維摩經略疏垂裕記 5

English (machine translation) 5

Language: English

5.1

Expounded by the śramaṇa Zhiyuan of Qiantang

Third, exhorting the aspiration for the Buddha's body, in two parts. First, dividing the sections, in two parts: first, marking the text below and explaining it accordingly, in three parts: first, marking the section, in two parts: first, stating the intention; second, inquiring into and explaining the four layers. In the first layer, there are two parts: first, the question; second, the answer, in two parts: first, presenting both. "The two expedient teachings" are the Tripiṭaka and Common teachings. "The eternally abiding Buddha body" is the Distinct and Perfect teachings. Second, from "for what reason" onward, explains both. As for "how could one exhort the seeking of" and so forth: Jingxi says that it is not exclusively causing them to seek an inferior body. Having exhorted the renunciation of an impermanent body, how could one in turn seek an impermanent fruit? Although the cited text merely speaks of "the real", below it is still interpreted in terms of the four kinds of reality, for the real can integrate the provisional without obstruction in principle. In the second layer, there are two parts: first, the question. This question arises from the second meaning in the preceding answer. Second, the answer, in two parts: first, citing the sūtra. The cause being impermanent and the fruit being permanent is the meaning of the Distinct teaching; prior to the stages, it is impermanent, and upon ascending the stages, one realizes permanence. Jingxi says: The Buddha answering the brahmacārin and so forth borrows that to refute outsiders, and verifies this initial provisionality. If one relied purely on that, how could it be cited? Second, analogous explanation. As for "gentlemen and commoners": the *Mao Commentary on the Shijing* states, "*Shi* (gentleman) means affairs." The *Baihu tong* states, "*Shi* is a designation for undertaking affairs. The *Rites of Zhou* has the Son of Heaven appointing senior gentlemen, middle gentlemen, and junior gentlemen." *Shu* (commoners) means the multitudes, referring to the multitude of people in the world. As for "the one mind of emptiness and provisionality": the *Fuxing* states, "The nature of the mind being unmoving is provisionally designated 'the middle'; obliterating the three thousand is provisionally designated 'empty'; remaining while obliterated is provisionally designated 'provisional'." Here it speaks of "one mind"; one mind is none other than the middle. In the third layer, there are two parts: first, the question. "Deciding which to use to judge" arises because the preceding answer was general and broad, so here it is decided. Second, the answer. As for "what harm is there in a common exhortation": according to their respective kinds, each understands, thus forming a common exhortation to the four kinds of persons. Jingxi says: Because relying on this division of scriptures, the teaching is broad and the capacities are pervasive. As for "what is induced by the various flavors is different": in the *Avataṃsaka*, the two causes of Distinct and Perfect induce the one permanent fruit; in the Deer Park, the one cause of arising and ceasing induces the fruit of ash and extinction; in the *Large Perfection of Wisdom*, the three causes induce the two fruits of ash and extinction and eternal presence; in the *Lotus Sūtra*, the one perfect cause induces the one permanent fruit; in the *Nirvāṇa Sūtra*, the four causes induce the one permanent fruit. Hence it says "the various flavors", and so forth. "Now the Vaipulya" and so forth refers to this sūtra being the third period. As for "four causes obtain two fruits": the two causes of arising-and-ceasing and non-arising together obtain the fruit of ash and extinction; the two causes of immeasurable and effortless together obtain the fruit of eternal presence. Based on the text of the entire work, it is unfixed according to the chapter; the expedient ones are only two. The 'Inquiring About the Illness' and 'Inconceivable' chapters pertain solely to the Great. From the 'Viewing Living Beings' chapter onward, three chapters distinguish three; thus, only from beginning to end of the whole work are the four complete. If taken from the differing manifest and secret hearings of the entire work, it is only that the 'Expedient Means Chapter' secretly understands the Distinct and Perfect; setting manifest and secret against each other, the meaning of four causes and two fruits is fully complete. In the fourth layer, there are two parts: first, the question. Because the preceding answer stated that four causes obtain two fruits, this is asked. Since the Buddha body has the differences of the four teachings, how can nirvāṇa only have the two kinds of ash-and-extinction and eternal presence? Second, the answer. "As it says, up to 'is one'" refers to the passage above. The *Da shu* (Great Commentary) says: As explained above. As for "the two salvations, skillful and clumsy": the Tripiṭaka and Common teachings are skillful and clumsy within the realm, but the cure of the illness of view and thought is one; the Distinct and Perfect teachings are skillful and clumsy beyond the realm, but the cure of the illness of ignorance is one.

5.3

Second, the correct contemplation, in three parts: first, directly exhorting the recognition of the fruit. Jingxi says: From "for what reason" onward is also called a further explanation, further explaining the preceding "one should take pleasure in the Buddha's body". Kings and elders only saw the physical body born of parents in the royal palace; hence it was necessary to exhort them, saying that the Buddha body is none other than the dharmakāya. Although the subsequent lines are also further explanations, this line is the general, and what follows is the specific. As for "leaning toward the principle of pure emptiness" and so forth: the five divisions still rely on conditioned phenomena; the principle of emptiness is unconditioned merit. Citing the *Dhyāna-sūtra* and Subhūti as proof, Mahāyāna and Hīnayāna become clear of themselves. As for "the Buddha told Utpalavarṇā" and so forth: this nun transformed into a wheel-turning king, and the whole assembly yielded their seats. The transformed king saw the Buddha and reverted to her original body. Because she was the first to see the Buddha, the Buddha reprimanded her.

