維摩經疏卷第三．第六 6.20

6.20

爾時維摩問眾香下。第三大斷明其教殊異。於中有二。初明他佛。後明此土佛教。前中有二。初淨名問。次彼菩薩答。以理言之。教實無別。但以眾生報根性不同故問也。前中先問彼具答之。我土如來無文字說但以眾香入律行者。非謂彼土默而不言名無言說。但以聖者致化不同此土眾生必以言教得道彼國天人多以聞香得入聖位。下經云。或以香飯而作佛事等。無文字說者舉其多耳。彼國以香通道為宗。非都無言。故上經云。彼國無有聲聞辟支佛名。唯有菩薩眾。佛為說法。故知亦有言說。如此土以通道亦有因神變等事而得悟道也。德藏三昧者。聖由定成獲此定已。菩薩所有一切功德皆悉具足。故云德藏三昧也。自下第二明彼菩薩問此國土言教施化。於中先問後答。答中有三。初總以標舉。二是地獄下別釋。三結成。此土眾生剛強難化為說剛強語者。然聖化無方隨緣而應。此土眾生剛強難化故佛以麁言而應之也。佛有三種說法。一軟語說。行善樂果。二麁言說。行惡苦果。三雜語說。或以苦言呵責。或以軟語開化。雜說二種方能離過。今三教中是麁教也。第二別中有三。一法。二喻。三合。法中約就四諦以釋。欲令眾生知小可厭終趣大乘故須明也。初明苦諦中先說三塗極重之苦怖彼眾生令捨惡因。是諸難處者即八難也。是中三惡及生盲聾四法是報難。以異熟無記五陰為體。世智辯聰是煩惱難。以染污邪惠為體。北方長壽無此二。是處難。以所居住處世界成難。四塵為體。以彼天人諸根具足根性聰惠非是難但處在彼故。亦可。身處俱為難。即以異熟無記五陰為體。佛前後是時難。以身墮在此時還以異熟無記五陰為體。具上八法不得聖道及聖道方便。名為難也。是愚人生處者。謂諸邊地邪見外道無三寶處也。是身邪下次明集諦。文中雖復因果。通舉對果辯因。意明集諦。是身邪行是口邪行是意邪行者。此明三業。色形積聚名之為身。依身起業不正乖理稱為邪行。餘二亦然。並以遍行思數為體。若約勝。依成實論思有三種。一審慮思。二決定思。三動發思。身口七業以審處決定為加行。以動發思為體。意三業者。以審決二思為體。故唯識論云。審決二思意相應故作動意故名意業也。是殺生下次明十惡。斷命名殺。即是身。用生是前境。殺彼眾生。此即從用及境為名也。然殺眾生要具五義。一者謂是眾生數。二者意樂。謂起害心。三者方便。欲為害故須執刀杖。四者煩惱。謂貪嗔癡。五者究竟。謂彼眾生或無間死或後時死。若具五義即成根本業道。若闕一緣即成方便業道也。言殺生報者。俱舍論云。不善業感果有三。一異熟果。隨下中上業受畜生餓鬼地獄異熟果也。二等流果。後得人身壽命短促也。三增上果。感得外物乏少光澤。所以如此。由殺他被令他受苦故於地獄受異熟果。斷他命故於人中受命短促。為等流果。壞他威力故感外物乏少光澤。為增上果也。不與取是不與取報者。他物未惠名為不與。此即是境私竊曰。取是身用。此即從用及境為名。得報有三。於地獄中受異熟果。從彼出已來生人間資財乏少。是等流果。於諸外物多遭霜雹。是增上果也。是邪婬邪婬報者。乖於正禮名曰邪婬。此亦從用為名。還感三果。於三惡趣受異熟果。在人道中妻不貞良。受等流果。感外世間多諸塵垢。增上果也。是妄語妄語報者。發言不實名為妄語。此亦從用為名。得三種果。於地獄等受異熟果。若生人中多被訛謗。受等流果。外感資具多諸臭穢。果增上果。是兩舌報者。離隔彼此名為兩舌。此亦從用為名。還感三果。於惡趣中受異熟果。後生人中親友乖離。受等流果。感得外事高下險曲。是增上果。是惡口惡口報者。發言麁惡名為惡口。此亦從用得名。感果有三。一於下惡趣中受異熟果。後生人道恒聞惡聲。受等流果。感器世間田多荊棘。磽确鹹鹵是增上果也。是無義語無義語報者。不稱正義名無義語。此亦從用得名。還感三果。於三惡趣受異熟果。後生人間言不威肅。受等流果。感外世界時候變改。是增上果也。是貧嫉貧嫉報者。於境染多名為貧嫉。報得三果。於畜生等三惡道受異熟果。於人道中其心貪威受等流果。感外世界果實尠少。是增上果也。是嗔惱嗔惱報者。於境損物名為嗔惱。感果亦三。於下惡趣受異熟果。在人道中其心猛盛恒多嗔怒。受等流果。感外世間果味辛苦。是增上果也。果邪見邪見報者。起見不正名為邪見。還得三果。於三惡趣受異熟果。後生人中其心增癡又多邪見。是等流果。感外世界無諸果實。是增上果也。是慳悋下次明六蔽。慳悋報者。慳即慳纏由障他施。於下惡趣受異熟果。後生人間乏少資財故得貧報。是等流果。增上如前。毀戒報者。由犯戒故生三惡道受異熟果。後生人中常多犯戒。是等流果。嗔恚報者。於下惡趣受異熟果。生在人中得醜陋報及多嗔恚。是等流果。是懈怠報者。由懈怠故受惡趣身。是異熟果。後生人中性多懈怠。是等流果。亂意報者。由散亂故生三惡道受異熟果。生在人間心多散亂。是等流果。增上亦可智也。是結戒下次明道諦。文中雖復通舉邪正。意欲對邪辯正故次明也。文中約就三學明義。先戒。次定。後惠。是結戒者。以諸眾生先造惡故佛為制戒令其修善。是持戒是犯戒者。既制戒已來。奉教曰持。違則名犯。亦可。持名止持。犯名止犯。莊云。生心動念名之為犯。不取其相名之持戒。故法句經云。若說諸持戒。無善無威儀戒性如虛空。持者為迷倒。是應作者即作持也。不應作者是作犯也。是障礙者。是前二犯能障聖道。不障礙者。是上二持不礙聖道。是得罪者。結上二犯。是雜罪者。結上二持。是淨垢者。下次明定學。諺云。正定名淨。邪定稱垢。遠云。淨定無漏定是淨。味相應定稱垢。亦可。淨者是無漏定。垢一切世俗定也。又云。分別二相名之為垢。不取二相云淨定也。漏無漏者。次明惠學。有漏者三漏也。無漏者除三漏也。或可。地前加行知是有漏。地上正體後得二智是無漏也。或可。依對法論。有其六義。一漏自性故。二漏相屬故。三漏所縛故。四漏所隨故。五漏隨順故。六漏種類故。言漏自性者。謂諸漏自性漏性合故名為有漏。漏相屬者。謂漏共有心等法漏相應故漏所依故名有漏也。漏所縛者。謂有漏善法由漏勢力招後有故。漏所隨者。謂餘地法亦為餘地諸漏廉重所隨逐故。漏隨順者。謂順決擇分為諸煩惱廉重所隨故。漏種類者。謂阿羅漢有漏諸蘊前生煩惱所生起故。具上六義名為有漏。與上相違即名無漏。邪道正道者。外道所行名邪。內道所修云正。亦可。二乘所修云邪。菩薩修行名正。或可。取邪正相名邪。不見邪正云正。有為無為者。次明滅諦。文中是非通舉。意欲對非明是也。分斷變易二種有漏五陰為業煩惱所為及四相所遷名曰有為。或可。無漏五陰為生等四相遷流名為有為。因中永滅名曰無為也。亦可。分段變易二種因果名為有為。盡此永滅故稱無為也。然此無為有其多種。依雜心俱舍大品經等有其三種。一虛空。二擇滅。三非擇滅。依掌珍論及五蘊論立四無為。一虛空。二擇滅。三非擇滅。四真如。依百法論及唯識立六無為。一虛空。二擇滅。三非擇滅。四不動。五想受滅。六真如。依瑜伽對法等論立八無為。五種如前。更加善法真如不善法真如無記法真如即為八種。問。何為諸論不同。答。百法唯識於俱舍掌珍。擇滅開為不動及想受滅故成六種。瑜伽對法於掌珍等諸論真如無為約三住分立其八種。此等論師約義不同開合有異。於理無違也。就唯識釋六無為。略有二種。一依識變。謂曾聞說六無為。勳習力故心識生時相分顯現。實是有為。由無變易前後相似假說無為也。二依法性假立六種。一者虛空真如。上離色障礙假說虛空。二者擇滅真如。上由智簡擇斷惑證如假立擇滅。三者非擇滅。有其二種。一者本性。謂真如上本性離染假說非擇。二者緣闕。謂真如上漏無漏法緣闕不生假說非擇滅。不生有二。一永不生。二暫不生。四者不動。謂真如上苦樂受滅假說不動。五者想受滅。謂真如上約想受滅假說無為。六者真如。約其人法二空所顯安立施說假立真如。所以然者。以真如體非安立諦離名言相唯正體證也。問。不動等二三無為中何無為攝。答。依唯識論。若暫滅者非擇滅攝。究竟滅者擇滅攝。世間涅槃者。生死因果名曰世間。可破壞故果上之滅名曰涅槃。然涅槃不同有其四種。一自性清淨不為煩惱所染。即有垢真如為體。二無住處悲智不住二邊。因證涅槃即離所智知障。法空真如為體也。三有餘障雖永寂若身未捨。以若身證涅槃也。即斷煩惱障真如為體。四無餘。捨生死二苦報名曰無餘也。即出生死若真如為體也。又云。初一即真如。後三擇滅攝。滅有二。一滅縛得。謂即煩惱障所得擇滅。二滅障得。謂即所知障所得擇滅。有餘無餘滅縛擇滅為體。無住處滅障擇滅為體。或可。自性涅槃以非擇滅為體。不因擇力而得滅故。自性清淨離過為名。無住處無他受稱。有餘無餘相形立名也。問。此四涅槃誰人具有。答。一切有情皆有。初一此約體說。不約證也。二乘無學容有前三。唯佛世尊獨言具四。問。涅槃中涅槃有二。一者性淨。二者方便淨。與四涅槃如何相攝。答。四中初一性淨攝。後三方便淨攝也。問。依涅槃經摩訶般若解脫法身名為涅槃。依善戒經二即二智為菩提體。云何唯識論但以真如為體。答。涅槃經等理事相從。唯識論中但約理也。問。如何善逝有有餘依。答。雖無實依而現似有也。或苦依盡說無餘依。非苦依在說有餘依也。或可。依金光明經。法身是無餘報化二身有餘攝也。問。所知障亦障涅槃。云何但說障菩提也。答。依唯識論。理實二障通障。即就勝而言煩惱障涅槃所知障菩提也。以難化人下結上來法說。次下喻況。譬如象馬乃至徹骨者。調馬有四。一觸毛。二觸皮。三觸肉。四徹骨。超舉第四故言乃至。如是下合一切苦。切之言者略有二種。一具說四諦。二就苦諦中具說四苦。一說生苦。如初觸毛。二說老苦。如觸皮。三說病苦。如觸肉。四說死苦。如觸徹骨也。下根凡夫至此方能發菩提心也。上來第一明淨土果訖。

