維摩經略疏 7.63

7.63

From "Making this [contemplation]" downward, second, explains differentiating the incorrect, which is threefold: 1. regarding great compassion of craving and views; 2. regarding dhyāna meditation; 3. regarding the two wisdoms. These three incorrect [states] are differentiated precisely with respect to the two adornments of the dharmakāya. As for the first text: if one produces craving and views while contemplating the Middle Way, one cannot doubly illuminate the two truths; if one illuminates the two truths, one also does not illuminate the Middle. Now, contemplating the Middle Way, one does not produce craving and views; if one illuminates the Middle Way, one can doubly illuminate without losing the Middle Way: this is the threefold contemplation in a single mind, which is the correct substance of the true Middle Contemplation. These craving and views are spoken of strictly with respect to the Middle Way; with respect to the two truths, they belong to the preceding two contemplations. If one explains the provisional and the real with respect to the three truths, this is the provisional and real of one's own practice. How so? For one's own practice, illuminating the real truth is real, and illuminating the two truths is provisional. If with respect to the correct path one produces the compassion of craving and views, then the dharmakāya has an illness. This has four [parts]: 1. directly explaining the arising of craving and views; 2. explaining what is right and wrong; 3. citing the Buddha's words as proof; 4. concluding with an exhortation to abandon them. First it says, "If one produces the great compassion of craving and views, one should immediately abandon it." If one produces craving toward the dharmakāya of the Middle Way, this is the arising of craving in conformity with the path, which is called the peak-fall. Although the bodhisattva does not fall into the two stages, it obstructs entry into the bodhisattva stages. If one uses a compassionate mind wishing to pull out the suffering of birth and death on the two extremes, this is called the compassion of craving and views. This is not only becoming ill in one's own substance, but also concentration, wisdom, and great compassion's double illumination become unclear, damaging the power of expedients and obstructing the great functioning. Just as when the body has an illness and the hands and feet are withered and paralyzed, one cannot accomplish work. When the substance of correct awakening has the affliction of craving and views, concentration, wisdom, and great compassion are all obstructed. Furthermore, just as when the hands and feet have an illness, they also trouble the body, if concentration and wisdom have obstructions, they can obstruct the substance of contemplation. If this substance of correct contemplation possesses craving and views when taking sentient beings as conditions, it is the compassion of craving and views: not only is one's own substance obstructed, but it also obstructs the adornments of merit and wisdom, doubly wandering in the two truths, and universally benefiting sentient beings.