[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [維摩經義疏](https://indike.org/pramana/in.bauddha.taisho.1781) › 4.10.5 # 維摩經義疏 4.10.5 維摩經義疏 4.10.5 - **Language:** Classical Chinese ### [4.10.5](https://indike.org/pramana/in.bauddha.taisho.1781.4.10.5) 此下第二次辨法空。 前借法以除我，此法於我為藥、於空為病，所以除之，非實有法而除法也。 顛倒故有法，所以須離。 「云何為離？ 離我我所」。 我為其內，自外諸法皆是我之所有。 所有，是對我之法； 我既已無，所有豈獨立耶？ 「云何離我我所？ 謂離二法，謂不念內外諸法，行於平等」。 內者我也，外者一切法也，此即相對為二。 謂不念之，行於平等，故稱離也。 「云何平等？ 謂我等、涅槃等」。 我者，窮下之人也； 涅槃者，極上之法也。 極上窮下，齊之一觀，故稱平等。 「所以者何？ 我及涅槃此二皆空。 以何為空？ 但以名字故空。 如此二法，無決定性」。 因背涅槃故名吾我，以捨吾我故名涅槃，二法相待則有名生，既相待有名則無決定，所以空也。 「得是平等，無有餘病、唯有空病，空病亦空」。 此第三明空病亦空。 自上以來破有明空，有既不立，空亦無從，謂非空非有始名正觀。 「是有疾菩薩以無所受而受諸受，未具佛法亦不滅受而取證也」。 此下第二次明化他調伏。 就文亦三：初明為物受生、二明為物忍苦、三即除物病。 無所受者，即是空病亦空，故心不受著空有也。 而受諸受者，心雖無所受，而為物受生及生中苦樂等。 以為物受生則具行眾行，名為佛法。 若未具眾行，亦不滅三受，而取二乘涅槃也。 「設身有苦，當念惡趣眾生，起大悲心。 我既調伏，亦當調伏一切眾生」。 此第二次明為物忍苦。 我有功德智慧之身，既尚苦痛如是，況惡趣眾生受苦無量耶，故起於悲。 我既因三空自調，亦當調伏一切也。 「但除其病而不除法」。 將欲尋物病原故。 前釋斷義，菩薩自斷我及空等三病。 今復須斷眾生三病者，實無三法可除，但除空謂病耳。 如眼病故見空華，但除眼病，無空華法可除，故云不除法也。 又一義，不除者但破眾生執性有等病，不除因緣假名法也。 故《涅槃》云「但斷取著，不斷我見。 我見者即佛性也。 」此二各有其義，非無兩釋也。 「為斷病本而教導之」。 此第三正明為物斷病。 前標病本、教導二章門，次釋二門。 此初標也。 「何謂病本？ 謂有攀緣。 從有攀緣則為病本。 何所攀緣？ 謂之三界」。 此釋病本章門也。 上說菩薩自尋病本，以理安心，故能處疾不憂。 今明為斷眾生病故，推其病原，然後應其所宜也。 標神微動則心有所囑，心有所囑名為攀緣，攀緣取相是妄想之始、病之本也。 妄想既緣則美惡以分，美惡既分則憎愛並熾，所以眾結煩於內、萬病生於外。 其能緣之心既是妄想、所緣之境不離三界。 所以然者，三界外是無漏無為，而妄想之心是有所得，故是有為有漏，故是三界也。 「云何斷攀緣？ 以無所得。 若無所得則無攀緣。 何謂無所得？ 謂離二見。 何謂二見？ 謂內見外見是無所得」。 此釋教導斷病本章門也。 病本既是有所得，斷病則是無所得。 無所得者，心不得一切法也。 若心得一切法則心有所生，心有所生則心有所縛，不得離生老病死憂悲苦惱。 若心無所得則心無所縛，故得離生老病也。 所言無所得者，即不得內外二見，名無所得，非別有無所得也，故云內見外見是無所得。 內外者，內有妄想、外有諸法，名為內外也。 「文殊師利！ 是為有疾菩薩調伏其心，為斷老病死苦。 是菩薩菩提。 若不如是，已所修治為無惠利」。 第三合明自行化他調伏，有法、譬、合。 以能如上斷自他病本，即是調自他之心。 病本既斷，則老病死除。 以兼斷自他故，是菩薩菩提，異二乘也。 所以徧言菩提者，菩提以實益為道，若兼斷自他則得於寂觀，故能有實益。 若不爾者，則於己無利、於物無惠。 「譬如勝怨乃可為勇」。 此譬說也。 老病死等是菩薩怨，亦是眾生怨。 又眾生怨即是菩薩怨，以菩薩觀物如子，子怨即父怨也； > From here below is the second \[section\], discerning the emptiness of dharmas. Previously, dharmas were borrowed to eliminate the self; these dharmas serve as medicine for the self, but serve as sickness for emptiness, and are therefore eliminated—it is not that there are truly existing dharmas which are eliminated. Dharmas exist because of inversion; therefore they must be abandoned. "'What is abandonment? It is abandoning self and what belongs to self.'" The self constitutes what is internal; all dharmas other than it are what belongs to the self. 'What belongs to self' is dharmas that correspond to the self; since the self already does not exist, how could what belongs to it stand independently? "'What is abandoning self and what belongs to self? It means abandoning the two dharmas—that is, not conceiving internal or external dharmas, and practicing impartiality.'" What is internal is the self; what is external is all dharmas—these correspond to each other as two. Not conceiving them and practicing impartiality is therefore called abandonment. "'What is impartiality? It means the impartiality of self and the impartiality of nirvāṇa.'" The self is the person at the utmost bottom; nirvāṇa is the dharma at the supreme top. Bringing the supreme top and the utmost bottom together into a single contemplation is therefore called impartiality. "'Why is this? Both the self and nirvāṇa are empty. In what way are they empty? They are empty merely by virtue of nominal designation. Such two dharmas have no determinate nature.'" It is because of turning away from nirvāṇa that it is called the self, and because of relinquishing the self that it is called nirvāṇa; when the two dharmas are mutually contingent, names arise, and since they are mutually contingent and merely nominal, they have no determinate \[nature\], and are therefore empty. "'Having attained this impartiality, one has no remaining sickness except the sickness of emptiness; the sickness of emptiness is also empty.'" This third \[point\] clarifies that the sickness of emptiness is also empty. From above up to this point, existence has been refuted to clarify emptiness; since existence is not established, emptiness also has no basis—meaning that neither emptiness nor existence only then is called right contemplation. "'This sick bodhisattva, by virtue of having nothing that is experienced, experiences all experiences, yet without having completed the Buddha-dharmas, does not extinguish experience to attain realization.'" From here below is the second \[major part\], clarifying taming \[the mind\] to transform others. In the text there are also three parts: first, clarifying taking birth for the sake of beings; second, clarifying enduring suffering for the sake of beings; third, eliminating beings' sicknesses. 