"At that time, Vimalakīrti asked the [bodhisattvas of] Sarvagandhasugandhā..." Below this begins the third major section, explaining the difference in their teachings. In this there are two parts: first, explaining the other Buddha's [teaching]; second, explaining the Buddhist teachings of this world. In the former there are two parts: first, Vimalakīrti's question; next, the answer of those bodhisattvas. In terms of ultimate principle, the teachings are actually no different; they ask solely because the karmic retributions, faculties, and natures of sentient beings differ. In the former part, he first asks and they answer in detail. "In our land, the Tathāgata does not preach with words or letters, but merely uses all fragrances to cause them to enter the monastic discipline and practice": this does not mean that that land is silent and speechless so that it is called "without spoken words"; rather, the holy ones effect their conversion differently—while sentient beings of this land must obtain the Way through verbal teachings, most devas and humans in that land attain the holy ranks by smelling fragrance. Below the sūtra says: "Or by means of fragrant rice they perform Buddha-work," and so on. The phrase "no preaching with words or letters" merely emphasizes what is predominant. That land takes fragrances as the principal means to communicate the Way; it is not entirely devoid of speech. Thus an earlier passage of the sūtra states: "In that land there are no names of śrāvakas or pratyekabuddhas; there is only the assembly of bodhisattvas, for whom the Buddha preaches the Dharma." Therefore we know there is also speech. Just as in this land [speech] communicates the Way, yet there are also those who awaken to the Way through supernormal transformations and the like. "The samādhi of the treasury of virtues": the holy state is attained through samādhi; having attained this samādhi, all the virtues possessed by bodhisattvas are completely fulfilled, hence it is called "the samādhi of the treasury of virtues." Next, the second part explains those bodhisattvas asking about the verbal teachings and conversion administered in this world. In this there is first the question and then the answer. In the answer there are three parts: first, a general introduction; second, from "These are the hells..." onward, a specific explanation; third, a conclusion. Regarding "Sentient beings in this land are obstinate and difficult to convert; therefore he speaks harsh words to them": the holy conversion has no fixed method and responds according to conditions. Sentient beings in this land are obstinate and difficult to convert, so the Buddha responds to them with rough words. The Buddha has three kinds of preaching: first, speaking with gentle words, [explaining] the pleasant fruits of doing good; second, speaking with rough words, [explaining] the painful fruits of doing evil; third, speaking with mixed words, either reprimanding with painful words or opening and converting with gentle words. Only by preaching both in combination can they abandon faults. Now, among the three teachings, this is the rough teaching. In the second, specific explanation, there are three parts: first, the Dharma; second, the similes; third, the application. In the Dharma, it is explained with reference to the four noble truths; because he wishes to make sentient beings realize that the lesser [vehicle] is to be despised and ultimately direct themselves to the Mahāyāna, it must be elucidated. First, in explaining the truth of suffering, he first states the extremely severe sufferings of the three bad destinies to terrify those sentient beings and make them abandon evil causes. "These are the difficult places": these are the eight difficult situations. Among these, the three evil destinies and being born blind or deaf—these four phenomena—are retributional difficulties; their substance consists of the five aggregates of ripening indeterminate nature. Worldly