維摩經略疏垂裕記 6.45

6.45

Second, from "eight phenomenal [difficulties]" onward, explaining phenomenal and noumenal [difficulties] respectively and concluding with the reasons for being reproached, [which falls into] two [parts]: first, explaining phenomenal and noumenal [difficulties] respectively. Phenomenal difficulties refer to the preceding text. From "Now explaining" onward explains noumenal difficulties. Jingxi says: "Explaining the internal and external and thereby distinguishing phenomena and principle means that Subhūti did not recognize the noumenal difficulties outside the realm, which are able to obstruct the Middle Way." The phrase "Certain masters..." onwards refutes ancient commentators; here it merely refutes the Hinayāna. Since the three vehicles of both Mahāyāna and Hīnayāna share the three emptinesses, one cannot use the three emptinesses for the explanation. Moreover, the stage of the three emptinesses is before the path of seeing, where one is still able to generate the mind [of awakening]; therefore it is not used either. Now it is explained that the three paths, such as the path of seeing, are already dead [to the Mahāyāna], which suits the meaning; therefore the true stage is cited, which is the path of seeing. If this is so for the path of seeing, how much more so for the path of cultivation. Furthermore, speaking from the definitive reality, those who have entered the three paths may still generate the mind; but according to the Hīnayāna teachings, for those who have entered [nirvāṇa] without remainder, there is no principle of generating the mind. The statement regarding 'other lands' also follows the definitive teaching. From "Bodhisattva" onward explains that the mind of the two vehicles is still an exceedingly grave state among the evil destinies; how could it not be called the three evil destinies? Regarding "As the Dàzhìdù Lùn says" and so forth: persons of the two vehicles are the enemies of bodhisattvas. Could an enemy surpass the cause of the evil destinies and the realization of the evil destinies? Daoxian says: "Fascicle thirty of the Dàzhìdù Lùn states: 'For example, in a quiet, empty place there was a tree named Śālmali, whose branches and trunk were immense, where numerous birds flocked to roost. Later, a pigeon arrived and perched upon one branch, and the branch immediately broke on its account. The marsh spirit asked: "Vultures and eagles could all be supported; why could it not bear such a tiny bird?" The tree spirit answered: "This bird came from my enemy tree, having eaten the seeds of that Nyagrodha tree. It came to roost upon me and might discharge feces. If the seeds fall to the ground, the evil tree will grow again, and the harm will certainly be immense. Therefore I harbored worry, and would rather lose one branch to preserve the greater whole." Bodhisattvas are likewise: they do not fear Māras, non-Buddhists, the defilements, or evil karma in this way. The two vehicles toward a bodhisattva are just like that bird: they destroy and ruin the Mahāyāna mind and permanently extinguish the Buddha-vehicle mind.' In the treatise, the Mahāyāna is used to reproach the Hīnayāna, so confronting the mind of the two vehicles precisely corresponds to the difficulty of the evil destinies outside the realm. Regarding "Cessation among the four truths" and so forth: Jingxi says: "This adopts the intent of the 'Simile' chapter of the Lotus Sūtra, where [the children] run east and west, merely looking at their father. The commentary on that explains: 'East and west are suffering and origination; south and north are cessation and the path.' Therefore this matches cessation, using it to substantiate the truth of cessation. If entering [nirvāṇa] without remainder, the eight, six, four, and two [thousand kalpas] are like fixed lifespans. Even though they presently abide in [nirvāṇa] with remainder, they are certain to enter [nirvāṇa] without remainder; hence it can also be termed fixed. Thus the Kośa says: 'In the northern continent [lifespans are] fixed at a thousand years; in the west and east they decrease by halves.' The west and east are also fixed. Here, taking the extreme length, they consider themselves permanently extinguished; how could any length exceed this?" Regarding "Before the Buddha and after the Buddha" and so forth: after the conventional and before the ultimate, neither sees the [Buddha-]nature. Why? After the truth of the ultimate, one ought to see the Middle, yet one instead illuminates the conventional, the meaning being identical to being 'after.' Moreover, discussing it in terms of the truths, it can also be called 'before the conventional and after the ultimate.' Regarding "Non-Buddhists do not see the true principle" and so forth: seeing-wisdom is non-Buddhists [who possess] all-knowledge; hence those with supernormal powers and knowledge of the Vedas mostly cultivate all-knowledge first. Thus what the Hīnayāna calls the ultimate is still conventional to the Mahāyāna; being conventional, it is called worldly. With both the ultimate and conventional truths, neither sees the Middle; it merely constitutes worldly wisdom, which is why it belongs to the difficulties. Regarding 'dumb and deaf' (yīn lóng): yīn also means mute (yǎ), unable to speak. Some write it as yīnyǎ (喑); the Zìlín says: '喑 means to groan or shout (cè); cè is pronounced zǐ-yè.' For yǎ (瘂), some write yǎ (啞); the Zìlín says: 'Pronounced yǐ-bái; the sound of laughter. The Yìjīng says: "Laughing and talking merrily (yǎyǎ)," which is this.' It is not the standard character form used here.