維摩經略疏垂裕記 2

English (machine translation) 2

Language: English

2.1

Expounded by the śramaṇa Shi Zhiyuan of Qiantang

Fourth, clearly identifying the teaching master, which has two parts: first, the purpose of its inclusion. Regarding "the ninety-six kinds": based on the Sūtra of the Ninety-Six Paths, those two fascicles explain their characteristics in detail. Among them, one path is correct—that is, the Buddha path—while the other ninety-five are all heterodox. Where the Avataṃsaka and Da zhidu lun say "all ninety-six are heterodox," this uses the Great to rebuke the Small. Therefore the Śataśāstra says, "All who conform to the śrāvaka path are heterodox." Regarding "the Great Awakened One without a teacher": the Ruiying says, "In my practice I have had no teacher or protector, nor do I have any equal protector." Qie means to submit.

2.3

Second, direct explanation, which has two parts: first, explaining "the Buddha." "Praised names are also like this": it properly should say "fame and name" (yaśas and nāma); both inner virtue and outer name are immeasurable. Second, explaining "was staying at." "Different name for 'abiding'": Jingxi says: At the beginning of all sūtras, these two names are used interchangeably; the names are different but the meaning is the same, so translators chose between them. Regarding "dwelling in giving," etc.: this uses cause to manifest fruit. By cultivating giving and so forth as the cause, as the fruit one dwells in the desire-realm heavens; the rest are all modeled on this. From "Second, the brahma [abidings]..." downward: both the form and formless [realms] are free from the defilements of desire, and are broadly called brahma abidings. Brahma means pure. "Three emptinesses" refers to emptiness, signlessness, and wishlessness. They are also the emptiness of living beings, the emptiness of dharmas, and equal emptiness. The Śūraṅgama translates it as the "firm/heroic characteristic," because it comprehensively subsumes all samādhis. Regarding "the Dharma attained by the Buddha": Jingxi says: The Buddha takes having no basis as that which is based upon; that which has no basis is the eternally quiescent light. Manifesting the three lands is entirely for benefiting beings; his dwelling expresses non-dwelling, and so he resided in this city. When worldly commentators explain the Buddha's dwelling, they only use the worldly land; this equates the Buddha with worldly people. Wishing now to explain it broadly, it is extended to the devas and brahma realms, let alone the fact that where the Buddha dwells extends to the devas, brahma realms, and beyond. Now I say: Nāgārjuna broadly cites the four abidings, and specifically highlights the latter two to explain the text of the sūtra; thus the treatise itself concludes: "Among the Dharmas of the four abidings, dwelling in the noble abiding and the Buddha abiding, out of compassion for sentient beings he dwelt in the city of Rājagṛha." Other masters, failing to understand that our school relies entirely on the Da zhidu lun, falsely offer refutations.

2.4

Second, specific explanation, which has two parts: first, explaining the Buddha, which has two parts: first, direct explanation, which has three parts: first, referring to the explanation of the title to briefly indicate it. Second, from "Upon first attaining..." downward, citing the various teachings to broadly explain it, which has three parts: first, attaining the path.

2.5

Second, turning the wheel of the Dharma. Regarding "major and minor marks": the major are the thirty-two marks, and the minor are the eighty minor characteristics. For the Buddha of the separate and perfect teachings, the major and minor are each eighty-four thousand. Regarding "straightaway taking off the necklace": this uses the text of the parables of the five periods from the Lotus Sūtra to reveal this meaning. Concealing the form of Rocana is like taking off the necklace; manifesting the inferior response body is like putting on ragged clothes—that is, the old bhikṣu. Regarding "the venerable and distinct one within the gate": having established mutual trust, he entered the house and saw the elder's body adorned with necklaces. This is like Śāriputra and the others in the present sūtra seeing the image like the king of Mount Sumeru. From "Or manifesting..." downward: those of newly entered small capacity still see the inferior response. Regarding "because sentient beings doubt": [Dao]xian says: In that Prajñāpāramitā, the assembly doubted, saying: "The Buddha was only born in the royal palace, left home at nineteen, and attained the path at thirty; arriving at this point, how could he manifest an inconceivable body?" To quell the assembly's doubt, he merely manifested a sixteen-foot body, with an aura of ten feet in each direction. All of this was for the assembly's doubt. What people ordinarily see is called the ordinary body and ordinary light. From "Nirvāṇa..." downward: although the body manifested is the same as in the Vaipulya [period], those receiving the small teaching equally understand the perfect eternity; this is the difference.

2.6

Question: Some say that the Avataṃsaka was spoken by the reward body, while all the other Mahāyāna [sūtras] were spoken by the response Buddha, using this to judge their superiority and inferiority. Is it definitively so? Answer: Explaining them in terms of the three bodies: the response body can speak, the Dharma [body] is definitively without speech, and the reward [body] admits of two meanings. The reward body for self-enjoyment, like the Dharma body, is without speech; the reward body for others' enjoyment, like the response body, has speech. Because the response is just the Dharma, speech is just non-speech; because the Dharma is just the response, non-speech is just speech. In terms of principle, it is neither speech nor non-speech; in terms of phenomena, there is speech and there is non-speech. Principle and phenomena are mutually identical; whence could sectarian disputes arise? Therefore, since the Lotus Sūtra and Nirvāṇa Sūtra have already opened the provisional, they are still spoken by the Dharma body, so how could they not be spoken by the reward body? Thus it is said: Śākyamuni is named Vairocana, and my present body is the dharmakāya. I hope that future scholars will examine and contemplate this.

