維摩經略疏垂裕記 9

English (machine translation) 9

Language: English

9.1

Exposited by the Śramaṇa Zhiyuan of Qiantang

Second, dividing the sections by analogy with the above. Jingxi says: "Although not sequential": the first corresponds to the previous third, the second to the fifth, the third to the first, the fourth to the second, and the fifth to the fourth. The reason there are these two sequences is that each has its own purpose. As for the previous sequence, the teaching method must place great compassion first; relying on compassion to give rise to vows, one's faculties must be sharp and also vigorous. As for the present sequence, inner contemplation functioning spontaneously is precisely sharp faculties; therefore it is placed first. Those of sharp faculties must advance, repeatedly giving rise to great compassion and broad vows with vigor.

9.3

Second, from "first explanation" below, interpreting directly according to the text, which has five: First, those of sharp faculties emerging into the provisional, which has two: First, general explanation, which has two: First, explaining that "the severance by knowledge of not receiving anything is the bodhisattva's non-arising": the Great Commentary states, "Whether knowledge or severance of the arhat, it is the bodhisattva's forbearance of the non-arising of dharmas." Below the word "arhat", two characters "arhat" are missing; it should read "the arhat's knowledge and severance". Second, from "Pañcaviṃśati" below, explaining "yet experiencing all sensations", which has two: First, citing the sūtra to establish generally. Second, from "bodhisattva" below, directly explaining in terms of sensations, which has two: First, direct explanation. Second, from "because of this" below, citing and concluding.

9.4

Second, specific explanation, which has two: First, marking and listing. Second, direct explanation, which has three: First, ordinary persons, which has two: First, marking. Second, from "belonging to" below, explaining, which has two: First, craving. Jingxi says: "Belonging to craving are wholesome sensations" and so forth: wholesome and unwholesome each have three, hence combining with asuras they constitute the lower ten wholesome deeds. However, in "yet experiencing all sensations", fully and extensively making marks according to stages and ranks is intended to briefly clarify the detailed marks of sensations of bodhisattvas emerging into the provisional, so that later learners, making the cause for emerging into the provisional, may first fully illuminate them as an expedient. Second, views. Second, the two vehicles, which has two: First, the Tripiṭaka. Jingxi says: "Nirvāṇa of eliminating the three minds": that is, the three emptinesses. Second, the common. The ten similes are as in the previous record. "Having long known non-arising arising": contrasting non-arising arising with the common [teaching], it is like dreams and illusions, pointing to emptiness and speaking of arising. Third, bodhisattvas, which has two: First, directly explaining. Second, critical appraisal. Jingxi says: "Contemplating this" and so forth: however, as for the perfect [teaching] of this contemplation in its common aspect, the previous two contemplations speak only of emptiness and the provisional, and there is not yet "one in the middle, all in the middle." Therefore, one must further clarify the four gates of the perfect teaching, because the beginning and end of the four gates of the perfect teaching all completely enter the middle; therefore, one must further speak of the third contemplation.

9.5

Second, great vigor, which has two: First, general explanation. "Just like a lazy person" and so forth: just like a potter, who, although obtaining the wheel and cord to make vessels, cannot accomplish anything without diligent vigor. "Like Prince Mahātyāgavat" and so forth: Daoxian says, "Like Prince Sudāna seeking the wish-fulfilling jewel: obtaining the jewel, it fell into the ocean, and he baled out the great sea. Even if his muscles and bones were worn away and exhausted, he would never give up or slacken, vowing to obtain the wish-fulfilling [jewel] to bestow upon sentient beings and relieve their bodily suffering. The deities questioned him. He replied: 'Life after life without rest.' Seeing this vigor, the deities helped him bale out the sea, and the water was reduced by half. Seeing the seawater decrease and fearing the ocean would dry up, the nāgas returned the jewel to him." "The Avataṃsaka clarifies that on the seventh stage one wishes to sink into emptiness" and so forth: Jingxi says, "It is fully as in the previously cited passage of the Avataṃsaka Sūtra."

