維摩經略疏垂裕記 10

English (machine translation) 10

Language: English

10.1

Composed by the Śramaṇa Shi Zhiyuan of Qiantang

From here onward, all are personal records by Zhang'an. Second, explaining the contemplation of entering the provisional from emptiness, with two parts: first, listing the headings; second, explaining accordingly, divided into three: first, explaining the intention of coming. Jingxi says: "In 'properly completing the Chapter on Inquiring after Illness to explain the separate teaching,' etc., question: The threefold contemplation in its common aspect belongs in sense to the perfect teaching; why is it now called 'separate'? Answer: It is called 'separate' with respect to the aspect of emerging into the provisional. In the preceding text consoling through the three teachings, the common aspect still retains the intention of gradation precisely because of this."

10.4

Second, explaining the chapter title, with two parts: first, phenomenal explanation, with two parts: first, proper explanation, with two parts: first, citing the title. In the abridged statement, "reaching the fruit from the cause," cause and fruit are distinct, yet their ontological principle is not two. The beginning of contemplation is called cause, and the completion of contemplation is called fruit. Cause and fruit, beginning and end, never depart from principle; both meanings of being able to penetrate and reach are fulfilled. From "This [takes]..." downward, it is a general conclusion. "Buddha" is wisdom, and "Way" is principle. One can also say the title is designated by the active and the passive: Buddha is the active realizer, and Way is the passive object of realization. Hence one can also say the title is designated by person and Dharma: Buddha is the person, and Way is the Dharma. Although these differ, they do not go beyond principle and wisdom, because the person possesses wisdom and is able to awaken to principle, and principle is the Dharma that is awakened to. Second, from "Just as..." downward, adducing the text to explain extensively, with two parts: first, adducing the text; second, from "The word 'non-'..." downward, explaining the meaning. In "there are three kinds of ways," this "way" also takes penetrating and reaching as its meaning: afflictions lead to karma, karma leads to suffering, suffering again leads to delusion, and delusion still leads to karma; leading to one another in succession, they are called the three ways. Regarding "the principle of the non-way," etc., Jingxi says: "Although the text is situated in the provisional, its intention also penetrates the middle; hence it says 'the principle of it.' Furthermore, the merits and wisdom of the Buddha Way are also subsumed under the provisional. What is called 'principle' refers to the three ways, which are fundamentally the three virtues, and their essence is entirely the middle-way dharmatā. Explaining them through appearing and disappearing, it is both pervasive and ultimate; this is simply how the Vaipulya teachings function." In "the true reality and wisdom of all Buddhas," suffering is true reality, delusion is wisdom, and karma is merit; these three are all principle, hence it is said "the principle of it."

10.5

Second, discriminating examination, with three parts: first, explaining that the non-way and the Buddha Way are causes-and-conditions Buddha-nature, divided into three: first, explaining that the non-way is causes and conditions, with three parts: first, a question. Jingxi says: "In 'Question: This chapter does not treat causes and conditions,' etc., the names of the twelve [links] do not appear in the eight sections below." Second, an answer, with two parts: first, explaining that each of the nine realms possesses the three ways. Jingxi says: "Regarding the intention of the answer: although they are not separately designated, they turn out to be commonly possessed; are they not indeed the eight sections and twelve links of causes and conditions? In what is said, 'All non-ways,' etc., how could what is listed here go beyond the three ways? Pointing this out against the text, its meaning naturally becomes manifest. Furthermore, the nine ways encompass all three ways within and outside the realms, thereby making the non-ways to be the Buddha Way itself. Thus what is called 'nine realms' is fully as listed below."

10.6

Second, from "However, this..." downward, explaining the reason for not screening out bodhisattvas, with two parts: first, not screening them out according to the text, with two parts: first, because the name 'bodhisattva' applies to the separate and perfect [teachings]. Jingxi says: "In 'Because there are bodhisattva ways of the four teachings,' etc., the bodhisattvas of the prior two [teachings] are merely the bodhisattva ways of the two vehicles, so they are not mentioned. The separate teaching properly corresponds to the bodhisattva way, and the perfect teaching is either Buddha or bodhisattva. Now saying 'the separate and perfect enter the middle' is because the initial mind of the separate teaching also cultivates the middle, so it can provisionally be called cultivating the Buddha Way." Second, because the compassionate vows of the Tripiṭaka and shared [teachings] assist the perfect and sudden. Jingxi says: "From 'expedient means' downward refers to the Tripiṭaka and shared teachings. Entering, it provisionally adopts them; in the end, it concludes their fault."

10.7

Second, from "Furthermore..." downward, needing to screen them out according to principle. Jingxi says: "From 'Furthermore, in this chapter...' downward, drawing upon the shallow to exemplify the profound: all paths belong to expedient means; since expedient means are all-pervasive, how could they exclude the Tripiṭaka and shared teachings? Being pervasive, they enter and furthermore sever [delusions]; therefore the perfect teaching is standard. Yet Way contrasts with non-way; does the non-way possess all ten [realms]? Hence one knows that the ten realms are either subsumed according to name or divided according to essence, or cause and fruit are mutually compared, or granting and taking away are provisionally posited. Therefore, the Buddha realm is either solely in the perfect, or retreats to take the separate, or takes both grounds and abodes, or submerges the grounds and retains only the abodes, or furthermore permeates the cause, or is solely in the fruit. Speaking definitively, the perfect fruit is standard. When the meaning penetrates according to essence, it subsumes the initial mind of the perfect teaching."

