維摩經略疏垂裕記 2.28

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.