9.6

Second, the specific explanation, which has two parts: first, explaining that the three feelings are endowed with dharmas, which has two parts: first, labeling; second, explaining, which has three parts: first, ordinary beings, which has two parts: first, craving, which has two parts: first, evil. Jingxi says: "From 'A bodhisattva, with regard to all unwholesome...' to 'penetrating the Buddha path'"—within this evil, because of knowing evil, it becomes the object of contemplation. Within that which contemplates, there are four kinds, which, divided according to medicine and disease, make eight different kinds; each is divided into cause and effect, making sixteen truths. The evil objects of contemplation are different. Since this is so, for wholesome objects up to the two vehicles and bodhisattvas, graded steps decrease them to know the disease and recognize the medicine. Because the medicinal treatments decrease, it is explained according to the decrease. From "limbs of the path" downward, each speaks of self and other; because there is illness and because one is practicing the provisional, one must cultivate it oneself. Second, wholesome. "Heavenly patterns" refers to the courses and degrees of the stars. "Earthly order" refers to the contours of mountains and rivers; here 'order' also means patterns. "Vedas" is as recorded earlier. "Writings and histories": "writings" generally refers to the Six Classics, fully as recorded earlier. "Histories" means Sima Qian's *Records of the Grand Historian*, Ban Gu's *Book of Han*, and Liu Zhen's *Han Records of the Eastern Tower*, which the world calls the Three Histories. Later, when the Three Kingdoms were divided, Wei and Wu each had official historians, while Shu had no such office. In the early Jin, Chen Shou gathered their affairs and called it the *Records of the Three Kingdoms*. From then onward, the world has had historical books. "Five sciences": both Buddhist and non-Buddhist have the five sciences. The five Buddhist sciences are linguistics, medicine, arts and crafts, incantations, and logic. For the five non-Buddhist ones, the first four are the same, while the last is talismans and seals. "Six arts" are rites, music, calligraphy, mathematics, archery, and charioteering. The Vedas and five sciences pertain to the Western Land (India); the writings, histories, and six arts pertain to this land (China). "Treatises on immortals": the *Shiming* says, "Those who grow old and do not die are called *xian* (immortals). *Xian* means *qian* (to move/shift). Hence, the character was fashioned with a person beside a mountain." The *Baopuzi* says, "Those who seek immortality must take loyalty, filial piety, harmony, compliance, benevolence, and trustworthiness as fundamental. If one does not cultivate virtue and merely applies oneself to esoteric techniques, one will never attain longevity. For those who commit great evil, the Director of Destinies reduces their lifespan by a twelve-year period (*ji*); for small faults, he reduces it by a hundred days (*suan*). The reduction is greater or lesser according to the gravity of the infraction." These are also this land's treatises on immortals. The *Śūraṅgama Sūtra* explains seven destinies, adding the destiny of immortals to the six destinies. "Treatises on the good": Śakra still dwells in the desire realm, merely teaching the ten wholesome actions of the distracted mind as the cause for heaven. The Brahma kings all teach dhyāna meditation to cause beings to leave the desire realm; hence, they are called treatises on transcending desire. "None that they do not understand" means that for the bodhisattva emerging from emptiness into the provisional, with regard to the above heavenly patterns, earthly order, up to the Brahma treatises, in order to transform sentient beings, they are thoroughly versed in each and every one. Second, views. Second, the two vehicles. "By analogy with evil above" should be stated as: by analogy with the previous explanation within the sharp-rooted emerging into the provisional. Third, bodhisattvas.

9.7

Second, from "If receiving" downward, concluding the demonstration and citing proofs.

9.8

Third, giving rise to compassion. Fourth, the vast vows, which has two parts: first, dividing the sections; second, explaining sequentially, which has four parts: first, fulfilling vows to transform beings. Jingxi says: "Whether thinning or exhausting..." and so forth—with respect to the three roots, subduing views and eroding thoughts are both called the thin stage; regarding the initial emergence into the provisional, it says "slightly broken."

9.9

Second, rejection and adoption, which has two parts: first, refuting the old [interpretations]; second, the present explanation. Jingxi says: "All sentient beings are endowed with the dharmas of the ten realms"—this discusses its meaning from the true principle. Since it is said that the ten dharmas are different, then ordinary and noble, phenomena and principle, cause and effect, practices and stages are all tenfold; the ten realms, hundred realms, and three thousand realms are all within a single thought. If it is an ordinary person, they are confused about the three thousand in the middle; if one combines the perfect and distinct [teachings], one should know whether there is a sequence or no sequence, and whether there is elimination or no elimination; if it is solely the perfect [teaching], the three thousand of the rational nature are unconditionally not eliminated, and thus it says "yet without eliminating dharmas." As for "eliminating diseases," in the gradual sequence one should know it eliminates the diseases of the nine realms; in the non-gradual, it merely speaks of experiential realization, taking realization to be elimination. Dividing the stages according to coarse and subtle, before and after, there is then no designation of a decrease among the various realms. As for "warming the body" and so forth: warming the dharmakāya, illuminating the darkness of defilements, and completing the food of practice. Illuminating darkness is prajñā; completing the food is liberation. The twelve links of dependent origination are also like this: they merely shatter the disease of attachment; what dharma could be eliminated? This is because the dharmas of the three paths are fundamentally the three virtues. "Also like curing the eyes" is still an illustrative analogy, which can illustrate the gradual sequence.

9.10

Third, directly transforming beings. Jingxi says: "Now I state... up to grasping characteristics through fundamental ignorance"—fundamental ignorance within the triple world is called grasping characteristics.

9.11

Fourth, transmission and explanation, which has two parts: first, dividing the sections; second, explaining sequentially, which has two parts: first, explaining the emergence of the root of illness. Jingxi says: "Past conditionings..." and so forth—the cause is the root of the illness of the fruit; present and future are all like this. Second, explaining teaching, transforming, and severing. "The root of the illness is internal and external views": nirvāṇa is internal, and the self is external. This is emptiness of the two extremes. "Then one can see prajñā": the prajñā of true reality.

