維摩經略疏垂裕記 8

English (machine translation) 8

Language: English

8.1

Narrated by the śramaṇa Zhiyuan of Qiantang

Second, from "First, in terms of," below, explaining the meaning following the text, in four: first, in terms of the four equanimities. Jingxi says: Regarding "no giver and no recipient" and so forth, the intention is to clarify great equanimity as unconditioned compassion; therefore, for both [the giver and recipient] it says "none." Hence, taking the four kinds of ineffable dharmas as equanimity is the very principle of the essence of great renunciation. Regarding "In the equal, true dharmadhātu, the Buddha does not deliver sentient beings" and so forth, within this renunciation, the three—loving-kindness, compassion, and sympathetic joy—are the intention to deliver, while non-attachment within renunciation is non-delivery. However, the four [immeasurables], the six [perfections], and the various miscellaneous practices are each and every one an independent gift of Dharma; they are merely listed side by side because they wish to bring one another to completion.

8.3

Second, in terms of the six perfections, in two: first, the proper explanation. Regarding "Therefore the six perfections follow the four [immeasurables]" and so forth, Jingxi says: Only if the four obtain the six can they be called encompassing both.

8.4

Second, appraisal. Regarding "Why explain both?", it is as stated before: giving rise to five kinds of dāna, four provisional and one real.

8.5

Third, in terms of the three liberations. Jingxi says: As for "in terms of the three liberations," it is matching emptiness and so forth with transforming beings and so forth. Since it is the perfect practice, it should possess all of them. Though the pairing is thus for now, it is not necessarily completely so, because mutual correspondence also constitutes the perfect practice. Using the meaning of mutual correspondence to explain each one, causing it to complete the perfect meaning, only then accords with the purport of the teaching.

8.6

Fourth, in terms of the manifold practices. Ancient authors divided this into ten passages; now we provisionally rely on them. First, protecting the Dharma and delivering sentient beings: the four means of embracing, meaning kind speech, beneficial action, giving, and shared activity. Second, reverently serving and cultivating giving: "All are like making offerings to the Buddha" means that in a single moment of thought, the three thousand are complete. The fact that [Sadāparibhūta] did not disparage and bowed to all is surely of this intention. Third, the six recollections and the six harmonies: regarding "born into the pure heaven and the heaven of the primary truth," the Dazhidunlun says, "There are three kinds of heavens: first, the heaven of nominal designation, such as human monarchs; second, heaven by birth, namely the various heavens of the three realms; third, the pure heaven, namely the noble ones of the three vehicles." The Mahāparinirvāṇa Sūtra has four heavens, meaning the worldly heaven, which is nominal designation; second, heaven by birth; third, the pure heaven, meaning the four fruits and pratyekabuddhas; fourth, the heaven of truth, meaning bodhisattvas of the ten abodes. Therefore that sūtra says: "For what reason are bodhisattvas of the ten abodes called the heaven of truth? Because they can skillfully understand the truth of all dharmas. What is meant by truth? Seeing that all dharmas are the truth of emptiness." It also says: "I once heard that there is a heaven of the primary truth, meaning the Buddhas and bodhisattvas who are constantly unchanging." Now it is explained that penetrating the dāna-dharmadhātu can destroy ignorance, which is to be born into the heaven of truth and the heaven of the primary truth. Since the objects of the six recollections extend through the four teachings, it also speaks of the pure heaven. Hence we know that the pure heaven refers to the former two teachings. As for the four kinds of six harmonies, if analogized and detailed accordingly, their meaning can be seen. Now we provisionally indicate in brief the six harmonies within the perfect [teaching]: these six dharmas should all be called harmony and reverence, meaning bodily loving-kindness with harmony and reverence, and so forth. Moreover, the text's listing is slightly out of sequence; if according to the conventional explanation: First, harmony and reverence in sharing the same precepts: penetrating true reality and knowing that transgression is fundamentally non-existent, yet wishing to establish sentient beings, one maintains the categories of precepts without disharmony or contention. Furthermore, harmonizing with sentient beings, because through the goodness of precepts they will definitely attain bodhi in the future, one therefore reveres them as Buddhas; hence sharing the same precepts is called harmony and reverence. Second, harmony and reverence in sharing the same view: penetrating true reality as fundamentally without views, yet wishing to establish sentient beings, one skillfully shares views without disharmony or contention. Also, knowing that sentient beings' views, when unfolded and understood, will definitely attain the knowledge of all modes, one therefore reveres them as Buddhas. Third, harmony and reverence in sharing the same practice: penetrating true reality as fundamentally without conceptual practice, yet wishing to establish sentient beings, in the principle of true reality practice upon practice is without discord. Also, knowing that through these practices sentient beings will realize the Buddha path, one therefore reveres them as Buddhas. Fourth, bodily loving-kindness with harmony and reverence: abiding in unconditioned compassion, manifesting all deportments and harmonizing with the nine realms. Also, knowing that all sentient beings have Buddha-nature and will definitely obtain a vajra body in the future, one therefore reveres them as Buddhas. Fifth, oral loving-kindness with harmony and reverence: with unconditioned compassion universally uttering all sounds and harmonizing with the nine realms. Also, knowing that all sentient beings have Buddha-nature and will definitely obtain unexcelled oral karma in the future, one therefore reveres them as Buddhas. Sixth, mental loving-kindness with harmony and reverence: with unconditioned compassion manifesting all mental thoughts and harmonizing with the nine realms. Also, knowing that all sentient beings have Buddha-nature and will in the future be like the Buddha's mind, one therefore reveres them as Buddhas. Regarding "Having known the four" below: although the four principles differ, they are entirely gathered into the three truths. In the one mind the three truths are mutually fused without obstruction and cannot be explained or shown; this is called being straightforward.

