維摩經疏 1.22

1.22

自下正明修大悲。大悲中文還□□。初之二句明無大悲有常化之益。第二句已下明無大悲有□□之益。若能離此無有二疲厭者。此明常化□□若能離此愛見之悲。得彼地無緣大悲。變化受身隨□六道教化眾生。雖在三塗而無苦觸。常能攝化□□無疲厭。自下第二明無大悲有離縛之益。文次相□有其五段。第一明自無縛。第二能解他縛。第三引說證成。第四諸勸捨縛。第五明縛解之相。文相可知。不勞解釋。就第五縛解。於中文別有二。第一問。第二答。答中更二。初約定明縛解。次約惠明縛解。貪著禪味是菩薩縛者。此下約定以明縛解。此即明縛。得禪樂著故名貪著禪味。隨禪而生不肯外化故名為縛。以方便生是菩薩解者。此明其解。雖得禪定不隨禪生依有攝化故名為解。自下第二即是約惠以明縛解。文有兩分。初立四章。次何謂以次第依章解釋。又方便惠縛者。一章問。有方便惠解者兩章問。前約定已明縛解。□□□□□明縛解故是以無。又無方便者。未得地上□□□□□也。惠者即是地前加行智惠。縛者此加行智□□□上無緣悲故。於空樂著為空所縛。有方便者。得彼地上□□□惠者即是地上無分別智。解了無分別智由有無緣□□□□著常隨三有教化眾生不為空縛故名為解。問曰。此一對縛解者。誰是解縛。誰是所縛。誰是解縛人。答曰。空是解縛。惠是所縛。方便是解縛人也。無惠方便者。第三章門。有惠方便解者。第四章門。無惠者。未得地無上分別智。方便者。是地前愛見悲也。縛者。此愛見悲未得地上根本智。故在生死中滯著三有。為有所繫故名縛也。有惠者。得彼地上無分別智。方便者。即是地上無緣大悲。解者。無緣大悲由得地上根本智故在三有中而不滯著有不能繫。是故名解。問曰。此縛解一對誰是能縛誰是所縛誰是解縛人。答曰。有是能縛。方便是所縛。惠是解縛人。復次惠有兩種。一無方便惠。二有方便亦有□□□□便。二有惠方便。若無方便縛於菩薩。若有惠方便□□上來立四章門訖。自下次第依章解釋。一一釋中皆有□□初問次答後結。就釋初章中何謂已下問也。謂菩薩以謂愛□□□□佛土成就眾生釋無方便。於無相無作法中而自調伏釋□□□□以而不解。是名下結。第二章中何謂下問也。謂不以愛□□□□佛土成就眾生釋有方便。於空無相無作法中以自調伏釋惠。而不疲厭釋解。以此准前前縛中亦應釋言而有疲厭。所略故也。是名下結。第三章中問謂也。謂菩薩住貪欲嗔恚邪見等諸煩惱釋無惠。而殖眾德本釋方便。縛者略而不解。是名下結。第四章中何謂也。謂離諸貪欲嗔恚邪見等諸煩惱釋有惠。而殖眾德本釋方便。迴向阿耨菩提釋解。以此准前前縛中亦應言不解迴向阿耨菩提前略無也。是名下結。上來總名第一約就甚深空理以明修智修悲。亦是為上根人說法訖。文殊師利彼有疾菩薩應如是觀諸法者。此一句總結勸修。

