維摩經略疏垂裕記 10.174

10.174

二、述其歎人，二：初、分科懸示，二：初、總別分科。二、「所以」下，懸示義旨，二：初、立疑徵起。二、「正言」下，依義答釋，二：初、明福慧勝劣，三：初：略示勝劣。「生身之福不動不出」者，《大論》五十八云「依止者，己身、財物、受者，是法中取相心著，生憍慢等煩惱，是名世間不動不出。」「能動能出」者，論云「動者柔順忍，出者無生忍。聲聞法中動者學人，出者無學人。」二、「故言」下，引論委明福不趣等。即彌勒《金剛般若論》也。「福不趣菩提」者，布施七寶如須彌山福也。二、能趣菩提者，受持及讀誦。此二趣菩提，是故此二名為了因。「於實」等者，正明讀誦般若，資於實相，是故持誦名為了因，故云於實。降斯已外但名生因，生因者有漏因也，故云於餘。荊溪云：於實下生了二因互比決者，此約無了之緣、無緣之了，當分各說。豈有發菩提心者，獨有緣因而無了耶？獨有於了而無緣耶？若獨有者，彼此不成。對緣而了，了方成了。緣亦如是。三、「供養」下，牒義酬問。荊溪云：供養生身名生因者，此約唯供色身之佛不聞法者，或見生身唯說小法，並名福，不趣菩提也。

Second, recounting his praise of persons, which has two [parts]: first, laying out the subdivisions in advance, which has two [parts]: first, division into general and specific headings. Second, under "Wherefore," indicating in advance the principle, which has two [parts]: first, raising a doubt to introduce it. Second, under "It directly states," answering and explaining according to the principle, which has two [parts]: first, clarifying the superiority and inferiority of merit and wisdom, which has three [parts]: first, briefly indicating superiority and inferiority. Regarding "merit of the physical body neither moves nor exits," the *Great Treatise*, fascicle fifty-eight, states: "As for relying: one's own body, wealth, and the recipient—grasping at characteristics and clinging with the mind among these dharmas, one produces defilements such as arrogance; this is called worldly non-movement and non-exit." As for "being able to move and exit," the Treatise states: "Moving is the forbearance of pliable compliance; exiting is the forbearance of non-arising. In the śrāvaka Dharma, those who move are those in training, and those who exit are those beyond training." Second, under "Therefore it says," citing the treatise to explain in detail that merit does not tend toward [bodhi], and so forth. This is Maitreya's *Vajracchedikā-prajñāpāramitā-śāstra*. "Merit does not tend toward bodhi" refers to the merit of bestowing the seven jewels like Mount Sumeru. Second, those that are able to tend toward bodhi are upholding, as well as chanting and reciting. Since these two tend toward bodhi, these two are therefore called revealing causes. In "Regarding the true," etc., it directly clarifies that chanting and reciting prajñā aids true reality; therefore upholding and reciting is called a revealing cause, hence it says "regarding the true." Anything other than this is merely called a generative cause; generative causes are causes with outflows, hence it says "regarding the rest." Jingxi says: "In comparing and deciding between the two causes of generative and revealing below 'regarding the true', this is spoken for each respective share in terms of conditions without revealing, and revealing without conditions. How could there be one who arouses the bodhicitta having only conditioning causes without revealing, or having only revealing without conditioning? If they existed alone, neither would be accomplished. Revealing is only accomplished as revealing in relation to conditions; conditions are also like this." Third, under "Making offerings," citing the meaning to answer the question. Jingxi says: "As for making offerings to the physical body being called a generative cause, this is said regarding those who only make offerings to the Buddha of the physical body without hearing the Dharma, or who see the physical body and only expound the lesser Dharma; both are called merit that does not tend toward bodhi."