維摩經略疏垂裕記 3

English (machine translation) 3

Language: English

3.1

Narrated by the Śramaṇa Zhiyuan of Qiantang

Second, from "regarding both" downwards, sequential explanation of the meaning according to the text, in two: first, briefly praising the two benefits of form and sound, in two: first, outline of headings; second, from "first again" downwards, sequential explanation, in two: first, praising the benefit of form, in two: first, outline of headings and prefatory presentation, in two: first, outline of headings. Second, from "the Great Sūtra" downwards, prefatory presentation, in three: first, citing the Great Sūtra. Regarding "both form and non-form": this reveals that Buddha-nature is not separate from form and mind, and non-form is precisely mind. Regarding "vajra-body": because the substance of the response is itself the Dharma, it cannot be destroyed. Second, from "now first" downwards, matching with the present meaning. First, clarifying that now praising the purity of the eyes subsumes the vajra-body. Regarding "praising the superior to subsume the inferior": Jingxi states: "It is simply based on the ordinary praising the sage. What is more, the characteristics of the response body are naturally distinguished by doctrinal schools; hence among the characteristics of the sage, none surpasses the white curl and the uṣṇīṣa. Now speaking from the perspective of the eyes, they are therefore called superior eyes. What is more, the eyes possess the five [eyes], and in terms of name they are also superior; therefore they are briefly praised to contrast with the inferior." Next, from "powers and fearlessness" downwards, clarifying that now praising the purity of mind subsumes the powers and fearlessnesses. Third, from "raising" downwards, concluding the essentials in general.

3.3

Second, from "the eyes are" downwards, sequential explanation of the meaning according to the text, in two: first, praising the merit of form, in two: first, explanation based on phenomena, in two: first, general explanation, in two: first, correct explanation. Regarding "the liver grieves," etc.: the Baihu Tong says, 'The liver is connected to the eyes, the lungs to the nose, the heart to the mouth, the spleen to the tongue, and the kidneys to the ears.' Now, we provisionally take the ordinary to infer the sage. When an ordinary person grieves, it must internally stir the liver, and thereafter there are tears in the eyes; hence it is said that when the liver grieves, the eyes tear. Jingxi states: "The Tathāgata precisely takes benefiting beings to represent compassion. Benefiting must reside in wisdom; hence the eyes represent wisdom, and the liver represents concentration. Wisdom stirring the functioning of concentration is just like the liver grieving causing the eyes to tear." Regarding "the Great Treatise," etc.: Jingxi states: "Since compassion is born from wisdom, and wisdom depends on concentration, the functioning of concentration is precisely the functioning of compassion and wisdom. That the liver grieves and the eyes tear can be known by this analogy."

3.4

Second, resolving doubts, in two: first, question. Jingxi states: "Since one seeks the superior response to attain the dharmakāya, the superior response has characteristics; does the Dharma have them?"

3.5

Second, answer, in two: first, direct answer, in two: first, directly indicating the eyes. Jingxi states: "The meaning of the reply is that since the Buddha-eye is the substance of the four eyes, and the four eyes are precisely the characteristics of the dharmakāya, one is therefore caused to seek the characteristics to see the uncharacterized. What is more, the characteristic of the uncharacterized is supreme among all characteristics; hence citing the Lotus Sūtra points to this very matter."

3.6

Second, from "the remaining" downwards, listing the remaining characteristics.

3.7

Second, corroboration. Jingxi states: "The intent of the Lotus Sūtra is that the Buddha possesses the five eyes, and the four do not stand independently; hence the thirty-two [marks] are precisely the characteristics of the dharmakāya. 'My body now is precisely the dharmakāya'—these words have their ground."

3.8

Second, from "only the eyes" downwards, distinct explanation, in two: first, general presentation and brief explanation, in two: first, general presentation of the five eyes, in two: first, explaining the characteristics according to function. Regarding "moreover able to illuminate both... phenomena and principle": Jingxi states: "Thus we know that the five eyes are merely substance and function. If approached from the cultivation of contemplation, the fleshy eye comes first; now, approached from praising the Buddha, substance and function are simultaneous." From "according to teachings" downwards: if according to each specific teaching, each possesses the five eyes, as commonly discussed. If universally clarified by contrasting the partial and the perfect: only the perfect [teaching possesses] the Buddha-eye; the distinct teaching, the Dharma-eye; the common [teaching's] bodhisattvas, the wisdom-eye; and the Tripiṭaka [teaching's] bodhisattvas, the fleshy and heavenly eyes. If according to the two vehicles, both teachings attain the wisdom-eye. If discussing the perfect intention, the single mind with the three truths fully possesses the five eyes: illuminating the mind's conditioned arising of phenomena is precisely the fleshy and heavenly eyes; the true truth is the wisdom-eye; the conventional truth is the Dharma-eye; the middle truth is the Buddha-eye. Since the three truths are neither vertical nor horizontal, how could the five eyes be compartmentalized and distinct? What Jingxi previously said about them being merely substance and function—these words have proof. Thus the Buddha-eye is the substance and the four eyes are the function; substance and function are non-dual, the middle and extremes are as one. The general and specific aspects of the four teachings have their excellence in the middle; the six identities eliminate confusion, and the high and low are constantly distinguished.

3.9

Second, from "the Diamond" downwards, citing scriptures as proof. Possessing the functions of the five eyes within a single eye, we therefore know that the five eyes cannot be torn apart.

