維摩經義記卷第四 4.49

4.49

佛告諸菩薩已下第七段。就中開為三段。第一有盡無盡訖至如菩薩者。不盡有為不住無為。二雙舉有為無為以為章門。第二何謂不盡有為已下訖不虛福德是名菩薩不住無為。明釋不盡有為不住無為也。第三從又具福德故不住無為訖是名盡無盡解脫法門汝等當學八句雙結有為無為也。有盡法門者。何諦虛偽可盡可滅。謂之為盡。性空真實不可盡滅。謂之無盡。凡夫執有為即是具縛。二乘著空亦是具縛。菩薩處有為不著故脫凡夫之縛。不證空而住故脫二乘之縛。故得解脫。能軌曰法。通智為門。有經文云。無礙者除凡夫礙勉二乘等也。何謂為盡謂有為法者。無虛偽是為之法。何謂為盡無謂無為法者。無性空不可盡滅是無為法也。如菩薩者不盡有為不住無為者。有為雖偽。盡之則大業不成。無為雖實。住之則空觀不明。

From “The Buddha told the bodhisattvas” onward is the seventh section. Within it, it is divided into three subsections. First, from “exhaustible and inexhaustible” up to “such as a bodhisattva: not exhausting the conditioned, not abiding in the unconditioned.” It pairs the conditioned and the unconditioned together as the chapter headings. Second, from “What is meant by not exhausting the conditioned” down to “not making merits in vain—this is called the bodhisattva not abiding in the unconditioned.” It clarifies and explains not exhausting the conditioned and not abiding in the unconditioned. Third, from “Moreover, because of being replete with merit, one does not abide in the unconditioned” down to “this is called the dharma door of exhaustible and inexhaustible liberation; you should train in it,” eight sentences concluding both the conditioned and the unconditioned together. As for the “dharma door of the exhaustible”: truth is false, exhaustible, and extinguishable—this is called ‘exhaustible’; nature-emptiness is real, inexhaustible, and inextinguishable—this is called ‘inexhaustible’. Ordinary beings grasp onto the conditioned, which is complete bondage; the two vehicles cling to emptiness, which is also complete bondage. Bodhisattvas dwell in the conditioned without attachment, thus freeing themselves from the bondage of ordinary beings; they do not realize emptiness and abide there, thus freeing themselves from the bondage of the two vehicles; therefore, they attain liberation. That which can serve as a rule is called ‘dharma’; penetrating wisdom serves as the ‘door’. As a sūtra text says: “unhindered” means removing the hindrances of ordinary beings and encouraging the two vehicles, and so forth. “What is meant by exhaustible? It refers to conditioned dharmas”: the lack of falsity is conditioned dharmas. “What is meant by inexhaustible? It refers to unconditioned dharmas”: the absence of nature-emptiness being inexhaustible and inextinguishable is unconditioned dharmas. “Such as a bodhisattva: not exhausting the conditioned, not abiding in the unconditioned”: although the conditioned is false, if one exhausts it, the great enterprise will not be accomplished; although the unconditioned is real, if one abides in it, the contemplation of emptiness will not be lucid.