維摩經略疏垂裕記 9.18

9.18

二、約二智，二：初、分科二、「初標」下，隨釋，二：初、約修行明二智因，三：初、標章。二、解釋，二：初、總標。荊溪云：釋前四章門者，慧即實慧，方便是權。故方便與實更互相成，闕一則俱失，故互明之。故前兩句，約權論實，辨權有無，明實縛解。後之二句，約實論權，辨實有無，明權縛解。故上二句中莊嚴等是權，權無故實，縛解則反此。下二句者，植本是實，實無故權，縛解則反此。二、隨釋，四：初、釋無方便慧縛。言「三脫門」者，當約圓中釋之。二、釋有方便慧解。三、釋無慧方便縛。荊溪云：不加修真慧者，真者實也。正明無實故使無權，若俱破者則權實並顯。四、釋有慧方便解，二：初、正釋。二、料簡。「答愛見是順道而起」者，荊溪云：以順實道而起於愛，令方便闕，故經云「無方便慧縛」，故云以愛見心莊嚴佛土等。「三毒著依正」者，經云「無慧方便縛」，故云住貪欲邪見煩惱而植眾德本。「答利物」下，以利他取淨土，名成就眾生。自行求佛身，名植眾德本。故引《金剛論》文證成二義。「智習至淨土」者，此明真土諸佛無莊嚴國土之事，唯有真實智慧習識通達。則是修習無分別智，通達唯識真實之性。此明取寂光土，寂光體融即具三土，此即成就眾生故取土也。「即是非形」等者，即是正智證真如，無漏功德無有形相為莊嚴也。此明求佛果法身即植眾德本也。

Second, concerning the two wisdoms has two [parts]: first, dividing into sections; second, from "initially marking" onward, explaining following [the text], which has two [parts]: first, clarifying the cause of the two wisdoms with respect to practice, which has three [parts]: first, marking the headings; second, explaining, which has two [parts]: first, a general marking—Jingxi says: regarding the explanation of the previous four headings, "wisdom" is real wisdom, while "expedient means" is provisional. Thus expedient means and reality mutually complete each other; lacking one, both are lost, hence they are mutually clarified. Therefore, the first two lines treat reality in terms of the provisional, discerning the presence or absence of the provisional to clarify the bondage or liberation of reality. The latter two lines treat the provisional in terms of reality, discerning the presence or absence of reality to clarify the bondage or liberation of the provisional. Thus in the upper two lines, adornment and so forth are provisional, and because the provisional is absent, it is real; bondage and liberation are the reverse of this. In the lower two lines, planting roots is real, and because reality is absent, it is provisional; bondage and liberation are the reverse of this; second, explaining following [the text], which has four [parts]: first, explaining wisdom without expedient means as bondage—"three gates of liberation" should be explained in terms of the perfect and middle; second, explaining wisdom with expedient means as liberation; third, explaining expedient means without wisdom as bondage—Jingxi says: not additionally cultivating real wisdom: "true" means real. This precisely clarifies that having no reality causes there to be no provisionality; if both are broken, then the provisional and real are both manifested; fourth, explaining expedient means with wisdom as liberation, which has two [parts]: first, the actual explanation; second, discriminating analysis—regarding "answering that craving and views arise in accord with the path," Jingxi says: arising craving while according with the real path causes expedient means to be lacking, so the sūtra says "wisdom without expedient means is bondage," hence it says adorning the Buddha-lands with a mind of craving and views, etc. Regarding "the three poisons being attached to circumstantial and direct [rewards]," the sūtra says "expedient means without wisdom is bondage," hence it says abiding in the afflictions of greed and wrong views while planting roots of myriad virtues. From "answering: benefiting sentient beings" downward, taking a pure land to benefit others is called perfecting sentient beings. Cultivating one's own practice to seek the Buddha's body is called planting roots of myriad virtues. Therefore the text of the *Vajracchedikā-śāstra* is cited to verify both meanings. Regarding "wisdom habituation up to pure land," this clarifies that for the various Buddhas of the true land, there are no matters of adorning countries; there is only real wisdom habituation and consciousness penetrating completely. That is cultivating nonconceptual wisdom and penetrating completely the real nature of consciousness-only. This clarifies grasping the land of quiescent light; the essence of quiescent light is harmonious and fully possesses the three lands—this is grasping the land for the sake of perfecting sentient beings. Regarding "namely having no form," etc., this is precisely right wisdom verifying true reality; the untainted merits have no physical forms as adornment. This clarifies that seeking the fruit of Buddhahood, the dharmakāya, is precisely planting the roots of myriad virtues.