維摩經略疏 2.3

2.3

From “There were also ten thousand Brahmā [kings]” onward, this is the third [part], distinguishing the mixed assembly to bear witness to the absence of error.
Because both the great and the small, the ordinary and the noble are fully present here, it is called “mixed.” Here there are provisional and real: the real are born according to their karma; if the dharmakāya abides in the twenty-five samādhis and takes birth as responsive traces, this is called provisional. Hence the earlier praise of the bodhisattvas says: “Yet they manifest their bodies by taking birth in the five destinies,” and a later passage says: “Because sentient beings are sick, the bodhisattvas are sick.”

Regarding these devas and others participating in the assembly to hear the sūtra, relying secondarily on the *Mahāparinirvāṇa Sūtra*, we now analyze them into four propositions. That text says: “One who is lax regarding the precepts is not called lax; one who is lax regarding the vehicle is truly called lax.” There are many ways to explain this; taking the most convenient meaning to make the sūtra text intelligible, we establish merely four propositions:
1. Precepts and vehicle both urgent;
2. Precepts lax and vehicle urgent;
3. Precepts urgent and vehicle lax;
4. Vehicle and precepts both lax.

If discussed generally, all wholesome dharmas and all contemplative practices pertain to both vehicle and precepts. To differentiate them now: the three refuges, the five precepts, the ten wholesome actions, the eight purifications, the monastic vinaya rules, up to [precepts] co-arising with concentration, being able to guard body and speech, avert the fruits of the evil destinies, and obtain the retribution of humans and devas—these are called precepts. If hearing the sūtra generates understanding, or if contemplative wisdom inquires into the principle of non-arising in the four truths and the twelve links of dependent origination, wisdom being able to destroy delusion and transport one out of the three realms—this is called the vehicle. Thus the *Dàpǐn* says: “Wholesomeness with characteristics neither moves nor departs; wholesomeness without characteristics can move and depart.”

However, precepts have coarse and subtle aspects, and the vehicle has great and small aspects; now we divide this into two: first, profound explanation; second, commenting on the text. The profound explanation has seven [parts]:
1. Differences in encountering the Buddha;
2. Dispositions for faith in the Dharma;
3. Dispositions for the great and small [vehicles];
4. Dispositions for sudden and gradual;
5. Manifesting traces identical to the ordinary;
6. Contemplation of mind;
7. Transforming others.

First, regarding the differences in encountering the Buddha according to whether precepts and vehicle are lax or urgent, this directly explains the earlier four propositions:
1. Precepts and vehicle both urgent: when precepts are urgent, one receives the retribution of humans and devas; when the vehicle is urgent, one sees the Buddha and attains the Path. This is exemplified by the devas and humans coming to gather in this sūtra.
2. Precepts lax and vehicle urgent: when precepts are lax, one is born in the three evil destinies; when the vehicle is urgent, one encounters the Buddha and attains the Path. This is exemplified by the dragons, spirits, and others who now come to hear the Dharma. Up to when the Vaipulya Dhāraṇī was expounded, Vasu emerged from hell, leading all the sinners to come together to hear the Dharma, and hungry ghosts also came to hear the Dharma; when the *Mahāparinirvāṇa Sūtra* was expounded, all ghosts and spirits fully assembled; and when the *Dàpǐn* was expounded, the Buddha emitted light illuminating the hells, so that [beings there] shed their retributions, were born into the six desire heavens, and came down to hear the Dharma—all of these were cases in past lives of precepts being lax and the vehicle being urgent.