9.12

Fifth, the valiant mind, which has two parts: first, dividing the sections; second, explaining sequentially, which has two parts: first, directly concluding the explanation. "Not obtaining the wise benefit of the Dharma gift": this is not the *hui* of bestowal, but rather means that the Dharma gift is the benefit of wisdom. Master Sengzhao says, "If one cannot do so, then in one's practice, internally there is not yet sufficient wisdom, and externally there is not yet sufficient benefit." Master Daosheng says, "There is no wise benefit for beings." These two masters also explain the meaning in terms of wisdom. Second, clarifying through metaphor. The character *yuan* (resentment) is in the level tone. The *Analects* says, "Repay resentment with uprightness"; the characters are all written like this. The *Shuowen* has it derived from *qiu* (prisoner) and *mian* (escape). Third, the contemplation of the middle way subdues the illness of fundamental ignorance, which has two parts: first, prefatory discussion of the intended meaning, which has two parts: first, recounting the contemplation to show the intent; second, discerning the stages of cultivation, which has two parts: first, showing the stages. Jingxi says: regarding the stages of cultivating this contemplation, according to the teachings there are three kinds. Jingxi says that the distinct teaching connects with the shared from the eighth stage upward, and prior to the stages and prior to the abodes of the distinct and perfect teachings, he first lists the shared teaching, wishing to bring out the stages where the distinct connects. "From the seventh stage breaking dust-like [afflictions]... up to being called 'seeing with the eye'": at the seventh stage one is connected, at the eighth stage there is dual flowing, at the ninth stage one hears of the middle, and only at the tenth stage does one realize it; therefore it says "seeing with the eye." This is merely according to one approach and is not necessarily entirely so; because it accords with the three roots, this belongs only to the lower [roots]. As for "the perfect teaching" and so forth: although it belongs to the common aspect, it is again distinguished according to the teachings. The perfect teaching is eternally distinct; therefore the contemplation of emptiness mostly belongs to the shared, entering the provisional belongs to the distinct, and entering the middle belongs to the perfect, or the perfect connects with the distinct, or the perfect connects with the shared, because within the Vaipulya teachings it is not definitively classified. Please examine what Jingxi explained: since he explained the contemplation of the middle way in its common aspect in terms of the meaning of the perfect connecting, it proves that the previous emptiness and provisional are also in terms of the perfect connecting. Because this is contrasted with the teachings, it has not yet been discussed. If one were to claim otherwise, how could it be said that the common aspect definitively belongs to the perfect?

9.13

Second, from "According to the distinct" downward, determining the provisional and real. "Practicing, generating, and cultivating" means practicing prajñā up to cultivating prajñā, in detail as recorded earlier.

9.14

Second, dividing the sections and directly explaining, which has two parts: first, dividing the sections; second, directly explaining, which has two parts: first, directly clarifying the contemplation of the middle way, which has two parts: first, clarifying the essence of contemplation, which has two parts: first, clarifying self-contemplation. "Due to the previous two emptinesses": the contemplation of emptiness empties saṃsāra, and the contemplation of the provisional empties nirvāṇa; therefore they are called the two contemplations of emptiness. Second, contemplating sentient beings. That is, using the previous internal contemplation to traverse universally all external objects; the external is precisely the internal, converging into one principle. This is the main principle of the methods of contemplation, the reliance of our lineage. Therefore the *Yili* says: "If one wishes to cultivate contemplation, one must rely on the internal mind. If the internal mind is pure, using this pure mind to traverse universally all objects, then the internal and external merge." The *Pumen Xuan* says: "Objects do not go beyond two: internal means endowed in the immediate mind, and external means sentient beings and Buddhas." The "Gate of Non-Duality" says: "Whatever objects are contemplated do not go beyond internal and external." To summarize them, it is merely the *Avataṃsaka*'s "mind, Buddha, and sentient beings: these three are without distinction"; the *Nirvāṇa*'s "space-like Buddha-nature"; and the *Lotus Sūtra*'s "true reality of all dharmas." Therefore, when beginning students realize the non-duality of internal and external and comprehend the non-distinction of the three, contemplating as they have heard, there is no other destination. Therefore it is said: when cultivating this contemplation, one not only knows oneself that illness is neither real nor existent, but also knows that sentient beings are likewise. Although this is the common aspect, it can be analogized to the single mind. From "Why is this?" downward is questioning and explaining. "Sentient beings... up to saṃsāra": sentient beings of the six realms fall into death of fragmented lifespans; sentient beings of the four realms fall into death of inconceivable transformation, because the Buddha realm is shared as cause. "Comprehending the ten realms" means the ten realms created by phenomena in the external objects. "Therefore self and other... up to fundamental ignorance" means gathering the external back into the internal. Therefore the "Gate of Non-Duality" says: "Thus external dharmas are entirely the mind-nature." Hence it says that they are identically the true essence, etc. Having known that the entirety of the true essence is fundamental ignorance, one penetrates that the entirety of fundamental ignorance is the true essence. Just as when knowing that water is waves, one immediately knows that waves are water. I convey this message to later people: examine this meaning closely, and then you can seek the liberation of all Buddhas within the diseased mind. Only when knowing that all dharmas converge in illness, and this convergence cannot be surpassed, etc., will one comprehend that our lineage's contemplation of the realm of illness accomplishes the inconceivable. Those of superior capacity immediately enter the initial abode or the inner and outer ordinary stages; those of medium and lower capacity are still confused, and further require from giving rise to the mind up to absence of dharma-attachment. Although the ten vehicles are different, the single mind is not distinct; all are emptiness, provisional, and middle, and the principle has no other orientation. If one is perhaps obscure about this, vainly busying oneself in an attempt to attain the Buddha vehicle, I do not believe it. Gathering lotus flowers from the tops of trees or choking creeping figs into water is to waste effort fruitlessly without ever attaining anything. I pray that you abandon delusive attachments and reflect back upon the true mind. Jingxi says: "When the bodhisattva contemplates..." and so forth—that is, Jingming's illness is identical in principle with physical illness. Since it focuses on the subsequent mind, this proves that this is originally a person who cultivates the perfect [teaching]. Since the completion of the previous two contemplations occurs successively, although later it also speaks of the three emptinesses and three provisionals, the three emptinesses only destroy the afflictions of views and thoughts, and the three provisionals only destroy the afflictions of dust and sand; empty understanding and coarse penetration have not yet accomplished real benefit. The present contemplation of the middle way definitively establishes that both emptiness and the provisional are the middle; interpret it forwards and backwards in accordance with the teachings and based upon the division [of sūtras], without allowing the intended meaning to be lost.

