維摩經略疏 8.3

8.3

That these next four chapters follow after the "Inconceivable Chapter" is broadly explained using three meanings: first, explaining the reason for the sequence of this chapter and the following three chapters; second, briefly explaining the title of this chapter; third, contextual commentary on entering the text. First, explaining the reason for the sequence: the preceding "Inconceivable Chapter" accomplished the meaning of the preceding fruition. Speaking in immediate terms, it accomplished the chapter on "Inquiring after the Illness". The clearing away of all belongings within the room signifies that the buddha-lands of the ten directions are all empty; the placement of only a single couch and lying down with illness directly signifies that the dharmakāya possesses great compassion and active function. To accomplish this meaning, it extensively explains that abiding in the inconceivable liberation entails various unfathomable matters, directly demonstrating that the expedient illness is non-illness manifested as illness—the illness of inconceivable causes and conditions that benefits beings. Speaking in more distant terms, it accomplished the explanation of the pure land in the preceding "Buddha-Land Chapter": Śāriputra and the sentient beings, due to their faults, did not see the pure land, while Śikhin, being without fault, saw the pure adornments; this inconceivable and unconfined great function can only be seen by those who are ready to be liberated. Next, proceeding from this chapter onward, there are four chapters. Speaking in immediate terms, they directly accomplish the threefold teachings of consolation and the threefold contemplations of harmonization for the three kinds of ill bodhisattvas in the chapter on "Inquiring after the Illness"; because these are extensively explained here, they can interpret and accomplish what came before. Speaking in more distant terms, they also concurrently accomplish the four chapters set outside the room. When dividing these four chapters to match the threefold teachings of consolation and the threefold contemplations of harmonization for bodhisattvas with real illness in the preceding chapter on "Inquiring after the Illness", this chapter accomplishes the harmonization through the contemplation of entering emptiness from the provisional in the chapter on "Inquiring after the Illness". Above it said: "Now my illness arose from the deluded thoughts of previous lifetimes ... up to: both 'I' and 'nirvāṇa' are empty; one who attains this Dharma has no other illness, only the illness of emptiness, and the illness of emptiness is also empty." The text above merely addressed entering emptiness and did not yet distinguish giving rise to the four immeasurable minds on the basis of emptiness; this chapter distinguishes them completely, and thus there is a slight difference. Furthermore, above it only explained entering emptiness; in this chapter, Mañjuśrī asks about tracing the source, and Vimalakīrti only ceases when he answers down to the origin of non-abiding. Moreover, the exchange of questions and answers between the goddess and Śāriputra is clear, and therefore it broadens what came before. Next, the chapter on the "Buddha Path" interprets and accomplishes the harmonization through the contemplation of entering the provisional from emptiness in the chapter on "Inquiring after the Illness". Above it said: "Accepting all feelings by having nothing accepted, before having perfected the buddhadharmas one also does not extinguish feeling to realize the fruit." This is the contemplation of entering the provisional from emptiness. Now the chapter on the "Buddha Path" says: "Practicing along non-paths, one fully penetrates the buddha path," which directly resolves and clearly elucidates the entering of the provisional in the preceding chapter on "Inquiring after the Illness". Third, the two chapters on "Entering the Gate of Non-Duality" and "Fragrance Accumulated" interpret and accomplish the harmonization through the correct contemplation of the Middle Way in the chapter on "Inquiring after the Illness". Above it said: "Just as my illness is neither real nor existent, the illness of sentient beings is also neither real nor existent"; it also spoke of "neither defiled practice nor pure practice," where the path and contemplation flow together. The chapter on "Entering the Gate of Non-Duality" explains that all bodhisattvas enter the gate of non-duality, accomplishing the explanation of "neither real nor existent" in the chapter on "Inquiring after the Illness"; the chapter on "Fragrance Accumulated" travels together in both defilement and purity, accomplishing the meaning of the simultaneous flow of path and contemplation in the chapter on "Inquiring after the Illness". If discussed in more distant terms, they also concurrently accomplish the four chapters set outside the room. This chapter accomplishes the preceding explanation given for the kings and elders on the analogies of the body as impermanent, a dream, a phantom, and so forth, causing them to seek the dharmakāya. The "Expedient Means Chapter" only explained the worldly truth of conditioned, conditioned confluence in the shared teaching, experiencing the provisional to enter emptiness, but did not yet distinguish that the illness of emptiness regarding the true truth of nirvāṇa is also empty; now this chapter completely distinguishes it, and thus it broadens what came before. Next, the chapter on the "Buddha Path" accomplishes the meaning of the separate teaching in the preceding "Disciples Chapter": rebuking the disciples for taking realization in the true truth of nirvāṇa without the expedient means of entering the provisional. Now it explains that practicing along non-paths, one fully penetrates the buddha path, extensively distinguishing that entering the provisional is called non-paths, shattering unknowing numerous as the sands of the Ganges, and skillfully attaining unobstructed non-obstruction in knowledge and vision. Next, the chapters on "Entering the Gate of Non-Duality" and "Fragrance Accumulated" accomplish the meaning of the perfect teaching in the preceding "Bodhisattvas Chapter": if a bodhisattva of the separate teaching cultivates through distinct successive stages, although on the causal level they can enter the provisional, they cannot travel simultaneously through both the true and the conventional. Now, in the chapter on "Entering the Gate of Non-Duality", upon entering, arising and ceasing are both obliterated; in the chapter on "Fragrance Accumulated", upon emerging, existence and non-existence, purity and defilement are traveled together, revealing that the Dharma-door of the perfect teaching eliminates conditioned confluence from its very essence. Now, that these can support and accomplish the "Buddha-Land Chapter" means that they accomplish the meaning of the cause of a buddha-land. Why is this so? If conditioned fetters are severed, one attains rebirth; when one attains buddhahood, the sentient beings one transforms can then come to be born in that land. These four chapters then form three sections: first, the chapter on "Contemplating Sentient Beings" directly explains the contemplation of entering emptiness from the provisional; second, the chapter on the "Buddha Path" directly explains the contemplation of entering the provisional from emptiness; third, the chapters on "Entering the Gate of Non-Duality" and "Fragrance Accumulated" explain the simultaneous flow of the correct contemplation of the Middle Way. Now this one chapter is first to explain the general-aspect contemplation of entering emptiness from the provisional.