維摩經略疏 9.28

9.28

From "Mañjuśrī" downward, second, Mañjuśrī answers. This takes the non-lineage as the lineage. Why? Above, Vimalakīrti took the non-path as the Path; fearing that the assembly at the time did not understand, he therefore asked about the meaning of the lineage. Now Mañjuśrī answers by taking the non-lineage as the lineage; the thrust of the principle readily accords, making evident and completing the profound purport previously explained. Regarding "the lineage of the Tathāgata," the Dàzhìdù lùn states: "Understanding according to the true characteristic of dharmas and speaking according to the true characteristic of dharmas is called the lineage of the Tathāgata." If one understands according to the true characteristic of dharmas of the three paths of the twelve links of conditioned arising, this is precisely the lineage of the Tathāgata. Why? Apart from the three paths, there is no other lineage of the Tathāgata. There are three kinds of lineage: first, the direct cause, which is the path of suffering; second, the revealing cause, which is the path of afflictions; third, the conditioning cause, which is the path of karma, as fully explained in the preceding text. As for "Tathāgata," one understands and speaks according to the true characteristic of dharmas of these three paths of causes and conditions; hence the name Tathāgata. Now Mañjuśrī answers, again relying on what the Tathāgata understands and speaks; hence he speaks of the three kinds of non-lineage as the lineage of the Tathāgata, in order to complete Vimalakīrti's answer that the three kinds of non-path are the Buddha Path. Regarding "the lineage of the Tathāgata," since lineages are threefold, Tathāgatas are also threefold: first, the Dharma-Buddha Tathāgata; second, the Retribution-Buddha Tathāgata; third, the Response-Buddha Tathāgata. As the Lotus Sūtra explains, all are of a single characteristic and a single lineage—this is the direct-cause lineage. As the Dàzhìdù lùn explains, the various gates of wisdom are the lineage—this is the revealing-cause lineage. Furthermore, as the Lotus Sūtra explains, snapping the fingers and scattering flowers, the buddha-seed arises from conditions—this is the conditioning-cause lineage. "Lineage" has the meaning of being able to produce, the meaning of category, and the meaning of innate nature. As for the meaning of being able to produce: if it cannot produce, it is not called a lineage. Because these three kinds can produce the three Buddhas, going from subtle to prominent and ultimately reaching the great fruit, this is the meaning of being able to produce. As for the meaning of category: if these three kinds are not of the category of the Buddha, outside of them there are no dharmas of the same category. As for the meaning of innate nature: nature means unchangeable. These three dharmas, from beginning to end, are never cut off and never extinguished, and definitely bring about the fruits of the three Buddhas and three virtues; hence they are called unchangeable. Now explaining lineage with respect to sentient beings, it does not go beyond these three: due to afflictions moistening karma, they receive bodies and experience suffering; these three have no before or after, nor are they simultaneous, being neither vertical nor horizontal. If one explains the meaning in connection with nature: the true nature is the direct-cause lineage, wisdom is the revealing-cause lineage, and the myriad goods are the conditioning-cause lineage. This is mostly explained in terms of severing delusion to attain understanding, leaving birth-and-death to attain nirvāṇa, and eliminating evil to have good; this explains lineage in terms of the conceivable, which is not the intent of the present sūtra. If one eliminates delusion to attain understanding, then there is no revealing-cause lineage—just as fire arises from firewood, and when the firewood is exhausted, the fire is extinguished. Therefore, when the two vehicles cut off fetters completely, they have no cause of buddha-wisdom; hence they cannot accomplish the knowledge of all aspects and lose the revealing-cause lineage. If one eliminates evil to have good, when evil is exhausted it cannot produce good; how could there be a conditioning-cause lineage? Therefore, the two vehicles lack evil and lose the conditioning-cause lineage. If one leaves birth-and-death to enter the remainderless extinction and does not receive birth, how could there be a direct-cause lineage? Hence the Mahāparinirvāṇa Sūtra states: "There is a buddha-nature that icchantikas possess and people with roots of good lack." Icchantikas fully possess afflictions and various evils and receive bodies of birth-and-death; this is taking evil as the conditioning-cause nature. Good people lack this nature within evil, so it is said they lack it. That good people possess it means they already have the conditioning cause of good dharmas; icchantikas lack this, so it is said they lack it. That both people possess it means they possess the direct-cause nature. That both people lack it means they lack the revealing-cause nature. If explained in terms of consciousness: the six consciousnesses are the conditioning-cause lineage, for both good and evil are initiated by the six consciousnesses; apart from the six consciousnesses, there is neither evil nor good, and no conditioning-cause lineage. The seventh consciousness is the revealing-cause lineage, for delusion and understanding are