5.4

Second, exhorting the yearning for the fruit and the practice of the cause, in two parts: first, generally presenting merit and wisdom in the fruit. As for "is none other than the dharmakāya": merit and wisdom are the five divisions; wisdom and insight belong to wisdom, while the remaining three are merit. As for "the merit and wisdom of the Distinct and Perfect manifest the Buddha-nature": merit and wisdom are the conditional and complete [causes]; conditional and complete causes, in terms of practice, are horizontally complete at every stage. If judged vertically, merit is the conditional cause, with its stage in contemplation-practice and resemblance; wisdom is the complete cause, with its stage in nominal; and manifesting the Buddha-nature has its stage in the first abode. This is because the three aspects of wisdom realize the fundamentally existent three, and further, the three aspects of merit assist wisdom in adorning the fundamental. Therefore, arriving at the first abode, practice and nature merge into one without further separation, and the three virtues are partially revealed; hence it is called "manifesting the Buddha-nature". Practice can manifest nature; hence it says "born from immeasurable merit and wisdom". One should know that when merit is immeasurable, speaking of the conditional subsumes it; when wisdom is immeasurable, speaking of the complete subsumes it. This being so regarding the Perfect, the Distinct can be known by analogy; they differ only in whether they are immediately identical or not immediately identical. For the Tripiṭaka and Common teachings, provisionally one might also establish the names of conditional and complete to subsume merit and wisdom, but in distinguishing the names and teachings, the former two definitely do not possess them. Jingxi says: Exhorting the yearning for the fruit and the practice of the cause: although when compared to the various dharmas they do not equal the conditional and complete, their names are the most evident, and they still remain in the fruit. The Distinct and Perfect teachings take manifestation as birth; differing from the Tripiṭaka and Common teachings, their names are separately established. I say that Jingxi's stating "compared to the various dharmas" refers specifically to the twelve categories listed separately. Conditional and complete refer to the general presentation of merit and wisdom in the present text. Moreover, not only is the name evident in practicing the cause, but the separate listings do not go beyond merit and wisdom. Presenting the general subsumes the specific, so it is explained first; unfolding the specific from the general, they are detailed below.

5.5

Second, the ten particulars has two parts: first, the fivefold components [of the dharmakāya]. Jingxi says: Regarding "morality, concentration, wisdom, etc.," when it says that it is produced from the fivefold dharmakāya, although in the expedient teachings the five and the name "dharmakāya" pertain to the fruition, and although the three such as morality also extend to the cause, the two liberations pertain exclusively to the fruition in the Tripiṭaka and Shared teachings, and the preceding four only receive their names after thorough clarity. However, here, by following the Perfect teaching, the five extend to the cause. Since the teachings have enumerated four, the meaning of the Perfect is not restricted, and therefore it concludes later by saying that one cultivates the five. He also says: using these five bodies to further produce the dharmakāya, the five bodies are precisely the five causal bodies. In the Shared teaching's fivefold components, the first two components are said to be "as before," because offenses and non-offenses and so on all rely on the preceding teaching's fivefold components as their objective realm; thus, each subsequent teaching thoroughly contemplates each prior one. If it is one sound with different understandings, it is merely that each sees differently with respect to the one set of five. In the Shared teaching it says that "seeing the true is the perfection of the ultimate"; this is not the perfection of harmonious fusion, but is called "perfection" merely on account of being ultimate. Regarding "the nine kinds of morality, etc.," in the Bodhisattvabhūmi (*Dichi*) each of the six perfections is ninefold; while their names are the same, their meanings are different, so now those passages on the three nines are employed to make the three components. Regarding "clearly perceiving that the dharmakāya is revealed, etc.," it is exclusively seeing the principle. Extending across causes and fruitions, delusions and awakenings in all stages, these stages have concealment and revelation. When it is said in the Perfect teaching that tentatively it does not differ from the Separate, the intention is that they are alike in reaching the eternal, ultimate fruition; the Perfect cultivation of objective realm and wisdom, cause and fruition, is vastly different. However, that all three in the Separate teaching are called "nine kinds" broadly refers to the stages before the bhūmis up to equal enlightenment; since the path of realization is for the time being identical, it is said that they do not differ. "Desiring to distinguish," and so on, further differentiates them. Regarding "because in the previous three teachings there is no meaning of cultivating the five causes simultaneously, phenomena and principle are equal, etc.," it uses phenomena to illustrate principle, hence it says "phenomena and principle are equal." That is, the greatness of the dharmakāya resides within the smallness of afflictions; the small and the great are always thus, not obstructing one another. How much more so upon reaching the fruition, when the great is constantly within the small, so that phenomenal functions can use a mustard seed to equal Mount Sumeru! Thus, "not severing" merely points to a single moment of thought of ordinary and lowly beings fully possessing the inconceivable vision of the dharmakāya; they originally coexist, not depending on phenomenal penetration. Therefore, people within the expedient teachings are confused about this inconceivable principle of coexistence; even if they hear of eternal presence, their understanding and delusion flow in separate streams. Hence, because the teachings for provisional persons are not yet ultimate, if they ascend to the bhūmis their superior functions will not differ, and therefore different understandings are still retained in the doctrinal path. Thus, only in the Perfect teaching are the beginning and end uniformly identical, which is why the fivefold dharmakāya does not contravene the ordinary substance. Regarding "the practice of wisdom cognizing principle is named the wisdom body," in the characteristics of causal cultivation, morality and concentration are auxiliaries; hence, for the time being it says that wisdom within phenomena fully possesses all the wisdoms of the biased gates, and therefore perfect wisdom is taken as the primary path. Using the primary to dissolve the auxiliary, there is nowhere it does not blend, because it is endowed with the combined practice of primary and auxiliary.