9.15

Second, excluding errors, which has two parts: first, dividing the sections and signaling indications; second, from "The first text" downward, explaining the meaning following the text, which has three parts: first, in terms of great compassion with craving and views. Jingxi says: since this view and craving are excluded within the contemplation, it is certain that it is in the initial mind cultivating the contemplation of the middle way; hence it previously said that from the beginning, together with that bodhisattva, they are neither existent nor non-existent. It also says that craving born in accord with the path obstructs entry into the bodhisattva stages; "the bodhisattva stages" refers to the initial abode, so we know that craving and views still belong to fundamental ignorance. As for "kindness and compassion," this strictly refers to the kindness and compassion of the two extremes. Making this statement is to reproach the stages of the two extremes to make them enter the middle; therefore we know that this is precisely the views and craving of identical essence, which are called "in accord with the path." The text has two parts: first, hanging out to indicate the intended meaning, which has two parts: first, excluding errors and showing the essence. In the text, first errors are excluded, and next, from "Now contemplating" downward, the essence is shown. Second, from "This..." downward, showing defilements in terms of the essence. "If according to the upright path": the upright path is precisely the middle truth.

9.16

Second, explaining the meaning following the text has two [parts]: first, dividing into sections; second, explaining following [the text], which has four [parts]: first, the actual arising of craving and views—"top-fall" is as noted before; second, explaining right and wrong, which has two [parts]: first, dividing into sections; second, explaining following [the text], which has two [parts]: first, eliminating faults—"not existing and yet existing" refers to what the Suvarṇaprabhāsa says: "The essential nature of fundamental ignorance is originally nonexistent of itself, yet it exists through the conjunction of causes and conditions of deluded thoughts," and the mind of intrinsic nature is precisely the middle way. "If one uses a compassionate mind" refers to the compassion of craving and views; second, revealing gains; third, citing the Buddha's words as proof; fourth, concluding the contemplation and relinquishment.

9.17

Second, concerning meditative concentration has two [parts]: first, dividing into sections; second, explaining following [the text], which has two [parts]: first, eliminating what is not [correct]—Jingxi says: regarding "if one is greedily attached to contaminated fundamental [dhyāna]," etc., if ordinary people only offer this explanation, how can they explain the real wisdom of the middle way? The Lesser Vehicle already departs from attachment to the fundamental [dhyānas], how much more so a bodhisattva? Therefore, in the present text it goes even deeper to explain the various lands; second, revealing what is [correct].

9.18

Second, concerning the two wisdoms has two [parts]: first, dividing into sections; second, from "initially marking" onward, explaining following [the text], which has two [parts]: first, clarifying the cause of the two wisdoms with respect to practice, which has three [parts]: first, marking the headings; second, explaining, which has two [parts]: first, a general marking—Jingxi says: regarding the explanation of the previous four headings, "wisdom" is real wisdom, while "expedient means" is provisional. Thus expedient means and reality mutually complete each other; lacking one, both are lost, hence they are mutually clarified. Therefore, the first two lines treat reality in terms of the provisional, discerning the presence or absence of the provisional to clarify the bondage or liberation of reality. The latter two lines treat the provisional in terms of reality, discerning the presence or absence of reality to clarify the bondage or liberation of the provisional. Thus in the upper two lines, adornment and so forth are provisional, and because the provisional is absent, it is real; bondage and liberation are the reverse of this. In the lower two lines, planting roots is real, and because reality is absent, it is provisional; bondage and liberation are the reverse of this; second, explaining following [the text], which has four [parts]: first, explaining wisdom without expedient means as bondage—"three gates of liberation" should be explained in terms of the perfect and middle; second, explaining wisdom with expedient means as liberation; third, explaining expedient means without wisdom as bondage—Jingxi says: not additionally cultivating real wisdom: "true" means real. This precisely clarifies that having no reality causes there to be no provisionality; if both are broken, then the provisional and real are both manifested; fourth, explaining expedient means with wisdom as liberation, which has two [parts]: first, the actual explanation; second, discriminating analysis—regarding "answering that craving and views arise in accord with the path," Jingxi says: arising craving while according with the real path causes expedient means to be lacking, so the sūtra says "wisdom without expedient means is bondage," hence it says adorning the Buddha-lands with a mind of craving and views, etc. Regarding "the three poisons being attached to circumstantial and direct [rewards]," the sūtra says "expedient means without wisdom is bondage," hence it says abiding in the afflictions of greed and wrong views while planting roots of myriad virtues. From "answering: benefiting sentient beings" downward, taking a pure land to benefit others is called perfecting sentient beings. Cultivating one's own practice to seek the Buddha's body is called planting roots of myriad virtues. Therefore the text of the *Vajracchedikā-śāstra* is cited to verify both meanings. Regarding "wisdom habituation up to pure land," this clarifies that for the various Buddhas of the true land, there are no matters of adorning countries; there is only real wisdom habituation and consciousness penetrating completely. That is cultivating nonconceptual wisdom and penetrating completely the real nature of consciousness-only. This clarifies grasping the land of quiescent light; the essence of quiescent light is harmonious and fully possesses the three lands—this is grasping the land for the sake of perfecting sentient beings. Regarding "namely having no form," etc., this is precisely right wisdom verifying true reality; the untainted merits have no physical forms as adornment. This clarifies that seeking the fruit of Buddhahood, the dharmakāya, is precisely planting the roots of myriad virtues.

