維摩經略疏垂裕記 3.108

3.108

Second, distinctive explanation, in two parts: first, the direct explanation, in two parts: first, explaining the straight mind, in two parts: first, indicating the five kinds of straight mind. Regarding "There are five straight minds, etc.," Jingxi says: "At first glance, it seems vertical. As with giving below, viewed in relation to observing the precepts, it is also called horizontal. Each [level] also extends to the five kinds of straightness, etc., and may also be called vertical. Thus, within the vertical, viewing five in relation to five can again be horizontal, and is also called vertical. Yet ultimately it is horizontal specifically opposed to horizontal, for which there is good reason." First, worldly straightness. There should be many kinds, such as the distinct views and attachments within the three realms. Citing the proverb that speaks of 'foolish straightness': worldly straightness solely takes foolishness as its root; spoken from this perspective, it also possesses greed and anger. The common and separate [teachings] below are fully as explained previously. A proverb is common vernacular. From "These five" downward, determining the provisional and real. Second, from "Now the perfect" downward, clarifying the bodhisattva's perfect cultivation, in two parts: first, cultivating the practice of contemplation. Regarding "Knowing all dharmas, etc.": 'knowing' is that which can contemplate; contemplating all dharmas is the objective sphere contemplated. The word 'all' does not go beyond the ten realms and hundred realms; all are identical with emptiness and the middle, hence they are simultaneously negated: negating the nine realms is negating the provisional; negating the Buddha realm is negating the real. Emptiness and the middle are identical with conventionality, and one is able to dual-cultivate and dual-apply: cultivating the previous four kinds of straightness is cultivating the provisional; cultivating the straightness of the perfect teaching is cultivating the real. When cultivation is accomplished, it has application; one again uses the five kinds of straightness to transform others, hence it is called 'dual-apply.' Here, initial cultivation is at the stage of names and words; accomplished cultivation and dual-application are both at the five grades. Those who are able to transform others at the stage of the five grades are the superior-capacity persons of the perfect [teaching] emerging into conventionality as elucidated in Cessation and Contemplation—Zhizhe was indeed such a person! However, regarding this dual-application, in terms of the Buddha's lifetime, there was the explicit and the implicit: the explicit was for the bodhisattvas of the respective teaching during the vaipulya [period]; the implicit was for the two vehicles of the two teachings here. The implicit merely pre-emptively utilized the intention of the Lotus Sūtra, which is not the substance of the present text. If discussed in terms of applying teachings, it is not without principle; hence it says 'teaching others to cultivate the five straight practices.' In this passage, there are four minds: first, doing it oneself; second, teaching others; third, praising; fourth, rejoicing in accord. Doing it oneself belongs to dual-cultivation; teaching others, praising, and rejoicing in accord all belong to dual-application. Jingxi says: "From 'perfect bodhisattva' downward, clarifying the characteristics of cultivating pure land practices: all bodhisattvas must possess these four minds to be called great practice. Now possessing the ultimate culmination, it is therefore the perfect [teaching], because it gathers the lower three." The characteristics of the four minds cannot lack a single one, fully as in the passage cited from the Dazhidulun in the Zhiguan ji. Therefore, with respect to the five kinds of straightness, possessing the four characteristics also constitutes pure land practices. Although the principle is so, one must recognize its import. As for real practitioners: people of the former two teachings take the former two or three as provisional. The separate and perfect [teachings] are explained accordingly and can be grasped conceptually; each guides them to enter the reality of that respective teaching. As for those originally of the perfect [teaching], they gather them solely through gathering with identical substance. Furthermore, regarding people of the common [teaching] also being said to cultivate pure land practices: although there are texts for it in their respective teaching, it refers to sharp-capacity persons capable of being received and advanced. Second, from "The bodhisattva" downward, entering the stage of resemblance. Having shifted from contemplative practice to enter resemblance, the dual-application of the five kinds of straightness is doubly superior to before.