5.6

Second, the four immeasurables. However, these four immeasurables should all be treated according to three [aspects]: conditionality on sentient beings, conditionality on phenomena, and unconditioned. Now, both the Mahāparinirvāṇa Sūtra (*Da jing*) and the Dazhidulun (*Da lun*) explain them beginning with loving-kindness; by viewing the three in light of loving-kindness, the meaning may be understood by analogy. Now, these four teachings all take conditionality on sentient beings as their objective realm: the Tripiṭaka and Shared reach the second, while the Separate and Perfect are endowed with all three. Furthermore, although they both contemplate sentient beings, their objective realms have breadth and narrowness: the Tripiṭaka and Shared contemplate the six [destinies], while the Separate and Perfect contemplate the ten [realms]. Because the Tripiṭaka and Shared obliterate the objective realm through emptiness, they only reach conditionality on phenomena; in the Separate and Perfect, both cultivate the unconditioned through contemplation of the middle. Therefore the Mahāparinirvāṇa Sūtra states: "That which is conditioned by loving-kindness, namely all sentient beings being like parents, wives, children, and relatives, is called conditionality on sentient beings. Seeing that all phenomena arise from conditions is called conditionality on phenomena. Not abiding in the marks of phenomena or the marks of sentient beings is called the unconditioned." Regarding "the Tripiṭaka and Shared reaching great loving-kindness and compassion," cultivating the cause attains the fruition, so cause and fruition are both loving-kindness. The passages below follow this pattern. Among them, although people of the Tripiṭaka do not sever delusion, cultivating the contemplation of impermanence also belongs to conditionality on phenomena. Although both the Separate and Perfect teachings possess all three, in the Separate teaching the unconditioned is only attained at the first bhūmi, unlike the Perfect teaching where the initial mind is endowed with all three. Therefore the Mahāparinirvāṇa Sūtra states: "If loving-kindness is neither existent, nor non-existent, nor both existent and non-existent, such loving-kindness cannot be conceived by śrāvakas, pratyekabuddhas, and the like." This is precisely the three kinds of loving-kindness as one substance cultivated by persons of the Perfect [teaching]. Regarding "if the initial mind, etc.," Jingxi says: all the meanings are fully as stated above. This text also explains it by borrowing the Shared [teaching], hence it speaks of entering emptiness. One should know that all take loving-kindness conditioned on sentient beings as their objective realm of contemplation; therefore, in each teaching previously it says conditionality on phenomena, which is why the Tripiṭaka and Shared reach only conditionality on phenomena, the final mind of the Separate teaching only then attains the unconditioned, and the initial mind of the Perfect teaching immediately cultivates all three kinds of loving-kindness. Regarding "rejoicing with mind free of attachments," through loving-kindness and compassion seeing others freed from suffering and obtaining happiness, one therefore gives rise to a joyful mind and does not hope for repayment of gratitude—this is precisely the mind of equanimity, hence it says "mind free of attachments."

5.7

Third, the perfections. Regarding "the six perfections of the four teachings are as explained before," Jingxi says: as explained earlier in the "Buddha Land" [chapter], using these as practices to urge aspiration, therefore it had to be thus. Regarding "or opening the six into seventy or a hundred," seventy is fully as recorded earlier. Regarding "opening into a hundred," Jingxi says: among the ten, each mutually supports the others. Regarding "eighty thousand, etc.," in contrast to samādhis, afflictions, dhāraṇīs, and so on, all are called eighty thousand; since those eighty thousand all reach the other shore, they obtain the name. Regarding "all pāramitās," every single practice and every single mind reaches the other shore.

5.8

Fourth, expedient means. Regarding "as explained before," Jingxi says: this refers to the explanation of the title of the "Expedient Means" chapter. The three are: first, refuting; second, establishing; and third, according with sentient beings. Regarding "the expedient means of the dharmakāya on the ground of fruition," Jingxi says: because it extends to the Perfect fruition. In the cause it extends to one's own practice; in the fruition it is entirely for the benefit of others.

5.9

Fifth, the six supernormal powers. Jingxi says: The six supernormal powers pertain to the fruition, yet [the dharmakāya] also arises from the six supernormal powers; before residual habit is exhausted, although one is seen as having five supernormal powers, this is merely deferring to the fruition, while in reality one has already attained the undefiled supernormal powers. Therefore, from the causal six the fruition six are produced. The Separate and Perfect teachings also borrow the names of the fruition. Thus we know that there is also the differentiation of the six in the cause to achieve the six of the fruition.

