維摩經略疏垂裕記 6.17

6.17

Second, from "The first text..." onward, explaining the meaning according to the text, in three parts: first, examining and questioning by traversing the four truths individually, in two parts: first, dividing the sections. "Differentiating and showing the sequence of cause and effect": this is because both worldly and transworldly [domains] proceed from cause to effect. Second, from "If Subhūti..." onward, explaining the meaning according to the text, in four parts: first, origination. Jingxi says: "From 'If an ordinary person' downward, mind is the mental king, constantly accompanying poisons. Below this, one should also differentiate using four propositions. Here there are only three propositions, because cutting off while still accompanying has no such principle. If established conceptually, it would refer to all externalists of eternalism who, having cut off afflictions, are entirely accompanied by views; in principle, this is also admissible. Now, the second proposition is precisely what is reproached, and the subsequent third proposition is precisely what reproaches." Regarding "Bodhisattvas" and so forth, what is clarified here is the middle way Buddha-nature, which is the true nature. Next, from "penetrating" downward, this is real wisdom. "Seeing all dharmas" is expedient means. Second, regarding "If the two vehicles contemplate the suffering truth of active production" and so forth, the Lesser Vehicle is understood. Regarding "Bodhisattvas contemplate the suffering truth of non-production," the phrasing "non-production" also encompasses the Shared Teaching. Jingxi says: "Here, one should also fully construct four propositions, to comprehensively match real existence with destroying and not destroying. The present text omits the Distinct [Teaching], having only the Tripiṭaka, Shared, and Perfect. First, it uses the Tripiṭaka and Shared to discuss destroying and not destroying in contrast to the Perfect truth; thus, the Shared text does not speak of 'not destroying' because it would be confused with the Perfect, and so is not established. It does not mention the Distinct because a practitioner of the Distinct Teaching first destroys and then conforms, which would be confused with the Tripiṭaka. Although there are four propositions, they only form two propositions, namely: destroying and conforming, and not destroying and conforming, because both inside and outside the realms there are destroying and not destroying. If one were to fulfill the meaning of the four propositions: destroying the body and not conforming corresponds to ascetic externalists; not destroying and not conforming corresponds to eternalist externalists. Furthermore, the text of the Shared Teaching also says 'not destroying and conforming,' but that is not the intention of the present sūtra." Regarding "The three paths are merely contemplated... down to... the eight liberations," this realizes origination and takes it as the path of non-production. Although the name 'sentient beings' belongs to the effect, the name 'bodhi' applies to the cause. Furthermore, they are brought together, precisely in the following line, proving the present meaning of the path. Sentient beings are suffering. The eight erroneous views are origination. Regarding "traveling both together" and so forth, Jingxi says: "Because principle and nature are mutually identical, it is called traveling both together. How could retaining both light and darkness in phenomena be called traveling both together? Now, because this text follows the function of the fruit, it can say traveling both together. Spontaneously, realizing that darkness is identical with light, light can manifest darkness, and darkness is constantly light; only in this way can it be called traveling both together. How could ignorance that obstructs wisdom still remain unrefuted, and yet be called the mutual identity of light and darkness? Here, it applies throughout the stages of cause and effect; phenomena and principle are mutually identical without impeding one another; thus, for the practitioner of contemplation, the principle is also mutually identical—how could one ascribe this efficacy solely to the noble person? Therefore, we know that practitioners constantly abide in phenomena to contemplate the light and darkness of principle; when darkness is exhausted and light is achieved, there is also nothing extinguished. Thus, one should illuminate the light and darkness of principle within the light and darkness of phenomena, and in contemplative practice it is also called traveling both together. Thus, darkness in phenomena is not darkness, and light in principle is not light; although the stages of phenomena and principle differ, they are also said not to obstruct one another, because traveling both together in the cause results in traveling both together in the fruit. Practicing non-paths is also like this in principle; therefore, it can testify to the aforementioned traveling both together. Then the three thousand worlds are all called non-paths, and demonstrated delusion and attachment do not depart from emptiness; only when the principles of light and darkness are identical is it called the Buddha Path; thus, phenomena and principle, cause and effect, are both non-dual."