3.10

Second, from "now Ratnakūṭa" downwards, briefly explaining the sūtra text. In the text, he first explains the Dharma, and next from "like blue" downwards, explains the analogy.

3.11

Second, from "now briefly" downwards, specific clarification and literal commentary, in two: first, literal explanation of the sūtra text, in two: first, broadly according to the distinct and perfect [teachings]. Jingxi states: "In the previous general explanation, all were judged from the ultimate, hence it said 'exhausting the source' and 'pervading the dharmadhātu.' Now speaking from the specific, five distinctions are therefore made. Although there are five distinctions, they are still categorized as belonging to the distinct and perfect teachings according to the teachings. How is this known? The fleshy eye sees up to the highest heaven of the form realm, and the wisdom-eye beyond the realm can destroy the views and thoughts inside and outside. Since they can surpass the three vehicles of the two [lower] teachings, by verification we know their meaning corresponds to the distinct and perfect teachings. If only the perfect, one should not separately speak of five functions; if only the distinct, the heavenly and wisdom [eyes] should not extend beyond [the realm]. It is merely to distinguish the five characteristics that within the perfect he concurrently speaks of the distinct." Regarding "leaving hindrances due to dhyāna": leaving the five hindrances. Regarding "the four great elements produce form": the four great elements are what is produced, and the four subtle atoms are that which produces. The combination of the four subtle atoms forms the four great elements; hence it is called 'the four great elements producing form.'"}, correspondence

3.12

Question: The meaning of 'subtle' can be known; what is the meaning of 'great'? Answer: Earth, water, fire, and wind exist everywhere in all places, and are therefore called 'great.' 'Great' takes all-pervading as its meaning. Fascicle 57 of the Great Treatise says: 'As the Buddha said, the four great elements are nowhere absent, hence they are called great.'

3.13

Second, from "Tripiṭaka" downwards, briefly indicating the Tripiṭaka and common [teachings]. Jingxi states: "Precisely using the distinct and perfect to subsume the previous. Next, by contrasting and rebuking the common and Tripiṭaka with the distinct and perfect, it only forms the difference of sequential and non-sequential. The Tripiṭaka and common have only four, conceptually establishing five; furthermore, their dependence on dhyāna or dependence on truth is different, fully clarified as in the commentary on Aniruddha in the Fahua Shuji."

3.14

Second, from "Question" downwards, resolving doubts with specific proofs.

3.15

Second, contemplative explanation. Jingxi states: "Since it is called 'single mind,' the five should not be distinct. Being distinct while non-distinct, they are temporarily paired; therefore here it should be said that the coarse and subtle objects are precisely the middle way."

3.16

Second, praising the virtues of the mind, which has two [parts]: first, phenomenological explanation, which has two [parts]: first, general explanation; second, specific explanation. The general explanation already corresponds to causes and conditions; the specific explanation is according to the teachings. The division of sections above and below is mostly like this. However, contrasting it with the contemplation explanation below, among the four explanations it lacks only fundamental and trace, or at times this is established in terms of meaning. The first [part], general, has two [parts]: first, the correct explanation. In the text, it first explains the purity of mind; next, in explaining "having already crossed over," it first clarifies the common [aspect], because the initial meaning established is only the common. Under "The Great Sūtra," it cites the common to challenge the specific. Next, under "Now according to," it indicates the specific. Cause and effect are differentiated to interpret "having already crossed over." If following the common meaning, the Buddha's mind is called dhyāna, because it cannot be surpassed.

3.17

Second, under "Question," resolving doubts. Jingxi says: Next, in challenging the specific, [it asks] the reason for following the cause. Since there is a common fruit, for what purpose is a cause established? In the answer, it cites the *Mahāprajñāpāramitopadeśa* and the *Nirvāṇa [Sūtra]* to both testify to following the cause; thus there is textual support for both cause and fruit respectively. Furthermore, it cites translated terms to support the meaning of following the cause; hence the words "abandoning evil" definitely do not pertain solely to the fruit.

3.18

Second, under "According to the teachings," the specific explanation has two [parts]: first, the Tripiṭaka and Common [teachings]. Jingxi says: The Tripiṭaka also says "forever separated from attachment to Dharma." The phrase "attachment to Dharma" is common; here it is merely separation from attachment with respect to dhyāna. It is only that the Buddha of that teaching is sovereign in dhyāna, hence it says "separated from attachment." Therefore, the arhat is only spoken of as entering and emerging with uninterrupted transcendence, yet in terms of sovereignty he is still not equal to the Buddha. Furthermore, those now [explained] according to the teachings are all attached to the previous text on the side of the meaning of following the cause. The Buddha has nothing to sever, hence it says "sovereignty" and "ignorance forever exhausted" and so on, which is convenient for the meaning of "having already crossed over." Furthermore, the words "simultaneously" in the Tripiṭaka and Common [teachings] are spoken only according to the true truth of those teachings.