5.10

Sixth, the three clarities. Regarding "all are treated according to the three supernormal powers, etc.,": among the six supernormal powers, through the recollection of past lives one sees past suffering and gives rise to great revulsion; through the divine eye one knows future suffering and gives rise to great revulsion; through the extinction of outflows, one is able in the present to perform correct contemplation and sever afflictions. Therefore, these three supernormal powers distinctively receive the name "clarity." As for the remaining three, the power of bodily transformation is merely craftsmanship; the divine ear merely hears sounds; knowing the minds of others merely takes other, disparate thoughts as its object. Therefore, the remaining three only obtain the name "supernormal power." This is as explained in the Mahāvibhāṣā (*Posha*). Under "the supernormal powers and clarities," one should ask: since these three obtain the name "supernormal powers" and also the name "clarities," how do the two meanings differ? Therefore it now explains: "The difference between supernormal power and clarity, etc." Regarding "directly and remotely knowing affairs," this refers to directly knowing the three time periods. Regarding "seeing the root," this refers to knowing the causes, conditions, actions, and karmas of the three time periods. This is also based on the Mahāvibhāṣā. Thus Jingxi says: because they come from karma, karma is the root. The Separate and Perfect take delusion regarding suchness as the root; hence it says they both penetrate the three time periods beyond the realms, and one should also further say the nine time periods. The three clarities may also take their name from the cause, taking inconceivable wisdom regarding temporal divisions as their essence. Regarding "the text below says," if evaluated by this intention, it resides exclusively in the Perfect and does not even extend to the Separate; by borrowing this to explain it broadly, it may also be understood.

5.11

Seventh, the factors of enlightenment. Eighth, cessation and contemplation. Regarding "taking principle as object, etc.," Jingxi says: cessation and contemplation are that which cognizes, while phenomena and principle are the objects cognized, fully as the primary and auxiliary explained in the Great Cessation and Contemplation (*Zhiguan*). These are the differences in cessation and contemplation among the various teachings; since cessation and contemplation differ, phenomena and principle are also distinct. Speaking generally, only the true is named principle, while the provisional all belongs to phenomena. Regarding "realizing the fruition of concentration and wisdom of the Buddha body," these are precisely the reward and response bodies on the ground of fruition, and also stillness and illumination, the two virtues, the two wisdoms, and the two adornments. Being two while not two, they distinguish the differences in reward and response among the four teachings.

5.12

Ninth, the three dharmas. Jingxi says: regarding "these three are all based on, etc.," in the Buddha fruition of the four teachings there are all three such as the ten powers; these three pertain exclusively to the fruition. Now, explaining them in common, people in the causal stage possess them all; therefore it says that in the cause, one even cultivates these three dharmas.

5.13

Tenth, severing origination. "Wholesome dharmas cognizing principle" refers to wisdom. "Wholesome dharmas cognizing phenomena" refers to merit.

5.14

Eleventh, truth. Jingxi says: regarding "produced from truth," it is named from that which is entered. None among the true truths of the various teachings is not truth.

5.15

Twelfth, non-heedlessness. Regarding "the mark of an [avaivartika] bodhisattva," non-heedlessness is precisely non-retrogression; each of the four teachings explains three non-retrogressions, as can be seen.

5.16

Third, broadly adducing categories to urge practice has two parts: first, directly explaining the present text. Regarding "such pure dharmas," Jingxi says: pointing to the preceding dharmas, all being pure. One should know that, in their purity, their principle is not provisional. Moreover, one should know that these dharma gates each mutually subsume one another, as at the beginning. The two adornments subsuming the lower twelve is fully explained in the subsumption of dharmas in the Great Cessation and Contemplation. And the auxiliary paths subsuming the Buddha's deportment is precisely its characteristic. Speaking generally, it does not go beyond constantly contemplating nirvāṇa and practicing the path, because prajñā and liberation are precisely the two adornments. Regarding "expounding with a single sound, etc.," this concludes it again with the single sound to make it accord with the purport of the sūtra. Second, from "its inquiry" down, urging the inquiry into the great purport. Third, concluding encouragement. Fourth, explaining the benefit gained by the assembly at that time. Regarding "the two gates of admonition and exhortation," the admonition gate is the direct exposition of the contemplation gate; the exhortation gate is the exhortation to seek the Buddha body. Admonition means admonishing against evil; exhortation means exhorting to goodness.

5.17

Disciples Chapter

5.18

In the Disciples Chapter, subduing through non-action brings about the assembly of conditions, which has two parts: first, recounting the intention and dividing the sections; second, explaining the meaning according to the sections, which has three parts: first, directly clarifying the purpose of the arrival of this chapter, which has two parts: first, generally clarifying the purpose of arrival. Regarding "endurance land," it is Sahā, which here is translated as "capable of enduring." Second, specifically clarifying the purpose of arrival, which has two parts: first, listing the sections; second, explaining them accordingly, which has five parts: first, to reveal Jingming's superior wisdom.

5.19

Second, to cause the fourfold assembly to abandon the small and admire the great, which has two parts: first, directly for the Hinayana. Regarding "abandoning the robes received and held, etc.," in that sūtra, after hearing prajñā, three hundred monks all used their saṃghāṭīs as offerings. In the treatises it is said either that they lost their marks, or that they obtained them again on the same day. Second, from "also extending" down, by extension opening to the fourfold assembly. Regarding "developing the fourfold assembly," it is not solely for the Hinayana monks.

5.20

Third, to support and complete the Buddha land. Regarding "as Śāriputra himself recounted," that is, answering the Brahmā King: "I see this land as full of filth and evils." Regarding "Jingming to the fault of," this refutes the fault of the five hundred clinging to the small, not pointing solely to Śāriputra; hence it says below that each felt ashamed. Regarding "enabling them to take part in the assembly," because formerly they were reproached and refuted, they covertly developed admiration for the great, using this as a condition to enable them to take part in this assembly. Regarding "hearing this exposition," this refers to hearing of the Buddha land. Regarding "their sentiments being identical to the five hundred," they were identical to those five hundred elders wishing to hear and attain the purity of the Buddha land. Because it was not yet revealed in body and speech, it is called "sentiments being identical." From "and the lamp" down, borrowing a seat from the King of Lamps, seeking food from Gandhakūṭa, and showing his fundamental abode in Akṣobhya: as the Hinayana witnessed this with their own eyes, the meaning of the Buddha land was revealed, and the purport of the explanation of supporting and completing becomes evident.

