說無垢稱經疏 1.9

1.9

Second, concerning "causing the two vehicles to have acceptance and rejection": acceptance and rejection are of two kinds: first, internal acceptance and rejection; second, external acceptance and rejection. As for internal acceptance and rejection, "rejection" means rejecting the mind of the two vehicles, and "acceptance" means accepting the wisdom of the Mahāyāna. There are two kinds of obscurations: first, the afflictive obscuration; second, the cognitive obscuration. The former obscures nirvāṇa; the latter obscures bodhi. The śrāvakas have severed the former, having already transcended life and death and attained nirvāṇa; but they are unable to sever the latter, not yet realizing bodhi and not penetrating all dharmas. Therefore, the conceptualizing mind is currently present in the two vehicles. By this inferior dharma, non-conceptual wisdom is also brought to maturity for them. What the bodhisattvas accomplish is by means of this superior dharma, and this is also brought to maturity. The principle of the way of acceptance and rejection is thus clear. Hence, when Śāriputra was sitting in quiet contemplation with body and mind pacified, his movements manifested deportment and he constantly dwelt in the concentration of cessation. When Maudgalyāyana preached the Dharma to benefit the householders, it was shown that the Dharma transcends words and only then is it called true preaching. When Kāśyapa begged for food, favoring the poor and forsaking the rich, he was instructed to make compassion equal and to practice breaking through attachments. When Subhūti held his bowl while practicing alms-seeking in the city of Śrāvastī, it was only when transforming people and entering their houses with equal principle that food was to be accepted. When Pūrṇa Maitrāyaṇīputra expounded teachings to the newly trained, he was urged to transmit the Great Dharma, not to use the śrāvaka shaving of hair and following of the Buddha to judge suffering and emptiness; why should the Dharma of true reality be spoken with a conceptualizing mind? When Aniruddha with his divine eye clearly saw the great trichiliocosm, the practices of existence and non-existence were both questioned, and only then was the vision of concentration penetrated. When Upāli judged the offenses of two monks, he was rebuked and told not to agitate their minds, for when the mind is defiled, offenses arise, and when the mind is pure, defilements are extinguished. When Rāhula praised the virtues of renunciation to guide the young boy, he taught him to abandon conceptualization and act with unconditioned action, which constitutes the true benefit of renunciation. When the Bhagavat manifested illness in his body and Ānanda begged for milk on that account, the Buddha's undefiled body was explained so as to cause him to abandon the view of the two vehicles. If, looking at their past encounters, they were already urged to abandon the conceptualizing mind, how much more so when he manifested illness to expound the great doctrine—would he not praise and confer the wisdom of the bodhisattva? Therefore, in the chapter "Inquiring About the Illness", when Mañjuśrī was about to go inquire about the illness, Vimalakīrti first emptied his house. Since it was identical to the Buddha-lands of the ten directions, it also manifested the emptying of their conceptualization. In the chapter "Inconceivable", when Śāriputra longed for a seat, he was rebuked and told to act for the sake of the Dharma; subsequently, seats from the King of Mount Sumeru of Lights were requested, upon which bodhisattvas and śrāvakas were seated, and the inconceivable was extensively expounded, discussing what is not the domain of the two vehicles. Kāśyapa, using the simile of a person born blind, described his own failure to understand, regarding this realization as difficult to conceive. In the chapter "Observing Sentient Beings", when the heavenly maiden scattered flowers, they stuck to the śrāvakas. Śāriputra, thinking the flowers were not in accordance with the Dharma, exhausted his spiritual power to remove them. The heavenly maiden said, "These flowers are in accordance with the Dharma; it is the Venerable One himself who is not in accordance with the Dharma. The flowers have no conceptualization, but the Venerable One has it." In the chapter "The Fragrance Realm", when Śāriputra saw that mealtime was approaching and his mind thought of what to eat, food from the Fragrance Realm was immediately requested, urging the abandonment of the śrāvaka mindset. Therefore, the *Mahāyānasaṃgraha* says, "By the three kinds of training, one severs and eliminates obscurations in the four states." If the two vehicles apply their attention, doubts arise or are left unresolved; when the mind has conceptualization, it is deluded about its objects; only when conceptualization is removed can it unite with the correct principle. Thus, those who have conceptualization have not tallied with the subtleties of the true principle and cannot realize bodhi; those without conceptualization ultimately encounter the pinnacle of the profound gate and only then achieve great awakening. Therefore, know that manifesting illness and displaying the inconceivable are intended to cause the two vehicles to give rise to internal delight and revulsion. Since the suffering body of a śrāvaka is naturally eliminated, internal delight and revulsion are spoken of solely in terms of the mind of wisdom. When the conceptualizing mind is eliminated, the false objects become empty; once correct wisdom has arisen, the principle becomes manifest.