維摩經略疏垂裕記 9.18

9.18

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.