5.21

Fourth, to subdue the two vehicles and accomplish the teaching of raw curd. There are two [parts]: first, the correct explanation. "His voice shook the great thousand[-fold world]" is Kāśyapa's own account in the "Inconceivable Chapter". "The matter is equivalent to raw curd" means that their disdain [for themselves] and yearning [for the Mahāyāna] is like turning milk curd into raw curd. "There is a reason for accomplishing raw curd": Daoxian says that those who were reproached in the past had already obtained the benefit of raw curd; now, as it is recounted again, the assembly at that time also obtains the benefit of raw curd. The past is the reason for the present benefit. Second, resolving doubts.

5.22

Fifth, to seal and certify [the discourse], making it a sūtra. There are two [parts]: first, the correct explanation. Regarding "that is, the skillful means teaching expired": the character "fang" (skillful) was mistakenly added by later generations; now, examining the Extensive Commentary and Daoxian's Record where this text is cited, neither contains the character "fang". Saying "that is, the teaching expired" means that once reproaching them was finished, those words were discontinued. Regarding "if not" and what follows: because [the Buddha] commanded that the past be recounted, that teaching was revived again. Having been proclaimed before the Buddha, it only then received the seal and certification; that its benefits reached the future was due entirely to this. Regarding "seal and certify": Liu Xi's Shiming says, "A seal (yin) is trust (xin); it is that by which things are verified against [a standard]." Xu Shen's Shuowen says, "Trust held by those in governance." Since the Buddha approved, it is as though there were an official seal. Second, resolving doubts.

5.23

Second, briefly explaining the meaning of "disciples" (dìzǐ). This explains the chapter title. The text has two [parts]: first, stating the list; second, explaining sequentially, in nine [points]. First, briefly explaining the name and meaning, in two [parts]: first, the correct explanation. In the text, he first explains the name and then concludes and applies it. Explaining the name also has three [parts]: first, distinguishing and showing teacher and pupil; second, correctly explaining "disciple"; third, citing Confucians for verification. First, distinguishing and showing teacher and pupil: regarding "the capability to craft and complete," Sun Qingzi says, "Gan Jiang, Moye, Juque, and Pilü—these are all fine swords of antiquity. Yet, if they are not sharpened upon a whetstone, they cannot be sharp; if they do not receive human effort, they cannot cut. Although a person may possess a fine natural disposition and a discerning, wise mind, he must seek a worthy teacher to serve and choose good friends to befriend. The virtue of receiving endowments (zibing) means taking (ziqu)." Learners take their model from the teacher; therefore they are called pupils (zi). The Analects states: "When Zilu heard a saying from the Master, before he was able to practice it, his only fear was hearing another." Regarding "the pupil then" and what follows: second, correctly explaining "disciple". First, he explains the meaning of "child" (zǐ); next, he explains the meaning of "younger brother" (dì). As for why they are called "disciples" (dìzǐ): speaking of "younger brother" reveals the modesty of the teacher; speaking of "child" demonstrates the respect of the pupil. Because modesty and respect are both expressed, they are called "disciples". As to why one refers to oneself as a "disciple" and the teacher also calls one a "disciple", from this we know that the name encompasses both modesty and respect. Regarding "leaving the father to follow the teacher," Guliang says: "Duke Zhao of Lu said, 'When a child is born, if he does not escape drowning or burning, it is the mother's fault. When he grows into youth and does not go to a tutor, it is the father's fault. If he goes to a teacher, but his learning lacks direction and his mind and will are not open, it is the teacher's fault.'" Regarding "respecting the teacher like a father": human life relies on three [authorities], and one serves them as one; therefore, one respects him like a father. Regarding "treating the pupil like a younger brother": it means placing the pupil in the rank of a younger brother. Regarding "therefore the Master" and what follows: citing Confucians for verification. The Analects says, "When Yan Yuan died, the disciples wished to bury him lavishly. The Master said, 'It may not be done.' The disciples buried him lavishly. The Master said, 'Hui looked upon me as a father. I have not been able to treat him as a son. It was not I [who did this], but those young fellows.'" Now the Great Master cites this, modifying the words to make them easier to understand. However, in explaining the meaning of "disciple", there are also two other schools. First, Nanshan explains: because in learning one stands behind the teacher, one is called "younger brother" (dì); because understanding is born from the teacher, one is called "child" (zǐ). Second, earlier Confucians explain: because one serves the teacher with the etiquette due to a father and elder brother, one is called "disciple" (dìzǐ). Together these make three explanations, comparable to the orchid and chrysanthemum. Next, regarding "now this person" and what follows: the conclusion and application. Thus we know that "younger brother" reveals the modesty of the Tathāgata, and "child" demonstrates the respect of the śrāvaka; hence it is called the "Chapter on Disciples".