intellect and eloquence are an affliction difficulty; its substance is defiled, erroneous wisdom. The northern [continent of Uttarakuru] and long life [in the heavens] lack these two; they are positional difficulties, becoming difficulties by virtue of the world in which one dwells; their substance consists of the four sensory elements. Because those devas and humans are fully endowed with sense faculties and are keen in faculty and wisdom, it is not a difficulty [of the body], but only because they reside there. Alternatively, body and place together constitute the difficulty, which takes the five aggregates of ripening indeterminate nature as its substance. Being born before or after the Buddha is a temporal difficulty; because one's body falls into this time, it also takes the five aggregates of ripening indeterminate nature as its substance. Possessing the above eight conditions, one cannot attain the holy path or the expedients for the holy path, hence they are called "difficulties." "These are the places where foolish people are born": this refers to all border regions, where there are erroneous views and non-Buddhists, and no Triple Gem. "These are physical misconduct..." Next, the truth of origination is explained. Although the text presents both cause and effect throughout, it explains the cause in contrast to the effect, intending to elucidate the truth of origination. "These are physical misconduct, verbal misconduct, and mental misconduct": this explains the three types of karma. The accumulation of material form is called the "body." Giving rise to karma based on the body that is incorrect and contrary to principle is called "misconduct." The other two are also like this. They all take the omnipresent mental factor of volition as their substance. If analyzed in terms of predominance, according to the *Satyasiddhi-śāstra*, there are three kinds of volition: first, deliberative volition; second, decisive volition; third, motive volition. The seven physical and verbal karmas take deliberation and decision as preliminary practice, and take motive volition as their substance. The three mental karmas take deliberative and decisive volitions as their substance. Therefore the *Vijñaptimātratā-śāstra* says: "Because the two volitions of deliberation and decision are associated with the mind and act to move the mind, they are called mental karma." "This is taking life..." Next, the ten non-virtuous actions are explained. Severing life is called "taking life"; that is, the physical functioning. "Life" is the objective realm in front of one: killing those living beings. Thus the name is derived from the function and the objective realm. However, killing a sentient being must possess five factors: first, being reckoned as a sentient being; second, intention, meaning giving rise to the mind of harming; third, expedient means, meaning needing to wield a blade or staff in order to harm; fourth, affliction, meaning greed, hatred, and delusion; fifth, completion, meaning that sentient being dies either immediately or at a later time. If it possesses these five factors, it constitutes a fundamental path of action; if it lacks one condition, it constitutes an expedient path of action. As for "the retribution of taking life": the *Abhidharmakośa-śāstra* says that unwholesome karma induces three kinds of fruit: first, the fruit of ripening: in accordance with low, medium, or high karma, one receives the fruit of ripening as an animal, hungry ghost, or in hell; second, the fruit concordant with cause: later, upon obtaining a human body, one's lifespan is short; third, the dominant fruit: inducing external things to lack luster and vitality. Why is this so? Because by killing another, one causes them to suffer pain, one therefore receives the fruit of ripening in hell. Because one severs another's life, one's lifespan is short among humans, which