維摩經略疏垂裕記 4

English (machine translation) 4

Language: English

4.1

Composed by the Śramaṇa Zhiyuan of Qiantang

Second, contemplating the mind, in two parts: first, directly explaining the cause and fruition of contemplating the mind, in two parts: first, directly showing cause and fruition, in two parts: first, clarifying the cultivation of contemplative practice as the cause. As for "phenomena and principle mutually assisting," Jingxi says: phenomena are as the preceding seventeen sentences, and principle refers to the present straightforward mind. As for "phenomena and principle being non-virtuous," these are the two delusions of phenomena and principle. As for "because the Buddha land is pure, the realm is pure," the realm is the sentient beings who are transformed; when the realm that is transformed is pure, then the expounding of the Dharma is pure. As for "because the expounding of the Dharma is pure down to clearly pure," because the capacities of beings arise, they cause what is expounded to be defiled, thereby making one not yet capable of transforming with pure wisdom. The path of transformation not yet being complete, the four purities are not yet seen, so that the expounding and so forth have not yet received the name of purity. Wisdom and merit are merit and wisdom. As for "being named contemplation practice as identity," this is in terms of the completion of contemplation, which is the stage of the five grades, while initial cultivation is in the stage of names and words. From "Lotus Sūtra" downward, one proceeds toward the bodhimaṇḍa of contemplative practice, approaching the bodhi of partial realization.

4.3

Second, from "If effort" downward, clarifying the entry into the fruition of partial truth, in two parts: first, entering semblance from practice. When contemplative practice ripens within, and the Buddhas grant empowerment from without, inside and outside relying on each other, coarse defilements naturally fall away.

4.4

Second, from "From resemblance" downward, entering the true from resemblance, in two parts: first, partially realizing the truth and becoming a Buddha. As for "entering the bronze wheel," the Yingluo [jing] uses six wheels as a metaphor for positions; the ten dwellings are the bronze wheel. As for "immediately in the two lands practicing on one's own" and so forth, Jingxi says: these are the two kinds of shared dwelling lands, defiled and pure. This means that while abiding in the stages of contemplation practice and resemblance, one cultivates the cause of the pure land; upon entering the bronze wheel, one returns to the two lands to gather those of the same kind, down to causing them to enter [the lands of] remainder and fruitional reward; therefore, below it uses the four sentences of the sūtra to conclude, saying "teaching and transforming sentient beings, subduing," and so forth, using the previous text's horizontal and vertical matching with the lands to explain the two shared dwellings of pure and defiled. If transforming the lower from above, this is remainder and shared dwelling. As for "expounding for them the gradual and the sudden" and so forth, this is conferring the transformation of the five periods.

4.5

Second, from "If" downward, rebutting objections to establish the explanation. If one did not gather sentient beings in the two lands and set forth transformation in the five periods, why would the eight aspects be needed? The eight aspects are: descending from Tuṣita, entering the mother's womb, taking birth, leaping over the city wall, subduing Māra, realizing the path, turning the wheel of the Dharma, and nirvāṇa.

4.6

Second, from "At first glance" downward, concluding with praise for contemplative understanding. As for "at first glance" and so forth: at first glance, it means contemplating the mind is not essential for interpreting the text. At second glance, then without reference to contemplating the mind, there would be no way to express the meaning of "the mind being pure, the Buddha land is pure." Therefore we know that contemplating the mind is extremely essential for interpreting the text; hence it says "it is truly the meaning of the genuinely pure Buddha land." As for "mostly clinging to the text" and so forth: "text" means written words, referring to the preceding separate explanation of the text. Jingxi says: because the separate explanation matched the texts of the three teachings. Therefore, among the three minds explained previously in common, only pointing to the intrinsically pure mind comes close to contemplation, while the rest are all verbal teachings. Therefore, explaining it in terms of the mind's perfect and sudden nature clarifies the profound realization.

4.7

Second, from "Furthermore" downward, concluding by showing the perfect and separate mutually completing each other, in two parts: first, directly showing, in two parts: first, directly showing mutual dependence. As for "For example, without the sun" and so forth, Jingxi says: merely explaining in accord with principle corresponds to the horizontal; explaining in reference to the text corresponds to the vertical; in truth, the perfect explanation corresponds to neither the horizontal nor the vertical. Even the perfect and separate as teachings still form the horizontal and vertical mutually benefiting each other, how much more so taking teaching and contemplation as horizontal and vertical, merely mutually assisting each other within the horizontal and vertical! Therefore, matching the horizontal and so forth with the three virtues: not vertical yet vertical is the virtue of prajñā; not horizontal yet horizontal is the virtue of liberation; this very principle of being doubly non-horizontal and non-vertical is the virtue of the dharmakāya. Therefore it says "without the sun there is no way" and so forth. The sun is like horizontal movement, the moon is like the initial dwelling, and the year and so forth are like the forty-two positions.

