維摩經略疏垂裕記 1.172

1.172

二、「問玄」下，立疑顯益，二：初、立疑。「將不壞亂」等者，恐非消文之要也。二、「答」下，顯益。「觸處觀行」者，若事若法攬入自心，如是弘經豈同數寶。夫一家明觀，統唯三種：一者約行、二者附法、三者附事，如《止觀》所明。直觀陰心即是三諦，己他互遍、三無差別，名約行觀心也。餘二種者，則攝彼法相事相歸乎三諦淨心。附事達理名為附事，附法亦然。今明三分，即附法也。下明菴園，即附事也。然類雖有三，要歸一揆，恐著外聞、內忘約行，故須二種指而歸之。後學至此彌須留意，一家宗極其在茲乎，一失其源巧喻滋甚。「巧說得宜」者，暹云：非但令文義冷然，亦令覽文成觀，慧解分明矣。

Second, from "Question: profound..." below, raising doubts to reveal the benefits, which has two parts: first, raising doubts. Regarding "Will it not corrupt and disorder..." and so forth: fearing that it is not the essential method for explaining the text. Second, from "Answer..." below, revealing the benefits. Regarding "Contemplative practice applied to all situations": whether phenomena or dharmas, they are grasped into one's own mind; how could propagating the sūtra like this be the same as merely counting another's treasures? In our school's clarification of contemplation, it is categorized into only three kinds: first, in terms of practice; second, attached to dharma; third, attached to phenomena, as explained in the Cessation and Contemplation. Directly contemplating the mind of the skandhas as being identical to the three truths, mutually pervading self and other, with no differentiation among the three, is called contemplation of the mind in terms of practice. The other two kinds integrate those characteristics of dharmas and characteristics of phenomena into the pure mind of the three truths. Penetrating the principle through phenomena is called being attached to phenomena; attaching to dharma is likewise. Now, clarifying the three sections is precisely attaching to dharma. Below, clarifying the Mango Grove is attaching to phenomena. Although there are three categories, they essentially return to a single guideline. Fearing that one will cling to external hearing and internally forget the contemplation in terms of practice, one must therefore point these two kinds back to it. Later students reaching this point must be all the more attentive; does not our school's ultimate tenet lie right here? Once the source is lost, clever analogies will only multiply. Regarding "skillfully speaking with appropriateness": Daoxian says: "Not only does it make the literal meaning clear and lucid, but it also causes one, upon reading the text, to accomplish contemplation, rendering wisdom and understanding completely clear."