維摩經略疏垂裕記 10.159

10.159

二、「釋中」下，隨釋，三：初、總標勸學。二、釋、二：初、略釋。二、廣釋，三：初、明不盡有為，二：初、標。二、釋，三：初、約句總標。二、「今言」下，牒前示義，二：初、大師正釋，二：初、正明二義，二：初、約中道示義。二、「俗諦」下，約二諦解名。二、「故盡」下，對上釋成，二：初、對佛國釋成。二、「私問」下，章安私解。問意者，彼九百萬菩薩既來此土以香益物，則已能雙流，何故始問？答意者，彼諸來菩薩中有權有實，故以權引實者，為引利心實行示益物之儀，故使無生大士權設斯問。以實隨權者，彼初心實行雖未有雙流之用，以權神通所攝故能隨來。三、「文中」下，隨難略解。「子在難」者，喻眾生在生死。「父母在宅」，如菩薩在禪定。慈念眾生不以寂靜為樂，故云如地獄。「云云」者，諸皆可見也。經云「不輕未學敬學如佛」者，未學當學，所以不輕。已學當成，故敬如佛。經云「見來求者為善師想」者，本無施意，因彼來求發我施以，則於我為師，故起師想。不住無為中，經云「修學無起不以無起為證」者，諸法緣會而有、緣散而無，何法生有待緣而起乎？此觀空觀之別門也。

Second, from "In the explanation..." downwards, explaining sequentially has three parts: first, a general indication exhorting study; second, the explanation, which has two parts: first, a brief explanation; second, an extensive explanation, which has three parts: first, clarifying not exhausting the conditioned, which has two parts: first, the indication; second, the explanation, which has three parts: first, a general indication based on the phrase; second, from "Now saying..." downwards, citing the preceding to show the meaning, which has two parts: first, the Great Master's direct explanation, which has two parts: first, directly clarifying the two meanings, which has two parts: first, showing the meaning in terms of the middle way; second, from "Conventional truth..." downwards, explaining the terms in terms of the two truths; second, from "Therefore exhausting..." downwards, explaining and establishing in contrast to the above, which has two parts: first, explaining and establishing in contrast to the Buddha land; second, from "A private inquiry..." downwards, Zhang'an's private explanation. The meaning of the question is: since those nine million bodhisattvas have already come to this land to benefit beings with fragrance, they are already able to flow twofold; why do they only now ask? The meaning of the answer is: among those bodhisattvas who came, there are provisional ones and real ones; therefore, when the provisional guides the real, in order to guide those with sharp minds and real practice and demonstrate the etiquette of benefiting beings, the great beings of non-arising provisionally pose this question. When the real follow the provisional, although those of initial mind and real practice do not yet have the function of flowing twofold, because they are embraced by the supernatural powers of the provisional, they are able to follow and come. Third, from "In the text..." downwards, briefly explaining according to the difficulties. Regarding "A child in distress": this is a metaphor for sentient beings in saṃsāra. "The parents in the mansion" is like a bodhisattva in dhyāna. Due to compassionate concern for sentient beings, they do not take quiescence as joy; therefore it says "like hell." "And so forth" means that all these can be understood. The sūtra says: "Not scorning those who have not yet learned, and revering those who have learned like the Buddha": those who have not yet learned will learn in the future, which is why one does not scorn them; those who have already learned will achieve [enlightenment], so one reveres them like the Buddha. The sūtra says: "Viewing those who come begging with the thought that they are good teachers": originally one had no intention of giving, but because of their coming to beg, one's intention to give is aroused, so to oneself they are a teacher, and thus one gives rise to the thought of them as a teacher. Under not dwelling in the unconditioned, the sūtra says: "Cultivating the study of non-arising without taking non-arising as a realization": all phenomena exist through the conjunction of conditions and do not exist through the dispersion of conditions; what phenomenon could arise that depends on conditions to come into being? This is a distinct gate of the contemplation of emptiness.