4.8

Second, from "Now the horizontal" downward, universally accomplishing the three virtues. As for "the meaning of high and vast being manifest": high means vertically penetrating suchness and principle; vast means horizontally pervading the dharmadhātu. From "not vertical" downward matches the three virtues, as noted above. As for "like worldly" downward, that land has both the new and old letter 'i'; the graph of the new letter 'i' has one dot on top and two dots below, like the cursive character "xia" (below) in this land, hence metaphorizing the three virtues being neither vertical nor horizontal. The Chapter on Lamentation of the Nirvāṇa [Sūtra] says: "What is called the secret treasury? It is like the three dots of the letter 'i': if placed side by side they do not form the letter 'i', and if vertical they also do not form it. Like the three eyes on the face of Maheśvara, only then does it form the letter 'i'. I am also like this: the dharma of liberation is not nirvāṇa, the body of the Tathāgata is not nirvāṇa, and mahāprajñā is not nirvāṇa; the three dharmas being distinct is also not nirvāṇa." Therefore we know that being three while one, and one while three, is only then nirvāṇa.

4.9

Second, from "If three" downward, concluding revelation. As for "three lands, four lands," Jingxi says: among the four lands, combining the [land of] expedients and the shared dwelling, because they are both response lands, it therefore says three.

4.10

Third, attaching to the text, in two parts: first, the twelve sentences mutually assisting. As for explaining by attaching to the text, Jingxi says: previously explaining in terms of teaching and contemplation was not without interpreting the sūtra, but it was not yet interpreting the text sentence by sentence. As for "the straightforward mind is the middle way of the perfect teaching," the perfect teaching is as the two perfections of teaching and contemplation in the previous teaching and contemplation; only then is it the meaning of the true pure land of the perfect gate. As for "equipped with eyes and feet" and so forth, eyes and feet metaphorize understanding and practice, and the cool pool metaphorizes nirvāṇa. The metaphor of the cool pool comes from the Great Scripture. Being deluded about the delusions of the dharmadhātu of the single truth means view and thought delusions being deluded about the true, and dust-and-sand delusions being deluded about the conventional. As for "diamond peak," this is equal awakening entering the diamond-like samādhi, able to destroy fundamental ignorance, hence called diamond peak. It is also called diamond mind, because this delusion is difficult to destroy, and the samādhi is like diamond: whatever it targets is shattered. This statement has both common and distinct aspects: distinctly it resides in equal awakening, while in meaning it runs through all stages. As for "the direct rewards of sentient beings down to the Buddha land being pure," Jingxi says: herein cessation and practice, the two goods, are distinguished. Merely matching the purity of circumstantial [rewards] and the adornment of the Buddha land: not only are circumstantial [rewards] and the land adorned, but the direct rewards should also be pure and adorned. But here it is primarily to clarify circumstantial rewards. The cessation and practice of direct rewards are giving and the reinforcement of vows, which are called pure. Such as accomplishing the five perfections down to the ten good deeds, all are like this. Like the four immeasurables being originally for benefiting others, they still have cessation and practice: such as curing anger and so forth, how is that not the good of cessation? And for the sake of gathering sentient beings, how is that not the good of practice? All other practices are to be understood accordingly. As for "also like worldly people" and so forth, it is still because of having been related through the Dharma in past lifetimes that the stimulus and response are like this.

4.11

Second, concluding and gathering the cardinal essentials. On "the Buddha-lands are pure," etc., Jingxi says: Based on the initial explanation of this sūtra text and the four kinds of text, the reason both kinds are complete is that the former concerns the appropriate station, while from "furthermore four" downward it concerns cross-sectional transcendence; self-practice pertains to the rational nature, and transforming others pertains to compassionate vows; the vow's aim is to bring all to self-nature, so the principal meaning in all cases is the pure mind. This has two meanings: first, though the terms differ line by line, they do not go beyond the pure mind; second, though there are twelve lines, the intention rests upon the thirteenth line of the pure mind. Therefore we know that regarding the pure mind, one first purifies one's own mind, and only then purifies the minds of others. If others' minds are purified, then at the place where Buddhahood is attained, sentient beings of pure mind come to be born in that land. Next, regarding cross-sectional transcendence: solely by virtue of the purity of self-nature, when the mind is purified one immediately enters the initial abodeman and is able to manifest the four lands to gather in sentient beings, so that the four lands and the four minds are all completely purified. Although the distinctions among the four minds of sentient beings are different, when investigated to their ultimate end they do not go beyond the single essence; therefore purifying oneself and others is simply purifying the pure mind of self-nature. On "defilements of phenomena and principle are eliminated": only here does one begin to discuss the direct rewards as well. Phenomena and principle are simply the defilements that obstruct the true and obstruct the middle: obstructing the true is phenomena, and obstructing the middle is principle; when both defilements are removed, they evoke the land of eternal quiescent light. On "each seeing the pure and the defiled": the heavier and lighter five turbidities account for the pure and defiled in [the land of] common abode; skillfully or crudely comprehending and analyzing accounts for the pure and defiled in [the land with] remainder; gradual or sudden entry accounts for the pure and defiled in [the land of] real reward; and partial realization versus ultimate [realization] accounts for the pure and defiled in [the land of] quiescent light. These are all differences in perception evoked according to faculties, like the difference in the color of rice. The wondrous essence of quiescent light is fundamentally without distinction, just like a single vessel.

