維摩經略疏垂裕記 3.60

3.60

Second, from "First, one…" downward, explaining the meaning according to the text, in two parts: First, praising the secret of mind in terms of the three kinds of provisional and real dual wisdoms, in four parts: First, praising self-practice in terms of internal and external. "Internally wisdom is fulfilled" means both wisdoms are fully complete. Because internally one possesses wisdom, externally there is function. Jingxi states: "Bowing the head to the ten powers…" means only by possessing the powers can one function externally; this is the essence and function of the provisional and real of identical substance. Second, praising self-practice and transforming others. Jingxi states: "Bowing the head to dwelling in the unshared dharmas" is because, being unshared, he is able to guide beings, this being named from the unshared; because he guides beings, there are the unshared [dharmas], this being named from guiding beings. Discussing both aspects together, there are two meanings. Third, praising transforming others. The text has two explanations, both of whose meanings are coherent; because they correspond to the preceding two to make three kinds, [the author] provisionally takes transforming others to entitle the section. "Namely, it is the provisional and real of transforming others clarifying wisdom and elimination." Jingxi states: Eliminating bonds and reaching the [other] shore, their names are general, but their meanings divide into partial and perfect, which are provisional and real. Moreover, the words of the multitude inherently contain provisional and real: eliminating the multitude of fetters is provisional, and provisionally reaching the other shore is real. Based on the text answering the question, a general explanation is convenient. Fourth, concluding summary. "This is a concluding summary of the above two kinds of wisdom and elimination of provisional and real": since it says "two kinds of wisdom and elimination", it concludes the third section, because wisdom and elimination are clarified in the third section, and because the previous explanation of the sūtra was applicable to both self and other. If judged by Jingxi's explanation, its meaning is entirely excellent. The word "two" is likely an error and should read "three kinds of provisional and real", etc. Thus Jingxi states: The two lines "Bowing the head to the one able to deliver…" conclude the three provisional and real, because within each of the three there is the meaning of being able to deliver and perpetually leaving behind; self-deliverance, delivering others, and the mutual contrast of self and other are all coherent in meaning. "Concluding the above three": if delivering oneself from the world, one also perpetually leaves behind oneself, concluding self-practice. Being able to deliver concludes other; perpetually leaving behind concludes self; that is self and other. Delivering others and causing others to perpetually leave behind and be delivered from the world altogether concludes other. The expanded text also has the character "two"; now, judging by Jingxi's explanation, in terms of meaning it is feared that both the expanded and abridged editions are scribal errors.