維摩經疏卷第三．第六 6.41

6.41

智慧下明修勝行。於中有二。一依前勇猛超治過行。二不壞威儀下依前不倦修攝善行。前中五句。初三破障。後二攝治。初破煩惱賊。次出生死苦海。後伏魔軍。初先自破煩惱。煩惱侵害如賊。惠劍斷除故云破也。即是段因也。出陰界入此明離果。漸悟菩薩初地已上得法性。生身捨分斷苦報。云出陰界入也。亦可。菩薩有變易生死。了之性空故名為涅槃。經云。菩薩非不有苦。解苦無苦。名苦聖諦也。或可。頓悟菩薩八地已上受變易身無分斷報。名出陰界入也。或可。菩薩了陰界入因緣幻有。超過遍計所報陰界入等。故名為出。荷負眾生解脫者。自無生死之縛。化諸眾生令離結縛。故云解脫。破魔易知也。常求無念實相智慧者。起心無間名曰常求。真智離妄故云無念。正智證真故云實相智慧也。肇云。真智無緣故名無念。偽智有緣故念相以生也。行少欲知足而不捨世法者。未得之財不生追求名為少欲。已得之物分齊而取故名知足。少欲知足應離世法。以慈悲化生故。所以不捨世法也。

From “wisdom” onward explains cultivating superior practices. There are two parts within this: first, relying on the aforementioned courage, transcending and subduing faults and practices; second, from “not disrupting deportment” onward, relying on the aforementioned untiring resolve, cultivating and gathering good practices. In the former, there are five phrases: the first three destroy obstacles; the latter two gather and subdue. First, one destroys the bandit of afflictions; next, one emerges from the ocean of suffering of birth-and-death; finally, one subjugates the host of Māra. First, one breaks one's own afflictions: afflictions invade and harm like bandits; severed and removed by the sword of prajñā, they are said to be “destroyed”; this is the cause of segmented [existence]. “Emerging from the aggregates, realms, and sense bases”: this clarifies transcending the fruit. For bodhisattvas of gradual enlightenment, from the first ground onward they attain the Dharma-nature; relinquishing the physical body of segmented suffering retribution is called “emerging from the aggregates, realms, and sense bases.” Alternatively: bodhisattvas undergo transformational birth-and-death, and understanding its nature as empty, it is called nirvāṇa; the sūtra says: “It is not that bodhisattvas do not have suffering; understanding that suffering is devoid of suffering is called the noble truth of suffering.” Alternatively: for bodhisattvas of sudden enlightenment, from the eighth ground onward they receive a transformational body and are free from segmented retribution; this is called “emerging from the aggregates, realms, and sense bases.” Alternatively: the bodhisattva understands that the aggregates, realms, and sense bases are illusory existences arisen through conditions, transcending the aggregates, realms, and sense bases that are retributions of the imagined nature; therefore it is called “emerging.” “Carrying sentient beings to liberation”: being personally free from the bondage of birth-and-death, one transforms all sentient beings to make them free from bonds; hence it is called “liberation.” Conquering Māra is easily understood. As for “constantly seeking the wisdom of non-thought and dharmatā”: arousing the mind without interruption is called “constantly seeking”; true wisdom is free of delusion, and is therefore called “non-thought”; correct wisdom realizes the real, and is therefore called “wisdom of dharmatā.” Sengzhao states: True wisdom is without objects, and is therefore called non-thought; false wisdom has objects, and so thoughts and marks arise. As for “practicing having few desires and knowing contentment without abandoning worldly phenomena”: not seeking wealth that has not yet been acquired is called “having few desires”; taking what has already been acquired within proper bounds is called “knowing contentment”; having few desires and knowing contentment should lead to leaving worldly phenomena, yet because of transforming beings with loving-kindness and compassion, one does not abandon worldly phenomena.