8.7

Fourth, from "Pure mind in proper practice while approaching" below: deploying the provisional for the sake of the real, one therefore approaches the biased and small worthy and noble ones.

8.8

Fifth, subduing evil and leaving home: regarding "evil people coming to beg" and so forth, the extreme of doing evil does not exceed an icchantika; since they have Buddha-nature, they are precisely Buddhas—how could one produce difficulty toward a Buddha? Although this section does not yet expound it, the intent of the perfect teaching is no different.

8.9

Sixth, speaking of practice without contention. Seventh, the Buddha's wisdom untying bonds. Eighth, the marks and signs and the pure land. Ninth, examining capacities and understanding dharmas. Regarding "Provisional and real according with inclinations": subsuming the three teachings is according with inclinations, while contrasting them with perfect fusion is called according with wisdom; this differs from other passages that explain three kinds. Regarding "Giving rise to the karma of wisdom," Jingxi says: This is also not equal to other passages. Other passages contrast wisdom with wisdom or speak of cause and effect, but here it sweeps away wisdom by means of wisdom.

8.10

Tenth, severing practice to assist the path.

8.11

Fifth, concluding the gift of Dharma. The sūtra says: Regarding "Like this, good sons" and so forth, Jingxi says: As with the preceding sentences, each and every one must be carefully distinguished in terms of the perfect giving mind, fully as in the previous chapter. Explaining the intent of the various teachings as coming into this, borrowing the Lotus Sūtra to speak and narrate its contemplative purport, all entering the Dharma gates and penetrating wealth as Dharma—only then does it match the purport of the passages across these sections. If one only interprets dharma-characteristics, how could one engage the Dharma within wealth? Once confused about the gift of Dharma, one will also fail to penetrate the place of awakening (bodhimaṇḍa), Dharma joy, and so forth. Only by interpreting it as is done now is the matter manifested; therefore it is not resonant with greed and so forth, and even not resonant with the immeasurable, but silently unifies solely with the one real non-reception.

8.12

Sixth, the audience obtains benefit, in two: first, section division. Second, following with explanation, in two: first, the brāhmaṇa arouses the aspiration [for awakening]. Jingxi says: This is the sharpest capacity; therefore his arousing is specifically indicated within it.

8.13

Second, Shande's purification, in two: first, section division. Second, following with explanation, in four: first, Shande's mind is purified, paying homage and making offerings. Second, Jingming modestly declines and does not accept. Third, Shande requests again that he accept. Sincere devotion (dancheng) means a sincere heart. Fourth, after accepting it Jingming gives it away in turn, in two: first, stating the intention and dividing the sections. Regarding "Because of having nothing received" and so forth, the self-nature is quiescent and fundamentally has nothing received, yet following capacities to benefit and manifest, the four teachings explain reception; therefore it says "yet receives all feelings."

8.14

Second, explaining the meaning following the text, in four: first, giving it away in turn to the two fields of compassion and respect. Regarding "The fields of merit are not two," a field where merit is planted is called a field of merit. Although compassion and respect are distinct, both are suitable for planting merit and are generally called fields of merit. Although planting merit is the same, higher and lower are truly different. Now within phenomenal difference one penetrates the identity of principle: the three thousand of the beggar's mind-ground and the three thousand of Duḥprasaha's mind-ground mutually enter and are equal; sentient beings and Buddhas being consistent is called "not two," and completely understanding non-duality is called the assembly of the gift of Dharma. Second, the assembly sees the necklace upon that Buddha. Regarding "The four virtues are unobstructed," four kinds symbolize the four virtues, and not obstructing one another symbolizes unobstructiveness. Third, Jingming speaks in brief on the assembly of the gift of Dharma. Fourth, the beggars in the city arouse the aspiration for bodhi.

8.15

Fourth, concluding their inadequacy.

8.16

Second, commanding the great bodhisattvas.

8.17

Chapter on Inquiring after Illness

8.18

Second, expounding the Dharma within the room to guide and gather them in, which has two parts: first, a brief indication in contrast to what precedes, which has two parts: first, explaining the chapter title; second, clarifying the purpose of its occurrence, which has two parts: first, indicating the meaning. Jingxi says: "What precedes clarifies Jingming's feigning illness," and so forth, refers to the previous two sections of the text. In the "Expedient Means Chapter," he broadly expounded [the Dharma] for the many who came to inquire after his illness; this has two senses: in the short term, it was for the benefit of the secular assembly present at the gathering; in the long term, it was for later times, to be certified and established as a sūtra. This is the text of the initial evaluation in the "Expedient Means Chapter." Next, the beginning of the "Disciples Chapter" states, "He reflected to himself, lying ill upon his bed," and so forth, fully possessing the five kinds of benefit as in the preceding text. Now, we wish to take the texts of the previous two places collectively as being "outside the room." As for "reproaching outside the room," it is asked: Why does it not mention the worldly [mode of] benefit (siddhānta)? The answer is: In both gateways, each requires that [beings] first be gladdened before [the Dharma] can be expounded to them. Because it is common to both gateways, it is therefore not discussed. Question: The principle of the supreme truth is also common to both; why is it clarified? Answer: Although it is common, there are those who enter and those who do not enter, and for the sake of those who enter, it must indeed be expounded. Furthermore, as for the single category of the worldly [mode], whether it exists or not is indefinite. As for the supreme truth, it must invariably exist, and is therefore necessarily expounded.

