維摩經略疏垂裕記 9.40

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.