From here below, [the text] directly explains cultivating great compassion. Within [the section on] great compassion, the text is also [divided into two]. The first two sentences explain the benefit that [having] no-[conditions] great compassion allows constant transformation [of beings]. From the second sentence downward, it explains the benefit that [having] no-[conditions] great compassion has […] [liberation from bondage]. 'If one can be free from this, there is no weariness'—this explains that constant transformation […]. If one can be free from this compassion [fraught with] affective views and attain that stage's conditionless great compassion, taking rebirth through transformations and following [beings through] the six destinies to teach and transform sentient beings, though one is in the three bad paths there is no touch of suffering; one is constantly able to gather and transform [them] […] without weariness. From here below, the second part explains that [having] no-[conditions] great compassion brings the benefit of liberation from bondage. In the text's sequence, […] there are five sections: first, explaining that oneself is free from bondage; second, being able to release others from bondage; third, citing teachings to corroborate and establish [it]; fourth, exhorting all to abandon bondage; fifth, explaining the characteristics of bondage and liberation. The phrasing of the text is obvious and requires no laborious explanation. As for the fifth, 'bondage and liberation', within it there are also two [parts]: first, a question; second, an answer. In the answer, there are further two: first, explaining bondage and liberation with respect to concentration; next, explaining bondage and liberation with respect to wisdom. 'To crave and cling to the relish of dhyāna is the bodhisattva's bondage'—from here downward, it explains bondage and liberation with respect to concentration. This directly explains bondage: attaining dhyāna and being attached to its bliss is called 'craving and clinging to the relish of dhyāna'. Taking birth in accordance with dhyāna and refusing to transform [beings] outwardly is called 'bondage'. 'To be born through skillful means is the bodhisattva's liberation'—this explains liberation: although attaining dhyāna concentration, not taking rebirth in accordance with dhyāna, but relying on [phenomenal] existence to gather and transform [beings] is called 'liberation'. From here downward, the second part explains bondage and liberation with respect to wisdom. The text has two divisions: first, positing four sections; next, explaining them sequentially in accordance with the sections starting with 'what is meant by…'. 'Again, wisdom without skillful means is bondage' is one section's inquiry; 'wisdom with skillful means is liberation' makes two sections' inquiries. Previously, bondage and liberation were already explained with respect to concentration; […] [here it] explains bondage and liberation [with respect to wisdom], hence there is [no duplication]. Furthermore, 'without skillful means' means not yet having attained the […] of the stages. 'Wisdom' is the preparatory wisdom prior to the stages. 'Bondage' means that this preparatory wisdom [lacks] the conditionless compassion of the stages, and thus takes pleasure in and clings to emptiness, being bound by emptiness. 'With skillful means' means having attained the […] of the stages. 'Wisdom' is the nonconceptual wisdom on the stages. Understanding that nonconceptual wisdom, because of possessing conditionless [compassion, does not] cling [to emptiness], and constantly follows [beings into] the three existences to teach and transform sentient beings, not being bound by emptiness; hence it is called 'liberation'. Question: In this pair of bondage and liberation, what is the unbound, what is the bound, and who is the person that unbinds? Answer: Emptiness is the unbound, wisdom is the bound, and skillful means is the person that unbinds. 'Skillful means without wisdom' is the third section heading. 'Skillful means with wisdom is liberation' is the fourth section heading. 'Without wisdom' means not yet having attained the nonconceptual wisdom on the stages. 'Skillful means' is the compassion of affective views prior to the stages. 'Bondage' means that this compassion of affective views has not yet attained the fundamental wisdom on the stages, and so in saṃsāra it stagnates and clings to the three existences, being tied by existence; hence it is called 'bondage'. 'With wisdom' means having attained the nonconceptual wisdom on the stages. 'Skillful means' is the conditionless great compassion on the stages. 'Liberation' means that because conditionless great compassion has attained the fundamental wisdom on the stages, it does not stagnate or cling while in the three existences, and existence cannot tie it; therefore it is called 'liberation'. Question: In this pair of bondage and liberation, what is the binder, what is the bound, and who is the person that unbinds? Answer: Existence is the binder, skillful means is the bound, and wisdom is the person that unbinds. Furthermore, there are two kinds of wisdom: first, wisdom without skillful means; second, wisdom with skillful means. There are also […] skillful means; second, skillful means with wisdom. If there are no skillful means, it binds the bodhisattva; if there are skillful means with wisdom, [it is liberation]. The above concludes the establishment of the four section headings. From here downward, they are explained sequentially according to the sections. In each explanation, there is [a three-part sequence]: first, a question; next, an answer; finally, a conclusion. In explaining the first section, from 'what is meant by' onward is the question. 'It refers to a bodhisattva who, with affective […] [adorns] the buddha-land and brings sentient beings to maturity' explains 'without skillful means'. 'In the teachings of signlessness and unconditionedness subduing oneself' explains [wisdom]. […] [is bound] and not liberated. 'This is called…' below concludes it. In the second section, from 'what is meant by' onward is the question. 'It refers to not with affective […] [adorning] the buddha-land and bringing sentient beings to maturity' explains 'with skillful means'. 'In the teachings of emptiness, signlessness, and unconditionedness subduing oneself' explains 'wisdom'. 'And without weariness' explains 'liberation'. In accordance with this, by analogy with the previous [section], in the previous bondage [section] it should also have explained: 'and having weariness', but it was omitted. 'This is called…' below concludes it. In the third section, [what is meant by] is the question. 'It refers to a bodhisattva abiding in defilements such as greed, anger, and wrong views' explains 'without wisdom'. 'Yet planting the roots of many virtues' explains 'skillful means'. 'Bondage' is abbreviated and not explained. 'This is called…' below concludes it. In the fourth section, 'what is meant by' [is the question]. 'It refers to being free from defilements such as greed, anger, and wrong views' explains 'with wisdom'. 'Yet planting the roots of many virtues' explains 'skillful means'. 'Dedicating them toward anuttarasamyaksambodhi' explains 'liberation'. In accordance with this, by analogy with the previous [section], in the previous bondage [section] it should also have said 'not knowing how to dedicate toward anuttarasamyaksambodhi', but earlier it was abbreviated and absent. 'This is called…' below concludes it. The above as a whole is titled the first [part], explaining the cultivation of wisdom and the cultivation of compassion based on the profound principle of emptiness; it also concludes the teaching of the Dharma for people of superior faculties. 'Mañjuśrī, that bodhisattva who is ill should contemplate all dharmas in this way'—this single sentence synthesizes the conclusion and exhorts cultivation.