capacity to warm the body, illuminate the darkness, and cook food. The twelve links of dependent origination and the three paths are likewise: here there are phenomena to be removed and retained, which is not the same as eliminating [everything]. Furthermore, fire can burn people, but one who possesses magical arts enters and exits [it] without obstruction, without needing to eliminate the fire. Therefore, with the eighty-four thousand afflictions, worldlings are exhausted by them, while the buddhas and bodhisattvas turn them into the work of the Buddha. It is also like treating an eye: one removes the disease while preserving the essence [of vision]. "Instruct them in order to cut off the root of illness": third, directly explains transforming beings. The root of illness is simply grasping at marks in a single thought of ignorance. Hence the Avataṃsaka says: "In the three realms there is no distinct phenomenon; it is only made by the one mind." Now it is stated that it is made solely by the mind grasping at marks in a single thought of ignorance; this is the root of illness of the three realms. If one knows that ignorance does not arise to grasp at existence, then one exhausts the old and does not create the new, which is cutting off the root of illness.