[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) › 6.5.5 # 維摩經義疏 6.5.5 維摩經義疏 6.5.5 - **Language:** Classical Chinese ### [6.5.5](https://indike.org/pramana/in.bauddha.taisho.1781.6.5.5) 何法先有，待緣而起乎？ 此空觀之別門也。 」有人言：諸法體空為空，無空相可取為無相，無果所造為無作，無因可生為無起。 觀於無常而不厭善本，觀無常為治常耳，豈使斷滅不行善本耶？ 「觀世間苦而不惡生死； 觀於無我，而誨人不倦」。 觀於無我，謂人空也。 雖空而有，故誨人不倦。 「觀於寂滅，而不永寂滅； 觀於遠離，而身心修善」。 遠離有三：一離五欲； 二離煩惱； 三諸法性空遠離遠離，是無為之別名，雖見無為遠離之安，而身心不離有為善也。 「觀無所歸，而歸趣善法」。 諸法始無所來、終無所歸，雖知無歸，而常歸善法。 「觀於無生，而以生法荷負一切； 觀於無漏，而不斷諸漏」。 觀於無漏，異凡夫也； 示現行漏，故言不斷，異二乘也。 「觀無所行，而以行法教化眾生； 觀於空無，而不捨大悲； 觀正法位，而不隨小乘，觀諸法虛妄，無牢，無人、無主無相，本願未滿，而不虛福德、禪定、智慧」。 然雖知諸法無我無主，不以功德虛假而不修之。 「修如此法，是名菩薩不住無為」。 總結不住無為也。 「又具福德故，不住無為； 具智慧故，不盡有為」下，此第三合解二行。 上雖明不盡不住，今則合釋之也。 修福德必涉於有，若住無為，則福德不具也。 具智慧故，知有為如幻，不使染著，故不盡有為。 又智之為性，必遍照諸法，若癈捨有為，則智慧不具。 「大慈悲故，不住無為」。 此下初福慧一對為總，亦是自利； 此下三對為別，復利他。 慈悲與本願，偏開福門。 福門有願行，慈悲為德。 下句為願，修慈以反無入有，以願滿故，不住不盡。 「集法藥故，不住無為； 隨授藥故，不盡有為」。 此下兩對開智慧門也。 初對集藥、後對約知病。 然集藥必是從師，故不住無為； 癈捨有為，則令群生隔絕，何能授藥？ 故不盡有為。 「知眾生病故，不住無為； 滅眾生病故，不盡有為」。 知眾生病，必是照有，故不住無為； 滅眾生病須入有，故不盡有為。 「諸正士！ 菩薩已修此法，不盡有為、不住無為，是名盡不盡無閡法門。 汝等當學」下，此第三總結二門以勸學。 盡不盡結所學之法體，無閡法門結能學之行。 不盡有為無闕德之累、不住無為無獨善之閡，故云無礙。 問：不盡有為，復有盡義，以不住無為，復有住義以不？ 答：菩薩捨二生死則盡於有為； 證大涅槃，則是住於無為。 前云不盡者，令入有化物； 不住者，不同二乘取證耳。 「爾時，彼諸菩薩聞說是法，皆大歡喜，以眾妙華，若干種色、若干眾香，散遍三千大千世界，供養於佛及此經法并諸菩薩已，稽首佛足，嘆未曾有，言：釋迦牟尼佛乃能於此善行方便！ 言已，忽然不現，還到彼國」。 第三領解。 歡喜稱嘆，還歸本土耳。 > "What dharma exists first and then arises depending on conditions? This is a distinct aspect of the contemplation of emptiness." Someone says: "That the nature of all dharmas is empty is 'emptiness'; having no mark of emptiness that can be grasped is 'signlessness'; having no result that is constructed is 'wishlessness'; having no cause from which to arise is 'non-arising'. Contemplating impermanence without tiring of the roots of goodness: contemplating impermanence is merely to remedy permanence; how could it cause annihilation and not practicing the roots of goodness? "Contemplating worldly suffering without loathing saṃsāra; contemplating non-self and yet instructing others untiringly." Contemplating non-self refers to the emptiness of persons. Although empty, \[sentient beings\] exist \[conventionally\]; hence \[the bodhisattva\] instructs others untiringly. "Contemplating cessation without remaining forever in cessation; contemplating detachment and yet cultivating good with body and mind." Detachment has three \[aspects\]: first, detachment from the five desires; second, detachment from the afflictions; third, the intrinsic nature of all dharmas being empty, detachment from detachment, which is an alternative name for the unconditioned. Although seeing the peace of unconditioned detachment, the body and mind do not abandon conditioned goodness. "Contemplating having nowhere to return, yet returning to good dharmas." All dharmas originally have nowhere to come from and ultimately nowhere to go; although knowing there is nowhere to return, \[the bodhisattva\] always turns toward good dharmas. "Contemplating non-arising, yet shouldering all beings through the dharmas of birth; contemplating the untainted, yet not cutting off the taints." Contemplating the untainted differs from ordinary people; manifesting the practice of taints, and therefore saying "not cutting off", differs from the two vehicles. "Contemplating non-activity, yet teaching and transforming sentient beings through the dharmas of activity; contemplating emptiness and nothingness, yet not abandoning great compassion; contemplating the state of the true Dharma, yet not following the lesser vehicle; contemplating all dharmas as illusory, unstable, without a person, without a master, and without signs, yet because the original vows are not yet fulfilled, not wasting merit, meditation, or wisdom." Thus, although knowing that all dharmas have no self and no master, \[the bodhisattva\] does not refrain from cultivating merit just because it is nominal and unreal. "Cultivating such dharmas is called the bodhisattva not abiding in the unconditioned." This sums up not abiding in the unconditioned. From "Furthermore, because of being equipped with merit, one does not abide in the unconditioned; because of being equipped with wisdom, one does not exhaust the conditioned" onward, this is the third \[part\], explaining the two practices together. Although previously explaining "not exhausting" and "not abiding" \[separately\], now they are explained combined. Cultivating merit must engage with existence; if one abides in the unconditioned, then merit will