9.19

Third, general conclusion.

9.20

Second, clarifying the fruit of the two wisdoms in terms of the true and response [bodies] has two [parts]: first, dividing into sections; second, explaining following [the text], which has two [parts]: first, contemplating that the body has real illness and provisional illness, which has two [parts]: first, dividing into sections—regarding "initially contemplating that the real illness of the dharmakāya is real wisdom," Jingxi says: because one contemplates the dharmakāya it is named real wisdom; because there is real illness, one must contemplate impermanence. Hence we know that it is also with respect to those who fully possess the three delusions that they cultivate the contemplation of the middle; one must engage in this contemplation. "Next contemplating the provisional illness of the response body" and so forth can be known; second, explaining following [the text], which has two [parts]: first, contemplating the real illness of the dharmakāya—regarding "being real wisdom, precisely phenomena are not real," Jingxi says: this means that phenomena such as impermanence are precisely true reality; as it constantly illuminates phenomena, therefore within the phenomena of real illness one contemplates the objective realm of principle of the eternal dharmakāya, hence it says "roaming together." "The two birds" is as noted before; second, contemplating the provisional illness of the response body, which is provisional wisdom.

9.21

Second, contemplating that the bodily illness is neither departed from nor extinguished has two [parts]: first, dividing into sections; second, explaining following [the text], which has two [parts]: first, clarifying real wisdom in terms of not departing—Jingxi says: regarding "this sickness is this body" etc., the bodhisattva self-contemplates the real illness of bodily sickness, which means clarifying the real object by means of real wisdom. The object is precisely the real essence, which is identical in reality with compassion; thus compassion and beings are together neither new nor old; second, clarifying provisional wisdom in terms of not extinguishing—Jingxi says: regarding "toward other sentient beings," it still awaits conditions.

9.22

Second, the dual flow of the path and contemplation has two [parts]: first, relating the intention and dividing into sections; second, explaining the meaning following the text, which has two [parts]: first, concluding the preceding contemplation as the basis of practice, which has three [parts]: first, taming and subduing contemplation being perfected; second, concluding faults and giving the actual explanation; third, concluding and perfecting the basis of practice.

9.23

Second, directly clarifying the practice of dual flow has two [parts]: first, dividing into sections; second, explaining following [the text], which has five [parts]: first, jointly clarifying the practice of dual flow; second, singly clarifying the practice of dual flow—Jingxi says: regarding singly clarifying dual flow, as saying "surpassing Māra and subduing Māra" is just one side, while there is no "manifesting Māra," it accords with the side of Māra. Although it is only one side, it spontaneously possesses both, so setting forth one side also clarifies dual flow. Furthermore, as in "seeking all-knowledge" and "not seeking unseasonably," it is also only one side; pairing with it and manifesting entering the provisional is truly dual flow. The rest below should be known accordingly, and cannot be explained in detail. Regarding "not following liberation to be born in the five pure abodes," this is cultivating the eight liberations while being fully equipped with phenomenal dhyāna.

9.24

Question: Why does it not say "not following real reward to enter effortless functioning"? Answer: A shared explanation poses no obstacle; it is merely an abbreviation in the text.

9.25

Third, concerning the correct contemplation of the path-factors—Jingxi says: regarding "although practicing the four foundations of mindfulness," the four characters "corresponding to correct contemplation" crown all the seven headings below. Regarding "the ten powers illuminating the conventional," etc., looking from the powers toward principle, all ten functions are conventional. Regarding "correct contemplation and auxiliary path," the path-factors are necessarily correct; here, based tentatively on the side of emptiness, it is contrasted with the auxiliary. For a broad discernment of correct and auxiliary, it is completely as in the *Record on Cessation and Contemplation*. Regarding "all differing from the two vehicles," it is because of breaking two and entering two. Fourth, concerning manifesting marks—regarding "freely entering the real while being able to enter the conventional," internally keeping great practices secret is entering the real, while manifesting the appearance of the two vehicles is entering the conventional. One should know that all take non-arising and non-perishing of the middle way as the real, and hence manifest the deportment of the two vehicles to enter the conventional.

9.26

Fifth, concerning circumstantial and direct [rewards] has three [parts]: first, marking and indicating; second, the actual explanation, which has two [parts]: first, concluding the tenets of the Buddha-land in terms of circumstantial retribution; second, concluding the essence of liberation in terms of direct retribution; third, from "if all" downward, refuting the ancients—regarding "how can one interpret this sūtra text?", because the sūtra clearly clarifies circumstantial and direct [rewards] beyond the realms, hence interpreting the text as above is correct.

9.27

Fifth, the assembly at the time obtaining benefit.

9.28

Inconceivable Chapter

9.29

Second, the Inconceivable Chapter broadly explains provisional illness, which has two [parts]: first, a general indication of the major headings, which has two [parts]: first, a general indication of the rationale for coming—regarding "re-determining the previous Inquiring about Illness Chapter," "determining" means opening and resolving. Since the previous meaning was brief, it is further opened, resolved, and broadly clarified; second, from "these five" downward, re-dividing with respect to what follows.