10.8

Second, explaining that the Buddha Way is Buddha-nature, with two parts: first, a question; second, an answer.

10.9

Third, explaining that the non-way is the three causes, with two parts: first, a question; second, an answer. Jingxi says: "In 'The Great Sūtra calls the twelve links of causes and conditions Buddha-nature,' etc., question: How could the name of Buddha-nature belong solely to condition and revealing? Even if it permeates condition and revealing, its meaning involves saṃsāra. Why is saṃsāra called the conditional and revealing causes? If one says it is solely the direct cause and not conditional and revealing, how could the three ways of saṃsāra be called the direct? If all three fail, where does the intention of the sūtra lie? Therefore, one must rely on this direct seed of the three ways, the three virtues, and the three kinds of Buddha-nature; hence he cites the Great Sūtra again to establish the middle way. If the middle way is established, condition and revealing can be accomplished. How much more so when the ten realms of a single mind possess multiple twelves, and among the hundred realms each and every one is nothing other than a place of enlightenment? Thus one knows that within this, none are not the direct cause of the two bodies, the conditional and revealing of the dharmakāya, the three natures of an instant, and the three virtues of saṃsāra. Only when one is able to understand in this way can one explain the present sūtra."

10.10

Second, explaining that the expressed Buddha-nature is no different from that in the Great Sūtra, in seven parts: first, explaining that the Vaipulya also clarifies Buddha-nature, with two parts: first, citing ancients to clarify error as a question; second, conforming to the sūtra to show slander as an answer. Jingxi says: "In 'Now this Vaipulya,' etc., it simultaneously refutes the ancients. In the present sūtra, the division does not possess the twelve [genres]; does it therefore lack Buddha-nature? The intention is to clarify that there is no Mahāyāna that does not possess extensive questions and prophecies. This intention properly clarifies that if it possesses the three, it is definitely Mahāyāna, and if it lacks the three, it is definitely Hīnayāna; it does not require all twelve genres to be called Mahāyāna. Only the Nirvāṇa and Lotus Sūtras are complete and also great; all other divisions expand and contract without regularity."

10.11

Question: What text in this sūtra properly corresponds to the three divisions? Answer: All are inconceivable; are they not indeed Vaipulya (square and broad)? Although there is no specific prophecy, there is a general prophecy. Because all sentient beings are the three ways, there is none who does not possess the principle of future attainment. How could prophecy go beyond this, so as to say there is none? The preceding 'Chapter on Expedient Means' is itself prophecy without asking. Although initially given to a householder, after the certification what difference is there? Furthermore, the Nirvāṇa points to the twelve divisions, determining Mahāyāna and Hīnayāna in reference to the twelve divisions; hence as long as there is Vaipulya, the twelve are properly established. Self-spoken without asking and prophecy still permeate both Mahāyāna and Hīnayāna, so even lacking these two, the meaning is also well established.

10.12

Second, explaining that the two sūtras have different names but the same essence, with two parts: first, a question; second, an answer, with two parts: first, properly indicating different names and the same essence. Jingxi says: "'Gotra' (lineage/seed) and 'nature' are simply different names for the eye. Although they are different names, they are not without distinct meanings. If speaking of the ability to give rise to, it should be established from 'seed'; if speaking of being unalterable, it is named 'nature.' However, designating them according to convenience, the principles are fully complete in both. The present sūtra provisionally takes its name from the ability to give rise to; therefore in the text it is mostly established from 'seed.' One should know that seed is the seed belonging to nature, and nature is the nature belonging to seed: because it does not alter, it can give rise to; because it can give rise to, it does not alter. These two are both without beginning and without end, enduring eternally through vast spans of time, which is sufficient as a sound basis for faith." Second, from "If it is claimed..." downward, citing the constant reliance on the two truths to counter-question.

10.13

Third, explaining that seed and nature each have three aspects whose meanings coincide, with two parts: first, a question. Jingxi says: "In 'If Buddha-nature has three,' etc., wishing to clarify their identity, he first questions from the perspective of difference. Although the preceding text stated that the Way is nature, that was only an ordinary explanation of the chapter title. Now he asks whether within this chapter the seed has three or not." Second, an answer, with two parts: first, harmonizing with the Nirvāṇa [Sūtra]; second, from "The seed's..." downward, concluding, indicating, and citing proof. Jingxi says: "Regarding seed, characteristic, essence, and nature: here the intention is to cite four names, which differ in name but are identical in meaning. Now even if seed and nature were made eternally different, characteristics displayed externally are still identical with nature, and seeds arising from within correspond in principle to nature."

