維摩經略疏垂裕記 8.35

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.