5.24

Second, analysis, in two [parts]: first, regarding "Question: Are not all sentient beings sons of the Buddha?": because the minds of sentient beings and the mind of the Buddha, as well as the principle of sages and ordinary people, are identical, like father and son linked by inborn nature; hence, sentient beings in delusion are like sons, and the Buddhas in awakening are like a father. Second, regarding "Answer: Crown prince": by Han dynasty regulation, the direct heir of the Son of Heaven was called "crown prince" (taizi), and the direct heir of a feudal king was called "heir apparent" (shizi). Regarding "this is in terms of principle": looking from the perspective of the conventional it is called "principle", but in reality it is in terms of phenomena. Regarding "mundane and supramundane": being a crown prince is mundane, while accomplishing the Buddha-path is supramundane. Regarding "conforming to the conventional without dispute": as the Great Sūtra says, "If the world says there is, I also say there is. If the world says there is not, I also say there is not." Therefore, here one may conform to the teachings of Confucius to explain "disciples".

5.25

Second, explaining that it specifically refers to close attendants, in two [parts]: first, question; second, answer. "Dawn and dusk" means morning and night. Regarding "complete in both phenomena and principle": giving rise to understanding from hearing is being a disciple in terms of principle; relying on and receiving instruction in every single matter is being a disciple in terms of phenomena. Second, regarding "Furthermore" and what follows: establishing the designation based on the Hinayāna, in two [parts]: first, contrasting the Small and the Great [Vehicles]. Regarding "five sons of the Buddha": Daoxian says they are the [attainers of the] four fruits and the pratyekabuddha. Jingxi says: Therefore the Dazhidulun says, "In the śrāvaka sūtras, bodhisattvas are taken as semblance sons because they have not yet severed delusion, and śrāvakas are taken as true sons because they have severed delusion. In the Mahāyāna sūtras, bodhisattvas are taken as true sons because they seek the real fruit, and śrāvakas are taken as semblance sons because they do not aspire to the Great." Second, regarding "now" and what follows: abandoning the Great to follow the Small. "Commonly trusted by the world" explains the intention behind following the Small: because the appearance and robes of the Small Vehicle were familiar, people trusted them. The intention of the compiler of the sūtra in entitling the chapter lies in this.

5.26

Second, explaining the ten disciples, in two [parts]: first, clarifying differences and similarities in their ordering. Regarding "at first glance, the ultimate intention is the same": Jingxi says that in the Lotus Sūtra's three cycles [of preaching], Śāriputra is also taken as having superior faculties, and here he is likewise placed first. The Lotus Sūtra then takes the four including Kāśyapa as having middling faculties, and the present sūtra also places them after Śāriputra. The Lotus Sūtra takes Ānanda as inferior, and the present sūtra also places him at the end of the other nine virtues. Because the middling and inferior [orders] differ, it says "at first glance". Second, regarding "only like" and what follows: administering the Dharma to assist the Buddha, in two [parts]: first, the correct explanation. Regarding "The Tathāgata, the Dharma King": riding the path of suchness to come and accomplish correct awakening, he is like one who accords with Heaven, follows the calendar, ascends the throne, and is called King. "King" (wáng) means "to turn toward" (wǎng), that to which the whole world turns. Now, because the dharmadhātu turns toward him, he is called the Dharma King. Regarding "first founding... assisting": aiding and assisting. Jingxi says: for example, when first establishing the altars of the state and expanding territory to accomplish meritorious deeds, the matter relies on the assistance of loyal ministers and intimates. Regarding "going to exhaust through debate": both characters of "debate" (lùnyì) should be written with the speech radical. The Literary Mind and the Carving of Dragons says, "Debate (lùn) means order (lún)." When order and principle have no flaw, the sage's intent is not lost. "Deliberation" (yì) means appropriate speech. Those who simply write it as "meaning" (yì) are incorrect. "Going to exhaust" means using debate to go and investigate, exhausting the heterodox and the orthodox. Second, analysis, in two [parts]: first, the question about Śāriputra holding the robe cord: Fascicle 20 of the Madhyama Āgama says, "The Buddha was at Lake Anavatapta. The Dragon King said, 'This assembly does not see Śāriputra; may the Buddha summon him.' The Buddha commanded Maudgalyāyana to go to the Jetavana to call him. Śāriputra was sewing his five-piece patchwork robe, and answered, 'You just go ahead; I will come behind.' Maudgalyāyana said, 'I am the Buddha's emissary; how can I go ahead?' Maudgalyāyana rubbed the robe with his hand, and the robe was instantly completed. Śāriputra thought, 'Maudgalyāyana is testing me in jest; I shall also test him.' He then threw the robe cord onto the ground: 'Can you lift this?' Maudgalyāyana thought, 'Śāriputra is testing me in jest.' He then exerted all his strength, but could not lift it. Śāriputra then tied the cord to a jambu tree; Maudgalyāyana pulled it, and the entire continent shook, up to the great thousand[-fold world] which was also unsettled. He then tied it to the seat of a Buddha in another realm, and the ten directions did not move at all. Maudgalyāyana thought to himself, 'I am foremost in spiritual power, yet now I cannot move it. Could I have lost my spiritual power?' He thus urged him to go. [Śāriputra] replied, 'You go ahead.' After Maudgalyāyana returned to where the Buddha was, he saw Śāriputra already in front of the Buddha. Maudgalyāyana reported the matter to the Buddha," as in the commentary. Second, the answer that, with respect to their ten virtues, they each had their particular strengths: it means that each of the ten individuals was fully endowed with all ten virtues. If Maudgalyāyana is compared to Śāriputra, Maudgalyāyana's ten virtues are all inferior and Śāriputra's ten virtues are all superior. However, within his own ten virtues, Śāriputra's wisdom was paramount, and within his own ten virtues, Maudgalyāyana's spiritual powers were paramount; therefore, their names were derived from what was supreme [in them]. Since Śāriputra was superior in all of them, why should it be surprising that Maudgalyāyana was not his equal in spiritual powers? Using these two as examples for the other eight, the gradation can be understood. Regarding "the eight ministers each had their specific administrative charge": the Continued Book of Han says, "Emperor Guangwu further divided and increased the Bureau of the Three Excellencies into two bureaus, one of which took charge of the year-end merit assessments of the various commanderies and provinces. He changed the Bureau of Regular Attendants to the Personnel Bureau, in charge of selections and ancestral sacrifices; the Hun Bureau, in charge of repair works, salt ponds, parks, and enclosures; the Guest Bureau, in charge of escorting the Qiang and Hu foreigners during audience and tribute; and the Two-Thousand-Bushel Bureau, in charge of lawsuits. The Capital Official took charge of fires, floods, and bandits. The Three Excellencies constituted six bureaus, together with the two directors, they were called the Eight Seats." Hence it says each had a specific administrative charge. Regarding "therefore dividing the ten virtues, each belonging to one person": Question: Since Śāriputra was superior in all ten virtues, why did Śāriputra not exclusively possess all ten capabilities? Answer: Even an enlightened ruler in governing leaves no person cast aside; how could the Dharma King, in transforming the world, appropriately select only one? Therefore, in accordance with their individual strengths, each was called foremost. Thus the Ekottarika Āgama says, "Among my disciples, in spiritual power and light levitation, Maudgalyāyana is foremost." The Buddha individually praised each of the various disciples.