10.14

Fourth, explaining that seed and nature are both eternal and equal in principle, with two parts: first, a question. Jingxi says: "In 'Question: Seed takes the ability to give rise to as its meaning,' etc., for all Buddhas these two meanings are fundamental; hence one knows that suchness, dharmadhātu, dharmatā, and the secret treasury should all be questioned in contrast to seed." Second, an answer. Jingxi says: "In the answer, he first adopts condition and revealing as the meaning of seed. In 'seeking from within,' it is only through expedient comparative explanation that the direct nature is brought forth, which is also named seed. Hence one knows that the three ways can give rise to the three natures; why must one exclusively cling to arising from without? Furthermore, one should also explain seed according to category, fully as explained in the Commentary on the Parable of the Medicinal Herbs of the Lotus Sūtra. Therefore, not only is the direct seed a non-cause that serves as a cause, but the conditional and revealing of karma and delusion are also like this. From 'Thus...' downward, it shows the meaning of having seeds. Hence inversely, conditional and revealing can also be named nature. Thus the three names are all seeds, and their meanings are equally identical with nature. One must reflect carefully: when mind and object are not distinct, the principles naturally harmonize."

10.15

Fifth, explaining that the explicit and implicit benefits of the two sūtras are identical, with two parts: first, clinging to the explicit benefit of the Nirvāṇa to point out difference as a question; second, relying on the implicit benefit of the present sūtra to demonstrate identity as an answer. The intention of the answer is that bodhisattvas enter explicitly and the two vehicles enter implicitly; their benefit in seeing the principle of Buddha-nature is identical to that of the Nirvāṇa. Even supposing that the two vehicles and dull-rooted bodhisattvas have not yet been able to awaken immediately, through reproach and rebuke they are still capable of becoming ghee; therefore, the two sūtras do not differ in their paths when discussing the eternal principle, and they are divided into higher and lower only according to whether it has been opened or not yet opened.

10.16

Sixth, explaining the general and specific alignments of causes and conditions with the [threefold] nature, which has two parts: first, the question. Where it says "Why unilaterally determine..." and so forth, it means aligning each of the three paths with one nature respectively, which is termed "unilateral determination." Second, the answer. Jingxi says: "If it is as questioned, it is then the general meaning"—the general and the specific are simply the meanings of separation and combination, fully as presented in the Commentary on the Lotus Sūtra and the "Gate of Non-Duality." Where it says "The five aggregates of dharma-nature have ignorance and evil karma" and so forth: ignorance is affliction; evil karma is karma. The indeterminate five aggregates were originally named dharma-nature; because affliction and karma are added to them, grasping at the aggregates results in delusion. It is also that dharma-nature is originally pure, which is why when the three kinds are deluded, all are deluded. Deluded about the principle which is fundamentally pure, cause and effect are spoken of in opposition; therefore it says that having ignorance and evil karma constitutes saṃsāra, and turning them is termed purity.

10.17

Seventh, explaining that ignorance is itself the revealing cause, which has two parts: first the question, second the answer. Regarding "The seventh consciousness is grasping views," Daoxian says: "The fifth chapter of that treatise says: 'Second, the defiled mental consciousness is associated with four afflictions: first, view of self; second, conceit; third, self-love; fourth, ignorance.'" Jingxi says: The seventh consciousness is one, but what it grasps becomes differentiated; therefore this view-consciousness is the seed of the revealing cause. In terms of understanding it is named wisdom; in terms of delusion it is called views. Ancients were not adept [in this] and mutually grasped [their own views] to form disputes. That the six consciousnesses serve as conditioning [causes] is also like this.

10.18

Third, explaining that the Prajñā and Lotus Sūtras do not differ in discussing the nature, which has two parts: first, the question; second, the answer, which has two parts: First, explaining the five names of Buddha-nature in the Prajñā. Since it is named prajñā, one therefore knows that prajñā is another name for Buddha-nature. Second, explaining the two contemplations of the Lotus Sūtra. Contemplation is that which can contemplate; the mind is that which is contemplated. That which can contemplate is the Buddha; that which is contemplated is the path; therefore it is called the Buddha-path. Because the three paths of causes and conditions are fundamentally one mind, they are identical to the three virtues; thus it is fully as in Cessation and Contemplation where the dhyāna realm employs the ten vehicles to contemplate causes and conditions. Jingxi says: Regarding contemplating the mind: although previously [the discussion] was based on the twelve links of causes and conditions and the three paths of the ten realms, it had not yet stated that these are precisely the objects of contemplation. Now it says that the ten realms and twelve links of causes and conditions are simply a single thought-moment; what difference is there with what came before? Fearing that people would not understand, it is specially explained; regarding the aforementioned phenomena, there is no different course. A single mind and a single matter are nothing other than the ten realms, which are identical to emptiness, provisionality, and the middle. How much more so when bringing up the mind: affliction has already become wisdom, and karma follows contemplation to be transformed, naturally obtaining the name of liberation. Discussed definitively, suffering is the primary object. Above karma and affliction, suffering is also evident; therefore suffering, form, and mind have the three meanings fully complete. Regarding "That is, up to not obstructing the three virtues": being able to penetrate to the utmost limit, it is therefore called not obstructing. Regarding "like the letter 'i'": cause and effect, phenomena and principle, can all be analogized to the letter "i". In accord with what others have explained, with principle as one and cultivation as two, neither cause nor effect can form the letter "i". The eternal, the non-eternal, and so forth, ought by principle to be clearly stated.

