維摩經疏 1.20

1.20

自下明修大悲。大悲者即是無緣悲也。文中有二。第一牒取無分別觀為修悲之所依。第二作是觀時已下明依觀修悲。前牒無分別觀者猶是前大智也。彼有疾菩薩應須作是念如我此病非真有眾生病亦非真非有者。有疾菩薩即是初地已上菩薩。有法執故通名有疾。教發起觀之心故言應作是念。自下正明依心起觀。如我此病非真非有法。執煩惱名為此病。非真者有。非有者空。觀此病因。非空非有。眾病亦非真非有。我病既然。眾生亦爾。不定是空。不定是有。又真非者病相。非真。非有者病體。非有。問曰。何故牒此無分別觀來有何意。答曰。欲修大悲要須得此無分別□□無此觀。悲心緣有或生深著。由此觀故大悲隨有常化眾生而無深著。上來牒取大智無分別觀以為修悲之所依訖。

From here below explains the cultivation of great compassion. Great compassion is unconditioned compassion. In the text there are two parts: first, citing nonconceptual contemplation as the basis for cultivating compassion; second, from "When making this contemplation" onward, explaining the cultivation of compassion based on contemplation. The former citing of nonconceptual contemplation is still the aforementioned great wisdom. "That ill bodhisattva must reflect: 'Just as this illness of mine is neither real nor existent, the illnesses of sentient beings are also neither real nor existent'": the ill bodhisattva refers to bodhisattvas from the first bhūmi and above. Because they have attachment to dharmas, they are collectively termed ill. Instructing them to give rise to the mind of contemplation, it therefore says "should reflect." Below directly explains giving rise to contemplation based on the mind. "Just as this illness of mine is neither real nor existent": the afflictions of attachment to dharmas are called this illness. "Neither real" means existent; "nor existent" means empty. Contemplating the cause of this illness, it is neither empty nor existent. "The illnesses of sentient beings are also neither real nor existent": just as my illness is so, those of sentient beings are also like this; they are not definitely empty, nor definitely existent. Furthermore, "not real" means the mark of illness is not real; "not existent" means the essence of illness is not existent. Question: Why cite this nonconceptual contemplation here? What is the intention? Answer: If one wishes to cultivate great compassion, one must obtain this nonconceptual [wisdom]. If one lacked this contemplation, the compassionate mind conditioning existence might give rise to deep attachment. Due to this contemplation, great compassion complies with existence and constantly transforms sentient beings without deep attachment. The above finishes citing the nonconceptual contemplation of great wisdom as the basis for cultivating compassion.