2.7

Third, entering nirvāṇa. However, among these three passages, there is a slight difference in their treatment. Attaining the path and entering extinction are both explained in terms of the four capacities simultaneously seeing differently, while turning the Dharma [wheel] in the middle is elucidated in terms of the increase and decrease of the five periods. Simultaneous diverse perception reflects the meaning of mutual interpenetration, while the increase and decrease of the five periods reflects the meaning of sequential progression; one should know that both are comprehensive and both are sequential, only that the texts manifest them alternatively.

2.8

Third, from "This sūtra..." downward, classifying which [division] the present sūtra belongs to. The present classification of the doctrinal division directly relies on the sequence.

2.9

Second, from "Question..." downward, discriminating analysis. From "If according to..." downward: because obstacles are heavy, one sees the inferior body; because faculties are sharp, one hears the superior Dharma.

2.10

Second, explaining "was staying at." "Was staying at" has the meaning of "abiding."

2.11

Third, contemplating the mind. The distinctions of the six degrees of identity are fully detailed as in the previous record. In general, discussions of contemplating the mind are all to show the gate to people at the initial stage of verbal identity.

2.12

Fifth, the place where the sūtra was heard, which has two parts: first, outlining the intention and dividing the sections. Second, explaining the meaning according to the sections, which has two parts: first, directly explaining the place, which has two parts: first, general explanation of the place, which has three parts: first, in terms of phenomena. The country of Vaiśālī is south of the Ganges, within the boundary of Central India. The four meanings in the text are just the four worldly siddhāntas: being majestic and pure makes those who see it joyful, which is the worldly [siddhānta]; non-glutinous rice sustains life, which is generating goodness in people; being level and straight rather than slanted or curved is the counteractive destroying of evil; loving and delighting in the correct path is the ultimate truth [siddhānta]. Benevolence, righteousness, and the correct path are worldly principles. "Whetstone-straight" means level and straight. The pronunciation of di (whetstone) is zhi. Kong Anguo's commentary on the "Tribute of Yu" says: "Di is finer than li; both are grindstones." In "loving the path," [loving] is in the departing tone, meaning earnest diligence. Regarding "the five hundred elders," etc.: there are five hundred clans in total, all transmitting the throne in turn as rulers of the state.

2.13

Second, matching with dharmas: matched with the preceding four explanations, these also form the four siddhāntas. The first three are all alternate designations of the ultimate truth, and all four abide in principle, which can be seen by examining the text. Jingxi says: "Next, matching with dharmas also relies on the four meanings to establish the lands upon which the three bodies depend." As for "hundred grains," Yang Quan's *Wulilun* states: "When the vital energy from grain exceeds the primordial energy, the person grows fat but does not live long. In the art of nourishing nature, one always ensures that the vital energy from grain is little, and then sickness will not arise." *Liang* is the general name for millet (*shu* and *ji*). *Dao* is the general name for irrigated grains. *Shu* is the general name for various beans. The three grains each have twenty varieties, making sixty; the fruits of vegetables and trees that supplement the grains each have twenty varieties, totaling one hundred grains. Third, contemplating the mind: the previous matching with dharmas directly expressed what Śākya attained on the ground of the fruit, whereas here explaining the contemplation of the mind directly concerns what is subsumed within a single thought of the practitioner; speaking of nature they seem identical, but sage and ordinary are two different things. In the explanation of Āmrapālī's grove below, the meaning is also like this. As for "without defilement and without attachment," it means not being defiled by birth-and-death and not being attached to nirvāṇa. Furthermore, it means not being defiled by the two extremes and not being attached to the middle way. The meaning of defilement and attachment, when partially explained, is temporarily like this. The "hundred phrases of liberation" comes from the *Nirvāṇa Sūtra*; although the hundred phrases are many, the three liberations encompass them all, and the three liberations are mutually identical, being just the one mind.

2.14

Second, the specific location, divided into two: first, stating the intention. "Assisting verification is still broad": although the name of the kingdom was given in general, it was not yet known where the Buddha was staying, so next it mentions the Āmra Tree Grove.

2.15

Second, the direct explanation, in three parts: first, regarding phenomena. That this is the same as in the Great Sūtra and difficult to distinguish refers to the difficulty of distinguishing between raw and ripe. "Fully possessing the four propositions" is seen in the text on contemplating the mind. "From a flower a daughter was born" and so forth: this relies on what is taught in the *Nai Nü Yinyuan Jing* (*Sūtra on the Causes and Conditions of the Mango Girl*).

2.16

Second, matching with dharmas. As for "from the flowers of the seven factors of awakening arising compassion and sympathy," Jingxi says: "When the phase of the cause is complete, one relies upon it to give rise to vows." As for "although neither existent nor non-existent" and so forth, "although neither" is double cessation. From "yet resembling" downward is double illumination. The middle and the extremes are mutually identical, and thus difficult to distinguish.

