維摩經略疏垂裕記 4.93

4.93

Eighth, manifesting sharing heterodox ways. Regarding 'In order to subdue beings': Bhikṣus of the Dharmaguptaka school were permitted one of the twelve periods [of the day] for external learning, in order to subdue non-Buddhists. The Vinaya clarifies [this]. The day is divided into three periods, and study is permitted in the latter period of the day; how much more so for the layman here, who was originally of the householder assembly! The bhikṣus of the present age forget the fundamental and chase the incidental; their form resembles a śramaṇa, but their minds turn their backs on Buddhist learning. When the Great Dharma is about to perish, their followers are truly numerous! I once composed an essay, 'Taking Han [Yu] as Master,' to admonish later learners. Therefore, Jingxi says: 'The Hīnayāna's prohibition of the external somewhat permits one period; the Mahāyāna, in establishing its central doctrine, clearly prohibits it for beginners; because it hinders entry into the wondrous path, it does not allow it to be done; only fifth-stage bodhisattvas cultivate worldly professions. This is a cause and condition that severs the Buddha-seed and obstructs the path.' Nowadays, monastics cultivate nothing whatsoever of the mind of precepts, concentration, and wisdom, yet claim to subdue non-Buddhists; in meaning, this is equivalent to wearing one's skirts upside down! Distraction and defilement easily flow forth, while the method of the path is difficult to lodge; increasing habits of arrogance, they invert the scriptures and study [external] traditions—this is deeply lamentable and exceedingly mistaken! How much more so when sitting in the communal monastery, wearing clothes of faith-offerings, dining from the pure kitchen of the saṅgha, and treading upon priceless ground, yet their three karmas follow secular ways and their four postures are bound in delusion. If they wish to emulate him, they should consider the ten virtues; even if they have not yet attained similarity, what of their contemplation practice? As for the Great Collection [Sūtra] clarifying that he was like Pūrṇa, the second fascicle of the Precious Casket [Sūtra] also contains this condition, as cited at the end of the sixth fascicle of the Fuxing.