維摩經略疏垂裕記 10.146

10.146

二、「光明」下，牒文別解。「何但他國」等者，荊溪云：此土尚有光明為事：何況餘土正用光明？「如思益所辨」者，彼經云「又如來放光名曰能捨，佛以此光能破眾生慳貪之心，能令行施。又光名無熱，能被破戒之心，令持禁戒。又光名安和，破瞋恚心，令行忍辱。又光名勤修，破懈怠心，令行精進。又光名一心，破妄念心，令行禪定。又光名能解，破愚癡心，令行智慧。」廣如初句。又放四儀一切法光亦如是。「小乘中或言光到觸」者，荊溪云：到而方觸也。「不到觸」者，謂不到不觸，縱非不到亦非益相。「如須扇多佛」等者，《大論》明此佛朝成道暮入滅，故留化佛度眾生也。「四大菩薩至功德」者，法慧菩薩在忉利天說十住，功德林菩薩在夜摩天說十行，金剛幢在兜率說十向，金剛藏在他化說十地。「不可定判安在化人」者，謂菩薩作佛事之言，不可定作化菩薩消釋，以華嚴四菩薩是實非化，亦是用菩薩為佛事故。「故屬」下，雖化實不同，俱屬起根也。「此間亦坐菩提樹得道」者，此本尼拘律陀樹，於下得菩提，故因以為名。《智論》云「樹下思惟，如佛生無憂樹，成道菩提樹，轉法輪吉祥樹，入滅娑羅樹。」行者隨諸佛法，常處樹下。「或現常身」者，即丈六身，是常所現也。故《大論》四十四云「釋迦文佛常光一丈等。」「夢幻十喻」者，經文但七，而無城、化、空三也。荊溪云：況復十喻本喻於空，此亦空為佛事耳。「菩薩得有」者，於空見不空故。「以十喻為誑相」者，暹云：光統以四宗判教。一因緣宗，指《毘曇》六因四緣。二假名宗，指《成論》三假。三誑相宗，指《大品》三論。四常宗，指《涅槃》、《華嚴》等常住佛性本有湛然。「若佛不示至能知」者，《大論》文也。「蜫蟲」者，蜫亦作昆。《禮記》曰「昆蟲未蟄，不以火田。」鄭玄云「昆，明也。明蟲者，得陽而生，得陰而藏，故曰蜫蟲也。」

Second, from "Radiance" down, citing the text and explaining separately. Regarding "how could it be only other lands?" and so forth: Jingxi says: "Even in this land, radiance performs [Buddha-]activities; how much more so do other lands principally employ radiance?" Regarding "as explained in the *Viśeṣacintī*": that sūtra says: "Furthermore, the Tathāgata emits a light named Able to Relinquish; by this light the Buddha can shatter the stingy and greedy minds of sentient beings, enabling them to practice giving. Furthermore, a light named Free of Fever can influence minds of broken precepts, enabling them to uphold the prohibitive precepts. Furthermore, a light named Peaceful and Harmonious shatters angry minds, enabling them to practice forbearance. Furthermore, a light named Diligent Cultivation shatters lazy minds, enabling them to practice energetic vigor. Furthermore, a light named Single-Mindedness shatters distracted minds, enabling them to practice meditative concentration. Furthermore, a light named Able to Understand shatters ignorant minds, enabling them to practice wisdom." This is explained extensively as in the first clause. Emitting the light of all dharmas of the four postures is also like this. Regarding "in the Small Vehicle, some say the light reaches and touches": Jingxi says: "Only upon reaching does it touch." Regarding "does not reach and does not touch": this means it neither reaches nor touches; even if it is not a matter of not reaching, it is also not a sign of benefit. Regarding "such as the Buddha Suśānta" and so forth: the *Dazhidu lun* clarifies that this Buddha achieved the Way in the morning and entered extinction in the evening, and therefore left behind a transformed Buddha to deliver sentient beings. Regarding "the four great bodhisattvas up to Guṇasaṃcaya": the Bodhisattva Dharmamati in the Trāyastriṃśa Heaven preached the ten abodes; the Bodhisattva Guṇasaṃcaya (Forest of Merit) in the Yāma Heaven preached the ten practices; Vajraketu in the Tuṣita Heaven preached the ten dedications; and Vajragarbha in the Paranirmitavaśavartin Heaven preached the ten grounds. Regarding "one cannot definitively judge and place them among transformed persons": this means that the statement that bodhisattvas perform Buddha-activities cannot definitively be explained away as referring to transformed bodhisattvas, because the four bodhisattvas of the *Avataṃsaka* are real, not transformed, and this is also employing bodhisattvas to perform Buddha-activities. Regarding "hence belonging to" down: although transformed and real differ, both belong to rousing faculties. Regarding "here one also attains the Way sitting under the Bodhi tree": this was originally a nyagrodha tree; because one attains bodhi beneath it, it was named accordingly. The *Zhidu lun* says: "Contemplating beneath a tree—just as the Buddha was born under the aśoka tree, achieved the Way under the bodhi tree, turned the wheel of Dharma under the auspicious tree, and entered extinction under the śāla tree." Practitioners follow the practice of all Buddhas, constantly staying under trees. Regarding "or manifesting the ordinary body": this refers to the sixteen-foot body, which is what is constantly manifested. Thus the *Dazhidu lun*, fascicle 44, says: "The constant light of the Buddha Śākyamuni is one fathom," and so forth. Regarding the "ten analogies of dream and illusion": the sūtra text has only seven, lacking city, transformation, and sky. Jingxi says: "Moreover, the ten analogies originally analogize emptiness; here too emptiness performs Buddha-activities." Regarding "bodhisattvas attain existence": because in emptiness they see non-emptiness. Regarding "taking the ten analogies as deceptive appearances": Daoxian says: "Master Guangtong classified the teachings using four traditions: first, the Tradition of Causes and Conditions, referring to the six causes and four conditions of the *Abhidharma*; second, the Tradition of Nominal Designation, referring to the three designations of the *Tattvasiddhi*; third, the Tradition of Deceptive Appearances, referring to the *Pañcaviṃśati* and the three treatises; fourth, the Tradition of Eternity, referring to the fundamentally existing, serene eternal Buddha-nature of the *Mahāparinirvāṇa*, *Avataṃsaka*, etc." Regarding "If the Buddha did not show [...] who could know": this is a text from the *Dazhidu lun*. Regarding "insects (*kūnchóng*)": *kūn* (蜫) is also written as 昆. The *Liji* states: "When insects (*kūnchóng*) have not yet hibernated, one does not hunt with fire." Zheng Xuan says: "*Kūn* means luminous (*míng*). Luminous insects are born upon obtaining *yang* and hide upon obtaining *yin*, hence they are called *kūnchóng*."