is the fruit concordant with cause. Because one destroys another's power, one induces external things to lack luster and vitality, which is the dominant fruit. "Taking what is not given and the retribution of taking what is not given": another's property not yet bestowed is called "not given"; this is the objective realm. Secretly stealing is called "taking"; this is the physical functioning. Thus the name is derived from function and objective realm. There are three retributions obtained: receiving the fruit of ripening in hell; after emerging from there and coming to be born in the human realm, experiencing a lack of wealth and property, which is the fruit concordant with cause; and external things suffering frequently from frost and hail, which is the dominant fruit. "This is sexual misconduct and the retribution of sexual misconduct": acting contrary to correct propriety is called sexual misconduct. This also derives its name from the functioning. It likewise induces three fruits: receiving the fruit of ripening in the three bad destinies; among humans, one's spouse is not chaste and good, which is the fruit concordant with cause; and inducing the external world to have much dust and filth, which is the dominant fruit. "This is false speech and the retribution of false speech": uttering words that are untrue is called false speech. This also derives its name from the functioning. It obtains three kinds of fruits: receiving the fruit of ripening in hells and the like; if born among humans, one is frequently slandered and deceived, which is the fruit concordant with cause; and externally inducing material necessities to be mostly foul and filthy, which is the dominant fruit. "This is divisive speech [and its retribution]": estranging two parties from each other is called divisive speech. This also derives its name from the functioning. It likewise induces three fruits: receiving the fruit of ripening in the bad destinies; later, when born among humans, relatives and friends become estranged, which is the fruit concordant with cause; and inducing external terrain to be uneven, steep, and treacherous, which is the dominant fruit. "This is harsh speech and the retribution of harsh speech": uttering words that are coarse and vicious is called harsh speech. This also derives its name from the functioning. It induces three fruits: first, receiving the fruit of ripening in the lower, bad destinies; later, when born in the human realm, constantly hearing harsh sounds, which is the fruit concordant with cause; and inducing the receptacle world's fields to have many thorns, briers, stones, and saline soil, which is the dominant fruit. "This is frivolous talk and the retribution of frivolous talk": words not according with the correct meaning are called frivolous talk. This also derives its name from the functioning. It likewise induces three fruits: receiving the fruit of ripening in the three bad destinies; later, when born in the human realm, one's words lack authority and dignity, which is the fruit concordant with cause; and inducing the external world's seasons to be erratic, which is the dominant fruit. "This is covetous jealousy and the retribution of covetous jealousy": excessive attachment to objects is called covetous jealousy. The retribution obtains three fruits: receiving the fruit of ripening in the three bad destinies such as animals; in the human realm, one's mind has an overpowering greed, which is the fruit concordant with cause; and inducing the external world's fruits to be scarce, which is the dominant fruit. "This is malice and the retribution of malice": intending harm toward objects is called malice. It also induces three fruits: receiving the fruit of ripening in the lower, bad destinies; in the human realm, one's mind is fierce and constantly harbors much anger, which is the fruit concordant with cause; and inducing the tastes