10.19

Third, entering the text to explain it, which has two parts: first, dividing into sections and narrating the intent. Jingxi says: "If one takes... up to... named the Tathāgata-seed": however, these three paths all possess the meaning of being able to generate the conditioning and the revealing [causes]. Being able to generate the conditioning and the revealing has already been established above; one should further ask: can the direct [cause] not also be a seed? Regarding "From one's own practice... up to... merit and virtue": this is spoken from one's own practice. Only through the two wisdoms can the dharmakāya and the function of liberation be revealed; using the two wisdoms—provisional and real—prajñā's accord with the object is not called merit and virtue. The two wisdoms that convert others are jointly named a single provisionality.

10.20

Second, under "The first text," explaining the meaning according to the text, which has three parts: first, explaining the Buddha-path, which has two parts: first, dividing into sections; second, explaining sequentially, which has four parts: first, Mañjuśrī's brief question; second, Jingming's brief answer. Jingxi says: One should know that the intent of the answer possesses two meanings: first, emerging into the provisional; second, identical to the principle. If one does not emerge into the provisional, there is no way to reveal the sequential stages of the common aspect. If one is not identical to the principle, there is no way to reveal the common cause of the provisionality of principle. Only by deeply comprehending this intent in the seven sections below will it match the grand purport of this chapter's text. Under "Furthermore," distinguishing again emerging into the provisional as non-paths. In terms of phenomena, the Buddha-path directly refers to provisional wisdom as non-paths, and so forth. Regarding "Seeing, one immediately enters non-Buddhist paths" and so forth: "enters" (ru) should be "is" (shi); the character is an error. Third, Mañjuśrī's repeated question. Fourth, Jingming's extensive answer, which has two parts: first, dividing into sections; second, explaining sequentially, which has eight parts: First, based on causes and effects of the Avīci [hell], which has two parts: first, showing them briefly. Jingxi says: Regarding showing that one undergoes the fruits of the three destinies: Question: How can the fruit of Avīci induce ghosts and animals so that it speaks generally of the three destinies? Answer: The other two are the retinue of Avīci; because at the time of karmic causes they naturally follow one another, karma of the two evil destinies can also allow the remaining retribution to extend to the other two. This clarifies the bodhisattva's gate of benefiting beings: it is also because the initial contemplation's contrary mind and vow-power constitute the cause of contemplation, naturally according with [phenomenal] existence. Second, under "What are they?" explaining extensively, which has two parts: first, explaining the causes of the five inexpiable offenses, which has two parts: first, explaining one's own practice, which has two parts: first, explaining penetrating the Buddha-path; which has two parts: first, directly showing penetrating based on causes. Jingxi says: Under "What are they?" it explains that the initial contemplation is taken as the provisional cause; how could one wait until the time of entering for it to be called accordant? Under "How much more so when there are..." it uses the cause to illustrate the fruit. Regarding "namely the letter 'a'" and so forth: since it is the contemplation of entering the provisional in its common aspect, one can generally employ contemplation gates of the unborn, the immaculate, and so forth, as its practice. If so, it can also be named the inconceivable provisional. However, in the separate teaching it is still called sequential, and for dull bodhisattvas it is still called uncooked curd; for those of sharp faculties, it is immediately called entering the middle. Those of this assembly who attain entry are already called the highest of the high; within the highest of the high there is no absence of earlier and later, and everywhere it concludes with the marks of their attaining the path. From "If one knows... down to... penetrating the Buddha-path" is precisely that text. Regarding "The contrary mind... down to... through contemplating the mind": seeds and natures are different, pervading all teachings, all flavors, all practices, and all paths. The words "sudden, gradual" and so forth fully bring forth the beginning and the end, causing one to know that the single conversion is nothing other than the Buddha-path and the inconceivable provisional; thus one knows that the common aspect fully contains the provisional of the three kinds of bodhisattvas, as well as the inconceivable provisional of the stages and abodes; by parity of reasoning it also contains the provisional of the three asaṃkhyeya kalpas. But spoken in terms of the explicit teaching, it does not emerge from emptiness; therefore in this context it must not be discussed.

10.21

Second, under "This is..." concluding the three paths in relation to the fruit, which has two parts: first, directly showing the three paths. Second, under "Now taking..." using the grave to illustrate the light. Jingxi says: Regarding taking the most evil and so forth: because it resides at the beginning, it is the extreme among evils.

10.22

Second, under "Fundamentally without..." concluding and showing [the meaning] in relation to inquiring about the illness.

10.23

Second, under "The bodhisattva..." explaining converting others, which has two parts: first, concluding what came before and introducing what follows; second, under "manifesting having..." directly showing converting others. Jingxi says: As for why it fully manifests the two marks: if one only manifests that it can be repented, it is feared that people would say that offenses of inexpiable sins have no fruition. If one only manifests non-repentance, it is feared that people would say offenses cannot be eradicated. In order to eliminate wrong views and give rise to the two goods, these two are established according to their faculties. Regarding "I experience..." and so forth: this has two meanings. Now, in terms of inner reality, one clearly does not lose the joy of the Śūraṅgama; how could one merely speak of the third dhyāna alone? If discussed from the traces, it manifests resistance and the extreme of shamelessness. Therefore, now speaking of the third dhyāna from the side of emerging into the provisional is words opening the traces. Why can it be explained in terms of fundamental and trace? In all Mahāyāna sūtras, except for the Tathāgata's secret of the long-standing fundamental and the prophecies of the Hīnayāna attaining Buddhahood, the passages opening Devadatta exist in both sūtras and treatises; Vasu in the vaipulya [sūtras] is an example of this.