8.19

Second, from "Having already broken down" downward, concluding the intention. Second, opening the sections for detailed explanation, which has two parts: first, listing the sections; second, following with the explanations, in five parts: first, the purpose of this chapter's occurrence, which has two parts: first, a general indication. Jingxi says: As for "expedient stratagem," clarifying that his manifesting his body in every place in the "Expedient Means Chapter" is precisely that phenomenon. One should ask: For expedient means without stratagem, why can one further speak of "expedient stratagem"? The answer is: Being without stratagem is precisely the great expedient stratagem. "The great image has no form; the great sound has faint voice." Therefore we know that the inconceivable expedient stratagem is precisely the faint voice, formless, great form and sound. As for "previously having already used the four teachings," and so forth: the mention of "ordinary persons" refers to the "Expedient Means Chapter"; the mention of "the two vehicles" refers to the "Disciples Chapter"; "the various biased bodhisattvas" refers to the "Bodhisattva Chapter."

8.20

Question: One should simply say breaking down through the perfect [teaching]; why does it say four? Answer: Reproaching ordinary persons uses the Storehouse [Teaching], reproaching the small uses the Great [Vehicle], reproaching the great uses the Perfect [Teaching], or they are reproached successively; therefore one must use the four. As for "now praising," and so forth, this refers to Mañjuśrī's praise. As for "Jingming causing them to practice," and so forth, this refers to the text of subduing and consoling, as well as the four chapters below. "Entering the inconceivable" refers to the "Inconceivable Chapter." "Obtaining sight of the pure lands" refers to the "Gandhakūṭa" and "Akṣobhya Buddha Chapters." As for the statement "and the five chapters below," when arriving at the text below, each corresponds to its respective chapter, not going beyond breaking down and gathering in.

8.21

Second, detailed explanation, which has two parts: first, listing the sections. Jingxi says: These being divided into five again also shares the intention of the five meanings of the preceding chapter, yet it merely has different names and distinct meanings from what preceded. One may also say the names are the same while the meanings are different; because Mañjuśrī received the command, each also follows the five distinctions according to Mañjuśrī, and in this one must distinguish them from the previous text.

8.22

Second, the direct explanation, in five parts: first, in order to respond to the assembly's thirsty and longing hearts at that time. Jingxi says: As for "personally receiving," although they had just heard the account of the matter of being reproached, they could only have a vague and fleeting faith. If they were to see the spiritual transformations and also hear the wise eloquence, their attained benefit would not be light; therefore they had to follow along.

8.23

Second, for the sake of gathering them in and guiding them into the threefold contemplation. Third, for the sake of supporting and completing the teaching of the pure land. Jingxi says: As for "according to the degree to which hindrances are exhausted," hindrances are past-life hindrances. Hindrances necessarily possess the three [kinds]; because within the [land of] common residence, the pure and defiled are divided, therefore regarding hindrances one must divide them into three, which is not the same as condition-assemblage having merely three kinds. If people of the two vehicles have already entered the stages, they may also be expounded to according to the manifest teaching, and one must also say that it causes those who manifestly enter the stages to achieve the raw curds. In the fourth intention, "serving as a prelude for what follows" refers to those who are respectively born in the pure lands, fully as in the preceding text in the "Buddha Land Chapter."

8.24

Fourth, serving as a prelude for entering the *Larger Prajñāpāramitā* and the *Lotus Sūtra*. As for "those who have already entered the correct determination," these are the two vehicles who have realized the fruit. As for "although previously," and so forth, Jingxi says: The previous [statement] was based on those who had not yet transformed. It is also possible that there were already people whose faculties had transformed and those who had secret awakenings. The textual appearances above and below are all like this: words are not repeatedly applied, the text is partial while the phenomena are complete, so it is spoken entirely from the perspective of what is manifest in an initial pass. As for "if reaching the *Larger Prajñāpāramitā*," and so forth, this text is also spoken according to sequential order; it cannot be equated with the previous contemplation of transforming the teaching. Since the overarching purport was already summarized previously, everything below at every place is treated separately for the time being, and its intention must again be described. Therefore it says that for sharp faculties, the time of awakening is indefinite, fully as expounded before.

8.25

Fifth, for the sake of returning to the Buddha's place to finalize and determine. As for "certifying and determining before the Buddha," the earlier listing of sections merely said "finalizing and determining." Jingxi says: Finalizing is precisely certifying. What is called finalizing means that the Great Being's work of transformation has just been completed, and the gathering of capacities and conditions in principle consists in establishing the teaching; therefore it is called finalizing.