'Having nothing that is experienced' means that the sickness of emptiness is also empty, so the mind does not accept or cling to emptiness or existence. 'Experiences all experiences' means that although the mind has nothing that is experienced, for the sake of beings it takes birth and experiences the suffering and pleasure therein. Because it takes birth for the sake of beings, it fully practices all practices, which are called Buddha-dharmas. If it has not yet completed all practices, it also does not extinguish the three kinds of experience to attain the nirvāṇa of the two vehicles. "'If the body experiences suffering, one should be mindful of sentient beings in the evil destinies and give rise to great compassion: "Since I have already tamed \[myself\], I should also tame all sentient beings."'" This is the second \[part\], clarifying enduring suffering for the sake of beings. Even for my body of merit and wisdom, suffering and pain are like this; how much more so for sentient beings in the evil destinies who undergo immeasurable suffering? Therefore, compassion arises. Since I have already tamed myself through the three kinds of emptiness, I should also tame everyone. "'One only eliminates their sickness, but does not eliminate dharmas.'" This is because one is about to trace the source of beings' sickness. Earlier, the meaning of eradication was explained: the bodhisattva personally eradicates the three sicknesses of self, emptiness, and so on. Now, as for having to eradicate the three sicknesses of sentient beings, there are truly no three dharmas to be eliminated; one only eliminates the sickness of falsely conceiving emptiness. Just as due to eye disease one sees flowers in the sky, one only cures the eye disease and there is no real dharma of sky-flowers to be eliminated; hence it says 'does not eliminate dharmas.' According to another explanation: not eliminating means only shattering the sickness of sentient beings' clinging to inherent existence and the like, not eliminating the dharmas of conditioned arising and conventional designations. Thus the Nirvāṇa \[Sūtra\] says: 'One only severs grasping and clinging, but does not sever the view of self. The view of self is the Buddha-nature.' Each of these two has its rationale, and it is not that there cannot be both explanations. "'One instructs them in order to sever the root of sickness.'" This is the third \[part\], directly clarifying severing sickness for the sake of beings. Above, the two headings of the root of sickness and instruction were set forth, and next the two headings are explained. This is the initial setting forth. "'What is the root of sickness? It is having conceptual grasping. Arising from conceptual grasping, it becomes the root of sickness. What is conceptually grasped? It refers to the three realms.'" This explains the heading of the root of sickness. Above, it spoke of the bodhisattva personally investigating the root of sickness and pacifying the mind through principle, thus being able to abide in sickness without sorrow. Now it clarifies that in order to sever sentient beings' sickness, one investigates the source of their sickness and then responds according to what is appropriate. When the subtle awareness stirs, the mind attaches to something; the mind attaching to something is called conceptual grasping, and conceptual grasping by seizing characteristics is the beginning of deluded thoughts and the root of sickness. Once deluded thoughts