維摩經疏 1.22

1.22

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.