維摩經義疏 4.10.7

4.10.7

如此修者，能以空導有，不著故，方便義成。 而在慧方解，又能即三空而修二行，故名慧解。 「何謂無慧方便縛？ 謂菩薩住貪欲、瞋恚、邪見等諸煩惱而植眾德本，是名無慧方便縛」。 此釋方便縛解章門也。 今前釋縛門。 若是慧之縛解，就六地已還、七地已上論其縛解； 此對就初發心已上及聖位已還論其縛解。 又初對約二乘以對菩薩論其縛解，二乘為縛、菩薩為解。 此對就凡夫以對菩薩論其縛解，凡夫為縛、菩薩為解。 若然者，則具攝眾義無不盡矣。 今先明無慧方便縛者，不能觀空斷惑，故名無慧； 以涉有行善，名有方便。 如此修者，以無慧涉有，而為諸使所染，故名方便縛矣。 又不能即二行而遊三空，故名無慧方便縛也。 「何謂有慧方便解？ 謂離貪欲、瞋恚、邪見等諸煩惱而殖眾德本，迴向阿耨菩提，是名有慧方便解」。 此釋有慧方慧解章門也。 此明觀空除惑，名為有慧； 涉有修善，名有方便。 如此修者，以有慧故，導有行不著，故名為解。 「文殊師利！ 彼有疾菩薩應如是觀諸法」。 從上非真非有訖至此文，勸菩薩依斯文以起觀行也。 「又復觀身無常、苦、空、無我，是名為慧」。 明無我是名為慧； 雖身有疾，常在生死饒益一切而無厭惓，是名方便。 上來一周，約空有明權實二慧，亦是空悲二道； 今就五門觀以釋慧與方便。 既約五門觀以明實慧，則實慧具照空有，如照無常苦即有慧也，照空無我謂空慧也，故知實慧具照空有。 問：照無常苦，云何是實慧耶？ 答：此身實是無常，故名為實。 又觀無常實，能破常倒，故名為實。 又此文是大乘四非常，故名為實也。 二乘觀無常，而厭生惓死、欲入涅槃，名無方便。 大士觀無常而能不厭，即善入嶮難，故名巧方便也。 「又復觀身，身不離病、病不離身，是病是身非新非故，是名為慧； 設身有疾而不永滅，是名方便」。 此偏就身病以明權實二慧也。 此是病身，身即為病，既無別體，何得以身為故、用病為新？ 既悟無新故，則無病與身，便入實慧，故稱為慧也。 既有此慧，而能與物同病，不取涅槃，故名方便。 問：何故就身病不相離及無新故明實慧耶？ 答：以始行之人，厭病著身故。 今此身病既不相離，何故厭病而保著身邪？ 又令了悟身之與病相假而有，無實故空。 為此因緣，故作是說。 「文殊師利！ 有疾菩薩應如是調伏其心」。 第三明兩捨觀也。 此文遠結調伏一章也，近結上二慧得失。 能悟如斯得失者，為調伏心矣。 「不住其中，亦復不住不調伏心。 所以者何？ 若住不調伏心，是愚人法； 若住調伏心，是聲聞法。 是故菩薩不當住於調伏心、不調伏心」。 離此二法，是菩薩行。 自上以來明於調伏。 今明非調不調者，惑者聞調伏之言，便捨不調住調，則心猶未調。 若能調不調兩捨，心無所依，得正觀者，始是調心法也。 「在於生死不為污行、住於涅槃不永滅度，是菩薩行。 非凡夫行、非賢聖行，是菩薩行。 非垢行、非淨行，是菩薩行。 雖過魔行而現降伏眾魔，是菩薩行。 雖求一切智，無非時求，是菩薩行」。 此文歷法明於正觀為其調伏。 或凡聖兩忘、或因果俱離，或徧泯而俱遊、或二捨而偏用，並易可明也。 無非時求者，一切智未成，而中道取二乘證，謂非時求也。 「雖觀諸法不生，而不入正位，是菩薩行」。 正位者，小乘取證之位也。 三乘同觀無生，慧力弱者不能自出，慧力強者超而不證。 「雖觀十二緣起，而入諸邪見，是菩薩行」。 觀緣起是斷邪見之道，而能反同邪見者，非二乘之所能也。 「雖攝一切眾生，而不愛著，是菩薩行」。 攝謂四攝法也。 四攝是愛念眾生法，今明愛而不著也。 「雖樂遠離，而不依身心盡，是菩薩行」。 小離離憒鬧、大離離身心盡，菩薩雖樂大離而不依恃也。

