維摩經疏 1.17

1.17

自下第二明修大智。上修小智斷其惑障。下修大智斷其智障。二障不生是真調伏。又上修小智除分段生死。下修大智除變易生死。二死不起是真療病。又上修小智即是地前證生空觀。下修大智即是初地證法空觀。顯二空故究竟調伏。就修大智之中文有二分。初明舉障。次明顯斷。得是平等無有餘病唯有空病者舉障也。地前菩薩假教之中於一切法得。彼緣和故有無性故空。不見生死涅槃差別。故言得是平等。唯只緣空不復著有。有病永忘故言無有餘病。說此空法為破有病。有病雖除執空不捨。空不捨故空還成病。故言唯有空病。問曰。為當唯緣空之心是病。為當所緣空境亦是病。答曰。兩釋不同。若依南道師解。空心空境悉皆是病。所以然者。境由心變。境不離心。心既是病。境亦是病。若也斷時唯斷其心。境自不起。若依北道師釋。緣空之心是病。空境不病。所以然者。空境真法何得是病。心緣於境橫起執著。故心是病。是故斷時唯斷其心。不斷其境。雖有兩家。今依前義。上來明舉障訖。道理為言。此迴向終欲入初地大有諸障。所謂界內見惑習氣三愛隨眠正之與習及以界外最初無明住地漏業等。此中文略故不備□。今空病者。緣空之心無漏業也。空病亦空者。此明翻障顯斷。本期說空。為彼有病。有病既遣。空亦須除。故論云。大聖說空法。為離諸見故。若人著於空。諸佛所不化。故言空病亦空。上來明修大智訖。即是從初地已去乃至金剛已還總是修大智位。然今就難處作法故復且說初地心也。合名第一修智已了。

Next below is the second, explaining the cultivation of great wisdom. Above, cultivating lesser wisdom eradicated the hindrance of afflictions; below, cultivating great wisdom eradicates the hindrance to the knowable. When the two hindrances do not arise, this is true subduing. Furthermore, above, cultivating lesser wisdom eliminated fragmentary saṃsāra; below, cultivating great wisdom eliminates transformational saṃsāra. When the two deaths do not arise, this is the true curing of illness. Furthermore, above, cultivating lesser wisdom is the realization of the contemplation of the emptiness of persons prior to the stages; below, cultivating great wisdom is the realization of the contemplation of the emptiness of dharmas on the first bhūmi. By revealing the two kinds of emptiness, there is ultimate subduing. Within the cultivation of great wisdom, the text has two parts: first, adducing the hindrance; next, clearly revealing eradication. "Having attained this impartiality, there is no other illness remaining, but only the illness of emptiness": this adduces the hindrance. Bodhisattvas prior to the stages, within provisional teachings, attain with respect to all dharmas that they exist because of the harmony of conditions, and are empty because they lack intrinsic nature; they do not see any distinction between saṃsāra and nirvāṇa, hence it says "having attained this impartiality." Taking only emptiness as object, they no longer attach to existence; the illness of existence being forever forgotten, it therefore says "there is no other illness remaining." This dharma of emptiness was spoken to destroy the illness of existence; although the illness of existence has been removed, grasping at emptiness is not relinquished; because emptiness is not relinquished, emptiness turns back into an illness, hence it says "there only is the illness of emptiness." Question: Is only the mind that takes emptiness as its object the illness, or is the objective sphere of emptiness that is taken as object also the illness? Answer: The two interpretations are not the same. If following the explanation of the Southern Path masters, both the mind of emptiness and the objective sphere of emptiness are illnesses. Why is this so? The objective sphere is transformed by the mind; the objective sphere is not separate from the mind; since the mind is an illness, the objective sphere is also an illness. When eradicating, if one only eradicates the mind, the objective sphere will naturally not arise. If following the explanation of the Northern Path masters, the mind taking emptiness as its object is an illness, but the objective sphere of emptiness is not an illness. Why is this so? How could the true dharma of the objective sphere of emptiness be an illness? The mind, taking the objective sphere as object, improperly gives rise to attachment, so the mind is an illness. Therefore, when eradicating, one only eradicates the mind and does not eradicate the objective sphere. Although there are two traditions, we now follow the former meaning. Above concludes the adducing of the hindrance. In principle, at the end of this Dedication stage when about to enter the first bhūmi, there are many hindrances: namely, the active defilements and latencies of the three kinds of craving, their actual occurrences and habits, of the afflictions of views within the triple realm, as well as the outflows and karma of the initial ground of ignorance beyond the triple realm, and so forth. Here the text is abbreviated and does not fully [elaborate]. Now, the "illness of emptiness" is the uncontaminated karma of the mind taking emptiness as its object. "The illness of emptiness is also empty": this clearly reveals overturning the hindrance to manifest eradication. Originally, emptiness was spoken of for the sake of that illness of existence; since the illness of existence has been dispelled, emptiness must also be eliminated. Hence the treatise says: "The Great Sage taught the dharma of emptiness / In order to abandon all views; / If someone is attached to emptiness, / The buddhas cannot convert them." Therefore it says, "The illness of emptiness is also empty." Above concludes the explanation of cultivating great wisdom, which is the stage of cultivating great wisdom all the way from the first bhūmi up to the vajra[-like concentration]. Yet now, because of formulating the method with respect to the difficult stage, it also provisionally speaks of the mind of the first bhūmi. Taken together, it is called the conclusion of the first, cultivating wisdom.