8.26

Question: Certifying what came before is admissible, but why must one say "after"? Answer: It is not that what comes after the Āmra Garden is called "after." Although previously they heard the account and [the Buddha] silently certified it, it was not yet known what the import of that silent intention lay in. Coming to the later entry into the room, where they repeatedly heard superior causes and also saw the Great Being display many expedient adaptations, because it was after entering the room, it is therefore called "after." Matters such as these are not easy in principle; therefore they rely on the Tathāgata to certify them before the assembly. Furthermore, they depend on the Lord of Devas to give rise to the vow to propagate them widely, and the Buddha again corroborates and completes it to cause it to be transmitted to future generations. Based on this, they necessarily had to go to the Āmra Garden again. As for "inspiring and prompting Ānanda," this is precisely the beginning of the "Bodhisattva Practice Chapter," where Ānanda addressed the Buddha: "By what causes and conditions is there this auspicious response?" and so forth.

8.27

Second, Mañjuśrī being capable of being the person to inquire after the illness, which has two parts: first, marking and listing; second, direct explanation, in five parts: first, high stage. As for "not being without higher and lower," because equal enlightenment has initial, middle, and final minds; Mañjuśrī has accumulated practice for a long time, and is thus a bodhisattva of the final mind. As for "this is also an initial pass," Daoxian says: Because all are explained looking forward to what follows, the preceding text only forms an initial pass. Second, manifesting traces. As for "being the Tathāgata of the Dragon Race," it is stated in the *Śūraṅgama*. Third, manifesting the perfect. As for "Aṅgulimāla following the minor," since he propagated the biased to a minor degree, he was reproved and broken down by Aṅgulimāla. Because [Mañjuśrī] predominantly propagated the perfect, his activity was identical to Jingming's. Fourth, suiting the assembly's feelings. As for "minister on the left," this temporarily accords with this land in distinguishing left and right; the rest is as recorded before. Fifth, adapting to the capacities of beings. As for "the bodhisattvas reaching [parity] like two hammers," Jingxi says: Not mentioning the two vehicles but only mentioning bodhisattvas is merely because they serve as anvil and hammer to one another. Because their powers are equal, they obtain the name "two hammers"; one certainly cannot call them "two anvils." They may also serve as anvil and hammer mutually: as upon first entering the room, Mañjuśrī posed questions and Jingming answered; reaching "Contemplating Living Beings," Jingming then had Mañjuśrī expound the Dharma; and in the "Non-dual Gate," they alternately spoke and kept silent, serving as the model of the two sages benefiting beings. One may also say: Mañjuśrī, with the hammer of verbal expression, struck the anvil of Jingming's true principle, thereby bringing about the intermediate benefit that accords with the teaching. This first unites the functions of principle and teaching as anvil and hammer. As for "being praised by Jingming," Daoxian says: The sūtra stating "Welcome, Mañjuśrī!" and so forth is precisely this.

8.28

Third, explaining the two illnesses, expedient and real, which has two parts: first, introducing the intention and clarifying generally, in two parts: first, clarifying the two illnesses; second, from "If according to" downward, distinguishing before and after. That which transforms is the Great Being; those who are transformed are sentient beings. From "The text states" downward, it proves that which transforms. First it proves the preceding expedient illness; from "It also states" downward, it next proves the subsequent real illness. From "Therefore Jing..." downward, it proves those who are transformed. "Because sentient beings are ill" is the preceding real [illness]; "therefore I am ill" is the subsequent expedient [illness].

8.29

Second, from "Now regarding" downward, opening the sections for detailed explanation, which has two parts: first, the real illness, in two parts: first, marking, indicating, and dividing the sections; second, directly explaining according to the sections, in four parts: first, distinguishing the marks of cause-and-effect illness. As for "debilitation and obstruction" (*zhai'ai*), *zhai* is pronounced *ce* and *jie* in fanqie; it means illness. As for "same box, different natures," the physical body is like a box, and the four great elements are like snakes. The *Golden Light* states: "The two snakes, earth and water, have natures that sink downward; the two snakes, wind and fire, have natures that are light and rise upward." As for "mutually arising in increase and decrease," water increasing and fire decreasing results in cold illnesses and the like; the rest of the great elements are explained by analogy.

8.30

Second, explaining, which has two parts: first, explaining causal illness. Jingxi says: From lust down to one body, the former three parts are established by citing sūtra meanings. As for "equal parts corresponding to the body," it merely resembles the body. Although it follows the meaning, the meaning penetrates to the real. It really stems from the mind; principle is necessarily so. *Yi* means level.

8.31

Second, explaining resultant illness, which has two parts: first, in terms of the four great elements; second, in terms of the four marks. As for "like the *Ruiying*," and so forth, Jingxi says: Question: Why does it not mention birth? Answer: The three stem from birth, and birth also stems from the three, so it is not separately set forth. As for "fire is compared to greed," it gathers others to oneself, like fire burning firewood. As for "water is compared to anger," an angry mind destroys compassion, like water drowning things. As for "now in an initial pass," and so forth, Jingxi says: Only with both common and distinct meanings does it become complete in principle. Why? Because these three poisons commonly induce [the illness of] the body; distinct correspondences are not absent, but common creation is good, so it cites the common text to complete the distinct.

