維摩經略疏 8.52

8.52

問：此經結習未盡華則著身，何關別惑？答：《大論》云「於聲聞經說為習氣，於摩訶衍說為正使」，即是別惑。問：斷通惑別惑，俱作四住名不？答：若約通教，界內有四住之名。若別接通，界外但有無明之名，無明能障佛性不名見思。若約別教，無明即是正使，亦有見思四住之名。故天女呵云「若於佛法有分別者，為不如法。」既有分別，則是見惑。又云「結習未盡華則著身」，故有思惑，亦得分思以為三住。

Question: In this sūtra, [it says,] 'If defiling habit-energies are not yet exhausted, the flowers stick to the body.' How does this pertain to distinct illusions? Answer: The Dàzhìdù lùn says, 'In the Śrāvaka sūtras they are called habit-energies; in the Mahāyāna they are called direct afflictions'—that is, they are distinct illusions. Question: In the severance of common illusions and distinct illusions, are they both named after the four entrenchments? Answer: In terms of the Shared Teaching, the name 'four entrenchments' exists within the realm. If the Distinct is grafted onto the Shared, beyond the realm there is only the name 'ignorance'; ignorance can obstruct the buddha-nature and is not called [the entrenchment of] view and thought. In terms of the Distinct Teaching, ignorance is precisely the direct affliction, yet there are also the names of the four entrenchments of view and thought. Thus the goddess rebukes them, saying: 'If one makes discriminations regarding the Buddha-Dharma, that is not in accordance with the Dharma.' Since there is discrimination, it is the illusion of view. It also says, 'If defiling habit-energies are not yet exhausted, the flowers stick to the body,' hence there is the illusion of thought, which can also be divided in thought into three entrenchments.