2.17

Third, regarding contemplation of the mind. As for "ten kinds of gardens," [Dao]xian says: "The thirty-second [fascicle] of the old sūtra states: 'Buddha-sons! Bodhisattva-mahāsattvas have ten kinds of gardens and groves. What are the ten? They are the garden and grove of birth-and-death, because in practicing the bodhisattva practice they do not give rise to worry and affliction. The garden and grove of teaching and transforming sentient beings, because they do not tire of sentient beings. …' Up to its stating: 'The garden and grove of all sentient beings presently realizing true awakening in thought after thought, because the dharmakāya, like space, fills all worlds with equal awakening.'" As for "contemplating the inconceivable, difficult-to-distinguish principle," "contemplating" is the threefold contemplation, and "principle" is the three truths. Being neither one nor three is called difficult to distinguish, fully as stated in the text on contemplating the sphere of the aggregates in fascicle five of *Cessation and Contemplation*.

2.18

Second, from "Question: How..." downward, resolving doubts and objections, in three parts: first, clarifying that the explanations of the contemplative methods are all the Buddha's intent, in four: first, question. Second, answer, in two: first, adducing that the Buddha's intent contains multiple meanings so as to refute in general. First, four metaphors are adduced to show the multiplicity of meanings; because of containing multiple meanings, he expounds the Dharma according to faculties—how could it only be an explanation of phenomena? Flowing thoughts matched with seeds metaphorically illustrates the faculties; the ocean, jewel, mirror, and ground metaphorically illustrate the responses. Next, from "The Great Sūtra" on is a general refutation. Jingxi says: "You cling to phenomenal explanations and do not permit dharmic gates, just as each seizing a tail or a tusk loses its true substance. Therefore, our school's explanation of meanings is perfect in both phenomena and principle—is this not obtaining the entirety of the elephant? Just like the ten cities and ten gardens in the *Avataṃsaka*, how could they merely be worldly cities and gardens?" As for "groping the elephant," the *Great Sūtra* states: "For example, a king said to a great minister: 'Lead an elephant and show it to the blind.' Each touched it with his hands. The one who touched the tusk said the elephant was like a radish root; the one who touched the ear said it was like a winnowing basket; the one who touched the head said it was like a stone; the one who touched the trunk said it was like a pestle; the one who touched the leg said it was like a wooden mortar; the one who touched the back said it was like a bed; the one who touched the belly said it was like an urn; the one who touched the tail said it was like a rope. The king illustrates the Tathāgata; the minister illustrates the *Mahāparinirvāṇa Sūtra*; the elephant illustrates the Buddha-nature; the blind illustrate all ignorant sentient beings."

2.19

Second, from "If it is said..." downward, citing sūtra passages and contemplative methods to answer directly. As for "Furthermore, the Buddha's sincere explanation," in the *Great Sūtra*, the Buddha himself explained the meaning signified by the twin groves. As the sūtra says, "The twin trees in the east signify permanence and impermanence," and so forth; hence it says they all signify the half and the full. Impermanence is the half, and permanence is the full.

2.20

Third, from "Question: As for the Dharma..." downward, raising a challenge to the Buddha's own explanations: that is where the sūtra says, "Great compassion is the room, gentleness and forbearance are the robe, and the emptiness of all dharmas is the seat." As for "making the mind one's master," when a prior mind is unwholesome and a subsequent mind follows it, this is called making the mind one's master. When a prior mind is unwholesome and a subsequent mind corrects it, this is called being a master to the mind. The prior mind is instructed by the subsequent mind; hence the *Nirvāṇa [Sūtra]* says: "One should vow to be a master to the mind, not to make the mind one's master." Here, using arbitrary fabrications to explain is an unwholesome mind, and failing to correct it is called making the mind one's master.

2.21

Fourth, from "Answer: If..." downward, resolving it. *Cuo* means to place. As for "how could it all have been...," just as dividing a sūtra into three sections and establishing gates of meaning for each, how could that all be the Buddha's preaching? However, this is simply not knowing what is explained in the *Treatise* [*Dazhidulun*]: that bodhisattvas of the four reliances establish names according to meaning, which is called the gift of Dharma. If diverse explanations of meaning are accepted, why should an explanation in terms of dharmas alone not be accepted? Second, revealing that both the sudden and gradual teachings all require contemplative explanations, in two: first, raising a question and challenge. Second, answering and explaining, in two: first, clarifying that the Vaipulya has contemplative explanations. Second, clarifying that the Hīnayāna has contemplative explanations. As for "explaining the eleven dharmas for the ox-herder" and so forth, [Dao]xian says: "The *Great Treatise* says: 'Nanda the cowherd asked the Buddha: "How many dharmas bring maturation and cause the herd of cattle to multiply? How many dharmas fail to bring maturation, causing the herd of cattle not to increase and not to obtain safety?" The Buddha answered: "Herding cattle has eleven matters. The verse says: Understanding color and corresponding marks (two), grooming and covering sores (two), making smoke and lush grass (two), safe places and crossing places (two), knowing the right time and leaving leftover milk (two), and guarding the great oxen (one). A bhikṣu is also like this: knowing the four great elements and derived form (one), well distinguishing the marks of the foolish and the wise (one), grooming the six sense faculties (one), well covering the marks of the ten good deeds (one), transmitting what is recited as smoke (one), the four bases of mindfulness as lush grass (one), the twelve divisions of scriptures as safe places (one), the eight noble paths as crossing places (one), not accepting invitations that are despised as knowing the right time (one), knowing contentment as leaving leftovers (one), and reverent protection as guarding (one)."'" These eleven matters are precisely the Hīnayāna's contemplating the mind in connection with phenomena. This being so, how could it be only in the internal scriptures? The external teachings are also like this. The "Chapter on the Conduct of the Ru" says: "The Ru have loyalty and trustworthiness as armor and helmet, and propriety and righteousness as shield and buckler." Also, Master Yang's *Fayan* says: "Cultivating the person serves as the bow, correcting thoughts serves as the arrow, and establishing righteousness serves as the target. Revering it and then shooting, the release will surely hit the mark." This is also of the same pattern as contemplating the mind. From this we know that our master's contemplative explanations grasped the inner meaning of both internal and external texts.