3.19

Second, the Separate and Perfect [teachings]. Jingxi says: The meaning of the nine dhyānas in the Separate and Perfect [teachings] must be differentiated according to stages. Thus we know that while their names are the same, their meanings are eternally distinct. Therefore, both teachings have the double profound as well as the true and auxiliary; if not interpreted according to stages, by what means could they be judged? The text has two [parts]: first, citing the *Bodhisattvabhūmi* to elucidate them. As for the "nine kinds of great dhyānas," they are: first, sovereign; second, all; third, difficult; fourth, all-gates; fifth, good persons; sixth, all practices; seventh, removing affliction; eighth, bliss in this world and other worlds; ninth, pure purity dhyāna. The detailed explanation of their names and meanings is as in the lower scroll of the *Fajie Cidi*. As for "Bodhisattvas rely on the ninth," and so forth, this refers to entering this dhyāna at the final thought of virtual enlightenment. As for "attaining the fruit of bodhi, transcending purity," the fruit of bodhi is the Buddha's mind. The Buddha's mind has no delusion and transcends above virtual enlightenment; hence it says "transcending purity"—purity being the ninth dhyāna. Under "This according to," it comprehensively indicates the sequential stages of the nine dhyānas. As for "cultivating intrinsic nature before the bhūmis," Jingxi says: Not yet having entered the first bhūmi, not yet possessing the Buddha-dharmas, and not yet called "all," one cultivates separately in one's corresponding stage, hence it is named "intrinsic nature." As for "the Buddha-fruit transcending the fruit," it is because the Buddha's mind transcends the nine.

3.20

Second, the Perfect [teaching], which has two [parts]: first, the correct explanation. In accordance with the Separate to elucidate the Perfect, it likewise takes intrinsic nature to reside in ordinary beings, and the remaining eight to reside in sages. As for "ultimately separated from false delusion," this is the ultimate of the stage of the first abodal, not the ultimate of the supreme fruit. As for "manifesting the intrinsically pure mind," the intrinsically possessed three thousand [realms] are partially manifested here. Since it already possesses the Buddha-dharmas, it is called the "all dhyāna."

3.21

Second, citing proof, which has two [parts]: first, citing the *Suvarṇaprabhāsa* to corroborate. The Tathāgata reveals the wisdom that is able to roam; the immeasurable and extremely profound is the principle that is roamed. Spanning horizontally across the dharmadhātu, it is therefore immeasurable; penetrating vertically through the three truths, it is therefore extremely profound. Under "transcending all," it reveals that the Buddha's mind, object, and wisdom transcend the nine dhyānas.

3.22

Second, citing the *Yingluo [jing]* to refute error. As for "gathering the assembly of the eight dhyānas," this refers to the intrinsic-nature dhyāna up to the dhyāna of bliss in this world and other worlds, which means gathering the bodhisattvas before and on the bhūmis. As for "formerly in the *Avataṃsaka*," and so forth, Jingxi says: Regarding the word "formerly," our school's five periods all have concluding teachings. Because the *Yingluo jing* concludes the various Vaipulya [sūtras], it points to the *Avataṃsaka* as "formerly," still separated by the Deer Park. The *Yingluo* comes later, which is necessarily the case in principle. Therefore, we know that other explanations not only fail regarding the eight dhyānas, but their meaning of "formerly" is also inappropriate.

3.23

Second, the contemplation explanation. Jingxi says: In contemplating the mind, grasping the inherently existing principle is called "purity of mind"; being able to contemplate this principle gains the name "having already crossed over." Therefore, the statements on the various dhyānas subsume [the stages] before the bhūmis of the Separate [teaching] and the two preceding teachings.

3.24

Second, praising the benefit of voice, which has two [parts]: first, directly explaining the benefit of form and voice. Jingxi says: Following the opening of the section above, it should properly only say "voice"; now adding "form" is because form does not necessarily have voice, but voice necessarily has form. The opening of the section follows the specific, while the explanation of the meaning follows the common. Furthermore, the sūtra text says "having long accumulated pure karma" and "guiding the assembly," meanings which encompass both body and mouth; hence it is possible to clarify both. In the text, it first explains the four characters "having long accumulated pure karma." Jingxi says: In the text, both the fruits of body and mind are treated together; only when the two karmas accomplish each other are the marks and signs fully possessed. Marks and signs such as fearlessness and supernatural powers are the fruit of the body; separation from fetters in accordance with principle is the fruit of the mind. Next, under "Outwardly matching," it explains the following three characters and one phrase. "Outwardly matching... up to... faculties and conditions" explains "matching the immeasurable." "Able to... up to... with quiescence" explains "guiding the assembly with quiescence." "With" (以) means "to use." Using the siddhāntas to guide the assembly to the principle of quiescent cessation. Therefore, the commentary text writing the character "already" (已) is an error. Under "Form and voice," it explains "therefore I bow my head." The *Book of Documents* says: "Bowing the hands and knocking the head." Kong Anguo says: "Bowing the hands means the head reaches the hands; knocking the head means the head reaches the ground." Under "Another interpretation," it guides the practices of the assembly with the wisdom of all modes. Reaching the fruit, they have already ceased, hence it says "already quiescent." According to this, it should be the character "already" (已). Jingxi says: Re-explaining "guiding the assembly." Previously, one's own practice explained the upper phrase; thus the former was according to one's own practice, and the latter according to transforming others. In this phrase, the former is according to transforming others, and the latter according to one's own practice. This is because self and other rely upon each other.

3.25

Second, under "The upper phrase," concluding the explanation. The upper phrase is "having long accumulated pure karma"; the lower phrase is "guiding the assembly with quiescence." Jingxi says: Indicating the manner in which the explanation is established. Furthermore, in the above benefit of form, the virtues of the mind were additionally brought forth to reveal form; thus we know that the benefit of voice also relies on the mind. Therefore, it explains form with form and explains mind with mind. Voice comes from the mouth, fully possessing the three wheels; thus we know that being able to guide the assembly must focus exclusively on the mind. Therefore, two meanings are used to explain the two characters. If using this character "with" (以), the character "with" looks downward, meaning "bowing the head because of quiescence." If using this character "already" (已), the character "already" looks upward, meaning "having already guided the assembly."

