維摩經略疏垂裕記 2.171

2.171

Second, discussion, in four parts: first, question; second, answer. Jingxi says: *Mokṣa* is the precepts; the applications of mindfulness are the vehicle. This clarifies the practice based on Dharma; from "Furthermore, entrustment" onward is the practice based on faith. Third, query. Fourth, explanation, in two parts: first, directly explaining the objection; second, from "Although again" onward, distinguishing superiority and inferiority, in two parts: first, comparative differentiation of superiority and inferiority; second, from "Hence it is said" onward, twin verification completing the explanation, in two parts: first, twin verification. What is cited is the vow text of Emperor Wu of Liang. The first line verifies laxity in precepts yet urgency in the vehicle; the second line verifies urgency in precepts yet laxity in the vehicle. Second, from "Devadatta" onward, completing the explanation. Regarding "evil karma leading to the hells": creating the five inexpiable offenses together with King Ajātaśatru, for Devadatta the earth at Rājagṛha split open of itself and he plunged alive into hell, as explained in detail in the seventeenth fascicle of the *Great Treatise*. Jingxi says: Because of creating the inexpiable offenses, although in the present he fell into suffering, before he committed the inexpiable offenses, his seed was already determined. As for [Udraka] Rāmaputra's rebirth in heaven: because he lacked the seed of the vehicle, when his merit was exhausted, he fell into suffering. If so, and Devadatta could still possess the seed of the vehicle, what need was there for the aforementioned twenty dharmas? Answer: Before committing the inexpiable offenses, Devadatta had already attained the heat dharma; he is not to be equated with the twenty [ordinary beings] mentioned earlier—how could one turn around and draw a comparison with Devadatta? If one has no fear of falling into suffering, one is free to be like Devadatta, so why further discuss the four propositions of vehicle and precepts? Furthermore, the scriptural teachings cite inexpiable offenders merely as words of exhortation to advance. For this reason, one must grasp the intent skillfully. From "Ud[raka]" onward: the nineteenth fascicle of the *Great Treatise* says: "Having attained the samādhi of neither conceptualization nor non-conceptualization, he possessed the five supernormal knowledges and flew daily into the palace to eat. The queen bowed, taking his feet, and because of touching her feet, lust arose and he lost his supernormal knowledges; he asked for a chariot to leave. Returning to his home mountain, he again cultivated the five supernormal knowledges, but was disturbed by the fish and birds of the forest and pond, wherefore he made an evil vow wishing to devour them all. Later, he attained samādhi as before and was reborn in the heaven of neither conceptualization nor non-conceptualization; yet, dragged by his former vow, when his lifespan in neither conceptualization nor non-conceptualization was exhausted, he fell into the body of a flying cat." The *Vibhāṣā* says: "The body of the flying cat was fifty yojanas wide, and of the living beings it slaughtered, none could escape." Regarding "five, response traces being identical to ordinary beings": this is manifesting bodies that are the fruition-retribution of the twenty-five realms of existence. Regarding "the twenty-five samādhis": the "Chapter on Noble Practices" in the *Mahāparinirvāṇa Sūtra* says: "The bodhisattva, abiding in the ground of fearlessness, attains twenty-five samādhis and destroys the twenty-five realms of existence: the Immaculate [Samādhi] destroys the hells; the Non-retrogressing, animals; the Heart's Delight, hungry ghosts; the Joyous, asuras; the Sunlight, Pūrvavideha; the Moonlight, Aparagodānīya; the Blazing Flame, Uttarakuru; the Like-an-Illusion, Jambudvīpa; the Immovable in All Dharmas, the Four Heavenly Kings; the Difficult to Subdue, the Trāyastriṃśa; the Delightful, the Yāma; the Blue-Coloured, the Tuṣita; the Yellow-Coloured, the Nirmāṇarati; the Red-Coloured, the Paranirmitavaśavartin; the White-Coloured, the first dhyāna; the Manifold, the Mahābrahmās; the Twin, the second dhyāna; the Thunder Sound, the third dhyāna; the Torrential Rain, the fourth dhyāna; the Like-Space, the non-conceptual heaven; the Mirror-Reflecting, the Pure Abodes; the Unobstructed, the realm of infinite space; the Eternal, the realm of infinite consciousness; the Delight in Non-action, the realm of nothingness; the Self, the realm of neither conceptualization nor non-conceptualization." The detailed explanation of this meaning is as in the subtle practice of the *Lotus Sūtra*. Regarding the "twenty-five realms of existence": the four continents, the four evil destinies, the non-conceptual heaven and the anāgāmin heaven, the six desire heavens along with the Brahmā heaven, the four dhyānas, and the four formless realms. From "undergoing the four evil" onward: with the Immaculate Samādhi one manifests a body in the hells; with the Non-retrogressing Samādhi one manifests an animal body; with the Heart's Delight Samādhi one manifests a hungry ghost body; with the Joyous Samādhi one manifests an asura body. From "Next, abiding" onward: with four samādhis one manifests human bodies—namely Like-an-Illusion, Sunlight, Moonlight, and Blazing Flame, corresponding respectively to the four continents of south, east, west, and north; with the remaining seventeen samādhis one entirely manifests heavenly bodies. Hence it says "undergoing human and heavenly bodies." Yet all this is because, through partial realization of the threefold truth in one mind, they are able to manifest forms according to kind, breaking through the realms of existence and benefiting creatures. Therefore one knows that the twenty-five kinds are all different names for the Middle Way King of Samādhis. Regarding "six, contemplating the mind: what bodies are undergone... up to what Dharmas": if one upholds the prohibitive precepts and cultivates contemplation in reliance on the *Avataṃsaka*, then in the future one will undergo a human or heavenly body, see Maitreya, hear the sudden teaching, and attain the Way. If one does not uphold the precepts but cultivates contemplation in reliance on the *Avataṃsaka*, then one will undergo a body in the four destinies, see Maitreya, hear the sudden teaching, and attain the Way. Cultivating contemplation in reliance on the gradual and encountering the four subsequent flavours can be understood by parallel explanation. This extends across the four teachings horizontally and passes through the five flavours vertically, and is explained likewise with them. Regarding "not seeing and not hearing": those who are lax in the vehicle and lax in both will not see Maitreya and will not hear the Dharma. Entering the Way applies to those urgent in both and those urgent in the vehicle; not entering the Way applies to those lax in both and those lax in the vehicle. Regarding "the gain and loss can be known": examine your own mind, and the future is like a mirror.