4.12

Second, Śāriputra gives rise to doubt, in two [parts]: first, dividing the outline; second, commenting on the text, in two: first, the reason for the arising of doubt. On "the great vehicle's correct and equal [sūtras] ... up to ... the pure land," Jingxi says: Prior to the Correct and Equal [period], it was never stated that within the defilement of this land there is purity; people of the pure small vehicle had never known this since then, which is why it is called "secret." This was truly because prior to then they were not ready for an open disclosure; only coming to this present sūtra is the former secret revealed to refute the lesser school, which is why it is said to exist. In terms of teaching it was temporarily absent; relying on the principle of the Way, it is therefore said to exist. On "not yet able to question in accord with the capacities [of beings]": this is spoken provisionally in terms of the trace, by virtue of receiving the Buddha's power. If discussed in terms of the fundamental, his own power would also be capable. Though his own power was capable, in the end he deferred to the master; therefore the Lotus Sūtra is cited to testify to the revealment of the trace. Moreover, if he did not receive empowerment, he would have had no way to form the doubt. Empowerment serves as the cause for doubt, and what can receive empowerment is due to wisdom.

4.13

Second, the actual doubtful thought. Jingxi says: From "the bodhisattva throughout three [countless] kalpas" onward, the thesis of his doubt is established. The doctrinal thesis of the Tripiṭaka teaching is that the practice of the three kalpas is the practice for a pure land, and its fruition of direct rewards is the same as that of the Buddhas of the ten directions. From "how could" downward, he poses the doubt as a result of what he heard: If the practice of the three kalpas is purifying the Buddha-land, Śākyamuni's land ought now to be pure. This doubts that when Śākyamuni was a bodhisattva his mind was not pure. From "if not" downward, he concludes his doubt. In speaking of "turning upside down," it means doubting the Buddha on account of the land, and doubting the land on account of the Buddha.

4.14

Third, the Buddha resolves the doubt, in two [parts]: first, dividing the outline; second, commenting on the text, in three: first, the Buddha questions with the sun and moon. On "formed of many jewels": the sun palace is made of red gold and sphatika crystal; the moon palace is made of white silver and vaiḍūrya lapis lazuli. From "within them" downward, Jingxi says: The deva-son is a metaphor for the true body, and the palace is a metaphor for the true land. Yet stating "the two lands of true and response" is merely an abbreviation of the text; both body and land should be indicated together. From "myriad virtues" downward, it clarifies that the true can give rise to the response, so they are marked together. On "that upon which the true and response dharmakāyas rely": "true" is the dharmakāya; speaking comprehensively of that upon which they rely and that which they illuminate, these are the four lands such as the pure [land of] common abode. From "further metaphor" downward: previously, taking the sun, the moon, and the deva-son together served merely as a metaphor for the illuminator and that upon which it relies. Now, setting aside the deva-son and also separating the sun and the moon, they are made into a metaphor for the true and the conditional, symbolizing the capacity to mature [beings] and to illuminate and reveal. Because the blind person sees neither of the two things, cultivating the conditional belongs prior to the stages, while cultivating the true belongs to ascending the stages; when the true and conditional unite, one portion of fundamental ignorance is broken, and there is immediately a true body relying on the true land, able to illuminate the three lands. Sentient beings being matured is a metaphor for the direct rewards preaching the Dharma; illuminating and revealing is a metaphor for the Buddha-land gathering in sentient beings. As for constantly illuminating and revealing the four kinds of pure lands by itself, this provisionally sets aside the defilement of the common abode. On "gathered by two kinds of conditions," etc.: this brings up together that which is eliminated. Although Śāriputra had eliminated the conditional accumulation of the conditioned, he still had that of the unconditioned, and so did not see the four purities. Furthermore, even if Śāriputra had eliminated the conditional accumulation of the conditioned within defilement, he was still not yet able to see the pure common abode. Therefore, the two obstructions together obstruct the five eyes, so as to reprimand Śāriputra. On "furthermore, conditioned and unconditioned": this explains the reason for all the blind persons generally.

4.15

Second, Śāriputra answers in terms of phenomena. Jingxi says: Śāriputra had also not awakened to the profound import of the metaphor of the sun and moon, and merely replied provisionally on the basis of phenomena.

4.16

Third, the Buddha applies the metaphor. On "sentient beings ... up to ... not seeing the pure land of common abode": although stated in terms of what is close at hand, the primary intent of this text is to reprimand Śāriputra for not seeing the four purities; hence it is provisionally spoken of in terms of the common abode. How could one immediately cause Śāriputra to see [the lands of] remainder and [real] reward? Because it follows the principle, the text also combines them with remainder, etc. to match them; hence it matches them in sequence beginning from the offenses within the realm. The phrase "offenses within the realm" refers to the grasping at the true truth within the realm, which constitutes an obstruction to the pure land of common abode. These offenses, combined with the unconditioned, together obstruct the five eyes, so that he then does not see the four kinds of pure lands. If it were merely a single reproach for not seeing the pure land of common abode, it would not be necessary to speak of the two kinds of conditional accumulation to reprimand generally; hence it is explained in sequence. If so, within the pure common abode there is also the grasping at the true combining with the unconditioned—why can they see the pure common abode? Answer: Because those born there have already eliminated the two kinds of obstructions within the realm. Here he is reprimanded from the standpoint of defilement; hence it is said to obstruct that pure land of common abode. If he were reprimanded from within the pure common abode, one could only say he does not see the three [higher lands] such as the remainder and fruition-reward. On "having the aforementioned four kinds of offense-obstructions": the obstruction of conditional accumulation of the conditioned within the realm, the dust-and-sand obstruction within the realm, the dust-and-sand obstruction beyond the realm, and the ignorance obstruction beyond the realm. These four obstruct the four purities, so we know that Śāriputra possessed the four kinds of obstructions. Although Śāriputra had eliminated the evil conditioned accumulation, because he still had the pure conditioned accumulation and did not rely on the Buddha's wisdom, he was caused to be unable to see the pure within the defiled, and for this reason he could not see any of the four purities.

