維摩經略疏垂裕記 2.18

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."