維摩經略疏垂裕記 10.4

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."