4.17

Fourth, Śikhi himself cites what he sees to resolve Śāriputra's doubt, in two [parts]: first, narrating the intention and dividing the outline. On "the good of hearing and believing," Jingxi says: At first hearing he did not believe; only upon seeing the sign was he subdued; and having been subdued, he then believed that what he had heard was not false. Therefore both kinds are called producing the good.

4.18

Second, from "the first text" downward, commenting on the meaning following the text, in two: first, first breaking down Śāriputra's doubtful thought; second, directly citing what he sees to resolve the doubt, in two: first, dividing the outline; second, commenting on the text, in three: first, the Brahmā king sees the purity. Jingxi says: The Brahmā king wished to reveal the wonder of the Tathāgata pressing the earth. On "the jewels of the sixth heaven": the upper fascicle of the Sūtra of Immeasurable Life says, "The western realm is named Peaceful and Happy; the natural seven jewels of that Buddha-land surpass the essences among all the myriad jewels of the worlds in the ten directions; its jewels are like the jewels of the sixth heaven." Jingxi says: Question: If the pure common abode is horizontal with respect to the defiled, then Gandhakūṭa is also classified as a pure common abode—why is it above by so many sands of the Ganges? Answer: Generally speaking, verticality is discussed in terms of shallowness and depth, not necessarily piled up layer upon layer, with the superior dwelling above. If two or three are seen at the same single place, they are therefore said to be horizontal. Since above and below are mutually the same, how could it be vertical? If judged by its features, it does not differ from the Land of Peace and Sustenance (Anyang); it is just that because it lacks the small, it is slightly different. Although the Land of Peace and Sustenance includes the small, in principle it is also exclusively great.

4.19

Question: Where is the Jewel-Adorned Land located? Answer: It is simply the Land of Peace and Sustenance.

4.20

On "bringing up the near to illustrate the far": this merely brings up the jewels of the six heavens in this land to compare them to the jewels of the western pure land; they are not truly equal.

4.21

Second, Śāriputra sees defilement. Third, explaining the reason for seeing the pure and the defiled. Jingxi says: This text, for the time being, clarifies that relying on the Buddha's wisdom brings sight of the pure land. One should know that the principle of the Buddha's wisdom pervades the Mahāyāna gate, and the word "equal" furthermore encompasses the three teachings; this, then, generally reprimands Śāriputra for merely seeing the defiled and not seeing the four purities.

4.22

Fifth, the Buddha manifests the pure land to resolve the doubt, in two [parts]: first, dividing the outline; second, commenting on the text, in four: first, pressing the earth to manifest the pure [land]. On "the answer states there are two meanings," Jingxi says: The first is specific, being solely the one common abode; the second is that its principle is pervasive, pervading the four purities. Its meaning is the same as the previous metaphor of the sun and moon. From "the previously expounded Correct and Equal [sūtras]" downward: even if one previously saw the Buddha's superior response body, one did not think that this body had a separate pure land. Now, relying on the Buddha's power, they still did not understand the Buddha's land of eternal quiescent light and the [land of real] reward. Those who saw according to their faculties are set aside without discussion; hence this seeing according to faculties still belongs to the secret, unlike the Avataṃsaka where everyone sees and hears everything. On "all having the principle of being born in the pure land": sitting on a lotus provisionally represents the purity of the common abode, yet it still pervades the four purities. If one reaches the Lotus Sūtra, the causes for the four purities are fulfilled, and after receiving prophecy one partially shatters fundamental ignorance; is this not the partial revealment of eternal quiescent light? Therefore, within quiescent light, the three lands are fully equipped, and one's own power lies in the future; hence it is called "the principle of [being born in the pure land]."