8.32

Third, common and distinct. As for "cause and effect each having common and distinct," what is shared by everyone is taken as common, while distinct creation and distinct manifestation are taken as distinct. Cause, common and distinct, is as in the text. Within result, the statement "the four great elements and the four sufferings are common" means that the four sufferings are birth and so forth. If within cause it is solely common, this means not distinctly creating the four grave offenses and so forth, and therefore one merely induces a body of the four great elements and the four sufferings among humans; hence it says at the time of result it is also thus. If within cause one distinctly creates the four grave offenses and the ten unwholesome deeds, one distinctly brings forth the severe sufferings of the three destinies, up to being born among humans, where one distinctly receives the grasp of the increase and decrease of the four great elements and the augmentation of the four sufferings. Therefore the *Avataṃsaka* states: "The sin of taking life can cause sentient beings to fall into the three evil destinies; if born later among humans, they obtain two kinds of retribution: first, frequent illness; second, short lifespan." Clarifying it across the ten unwholesome deeds, this is a distinct cause bringing forth a distinct result. Frequent illness is the increase and decrease of the four great elements; short lifespan is the augmentation of the four sufferings. As for "strong and weak," heavy is strong and light is weak.

8.33

Fourth, in terms of the gravity and lightness of the lands. Jingxi says: As for in terms of the lightness and gravity of the lands, although it is discussed horizontally, it also subsumes vertically. It is again divided into four: first, common residence. The heavenly destiny and the hells: causal illness. As for "all being called indefinite," this is discussed in terms of the mind being able to give rise to good and evil; therefore heaven is not definitely good, and hell is not definitely evil.

8.34

Second, the [Land] with Remainder, which has two parts: first, the primary explanation. Regarding the statement, "There are only the common and distinct [features] of the Distinct Teaching," and so forth, Jingxi says: Although five kinds of people from the Tripiṭaka and Common Teachings are born into the Land with Remainder, once they arrive there, the names "Tripiṭaka" and "Common" no longer exist. Since their teachings have ceased, the titles of their stages are also lost. In terms of their not yet seeing the principle of the Distinct [Teaching], they are before the stages of the Distinct [Teaching]. Strictly speaking, that land has only two kinds of people: those of the Distinct and the Perfect. Speaking in terms of the gradual teaching, those who initially convert from the Tripiṭaka and Common teachings may provisionally enter the Distinct [Teaching]; how could an initial conversion entirely fail to enter the Perfect [Teaching]? It is simply expounded following the text in accordance with the Distinct [Teaching]. Second, resolution of doubts, which has three parts: first, distinguishing the illness of the cause belonging to the four shares. Jingxi says: Regarding the answer that "shares and unconditioned condition-accumulation," and so forth, their names are the same, but their substances are distinct. That is, they share the same names with the four shares of desire and view within the triple world of the realm, yet their substance is forever distinct from that within the realm, not to mention that this is an expedient exposition outside the realm. Second, distinguishing the illness of the effect belonging to the four great elements. Jingxi says: Regarding the answer that "there is also transformation," and so forth, there is only the light and no heavy, which is why it is simply called "common." It is said to possess completely the four great elements—earth, and so on—and the four sufferings—birth, and so on; however, those suffering effects are identical in substance with mind. Because they receive the names of the four great elements from greed and so forth, they cause birth and the rest to transform from moment to moment. Therefore, on account of transformation, it is called birth-and-death; and because there is birth-and-death, old age and illness follow naturally. Third, distinguishing that the illness of the effect is subtle and slight. Jingxi says: The reason one does not inquire about the suffering of birth-and-death is that transformation birth-and-death is extensively discussed across the various teachings; thus, one only has doubts regarding the suffering of old age and illness.

8.35

Third, the [Land of] Real Reward, which has three parts: first, the primary explanation, which has two parts: first, directly explaining the characteristics of the illness. Jingxi says: It is also called "causes and conditions"; simply because they have not yet seen the principle, it belongs to causes and conditions. Thus, it shares the same name as that within the realm, but differs in substance: that is, the Dharma-nature serves as the cause, and ignorance serves as the condition. Regarding "does not form a real illness," "not" (不) should be "also" (亦); it is a textual error. Second, from "only transformation" downward, contrasting with the preceding to distinguish and indicate, which has two parts: first, distinct contrast between the two lands. "The name 'transformation' is common [to both]" means that because there is no sectioned birth-and-death of the realm, outside the realm it is universally called "transformation," because the cause shifts and the effect transforms. If one speaks distinctly of contemplation-understanding, there is the difference of the two kinds—expedient and retribution—in severing delusion. If one speaks of the substance itself, then the land of retribution has the condition-accumulation of the substance itself. Regarding "up to having no subsequent existence," this further addresses causes and conditions within the land of retribution, as well as the Tenth Stage having a subsequent existence and Equal Enlightenment having no subsequent existence, contrasting higher and lower stages in severing delusion stage by stage to further discuss heaviness and lightness. Second, universally considering the ten realms. Previously, contrasting and clarifying the two lands was restricted to the four sages; now, contrasting them with the six ordinary destinies together forms the ten realms to discuss the lightness and heaviness of the illness. Avīci is the beginning of the six ordinary destinies, and Equal Enlightenment is the culmination of the four sages; looking toward the ultimate, both have real illness. Since retribution is the fruit of partial realization, the Buddha realm can thus be said to have illness. The full name is icchantika, translated here as "evil desire"; because it is the extreme bound of evil desire, it refers to lacking the five faculties of faith and so forth. Alternatively, it is translated as "lacking faith." As for "Avīci" down to, this is translated as "uninterrupted." There are two kinds of uninterrupted: first, of the body; second, of enduring suffering. Since the causal illness of an icchantika brings about the effect illness of Avīci, this is the most severe of distinct illnesses. Discussing lightness and heaviness sequentially upward through the nine realms, the intermediate eight realms are omitted, hence it says "up to." Furthermore, within the Buddha realm, the First Abode and so forth are omitted, hence it says "up to." Thus, a single "up to" omits both sequences. Second, resolution of doubts, which has two parts: first, distinguishing the illness of the cause. Citing the *Qing Guanyin* [Sūtra]: since purifying the root of poison immediately realizes the Buddha Path, this proves that outside the realm, severing ignorance is seeing the Buddha-nature. Failing to fully understand the substance itself can be called the three poisons; since they are called the three poisons, they are precisely the four shares. Second, distinguishing the illness of the effect. Regarding "the answer: since there is..." and so forth, Jingxi says: Since birth-and-death is conceded, what objection is there to the four great elements? Since the four great elements are distinct, the *Large Prajñāpāramitā Sūtra* is cited: all dharmas converge. That the four great elements outside the realm share the same name but differ in substance is a principle beyond doubt. Next, the *Mahāparinirvāṇa Sūtra* is cited to clarify that in the ultimate stage, the four great elements and four sufferings have already been exhausted; hence, one is not moved by birth-and-death.

