維摩經略疏 5.86

5.86

From "Overcoming" down to "manifold faults," the second [part] explains the merit of transforming others in terms of subduing non-Buddhists. That is, overcoming the six masters and ninety-six types inside the realms, and the two vehicles and bodhisattvas of the shared teaching outside the realms. Why? When the bodhisattva contemplates the Middle and attains the true unconditioned, they can personally shatter the non-Buddhists of the two extremes; expounding non-existence for sentient beings subdues non-Buddhists inside the realms, and expounding non-emptiness subdues non-Buddhists outside the realms. Why? Mental activity outside the principle is nothing other than non-Buddhist; overcoming them and causing them to enter the Middle is accomplishing the transformation of others. "Transcending conventional designations": birth-and-death and nirvāṇa are both conventional designations; when the bodhisattva contemplates the Middle and attains the true unconditioned, they transcend the conventional designations of the two extremes. Expounding invertedness for sentient beings overcomes non-Buddhists. "Emerging from the mire": correctly contemplating the Middle Way brings one out of the mire of views and thoughts inside and outside the realms; expounding non-existence and non-emptiness for sentient beings is understood by analogy with the above. "Without ties and attachments": "ties" means karma; "attachment" means the defilement of craving, which moistens karma and is thus called ties and attachments. Contemplating the Middle can sever the karma and craving of both extremes; for sentient beings, this can be understood by analogy. "Without 'mine'": correctly contemplating the Middle Way, one does not see 'I' or 'mine' inside or outside the realms; for sentient beings, this is understood by analogy with the above. "Without receipt": correctly contemplating the Middle Way, one does not receive the two extremes; for sentient beings, this is understood by analogy with the above. "Without disturbance": contemplating the Middle, there is no disturbance of the two extremes of emptiness and existence; for sentient beings, this is understood by analogy with the above. "Joy destroyed within": if one contemplates the Middle Way and doubly illuminates the two truths, one attains the joy of the four kinds of factors of enlightenment. If one expounds the four kinds of joyful enlightenment of the Middle Way and two truths for sentient beings, and sentient beings attain the bodhisattva's rejoicing, this constitutes the immeasurable mind of joy. "Protecting their intentions": contemplating the four faculties and conditions and using the four siddhāntas without running counter to the four capacities is called protecting their intentions. "Following meditative concentration": if one contemplates the Middle Way and doubly illuminates the two truths, one follows the samādhi of the three truths and abides in the deep cave of meditative concentration of great nirvāṇa, displaying all deportments without rising from the concentration of cessation. Preaching for sentient beings is like the asura's lute, causing all sentient beings to follow the various meditative concentrations of the samādhi of the three truths. "Free from manifold faults": if one contemplates the Middle Way without the faults of defilements inside and outside the realms, one attains the three unflagging faculties and three protections, the three karmas following wisdom, and the three wheels of inconceivable transformation. Transforming all sentient beings inside and outside the realms, there is no fault of harming their faculties and conditions, and one can cause sentient beings to leave behind faults inside and outside the realms.