維摩經略疏垂裕記 1.131

1.131

二、「問」下，釋妨。問意者，《楞伽》意生既在十地，合生實報。何故向解《勝鬘》但指通人及地住已前生方便土耶？然《楞伽》十地約通示義，已如前記。既十地名濫，故此約別地難之，故云應生報土。答中從容兩向釋之。約別十地判三意生者，若爾，何故向云皆言意者未發真修，猶是作意耶？別地既是真修，意生之義為何所主？答：荊溪解云，若約別教則有二義，三俱名意、三俱入地。一者但是未極名意。二帶教道，挫之言意，故云三種意生即生報土也。約通等者準此，即如前之所明一質一見即是二乘，及當教中三種意生異質一見而云即是別教菩薩。當知消於《楞伽》經文，即別圓人有三意也，故今別更從通菩薩而說之也。

Second, from 'Question' onward, resolving objections. The import of the question is: Since the mind-made [body] in the *Laṅkāvatāra* resides in the ten stages, it should appropriately be born in [the land of] true reward. Why did the preceding explanation of the *Śrīmālā* merely point to persons of the shared [teaching] and those prior to the stages and abodes as being born into the land of expedience? However, that the ten stages of the *Laṅkāvatāra* indicate their meaning according to the shared [teaching] has already been stated in the preceding record. Since the term 'ten stages' might cause confusion, this [objection] challenges it in terms of the stages of the separate [teaching], hence stating that they should be born into the reward land. In the answer, it explains it flexibly from two perspectives. If determining the three mind-made bodies according to the ten stages of the separate teaching: if so, why did it previously state that all references to 'mind' mean not yet having given rise to true cultivation and still being within intentional thought? Since the stages of the separate [teaching] already constitute true cultivation, what does the meaning of 'mind-made' govern? Answer: Jingxi explains that according to the separate teaching there are two meanings: all three are named 'mind,' and all three enter the stages. First, it is merely that not having reached the ultimate is called 'mind.' Second, carrying the pedagogical path, it is depreciatingly termed 'mind'; hence it says the three kinds of mind-made bodies are born directly into the reward land. The passage concerning the shared [teaching] and so forth follows this: namely, as previously explained, one substance and one view refers to the two vehicles; and within the current teaching, the three kinds of mind-made bodies having different substances and one view refers to the bodhisattvas of the separate teaching. One should know that in interpreting the text of the *Laṅkāvatāra Sūtra*, persons of the separate and perfect [teachings] possess the three minds; therefore, it now separately explains it further in terms of the bodhisattvas of the shared teaching.