4.23

Second, questioning Śāriputra. Third, the reply. Fourth, directly resolving the doubt, in two [parts]: first, dividing the outline; second, commenting on the text, in three: first, the Dharma; second, the metaphor, in two: first, dividing the outline; second, commenting on the text, in two: first, setting up the metaphor. On "the differences in the rice," etc., Jingxi says: Quiescent light is the vessel; common abode, remainder, and fruition-reward are the three, and together with Śāriputra's sight, in principle there should be four. Since the pure and defiled of the common abode are spoken of together as one land, it only mentions three and cannot say four. Second, applying the metaphor. Jingxi says: As for the ten kinds, the first round specifically reprimands Śāriputra, while the latter nine rounds reprimand him generally and secretly, their intention being broadly the same as the metaphor of the blind person and the metaphor of pressing the earth. Where the tenth text says "the lands are neither defiled," etc., one should take quiescent light and contrast it back with the preceding nine: one should say that the preceding nine are neither defiled nor pure yet called defiled, and the land of eternal quiescent light is also neither defiled nor pure yet called pure. As for the first [concerning] the pure and defiled of the common abode stating that the five turbidities are heavy or light, etc.: the lighter one may also be called mutually pure. The sentient beings whose views and thoughts are light there have lifespans, kalpa durations, and other characteristics that completely surpass this, hence it is called light. On "mutually viewed from above and below": from the initial dwelling of the perfect [teaching] up to the ninth stage, all are called fruition-reward. The tenth stage, equal enlightenment, and wondrous enlightenment are the three grades of quiescent forbearance, which are the three grades of quiescent light, as previously explained in the commentary. The present text's comparison precisely employs this meaning. The six fruitions-rewards juxtaposed with the lower quiescent light means the ninth stage juxtaposed with the tenth stage, and the seventh and eighth are equal enlightenment and wondrous enlightenment. From "ten: all the lands" downward, Jingxi says: Although all are indeed neither defiled nor pure, yet being defiled and being pure also form distinctions.

4.24

Question: Why is it said to be neither defiled nor pure? Answer: Because there are phenomena and principle. In terms of principle, neither defilement nor purity applies; in terms of phenomena, only quiescent light is eternally pure. Furthermore, because quiescent light is different from the other lands, it is not defiled; because it is identical to the other lands, it is not pure. Because the other lands are identical to quiescent light, they are not defiled; because they are different from quiescent light, they are not pure.

4.25

Question: Earlier, in explaining the heavenly vessel, the realm of eternal quiescent light was compared to the vessel and the various lands were compared to the rice. Why is quiescent light now compared to the rice? Answer: One cannot use a metaphor to illustrate true liberation. If one does employ a metaphor, both the general and the specific apply. The specific has already been explained as above; the general is as it is now. Since both are metaphors, how could the principle be obscured? The various lands and quiescent light are alike neither defiled nor pure, yet being defiled and being pure serve as the rice. If distinguished provisionally: viewing reward lands in comparison to quiescent light, the vessel's colour penetrates the rice's colour, causing the rice's colour to differ; thus, upon one colour of rice there are both vessel and rice colours, which is also called a difference in rice colour. Comparing the lower, middle, and upper [grades of] quiescent light mutually with one another in turn, the vessel has multiple colours which all penetrate the rice's colour; comparing them mutually with one another in turn is also called a difference in rice colour. If one further contrasts quiescent light with the distinctions among the various lands, separately discussing the difference in rice colour as both neither pure nor defiled: the rice and the vessel are both composed of the four subtleties; each is intrinsically neither rice nor vessel, yet they can form the rice and the vessel. Therefore, under both the general and specific metaphors, the principle is fully established.

4.26

3. The assembly's obtaining benefit has two parts: first, dividing into headings; second, explaining sequentially, which has two parts: first, obtaining benefit through the manifestation of purity, which has two parts: first, the five hundred attaining [receptive] tolerance. Regarding 'that is, common to the seventh ground' and so forth, Jingxi says: Since unarisen [dharmas] are universally accepted across the three teachings, one should trace the progression from earlier stages entering into later ones to discuss their attainment—either by leaping or in sequence, arriving from the state of ordinary mortals of the broad earth, or arriving from the expedient means of the Small Vehicle.

4.27

Second, the eighty thousand arousing the mind [of awakening]. Regarding 'as distinguished before': as explained previously, the five hundred had all already aroused the mind, which is spoken of in terms of the stage of resemblance. Jingxi says: The eighty thousand arousing the mind is modelled on the attainment of receptive tolerance described above. Either they had already aroused the mind in a former teaching and were able to arouse it anew upon hearing the later teaching; whether by leaping or in sequence, coming as ordinary mortals or coming as nobles, it is understood according to this exposition.

4.28

Second, obtaining benefit upon the return to defilement.

4.29

Chapter on Expedient Means

4.30

II. The nine chapters from 'Expedient Means' up through 'Gandhakūṭa' explain the Great Beings assisting the Buddha in proclaiming the causes and effects of the inconceivable liberation of Buddha-lands, in two parts: first, narrating the intent and dividing the sections. Regarding 'in order to destroy conditioned...' and so forth, Jingxi says: Relying now on places like brothels and taverns, these are precisely the activities of conditioned agglomeration. Stating that they 'manifest the inconceivable dharmakāya' points to what was clarified in the preceding sūtra. 'Coinciding and fulfilling' points to the exposition of the present sūtra. Although it is generally so on a preliminary reading, it does not match saying: destroying conditioned and unconditioned agglomerations to bring about the four lands.