8.36

Third, refuting ancient interpretations. Regarding "What kind of teaching is that?", previously the *Nirvāṇa Sūtra* was cited to clarify that the Buddha is not moved by birth-and-death; does this not imply that Equal Enlightenment is still moved by birth-and-death? From "furthermore" downward, it states that having love arises from delusion; since this applies universally up to Equal Enlightenment, how could there be no birth-and-death? These are all trustworthy teachings; why do the various masters contradict them? Jingxi says: Since ancient times, it was not understood that this passage is difficult to reconcile; if one does not grasp the present intention, how could one explain the retribution, evil karma, afflictions, and the distinctions of fire, water, and wind in the Guanyin chapter? Regarding "having love arises from delusion," a portion of ignorance in Equal Enlightenment is therefore also called delusion-love. Arising from this delusion-love, one brings about the one grade of birth-and-death of the stage of Equal Enlightenment, and only then is one able to undergo delusion-love birth on behalf of sentient beings. If it were not so, the way of stimulus and response would not be identical, and the manner of establishing conversion would not be universal. From "if the vajra..." downward, it clarifies that the ignorance of Equal Enlightenment is also called delusion-love, and manifesting identity with Equal Enlightenment renders the establishment of conversion universal.

8.37

Fourth, regarding Tranquil Light, which has two parts: first, the primary explanation, which has two parts: first, regarding the ultimate having no illness. The "two kinds" are: one, exclusively in the ultimate fruit; two, extending universally to the lower stages.

8.38

Second, from "if universally" downward, regarding the intermediate and lower having illness, which has two parts: first, regarding the Distinct [Teaching]. Jingxi says: These birth-and-deaths with subsequent existence and without subsequent existence only take these two stages to constitute the intermediate and lower. Regarding "if relying on the Renwang..." and so forth, within the stage of Equal Enlightenment without subsequent existence, two births are established; since Equal Enlightenment is not established, it simply says that there are three births within the stage of the Tenth Stage. Then the Cloud of Dharma is established as the initial birth; according to this, one only takes the abiding birth and the final birth to constitute Tranquil Light. "Taking the initial birth" concedes it to Real Reward, hence it is called "causes and conditions."

8.39

Second, from "this Distinct..." downward, regarding the Perfect [Teaching], which has two parts: first, distinguishing the Distinct and relying on the Perfect. Jingxi says: Regarding this Distinct Teaching being convenient, because it relies on the *Renwang [Sūtra]*, it does not establish the thirty minds as the stages for severing ignorance. Furthermore, the single stage of Cloud of Dharma is divided into three grades; thus it constitutes the Distinct [Teaching]. Moreover, there is teaching without persons [to embody it], so it cannot yet be relied upon and used. Now, in contrast to Tranquil Light, because one relies on the Perfect Teaching, the thirty minds of the Perfect Teaching are all causes and conditions. Second, from "although making..." downward, distinguishing the cause and relying on the effect. Jingxi says: Regarding "cannot yet be definitively used," although previously the intermediate and lower meanings of Tranquil Light were established by contrasting the two teachings of Distinct and Perfect and the presence or absence of Equal Enlightenment, it is not as good as definitively establishing only the superior grade, not to mention temporarily borrowing the terminology of the masters of the *Mahāyānasaṃgraha*.

8.40

Second, resolution of doubts, which has two parts: first, the question. Jingxi says: The intention of this question is that because terms such as "birth-and-death with subsequent existence" are the doctrines of the masters of the *Mahāyānasaṃgraha*, they are therefore provisionally attributed to Vasubandhu. The *Profound Meaning* says: "Asaṅga composed the *Mahāyānasaṃgraha*." Asaṅga is the elder brother of Vasubandhu, and both belong to the school of the five lineages. However, the flourishing of Dharma-characteristics lies with Vasubandhu, hence it is called "Vasubandhu's doctrine."

