維摩經略疏 5.67

5.67

From "Only, Upāli..." down: sixth, clarifying the entry into emptiness through the three provisionalities, and the definitive eradication [of transgressions]. The three provisionalities are: first, causal completion; second, continuity; third, relativity. This is entering emptiness by understanding provisionality; therefore metaphors such as illusions and dreams are used to distinguish provisional characteristics. In this way, understanding provisionality also leads to entering the perfect truth, in contrast to breaking through the Tripiṭaka's biased truth of analyzing provisionality. Why? The three provisionalities of the Tripiṭaka enter the truth only according to sentiment, whereas the provisionality explained in the Mahāyāna enters the truth according to principle, fully as described in the Profound Meaning. This is the difference between clumsy and skillful eradication of transgressions: Upāli used the clumsy, while Vimalakīrti used the skillful. The text has three parts: first, understanding causal completion; second, understanding continuity; third, understanding relativity. Understanding these and entering emptiness is identical to the true and identical to the middle, and thus there are no characteristics of transgression; this is direct eradication in the Mahāyāna vinaya. The first passage contains the three inversions, specifically in terms of the five aggregates defiled by ignorance forming the provisional transgressor, which is the provisionality of causal completion. The inversions of ignorance do not go beyond three kinds, namely of conception, mind, and views. The three aggregates that can form the three inversions are all formed by ignorance. These three inverted aggregates arise supporting the mental king, and then there are the transgressions and defilements of all activities. If one can comprehend that the three inversions do not arise from self, other, both, or without cause, that is non-arising. With non-arising and non-cessation, there is no mind and no transgression. "Only, Upāli, false conceptualization is defilement, and the absence of false conceptualization is purity": this clarifies understanding provisionality regarding the inversion of conception; being empty, false conceptualization does not arise, and thus there are no transgressions and defilements; hence it is said that the absence of false conceptualization is purity. "Inversion is defilement, and the absence of inversion is purity": this clarifies understanding provisionality regarding the inversion of mind; being empty, inversion does not arise, and thus there are no transgressions and defilements. It says that the absence of inversion is purity; grasping at a self is defilement, and not grasping at a self is purity. Grasping at a self refers to the five [views] such as the view of self, which is the inversion of views. Understanding provisionality as emptiness means not grasping at a self; if one does not grasp at a self, there are no transgressions and defilements, hence it says that not grasping at a self is purity. These three are all the provisionality of causal completion, and all discuss defilement in terms of the mind, so one must understand them.