維摩經義疏 4.10.6

4.10.6

若不除子怨，父怨亦不除也。 「如是兼除老病死者，菩薩之謂也」。 此合譬也。 二乘但除自怨，菩薩則有兼濟之道也。 「彼有疾菩薩作是念：如我所病非真非有，眾生病亦非真非有。 」此第二明自行化他調伏有其得失。 就文亦有三：一明自行調伏得失，成上自行； 二明化他調伏得失，成上化他； 三合明自行化他調伏得失，成上合明自行化他也。 所以須得失者，世人相與欲為菩薩自行化他，鄙於二乘、欣乎大道，但學菩薩行有巧不巧，故成得失，以須明之也。 初文但辨其得，略不明失。 如我此病非真非有者，敘菩薩自悟也。 眾生病亦非真非有者，明眾生未達也。 上論生老死是身病，計我及攀緣是其心病，此之二病非真亦非有也。 有人言：非真即非真諦、非有即非俗諦，即中道正觀也。 又言非真者，非是真實，即非性實也。 非有者，亦非因緣假有，故雙非性假悟病空也。 所以了病空者，若病是實有者，則自他病不可除。 以其非真有，故可得除之。 以其可除故，悲心即生、弘誓便起，故有兼濟之道也。 「作是觀時，於諸眾生若起愛見大悲，即應捨離」。 此第二明化他得失。 若能如上了自病及眾生病非真非有而起悲者，則唯得不失。 但此觀未能。 見眾生，愛之而起悲者，名愛見大悲。 見即見使、愛謂愛使。 此雖悲心，雜以愛見故，宜應捨之也。 「所以者何？ 菩薩斷除客塵煩惱而起大悲」。 此釋上捨離愛見義也。 心本清淨無有塵垢，妄想因緣故橫生愛見，故名之為客塵，除此客塵而起悲也。 「愛見悲者，則於生死有疲厭心； 若能離此，無有疲厭，在在所生不為愛見之所覆也」。 夫有所見必有所滯、有所愛必有所憎，此有極之道，安能致無極之用？ 若能離此，則法身化生、無在不在，生死無窮不覺為遠，何有愛見之覆、疲厭之勞？ 「所生無縛，能為眾生說法解縛」。 愛見既除、法身既立，則所生無縛，亦能解彼縛也。 「如佛所說：若自有縛，能解彼縛，無有是處； 若自無縛，能解彼縛，斯有是處。 是故菩薩不應起縛」。 此引佛誠言證於大悲義，勸捨縛也。 「何謂縛？ 何謂解」。 前引佛言，今解釋縛解，此標二章門也。 「貪著禪味是菩薩縛，以方便生是菩薩解」。 此約定慧二門釋縛解章門也。 今前就定門。 貪著禪味有二種過失：一彰自行、二彰化他，所以為縛。 若為物受生，則彼我蒙利，名巧方便，故稱為解。 「又無方便慧縛，有方便慧解； 無慧方便縛，有慧方便解」。 此就慧門以釋縛義。 前標二章：一明慧之縛解、二標方便縛解。 慧縛解者，無方便故慧縛也。 若有方便，在慧便解也。 方便亦然，無慧則方便為縛，有慧則方便解也。 「何謂無方便慧縛？ 謂菩薩以愛見心莊嚴佛土、成就眾生，於空無相無作法中而自調伏，是名無方便慧縛」。 此釋慧縛解章門，前釋於縛、次釋於解。 所言慧方便者，此義不同。 今依羅什意，觀空不證、涉有不著，此之二巧名為方便。 六地已還未能無礙，當其觀空，則無所取著。 及其出觀，嚴土化人則生愛見，故拙於涉動、妙於靜觀。 然觀空不取相雖是方便，而但慧受名。 故此文但取涉有不著名為方便。 問：詳什公解意，直是釋慧與方便二義不同，未見慧方便縛解之所以。 請為通之。 答：初門隨有起染，名無方便。 入空自調，稱之為慧。 如此行者，不能以空慧導於涉有令無所著，故此空慧稱之為縛。 又不能即三空而修嚴土化人二行，故此空慧則稱為縛。 「何謂有方便慧解？ 謂不以愛見心莊嚴佛土、成就眾生，於空無相無作法中以自調伏而不疲厭，是名有方便慧解」。 此釋有方便慧解章門也。 什公云「七地已上得於並觀，故能動靜不二，名有方便慧解。 」問：此云何名慧解耶？ 答：嚴土化人，隨有不著名方便； 入空自調，稱之為慧。

If one does not eliminate the son-enemy, the father-enemy is also not eliminated. "Thus, one who simultaneously eliminates old age, sickness, and death is called a bodhisattva." This joins the metaphor to its meaning. The two vehicles only eliminate their own enemy, whereas the bodhisattva possesses the path of universal salvation. "That sick bodhisattva reflects: 'Just as my sickness is neither real nor existent, the sickness of sentient beings is also neither real nor existent.'" This is the second section, which explains the success and failure in the taming [of mind] through one's own practice and transforming others. The text also has three parts: first, it explains the success and failure in one's own taming, completing [the discussion of] one's own practice above; second, it explains the success and failure in taming through transforming others, completing [the discussion of] transforming others above; third, it combines the explanation of success and failure in both one's own practice and transforming others, completing the combined explanation of one's own practice and transforming others above. The reason success and failure must be addressed is that people in the world together wish to be bodhisattvas practicing for themselves and transforming others—disdaining the two vehicles and aspiring to the Great Way—yet in studying the bodhisattva practices there are skillful and unskillful [approaches], which thus result in success and failure; hence, this must be clarified. The initial passage only identifies success and briefly omits failure. "Just as my sickness is neither real nor existent" recounts the bodhisattva's own awakening. "The sickness of sentient beings is also neither real nor existent" explains that sentient beings have not yet comprehended this. As discussed above, birth, old age, and death are physical sicknesses, while conceiving of a self and grasping at conditions are mental sicknesses; these two sicknesses are neither real nor existent. Some say: "neither real" means it is not the ultimate truth, and "neither existent" means it is not the conventional truth, which is the correct contemplation of the Middle Way. Others say: "neither real" means it is not genuine