9.30

Second, from "now briefly" downward, separately explaining the present chapter has two [parts]: first, listing headings; second, explaining following [the text], which has three [parts]: first, the chapter's rationale for coming—Jingxi says: from Jingming's empty room to what is symbolized: emptiness symbolizes quiescent light, and quiescent light also has the distinction between fundamental and trace. The body abiding in the empty room is the trace; the fundamental cause bringing about the fruit is the fundamental. The body also has two types, which can be understood in reference to the land. Manifesting illness symbolizes the trace, and is also the trace's functioning.

9.31

Second, briefly explaining the inconceivable has two [parts]: first, listing headings; second, explaining following [the text], which has two [parts]: first, clarifying the inconceivability of the liberation of the three virtues, which has two [parts]: first, questioning the text and giving a general indication; second, initially marking, listing, and questioning the text; second, from "how so?" downward, taking up the sūtra to show the meaning—regarding "the bodhisattva abiding in this," etc., wisdom is what is capable of abiding, and nature is what is abided in. It is simply that the partial real realm and wisdom merge in covert accord, being able to give rise to great function; hence putting Sumeru into a mustard seed. Sumeru and the mustard seed are merely circumstantial retribution; since the circumstantial and direct [rewards] of the ten realms still reside in one mind, in a single realm, how could the circumstantial retribution of large and small obstruct their mutual entering? Since large and small are only mind-nature, and mind-nature is in every case fused and penetrating, therefore upon reaching partial reality there is this great functioning.

9.32

Second, from "yet the four" downward, discerning and revealing according to the teachings has two [parts]: first, a general indication and brief marking—Jingxi says: regarding the four teachings all clarifying the principle of three kinds, the former two each take the principle of the truth of reality as true nature, and each use the two wisdoms as the remaining two; having grasped this meaning, the latter two are naturally clear. Relative and absolute then correspond to the mutual contrast of three and one. Regarding "the inconceivable meaning having two kinds," this is precisely the mutual contrast of three and one. If in the Profound Meaning it is contrasting according to principle, then the former two teachings treat arising and non-arising in terms of conceivable principle, and the latter two treat arising and non-arising in terms of inconceivable principle. Now, in the contrast between relative and absolute, the inconceivable still has the teaching path, so this absolute is still relative; now the separate teaching is excluded, and therefore one must discern them by means of the relative and absolute.

9.33

Second, from "if the three" downward, the actual explanation according to meaning has two [parts]: first, a brief explanation—regarding "what is clarified by the three teachings is precisely the relative," Jingxi says: outside of the three paths there are altogether three liberations. For a person of the perfect [teaching], the three paths can be known in terms of [the principle of] identity, as the text broadly explains. Regarding "the inconceivable of the conceivable," the three teachings progressively relate to what is above: the above can conceive of the below, hence it is "conceivable"; the below cannot conceive of the above, which is "inconceivable." Regarding "the inconceivable of the inconceivable," the three paths are precisely the three virtues, and for ordinary people and sages principle is one; not only can the below not conceive of the above, but the above also cannot conceive of the below; hence it is called "inconceivable [of the inconceivable]," etc.

9.34

Second, from "therefore" downward, broad explanation, which has two [parts]: first, clarifying the relative in terms of the three teachings; second, from "now clarifying" downward, clarifying the absolute in terms of perfect fusion, which has two [parts]: first, the actual clarification; second, from "this is then" downward, concluding and indicating—regarding "this is then reaching the three paths," it is because for ordinary beings and sages principle is identical, and for cause and fruit nature is one. Regarding "citing the Mañjuśrī-prajñā," the inconceivability of the Buddha-realm proves that the below cannot conceive of the above; the inconceivability of the realm of sentient beings proves that the above cannot conceive of the below. How could it merely be that one cannot conceive of it with the mind? One also cannot express it in words. In summary, it is merely the wondrous principle of perfect fusion, which cannot be conceived or discussed by the minds or mouths of either sages or ordinary people.

9.35

Second, clarifying the inconceivability of the lands relied upon in fundamental and trace has two [parts]: first, the actual explanation, which has two [parts]: first, discerning and indicating in contrast to what precedes; second, from "now clarifying" downward, directly clarifying trace functioning, which has two [parts]: first, directly clarifying cohabitation—regarding "gathered in one land," Jingxi says: for now, it is in this sūtra. If proceeding from this principle, one dust mote can also possess all lands. Thus the "Gate of Non-duality" says: "The dust body is equal in measure to the dharmakāya; the dust land is no different from quiescent light." If so, then every single dust land is all lands; every single dust body is all bodies. Breadth and narrowness, superiority and inferiority, are hard to conceive; pure and defiled directions and places are inexhaustible. If not for the three thousand [realms] being empty, provisional, and middle, how could this unfettered functioning be accomplished? Second, from "if the trace" downward, concluding by comparing the two lands.

9.36

Second, the appraisal, which has two parts: First, the question. The intention of the question is to challenge the particular title of this chapter based on the common title of the sūtra. Since it says that another title is "Inconceivable Liberation," then every chapter is inconceivable; why only this chapter? Second, the answer, which has two parts: First, the direct answer. Second, citing an analogy. "The present chapter is also like this": although an entire sūtra from beginning to end is inconceivable, yet if one wishes to seek inconceivable matters, one should seek them in this chapter. Because Śāriputra thought of seats and Jingming borrowed seats, thereupon it throughout extensively illuminates inconceivable divine functions.