4.31

Second, explaining the meaning according to the sections, in three parts: first, explaining how 'Expedient Means' follows 'Buddha Lands', in two parts: first, correctly explaining, in two parts: first, explaining the Tathāgata personally speaking and those of superior capacity receiving the Way. Regarding 'Previously at the Universal Assembly' and so forth, Jingxi says: The central theme of this sūtra is distinct, while its substance is identical with that [former sūtra]; therefore, true nature also serves as its substance. As for the reason why it still uses the substance of the previous sūtra: the *Lotus Sūtra*'s exclusive manifestation is still of the same substance as all Mahāyāna, let alone those that are both concurrent and inclusive—how could the substance being identical be amiss? However, one must only differentiate them by contrasting them with the central theme. Hence it is said: the substance is the substance of the central theme, and the central theme is the central theme of the substance; the substance is that which is grasped, and the central theme is that which grasps. Therefore, comparing the present sūtra with the Universal Assembly, circumstantial and direct [rewards] are naturally divided; thus the cause and effect of the One Vehicle grasped as the central theme of the *Lotus Sūtra* is different from other sūtras. This sūtra takes the causes and effects of Buddha-lands as that which is grasped by its central theme; thus the central theme belonging to the substance differs eternally from other expositions. Viewing the central theme from the substance, they are identical and yet different; viewing the substance from the central theme, they are different and yet identical. Deeply grasping this intention, one can classify the various teachings and harmonize the various divisions. Now, for the confused, circumstantial and direct [rewards] are discussed separately; for those who are clear-sighted, would they hear of direct reward and be blind to circumstantial [reward]? Therefore, clarifying circumstantial [reward] now must be restated; hence the questions and answers below sort out and draw forth this purport. Furthermore, one should know: although there is an earlier and later among those who attained awakening upon hearing the previous Universal Assembly and hearing of the Buddha-lands, looking back from 'Expedient Means', they are collectively called those of superior capacity, and from 'Expedient Means' onward are called those of middling and lower capacity. The superior capacity is sharp, while the middling and lower are dull, and they are handed down as sharp and dull accordingly. Second, under 'For those who have not yet...', Jingming encourages and guides the middling and lower to obtain awakening, in two parts: first, correctly explaining the reception of benefit. 'For those who have not yet understood' means those of middling and lower capacity. Regarding 'causing them to leave all agglomerations', Jingxi says: This speaks generally of all agglomerations. Second, under 'If pure...', bringing about the fruit to come to birth.

4.32

Second, under 'Question...', the analytical assessment. Regarding 'universally serving as the substance of all sūtras': this clarifies the meaning of identity of substance, as noted previously. If evaluated provisionally in terms of phenomena, does the Universal Assembly fail to discuss the central theme? Does this sūtra fail to clarify substance? Therefore we know that the two sūtras each treat central theme and substance, their texts mutually implying and eliding; hence the Universal Assembly is taken as the substance of the present sūtra, and the present sūtra as the central theme of the Universal Assembly, so that the order of origination is kept from confusion. It is also like taking the Universal Assembly as the preface to the present sūtra; would that make the Universal Assembly lack a main body, or this sūtra lack a preface?

4.33

Second, briefly explaining the meaning of expedient means, in two parts: first, listing the sections; second, explaining sequentially, in two parts: first, explaining the five sections, in five parts: first, briefly explaining the name. Jingxi says: In the *Commentary on the Lotus Sūtra*, to reveal the real, it is divided into three explanations, namely dharma-use, the gate, and the secret and subtle. Now, discarding two and taking only dharma-use: the gate concerns entry, and the secret and subtle concerns opening the provisional; since the provisional is not yet opened here, the latter explanations are omitted. Not taking the gate is because bodhisattvas can enter while the two vehicles lack it; among bodhisattvas, it is temporarily treated in terms of their own capacity; and setting aside sequential entry, it is therefore temporarily not mentioned. According to principle, it should also use the single meaning of the gate, but because entry according to one's own capacity is identical with dharma-use, it temporarily uses only the single meaning of dharma-use. Furthermore, extending to secret teachings, one could also fully use those three meanings; only then is it the bias toward what knowledge arrives at. 'Dharma' in the present text temporarily points to the dharmas of the three biases. Because that *Commentary on the Lotus Sūtra* refers to all four teachings collectively as dharma, since it is not yet blended, it belongs to the expedient means of the present sūtra, unlike that text which is formulated in terms of the four teachings. Second, the identity and difference according to the teachings. Jingxi says: Next, distinguishing differences according to the four teachings refers to differences presented in the sūtras and treatises. The previous text merely listed the two gates of existence and non-existence and omitted the third and fourth; if one understands the first two, one comprehends the third and fourth, since using both is the third and negating both is the fourth; therefore the third and fourth are not listed again. Furthermore, looking from a later teaching toward a prior one, whether real or provisional, whether spoken doctrine or realized attainment, whether for other or for self—when self and other are contrasted, all are termed provisional; since they are not what is practiced and applied in the teaching itself, looking from the side of preaching, they are all provisional. Furthermore, within a teaching itself, when self and other are contrasted, all previous teachings, whether realization or exposition, are provisional because they mutually supersede: superseding the prior real constitutes the later provisional. What belongs to the teaching itself may also be termed real; in order to contrast and distinguish a pair, self and other are established. It is like the *Mahāparinirvāṇa Sūtra* saying 'what worldly people see' and so forth. The text has four parts: first, the Pitaka teaching. Jingxi says: From 'like the Abhidharma' up to 'real knowledge': question—since this mentions the impermanence of phenomena and principle, phenomena may be impermanent, but why is principle so? Answer: Illumination of what is absent in principle is also called impermanent; hence the *Satyasiddhi-śāstra* takes both phenomena and principle within the gate of existence to be provisional, because the principle in the gate of existence is not identical with phenomena. 'Obstacle of dharmas' refers to the dust-and-sand [defilements] within the realms. Second, the Common teaching. Jingxi says: One may also cite the *Aṣṭasāhasrikā Prajñāpāramitā*, 'If there were any dharma surpassing nirvāṇa...', to verify that real knowledge is also called an illusion. Regarding 'the Buddha and the eighth ground': what they realize is already equal, only that a slight remnant of habit-energies is retained. Third, the Distinct teaching. Regarding 'illuminating the hidden principle': that is, the principle of the mere middle being covered by afflictions, like the moon behind clouds, or gold in ore. Fourth, the Perfect teaching. Jingxi says: Regarding 'Therefore Mañjuśrī...' and so forth: this directly cites proof of the real of one's own practice. One should also universally cite the thirty-two individuals each speaking for themselves, to prove transforming others: each distinct gate is provisional, while each gate being non-dual is the real of transforming others. One may also take Mañjuśrī to prove self and other: having speech is called transforming others, while speaking of the unspeakable can be called one's own practice.