of external fruits to be bitter and pungent, which is the dominant fruit. "This is wrong view and the retribution of wrong view": giving rise to views that are not correct is called wrong view. It likewise obtains three fruits: receiving the fruit of ripening in the three bad destinies; later, when born among humans, one's mind has increased delusion and many wrong views, which is the fruit concordant with cause; and inducing the external world to be devoid of fruits, which is the dominant fruit. "This is stinginess..." Next, the six hindrances are explained. "The retribution of stinginess": stinginess is the fetter of stinginess; because it obstructs giving to others, one receives the fruit of ripening in the lower, bad destinies; later, when born in the human realm, one lacks wealth and property and thus receives the retribution of poverty, which is the fruit concordant with cause. The dominant fruit is as explained before. "The retribution of breaking precepts": because of violating precepts, one is born in the three bad destinies to receive the fruit of ripening; later, when born among humans, one constantly breaks precepts, which is the fruit concordant with cause. "The retribution of anger": receiving the fruit of ripening in the lower, bad destinies; being born among humans, one receives the retribution of ugliness and harbors much anger, which is the fruit concordant with cause. "This is the retribution of indolence": because of indolence, one receives a body in the bad destinies, which is the fruit of ripening; later, when born among humans, one's nature is mostly indolent, which is the fruit concordant with cause. "The retribution of a distracted mind": because of distraction, one is born in the three bad destinies to receive the fruit of ripening; being born in the human realm, one's mind is mostly distracted, which is the fruit concordant with cause. The dominant fruits can also be understood accordingly. "These are the formulation of precepts..." Next, the truth of the path is explained. Although the text mentions both the wrong and the correct throughout, it intends to explain the correct in contrast to the wrong, and therefore explains it next. In the text, the meaning is explained in terms of the three trainings: first morality, next concentration, and finally wisdom. "These are the formulation of precepts": because sentient beings previously created evil, the Buddha formulated precepts for them to make them cultivate good. "This is upholding precepts and this is breaking precepts": after the precepts have been formulated, complying with the teachings is called "upholding"; violating them is called "breaking." Alternatively, upholding is called "upholding by restraint" and breaking is called "breaking by restraint." Master Zhuang says: Giving rise to thoughts and mental stirring is called "breaking"; not grasping at their marks is called "upholding precepts." Thus the *Dharmapada Sūtra* says: "If one speaks of upholding all precepts / as without good and without deportment, / the nature of precepts is like empty space; / one who clings to upholding them is confused." "What should be done" is upholding by action; "what should not be done" is breaking by action. "What causes obstruction": these are the previous two kinds of breaking, which can obstruct the holy path. "What causes no obstruction": these are the above two kinds of upholding, which do not obstruct the holy path. "Incurring offenses": this concludes the above two violations. "Mixed offenses": this concludes the above two upholdings. "Purity and defilement": next, the training in concentration is explained. Yanshou says: Right concentration is called "purity"; wrong concentration is called "defilement." Huiyuan says: Pure concentration and outflow-free concentration are "purity"; concentration associated with attachment is called "defilement." Alternatively, purity