維摩經略疏 7.62

7.62

From "That ill [bodhisattva]" downward, third, explains the ill bodhisattva subduing [the mind] through the Middle Contemplation. The preceding two contemplations served as expedients; this contemplation is the wisdom of the Buddha's bodhi, which cuts off the actual illness of the intrinsic substance of ignorance. Hence the Śrīmālā says: "The ground of entrenchment of ignorance is the most powerful; only the wisdom of the Buddha's bodhi can cut it off." Relying on this, when the real is manifested, the insight and vision of the Buddha are opened; it is also called the knowledge of all modes, and also called the buddha-eye. This serves as the foundation for the "Entering the Gate of Non-Duality Chapter," as fully explained in the Profound Meaning. The stages of cultivating this contemplation are threefold according to the teachings: in the Shared Teaching, the sixth ground cuts off the four entrenchments, the seventh ground cuts off [afflictions as numerous as] dust and sand, and on the eighth ground, path and contemplation flow together. If the Distinct connects with the Shared, on the eighth ground one cultivates the Middle to cure the illness of ignorance; on the ninth ground, one attains an understanding that resembles [the real], which is called "seeing by hearing"; on the tenth ground, the real is manifested, which is called "seeing with the eye." In the Distinct Teaching, the ten dwellings have already cut off the four entrenchments, and the ten practices remove dust and sand; relying on the preceding understanding and practice, one can cultivate this contemplation; the ten grades of resembling understanding are the [ten] dedications; when the real is manifested upon entering the grounds, one partially breaks through ignorance, and path and contemplation flow together into the ocean of sarvajñā. In the Perfect Teaching, one cultivates this contemplation right at the five grades; if one produces resembling understanding, one attains the purity of the six faculties; if one can manifest the real, one enters the first dwelling to cut off the actual illness of ignorance, and path and contemplation flow together, naturally entering, up to virtual enlightenment—as long as ignorance is not yet exhausted, all are termed "ill." Because connecting the Distinct with the Shared, as well as the Distinct's cutting off and subduing, are all expedients, now from the initial resolve, practice arises and is cultivated up to sitting beneath the Bodhi tree; therefore, the beginner in the Perfect Teaching learns the Middle Contemplation from the very start. The text has two [parts]: 1. directly explaining the Middle Contemplation; 2. path and contemplation flowing together. The first text has two: 1. explaining the contemplation's substance; 2. differentiating the incorrect. The first text has two: 1. explaining contemplating oneself; 2. contemplating sentient beings. "Just as this illness of mine is neither real nor existent": this is first contemplating oneself whether the dharmakāya exists or not, explaining the illness of one's own substance. It is neither real nor empty, neither existent nor provisional. Furthermore, "neither real" means it is not an illness treated by entering emptiness from the provisional. "Neither existent" means it is not an illness treated by entering the provisional from emptiness; hence the preceding two expedients are not the correct contemplation. Relying on the preceding two [approaches to] emptiness, one enters the present Middle Way; examining ignorance through the four propositions, it is ultimately unobtainable; thus one knows that the nature of ignorance is itself illumination, and illumination is also unobtainable: this is entering the gate of non-duality. One directly sees the buddha-nature of the true truth of empty space, which is called the contemplation of the Middle Way, as the Profound Meaning fully explains. One who contemplates like this destroys the illness of ignorance that deludes [one concerning] the true truth. "Sentient beings' illnesses are also neither real nor existent": next, contemplates sentient beings. When cultivating this contemplation, one not only knows oneself that illness is neither real nor existent, but also knows that sentient beings are also like this. This is contemplating the fundamental illness of sentient beings. Why is that? Sentient beings originally and the bodhisattva are neither real nor existent, of one suchness without duality, not different and not distinct; because sentient beings are deluded, they fall into the two kinds of birth and death; the bodhisattva's contemplative illumination clearly knows that all ten realms have the illness of the ignorance of the Middle Way; therefore, the illness of oneself and others is equally the one ignorance of the true substance. Testing by this, one knows that in this sūtra's contemplation of the Middle, there is no provisional or empty that is not the Middle.