維摩經疏卷第三．第六 6.79

6.79

From here below, the second part presents their gains and losses, urging them to cultivate [the former] and abandon [the latter]. Therein are three pairs: The first two persons are contrasted by principle and teaching. The next two persons are contrasted by person and Dharma. The final two are contrasted by the two practices of self and others. In the first, there are four points: 1. Stating the number in general; 2. Posing a question to introduce it; 3. Resuming the terms and explaining them; 4. Concluding with the exhortation. The depth and shallowness of cultivating and abandoning practices each have distinct characteristics; presenting both gains and losses serves to encourage the protectors of the Dharma. 1. For those who delight in literary embellishment, urge them to abandon it. What is literary embellishment? Embellishment is the fish trap and hare snare for the wondrous purport; but newly trained practitioners whose knowledge is shallow cannot yet forget the words to seek the principle; abandoning the root and pursuing the branches, they take delight solely in literary embellishment. 2. For those who do not fear the profound meaning, one should urge them to progress in cultivation. The wondrous purport is deep and secluded; subtle words run counter to conventional views; unless one has comprehensive wisdom, who could enter deeply? "If, in sūtras without defiled attachments such as this, they cultivate, they are those who have practiced for a long time": "without defiled attachments" is the depth of the sūtra; unless one has practiced for a long time, who could be without fear? In the second pair, there are also four phrases: 1. Stating the number; 2. Posing a question; 3. Resuming and explaining; 4. Concluding the fault by attributing it to the person. Wishing to cause people to have faith and delight in the profound sūtra, he broadly records the faults of newly trained practitioners: First, hearing the profound sūtra, they are terrified and give rise to doubt: this explains the fault arising regarding the Dharma. Second, if there are those who uphold the sūtra of liberation, they are unwilling to approach them: this explains the fault arising regarding the person. Upon first hearing it they are terrified; pursuing it, they doubt; doubting, they give rise to slander: this explains their lack of faith; one should teach them to have faith. In concluding the fault, as for "they destroy and harm themselves": because the previously mentioned persons of wrong view slander both person and Dharma, they will certainly fall into Avīci; this is self-harm at its extreme, and thus called "destroying and harming." From "Why is this?" onward, it explains: it is because their minds are not tamed regarding the Dharma of profound meaning. As for "minds are not tamed": regarding the equal, correct Dharma of the Mahāyāna, even partial faith is still improper; how much more so giving rise to slander—how could it be without harm? In the third pair, the text is divided into four phrases: 1. Stating the number to show the fault; 2. Posing a question to introduce it; 3. Resuming and explaining; 4. Summarizing. In the explanation: 1. Slighting newly trained practitioners and not teaching them: external transformation is not good. 2. Grasping characteristics and discriminating: one's own practice is not yet complete. As for "external transformation is not good": although they believe and understand the profound Dharma, they have not thoroughly penetrated it; therefore, respecting themselves and being arrogant toward others, they are unable to teach: this explains the speaker's external problem, because they have not yet attained pudgala-nairātmya. As for "one's own practice is not yet complete": although they have some understanding, they grasp characteristics and discriminate; though it is called understanding, it does not yet accord with true understanding: this explains the speaker's internal problem, because they have not yet entered the emptiness of persons and dharmas.