3.26

Second, extensively praising both benefits of form and voice, which has two [parts]: first, dividing the sections. Second, under "Since," explaining sequentially, which has two [parts]: first, extensively praising the benefit of form, which has two [parts]: first, praising and explaining the function of form and mind, which has two [parts]: first, praising and explaining the function of form, which has two [parts]: first, praising the supernatural transformations of the function of form. As for "is the dharmakāya... up to... form," Jingxi says: However, its supernatural transformations pervade all things, fully as explained in the *Zhiguan Ji* under the various supernatural transformations. Here, it is explained for the time being from the phenomena that are transformed; since it adduces that all things converge toward form to make supernatural transformations, how could it be separated from the mind to be called "all dharmas converging"? This is because these supernatural transformations have the root of the dharmakāya.

3.27

Question: Now one should praise the land; why praise the form? Answer: Form necessarily relies on the land; examining the direct [reward], one knows the circumstantial [reward]. Furthermore, phenomena seem separated, but following principle they are necessarily the same. Relying on phenomena they seem distinct, but their principle is not dual.

3.28

Second, explaining the function of form. As for "one line explaining and establishing the function of form," if based on the sūtra text, the words "the Buddhas expounding the Dharma" seem to elucidate the benefit of voice; why is it called the function of form? Therefore Jingxi says: In the words "form and mind," voice also belongs to form. Furthermore, adducing the expounding verifies the form, and only then is the form real. If one does not verify the expounding, it would be mixed with Māras and non-Buddhists.

3.29

Question: Hearing the Buddha expound the Dharma is indeed the benefit of voice; why is it called form? Answer: Form and voice must follow the transforming master; here it is merely that which is manifested by the work of transformation. Furthermore, seeing the Buddha and the Buddha expounding the Dharma both belong to form; moreover, expounding the Dharma is also a function of form. Therefore, it can be explained as belonging to form.

3.30

From "If not the Buddha" onward, it explains the characteristics of obtaining benefit, not distinguishing form and voice. Under "Questioning this," Jingxi says: Since this manifests the land, it can directly express the land. Why is it called the cause? The cause is only the direct reward, yet still divided into near and far. The meaning in the answer is: in this verse, it first praises the cause, and the next verse expresses and manifests it; therefore, one cannot take the cause to be the expressing and manifesting. Hence, in the answer, it directly refutes other explanations.

3.31

Second, praising the function of the Buddha's mind, which has two [parts]: first, praising the function of the mind. As for "praising the function of the Buddha's mind," the previous heading indicated the benefit of form and the function of form. Now saying "mind," Jingxi says: Because the mind has function, form only then has function, just as in the previous brief [explanation] it also explained both benefits of form and voice through the mind. All dharmas converge toward form without being separated from the mind; only then does form have benefit. The benefit is as explained before. As for "attaining the samādhi king samādhi," and so forth: because the Dharma resides in the person, the person only then is called the king. As for "power of Dharma," and so forth: the Dharma does not go beyond the truths, and power is sovereignty. With sovereignty regarding the truths, the Dharma only then has power. As for "transcending": samādhi is severing, and contemplation of the truths belongs to wisdom. Both are transcended, which is why it is said. Since it transcends the ten realms, the three realms are common to the external. As for the "seven noble wealths," they are: faith, precept, hearing, renunciation, wisdom, shame, and remorse. Jingxi says: Now calling the truth of the path "noble wealth," in reality wealth pervades all dharmas, and the principle of non-arising noble wealth is also pervasive. For instance, speaking of hearing and so forth, it cannot be confined, so in reality it pervades the four [truths]. Cessation is that which is realized, while suffering and origination must be destroyed, hence they are not mentioned. As for "Does it belong to the function of form or the function of mind?": the teaching of voice belongs to form, while its intricate subtleties rely on the mind. Furthermore, in the answer it cites Akṣayamati that form is mind, hence it says pervasive. As for "Only that the one who can give is the mind": these words are still common to the intent of the expedient teachings; one should say that giving originates from the marvel of the mind, and only then do wealth and Dharma exist. Thus we know that because the mind able to give is interfused, one can then say that giving originates from the mind.

3.32

Second, explaining the function of the mind. As for "expedient wisdom distinguishing the characteristics of worldly truth," Jingxi says: This refers to transcending stages, pointing to the one true principle as the supreme truth; the shallow and deep of the various teachings are all called worldly truth. As for "Question: Above mostly accords with the three truths, etc.," as in briefly praising form and voice, it still accords with the five eyes and the nine great dhyānas; therefore, these dhyānas and eyes fully possess the three truths. In the answer, "combining the true into the middle" is the two truths containing the middle in the Common teaching. "Combining the true into the conventional" is the compound conventional two truths of the Separate and Perfect [teachings]. As for "already discussed," the *Profound Meaning* asks: One should only take the inconceivable truth of the Perfect teaching as the essence; how can one take the internal true truth of the Common and Separate as the essence? Answer: The *Lotus Sūtra* directly abandons expedients, taking only the perfect truth as the essence. This sūtra still carries the expedients of the Common and Separate, so taking the three internal expedients can all serve as the essence. The present intention is the same as the former, hence it points to the *Profound Meaning*. Jingxi says: But this opening and combining is also provisional; now one should contrast phenomena and principle in a period of Buddha-dharma, discussing the two truths comprehensively, which can also be called combining the true into the conventional. Therefore, this Vaipulya fully possesses five kinds of separations and combinations of the three truths. Next, under "Another interpretation," taking the understanding of ordinary beings as conforming to sentiment, and the realization of sages as conforming to wisdom. Jingxi says: Speaking in terms of sentiment and wisdom, it should be like the sevenfold transcending of stages in the *Profound Meaning of the Lotus Sūtra*.

