妙法蓮華經玄贊 1.91

1.91

Third, the section on subsuming things: with fifteen phrases, ten kinds of meritorious qualities are subsumed in order to demonstrate expressible fruition and inexpressible fruition. The intention here is to say: the fifteen phrases subsume ten kinds of meritorious qualities in order to reveal the arhat's obtained conditioned, expressible fruition and unconditioned, inexpressible fruition, because of the distinctions between having signs and being signless, and coarse and subtle. Below, they are correlated accordingly:
First, subsuming the acquisition of virtue has two phrases: namely, "their outflows having run out" and "no longer having afflictions." If the two delusions of entanglements and latencies remain, one cannot subsume virtue; because the two delusions have perished, one can subsume virtue.
Second, subsuming various virtues has three phrases: namely, "having obtained true mastery," "their minds well liberated," and "their wisdom well liberated." Among these three phrases, the one phrase "having obtained true mastery" subjugates worldly virtues. The worldly mind cannot attain mastery and is troubled by various delusions; by obtaining true mastery, one is forever separated from such troubles. The two phrases "their minds well liberated" and "their wisdom well liberated" subjugate the virtues of transworldly trainees (śaikṣa), because trainees have not yet been freed from the two bondages.
Third, subsuming non-transgression virtue has one phrase: namely, "their minds well subdued," because they accord with the Tathāgata's teaching and practice, just like a fine horse that readily accords with a person's mind.
Fourth, subsuming superior virtue has one phrase: also "like great dragons," possessing great awe-inspiring spiritual power, because their spiritual powers are complete, they are like dragons.
Fifth, subsuming the superior virtue of what ought to be done has one phrase: namely, "having done what was to be done." What ought to be done means making offerings and paying reverence and respect to the Tathāgata in accordance with the Dharma; making offerings of material wealth is not called what ought to be done, but properly practicing the offering of the Dharma is what ought to be done, because they have already performed all these Dharma practices of the truth of the path to make offerings to the Buddha.
Sixth, subsuming complete virtue has one phrase: namely, "having accomplished what had to be accomplished," because they have completed the stage of training (śaikṣa-bhūmi). Because the stages to be trained in have all been completed, they attain the completion of the truth of cessation.
Seventh, subsuming transcendent virtue has three phrases: namely, "having cast aside their heavy burdens," "having attained their own benefit," and "having exhausted all fetters of existence." The first phrase transcends craving, because among the heavy burdens of saṃsāra, none exceeds greedy craving, which they have now transcended. The next phrase transcends seeking livelihood, offerings, reverence, and so forth, because all seeking after offerings and reverence is to maintain life; having now attained their own benefit and already realized nirvāṇa, they transcend seeking gain through wrong livelihood and the like. The final phrase transcends the upper and lower realms, because they have already transcended the stage of training. Fetters of existence refers to the nine fetters; having now transcended the stage of the trainee and transcended the upper and lower realms, they have exhausted all fetters of existence.
Eighth, subsuming supreme virtue has one phrase: namely, "liberated through right wisdom." Liberation is the unconditioned fruition, which is the most supreme among all virtues.
Ninth, subsuming the virtue of acting to benefit sentient beings has one phrase: namely, "reaching mastery of mind." By obtaining supernatural powers, they obtain mastery of mind, and because their inner minds are freed from bonds, they subsume practices that benefit [others].
Tenth, subsuming foremost virtue has one phrase: namely, "the foremost and most ultimate," meaning that as śrāvakas of the pāramitās, they are able to reach the other shore, surpassing other, duller types.
One should state the verse:
"The first two are called subsuming acquisition; / The next three subsume various virtues. / According, superior, doing, and complete / Are correlated in sequence with four phrases. / Three phrases are called subsuming transcendence: / Transcending craving, livelihood, and the two realms. / Supreme, beneficial, and foremost / Each singularly names a subsumed virtue."
The six phrases in this sūtra subsume only three among these ten virtues:
First, subsuming virtue has two phrases: namely, "their outflows having run out" and "no longer having afflictions."
Second, subsuming transcendent virtue has two phrases: namely, "having attained their own benefit" and "having exhausted all fetters of existence," transcending the seeking of wrong livelihood and transcending the wrong two realms.
Third, subsuming the virtue of acting to benefit sentient beings has one phrase: namely, "reaching mastery of mind."
"Arhat" is the general term and is therefore not taken, because only the fifteen phrases below subsume virtues.
In the Vijñaptimātratāsiddhi, there are three [meanings of] arhat: because they ought to have forever slain the thieves of affliction; because they are worthy to receive exquisite offerings from the world; and because they ought no longer receive fragmented births. The section on mutual successive arising subsumes forever slaying thieves and having no fragmented births. The section on general and particular characteristics subsumes being worthy to receive exquisite offerings. The section on subsuming things is not subsumed by those three, for those three are explained only according to definitive meanings, as all arhats do not exceed those three kinds. (The section on subsuming things is accomplished only by those who are doubly liberated and have reached the other shore. Furthermore, matching the section on mutual successive arising to forever slaying afflictions, the section on general and particular characteristics to being fit to receive exquisite offerings, and the section on subsuming things to having no fragmented saṃsāra is an attribution by doctrinal tenets, not an absolute necessity in principle. The newly translated sūtra says: 'except Ānanda, who alone resided in the stage of training'; this is omitted in the present text.)