維摩經略疏垂裕記 4.121

4.121

Three, below "These," concluding and indicating. Regarding "these four intentions," Jingxi says: "They are fully as listed and explained in the preceding text. Moreover, subsuming the preceding four intentions, there are also four distinct ones: first, receiving the command to Mañjuśrī; second, Mañjuśrī discussing the path; third, the voice-hearers disdaining themselves; fourth, the bodhisattvas advancing in practice. Thus we know that the first two serve to accomplish the latter two. The latter two again have two intentions, distant and close; close and distant again have two: first, general; second, particular. That which is termed general means that distant and close each have distant and close. For the voice-hearers, the two are: from afar accomplishing the ultimate, and close at hand entering mature curds. For the bodhisattvas, the two are: the dull, being the same as the two vehicles, seeing views have a vehicle; the sharp awaken immediately. That which is termed particular means: distant benefit for voice-hearers, close benefit for bodhisattvas. The present commentary follows the particular; hence the voice-hearers disdain themselves and the bodhisattvas advance in practice." Saying, below "Now explaining," dividing the sections, in two: first, general division. Jingxi says: "The intentions are four, and the sūtra text has two sections: the four are as listed above. That which is called two sections refers to the fact that, just as in the present text, subduing and embracing can also be made into two, meaning embracing inside the room and subduing outside the room. In subduing, there is the present and the past: the present refers to the lay followers inquiring into the illness; the past refers to the assembly of the path who were reproached. In embracing, there are also two senses: that which can produce and that which is produced; that which can is the room's emptiness, and that which is produced is the six chapters. Furthermore, it can also be divided into self and other: the other transmits the Buddha's intention, and the self recounts one's own feelings. Namely, from the text below 'Layman, this illness' onward, this is it. Speaking of 'outside the room': since thousands of people did not all go to inquire into the illness, and at that time he had not yet manifested inconceivable matters for the elders and kings, there was thus a time of inquiring into the illness. Although the ill one was inside the room, those who were addressed were distant in capacity and form; hence it is tentatively called outside the room. Spoken from the perspective of those addressed, it is again called outside the room. Moreover, subduing and embracing and so forth also utilize the intention of the three expedient means in the *Yingluo jing*; this can be understood by contemplating it." Regarding "within subduing there is fully embracing" and so on: subduing is like the contemplation of analysis, embracing is like the contemplation of embodiment. Again, subduing is like contemplating the body, embracing is like encouraging seeking. Again, subduing within embracing: taming is like subduing, and consoling is like embracing. Again, Pitaka subdues and common embraces; separate subdues and perfect embraces; again, provisional subdues and real embraces. Below "even unto neither provisional nor real," the subsequent texts see each chapter; it can be known by comparative explanation. Two, below "Now regarding," dividing in detail, in two: first, proper division. Regarding "which is precisely subduing the accumulation of conditions of one's own substance," Jingxi says: "Question: Previously the old [views] were already refuted and the two accumulations established; why now further establish the accumulation of one's own substance? Answer: Concurrently refuting the treatise masters' establishing of this distinct designation, now we only establish the single accumulation of unconditioned conditions; hence they are labeled together. Furthermore, in the present text, we first tentatively follow them in establishing the name 'own substance' and covertly divest it."