3.33

Second, concluding praise of the functions of form and mind.

3.34

Second, extensively praising the benefit of voice, [which has] two [parts]: First, stating the intention. Regarding "Above, manifesting the supremely venerable" and so forth: first, forms are used to express voice; both form and voice are direct [rewards]. Next, the direct [rewards] express circumstantial [rewards]; the direct [rewards] serve as the preface to the circumstantial [rewards].

3.35

Second, from "not existent" below, the actual explanation, [which has] two [parts]: First, explaining the benefit of voice, [which has] two [parts]: First, explaining that phenomena are neither existent nor non-existent, [which has] two [parts]: First, general explanation, [which has] two [parts]: First, the correct explanation. Jingxi says: Regarding "preaching that phenomena are not existent" and so forth: since the text contains a double negation and also speaks of "preaching phenomena," one should know that the double negation is precisely the middle way. Fearing that people might not comprehend, it further proceeds from "preaching." From "What phenomena" below, it brings out the meaning in the phenomena being preached; one cannot preach about the phenomena that are negated, so one knows that that which negates is precisely what is preached, and that which negates is precisely the Dharma of the middle way. From "Which ones" below, it further adduces what is negated to bring out what is preached; what is preached must certainly not be ordinary or lesser dharmas. It merely adduces ordinary beings and the two vehicles for convenience; it should also further state that it is different from emerging from emptiness into provisionality in the three teachings. Regarding "Bodhisattvas mostly preach the middle way": among the four teachings of the Vaipulya period, the first two lack the middle [way], and the former is not the primary intention; hence it can be said "mostly."

3.36

Second, distinguishing and resolving, [which has] two [parts]: First, distinguishing in contrast to the two truths. Jingxi says: Regarding "Above, the two truths were used" and so forth: this refers to the above text on "skilfully able to distinguish" and so on. Since wisdom illuminates the truths, preaching must rely on wisdom; how could the earlier and later [passages] differ between two and three? The meaning of the reply is as before. Second, distinguishing in contrast to heterodox and lesser [teachings]. Jingxi says: Regarding "The heterodox" and so forth: in order to distinguish the numerous double negations of the various teachings and reveal the double negation of the perfect [teaching], this question was raised. In the reply, it fully answers that the double negations are not uniform.

3.37

Second, from "In terms of teachings" below, the specific explanation, [which has] two [parts]: First, correctly [explaining] in terms of teachings. Regarding "simple, compound, and complete": "compound" means reiterated. Existence, non-existence, both, and neither are the simple four. Existence of existence, non-existence of existence, up to the neither-existence-nor-non-existence of existence, and the neither-existence-nor-non-existence of non-existence, are the compound four. Existence of existence, non-existence of existence having existence, both-existence-and-non-existence having existence, neither-existence-nor-non-existence having non-existence, up to double negation at the head being likewise, are the complete four. Regarding "Even lacking" below: previously it lacked the emptiness of non-existence of the two teachings, how much more so the middle [way] of non-non-existence in the separate and perfect [teachings]? Regarding "If one attains expedients and so forth": Jingxi says: this is said in terms of the side of negation, merely saying "non-existent." Although there are four gates, negation merely results in non-existence, hence it says "non-existent." Passing to the Tripiṭaka teaching, although it again grants it, because there is this cessation it may also be existence. It merely results in existence and non-existence, and still lacks the third, so how could it have double negation alone? Therefore the former two teachings certainly lack double negation. Next, regarding "The separate teaching speaks of the storehouse nature": one must distinguish between the separate and the perfect. True suchness covered by afflictions is called the storehouse of the separate [teaching]. Afflictions are identical to principle, and principle inherently contains all phenomena—this is called the storehouse of the perfect [teaching]. Regarding "One gate is immediately four gates" and so forth: once one realizes that the three truths are mutually interfused, how could the four gates be mutually separated? The emptiness gate is the true truth, the existence gate is the conventional truth; both-existence-and-non-existence and double negation are simply the concealment and illumination of the middle truth. Regarding "Herein" below: attachment to the perfect must be dismantled, how much more so the partial, the lesser, as well as ordinary and heterodox [views]? Although gold and iron chains differ in value, their binding is the same.

3.38

Second, from "Now to distinguish" below, judging the meaning of the sūtra, [which has] two [parts]: First, explaining by uniquely praising the perfectly interfused teaching. Second, from "Again" below, explaining by praising all four teachings together.

3.39

Second, from "Because of causes" below, explaining that phenomena born of conditioned origination arise, [which has] two [parts]: First, categorizing that there are two kinds of conditioned origination. Regarding "as explained before": Jingxi says: as clarified above in praising the virtues of bodhisattvas, there are two kinds of conditioned origination—delusion and awakening. Delusion is the twelvefold conditioned origination, with ignorance as its root; awakening is the wisdom contemplating the twelvefold conditioned origination, which can extinguish ignorance. Now there are also two kinds: suffering and origination pertain to delusion; path and cessation consist in awakening. Awakening additionally benefits sentient beings; delusion is entirely self-deluding. Delusion can indeed be exhausted; awakening must certainly be aroused. Both are treated in terms of the principle of the double negation of the middle way.