9.37

Third, entering the text to provide close explanations, which has two parts: First, dividing into sections. Second, explaining sequentially, in six parts: First, Śāriputra thinks of seats for the assembly, in five parts: First, Śāriputra gives rise to the thought. Second, Jingming asks. When the sūtra says "how is it," this is a phrasing of general rebuke, like saying "how can you think of seats?" From "O Worthy" downward, he specifically rebukes him with two matters. Third, Śāriputra answers. Jingxi says: "There are three faults: First, the fault of rebuking contradiction of one's mind; this takes the time of his answer. Yet Śāriputra originally did not entirely seek a seat; he merely rebuked his present inability to forget his physical body. In principle, it amounted to seeking a seat to perfect the bodily fault; the rationale for the method of rebuke is indeed like this. Harboring thoughts of a seat in his breast while claiming orally that it is for the sake of the Dharma—does this not precisely constitute mutual contradiction between mind and mouth? Second, rebuking based on Dharma. Regarding not according with the principle: according to the gradual teaching, in following along up to now he has never sought the Great [Vehicle]; although it is said he was humbled, and moreover heard Mañjuśrī's praise as difficult to match, yet he also had not formed thoughts of yearning for the Great [Vehicle]. One knows for certain that at that time, although he claimed it was for the sake of the Dharma, he only wished and took delight in hearing the small Dharma he practiced; this then precisely contradicts the principle that should be sought. Third, the fault of giving rise to the thought: when it constitutes a fault even within the Small Vehicle, how much more so in the Great?" Fourth, Jingming's reproach, in three parts: First, reproaching his fault of contradicting his mind based on phenomena. Second, reproaching his fault of not according with principle based on Dharma, in two parts: First, recounting the intention and dividing the sections. Second, explaining the meaning following the text, in four parts: First, reproaching based on the aggregates, sense fields, and three realms. "Further incurring gross changeful death": the expedient means is gross, while the real reward is subtle.

9.38

Second, reproaching based on the Three Jewels. "Taking the nine divisions as the Dharma": in the Small Vehicle, among the twelve [divisions], there are no vaipulya, vyākaraṇa, or udāna. Regarding "further, knowing the Dharma is called the Buddha" and so forth: Jingxi says, "Here, that which is able to know is the meaning of Buddha. 'Being apart from marks is called Dharma': namely, the substance of what was known just prior is entirely the objective realm of the Dharma. Since it says 'apart from marks', it leads to knowing non-attachment. 'The unconditioned is the Saṅgha': since the substance of the Dharma is apart [from marks], it therefore attains pervasive harmony. If there is disharmony, it is because the Dharma is not apart [from marks]. If phenomenal harmony is even so, how much more so principle harmony?"

9.39

Third, generally reproaching based on the four truths, in two parts: First, recounting the intention and dividing into sections. Second, explaining the meaning following the text, in two parts: First, the reproach. "How can analytical contemplation be suffering?": analytically breaking down the aggregates and sense realms is destroying the body. Second, the explanation. "If one clings to arising and ceasing, there is dispute": clinging to each one gate regarding the principle of arising and ceasing is called dispute.