is outflow-free concentration, and defilement is all worldly concentration. It is also said: Discriminating the two marks is called "defilement"; not grasping at the two marks is called "pure concentration." "With outflows and without outflows": next, the training in wisdom is explained. "With outflows" means the three outflows; "without outflows" means eliminating the three outflows. Or alternatively, preliminary practice before the stages of the bhūmis is with outflows; the two wisdoms—fundamental and subsequently attained—on the bhūmis are without outflows. Or alternatively, according to the *Abhidharmasamuccaya-vyākhyā*, there are six meanings: first, by nature of outflows; second, by subordination to outflows; third, by bondage to outflows; fourth, by accompaniment of outflows; fifth, by conformity to outflows; sixth, by category of outflows. "By nature of outflows" means the nature of the various outflows itself conforms to the nature of outflows, hence it is called having outflows. "By subordination to outflows" means mental dharmas and the like co-occurring with outflows are associated with outflows and are the basis of outflows, hence called having outflows. "By bondage to outflows" means wholesome dharmas with outflows, through the power of outflows, incur future existence. "By accompaniment of outflows" means dharmas of other realms are also accompanied by the gross heaviness of outflows of other realms. "By conformity to outflows" means the aids to penetration are accompanied by the gross heaviness of afflictions. "By category of outflows" means the aggregates with outflows of an arhat are generated by afflictions arisen in past lives. Possessing the above six meanings is called "having outflows"; what is contrary to the above is called "without outflows." "The wrong path and the right path": what is practiced by non-Buddhists is called "wrong"; what is cultivated in the inner teaching is called "right." Alternatively, what is cultivated by the two vehicles is called "wrong"; the bodhisattva's practice is called "right." Or alternatively, grasping at the marks of wrong and right is called "wrong"; not seeing wrong and right is called "right." "Conditioned and unconditioned": next, the truth of cessation is explained. In the text, both the wrong and the right are mentioned throughout, intending to illuminate the right in contrast to the wrong. The two kinds of five aggregates with outflows—delimited and transformative—created by karma and afflictions and shifted by the four characteristics, are called "conditioned." Or alternatively, the five aggregates without outflows being shifted and flowing through the four characteristics such as arising are called "conditioned"; their perpetual cessation in the cause is called "unconditioned." Alternatively, the causes and effects of both delimited and transformative [samsāra] are called "conditioned"; their exhaustive and perpetual cessation is called "unconditioned." However, of this unconditioned there are many kinds. According to the *Saṃyuktābhidharmahṛdaya*, the *Kośa*, the *Pañcaviṃśatisāhasrikā-prajñāpāramitā*, etc., there are three kinds: first, space; second, cessation through deliberation; third, cessation not through deliberation. According to the *Karatala-ratna* and the *Pañcaskandhaka-śāstra*, four unconditioned phenomena are established: first, space; second, cessation through deliberation; third, cessation not through deliberation; fourth, tathatā. According to the *Śatadharmā-śāstra* and the *Triṃśikā*, six unconditioned phenomena are established: first, space; second, cessation through deliberation; third, cessation not through deliberation; fourth, immobility; fifth, cessation of ideation and feeling; sixth, tathatā. According to treatises such as the *Yogācāra* and *Abhidharmasamuccaya*, eight unconditioned phenomena are established: the five kinds as before, with the