3.40

Second, from "However, its essence" below, the actual explanation. Regarding "The essence is not […] yet there is birth": this refers to the previous line of the sūtra; through double negation, there is no birth. From "Having causes" below, it directly shows the meaning of conditioned arising; through double illumination, there is birth.

3.41

Second, concluding the benefit of voice. Regarding "The four teachings clarify the three kinds […] and so forth": Jingxi says: If there were a self, there would be making; if there were making, in the future there would be receiving [of retribution]; thus one knows that if there is no self, there is neither making nor receiving. But the former two teachings are treated in terms of the truth within the realms, while the latter two teachings are treated in terms of the truth beyond the realms. Here it is specifically treated in terms of there being no self at the very time of action; it does not mean that only when not acting is it called no-self. Hence one knows that at the time of acting, the agent's essence is fundamentally non-existent; though said to be fundamentally non-existent, karma is not lost. Precisely because it is fundamentally non-existent, one can discuss practicing contemplation to bring about no-self; hence in terms of the Buddha's preaching, making and receiving are fundamentally non-existent. Yet the actions of sentient beings and the actions of Buddhas and bodhisattvas are not destroyed; thus this can be used to conclude [the meaning of] neither existent nor non-existent. Regarding "Common and distinct ignorance" and so forth: both within and beyond the realms take suffering and origination as evil, and path and cessation as good; this is in broad outline. If discussed in fine detail of outline and points, each has good and evil. For instance, within the realms, suffering and origination generally encompass the six destinies, the three good and three evil; path and cessation are called good within the realms, but since ignorance is entirely present, viewed from beyond the realms it is still evil. Good and evil beyond the realms can be analogously explained. One should contrast the stages and abodes as higher and lower to clarify good and evil; only the ultimate cessation of the Buddha-fruit of the perfect [teaching] has no evil that can be spoken of. Therefore Jingxi says: Only the Buddha is exclusively good; only the good does not perish.

3.42

Second, praising the distant causes of the inferior response [body], [which has] two [parts]: First, dividing the sections. Second, explaining accordingly, [which has] two [parts]: First, praising the benefit of form, [which has] two [parts]: First, praising the response form. Regarding "Some say 'original auspiciousness'" and so forth: this was originally the nyagrodha tree; the Buddha attained the Way under it, hence the auspicious name was established. Jingxi says: Regarding "The Demon King" and so forth: as in the Zhiguan ji. Regarding "Entering the fourth dhyāna at midnight": all response Buddhas attaining the Way, entering nirvāṇa, turning the wheel of the Dharma, and so forth, are in this dhyāna. Regarding "Knowing the permanent and impermanent" and so forth: "permanent" is fixed Dharma; "impermanent" is simply non-fixed Dharma. Among the three trainings, as in the Vinaya Piṭaka, intentionally committing a heavy transgression definitely becomes a karmic obstacle, which is termed "fixed"; the remaining precepts do not obstruct, hence they are termed "non-fixed." Sentient beings pertain to the direct reward; non-sentient things pertain to the circumstantial reward.

3.43

Second, praising the response mind, [which has] two [parts]: First, correctly explaining the meaning. Regarding "No mind or mentation" and so forth: Jingxi says: Mind and mentation are simply the two aggregates of consciousness and perception. Sensation is the sensation aggregate; the character xing (formation/activity) may be read in both the level and falling tones, both belonging to the aggregate of formations, differing only as active or passive. Regarding "Inversions are the three sensations": this refers to painful sensation, pleasant sensation, and neutral sensation. Regarding "Sensations are the three sufferings": painful sensation is the suffering of suffering; pleasant sensation is the suffering of change; neutral sensation is the suffering of formations. Regarding "Formations are the aggregate of formations": this explains the word xing in the sūtra. Regarding "Because there is no karma, there is no origination" and so forth: the combination of affliction and karma is called the truth of origination; because there is origination, it can bring about the fruition of suffering. Regarding "The five sensations and five activities in the Pañcaviṃśati": Jingxi says: where there is sensation there must be activity. Regarding "Without receiving the five views and activities": the third chapter, "Aspects of Practice," of the Pañcaviṃśati says: "When a bodhisattva-mahāsattva practices the perfection of wisdom, he does not accept activity, does not accept non-activity, does not accept both activity and non-activity, does not accept neither activity nor non-activity, and does not accept non-non-acceptance either. Śāriputra asked Subhūti: 'Why is it not accepted?' He replied: 'Because wisdom is empty, its intrinsic nature is non-acceptance.'" Regarding "The five gates": Jingxi says: they are simply the five sensations, taking "gate" as their designation. The gate is established from teaching; sensation is in the inner mind. Within inner sensations, because of sensation there is activity; hence there are five of each.

