維摩經略疏垂裕記 8.6

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.