reality, which is to say it has no intrinsic reality; "neither existent" means it is also not a provisional existence through causes and conditions; thus, by doubly negating intrinsic nature and provisionality, one awakens to the emptiness of sickness. The reason one must comprehend the emptiness of sickness is that if sickness were truly existent, then the sicknesses of oneself and others could not be eliminated. Because it is neither real nor existent, it can indeed be eliminated. Because it can be eliminated, compassionate thoughts immediately arise and vast vows are at once engendered; hence, there is the path of universal salvation. "When making this contemplation, if one engenders great compassion with views of attachment toward sentient beings, one should immediately abandon it." This is the second part, which explains the success and failure in transforming others. If one can, as stated above, comprehend that one's own sickness and the sickness of sentient beings are neither real nor existent and thereby engender compassion, then there is only success and no failure. But if this contemplation is not yet mastered, seeing sentient beings, loving them, and thereby engendering compassion is called "great compassion with views of attachment." "Views" refers to the underlying afflictions of views; "attachment" refers to the underlying afflictions of craving. Although this is a compassionate mind, because it is mixed with views and attachment, it should properly be abandoned. "Why is this? A bodhisattva engenders great compassion by completely cutting off adventitious afflictions." This explains the meaning of abandoning views and attachment mentioned above. The mind is fundamentally pure and free of defiling dust; because of the causes and conditions of delusive conceptualization, views and attachment are wrongly generated, and are therefore called adventitious afflictions. It is by eliminating these adventitious afflictions that compassion is engendered. "One who has compassion with views of attachment develops weariness toward saṃsāra; if one can be free of this, there is no weariness, and wherever one is born, one will not be obscured by views of attachment." For whatever is viewed will inevitably involve fixation, and whatever is loved will inevitably involve hatred. How could this finite path bring about infinite functioning? If one can be free of this, the dharmakāya manifests transformations and there is nowhere it is not present; though saṃsāra is endless, one does not perceive it as prolonged, so how could there be the obscuration of views and attachment or the toil of weariness? "Being free of bondage in what is born, one is able to explain the Dharma to sentient beings to untie their bonds." When views and attachment have been eliminated and the dharmakāya has been established, then wherever one is born one is free of bondage, and one is also able to untie their bonds. "As the Buddha stated: 'It is impossible for one who is himself in bondage to be able to untie the bonds of others; it is possible for one who is himself free of bondage to be able to untie the bonds of others. Therefore, a bodhisattva should not engender bondage.'" This cites the Buddha's truthful words to corroborate the meaning of great compassion, admonishing one to abandon bondage. "What is called bondage? What is called liberation?" Having previously cited the Buddha's words, he now explains bondage and liberation; this sets forth the two thematic headings. "Craving and clinging to the taste of dhyāna is the bodhisattva's bondage; taking birth through upāya is the bodhisattva's liberation." This explains the headings of bondage and liberation in terms of the two approaches of samādhi and