4.34

3. The dharmas used by expedient means has two parts: first, directly explaining what is used, in two parts: first, explaining generally. Regarding 'at the utmost... to not real': what is possessed by the one mind is entirely identical with emptiness and the middle; when emptiness and the middle are themselves extinguished, where can provisional and real remain? The siddhāntas benefit beings, and the four teachings are practiced through them.

4.35

Second, under 'Only the Yingluo...', explaining specifically, in two parts: first, citing the *Yingluo jing* to establish the names. Jingxi says: This merely first summarizes the three kinds of expedient means from the *Yingluo jing*, repeatedly explaining the rationale for expedient means. The intention is to clarify that the various skillful means of the Great Being in this chapter fully conform to the three kinds of expedient means in the *Yingluo jing*, causing the true Dharma to abide long in the world.

4.36

Second, correlating with the present sūtra to explain the meaning, in two parts: first, correlating and interpreting distant and near. Jingxi says: Speaking of distant and near: places outside the room such as brothels and taverns—such activities are temporally distant from now, and are therefore called distant. Compared to speaking to all who came to inquire after his illness, the time until returning to the Āmrapālī park for verification and exposition was brief, and is therefore called near. Both distant and near are conditions assisting transformation, none failing to cause the true Dharma to abide long. Speaking of 'abiding long' means seeing the Buddha-nature. Regarding 'exhorting them to seek the Buddha's body': that is what the sūtra below says, 'Good sirs, this is something to be loathed; you should delight in the Buddha's body.' Second, citing treatises to explain and confirm. Jingxi says: Regarding 'Therefore the *Mūlamadhyamakakārikā*...' and so forth: this completely accords in main purport with the contemplative methods for the final age in the *Mūlamadhyamakakārikā*. The distant and near of sūtras and treatises do not go beyond these three.

4.37

Second, under 'Therefore the previous...', repeating the sūtras and treatises to conclude. Jingxi says: Citing the present sūtra's words 'following expedient means' necessarily contains the meaning of destroying, establishing, and abiding long. Speaking of 'assisting the Buddha': the Buddha's great transformation also does not go beyond these three.

4.38

4. Explaining in terms of what is used by the three karmic activities has two parts: first, directly explaining the three karmic activities, in two parts: first, directly explaining the three mysteries, in two parts: first, explaining generally in terms of holy responses, in two parts: first, directly explaining the three mysteries. Regarding 'Buddhas, bodhisattvas, and so forth', Jingxi says: That is their own practice; fundamentally lacking the three karmic activities and the ten realms, they are therefore neither one nor different. In order to transform sentient beings, they transform beings by means of the three karmic activities and the ten realms. Such functions cannot be fathomed by others, and are therefore called secret. Second, under 'Pitaka and Common...', determining the teachings in terms of names: The mental effort in these two teachings is not like reflections in a mirror; therefore they merely speak of supernormal powers and do not speak of responsive manifestation. Under 'Distinct and Perfect...', from the stages and abodes upward, they transform without deliberation, like a mirror manifesting images or the moon appearing in water; hence it is called responsive manifestation. Because the superior can subsume the inferior, they are also called supernormal powers; though the names are identical to the two teachings, their substance and function are entirely different. Jingxi says: Grasping the earlier supernormal powers to show that the function and application in this chapter are different, he therefore explains expedient means in terms of the three karmic activities.

4.39

Second, under 'This chapter...', specifically distinguishing with respect to the present sūtra.