For those who cultivate thus, being able to guide the existent with emptiness without clinging, the meaning of upāya is fulfilled. Furthermore, because liberation occurs through wisdom, and one is able to cultivate the two practices by directly entering the three emptinesses, it is called "liberation through wisdom."

"What is bondage through upāya without wisdom? It means that a bodhisattva, while dwelling in afflictions such as craving, anger, and false views, plants various roots of virtue—this is called bondage through upāya without wisdom."
This explains the section head of bondage and liberation through upāya. Here, it first explains the gate of bondage. If it were the bondage and liberation of wisdom, one would discuss bondage and liberation in terms of the sixth bhūmi and below versus the seventh bhūmi and above. In contrast, this pair discusses bondage and liberation in terms of the initial aspiration onward versus the stages of sages and below. Furthermore, the first pair was based on contrasting the two vehicles with the bodhisattva to discuss bondage and liberation—the two vehicles were bondage and the bodhisattva was liberation. This pair is based on contrasting ordinary persons with the bodhisattva to discuss bondage and liberation—the ordinary person is bondage and the bodhisattva is liberation. If so, it fully encompasses all meanings without omission.
Now, first explaining "upāya without wisdom that is bondage": being unable to contemplate emptiness and sever delusion is called "without wisdom"; engaging with the existent to cultivate good is called "having upāya." For one who cultivates thus, because they engage with the existent without wisdom and are defiled by the entangling proclivities (anuśaya), it is called "bondage through upāya." Furthermore, because they cannot roam in the three emptinesses while directly engaged in the two practices, it is called "bondage through upāya without wisdom."

"What is liberation through upāya with wisdom? It means that, having separated from afflictions such as craving, anger, and false views, one plants various roots of virtue and dedicates them to anuttarā [samyaksaṃ]bodhi—this is called liberation through upāya with wisdom."
This explains the section head of liberation through upāya with wisdom. This explains that contemplating emptiness to eliminate delusion is called "having wisdom"; engaging with the existent to cultivate good is called "having upāya." For one who cultivates thus, because they possess wisdom, they guide existent practices without clinging; thus it is called "liberation."

"Mañjuśrī! That sick bodhisattva should contemplate all phenomena in this way."
From "neither real nor existent" above down to this passage, it encourages the bodhisattva to initiate contemplative practice based on this text.

"Furthermore, contemplating the body as impermanent, suffering, empty, and without self is called wisdom."
Explaining selflessness is called "wisdom"; although the body has illness, constantly abiding in saṃsāra to benefit all without weariness is called "upāya."
The preceding cycle explained the two kinds of wisdom—expedient (upāya) and real—in terms of emptiness and existence, which are also the two paths of emptiness and compassion. Now, it uses the contemplation of the five gates to explain wisdom and upāya. Since it explains real wisdom in terms of the five gates of contemplation, real wisdom fully illuminates both emptiness and existence: illuminating impermanence and suffering is wisdom regarding the existent, while illuminating emptiness and selflessness is wisdom regarding emptiness; thus we know real wisdom fully illuminates both emptiness and existence.
Question: How is illuminating impermanence and suffering "real wisdom"?
Answer: This body is truly impermanent, hence it is called "real." Furthermore, contemplating impermanence as real can break the inversion of permanence, hence it is called "real." Furthermore, this passage refers to the Mahāyāna's fourfold non-constancy, hence it is called "real." When the two vehicles contemplate impermanence, they loathe birth, grow weary of death, and wish to enter nirvāṇa; this is called "lacking upāya." When the mahāsattva contemplates impermanence, they are able not to loathe it, which is entering perils skillfully; thus it is called "skillful upāya."