8.41

Second, the answer, which has three parts: first, clarifying that the two sages had the same awakening, so their doctrines may appropriately be used interchangeably. Regarding "entering together the gate of non-dual Dharma," the wonderful principle realized is of one substance without distinction, yet the four siddhāntas establish two different traditions in accordance with capacities. Nāgārjuna inherited from Mañjuśrī, clarifying that all sentient beings possess the Buddha-nature, which is called the school of one lineage. Vasubandhu inherited from Maitreya, explaining the three absences and two presences, which is called the school of five lineages. The three absences are: icchantikas and the fixed-nature two vehicles all lack the Buddha-nature and cannot become Buddhas. The two presences are: the indeterminate and bodhisattvas both possess the Buddha-nature and will become Buddhas in the future. Therefore, people in the Western regions and this land down to the present day have the distinction of two schools. From "now originally..." downward, although the Great Master inherited the contemplation methods of Nāgārjuna, when he occasionally explained the technical terms of the Buddhist sūtras, what barrier was there to Vasubandhu? Furthermore, knowing that their inner realizations were fundamentally identical and only temporarily differed according to capacities, he therefore slightly utilized the doctrines of the *Mahāyānasaṃgraha* in this passage. Jingxi says: Although the answer's intent is such, what our school utilizes takes Nāgārjuna as its standard.

8.42

Second, the two schools display their respective excellences to illuminate the Buddhist sūtras together. Regarding "if one distinguishes..." and so forth, the world takes Vasubandhu as the Dharma-characteristics school and Nāgārjuna as the Dharma-nature school; this is well known. Nāgārjuna appeared five hundred years after the Buddha's parinirvāṇa, and Vasubandhu appeared nine hundred years after.

8.43

Third, from "only" downward, the doctrine accords with Vasubandhu to forestall slander by others. Regarding "the mutual illumination and reference with the Di[chi] and She[lun]," the *Bodhisattvabhūmi-śāstra* was composed by Maitreya and was also upheld by Vasubandhu. Now, how could our school, in interpreting the sūtras, merely uphold and inherit the contemplation methods of Nāgārjuna? When it comes to doctrinal divisions and technical terms, it relies entirely on the *Mahāprajñāpāramitopadeśa* and the *Mūlamadhyamakakārikā*; if there are omissions in Dharma-characteristics, it then draws on other schools for supplementation. This is the case in all texts, not only here. Since they are not primary usages, it is called "mutual illumination and reference." From "some might say..." downward, since it relies on Vasubandhu, others will ultimately have no ground for slander.

8.44

Second, provisional illness, in five parts: first, general explanation, which has two parts: first, universally clarifying provisional illness, which has two parts: first, universally adducing the five practices. These five practices contain the causes and effects, essence and function; the commentary on the *Nirvāṇa Sūtra* distinguishes them in great detail. Now, noble practice is taken as the cause, while heavenly and pure practices are taken as the effect; heavenly and pure practices are the essence, while infant and illness practices are the function.

8.45

Question: Various texts sometimes say that noble and pure practices are causes; why are pure practices placed in the effect now? Answer: Both noble and pure practices apply to both cause and effect. In contrast to heavenly practice, both are taken as causes; what doubt is there now in saying they are in the effect? For noble practice is the three trainings, and pure practice is the four immeasurables; hence we know that morality, concentration, loving-kindness, and compassion exist in both cause and effect. Discussing their secondary and primary aspects, one must therefore distinguish them. Jingxi says: Regarding "from the noble arising the heavenly and pure," and so forth, from the cause one realizes the principle, and from the principle one gives rise to function. Function again points back to the cause; hence it says "noble practice... and so on arises."

8.46

Question: Since "heavenly" is realization, why is it called "practice"? Answer: Giving rise to practice from the heavenly, it is therefore called heavenly practice; thus the stage of heavenly practice is in the bhūmis and abodes, proving that it is born from the two kinds of noble practice of the Distinct and the Perfect.

8.47

Second, from "infant" downward, distinctly explaining the illness and infant [practices], which has two parts: first, indicating what they arise from. Manifesting identity with minor good is called "infant"; manifesting identity with having evil is called "illness practice." Identifying with good is to bestow joy; identifying with evil is to eradicate suffering. Hence these two functions derive from loving-kindness and compassion. Therefore, previously Jingxi said that function again points back to cause. For this reason, sometimes noble practice is taken as the cause of self-benefit and heavenly practice as the effect of self-benefit, while pure practice is converting others in the cause and infant and illness practices are converting others in the effect; thus, relying on loving-kindness and compassion, there are the two practices. That pure practice applies to both cause and effect has already been briefly clarified above.

8.48

Second, from "why is that?" downward, investigating and explaining self and other, which has two parts: first, clarifying that in self-benefit there is none. "All evils are forever severed" reveals the absence of the two practices. The minor good of an infant, in comparison to the Buddha, is still evil. "All goods universally converge" is precisely the culmination of heavenly practice. The natural principle is revealed, adorned with concentration and wisdom; hence it is called "universally converge." From "what is there..." downward, first there is no infant practice, and next there is no illness practice.