conceptually grasp, beauty and ugliness are distinguished; once beauty and ugliness are distinguished, hatred and love both flare up, and consequently the manifold fetters trouble within, and the myriad sicknesses arise without. The grasping mind is deluded thoughts, and the grasped objective realm does not go beyond the three realms. The reason is that outside the three realms is untainted and unconditioned, whereas the mind of deluded thoughts is possessed of attainment, and is therefore conditioned and tainted, and thus belongs to the three realms. "'How does one sever conceptual grasping? By having no attainment. If there is no attainment, then there is no conceptual grasping. What is called having no attainment? It means abandoning the two views. What are the two views? They refer to internal views and external views; this is having no attainment.'" This explains the heading of instructing the severance of the root of sickness. Since the root of sickness is having attainment, severing sickness is having no attainment. 'Having no attainment' means the mind does not grasp any dharmas. If the mind grasps any dharmas, the mind generates attachments; when the mind generates attachments, the mind is bound and cannot be freed from birth, old age, sickness, death, sorrow, lamentation, suffering, and distress. If the mind has no attainment, the mind is not bound, and thus attains freedom from birth, old age, and sickness. What is called 'having no attainment' is precisely not grasping internal or external views, which is called 'having no attainment'; it is not that there is a separate entity called 'no attainment'. Therefore it says, 'internal views and external views; this is having no attainment.' 'Internal and external' means having deluded thoughts internally and having various dharmas externally; this is called internal and external. "'Mañjuśrī! This is the sick bodhisattva taming his mind in order to sever the suffering of old age, sickness, and death. This is the bodhisattva's bodhi. If it is not like this, that which he cultivates and cures is without benefit.'" The third combines and clarifies taming oneself and transforming others, containing the doctrine, the metaphor, and the application. By being able to sever the root of sickness in oneself and others as described above, this is precisely taming the mind of oneself and others. Once the root of sickness is severed, old age, sickness, and death are eliminated. Because it simultaneously severs them for both oneself and others, it is the bodhisattva's bodhi, which differs from that of the two vehicles. The reason it refers generally to bodhi is that bodhi takes real benefit as the Way; if one simultaneously severs them for both oneself and others, one attains quiescent contemplation, and is therefore able to provide real benefit. If it is not so, there is no advantage to oneself and no benefit to beings. "'Just as overcoming an enemy is considered valorous.'" This is the metaphorical explanation. Old age, sickness, death, and the like are the enemies of the bodhisattva and also the enemies of sentient beings. Furthermore, the enemies of sentient beings are the enemies of the bodhisattva, because the bodhisattva views beings like children, and the enemy of a child is the enemy of the father; > — English (machine translation) (machine translation) - [Previous: 4.10.4](https://indike.org/pramana/in.bauddha.taisho.1781.4.10.4) - [Next: 4.10.6](https://indike.org/pramana/in.bauddha.taisho.1781.4.10.6) - [Up: 4.10](https://indike.org/pramana/in.bauddha.taisho.1781.4.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1781~en-mt.4.10.5) — English, machine translation ## Linked texts (2) - [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736.20.44) — Classical Chinese - [維摩詰所說經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.vimalakirtinirdesa*zh-kumarajiva.2.35) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1781.4.10.5](https://indike.org/pramana/in.bauddha.taisho.1781.4.10.5) · Pramāṇa