維摩經略疏垂裕記 1.200

1.200

二、別釋，三：初、標章。二、「我亦」下，解義，二：初、我，二：初、約教，二：初、正明我。「在第五藏」者，犢子是附佛法外道，自以聰明，讀《舍利弗毘曇》，自制別義，言我在四句外，故言第五。言四句者，外道計色即是我、離色是我、色中有我、我中有色。餘四陰亦然。或云三世及無為法為四句，名我為第五不可說藏也。「是等」者，謂上三部也。「悉破外人」者，犢子附佛，還破外外道也。「別教」者，荊溪云：然別所明，非無諸部釋我等義，但非正意故不別云，今從勝說故云自在。「善於知見」者，出假利他，以道種智知法眼見也，應病與藥故無罣礙。「似我識」者，暹曰「論云：非有虛妄塵顯現依止，是名依他性相。釋曰：定無所有，故言非有。非有物而為六識緣緣，故言虛妄。塵我識生，住滅等心變異明了，故言顯現。此顯現以他性為因，故言依止。譬如執我為塵，此塵實無所有。以我非有，故由心變異顯現似我，故說非有虛妄塵顯現此事故，言似我也」。「中道佛性即我義」者，《涅槃》云「我者即是如來藏義，一切眾生悉有佛性即是我義。」「無我法中有真我」者，即邊而中故、即偏而圓故。

Second, distinct explanations, in three parts: first, stating the sections. Second, from "I also" below, explaining the meaning, in two parts: first, the self, in two parts: first, in terms of the teachings, in two parts: first, properly clarifying the self. "In the fifth storehouse": the Vātsīputrīyas were non-Buddhists attached to the Buddha's Dharma; considering themselves clever, they read the Abhidharma of Śāriputra and devised an alternative doctrine on their own, asserting that the self is outside the four propositions, hence calling it the fifth. As for the four propositions, non-Buddhists reckon that form is the self, the self is separate from form, the self is within form, or form is within the self. The remaining four aggregates are also like this. Alternatively, it is said that the three times and unconditioned phenomena constitute four propositions, and the self is called the fifth ineffable storehouse. "These": this refers to the three schools above. "All refute non-Buddhists": the Vātsīputrīyas, being attached to Buddhism, also refuted external non-Buddhists. "The separate teaching": Jingxi states: however, regarding what the separate [teaching] explains, it is not that there are no explanations of the self and other meanings by various schools, but since it is not the primary intent, it is not stated separately; now, proceeding from the superior, it is said to be autonomous. "Skilled in knowledge and vision": going forth from emptiness into provisionality to benefit others, knowing through the wisdom of the paths and seeing through the Dharma-eye, giving medicine according to the illness, hence without hindrance. "Consciousness of a pseudo-self": [Dao]xian states: "The treatise says: 'The manifestation and reliance upon unreal, false sensory objects is called the characteristic of other-dependent nature.' The explanation says: 'Because it is definitely non-existent, it says non-existent. Being a non-existent thing that serves as the objective condition for the six consciousnesses, it says false. When sensory objects and the self-consciousness arise, the minds of abiding and ceasing alter and become distinct; hence it says manifestation. This manifestation takes the other-nature as its cause; hence it says reliance. For example, grasping the self as a sensory object: this sensory object truly has no existence. Because the self does not exist, through the alteration of the mind it manifests a pseudo-self. Therefore, in stating that the manifestation of unreal, false sensory objects is this matter, it calls it a pseudo-self.'" "The middle-way Buddha-nature is the meaning of the self": the Nirvāṇa [Sūtra] says: "The self is precisely the meaning of the tathāgatagarbha; that all sentient beings possess the Buddha-nature is precisely the meaning of the self." "Within selfless phenomena there is the true self": because the extremes are identical to the middle, and the biased is identical to the perfect.