addition of the tathatā of wholesome dharmas, the tathatā of unwholesome dharmas, and the tathatā of indeterminate dharmas, thus making eight kinds. Question: Why do the various treatises differ? Answer: The *Śatadharmā* and *Triṃśikā*, compared to the *Kośa* and *Karatala-ratna*, open cessation through deliberation into immobility and the cessation of ideation and feeling, thus forming six kinds. The *Yogācāra* and *Abhidharmasamuccaya*, compared to the *Karatala-ratna* and other treatises, divide the unconditioned tathatā according to the three types of natures, establishing eight kinds. These treatise masters differ in expanding or combining according to different aspects of meaning; in principle there is no contradiction. In explaining the six unconditioned phenomena according to the *Vijñaptimātratā*: briefly, there are two kinds. First, based on consciousness transformation: that is, having previously heard the six unconditioned phenomena explained, by the power of perfuming, when the mental consciousness arises, the objective aspect appears; it is actually conditioned, but because it is without change and similar earlier and later, it is nominally called unconditioned. Second, six kinds are nominally established based on dharmatā: first, the tathatā of space: being free from the obstruction of matter, it is nominally called space; second, the tathatā of cessation through deliberation: through the selection of wisdom, cutting off delusion and realizing tathatā, cessation through deliberation is nominally established; third, cessation not through deliberation: this has two kinds: first, original nature, meaning tathatā is originally free from defilement, nominally called non-deliberative; second, deficiency of conditions, meaning that on tathatā, dharmas with and without outflows do not arise due to deficiency of conditions, nominally called cessation not through deliberation—non-arising has two kinds: never arising, and temporarily not arising; fourth, immobility: meaning that on tathatā, the cessation of feelings of pain and pleasure is nominally called immobility; fifth, cessation of ideation and feeling: meaning that on tathatā, based on the cessation of ideation and feeling, it is nominally called unconditioned; sixth, tathatā: based on being revealed by the twofold emptiness of persons and dharmas, it is posited, explained, and nominally established as tathatā. Why is this so? Because the substance of tathatā is an unposited truth, free from the marks of names and words, and realized only by fundamental wisdom. Question: Under which of the three unconditioned phenomena are the two, immobility and so on, subsumed? Answer: According to the *Vijñaptimātratā-śāstra*, if they are temporary cessations, they are subsumed under cessation not through deliberation; if they are ultimate cessations, they are subsumed under cessation through deliberation. "Samsāra and nirvāṇa": the cause and effect of birth and death is called "samsāra" (the worldly); because it can be destroyed, the cessation in the fruit is called "nirvāṇa." However, nirvāṇa differs, having four kinds: first, naturally pure [nirvāṇa], which is not defiled by afflictions; it takes tathatā with stains as its substance; second, non-abiding [nirvāṇa], in which compassion and wisdom do not abide in the two extremes; through realizing nirvāṇa one is freed from the cognitive obscurations; it takes the tathatā of dharma-emptiness as its substance; third, [nirvāṇa] with remainder: although afflictions are eternally stilled, the body of suffering is not yet discarded; one realizes nirvāṇa with the body of suffering; it takes the tathatā of having severed the affliction obscurations as its substance; fourth, [nirvāṇa] without remainder: discarding the two suffering retributions of birth and death is called without remainder; it takes the tathatā transcending the suffering of birth and death