2.22

Third, clarifying the intention of the sequence of teaching and contemplation with respect to explaining the title. As for "suspended explanation," explaining beforehand detached from the text is called suspended explanation, which refers to the Profound Meaning earlier. Furthermore, the character *xuan* [suspended] in *xuan shi* can also be written as *xuan* [profound]; *xuan* means comprehensive: explaining comprehensively apart from the text, not explaining separately following the text. The *Wen Xuan* says: "Wise and sagely, he comprehends profoundly," and the commentary states: "*Xuan* means comprehensive." Therefore, the two characters *xuan* [profound] and *xuan* [suspended] can be used interchangeably without objection.

2.23

Six, proving it is not an erroneous transmission, in two: first, suspended indication, in two: first, stating the intention and dividing the chapters. Second, resolving objections through suspended explanation, in two: first, explaining the order in which the assembly is listed, in two: first, question. Second, answer, in two: first, clarifying the closeness or distance of the shadows and traces. As for "internally having not attained the path," regarding their initial arrival at the Buddha's place, the bound afflictions were entirely intact. Jingxi says: "Internally having not attained the path distinguishes them from the two vehicles; externally lacking the transformation of others distinguishes them from bodhisattvas." Second, regarding what is signified by the dharmic gates.

2.24

Second, explaining the presence or absence of praising virtues, in two: first, question. Second, answer, in two: first, presenting the old explanations. Second, clarifying the present explanation, in two: first, refuting the errors of the ancients. Second, from "Now it is feared..." downward, clarifying the present meaning. As for "as in the Great Treatise," Jingxi says: "Citing this explanation: the small is strictly small, while the great is indeterminate. Either combined or single: combined represents the intent of the division, while single follows the translator. Therefore, based on the treatise's intent, how could the *Vajracchedikā* be Hīnayāna? The translator preserved brevity, and thus listed them singly."

2.25

Second, from "First, clarifying..." downward, explaining in sequence, in three: first, śrāvakas, in two: first, general explanation. As for "Hu and Yue," Hu is in the north and Yue is in the south. An ancient poem in the *Wen Xuan* says: "The Hu horse neighs in the north wind; the Yue bird nests on the southern branch." Wang Bi says: "Crossing in the same boat, why should Hu and Yue worry about having different minds?"

2.26

Second, specific explanation, in two: first, indicating. Second, explaining, in five: first, explaining "with," in two: first, citing their being listed together in number. Second, from "If explaining..." downward, explaining according to meaning, in two: first, distinguishing from the *Lotus Sūtra*. As for "manifesting traces" and so forth, Jingxi says: "Question: What are the similarities and differences between manifesting the fundamental and manifesting the traces? Answer: It is fully detailed in the *Shiqian*."

2.27

Second, from "In one place..." downward, directly clarifying the present meaning. As for "unmanifest," it is aroused dependent on action. The *Chengshi Lun* takes non-form, non-mind non-concomitant formations as the substance of the unmanifest precept. As for "nine attainments," the four dhyānas, the four formless [attainments], and the cessation of sensation and conceptualization are called the nine progressive attainments. As for "both realizing [nirvāṇa] with remainder," it is because the suffering-dependent body remains.

2.28

Second, explaining "great," in two: first, citing the treatise's explanation. Second, from "Now it is clarified..." downward, clarifying the present meaning, in two: first, directly explaining regarding general and specific, in two: first, explaining regarding general and specific. As for the "three Vedas," also called *Veda*, this is translated as treatises of knowledge, which are external books of that land. There are four kinds: 1. the *Ṛgveda*, which explains the method of serving fire and repentance; 2. the *Yajurveda*, which explains the method of giving and sacrificial worship; 3. the *Atharvaveda*, which explains the methods of combat; 4. the *Sāmaveda*, which explains the method of knowing combat in foreign lands. Knowing these generates knowledge, hence they are called treatises of knowledge. Thoroughly understanding these four, one is called a Vedic non-Buddhist. As for "the Buddha contrasted up to shared and conditioned": nature-mindfulness refutes all-knowledge, shared mindfulness refutes spiritual penetrations, and conditioned mindfulness refutes the Vedas. "Nature" is the true, conditioned truth-principle alone, severing afflictions; "shared" is cultivating phenomena and principle combined, namely additionally cultivating the nine attainments, and thus being able to generate spiritual penetrations; "conditioned" is universally conditioning all objects, referring to learning the four gates of teaching of the relevant teaching as well as understanding external texts and Vedas. As for "attaining entry into the stage of nature," this is the rank of internal ordinary beings. As for "accomplishing the three liberations" and so forth, they correspond in sequence to the three mindfulnesses. As for "the mind attains fine liberation," "mind" is samādhi. Attaining both wisdom and samādhi is called both-liberated. Unhindered liberation means universally understanding inner and outer, hence called unhindered. As for "named a great bhikṣu" and so forth, bhikṣu is a name that applies to both cause and fruit, whereas arhat applies strictly to the fruit. *Pāramitā* is translated here as culmination of matters.

