維摩經略疏 9.46

9.46

Wisdom (prajñā) is real wisdom; real wisdom has the power to bring forth the dharmakāya, just as a mother is able to give birth. Skillful means (upāya) is provisional wisdom; the outward application of provisional wisdom is able to accomplish and establish, just as a father is able to bring to completion. If one distinguishes the parents in terms of this sūtra: as in the "Contemplating Living Beings" chapter, penetratingly illuminating the three truths and according with suchness is called the mother of real wisdom. In this chapter, practicing non-paths and penetrating the Buddha-path, universally entering into worldly defilements to accomplish the Buddhadharma, is the father of provisional wisdom. Therefore the Vajracchedikā Prajñāpāramitā states: "The Tathāgata well protects and is mindful of the bodhisattvas"—this is the mother of real wisdom; "well entrusts [the teaching] to the bodhisattvas"—this is the father of provisional wisdom. From the beginning of practicing these two contemplations, a bodhisattva is able to enter the Middle Way; dually illuminating the two truths is provisional, and naturally flowing in is real. Bringing together this provisional and real, without receiving yet receiving, one fully completes the Buddhadharma; without realizing wondrous awakening, one ultimately does not extinguish reception, cease this provisional and real, and grasp realization. Furthermore, practicing the non-path is provisional, and reaching the Buddha-path is real; by means of these two wisdoms one universally enters worldly defilements as the lineage of the Tathāgatas. This is like a newborn being always protected by its mother, and when grown up, the father entrusts the family business. When a bodhisattva dwells in conventional truth and first emerges from the womb, using provisional and real wisdom they enter emptiness and enter the provisional, and up to wondrous awakening they have never departed from the parents of provisional and real. Regarding "None of the guides of all [beings] fail to be born from this": just as in the world when the two qi of heaven and earth commingle the ten thousand things can be born, and just as through union an embryo is lodged, taking this as an analogy, if the two wisdoms of provisional and real do not unite, the bodhisattva's dharmakāya and wisdom will not be born; if provisional and real merge, the dharmakāya will be revealed. Hence it says that none of the guides of all beings fail to be born from this. Regarding the contemplation of mind: contemplating the mind as empty is real wisdom; [contemplating it] as provisional is provisional wisdom; neither empty nor provisional is entering the noble womb; when the path of contemplation is distinct and suddenly accords with seeing the Middle Way, that is emerging from the womb. In this way, until entering wondrous awakening, all are called Buddha-sons; hence it says "the true Buddha-sons of Samantabhadra." If one ascends to wondrous awakening, the name of "son" disappears and one is only called a Buddha. The Dàzhìdù lùn says: "I bow my head to the childless Buddha of wisdom." Regarding "taking Dharma joy as wife": just as an earthly wife fulfills one's intentions in service, when a bodhisattva penetrates the principle of the non-path, object and wisdom correspond, producing Dharma joy that delights the feelings and mind; hence there are the various functions of emerging into the provisional. "Taking the mind of compassion and pity as daughter" refers to the aforementioned thirty-two kinds of compassion as the daughter. Loving-kindness and compassion support each other, hence both are like a daughter. "The good and sincere mind is the son" refers to the aforementioned contemplation of the principle of the three truths, according with and entering true reality; one mind can possess the ten thousand goods and provisionally transform beings, like a son managing affairs. "The house of ultimate emptiness and stillness": a house has the ability to shelter and provide peace for the body. The principle of ultimate emptiness screens off the two love-views and is the dwelling place of the dharmakāya; hence it is the house. "The disciples are the multitude of worldly defilements": these are the aforementioned eighty-four thousand worldly defilements equalized from the three poisons, turned into eighty-four thousand samādhis, dhāraṇīs, and pāramitās; whether resemblance or true, all serve as Buddha-work, just like turning disciples into sages. "The factors of the path are good friends": if one cultivates the middle path factors, one knows the middle and correct, recognizes the errors of the two extremes, and is able to attain right awakening. "The various perfections are equal companions": the five perfections and the eighty-four thousand Dharma-doors to the other shore are merit; the perfection of wisdom is insight; these two kinds of adornments are equal like two wheels, hence they are called equal companions. "The four means of attraction are courtesans": courtesans originally entertain the feelings, please the mind, and attract onlookers; the four means of attraction can accord with worldly feelings and attract students to receive [the teaching], hence they are courtesans. "Singing, chanting, and reciting Dharma words": true joy brings joy to oneself and others; reciting sūtras and expounding the Dharma also brings joy to oneself and others.