維摩經義記卷第四 4.56

4.56

又具福德以下大段第三。舉八句雙結上有為無為也。具福德故不住無為者。正以不住著無為有勝導故。於不盡有為中能修福德之行也。具智惠故不盡有為者。正以不盡有為中有勝資故便能於也。不住無為中修其智惠。此兩句是總。下有六句為別。大慈悲故不住無為者。此舉不盡有為中初句不離大慈不捨大悲正。以不住無為空觀明故。於不盡有為中能修慈悲之行。滿本願故不盡有為者。此舉不住無為中最後句本願未滿而不虛福德禪定智惠句。正以不盡有為有其勝行故。於不住無為中能滿本願也。集法藥故不住無為者。此舉不盡有為中求法不懈。正以不住無為空觀明故。於不盡有為中能集法藥也。隨授藥故不盡有為者。此舉不住無為中觀無所行而以行法教化眾生。正以不盡有為有具勝行故。於不住無為中能隨授眾生法藥。知眾生病故不住無為者。此舉不盡有為中差別諸根。正以不住無為空觀明故。於不盡有為中知眾生病也。滅眾生病故不盡有為者。此舉不住無為中觀於無我而誨人不捲。正以不盡有為有勝行故。於不住無為中能滅眾生病也。諸正士以下總結勸修之。

From "Furthermore, possessing merit..." downward is the third major section, presenting eight clauses that jointly conclude the conditioned and unconditioned above. As for "possessing merit, therefore not abiding in the unconditioned": precisely because not abiding in the unconditioned provides superior guidance, they can cultivate practices of merit within not exhausting the conditioned. As for "possessing wisdom, therefore not exhausting the conditioned": precisely because not exhausting the conditioned provides superior provision, they can thereupon cultivate their wisdom within not abiding in the unconditioned. These two clauses are general; below are six specific clauses. As for "possessing great kindness and compassion, therefore not abiding in the unconditioned": this adduces the first clause in not exhausting the conditioned, "not departing from great kindness, not abandoning great compassion"; precisely because the contemplation of emptiness of not abiding in the unconditioned is clear, they are able to cultivate the practices of kindness and compassion within not exhausting the conditioned. As for "fulfilling the original vow, therefore not exhausting the conditioned": this adduces the final clause in not abiding in the unconditioned, "the original vow not yet fulfilled, yet not rendering merit, dhyāna, and wisdom futile"; precisely because not exhausting the conditioned has its superior practices, they can fulfill their original vow within not abiding in the unconditioned. As for "gathering the medicines of the Dharma, therefore not abiding in the unconditioned": this adduces "seeking the Dharma without indolence" in not exhausting the conditioned; precisely because the contemplation of emptiness of not abiding in the unconditioned is clear, they are able to gather the medicines of the Dharma within not exhausting the conditioned. As for "dispensing medicines according to need, therefore not exhausting the conditioned": this adduces "contemplating that there is nothing to practice, yet transforming sentient beings through the dharmas of practice" in not abiding in the unconditioned; precisely because not exhausting the conditioned possesses superior practices, they are able to dispense the medicines of the Dharma to sentient beings according to need within not abiding in the unconditioned. As for "knowing the sicknesses of sentient beings, therefore not abiding in the unconditioned": this adduces "discriminating the various faculties" in not exhausting the conditioned; precisely because the contemplation of emptiness of not abiding in the unconditioned is clear, they know the sicknesses of sentient beings within not exhausting the conditioned. As for "eradicating the sicknesses of sentient beings, therefore not exhausting the conditioned": this adduces "contemplating selflessness, yet instructing people untiringly" in not abiding in the unconditioned; precisely because not exhausting the conditioned possesses superior practices, they are able to eradicate the sicknesses of sentient beings within not abiding in the unconditioned. From "All correct beings..." downward concludes generally by exhorting them to cultivate this.