2.29

Second, distinguishing the specific matching meanings. In the answer, mahāprajñā is categorized with wisdom-liberation.

2.30

Second, from "Tripiṭaka" onwards, judging and concluding in terms of teachings and contemplations, in two parts: first, in terms of the two sūtras of the Tripiṭaka and Common [teachings], which itself has two parts: first, the two contemplations of the teachings. Second, from "These eight" onwards, judging the two treatises of the initial teaching: the Abhidharma expounds the gate of existence of the Tripiṭaka [teaching], and the Tattvasiddhi expounds the gate of emptiness. Third, explaining bhikṣu, in two parts: first, the direct explanation, which has two parts: first, that which has a translation; second, that which has no translation, in two parts: first, explaining the three designations in the causal stage, in two parts: first, citing the treatise to set out the names; second, relying on the treatise to explain the meanings. "Māra translates as killing": it can kill and harm worldly and transmundane roots of good. On the sixth heaven there is a separate dwelling place of Māra, which is also subsumed under the Heaven of Freely Enjoying Transformations by Others. "The three māras are also frightened": being on the verge of severing the causal conditions of afflictions and extinguishing the effects of the aggregates and death, in principle one should first feel dread; because the three māras cause fright, the heavenly māra only then becomes frightened. "Pure and refined (qingya)": ya means correct. "Far removed from the four wrong [livelihoods]": wrong livelihood [aimed at] below, upward wrong livelihood, wrong livelihood [directed to] the four cardinal directions, and wrong livelihood [directed to] the four intermediate directions. These are explained extensively in the fourth fascicle of the Expository Treatise (*Mahāprajñāpāramitopadeśa), and briefly cited below in the record of the chapter explaining Subhūti. "The latter two assist in accomplishing": attachment and haughtiness both belong to mental karma; paired with the former [pertaining to] body and speech, the three karmas thus destroy evil. "Destroying haughtiness": elevating oneself is called arrogance (jiao); belittling others is called conceit (man). Begging for food in humble lowliness destroys these two attitudes. Rebuking Śāriputra below refers to the "Gandhakūṭa Chapter".

2.31

Second, from "This possesses" onwards, concluding and indicating that from which the names of the fruit stage derive.

2.32

Second, from "Directly stating" onwards, determining the stages.

2.33

Fourth, explaining the saṃgha, in two parts: first, generally explaining the meaning of the assembly; second, specifically citing the four types of monks, in two parts: first, listing the names and explaining the meanings. "The aspects of allowance and prohibition, open and blocked, in the three trainings": allowance and prohibition are explained in terms of the monastic precepts, and their aspects are easily known. Open and blocked are explained in terms of concentration and wisdom, as in the passage on discerning the open and blocked in the Cessation and Contemplation. Suffering and origination, the twelve links of dependent origination giving rise to the six coverings, are called "blocked"; the path and cessation, the twelve links of dependent origination extinguishing [the coverings] through the six perfections, are called "open". Here one should say: distraction is the obstruction of concentration, while stillness is the openness of concentration; dullness is the obstruction of wisdom, while brightness is the openness of wisdom. "Like a mute sheep": the treatise states, "Just like a white sheep, which even when being slaughtered by a person cannot utter a sound." "Mistakenly falling into the number of the saṃgha": this means mistakenly being among the saṃgha. The four requisites are lodging, robes, food and drink, and medicine.

2.34

Second, from "The former" onwards, concluding and judging what to discard and what to accept. "Since they lack phenomenal harmony, they are unfit for saṃgha affairs": Jingxi says: "Those who cannot distinguish the two piṭakas of concentration and wisdom may still maintain phenomenal harmony. If the piṭaka of precepts is not understood, upholding them will also have flaws; thus, even if one upholds the precepts, one is still called foolish—how much more so a mute sheep!"

2.35

Fifth, explaining the number. Explaining the number in relation to practice means doing so in terms of contemplating the mind.

2.36

Second, the assembly of bodhisattvas, in two parts: first, stating the intention and dividing the sections; second, following the text to explain the meaning, in five parts: first, clarifying the category, in two parts: first, phenomenal explanation, in two parts: first, a brief indication; second, from "In full" onwards, extensive explanation, in two parts: first, translating and explaining the nominal meaning, in two parts: first, Master Kumārajīva retaining the abridged [form]; second, from "Translating" onwards, the translations and explanations of various masters, in two parts: first, generally citing the various masters. "Enlightened being (kaishi), initial being (shishi)": Jingxi says: "Because the mind is first opened; because one first generates the mind [for awakening]." "The ancient version translates it as eminent being (gaoshi)": the ancient translation of this sūtra; ascending and transcending ordinary beings and the Small [Vehicle], they are therefore named 'eminent beings.'"

2.37

Second, from "Now relying" onwards, specifically relying on the Great Treatise (*Mahāprajñāpāramitopadeśa). "For there is no beneficial advantage": they ferry themselves across but cannot benefit others.