both the seventh consciousness; apart from the seventh consciousness, there is neither delusion nor understanding. The eighth consciousness is the direct-cause lineage; without the eighth consciousness, there is neither birth-and-death nor nirvāṇa. Paramārtha said: there is a ninth consciousness which is the true consciousness, whereas the eighth consciousness is still that upon which the seeds of false birth-and-death rely. If according to the Dilun masters, by using the seventh consciousness to sever, the cognitive obstacles of the six consciousnesses are extinguished, and only then is the true cultivation of the eighth consciousness revealed. This must be examined and refuted using the four propositions of the Madhyamakaśāstra. The present sūtra elucidates the inconceivable lineage, taking the non-lineage as the lineage; therefore, the body, afflictions, and unwholesomeness are all the lineage of the Tathāgata. Just as when a bee makes honey, although it gathers from many flowers, without feces and urine the honey would ultimately not be made; thus we know that feces and urine are all honey-seeds. The inconceivable now is also like this: not only are dharma-nature, wisdom, and good dharmas the lineage of the three Buddha-Tathāgatas, but these three paths themselves are the honey-seeds of the three Tathāgatas—matching them, this can be understood. If a bodhisattva cultivates and investigates these three kinds of principles and partially attains accord, it is called the lineage of practice; when this mind increases, it is called the lineage of nature; when it is fluid and unobstructed, it is called the lineage of the path; when one sees deeply and distinctly, it is called the lineage of the sage; when the three kinds are cultivated equally, it is called the nature of equal awakening; when the three reach the marvelous peak, it is called the nature of wondrous awakening. These three natures are neither before nor after, nor are they simultaneous, neither vertical nor horizontal, like the worldly letter 'i' or the three eyes of Maheśvara. Regarding Mañjuśrī's answer, the text has six sections explaining the lineage of the Tathāgata: first, briefly in terms of the path of suffering; second, extensively in terms of the path of afflictions; third, extensively again in terms of the path of suffering; fourth, briefly again in terms of the path of afflictions; fifth, in terms of the path of karma; sixth, concluding generally in terms of afflictions. Now regarding the first five passages, they are distinguished by three meanings: first, possessing a body, the six sense-entrances, and the seven abodes of consciousness—these three are the direct-cause lineage of the Tathāgata. Next, ignorance and craving for existence, the three poisons, the four inversions, the five hindrances, the eightfold wrong path, and the nine afflictions—these six are the revealing-cause lineage of the Tathāgata. Finally, the ten unwholesome actions are evil karma, which is the conditioning-cause lineage of the Tathāgata. If discussed generally, each and every one is the lineage of the three Buddha-Tathāgatas. However, although sentient beings receiving bodies take karma as the cause, if they lacked afflictions they could not be born. The three lineages are also like this: although there is a direct cause, without the revealing cause and the guidance of the conditioning cause to assist in revealing it, the three Buddhas of the direct nature cannot grow. Because wisdom penetrates afflictions to guide the conditioning cause, the three causes are accomplished and the dharmakāya is manifested. Therefore Mañjuśrī said: "Only in the mud of afflictions are there Buddha-Dharmas." As for "possessing a body is the lineage": the body is the five aggregates, and the aggregates are dharma-nature. Dharma-nature form, dharma-nature sensation, perception, formations, and consciousness are precisely the direct-cause lineage. Furthermore, that the body is the lineage means it can produce merit and wisdom; hence it is called the lineage. If one severs the five aggregates, one severs the buddha-seed; this is taking the non-lineage as the lineage. The bodhisattva receives this body through non-reception; if one has not yet accomplished all Buddha-Dharmas of self-benefit and converting others, one ultimately does not extinguish the body to realize realization; this is explaining the meaning of the inconceivable lineage by entering provisionality from emptiness. Why? Delusion regarding the body yields the seeds of birth-and-death in the six destinies; understanding the body yields the seeds of the four sages; hence there are seeds of the ten dharma-realms. If one extinguishes the body, there are no lineages whatsoever. The bodhisattva contemplates the body in this way, seeing all lineages as the lineage of the Tathāgata. Like a person suffering from an eye film and blindness: if clumsy physicians apply acupuncture, moxibustion, and medicinal ointments, although the pain stops, the eye organ is destroyed and never sees form again—lacking the lineage of the Tathāgata. If a person suffers an eye ailment without destroying the eye organ, and meets an illusionist whose incantations cure the pain, the eye organ becomes pure. This is an analogy for ordinary beings: although they are fully endowed with afflictions, there is still the potential for return, and the meaning of the lineage is not destroyed; therefore, the body is the lineage of the Tathāgata.