維摩經略疏 8.4

8.4

Second, briefly explaining the title of this chapter. As for "contemplating sentient beings": the preceding chapter on "Inquiring after the Illness" explained entering emptiness from the provisional by only contemplating the illness of one's own body; now this chapter explains entering emptiness from the provisional by contemplating that self and other are of one suchness, without duality. The *Avataṃsaka* says: "Mind, buddha, and sentient beings—these three are without difference." Self and other are stated as one side each; if one does not penetrate the self, one does not penetrate the other. Above it explained penetrating the self to harmonize oneself; now this explains penetrating the other to receive beings with kindness and compassion; hence it is called the chapter on "Contemplating Sentient Beings". "Contemplation" takes contemplating-and-penetrating as its meaning, and also contemplating-and-piercing. As for "contemplating and penetrating": it penetrates to the original purity of sentient beings. As illuminated and penetrated by the contemplation of entering emptiness from the provisional, although ordinary beings and sages differ, they equally return to empty quiescence as one suchness without duality. Thus the *Avataṃsaka* says: "As the mind is, so is the buddha; as the buddha is, so are sentient beings. Mind, buddha, and sentient beings—these three are without difference." The text above said: "Maitreya's suchness and the suchness of sentient beings are of one suchness, without duality." This is thoroughly penetrating that sentient beings are ultimately pure. The emptiness of beings of the conventional truth, the emptiness of phenomena of the true truth, and the true, equal emptiness of the Middle Way primary-meaning truth: for one who penetrates the profound meaning of these three truths, the delusive hindrances of sentient beings toward the three truths are different, namely the distinctions of grasping marks, unknowing, and fundamental ignorance; although there are three delusions that hinder the principles of the three truths, the bodhisattva illuminates and thoroughly penetrates them without obstruction. Thus the *Great Sūtra* says: "Then use a sharp chisel to cut through it; passing straight through boulders, sand, and gravel without obstruction, reaching right through to the vajra." This is the meaning of contemplating and penetrating. As for the meaning of contemplating and piercing: when the bodhisattva enters emptiness from the provisional, piercing through the boulders of view and thought [afflictions] of the conventional truth, the sand of unknowing that stagnates in the real, and the gravel of fundamental ignorance that veils the one reality, penetrating without obstruction, this is penetrating to the vajra of the fundamental limit of mind-nature. Thus the *Lotus Sūtra* says: "Suppose a person is thirsty and needs water, and digs for it on that high plateau; seeing only dry earth, he knows water is still far off. Exerting effort without cease, he then sees moist earth, and gradually reaches mud; in his mind he knows for certain that water is surely near." Seeing dry earth means contemplating the provisionality of sentient beings and seeing the true truth. Seeing moist earth means contemplating the true without abiding in it, seeing the provisional without obstruction. Gradually reaching mud explains that the Middle Way unites with fundamental ignorance just as water unites with mud; hence it says "reaching mud". If one attains clear water, the principle of the Middle Way is revealed; separating from the mud of fundamental ignorance, settled, pure, and clean, that is true liberation. Therefore, entering this chapter to explain contemplating sentient beings has three kinds, which correspond to these three; this is the meaning of contemplating and penetrating. Furthermore, below, tracing the source and examining it down to the origin of non-abiding is precisely contemplating and piercing the five entrenchments down to the vajra principle of the mind's fundamental limit. As for "sentient beings": it refers to gathering the dharmas of the aggregates, sense-bases, and so forth into a body, which is called "sentient beings". The *Abhidharma* explains that the produced sentient being does not exist, while the real dharmas that produce it do exist. The Vātsīputrīyas say: "The self resides in the fifth inexpressible repository." The *Tattvasiddhi* says: "Not only is what is produced provisional, but what produces is also provisional." Therefore, taking the three provisionals as the provisional sentient being existing in conventional truth, if one empties it to enter the true, there are no sentient beings; not only is there nothing produced, there is also nothing producing. This is breaking down the provisional to clarify the producing and the produced so as to enter emptiness. The *Fangguang* explains that sentient beings and real dharmas are all like dreams and phantoms, neither arising nor ceasing, and ultimately completely empty. The *Dàzhìdù lùn* refutes this as missing the intention of the Mahāyāna. The present sūtra explains embodying the produced and the producing to enter emptiness, all being like phantoms, transformations, and so forth.