9.40

Fourth, reproaching specifically based on the four truths, in two parts: First, recounting the intention and dividing into sections. Regarding "another explanation: ... reproaching specifically": Śāriputra has sharp faculties and was already awakened by the general reproach; for those who were not yet awakened, he therefore awaited the specific reproach. That which is called awakening is merely feeling shame at the small and yearning for the Great, thereby obtaining the benefit of fresh butter. Second, explaining the meaning following the text, in four parts: First, suffering. Jingxi says, "In practicing arising and ceasing": arising and ceasing beyond the realms is also arising and ceasing within the realms, yet he turns to rebuke it. Second, origination. "Being produced by the two causes of habit and retribution": it is simply that the combination of defilement and karma can bring about the fruit of suffering, hence it is called origination. Whenever the truth of origination is clarified, the Great and Small [Vehicles] differ. The Small Vehicle addresses defilement and karma, whereas the Great Vehicle addresses defilement alone. In the "Noble Practice" of the Nirvāṇa Sūtra, it takes craving alone as origination, because among all defilements, greedy craving is best able to draw out birth. The nine analogies cited below are indeed that text. Regarding "the habitual cause ... addresses karma": some say the habitual cause addresses mind and the retribution cause addresses form; form is indeed body and mouth, entirely making up the three karmas. Now saying that the retribution cause addresses karma generally encompasses the three karmas. What difference is there between mental karma and defilement? It must be that the three poisons associated with body and mouth are called karma, while those not associated with body and mouth are called defilement. Distinguishing them in this way, retribution and habit are naturally divided. "There are nine kinds of craving" is a passage from the "Noble Practice Chapter": First, like a debt having a remainder. Like a poor man owing a debt: although he has paid, yet because it is not finished, he is still bound in prison. The two vehicles are also like this; because they have the habit of craving, they do not attain bodhi. Second, like a rākṣasī wife who, as soon as she gives birth to a child, eats it. The rākṣasī of craving eats the child of good roots. Third, like a poisonous snake coiling around a stem of wondrous flowers. Ordinary people crave the flowers of the five desires, not seeing the snake of craving, and upon death fall into the three evil paths. Fourth, like bad food whose nature is unsuitable: having eaten it, one dies. Having eaten the food of craving, one falls into the three evil paths. Fifth, like a courtesan: a foolish person associates with her, and she skillfully uses flattery and deceit to seize his wealth and drive him out. The courtesan of craving seizes the wealth of wholesome qualities and drives one into the evil paths. Sixth, like the seed of the mālukā: a bird eats it, and when it falls in its droppings it immediately sprouts and grows, winding around the nyagrodha tree until it withers and dies. Craving entangling wholesome qualities is also like this. Seventh, like a polyp within a sore: if it is not treated, one immediately ends one's life. The five aggregates of ordinary people are like a sore, and craving is like the polyp; if not treated, upon death one falls into the three evil paths. Eighth, like a violent wind knocking down mountains and uprooting trees. The violent wind of craving is also like this; giving rise to an evil mind toward one's parents can uproot the bodhi-tree of Śāriputra's great wisdom. Ninth, like a comet. If a comet appears, the world suffers famine. The comet of craving is also like this, causing people to undergo the suffering of birth and death. "Ordinary people practicing the conventional truth" and so forth explains the aforesaid mind practicing upon the objective realm. Mind is the mind of ordinary people and the mind of the two vehicles; the objective realm is conventional truth and ultimate truth. Each using their mind to practice upon the objective realm constitutes the cause of karma, and therefore incurs internal and external suffering. Third, "Cessation, namely, having the seven consciousnesses": Jingxi says, "This internally clings to the Small Teaching, not clearly understanding. Since one seizes the truth of cessation, this is precisely internal clinging, called consciousness arising following marks." Daoxian says, "Internal clinging means taking the seventh consciousness's clinging to the seeing portion of the eighth as the internal self, and clinging to the sixth and others as the external self; hence it is called internal clinging. Because the two vehicles seize the marks of the truth of cessation, in principle this corresponds to the seventh consciousness." Fourth, "The path is also called Buddha": because it has the sense of enlightenment, this is spoken in terms of commonality of names. Third, reproaching the giving rise of thoughts as having the fault of relinquishing the Dharma of the path.

9.41

Fifth, the devaputras attain the purity of the Dharma-eye. Jingxi says, "Now examining this text..." and so forth: observing the four passages of sūtra text of the reproach, there are no separate or perfect marks, but mostly seem to resemble the shared [teaching]; moreover, reproaching the small should not merely be shared, hence one knows it is simply entering emptiness by means of the middle, thereby enabling the listeners also to attain the Small Vehicle's purity of the Dharma-eye, which is the stage of cutting off views.

9.42

Second, Jingming borrows the seats, in two parts: First, recounting the intention and dividing into sections. Second, explaining the meaning following the text, in six parts: First, Jingming asks. Second, Mañjuśrī answers. Third, borrowing the seats through divine power. Jingxi says, "If one accords with the text below..." and so forth: in order to accomplish that land's bodhisattvas' practice of dual flow, the text below had to first convey news to stir that machine's sentiment and raise the clue of those bodhisattvas asking questions; that is, one should first dispatch a transformed bodhisattva thither. Now there is no such matter, so one must make the meaning diffuse. Fourth, the King of Lamps dispatches the seats. Jingxi says, "Namely, signifying the reward land": Question: Why does he not mention the three lands below? Answer: The reward includes the three, so why would one need to list them separately? How much more so since the small being able to contain the large is still present in a single dust mote. Fifth, the great assembly sighs in admiration. Sixth, having the assembly take their seats, in two parts: First, dividing into sections. Second, explaining sequentially, in three parts: First, having Mañjuśrī and others take their seats. Second, those who have attained spiritual penetrations sit according to the seats. Third, the newly resolved and others are all unable to ascend, in two parts: First, dividing into sections. Second, explaining sequentially, in five parts: First, the newly resolved and others are all unable to ascend. Second, telling Śāriputra to take his seat. Third, Śāriputra declines, being unable to ascend. Jingxi says: "Śāriputra and all the others..." and so forth: Śāriputra in his inner mind has not yet realized this principle. The seats of the King of Lamps are accomplished by virtue of realization, and Jingming also, because of realization, is able to borrow them. Śāriputra has not yet realized what the two men have realized; this corresponds to principle and phenomena: phenomena are elevated and difficult to ascend. It is precisely because phenomena identical to principle are lofty and broad that they cause phenomena without principle to be unable to ascend. Because they transcend the principle and phenomena of all expedient persons, they cause these [people] to all be unable to ascend. Therefore, the newly resolved are also unable to ascend. Because bodhisattvas are not uniform, he compares and determines them, thus taking the various stages of worthiness as successively distinct. Even the newly resolved of the separate and perfect [teachings] do not measure up; how much less so the initial minds of the previous two! Although Śāriputra has reached the final mind of the previous teaching, he is still of the Small Vehicle and must therefore pay homage to the seats. Having already received empowerment, what difficulty is there in ascending? Fourth, telling him to pay homage to the King of Lamps. Jingxi says, "The Small Vehicle turning toward..." and so forth: in this reproach there is also the benefit of fresh butter, so having the intention to ascend prefigures the later ascension, and hence upon reaching the Lotus Sūtra, he ultimately ascends. Fifth, only after making homage does he ascend.

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維摩經略疏垂裕記 — Classical Chinese