10.24

Second, under "As for..." explaining the fruits of the three destinies. Regarding "Entering the immaculate samādhi": Jingxi says: The various samādhis among the twenty-five samādhis are all used in these passages because the king of samādhis is simply the samādhi of the three truths. Because it is based on stages, it only employs the conventional; the lines below are all likewise. Vasu is as recorded previously. The elephant and so forth are fully as in the Record of Cessation and Contemplation. The dwo-bird (duo gua fan): Guo Pu's commentary on the Erya says: "It is as large as a pigeon and resembles a female pheasant."

10.25

Second, regarding the form and formless realms. Regarding the "eleven samādhis": the twenty-five samādhis correspond to breaking the twenty-five realms of existence, fully as recorded previously. Now speaking of eleven, these are the four dhyānas, the four formless states, Brahmā King, non-conception, and anāgāmin.

10.26

Third, regarding the three poisons. Fourth, regarding the ten coverings. Jingxi says: Regarding "these ten are mostly...": since they are not separately distinguished, most are spoken of generally. However, according to breaking the precepts, it definitely belongs to the path of karma. The rest for the most part are all afflictions; hence it says "mostly." Therefore one knows that what arises internally belongs to affliction, while what cannot be restrained mostly belongs to the path of karma. Regarding "experiencing the ten coverings without having any experience": although turning the ten coverings into perfections, in each and every covering one penetrates to the middle.

10.27

Fifth, regarding the two vehicles. Jingxi says: Regarding "Like Śāriputra, Subhūti, and so forth": one should know that receiving reproach and receiving empowerment are merely manifesting sequential practice from the traces. Now, based on the fundamental, it says not receiving and so forth.

10.28

Sixth, regarding evil retributions among humans. Jingxi says: Regarding "manifesting entering... up to... receiving the four continents" and so forth: the sūtra does not have the name "four"; it should be established from the meaning. Why? If judged by the words "lowly, ugly, and wretched," they are mostly in the southern continent. Aging, illness, wives, and concubines generally apply to the other three; furthermore, the northern continent should not extend to illness. Dullness and slowness can also apply to the four continents; therefore, it can be generally called the four continents. Regarding "The sūtra has no asuras or the six desire [heavens]": the separation and combination of asuras, their presence or absence, can be known. The six desire [heavens] might be omitted by analogy with the above; the sequential text briefly brings out the six desire [heavens]. Severing causes and conditions in terms of the four teachings: the causal stages of the separate and perfect teachings still belong to the various paths, not yet being purely clean; hence severing applies across all of them.

10.29

Seventh, regarding entering [nirvāṇa] without remainder. Regarding "Except for the perfect wondrous enlightenment": Jingxi says: Others explain non-paths, but their understanding is too shallow. Now it is explained that if even a single grade of ignorance remains, it is still a non-path; therefore, only the Buddha exhausts the Buddha-path. However, Kumārajīva explained that non-paths are of three kinds: first, retribution of evil destinies; second, actions and karma of evil destinies; third, mundane good karma and good retributions. Compared to the present explanation, it is clearly too shallow.

10.30

Eighth, general conclusion.

10.31

Second, explaining the Tathāgata-seed, which has two parts: first, narrating the intent and dividing into sections. Jingxi says: Regarding "These two Great Beings..." and so forth: mutually asking and answering corresponds precisely to the manner of two mallets striking each other.

10.32

Second, explaining the meaning according to the text, which has five parts: first, Jingming's question. Second, Mañjuśrī's answer, which has two parts: first, an overarching discussion of the doctrinal purport, which has two parts: first, showing it briefly. Second, under "Speaking of such..." explaining extensively, which has two parts: first, correctly explaining the Tathāgata-seed, which has two parts: first, citing a treatise to explain generally. Jingxi says: Regarding "Understanding in accord with the characteristics of phenomena" and so forth: like those non-paths being precisely the Buddha-path, understanding generated from the characteristics of phenomena also relies on that explanation to match the Tathāgata. Being able to rely on this contemplation is precisely the practice of the Tathāgata. Therefore it is cited to extend to both explanation and practice.

10.33

Second, under "Three kinds..." explaining distinctly in terms of meaning, which has two parts: first, separate explanation, which has two parts: first, explaining the three in terms of seed; second, under "Speaking of such..." explaining the three in terms of the Tathāgata. Because the previous three kinds generate the three Tathāgatas: the direct cause generates the dharma[-kāya], the revealing cause generates the reward[-kāya], and the conditioning cause generates the response[-kāya].

