維摩經略疏垂裕記 10.162

10.162

初、總答，二：初、釋經文，二：初、總別釋文，二：初總、二別。「觀己心性既是實相」者，實相必諸法，諸法必十如，十如必十界，十界必身土，身分假實故有三千，是故三千同在心地。與佛心地三千不殊，方乃名為三無差別，方曉今經觀身實相，故云即是至義齊也。且迷中之理尚齊妙覺，而況等覺悟中之理，而況妙覺佛佛道齊。若曉觀心，前二可了。「譬如人射法」者，始學射者，即期中的中自親疎；始觀心性，即與佛齊悟自淺深。此用首楞三昧喻也。彼經上卷「佛告竪意：『譬如學射，先射大埻，次射小埻，次學射的、次學射杖，乃至學射一毛。射一毛已，學射百分毛之一分。能射是已，名為善射。』」經文具以欲學首楞嚴，先當學愛樂等一法合之。彼存次第，始學射埻。今約不次，即從初射的中有親疎，始疎終親，以喻圓觀。二、「若正」下，結示觀法。

First, the general answer, has two parts: First, explaining the sūtra text, has two parts: First, explaining the text generally and individually, has two parts: first general, second individual. "Contemplating one's own mind-nature as already being true reality": true reality must be all phenomena; all phenomena must be the ten suchnesses; the ten suchnesses must be the ten realms; the ten realms must be body and land. The body is divided into nominal and actual, so there are the three thousand; therefore the three thousand are together within the mind-ground. Not different from the three thousand of the Buddha's mind-ground, only then is it named the three without distinction, and only then does one comprehend this sūtra's contemplating the true reality of the body; therefore it says "namely it is... up to the meaning being equal." Furthermore, the principle within delusion is already equal to wonderful enlightenment, let alone the principle within equal enlightenment's awakening, and let alone the equality of the path between Buddha and Buddha at wonderful enlightenment. If one comprehends the contemplation of mind, the previous two can be understood. "Like a person's method of archery": one who begins to learn archery aims at the bullseye, and hitting the bullseye naturally has close and distant; one who begins to contemplate mind-nature is immediately equal to the Buddha, and awakening naturally has shallow and deep. This employs the simile from the Śūraṅgama Samādhi [Sūtra]. In the first fascicle of that sūtra: "The Buddha told Dṛḍhamati: 'It is like learning archery: first shoot at a large target, next shoot at a small target, next learn to shoot at the bullseye, next learn to shoot at a staff, and up to learning to shoot at a single hair. Having shot at a single hair, one learns to shoot at one part of a hundred parts of a hair. Being able to shoot at this, one is named a good archer.'" The sūtra text applies this fully: wishing to learn the Śūraṅgama, one should first learn delighting and so forth, which is one dharma. That retains the sequence, beginning by shooting at the target. Here, in terms of non-sequence, starting from the beginning one shoots at the bullseye with close and distant, distant at first and close at the end, to illustrate the perfect contemplation. Second, from "If properly" downward, concludes by indicating the contemplation method.