維摩經略疏 6.10

6.10

「一切眾生」下，三、雙並。文為二：一以四如為並端、二正結並。初文者，一約一切眾生如、二約一切法如、三約眾賢聖如、四約彌勒如。就此四並深求其意，亦玄約三教。初約通作四並，三是順並，從初至後一是逆並，從後至初一約眾生如。順並者，眾生即假人，假人如與彌勒如一如無二如。若眾生如不生不滅不得受記，彌勒如亦然，何得獨記？彌勒如不生不滅得受記者，則二如為異，異則非如。若如無異，記則應同，不記亦同。若通若並非三數番。二、約一切法如順並，一切法如通情無情，情謂五陰實法、無情即是外國土等，悉皆是如，與彌勒如一如無二。此但以無情替於眾生，句句悉同，須類說之。何者？無情之法佛不受記，故《大經》云「若尼𤘽陀樹能修戒定智慧，我亦授三菩提記。以其無心，不與授記。」故以為並，異有情也。三、約眾聖賢如順並。即藏通三乘賢聖皆悉是如，與彌勒如一如無二，此亦例前。若眾生已下，句句悉同，准例說之。自法華已前，二乘賢聖皆無受記，故以為並。四、還約彌勒如返並前三，故名為返。此有三重謂並前三番。一一皆云一如無二記不記等。其意宛然。二約別教、三約圓教皆作四並，類通可知。

From "All sentient beings" down is the third [section], double juxtaposition. The text has two parts: first, taking the four suchnesses as the starting point of juxtaposition; second, properly concluding the juxtaposition. As for the first passage: first, in terms of the suchness of all sentient beings; second, in terms of the suchness of all dharmas; third, in terms of the suchness of all sages and worthies; fourth, in terms of the suchness of Maitreya. Deeply seeking the meaning regarding these four juxtapositions, it also implicitly concerns the three teachings. First, explaining the four juxtapositions in terms of the Common [Teaching]: three are progressive juxtapositions from first to last, and one is a reverse juxtaposition from last to first. First, in terms of the suchness of sentient beings: as for the progressive juxtaposition, sentient beings are nominal persons; the suchness of nominal persons and the suchness of Maitreya are one suchness without two suchnesses. If the suchness of sentient beings is neither arising nor ceasing and does not receive prophecy, the suchness of Maitreya is also like this; how could he alone receive prophecy? If the suchness of Maitreya is neither arising nor ceasing and receives prophecy, then the two suchnesses are different; if they are different, they are not suchness. If suchness is not different, the prophecy should also be the same, and not receiving prophecy should also be the same. Whether in terms of penetration or juxtaposition, it is not merely a few rounds. Second, progressive juxtaposition in terms of the suchness of all dharmas: the suchness of all dharmas encompasses both the sentient and the insentient; the sentient refers to the real dharmas of the five aggregates, and the insentient refers to external lands and so forth; all are suchness, and are one suchness without two with the suchness of Maitreya. This merely replaces sentient beings with the insentient; every clause is completely identical, and must be explained by analogy. Why? The Buddha does not confer prophecy upon insentient dharmas; hence the Great Scripture says: "If a nyagrodha tree could cultivate precepts, concentration, and wisdom, I would also confer the prophecy of sambodhi. Because it lacks a mind, I do not confer prophecy upon it." Therefore, it is taken as a juxtaposition to contrast with the sentient. Third, progressive juxtaposition in terms of the suchness of all sages and worthies: that is, the sages and worthies of the three vehicles of the Tripiṭaka and Common [teachings] are all suchness, and are one suchness without two with the suchness of Maitreya; this also follows the preceding. From "If sentient beings" down, every clause is completely identical, and must be explained accordingly. Prior to the Lotus Sūtra, none of the sages and worthies of the two vehicles received prophecy; therefore, they are taken as a juxtaposition. Fourth, again in terms of the suchness of Maitreya, juxtaposing conversely with the previous three; hence it is called reverse. This has three tiers, meaning juxtaposition with the previous three rounds. Each states that one suchness is without two, receiving or not receiving prophecy is equal, and so forth. Its meaning is clear. Second in terms of the Distinct Teaching and third in terms of the Perfect Teaching, each makes four juxtapositions, which may be known by analogy with the Common.