8.49

Second, from "it is only that..." downward, demonstrating presence for converting others, which has two parts: first, directly clarifying the two practices. "Form filling the dharmadhātu" means manifesting the images of the ten realms. From "if this..." downward, it clarifies that because capacities cease, the response fades. Jingxi says: This clarifies the reason for the cessation of the two practices. Second, from "only when sentient beings..." downward, concluding by showing that it accords with capacities. Jingxi says: When capacities arise, it is called "flourishing." If considered in terms of the illness of sentient beings, when does it not flourish?

8.50

Second, from "hence the text..." downward, citing texts to substantiate and establish.

8.51

Second, from "now Jingming..." downward, concluding by pointing to Jingming. Jingxi says: Grounding the Dharma in the person. Although the previous analysis was general, its intent derives from the present text; the textual intent also lies in universally covering all lands.

8.52

Second, from "However, real..." onward, explaining separately, in three [parts]: first, pointing to the above and marking the present. Regarding "now provisional illness is also analyzed in terms of the four lands," Jingxi says: Yet the four lands all have both kinds of illness, provisional and real. If considered in terms of [the Land of] Quiescent Light, there is only the manifestation of provisional illness; as for [the Land of] Real Reward alone, then at every stage there is one real and one provisional [illness]. If within [the Land of Expedient Means] with Remainder there are also spiritual powers, it may be called provisional illness, but it just cannot be called an adaptation-transformation provisionality. Thus, these two lands have both provisional and real [illness].

8.53

Second, the Land of Shared Dwelling is exclusively real. As for those within Shared Dwelling who attain real benefit, their classifications and explanations may also differ according to the sense.

8.54

Second, from "First, Shared..." onward, clarifying the four lands, in four [parts]: first, Shared Dwelling, in two: first, defiled, in two: first, the main explanation; second, analysis. As for the meaning of the answer: the Buddha realm is identical to the perfect [teachings], similar to before the seventh stage of faith. The bodhisattva realm, in the separate [teaching], is before the seventh dwelling, and in the common [teaching], it is before what has already been distinguished. Śrāvakas are those at or below the third fruit. Pratyekabuddhas refer to ordinary ranks, because [their afflictions] are severed in a single sitting. However, those of the two vehicles who have not yet entered [nirvāṇa] without remainder also possess the common illness within retribution. That bodhisattvas and the Buddha realm have not yet been born in Expedient Means can be known by analogy with this, hence it says "in terms of within the realm up to not yet exhausted." Second, pure. Jingxi says: Humans and devas together with the four [destinies] are therefore called the six realms. However, although in the pure land there are no persons of the two vehicles of the Tripiṭaka teaching, there can still be the two vehicles of the common teaching along with the bodhisattvas and Buddhas of the latter three teachings; hence they constitute six, and by this reason it is also called the six realms. Second, [the Land of Expedient Means] with Remainder. Third, [the Land of] Real Reward. Regarding "having rebirth through causes and conditions," etc.: among the seven kinds, these three [forms of] birth-and-death all belong to real reward. Fourth, [the Land of] Quiescent Light.

8.55

Third, from "Therefore..." onward, concluding and showing provisional illness. Regarding "provisionality shared across the four lands," Jingxi says: Real Reward, Expedient Means, and the two [types of] Shared Dwelling—hence it says "four lands." Because Quiescent Light is ultimate, it lacks real illness; hence we now state that if middle and lower are considered the same as Real Reward, then the phrase "four lands" combines Shared Dwelling into one, forming two interpretations together with Jingxi's reading.

8.56

Third, analysis, in two: first, the question. Jingxi says: The one who poses this question views the person from the standpoint of the land: since this person still has real illness, how can he, within the unhindered, manifest the provisional illness of the stage of equal enlightenment? Second, the answer, in two: first, a general appraisal. Jingxi says: First answering through the four propositions of high and low in fundamental and trace being unfathomable. However, if one says that Jingming's fundamental is Jinshu Tathāgata, then his fundamental is high and his trace is low; how could he not be able to manifest the provisional illness of Real Reward?

8.57

Second, from "Only provisional..." onward, the direct answer, in two: first, a general indication. Jingxi says: Explaining from the perspective of real stages.

8.58

Second, from "If wondrous..." onward, showing separately, in two: first, clarifying that Quiescent Light is solely provisional.

8.59

Second, from "Equal enlightenment..." onward, clarifying that the three lands have both, in three: first, Real Reward, in two: first, directly clarifying that equal enlightenment has both illnesses, provisional and real; second, from "Like this..." onward, illustrating the lower stages by example. Second, [the Land of Expedient Means] with Remainder. Third, [the Land of] Shared Dwelling. Fourth, contemplation of mind. Jingxi says: As for "in terms of contemplation of mind," the principle applies generally to the initial mind; therefore it is stated. Just as a person free from greed provisionally manifests greed and the like, so the words "without illness, manifesting illness" are set down. Regarding "or one's own practice," etc., this clarifies the reason for manifesting provisional illness: one's own practice of vigor can only be manifested as the provisionality of indolence; one cannot truly fall while manifesting vigor. The benefits of transformation are not fixed; the intention lies in adapting to what is appropriate. Regarding "up to all," all ghosts and spirits also have aspects of provisional transformations and expedient appearances; the phenomena are broad, but the intention is specific.

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維摩經略疏垂裕記 — Classical Chinese