維摩經略疏 5.33

5.33

From "Then Vimalakīrti" onwards is the third [part], properly recounting the matter of his incompetence. The text has three [parts]: first, rebuking the fault in the mind of the speaker; second, rebuking the fault in the Dharma taught; third, the monks attaining liberation of mind. As for the first passage: in the Hīnayāna, entering the true is wordless and speechless; emerging from the true into the conventional, there is mind and speech; this is using a mind of arising and ceasing to preach the Dharma of true reality. Since it is arising and ceasing, it does not accord with true reality; how could one use this mind to preach true reality? Furthermore, the four meanings are arising, and quiescence is ceasing; making such distinctions is not preaching true reality. Furthermore, emerging from contemplation with mind arising is arising; entering contemplation with mind forgotten is ceasing; true reality is not like this, so how could one use this mind to preach the Dharma of true reality? Furthermore, Kātyāyana entered the Way by way of existence and non-existence, and again relied on existence and non-existence to preach the five meanings: arising is existence, and ceasing is non-existence. Since what was preached was arising, ceasing, existence, and non-existence, the one who preached must have been likewise; hence it says "Do not preach the Dharma of true reality with a mental activity of arising and ceasing." Furthermore, the śrāvaka's four gates and five meanings are all contemplations of analytical arising and ceasing; hence the *Mūlamadhyamakakārikā* says, "For śrāvakas of dull faculties, [the Buddha] taught the arising and ceasing of causes and conditions." Thus, although the four gates differ, all are preaching the Dharma of true reality with a mental activity of arising and ceasing. Why? Generally speaking, from the eighth ground upward in the shared teaching, both truths are illuminated simultaneously, preaching in immediate accord with the true; at the first ground of the distinct teaching, path and contemplation flow together, preaching in immediate accord with quiescence—both of these, one fears, are teachings without the persons [present]. Only the initial mind of the perfect [teaching] preaches in immediate accord with quiescence, like the asura's lute; this is called preaching the Dharma of true reality without arising and ceasing. Furthermore, not only was Kātyāyana's mind in preaching the Dharma faulty, he also did not know their faculties. These monks would necessarily attain the Way through the skillful crossing of the shared teaching, without relying on the Tripiṭaka; therefore the Great Being rebuked him for his arising and ceasing, lacking the power of samādhi and wisdom, not seeing others' capacities, and mistakenly preaching the roundabout and clumsy five meanings.