10.34

Second, from "According to the dharmas..." downward, combined explanation, in two parts: first, citing the text to briefly establish [it]; second, from "The seed by..." downward, explaining and establishing [it] in terms of meaning. Jingxi states: "The three meanings of seed—as producing, type, and nature—were harmonized previously, and are now further distinguished and compared, hence discussed again. In truth, that which can produce produces according to its type, and this produced type is eternally unalterable. If there were no path of suffering, how could there be the single characteristic? If there were no path of karma, how could there be a snapping of fingers? If there were no afflictions, how could there be wisdom? In accord with the expedient teachings, it is still called not of the same type, and so all other sūtras establish them separately. Now it is made clear that because there is a type, the meaning of producing can be established, and production is necessarily without cessation, directly reaching up to the fruit. Therefore it is established now to jointly accomplish the marks of conversion. Thus, explaining the type merely accommodates worldly sentiment; because it is explained in terms of type, fearing that people do not understand and think that destroying the seed means it is not of that type, it accommodates temporal sentiments to differentiate it from other teachings. Knowing that the expedient teachings do not clarify the true seed is precisely the passage below, 'conforming to sentiment to clarify the meaning.'"

10.35

Second, from "Now, in terms of..." downward, explaining and establishing [it] in terms of sentient beings, in two parts: first, concluding the preceding to show generally. As for "the three are without before and after," because delusion, karma, and the body exist simultaneously, there has never been a single person who first had delusion and karma and afterwards had a body. If delusion and karma existed first, how would that differ from the primordial darkness [of non-Buddhists]? Inferring from this, one knows they are without before and after. If one says they are simultaneous, why say that delusion and karma act as the cause of the body? Therefore, one knows that although they are without before and after, it is necessarily due to afflictions that one comes to have a body. For example, the lamp and the light exist simultaneously, yet one must say that light exists due to the lamp, and one does not see it said that the lamp exists due to the light. Therefore it is said: "They are also not simultaneous." Thus one knows: if even the three paths of confused delusion are not vertical and horizontal, could the three paths understood as delusion being the very true three virtues be vertical and horizontal?

10.36

Second, from "If conforming..." downward, specific explanation in terms of meaning, in two parts: first, conforming to sentiment to explain in terms of the conceivable, in two parts: first, directly clarifying in terms of hindrances, in two parts: first, clarifying that breaking hindrances accomplishes the seed; second, from "This mostly..." downward, concluding and judging the explanation, in two parts: first, concluding and showing that it is not the perfect [teaching]; second, from "If removing..." downward, judging and explaining in terms of persons, in two parts: first, clarifying that the two vehicles lack the seed; second, from "Therefore the Great..." downward, citing as proof that ordinary beings mutually possess [them]. Jingxi states: "'Therefore the Great Sūtra [says]: up to those with good roots lack it' shows that the unwholesome path can be destroyed, and the wholesome path can be accomplished. Again, taking this 'lack' to enter the subsequent phrase, it is 'wholesome persons have it.' Furthermore, 'wholesome persons have it' points to contaminated goodness, which when later opened is capable of becoming the conditioning cause; hence at this beginning of conditioning it is already called a seed. As for 'both lack it,' this points to the revealing cause; what prevents there being a phrase of totally lacking from the beginningless [past]? Thus now it is spoken from the perspective of totally lacking. Or, 'revealing' is spoken from the perspective of manifesting clearly; if so, the conditioning could also be lacking, so why only the revealing? To complete the four phrases, the conditioning is spoken from the perspective of presence, and the revealing cause is spoken for the time being from the perspective of the concealed aspect."

10.37

Second, concurrent explanation in terms of consciousness, in two parts: first, directly clarifying in terms of consciousness. Jingxi states: "'Without the eighth consciousness, there is neither saṃsāra nor nirvāṇa': the eighth is maturation, hence called saṃsāra; this very saṃsāra in its substance is nirvāṇa. Moreover, the nature of this consciousness in its substance encompasses both of these. If so, the sixth and seventh are also consciousnesses of saṃsāra; why do they not get the name 'the very nirvāṇa'? Answer: If universally paired, the meaning can also be such."

10.38

Second, from "Paramārtha..." downward, the divergent attachments of the two masters, in two parts: first, recounting the explanations of the two masters. Jingxi states: "'If the Dilun uses the seventh consciousness to sever the sixth consciousness's cognitive hindrance and extinguish it': this states that the seventh consciousness can grasp the pure marks within the eighth; before true cultivation is manifested, all belong to the sixth. Therefore, now that the cognitive hindrance within the sixth is extinguished, the pure true cultivation within the eighth is manifested." Second, refutation based on the Madhyamakaśāstra. Jingxi states: "The Dilun masters take the eighth as self, and the She lun masters take the eighth as other; therefore they are investigated and refuted by the Madhyamakaśāstra."

10.39

Second, from "Now this sūtra..." downward, conforming to principle to explain in terms of the inconceivable, in two parts: first, clarifying that immediate hindrances become virtues, in three parts: first, the doctrine. Jingxi states: "This sūtra uses the afflictions of consciousness, unwholesomeness, and so forth; only after being refuted in the treatises are the seeds of the three paths of this sūtra manifested. Regarding 'body' and so forth, within the body the sixth and seventh naturally possess retributive dharmas, both belonging to the path of suffering. 'Arising of afflictions' belongs to afflictions, and the accomplishment of fettering karma belongs to the unwholesome. The three are the very three causes; why dispute in vain?" Second, the analogy. Third, the application.

