[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [維摩經略疏垂裕記](https://indike.org/pramana/in.bauddha.taisho.1779) › 3.108 # 維摩經略疏垂裕記 3.108 維摩經略疏垂裕記 3.108 - **Language:** Classical Chinese ### [3.108](https://indike.org/pramana/in.bauddha.taisho.1779.3.108) 二、別釋，二：初、正釋，二：初、釋直心，二：初、示五種直心。「直心有五等」者，荊溪云：一往似竪。如下布施，以望持戒亦名為橫。一一復通五種直等，亦得名竪。是則竪中以五望五復可為橫，亦名為竪。然終是橫專對於橫，良有以也。一、世間直。應有多種，如三界中見愛各別。引諺云癡直者，但世間諸直以癡為本，以是而言亦具貪瞋。下之通別，具如前釋。諺者，俗言也。「此五」下，判權實也。二、「今圓」下，明菩薩圓修，二：初、修觀行。「知一切法」等者，知即能觀，觀一切法即所觀境。一切之言不出十界百界，咸即空中，故並雙非，非九界即非權、非佛界即非實。空中即假而能雙修雙用，修前四直是修權、修圓教直是修實。修成有用，還用五直以化於他，故云雙用。此中初修在名字位，修成雙用皆在五品，於五品位能化他者，即止觀所明圓人上根出假也，智者即其人乎！然此雙用，約於佛世有顯有密，顯為方等當教菩薩、密為此中兩教二乘。密但探用《法華》之意，非今部體。若論用教不無其理，故云教他修五直行。此文凡有四心：一自作、二教他、三讚歎、四隨喜。自作屬雙修，教他、讚歎、隨喜並屬雙用。荊溪云：圓菩薩下明修淨土行相者，一切菩薩具此四心方名大行。今具後極，故是圓也，收下三故。四心之相闕一不可，具如《止觀記》引《大論》文也。故於五直，亦具四相成淨土行。道理雖然，識其旨故。若實行者，前二教人以前二三而為權也。別圓準說，可以意得，各誘令入當教之實。若本圓人，但以同體之攝而攝取之。又復通人亦云修於淨土行者，若任當教雖有其文，乃寄利人堪被接者。二、「菩薩」下，入相似位。既從觀行轉入相似，雙用五直倍勝於前。 > Second, distinctive explanation, in two parts: first, the direct explanation, in two parts: first, explaining the straight mind, in two parts: first, indicating the five kinds of straight mind. Regarding "There are five straight minds, etc.," Jingxi says: "At first glance, it seems vertical. As with giving below, viewed in relation to observing the precepts, it is also called horizontal. Each \[level\] also extends to the five kinds of straightness, etc., and may also be called vertical. Thus, within the vertical, viewing five in relation to five can again be horizontal, and is also called vertical. Yet ultimately it is horizontal specifically opposed to horizontal, for which there is good reason." First, worldly straightness. There should be many kinds, such as the distinct views and attachments within the three realms. Citing the proverb that speaks of 'foolish straightness': worldly straightness solely takes foolishness as its root; spoken from this perspective, it also possesses greed and anger. The common and separate \[teachings\] below are fully as explained previously. A proverb is common vernacular. From "These five" downward, determining the provisional and real. Second, from "Now the perfect" downward, clarifying the bodhisattva's perfect cultivation, in two parts: first, cultivating the practice of contemplation. Regarding "Knowing all dharmas, etc.": 'knowing' is that which can contemplate; contemplating all dharmas is the objective sphere contemplated. The word 'all' does not go beyond the ten realms and hundred realms; all are identical with emptiness and the middle, hence they are simultaneously negated: negating the nine realms is negating the provisional; negating the Buddha realm is negating the real. Emptiness and the middle are identical with conventionality, and one is able to dual-cultivate and dual-apply: cultivating the previous four kinds of straightness is cultivating the provisional; cultivating the straightness of the perfect teaching is cultivating the real. When cultivation is accomplished, it has application; one again uses the five kinds of straightness to transform others, hence it is called 'dual-apply.' Here, initial cultivation is at the stage of names and words; accomplished cultivation and dual-application are both at the five grades. Those who are able to transform others at the stage of the five grades are the superior-capacity persons of the perfect \[teaching\] emerging into conventionality as elucidated in Cessation and Contemplation—Zhizhe was indeed such a person! However, regarding this dual-application, in terms of the Buddha's lifetime, there was the explicit and the implicit: the explicit was for the bodhisattvas of the respective teaching during the vaipulya \[period\]; the implicit was for the two vehicles of the two teachings here. The implicit merely pre-emptively utilized the intention of the Lotus Sūtra, which is not the substance of the present text. If discussed in terms of applying teachings, it is not without principle; hence it says 'teaching others to cultivate the five straight practices.' In this passage, there are four minds: first, doing it oneself; second, teaching others; third, praising; fourth, rejoicing in accord. Doing it oneself belongs to dual-cultivation; teaching others, praising, and rejoicing in accord all belong to dual-application. Jingxi says: "From 'perfect bodhisattva' downward, clarifying the characteristics of cultivating pure land practices: all bodhisattvas must possess these four minds to be called great practice. Now possessing the ultimate culmination, it is therefore the perfect \[teaching\], because it gathers the lower three." The characteristics of the four minds cannot lack a single one, fully as in the passage cited from the Dazhidulun in the Zhiguan ji. Therefore, with respect to the five kinds of straightness, possessing the four characteristics also constitutes pure land practices. Although the principle is so, one must recognize its import. As for real practitioners: people of the former two teachings take the former two or three as provisional. The separate and perfect \[teachings\] are explained accordingly and can be grasped conceptually; each guides them to enter the reality of that respective teaching. As for those originally of the perfect \[teaching\], they gather them solely through gathering with identical substance. Furthermore, regarding people of the common \[teaching\] also being said to cultivate pure land practices: although there are texts for it in their respective teaching, it refers to sharp-capacity persons capable of being received and advanced. Second, from "The bodhisattva" downward, entering the stage of resemblance. Having shifted from contemplative practice to enter resemblance, the dual-application of the five kinds of straightness is doubly superior to before. > — English (machine translation) (machine translation) - [Previous: 3.107](https://indike.org/pramana/in.bauddha.taisho.1779.3.107) - [Next: 3.109](https://indike.org/pramana/in.bauddha.taisho.1779.3.109) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1779.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1779~en-mt.3.108) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1779.3.108](https://indike.org/pramana/in.bauddha.taisho.1779.3.108) · Pramāṇa