"Furthermore, contemplating the body: the body is not separate from sickness, sickness is not separate from the body; this sickness and this body are neither new nor old—this is called wisdom. If the body has illness yet does not permanently cease, this is called upāya."
This explains the two wisdoms, expedient and real, specifically in terms of the body's sickness. This is a sick body, and the body is itself the sickness; since there is no distinct essence, how could one take the body as old and use sickness as new? Since one awakens to there being neither new nor old, there is neither sickness nor body, and one enters real wisdom; thus it is termed "wisdom." Possessing this wisdom, yet being able to share illness with beings and not take nirvāṇa, is called "upāya."
Question: Why explain real wisdom in terms of the body and sickness being inseparable and having neither new nor old?
Answer: Because beginners loathe sickness and cling to the body. Now, since this body and sickness are not separate, why loathe sickness and protectively cling to the body? Furthermore, it causes them to awaken to the fact that body and sickness exist conditionally in mutual dependence, and lacking reality, they are empty. For this reason, it is spoken in this way.

"Mañjuśrī! The sick bodhisattva should subdue their mind in this way."
Third, explaining the contemplation of abandoning both. In the long range, this text concludes the chapter on subduing the mind; in the immediate context, it concludes the gains and losses of the two wisdoms above. One who can awaken to such gains and losses subdues their mind.

"Do not dwell therein, nor dwell in an unsubdued mind. Why is this? If one dwells in an unsubdued mind, it is the way of foolish people; if one dwells in a subdued mind, it is the way of śrāvakas. Therefore, a bodhisattva should not dwell in a subdued mind or an unsubdued mind."
To depart from these two states is the bodhisattva practice. Hitherto from above, it has explained subduing. Now, explaining neither subdued nor unsubdued: when confused persons hear the word "subduing," they immediately discard the unsubdued to dwell in the subdued, so their mind is not yet subdued. If one can abandon both the subdued and the unsubdued, with the mind having nothing upon which to depend, and attain right contemplation, only then is it the method for subduing the mind.

"Being in saṃsāra without engaging in defiled conduct; abiding in nirvāṇa without permanent extinction—this is the bodhisattva practice. Not the practice of ordinary persons, not the practice of worthy sages—this is the bodhisattva practice. Not defiled practice, not pure practice—this is the bodhisattva practice. Though surpassing the deeds of Māra, yet manifesting the subjugation of all māras—this is the bodhisattva practice. Though seeking all-knowledge, yet not seeking it untimely—this is the bodhisattva practice."
This text runs through various dharmas to clarify that right contemplation constitutes subduing the mind. Either both ordinary and sage are forgotten, or both cause and effect are departed from, or all are completely obliterated yet traversed together, or both are abandoned while one is applied—all are readily understood. "Not seeking it untimely" means: while all-knowledge is not yet completed, realizing the realization of the two vehicles midway is what is called "seeking it untimely."

"Though contemplating all dharmas as unarisen, yet not entering the right determination (niyāma)—this is the bodhisattva practice."
"Right determination" is the stage where the Hīnayāna attains realization. The three vehicles equally contemplate non-arising; those with weak power of wisdom cannot emerge on their own, while those with strong power of wisdom transcend it without realizing [the fruition].

"Though contemplating the twelve links of dependent origination, yet entering into various false views—this is the bodhisattva practice."
Contemplating dependent origination is the path to severing false views; yet being able to inversely conform to false views is not something the two vehicles can do.

"Though gathering in all sentient beings, yet without affectionate clinging—this is the bodhisattva practice."
"Gathering in" refers to the four means of gathering (saṃgrahavastu). The four means of gathering are methods of affectionately minding sentient beings; here it clarifies that one loves without clinging.

"Though delighting in detachment, yet not relying on the exhaustion of body and mind—this is the bodhisattva practice."
Lesser detachment departs from tumult; greater detachment departs through the exhaustion of body and mind. Although the bodhisattva delights in greater detachment, they do not rely upon it.