10.40

Second, from "If a bodhisattva..." downward, clarifying harmonization in terms of realization, in two parts: first, clarifying realization in terms of the six turns—that is, the abodes, practices, dedications, grounds, virtual enlightenment, and wondrous enlightenment, borrowing the six seed natures of the Yingluo [sūtra] to clarify them. "The three kinds are cultivated equally": previously they were not unequal, but here, adjacent to the fruit, they distinctively receive the name 'equal.' Second, from "These three..." downward, concluding the three natures to reveal their mutual harmonization. Jingxi states: "As for 'not before and after' and so forth: precisely at the time of the three paths, they are naturally not vertical and horizontal; how could they only become like the letter *i* upon reaching the fruit? If the seeds were vertical and horizontal, the fruit would not be the inherently possessed letter *i* of principle nature. Contemplating deeply, where do the three paths reside? Since they reside in a single thought-moment, they cannot be vertical and horizontal; thus one knows cause and fruit are entirely like the *i*." Second, from "According to the text..." downward, generally showing the outline divisions, in two parts: first, the outline divided into six sections.

10.41

Second, concluding the three kinds, in two parts: first, showing the general and distinctive aspects of the three kinds. Jingxi states: "In all, there are three different gates: the gate of suffering, the general gate, and the distinctive gate; the text below brings them forth in order one by one. If explaining the meaning in terms of the gate of suffering, the three paths accompany one another and are all subsumed under suffering. Since the common aspect says that each and every one has three, paired with the fundamental gate of suffering there is separation and combination; the three paths are also distinct and cannot be exclusively general." Second, from "However, sentient beings..." downward, revealing the function of the revealing cause. "Reaching through wisdom to afflictions": because it overturns delusion into wisdom. When in delusion, it is due to delusion moistening rebirth; when in awakening, it is due to wisdom revealing principle. Although delusion and awakening differ, their function is truly identical. If in terms of stages, the revealing cause is the stage of nominal identity. Hearing the perfect [teaching] and giving rise to faith, one overturns delusion into wisdom and reaches the inherently possessed principle; principle is the direct cause. Guiding practice with wisdom, practice is the conditioning cause—meaning meditative practice and semblance [identities]. "The three causes are accomplished": this is one nature and two cultivations jointly accomplishing the three causes. Principle is the direct cause, and the three from nominal [identity] onward are the conditioning and revealing [causes]. As distinguished above, guiding practice with wisdom, practice and wisdom accord with principle; the three dharmas conform to one another, not different yet different, and up to the ten faiths it is named accomplishment. Entering the stage of the first abode, one shatters the delusion of ignorance and sees the inherently possessed principle, hence it is said that the dharmakāya becomes manifest. However, reaching the first abode, cultivation and nature unite as one without further dispersion, and all three dharmas are revealed; now, speaking from the preeminent aspect, it is provisionally called the dharmakāya. Therefore, the text below cites evidence for the function of the revealing cause. One knows from this: all is inherently possessed, yet due to lack of wisdom one uses it daily without knowing; due to having wisdom, one guides practice to arrive at the fruit; having practice without wisdom is merely a cause of saṃsāra."

10.42

Second, from "Having a body..." downward, explaining the meaning following the text, in six parts: first, in terms of the path of suffering. Regarding "First, having a body" and so forth, Jingxi states: "The preceding text already took the body as the path of suffering, which is the direct cause; the sixth as the conditioning cause; and the seventh as the revealing cause. Now they are combined again as the direct cause. Furthermore, that the body is the seed and is able to produce merit and wisdom can be understood by pairing with the three. This is the sūtra text of the three kinds; fearing people might still grasp at the provisional, it diligently demonstrates it." As for "Like a person with an eye cataract" and so forth, this directly takes the Vaipulya to construct an analogy comparing them to the two vehicles. First it analogizes the two vehicles, next it analogizes ordinary beings: both do not see the nature, analogized by an eye cataract. The two vehicles loathe saṃsāra, which is compared by adding bitterness and pain. Ordinary beings do not loathe it, so it is merely called suffering from an eye disease. "If one visits an unskilful physician": the stirring of capacity is analogized by visiting. The lord of the Tripiṭaka teaching is called an unskilful physician; the contemplative wisdom analyzing dharmas is like acupuncture and moxibustion; the aids to the path of the Hinayāna are like the application of medicine; exiting the suffering of the three realms is like the cessation of pain; failing to obtain the Buddha-wisdom and Buddha-eye is like the destruction of the sense organ. Being confused about the principle of the middle way is like not seeing forms. The four words "lacking the Tathāgata-seed" directly apply the analogy. From "If a person..." downward, it analogizes ordinary beings. Since afflictions remain entirely present, the Tathāgata-seed persists, hence analogized by the eye organ not being destroyed. "If later encountering a physician": this is the skilful physician who only uses prohibitions and incantations, like the lord of the perfect teaching who only speaks the perfect and sudden. Reaching through hindrances to become virtues is analogized by the healing of pain. Being complete with the five eyes and seeing the principle of the three truths is analogized by the eye organ being purified.