not be complete. Because of being equipped with wisdom, one knows that the conditioned is like an illusion and does not allow defiled attachment; hence one does not exhaust the conditioned. Furthermore, as for the nature of wisdom, it must universally illuminate all dharmas; if one abandons the conditioned, then wisdom will not be complete. "Because of great benevolence and compassion, one does not abide in the unconditioned." From here on, the first pair of merit and wisdom is general and also pertains to benefiting oneself; the following three pairs are specific and also pertain to benefiting others. Benevolence, compassion, and the original vows specifically open the gate of merit. The gate of merit has vow and practice, with benevolence and compassion being the virtue. The following phrase is the vow: cultivating benevolence in order to return from non-being into existence, and because the vows are fulfilled, one neither abides nor exhausts. "Because of gathering the medicine of the Dharma, one does not abide in the unconditioned; because of dispensing medicine according \[to the disease\], one does not exhaust the conditioned." The following two pairs open the gate of wisdom. The first pair concerns gathering medicine; the latter pair concerns knowing the disease. Now, gathering medicine must come from a teacher, hence one does not abide in the unconditioned; abandoning the conditioned would cut off sentient beings, so how could one dispense medicine? Hence one does not exhaust the conditioned. "Because of knowing the illnesses of sentient beings, one does not abide in the unconditioned; because of eliminating the illnesses of sentient beings, one does not exhaust the conditioned." Knowing the illnesses of sentient beings must illuminate existence, hence one does not abide in the unconditioned; eliminating the illnesses of sentient beings requires entering into existence, hence one does not exhaust the conditioned. "Nobles! The bodhisattvas having cultivated this dharma, not exhausting the conditioned and not abiding in the unconditioned, this is called the unimpeded dharma gate of exhaustion and non-exhaustion. You should study it." From here onward, this is the third \[part\], concluding the two gates to encourage practice. "Exhaustion and non-exhaustion" concludes the essence of the dharma that is studied; "unimpeded dharma gate" concludes the practice of those who can study it. Not exhausting the conditioned lacks the fault of deficient virtue; not abiding in the unconditioned lacks the hindrance of solitary goodness; hence it is called "unimpeded". Question: In "not exhausting the conditioned", is there also a sense of exhausting; and in "not abiding in the unconditioned", is there also a sense of abiding or not? Answer: When bodhisattvas abandon the two kinds of death, they exhaust the conditioned; when they realize great nirvāṇa, they abide in the unconditioned. What was previously called "not exhausting" causes them to enter existence to transform beings; "not abiding" merely means not grasping realization like the two vehicles. "At that time, when those bodhisattvas heard this dharma preached, they all rejoiced greatly, and with various wondrous flowers of various colors and various fragrances, scattered them throughout the trichiliocosm, offered them to the Buddha, to this sūtra's dharma, and to the bodhisattvas; and having bowed down their heads at the Buddha's feet, they praised what had never been before, saying: 'Śākyamuni Buddha is indeed able to practice upāya well here!' Having spoken, they suddenly disappeared and returned to that land." The third \[part\] is receiving and understanding. They rejoiced, praised, and simply returned to their native land. > — English (machine translation) (machine translation) - [Previous: 6.5.4](https://indike.org/pramana/in.bauddha.taisho.1781.6.5.4) - [Next: 6.6](https://indike.org/pramana/in.bauddha.taisho.1781.6.6) - [Up: 6.5](https://indike.org/pramana/in.bauddha.taisho.1781.6.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1781~en-mt.6.5.5) — English, machine translation ## Linked texts (2) - [注維摩詰經](https://indike.org/pramana/in.bauddha.taisho.1775.9.221) — Classical Chinese - [說無垢稱經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.vimalakirtinirdesa*zh-xuanzang.5.86) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1781.6.5.5](https://indike.org/pramana/in.bauddha.taisho.1781.6.5.5) · Pramāṇa