3.44

Second, from "As the Buddha" below, citing an incident as proof, [which has] two [parts]: First, correctly citing. The first fascicle of the Da zhidu lun says: "There was a heterodox mendicant named Dīrghanakha ('Long-Nails'), who was a great debater. He held that all treatises could be demolished, all statements could be destroyed, and all attachments could be overturned; therefore there was no real dharma that could be trusted or respected." As stated in the Śāriputra-pūrvāpara Sūtra: "He was Śāriputra's maternal uncle. Because his sister was pregnant with a wise child, he repeatedly lost debates to her. Ashamed of his inferiority, he traveled to study. Having completed his studies, he returned to his home country, looking for his nephew but not seeing him. He went to challenge the Buddha, saying: 'All treatises can be demolished,' and so forth. With a single phrase the Buddha reproached him: 'Do you accept this view of yours or not?' Thinking for a long time, he could not find a single dharma entering his mind. He then said: 'The recluse Gautama has placed me in two gates of defeat. If I answer that I accept it, this gate of defeat is coarse, known to everyone: how can one who says he accepts nothing now say he accepts, visibly lying? If I answer that I do not accept my view, this gate of defeat is subtle, known to no one.' He immediately answered: 'I do not accept this view either.' The Buddha said: 'If you do not accept this view, with what will you refute others? You are no different from the multitude; why be conceited and give rise to pride?' Thereupon Dīrghanakha could not answer the Buddha, knowing himself to have fallen into defeat. 'The World-Honored One did not expose my fault, nor did he declare right or wrong.' His mind became supple and soft, and he attained the purity of the Dharma eye." What Dīrghanakha maintained belonged to the double negation view among the simple four views, or corresponded to the latter three views among the simple four views, as well as the view of wordlessness. If one says that one accepts nothing, it seems like having no view. Jingxi says: "No different from the multitude" refers to those who give rise to views. Slightly accommodating, he merely said "the multitude."

3.45

Second, resolving an objection, [which has] two [parts]: First, the question. Regarding "At a later time": Jingxi says: taking the time when Dīrghanakha and Śāriputra attained the Way in comparison to the day the Buddha first sat beneath the tree; therefore Dīrghanakha was at a later time.

3.46

Second, the answer, [which has] two [parts]: First, relating that the ancient [explanations] contravene the sūtra, [which has] two [parts]: First, relating the ancient explanation of the meaning. Regarding "receiving the eight dhyānas": this refers to the four dhyānas and the four formless attainments; this is merely a general mention. In fact, after leaping over the city wall, he first studied the sphere of nothingness under Ārāḍa [Kālāma], and next studied the sphere of neither-perception-nor-non-perception under Udraka Rāmaputra.

3.47

Second, from "We now maintain" below, criticizing the ancient [explanations] for deviating from the sūtra. Regarding "At the time of an ordinary person": this refers to when he was the crown prince.

3.48

Second, from "Furthermore, fearing" onward, it directly resolves the previous question. The causal background of Trapuṣa is as in the Ruilying and Trapuṣa Sūtras. Preaching the five precepts is the teaching of humans and devas. The "five phases" are wood, fire, earth, metal, and water. As for "phase" (xing), Lao Dan said, "Circulating the qi of Heaven." The Baihu tong states: "Fire is exalted yang, water is lowly yin, wood is lesser yang, metal is lesser yin, and earth is the great encompasser. Two yin and three yang; the exalted matches Heaven." As for the "six jia," jia means head. One jia has five phases and [covers] ten days; six jia make sixty days. In the course of one year, the jia completes six cycles, the phases are thirty-six, and the calendar follows this sequence. As for "having a future Saṅgha," because he had not yet entered the Deer Park or liberated the five men, he pointed to the five men as the future Saṅgha. As for "from this time onward," from initially subduing Trapuṣa up to the ultimate nirvāṇa, he refuted all non-Buddhists by non-acceptance, just as in the Nirvāṇa [Sūtra] he refuted the six masters and ten ṛṣis. Second, praising the benefit of the sound, in two parts: first, dividing the sections; second, commenting accordingly, in three parts: first, praising the turning of the wheel of the Dharma, in four parts: first, explaining the first line, in two parts: first, explaining the wheel of the Dharma. The text explains it with two meanings: "wheel" means having the sense of being turnable and the sense of being able to crush. As for "passing three times seven days," the great [capacities] had already heard the sudden preaching, whereas the small [capacities] saw a delay of three times seven days, which surely symbolizes something. In the first seven days, he wished to preach the perfect [teaching]; in the second seven days, he wished to preach the separate [teaching]; in the third seven days, he wished to preach the common [teaching]. Since none of them had the requisite capacity, he accepted the request of Śakra and Brahmā to preach the four truths of origination and cessation of the Tripiṭaka.

3.49

Second, explaining the three turnings. As for "vision, knowledge, illumination, and awakening," [Dao]xian says: The Kośa states: "In the path of seeing, patience regarding phenomena is called 'vision'; knowledge of phenomena is called 'knowledge'; subsequent patience is called 'illumination'; and subsequent knowledge is called 'awakening'. Observing and seeing is called vision, decisive judgment is called knowledge, illuminating comprehension is called illumination, and alert discernment is called awakening. Furthermore, vision knows the three times collectively, knowledge knows the past, illumination illuminates the future, and awakening knows the present. These are merely different names for the three clear knowledges. Each of the three turnings generates these four, hence they are called the twelve modes." As for "the great thousand," one thousand each of the four great continents, the sun and moon, Mount Sumeru, the desire heavens, and the Brahmā world is called a small-thousand realm. One thousand times this small-thousand is called a medium-thousand. One thousand times this medium-thousand is called a great-thousand realm.

3.50

Second, explaining the second line. As for "Among the three kinds of medicine," and so on, this cites the text of the "Kauṇḍinya Chapter" of the Nirvāṇa [Sūtra] to substantiate the present meaning of impurity. Impurity, a mind of loving-kindness, and conditioned origination are called the three medicines; greed, anger, and delusion are called the three sicknesses. Principle and phenomena are distinct, hence medicine and sickness mutually exclude each other. Speaking here of impurity, its meaning follows this paradigm. As for "The Mahāsaṃnipāta states," it cites the true reality to substantiate original purity; Kauṇḍinya merely saw the lesser true reality.