2.38

Second, from "Only three" onwards, distinguishing, evaluating, concluding, and indicating, in two parts: first, distinguishing and evaluating, in two parts: first, distinguishing the difference between the two vehicles of the two teachings. The two vehicles are distinguished from the bodhi of the bodhisattva by the character sattva.

2.39

Second, distinguishing the bodhisattvas of the Tripiṭaka and Common [teachings], in two parts: first, direct distinction. "The Separate and Perfect up to 'attracting iron'": the middle and the true are revealed and manifest, effortlessly and universally responding just as a lodestone attracts iron.

2.40

Second, from "Question" onwards, resolving doubts. As for the intent of the question, Jingxi says: it raises a question based on the preceding text from the Tripiṭaka and Common [teachings] downwards. In the answer, the meaning is: previously it was said that they cannot be called sattva because they lack the sattva meaning of the Separate and Perfect [teachings]. Now it is said that they possess a small measure of compassion, etc.: the bodhisattvas of the Tripiṭaka and Common [teachings] also have compassion, yet they merely differ from the two vehicles and obtain the name bodhisattva. Previously it was said that they are not sattva because the intention was to prompt them to distinctively give rise to the compassion of the Separate and Perfect [teachings], and only then distinctly receive the title of sattva. However, because the contemplative practice of the bodhisattvas of the Tripiṭaka and Common [teachings] is identical to that of the Small [Vehicle], they were specifically rebuked. That they generally obtain the name is according to each respective teaching. Now speaking of having a small measure of compassion is intended to bring back and take the bodhisattvas of the Tripiṭaka and Common [teachings] to synthesize four kinds.

2.41

Second, from "Four teachings" onwards, concluding and indicating. "Often using yāna": mahāyāna is translated here as Great Vehicle; it is simply abbreviated as yāna. "Not the proper intention of the yāna": this sūtra resides in the Mahāyāna, so in rebuking bodhisattvas there are common and specific [aspects]. The common rebukes three, while the specific only rebukes the Tripiṭaka. Therefore, the Common and the Separate have both praise and rebuke; the Tripiṭaka has only rebuke, and the Perfect teaching has only praise. The words of the common rebuke are broad, not the proper substance of the teaching. From "At times" onwards, where the commentary text sometimes clarifies the Tripiṭaka, it is for relative comparison and evaluation, not concerning the main purport of the sūtra.

2.42

Second, contemplating the mind: subsuming the four bodhisattvas under the threefold contemplation, as in the text.

2.43

Second, distinguishing the number.

2.44

Third, praising their virtues, in two parts: first, dividing into sections; second, explaining sequentially, in three parts: first, general praise, in two parts: first, general explanation, in two parts: first, indicating the section and stating the purport; second, from "All these" onwards, narrating their virtues and explaining their names. "Bearing boundless bounty": this means that sentient beings bear the gracious bounty of the bodhisattvas.

2.45

Second, from "Only sentient beings" onwards, specific explanation, in three parts: first, stating the purport; second, the direct explanation. Where the text again differentiates according to stages, Jingxi says: only upon reaching this stage can one universally serve as a spiritual mentor for sentient beings. If spoken in terms of primary praise, as in the concluding text below, it refers to the stage of succession [to buddhahood].

2.46

Third, from "Now all" onwards, concluding and making evident. Jingxi's phrase "horizontally pervasive and vertically high" directly concludes the functions praised.

2.47

Second, specific praise, in two parts: first, dividing into general and specific sections; second, from "The first two" onwards, following the text to explain the meaning, in three parts: first, briefly praising the virtues of self and other, in two parts: first, briefly praising the virtues of one's own practice, in two parts: first, direct praise, in two parts: first, phenomenal explanation, in two parts: first, citing the text and dividing the sections; second, following the sections to explain the meanings, in two parts: first, explaining great wisdom and fundamental practice, in two parts: first, in terms of the one dharma, in two parts: first, explaining the meaning, in three parts: first, indicating; second, from "Relying" onwards, explaining; third, from "Therefore the Lotus" onwards, providing proof. Jingxi says: the initial citation from the Lotus Sūtra uses the upper line to prove the fundamental and the lower line to prove the practice; because they cultivate practice relying on the fundamental, they will certainly become buddhas. Since it is said that great wisdom is precisely the fundamental practice, it is also permissible that the fundamental practice is precisely great wisdom. Next it says that relying on the non-abiding root proves the fundamental, and establishing all dharmas proves the practice.

2.48

Second, determining the stages, in two parts: first, recounting the ancients, in three parts: first, direct recounting. Jingxi says: regarding the two explanations of the North and the South, the original texts have not been seen. Although Master Kumārajīva said that from below to above they gradually become ever more superior, the various lines are not necessarily superior in the latter compared to the former. Second, from "Since the understanding" onwards, examining closely. From "The northern" onwards: this master, based on the Bodhisattvabhūmi, correlates the ten perfections with the ten grounds, and thus correlates the seven perfections in the present text with the seven grounds. Third, from "If wishing" onwards, refuting and demolishing.