5.27

Third, generally correlating them with the mental factors, in two [parts]: first, citing the treatise to indicate the meaning, in two [parts]: first, citing the treatise verse to clarify the number. Jingxi says: here they are merely listed according to the old terms. In the new translations, they are: feeling, conceptualization, volition, contact, desire, discernment, mindfulness, attention, resolve, and samādhi, which are universal to all minds. Compared to these old terms, they differ only in that contact (chù) is "experiencing pleasure" (gènglè) and feeling (shòu) is "pain" (tòng), while the other terms are all identical. However, these two terms merely have different names with the same meaning. Second, regarding "this universally..." and what follows: indicating the meaning in terms of ministers and ruler. Regarding "like the ten ministers of a state": thus the Biographies of Eminent Monks states that Deshan of the Sui dynasty said, "Turbulent and disorderly phenomena afflict both the religious and the secular alike. Therefore, when government is vexing, the state is disordered; when the mind is vexed, the intention is disordered. When water is clear, fish and stones can be seen; when the spirit is clear, inverted thoughts can be recognized. Even those who practice purity and simplicity still find themselves unsettled; how much more so when amid turbulent confusion—how can it even be spoken of?"

5.28

Second, from "Furthermore" onward, matching master and disciple, which has two parts: first, explaining how master and disciple benefit others, which itself has two parts: first, matching and citing proof. "Mutually supporting […] so it is": if master and disciple practice good or evil together, subsequent students will follow them. This parallels the previous king and ministers; thus it says, "so it is also." Next, a text is cited to prove that king and mental factors here contain the meaning of master and disciple. Second, from "The Buddha acts as" onward, directly showing the benefiting of others. "Jointly transforming sentient beings' king and mental factors": by causing sentient beings to receive the teachings and practice, both the mental king and mental factors become good. From "If sentient beings" onward, Jingxi says: "One might ask: the two paths of seeing and cultivation both require primary and auxiliary [practices]; why is primary practice used in the path of seeing, while 'practice upon practice' is used in the path of cultivation? Answer: There are two meanings here. First, in terms of Dharma: primary and auxiliary are distinguished by looking at the Dharma and contemplating principle or contemplating phenomena. Second, following persons: having entered the first fruit and attained the primary station, thereafter one further cultivates phenomenal contemplation to assist in revealing the primary principle, completing the latter three fruits. Furthermore, in the path of cultivation, it means cultivating upon practice; hence it is called 'practice upon practice.'"

5.29

Second, entering the Path through Dharma gates, which has two parts: first, explaining that sentient beings' ten mental factors can lead through. "These ten Dharma gates can lead to nirvāṇa": Jingxi says: "This means, why should they merely be named mundane mental factors? They also constitute Dharma gates. How so? While in an ordinary person they are only called 'existence'; when reaching the four withered [trees], they are called 'withered', wherein sensation, conception, volition, and the rest become the withered Dharma gate. The blooming and the 'neither-blooming-nor-withered' are explained following this model. In this Fangdeng [period], whether indeterminate, gradual, or sudden, none go beyond sensation, conception, and the rest." From "Just as an embrace" onward, illustrating by analogy: "an embrace [of a tree]" illustrates attaining the Path; "the tip of a fine hair" illustrates the ten mental factors.

5.30

Second, from "Now the Dharma [King]" onward, explaining that master and disciple adapt to capacities to go and transform them, which has two parts: first, the Dharma King dispenses teaching according to their inclinations. "First drawing them with the hook of desire" and so on: these ten mental factors mutually penetrate; here it is spoken of in terms of common desire. One first uses the mundane desires of the ten mental factors, and later causes them to enter the Buddha's ten mental factors. Second, from "Now the ten [disciples]" onward, explaining that the disciples accord with capacities to administer the Dharma. "People gather according to their kind": those fond of wisdom enjoy being close to Śāriputra; those fond of spiritual powers enjoy being close to Maudgalyāyana; the rest are explained analogously. The *Yijing* says, "Species gather according to their kind"; this is changed to "people" to accord with the present meaning.