wisdom. First, regarding the approach of samādhi: craving and clinging to the taste of dhyāna has two faults—first, it impedes one's own practice; second, it impedes transforming others; hence it is bondage. If one takes birth for the sake of beings, both other and self receive benefit, which is called skillful upāya; hence it is called liberation. "Furthermore, wisdom without upāya is bondage, while wisdom with upāya is liberation; upāya without wisdom is bondage, while upāya with wisdom is liberation." This explains the meaning of bondage in terms of the approach of wisdom. It first sets forth two headings: first, clarifying the bondage and liberation of wisdom; second, presenting the bondage and liberation of upāya. As for the bondage and liberation of wisdom: lacking upāya, wisdom is bondage; if upāya is present, in wisdom there is liberation. Upāya is also like this: lacking wisdom, upāya is bondage; with wisdom, upāya is liberation. "What is called wisdom without upāya being bondage? It means that a bodhisattva adorns the buddha-lands and brings sentient beings to maturity with a mind of views of attachment, while taming himself within the dharmas of emptiness, signlessness, and wishlessness—this is called wisdom without upāya being bondage." This explains the thematic heading of wisdom's bondage and liberation; it first explains bondage, and next explains liberation. Regarding what is called wisdom and upāya, their meanings vary. Now, following Kumārajīva's intent: contemplating emptiness without actualizing [cessation], and engaging in existence without clinging—these two skills are called upāya. Those at the sixth stage and below are not yet capable of non-obstruction; when they contemplate emptiness, they have no grasping or clinging, but when they emerge from contemplation to adorn the lands and transform people, views of attachment arise. Thus they are clumsy in engaging in activity, but wondrous in quiet contemplation. Although not grasping signs while contemplating emptiness is indeed upāya, it only receives the name of wisdom. Therefore, this passage solely takes engaging in existence without clinging to be upāya. Question: Examining Master [Kumāra]jīva's intended explanation, he merely explains the difference between the two meanings of wisdom and upāya, but we have not yet seen the reason for wisdom and upāya being bondage or liberation. Please resolve this. Answer: In the first case, engendering defilement in accordance with existence is called lacking upāya; entering emptiness to tame oneself is called wisdom. A practitioner such as this cannot guide engagement in existence with the wisdom of emptiness to make it free of clinging; hence this wisdom of emptiness is called bondage. Furthermore, he cannot, based on the three emptinesses, cultivate the two practices of adorning the lands and transforming people; hence this wisdom of emptiness is called bondage. "What is called wisdom with upāya being liberation? It means not adorning the buddha-lands and bringing sentient beings to maturity with a mind of views of attachment, while taming oneself within the dharmas of emptiness, signlessness, and wishlessness without wearying—this is called wisdom with upāya being liberation." This explains the thematic heading of wisdom with upāya being liberation. Master [Kumāra]jīva says: "From the seventh stage onward, one attains simultaneous contemplation; thus one can make movement and stillness non-dual, which is called wisdom with upāya being liberation." Question: Why is this called the liberation of wisdom? Answer: Adorning the lands and transforming people without clinging in accordance with existence is called upāya; entering emptiness to tame oneself is called wisdom.