維摩經略疏 9.3

9.3

In explaining this chapter now, three points are briefly used to provide a comprehensive explanation: first, explaining the chapter's rationale of sequence; second, explaining the chapter's title; third, entering the text to interpret it. First, explaining the chapter's sequence following the "Chapter on Contemplating Living Beings": the preceding chapter directly clarified the general characteristic of entering emptiness, directly perfecting the contemplation of entering emptiness from the conventional in the Shared Teaching from the "Chapter on Inquiring after the Illness" to subdue the ill bodhisattvas within the realm, and concurrently perfecting the exposition of the Dharma outside the room for the kings and elders, as explained previously. Now, this chapter next clarifies the contemplation of entering the conventional from emptiness according to the general characteristic, clarifying the path of non-paths, the seed of non-seeds, and the retinue of non-retinues; this is being existent without being existent, directly perfecting the contemplation of entering the conventional from emptiness according to the general characteristic in the Separate Teaching from the "Chapter on Inquiring after the Illness" to subdue bodhisattvas with real illnesses as numerous as the sands of the Ganges. The earlier text says: "Experiencing sensations through non-reception; before one has perfected the buddha-dharmas, one should not extinguish sensations to realize the fruit." It also concurrently rebukes the great disciples outside the room for being unable to cultivate the thirty-seven factors [of awakening] while remaining unmoved amidst all views, and for being unable to attain liberation by means of the marks of the five unpardonable offenses, and so forth; hence this chapter follows. Next, explaining this chapter's title: as for "Buddha Path," "buddha" has the meaning of awakening; awakening oneself and awakening others is called "buddha." "Path" has the meaning of unimpeded penetration; the principle that is awakened can open up the wisdom of contemplation to proceed from cause to fruit, and is called "path." This designates the name by wisdom and principle, and is therefore called "Chapter on the Buddha Path." Just as this chapter takes the principle of the non-path to be itself the Buddha Path, Vimalakīrti accordingly answered Mañjuśrī: "A bodhisattva walking the non-paths penetrates the Buddha Path"; this is called the Buddha Path. As for "non-paths," the Dàzhìdù lùn states: "The twelve links of dependent origination have three kinds of paths: first, the path of afflictions; second, the path of karma; third, the path of suffering." Affliction comprises the three links of ignorance, craving, and grasping; karma comprises the two links of volitional formations and existence; suffering comprises the seven links of consciousness, name-and-form, the six sense bases, contact, feeling, birth, and aging-and-death. These three paths are all not the Buddha Path, and are thus called "non-paths." The principle of the non-paths is itself the principle of the wisdom, merits, and virtues of the true reality of all buddhas; the principle is itself the path, and thus it is said that the non-paths are themselves the Buddha Path.