2.49

Second, from "Now we say" onwards, clarifying the present [position], in two parts: first, general explanation, in two parts: first, direct explanation, in two parts: first, revealing the correct and refuting the incorrect; second, from "Like praising" onwards, citing texts to challenge the ancients. "How could it praise the lower?": because the northern masters correlate this phrase with the first ground. If judged according to accomplishment, it should praise equal awakening. "Why praise only the upper?": since the first ground already partially attains the roar of the lion, why did the southern masters say it praises only the eighth ground? From "Therefore we know" onwards, it concludes the challenge. Precisely because of fixated adherence to a single passage, mutual refutations were provoked. If it is as this teacher [holds], then all persons in the stage of partial realization of reality possess all these lines, while the shallow and deep remain distinctly clear.

2.50

Second, "Resolving objections", in two parts: first, citing the text to establish the objection. "Asking about approaching the unequalled": Jingxi says: determining the meaning according to the text, it resides solely in equal awakening.

2.51

Second, answering and explaining in terms of meaning, in two parts: first, clarifying that all virtues praise the upper. From "Concluding, it states" onwards: only when equal awakening is adjacent to the fruit [of buddhahood] is it called "fully equipped". Second, from "If commonly" onwards, clarifying the unequalled. From "Also commonly" onwards: previously the objection was raised using a fixed meaning; now it is explained through mutual commonality. The text divides into two: first, clarifying that the lower is also called 'near.' "Mutual relation": Jingxi says: this is in terms of the common meaning. That is, taking before the [ten] abodes in relation to the second abode, it is considered far; in relation to the first abode, it is considered near. The first abode in relation to the second abode is near, but looking toward the third abode it is called far. And so on up to the ten grounds, by analogous explanation it can be known: all take wonderful awakening as the unequalled. Thus, the partial fruit of the first abode may also be called 'near'—how could it be only equal awakening? From "Lotus" onwards, clarifying that the meaning of 'near' still extends to the external ordinary beings of contemplative practice, so why must it be restricted to noble stages? "The sphere of practice and sphere of proximity": internally harbouring the ultimate principle and passing through conditions while enduring affairs is termed 'practice'; comprehending external conditions and resting in the true realm is termed 'proximity'—because phenomena and principle mutually manifest, both are in terms of external ordinary beings.

2.52

Second, from "Avataṃsaka" onwards, the upper is also called 'far.' Looking from the dust on a fingernail toward the great earth, its farness can be known. Who could say that the ten grounds and equal awakening are near to the unequalled?

2.53

Second, from "Now three" onwards, specific explanation, in two parts: first, traversing the teachings to show them in detail. "Only in terms of the two truths": because the path and contemplation flow concurrently. "The grades have superior and inferior": because the eighth, ninth, and tenth grounds are viewed in relation to one another.

2.54

Second, from "Only all" onwards, refuting the ancients and revealing the present, in two parts: first, clarifying that the noble virtues are hard to measure, refuting the ancients' fixed adherence. "Only all bodhisattvas": this points to the thirty-two thousand, who all internally merge with true reality and externally respond to the capacities of the multitudes; regarding what they have realized, it is difficult to fathom high or low.

2.55

Second, from "Now not" onwards, clarifying that teachings and contemplation are perfectly complete, revealing the grasped meaning of the present [system].

2.56

Second, in terms of two dharmas, in two parts: first, direct explanation, in two parts: first, stating the purport. "Mutually lacking eyes or feet": if one has eyes without feet, how could one advance? If one has feet without eyes, one will surely fall into deep peril. Because understanding and practice must unite, neither can be present in isolation.

2.57

Second, from "Therefore" onwards, direct explanation, in two parts: first, explaining great wisdom; second, explaining fundamental practice. Each has two parts: first, explanation; second, proof.

2.58

Second, from "One should know" onwards, concluding and indicating. "The horizontal and vertical virtues": Jingxi says: understanding with the wisdom of all modes and traversing all practices is called 'horizontal'; using wisdom to approach principle in relation to practice is called 'vertical', because principle is deep and practice is broad. Alternatively, one may say: understanding is horizontal and practice is vertical—understanding is complete at the initial mind, while practice is accomplished only gradually. Or again, understanding and practice each have both horizontal and vertical aspects. Therefore we know that by merely speaking of understanding and practice, nothing is left uncollected.

2.59

Second, explaining "all fully accomplished", in two parts: first, question; second, answer, in two parts: first, directly answering the preceding question; second, differentiating according to teachings. "The threefold emptiness of dāna": the donor, the object given, and the recipient are all like illusions. Second, contemplative explanation.

2.60

Second, explaining the praise, in two parts: first, indicating both. "Secondarily accomplishing the transformation of others": this primarily accomplishes one's own practice. Jingxi says: transforming others necessarily relies on the majestic empowerment of all buddhas.