as its substance. It is also said: The first is simply tathatā; the latter three are subsumed under cessation through deliberation. Cessation has two kinds: first, cessation obtained by extinguishing bondage, which is the cessation through deliberation obtained from the affliction obscurations; second, cessation obtained by extinguishing obscurations, which is the cessation through deliberation obtained from the cognitive obscurations. With remainder and without remainder take the cessation through deliberation that extinguishes bondage as their substance; non-abiding takes the cessation through deliberation that extinguishes obscurations as its substance. Alternatively, naturally pure nirvāṇa takes cessation not through deliberation as its substance, because cessation is obtained without relying on the power of deliberation. "Naturally pure" derives its name from freedom from faults; "non-abiding" is named from having no other reception; "with remainder" and "without remainder" are names established in contrast to each other. Question: Who possesses these four nirvāṇas? Answer: All sentient beings possess the first; this is spoken in terms of substance, not in terms of realization. The two vehicles' aśaikṣas may possess the first three. Only the Buddha, the Bhagavat, is uniquely said to possess all four. Question: In the *Nirvāṇa Sūtra*, nirvāṇa has two kinds: first, purity of nature; second, purity of expedients. How are they subsumed under the four nirvāṇas? Answer: Among the four, the first is subsumed under purity of nature; the latter three are subsumed under purity of expedients. Question: According to the *Nirvāṇa Sūtra*, mahāprajñā, vimukti, and dharmakāya are called nirvāṇa; according to the *Bodhisattvabhūmi* (*Śīla-śūtra*), the two [wisdoms]—that is, the two wisdoms—are the substance of bodhi. Why does the *Vijñaptimātratā-śāstra* take only tathatā as its substance? Answer: The *Nirvāṇa Sūtra* and others combine principle and phenomena; the *Vijñaptimātratā-śāstra* refers only to principle. Question: How does the Sugata have a remainder? Answer: Although he has no real basis [of suffering], he manifests as if having one. Or, when the basis of suffering is exhausted, it is spoken of as without remainder; when the basis of non-suffering remains, it is spoken of as with remainder. Alternatively, according to the *Suvarṇaprabhāsa Sūtra*, the dharmakāya is without remainder, while the retribution and transformation bodies are subsumed under with remainder. Question: Since the cognitive obscurations also obstruct nirvāṇa, why is it said only that they obstruct bodhi? Answer: According to the *Vijñaptimātratā-śāstra*, in truth both obscurations obstruct both; speaking in terms of predominance, the affliction obscurations obstruct nirvāṇa, and the cognitive obscurations obstruct bodhi. "Because people are difficult to convert..." concludes the above Dharma exposition. Next below is the simile. "Like an elephant or horse... up to penetrating to the marrow": there are four ways of training a horse: first, touching the hair; second, touching the skin; third, touching the flesh; fourth, penetrating to the marrow. By leaping directly to the fourth, it says "up to." "In this manner..." below applies [the simile] to all sufferings. As for the sharp words, there are briefly two kinds: first, preaching all four noble truths; second, within the truth of suffering, preaching all four sufferings: first, preaching the suffering of birth, like first touching the hair; second, preaching the suffering of old age, like touching the skin; third, preaching the suffering of illness, like touching the flesh; fourth, preaching the suffering of death, like penetrating to the marrow. Only when ordinary beings of inferior faculties reach this point are they able to generate the bodhimind. The above first part, explaining the fruit of the pure land, is concluded.