3.51

Third, explaining the third line. Julin is Kauṇḍinya, [a variation due to] Sanskrit phonetics or southern and northern dialects. As for the "five men," [Dao]xian says: first, Ājñātakauṇḍinya; second, Aśvajit, also called Maxing; third, Bhadrika, also called Mahānāman; fourth, Daśabala-Kāśyapa; fifth, the prince Koli. As for "receiving the precepts upon seeing the truths," the Daśabhāṇavāra explains ten ways of receiving [the precepts], and this corresponds to one of them. Therefore, that text states: "There are ten ways of receiving the precepts: like the Buddha himself saying 'Come, monk (ehi bhikṣu),' and one naturally obtains the full precepts; like Mahākāśyapa, obtaining the full precepts through the condition of taking a self-vow; like Ājñātakauṇḍinya, receiving the full precepts because of seeing the truths; like the nun Mahāprajāpatī, receiving the full precepts through the eight reverent rules; like the nun Dharmadinnā, receiving the full precepts by sending a messenger; like the novice Sudāya, receiving the full precepts through doctrinal debate; like the monk Yaśas and others, receiving the full precepts through 'Come [monk]'; like Bhadrapāla, receiving the full precepts through the three refuges; like receiving the full precepts with a fifth Vinaya master in a border region (among the five persons there must be one who is the fifth Vinaya master, as clearly explained in the Nirvāṇa Record); and receiving the full precepts through a motion and three proclamations (jñapti-caturtha-karman) before ten persons in the central regions." As for "one person is not called the Saṅgha jewel," it is because four persons are required to constitute a saṅgha. Therefore Jingxi says: "This refutes the ancient masters. If the remaining four persons had not seen the truths, then even if Kauṇḍinya alone was a monk, he would not be called the Saṅgha jewel. How could it be called the Three Jewels appearing in the world? One must first have these three, and then based on them establish the derivative three." What the six masters preached is as in the Nirvāṇa Sūtra.

3.52

Fourth, explaining the fourth line. As for "not based on the single essence," Jingxi says: "Because of two meanings: first, at the beginning of gradual transformation, the single essence was not yet needed; second, using the single-essence three [jewels] to interpret the sūtra text would be inconvenient."

3.53

Second, praising the marvelous Dharma and the benefits received by humans and devas. As for "With this marvelous Dharma," Jingxi says: "Now questioning others: if defined according to the name, it should be the same as the Lotus Sūtra, so one must distinguish the similarities and differences in name and meaning." As for "the present undefiled wisdom," and so on, not only does undefiled wisdom surpass worldly wisdom, but among the undefiled, the Buddha must be distinct from the disciples of the three vehicles because his thirty-four minds are uninterrupted. The Buddha has no regression; the culmination is never generated again, which is why there can be the phrase 'single reception.' As for "The Great Sūtra states," and so on, this cites curing others to prove one's own non-regression. Since curing others is like this, examining oneself makes it evident. Examining the Vibhāṣā and the Dharmaguptaka regarding having regression and not having regression, taking the side of non-regression proves non-regression. However, the Vibhāṣā contains both texts, and here it cites the side of regression. The Tattvasiddhi, based on emptiness, asserts exclusively non-regression; citing both together does not mean employing both together. Furthermore, the Vibhāṣā is framed in terms of the path of cultivation: if defiled wisdom is severed so that there is no knowledge of non-arising but only knowledge of exhaustion, then there is regression. In not regressing upon seeing the truths, both treatises agree. As for "like the great ocean," the ocean has three meanings: it is deep, broad, and contains all streams. The Dharma medicines are immeasurable, like the vastness of the ocean.

3.54

Third, summarizing the praise. As for "the virtue of the three stations of mindfulness of great compassion," Jingxi says: "All Buddhas possess these three: namely, not being elevated when receiving offerings, not being depressed when encountering slander, and not giving rise to delusion toward non-slanderous offerings. This intention mostly rests in the response-transformation Buddha." The text merely cites a woman's slander and Brahmā's praise, omitting the third. The eight winds are also merely mentioned as favorable and adverse; since the subsequent text will list them, they are not fully given here. As for "Sumeru," here it is translated as "Peacefully Luminescent." Sinking deepest into the water, it is called peaceful; rising above all mountains, it is called luminescent. As for what is called marvelous, the new translation says "uniquely existing"; this mountain is formed of the four jewels. As for "Rāhula, three times caressing," and so on, the culmination of reproaching and comforting necessarily reaches three times. Because Śāriputra expelled him, the Buddha comforted him. He reproached Śāriputra, saying, "Why do you make light of the son of the great dragon?" and said to Rāhula, "Do not weep, do not weep." As for "reproaching Devadatta," Devadatta asked the Buddha for the saṅgha, and the Buddha reproached him, saying: "Foolish man, lacking knowledge! I do not even entrust the saṅgha to Śāriputra and Maudgalyāyana, so how could I entrust it to you, a foolish man who eats saliva?" From "one smeared with incense" onward, this fully sets forth the marks of the two kinds of three stations of mindfulness in terms of physical form and mind. Although possessing the three minds only depends on the objective realm, in meaning they merely form one. Now explaining each separately is to reveal the two characteristics, enabling future practitioners to recognize the internal through the external.

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維摩經略疏垂裕記 — Classical Chinese