4.40

Second, from "these three" onward, concluding with the names and showing their meaning, which has two [parts]: first, showing the meaning of "secret." Regarding "benefiting beings without fixed direction": when their capacities mature, an encounter responds without being fixed to one direction; hence it is said to be "without fixed direction." The Book of Changes says: "Spirits have no fixed direction, and the Changes has no body." Kong Yingda explains it saying: "It is not fixedly tied to a single direction." Regarding "no one can fathom their source": one merely sees the actions of the three karmas, but cannot fathom the ultimate source that has been realized. This is seeing the function without fathoming the essence; hence "unfathomable" is used to explain the meaning of "secret." This refers to what Jingxi previously said: "Being unfathomable to others, it is therefore called secret." Furthermore, Jingxi says: "As for secret, because each single realm intrinsically possesses all ten, it cannot be fathomed through a single realm, nor can it be fathomed through multiple realms; this is what is called secret." Second, from "also called" onward, concluding with the alternative names. Since the three karmas of the sage have received the name "secret," four alternative names are further established based on their functions: named "wheel," named "without fault," named "unguarded," and named "conforming to wisdom." Delivering others and shattering delusions is likened to a wheel; since there are no errors, there is no need for protective guard; and because folly and delusions are already exhausted, one acts conforming to wisdom.

4.41

Second, from "truly because" onward, concluding by showing the wondrous function. Regarding "dwelling together in the empty room": the empty room symbolizes the [Pure Land of] Eternally Quiescent Light. Jingxi says: "This precisely shows the co-dwelling realm, manifesting illness to gain the name; hence it is named the Expedient Means Chapter."

4.42

Fifth, regarding the contemplation of mind. As for "with a single mind and intent knowledge": Jingxi says: "This is merely the characteristics of the three karmas, the ten realms, and the various sense faculties when initially cultivated. Whether refuting or establishing the various teachings and contemplations, the original intention is merely to accomplish this wondrous contemplation."

4.43

Second, clarifying who spoke, which has two [parts]: first, the question; second, the answer, which has two [parts]: first, the ancient explanations. Jingxi says: "These possess three points of intent, but fall short of the first; what harm is there in [it belonging to] the whole chapter?" Regarding "it was the compiler of the sūtra": because words like "at that time" throughout the various sūtras all belong to the compiler, [this explanation] was not adopted. As for the next school's explanation: how could Baoji fail to state that he addressed the Buddha? For him to recount Jingming in front of the Buddha would be an arbitrary act, saying Vaiśālī and so forth. Second, "The present interpretation fears..." indicates that it is not a rigid attachment. This is the Great Master's humility. Regarding "Ānanda ... preached for his sake": this is one among the four vows of the Sūtra on Repaying Kindness, as already explained in the exposition of the general prologue. Since he vowed that it be preached again, by examination we know that at that time the Buddha preached this chapter again for Ānanda's sake, so that upon reaching the compilation, it was recited right before. Jingxi says: "Therefore we know that the present interpretation profoundly grasps the intent of the sūtra, because the words regarding Ānanda's original vow and so forth have an authentic source."

4.44

Third, entering the text to explain it, which has two [parts]: first, dividing the outline and stating the general intent, which has two [parts]: first, dividing the outline; second, from "form and voice" onward, stating the general intent. Second, from "concerning the first" onward, explaining the meaning following the text, which has two [parts]: first, half a chapter clarifying the expedient means of benefit through physical form, which has two [parts]: first, dividing the outline; second, explaining sequentially, which has two [parts]: first, praising the virtues, which has two [parts]: first, indicating the dwelling place and the person, which has two [parts]: first, a general explanation. Regarding "having the virtue of excelling others": the Fengsutong says, "At the end of the Spring and Autumn period, there was a worthy man in Zheng who wrote a work and was styled Elder of Zheng." It means that with venerable age and mature virtue, his affairs excelled those of others; for this reason he was called an elder. Regarding "benefiting the present assembly doubly": upon hearing the recounted words of reproach, they all obtained the perfect and great benefit. Regarding "dependent upon this, the merit is accomplished": Jingxi says: "Past benefit and present benefit, private benefit and public benefit, benefit through reproach and benefit through maturation, present benefit and future benefit, great benefit and small benefit, biased benefit and perfect benefit—from beginning to end, all are gathered up; there is nothing that the illness does not encompass. Taking illness as the dharmadhātu is the culmination of merit."

4.45

Second, from "Vimalakīrti" onward, specific explanations, which has two [parts]: first, pointing out and explaining Vimalakīrti. Regarding "as explained before": Jingxi says: "It is fully clarified as in the Profound Meaning's explanation of the name." Second, from "elder" onward, the present explanation of elder, which has two [parts]: first, distinguishing and showing the fundamental and the trace; second, from "now briefly" onward, laying out the headings to explain the meaning, which has two [parts]: first, listing the headings. "The fourth, correlating and explaining with the text," is precisely the following text that directly praises his virtues, for which the outline is only preliminarily set forth here. Jingxi says: "The Commentary on the Lotus Sūtra explains 'elder' by dividing it into four meanings; the present [text] also has four complete [meanings]. First, the worldly elder, using metaphor for phenomena and principle. The dharmakāya elder: phenomena and principle tally with each other; the name is the same but the principle is different. The mind-contemplation elder is precisely the practice and characteristics of the dharmakāya elder, and is also the cause and effect of the dharmakāya elder. The elder correlated to the text is precisely the genuine verification of the elder of cause and effect. It also reveals that the sequence of the sūtra text has its proper place."

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維摩經略疏垂裕記 — Classical Chinese