10.43

Second, broadly in terms of the path of afflictions. Jingxi states: "They are also the seeds of the three Buddha-Tathāgatas: the meaning is also explained as with the previous path of suffering. Although greed and love already belong to afflictions, relying on the body and depending on karma they also possess the three. How could merely contemplating delusion destroy delusion? One must contemplate that delusion possesses [them], and also that delusion arises from karma and suffering. Afflictions being such, among the five hindrances the two hindrances of torpor and restlessness are still retributive dharmas, and because they entail one another, they are also identical with suffering. Therefore, all are said to be three." As for "If separated, grasping the self": these are distinctively listed under the three. The general and distinctive possess a self, so only three are formed. If the self is separated out, the self pervades the three, thus forming equal parts. "The meaning is clarified in the distinctive gate": erroneously calculating the aggregates, they generally belong to the body. Because permanence and so forth are distinct, the four inversions are separated out from within the path of suffering of the suffering gate. The distinctive gate is precisely the distinctive-characteristic mindfulness bases; adding the contemplating mindfulness, the bases are called 'birth.' If arising from characteristics, the body and so forth further receive the names of right efforts, bases of psychic power, up to the paths of awakening. Therefore, one knows that the passages like 'having a body' also turn and enter the six gates below; all these should be explained as non-action. One should know that the four inversions are not the path, yet they give birth to the Buddha-path of the thirty-seven factors [of awakening]. Regarding "able to give birth to the fundamental..." and so forth, question: Hindrances can cover dhyāna and run contrary to dhyāna; when hindrances are removed, dhyāna arises; where does 'being able to give birth' lie? Answer: In terms of the Hinayāna, hindrances are contrary. Following the great teaching, contrary hindrances become concentration; therefore, in terms of the great teaching, it is called mutual production. If so, why do they give birth to fundamental dhyāna? Answer: Phenomena and principle are both clarified, so phenomena are concurrently produced. Or originally the small assists the great; this presents no obstacle to the distinctive or the general. Because the hindrances also possess the three paths, they are explained in terms of the paths, thrice repeated in terms of the path of suffering. Regarding "The Avataṃsaka explains ten kinds of the six sense organs" and so forth, [Dao]xian says: "The old sūtra in fascicle thirty-five states: 'Disciples of the Buddha! Bodhisattva-mahāsattvas have ten kinds of eyes, namely: fleshly eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye, knowledge eye, clear eye, eye of emerging from saṃsāra, unhindered eye, and universal eye. Disciples of the Buddha! These are the bodhisattva's ten kinds of eye faculties. If a bodhisattva accomplishes these eyes, they attain the unsurpassed great wisdom eye of all Buddhas. The other five faculties, ear and so forth, each have ten kinds, with distinct names and characteristics, each concluding with attaining the unsurpassed ear up to the unsurpassed mind of the Buddhas.' Therefore it now says that because of this, one is able to enter the six sense faculties of the Tathāgata." From "The reason is that..." downward should be understood. As for "station of consciousness," consciousness attains peace and stability. Conscious mindfulness is clear and without distress. Being indestructible is named 'dwelling'; the miserable destinies are destroyed by bitterness and pain, the fourth dhyāna is destroyed by non-conception, and the cessation absorption of neither-conception is destroyed [by cessation], and the mental thoughts of that stage are faint and obscure, with mindfulness not clear, so consciousness does not abide peacefully."

10.44

Question: "The desire realm is also destroyed by bad destinies; how then is an abode of consciousness established [there]?" Answer: "It is taken with respect to the destruction of stages, not the destruction of realms. In the desire realm, the bad destinies and good destinies are perverse destinies in different stages, and suffering and bliss have distinct outcomes; their meanings do not interact, and so they do not destroy each other." Jingxi says: "As for the seven abodes of consciousness, the place is that which is abided in, and the abiding is that which is capable of abiding. If one relies on Venerable Kumārajīva, it simply resides in suffering according to whatever place is abided in. When the three paths are fully present, they also form a common aspect. The aspect of the three commonalities is, in terms of the Hinayana, a blissful abiding, which is broken and rendered seedless. Although it is said not to be blissful, the principle is not entirely non-existent."

10.45

"4. Briefly treating the path of affliction again." Jingxi says: "As for 'being conditions that give rise to goodness', if one provisionally follows the antidotes, they all serve as objects of contemplation; what seed would not be brought to completion?"

10.46

"5. Treating the path of action." Jingxi says: "Regarding 'because of evil, goodness arises', and so forth: this cites what can be transformed to serve as a parallel example. There is no great evil whatsoever that does not transform into principle. Once transformed into goodness, it gives rise to the three non-protections; one should know that the substance of evil is the substance of non-protection. For example, moist earth can produce dry earth, and once it has become dry earth it then becomes bricks and tiles; therefore one knows that moist earth is the substance of the bricks and tiles."

10.47

"6. A general concluding summary in terms of afflictions."

10.48

"3. Jingming asks again." When the sūtra says "He said: What does this mean?", yue ("said") is the start of an utterance. Xu Shen's Shuowen says: "Opening the mouth and seeing the tongue is called yue." Once Jingming heard Mañjuśrī extensively speak of the three paths as the seed, he feared that others would not comprehend it, and therefore he posed this question so as to generate Mañjuśrī's discourse reproaching the small [vehicle].

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維摩經略疏垂裕記 — Classical Chinese