維摩經略疏垂裕記 2.21

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.