5.31

Fourth, matching individually with the ten mental factors, in ten parts: first, matching conception with Pūrṇa Maitrāyaṇīputra, which has two parts: first, directly explaining Pūrṇa, which has two parts: first, explaining his administering the Dharma to transform the assembly. "Consciousness grasps real phenomena" and so on: Daoxian says: "The mental king suddenly and collectively perceives the object-entity, hence it is said to 'grasp real phenomena.' The mental factor of conception is accomplished only through provisional names, phrases, and syllables; hence it is said that 'conception grasps provisional names.'" Second, from "All those who" onward, explaining capacities and conditions receiving the Path. "All take Pūrṇa as teacher": thus the ten persons propagate and transform according to what each likes. From "Thus the two" onward, citing proof: in the reproach of Upāli, two persons who broke precepts did not dare ask the Buddha, and went to ask Upāli. Second, from "Therefore" onward, illustrating the remaining nine by analogy, which has two parts: first, following the function of conception. Second, from "Just as today" onward, citing analogies to conclude: for example, people in the world who like Vinaya studies draw close to a Vinaya master; those who like dhyāna studies draw close to a dhyāna master; those who like wisdom studies draw close to a Dharma master. Hence it says "according to their three trainings," and so on.

5.32

Second, matching desire with Kāśyapa. "For all wholesome dharmas, desire is the foundation": Jingxi says: "If desire is the foundation, why is it matched solely with Kāśyapa? Answer: The meaning has common and specific [aspects]. By the common meaning it may be so; but if discussed specifically, it is taken only in terms of desire. Thus now Kāśyapa receives this name foremost among wholesome desires, because dhūta practices are foremost among wholesome deeds."

5.33

Third, matching touch with Kātyāyana. "Touch" (*genglè*) is the new translation's *chù*. Thus Jingxi says: "Touch serving as debate: touch is contact, and contact means confronting; confronting the other in reciprocal exchange gives it its name. It follows the ancient name for now to interpret it. It is just like alternating speech and alternating listening. 'The rest are by analogy with Kāśyapa' means: like the previous, it reveals the teaching of the withered and blooming entering the Path, and below is by analogy."

5.34

Fourth, matching wisdom with Śāriputra.

5.35

Fifth, matching mindfulness with Upāli. Jingxi says: "In using the mental factor of mindfulness, taking the sense of being able to uphold and matching it with upholding the Vinaya is the most fitting designation."

5.36

Sixth, matching volition with Rāhula. Jingxi says: "Volition being called secret practice: volition resides within the mind, where no one can fathom it."

5.37

Seventh, matching liberation with Subhūti. Jingxi says: "If one does not see emptiness, there is no way to be liberated."

5.38

Eighth, matching attention with Aniruddha. "Attention is called the mental factor of recollection": Jingxi says: "Only when there is attention can it be called recollection." "The Buddha caused him to arouse this mental factor" and so on: when cultivating the divine eye, recollecting light and so on serves as the expedient; hence it says "binding the mind to external objects."

5.39

Ninth, matching concentration with Maudgalyāyana. *Samādhi* is translated here as concentration. "Ordinary people all have this factor": Jingxi says: "As with fundamental concentration, all sentient beings have previously attained it; hence it is said 'all have it.'" From "If there were no" onward, proving the mental factor of concentration. From "Because sentient beings" onward, adducing that resting on mental factors prevents progressive cultivation; if it is merely a mental factor, it is only called determination.

5.40

Tenth, matching pain with Ānanda. "Four fascicles": Jingxi says: "The text of the *Abhidharma-hṛdaya-śāstra* has four fascicles; the ancient translation termed the mental factor of sensation (*vedanā*) as 'pain'. 'Miscellaneous Heart' refers to the *Saṃyuktābhidharma-hṛdaya-śāstra*. The reason both names are cited is to clarify that 'pain' is sensation; fearing people might misunderstand, they are listed together."

5.41

Fifth, adorning the twin trees, which has two parts: first, a brief indication. "Although above it explained" and so on: Jingxi says: "Above, the ten persons were explained in terms of the ten mental factors; although for each person the withered and blooming were briefly mentioned, this corresponds to each person passing through the five flavors. Because the characteristics of the flavors were not yet evident, it is said that 'the words were few.' Here, it directly uses the nirvāṇa between the twin trees in the *Mahāparinirvāṇa-sūtra*; nirvāṇa directly signifies causing beings to enter the middle, hence it says 'establishing all the sons, he himself also enters the middle.' 'These ten disciples' and so on: where the Tathāgata enters, his intention is to cause all his disciples to enter therein. This intention from beginning to end also uses the text of Lion's Roar in the *Mahāparinirvāṇa-sūtra*. Lion's Roar asks: 'Who can adorn the śāla twin trees?' The Tathāgata answers, sequentially naming six persons, and Lion's Roar comprehends each one and says: 'Only the Tathāgata can best adorn them.' Thus we know that only upon reaching the fruit does one receive the designation of 'best'. One should know that the disciples merely share with the Tathāgata in attaining a small part of the neither-withered-nor-blooming. If so, not only is nirvāṇa called neither-withered-nor-blooming; the teachings on Buddha-nature revealed by the eight teachings can all receive this name. Whether practice or realization, all are called nirvāṇa and all are called adornment; this must be contemplated through the grand purport of the *Lotus Sūtra* before it can be seen."

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維摩經略疏垂裕記 — Classical Chinese