維摩經略疏垂裕記 1.186

1.186

三、「此六」下，結意，二：初、正結意。二、「如是」下，示端首，二：初、「如」下，貼釋，六：初、明勸信之端，三：初、因緣，二、約教，三、觀心。若無初意，不殊外計。若無次意，不辨偏小。若無第三，何以辨能詮教功？何以為佛國行本？故須入心成觀，分果可期。故《止觀》云「觀與經合，非數他寶。」於此略知，必不封教。若欲修證，當依《止觀》，以十境十乘通為一切大教行門故也。四種三昧何經不收，不可纔見觀心便謂不須止觀，故一家章疏凡至行門悉指彼部。如《法華疏》釋安樂行，《光明疏》釋空品第，若比餘文觀門甚廣。以十乘未辨、十境未明，若欲造修，致遠恐沈。故章安於彼疏文特指《止觀》。諸文多爾，豈待委陳。後生可畏，尋之自曉。然此三意，若望《法華》四意消文，唯闕本迹，以今經未明遠本故也。下去釋經，文文合爾。或闕或略，文不累書，貴在得意。初、因緣，荊溪云：自此已下釋通序文，義具四悉，少標名目，準《法華疏》比之可見。今於此中指一兩節，使下比決則易可知。今文初是世界；「又如是」去，是為人；「又大論」去，是對治；「又古來」去，是第一義。「現世鬪諍」者，是己非他，不循正理，報在燒煮，不亦宜乎。釋子或然，即同外道。《大論》偈云「自法愛染故，毀訾他人法，雖持戒行人，不脫地獄苦。」斯言有徵，學者慎之。

Third, from "These six" down, concluding the intent, in two: first, directly concluding the intent. Second, from "Thus" down, showing the opening, in two: first, from "Thus" down, closely explaining the text, in six: first, clarifying the opening of encouraging faith, in three: first, causes and conditions; second, according to the teachings; third, contemplating the mind. Without the first intent, it would not differ from non-Buddhist views. Without the second intent, one would not distinguish the biased and the small. Without the third, how could one discern the efficacy of the teaching that expresses? How could it serve as the foundation of practice for the Buddha land? Therefore, it must enter the mind to form contemplation, so that a portion of the fruit may be anticipated. Hence the Great Cessation and Contemplation says: "Contemplation harmonizes with the sūtra; it is not counting another's treasures." Knowing this in brief, one will certainly not be confined by the teachings. If one wishes to cultivate and realize, one should rely on the Great Cessation and Contemplation, because the ten spheres and ten vehicles serve universally as the practice gate for all great teachings. What sūtra does not subsume the four kinds of samādhi? One must not say, as soon as one sees contemplation of the mind, that cessation and contemplation are not needed. Therefore, wherever our school's commentaries arrive at the gate of practice, they point without exception to that work. For instance, the Lotus Sūtra Commentary explains the "Peaceful Practices", and the Suvarṇaprabhāsa Commentary explains the "Emptiness" chapter; compared to other texts, their contemplation gates are very extensive. Since the ten vehicles were not yet distinguished and the ten spheres were not yet clarified, if one wished to set about cultivation, there was fear of sinking in going far. Therefore, in that commentary Zhang'an specifically pointed to the Great Cessation and Contemplation. Most texts are like this; why wait for detailed exposition? The youth are to be held in awe; by investigating it, they will understand on their own. However, regarding these three intents, when compared to the four intents of the Lotus Sūtra for resolving the text, they lack only the fundamental and the trace, because this sūtra has not yet clarified the remote origin. In explaining the sūtra below, passage by passage should be like this. Whether omitted or abridged, without overburdening the text, the key lies in grasping the meaning. First, causes and conditions: Jingxi says: From here below in explaining the text of the common introduction, the meaning contains the four siddhāntas, though few headings are labeled; by comparison with the Lotus Sūtra Commentary, this can be seen. Now in this, I point out one or two sections so that comparing and determining below will be easy to understand. In the present text, the beginning is the mundane; from "Also, 'Thus'" on is for the individual; from "Also, the Great Treatise" on is curative; from "Also, from ancient times" on is the supreme truth. Regarding "quarreling in the present lifetime": affirming oneself and negating others without following the correct principle results in the retribution of burning and boiling—is this not fitting? If a disciple of the Śākya clan acts like this, he is identical to a non-Buddhist. A verse in the Great Treatise states: "Because of attachment and craving for one's own teaching, / One reviles the teachings of others; / Though one be a person who keeps the precepts, / One does not escape the suffering of hell." These words have empirical confirmation; students should be cautious of this.