2.61

Second, from "properly" below, both are explained, which has two parts: first, explaining the prior proper praise, which has two parts: first, proper explanation, which has two parts: first, phenomena, which has two parts: first, citing a treatise to briefly clarify it. Second, from "now clarify" below, broadly explaining according to the meaning, which has two parts: first, proper explanation, which has three parts: first, the Dharma; second, the analogy. From "externally without" below: the earth gives birth, the sun shines, the wind moves, and the rain moistens, and after that it bears fruit. Third, application, which has two parts: first, properly applying the preceding analogy; second, clarifying again by means of an analogy. The great roe (peng) is like the Buddha, which is the response. The shadow illustrates the majestic spiritual power, which is compassion. The fledgling illustrates the bodhisattva, which is the resonance. Jingxi says: "Clarifying that the principle of resonance and response is subtle: conferring [spiritual power] without arriving is unconditional compassion." As for the "great roe," Zhuangzi says: "The great roe spirals upward on a whirlwind for ninety thousand li; its wings are like clouds hanging from the sky." Master Kong's Records says: "In his youth, King Wen of Chu was fond of hunting. Fast hounds and famous falcons from all under heaven were gathered in full. Someone presented a falcon, saying: 'It is not the peer of the king's falcons.' Soon, in the clouds there was a creature gliding and soaring, gleaming white with its shape indistinguishable. Seeing it, the falcon raised its wings and ascended straight up like lightning; in a moment feathers fell like snow and blood scattered like rain. After a long while, a huge bird fell to the ground dead. Measuring its two wings, they spanned several tens of li, with yellow along the edges of its beak. None among the crowd could recognize it. At that time, a gentleman of broad erudition said: 'This is the fledgling of a great roe. Having just begun to fly, it was brought down by the falcon.' King Wen then generously rewarded the presenter."

2.62

Second, from "Therefore the Avataṃsaka" below, citing evidence. As for "the eighth ground sinking into emptiness," Jingxi says: "Fascicle 21 of the old translation of the sūtra says: 'Having entered the eighth ground, the Buddhas of the ten directions speak thus: "Excellent, excellent! Good son! Because you have already attained this foremost forbearance, you accord with the Buddhas' teachings. The Buddhas all possess fearlessnesses and unshared dharmas that you have not yet attained." Therefore, strive with vigor.'"

2.63

Second, contemplation explanation.

2.64

Second, from "this properly" below, concluding and pointing out. Both the phenomenal and contemplation explanations concern one's own practice.

2.65

Second, incidentally accomplishing the transformation of others, which has two parts: first, phenomenal explanation. As for "up to Vajragarbha" and so forth: empowered Guṇavanalakṣaṇa expounded the ten practices; empowered Vajraketu expounded the ten dedications; the text uses an abbreviation, hence it says "up to." Jingxi says: "Even the ten grounds still require requesting empowerment; how much more so should those of the initial mind wish to sit with folded arms? Therefore, both for oneself and for others, one must make the request."

2.66

Second, contemplation explanation. As for "if wishing to benefit beings": those of superior faculties of the perfect teaching who step out from emptiness into the provisional are at the rank of contemplation practice; if they receive the Buddha's empowerment, their path of transforming beings is unimpeded. As for "as wind bends the grass": mi means to bend. The transformer is like the wind; the faculties and conditions are like the grass. The Analects states: "The virtue of the gentleman is the wind, and the virtue of the petty person is the grass. The wind over the grass will surely make it bend."

2.67

Second, briefly praising the virtue of transforming others, which has two parts: first, dividing the sections; second, sequentially explaining, which has three parts: first, praising the mind that transforms others, which has two parts: first, phenomenal explanation, which has two parts: first, explaining being a wall for the Dharma fortress, which has two parts: first, explaining with reference to the doctrinal teachings. In "the sūtra says 'being a wall' (wei hu)," wei functions in both level and falling tones: in the level tone it means "to make"; in the falling tone it means "to assist." As for "preventing wrongdoing and warding off enemies": cultivating practice according to the teachings can prevent the wrongs of the three karmas and ward off the enemies of demons and non-Buddhists. Second, from "moreover" below, interpreting with reference to the realm of principle. All sentient beings have the aggregates and sense-fields manifest before them; thus, when the Prajñā texts discuss emptiness, they always begin from form. The contemplative method of our school is entirely of this intent, yet other passages make reliance and directly clarify the principle of the truths. Here, in explaining the fortress, the meaning matches the aggregates, which is why it is clarified here. Comprehending that the aggregates are identical to the true reality, it therefore says that this dharma is identical to emptiness; this is the wondrous emptiness of the middle way. Just as the interior of a fortress must be empty, it is described in terms of emptiness. As for "sentient beings are the king": sentient beings are the masters within the aggregates. As for "endowed with the lineage": within the one mind are the hundred realms, and in every realm the three paths are all identical to the three virtues. The substance of principle is originally endowed, and self and other are non-dual; this is called the Buddha-lineage.

2.68

Second, explaining upholding the true Dharma. As for "internal and external craving and views": internal refers to common afflictions, and external refers to distinct afflictions. As for "the lineage of the Dharma King all attains security": comprehending that the three paths are identical to the three virtues is called security. As for "Ganges sands [...] falling into ruin": it is like the people not being scattered or lost.

2.69

Second, contemplation explanation. In the text, emptiness and the provisional are contrasted to clarify the contemplative method of the shared teaching; the middle and the provisional are contrasted to clarify the contemplative method of the distinct and perfect teachings. The provisional of the six destinies is identical to mere emptiness; hence it is called provisional-emptiness. Mere emptiness is identical to the provisional of the six destinies; hence it is called empty-provisional. This is within the realms and is called the minor nirvāṇa. The two extremes being identical to the middle way is called provisional-middle; the middle way being identical to the two extremes is called middle-provisional. Clarifying the meaning with the two truths, the conventional truth contains the true; hence the two extremes are called provisional. The sūtra's intent lies in the Great Vehicle; therefore, this contemplative method temporarily clarifies the three teachings; provisional-emptiness and empty-provisional can also encompass the Tripiṭaka teaching.

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維摩經略疏垂裕記 — Classical Chinese