維摩經略疏垂裕記 10.176

10.176

二、「第四」下，隨文釋義。「修行福多」者，隨便牒文耳。應知秖指修行二字，是述法行。經云「福多於彼」，則是總顯信法勝前供養起塔耳。經云「如來等十號」者，一切諸佛皆有通別兩號。彌陀、釋迦等是別號，如來等十是通號。化相須分，故立別名；實德齊同，故立通稱。無虛妄名如來，良福田名應供，知法界名正遍知，具三明名明行足，不還來名善逝，知眾生國土名世間解，無與等名無上士，調他心名調御丈夫，為眾生眼名天人師，知三聚名佛，諸天世人無能過者名世尊。「如一微塵」等者，舊《華嚴》第三十六「譬如有一經卷如大千界，所有一切無不記錄。彼大千等經卷在一微塵內。時有一人出興於世，具足天眼，見此經在微塵內，作如是念：『云何經卷在微塵內而不饒益眾生？』即以方便破塵出卷。如來智慧具足，在於眾生身中，但眾生顛倒想覆，不知不見。如來天眼觀已曰：『奇哉奇哉！云何如來智在於身中而不知見？我當教彼覺悟聖道，令離顛倒，見如來智在其身內與佛無異。』即時教彼修八聖道，見如來智。」「信受實相」等者，信受即名字，修行通觀行、相似。「即是至異名」者，三脫不縱不橫，故稱微妙。三脫之法非凡小之思言議，故稱不思議，故云異名也。「聞持前行」者，荊溪云：住前修於果地功德。具如《止觀》記。「注云云」者，具如第一疏釋歎德中明六度也。「三種受」者，三土中思惑也。「入涅槃般若」者，荊溪云：涅槃，解脫也，即對般若而為二也，取於實相中道也。今謂圓觀實相，即住前修行入涅槃般若者，由似入真，得涅槃斷果、般若智果，即是諸法不生而般若生，亦是入理般若名為住也。「是圓頓漸三教」者，荊溪云：圓頓是圓，漸是三教，故云漸三教也。「二十七賢聖」者，《中阿含》三十《福田經》明二十七賢聖，學人有十八，謂信行、法行、信解、見得、身證、家家、一種子、向初果、得初果、二向、二果、三向、三果，及五那含，謂中、生、行、不行、上流。無學有九，謂思、進、退、不退、不動、住、護、慧、俱。「五怖」，如前記。「三種生死」者，荊溪云：於變易中分出因緣。「示百句解脫」者，至於極果方具百句。若具百句，豈唯百耶？若具一切，何獨果耶？「若聞不聞」者，聞謂依聞而解，不聞謂自思得解。今據內修，同名法行。經云「得五神通」者，若據前得忍，猶是相似位人，未得中道無漏，故但五通。若已入分真，則讓極果，無無漏也。經云「迦羅鳩孫馱」者，亦云拘留孫，此云所應斷，即賢劫第一佛，在第九減人壽六萬歲時出。樓至，即最後佛，在第二十增劫中出世。

Second, under "Fourth," explaining the meaning following the text. "Cultivating practice brings more merit" merely cites the text conveniently. One should know that the two words "cultivating practice" specifically recount the practice of the Dharma. The sūtra's saying "merit is greater than that" generally shows that faith in the Dharma surpasses the previous making of offerings and erecting of stūpas. As for the sūtra's saying "Tathāgata and the other ten epithets," all Buddhas possess both common and specific epithets. Amitābha, Śākyamuni, and so forth are specific epithets; the ten such as Tathāgata are common epithets. Because forms of transformation must be distinguished, specific names are established; because real virtues are equal, common designations are established. Being without falsehood is named Tathāgata; being a fine field of merit is named Arhat; knowing the dharmadhātu is named Samyaksambuddha; possessing the three clarities is named Vidyācaraṇasampanna; not returning is named Sugata; knowing the realms of sentient beings is named Lokavid; having no equal is named Anuttarapuruṣa; taming the minds of others is named Puruṣadamyasārathi; being the eye of sentient beings is named Śāstā Devamanuṣyāṇām; knowing the three aggregates is named Buddha; being surpassed by none among devas and worldly people is named Bhagavān. Regarding "Like a single fine dust mote," etc., the old *Avataṃsaka*, fascicle thirty-six, states: "For example, there is a sūtra scroll as vast as a great thousandworld system, in which everything without exception is recorded. That sūtra scroll equal to a great thousandworld is inside a single fine dust mote. At that time, a person appears in the world endowed with the divine eye, who sees this sūtra inside the fine dust mote and thinks: 'Why is this sūtra scroll inside a fine dust mote and not benefiting sentient beings?' Thereupon, by expedient means, he breaks open the dust mote and brings forth the scroll. The Tathāgata's wisdom is fully present within the bodies of sentient beings, but sentient beings are obscured by inverted notions, neither knowing nor seeing it. Having observed this with his divine eye, the Tathāgata says: 'How marvelous, how marvelous! Why is the Tathāgata's wisdom within their bodies yet they neither know nor see it? I shall teach them to awaken to the noble path, cause them to leave behind inversions, and see the Tathāgata's wisdom within their bodies as not different from a Buddha.' He then immediately teaches them to cultivate the eightfold noble path and see the Tathāgata's wisdom." Regarding "faithfully accepting true reality," etc.: faithfully accepting is [the stage of] verbal identity; cultivating practice extends through the contemplation practice and resemblance [identities]. In "is the different name for the ultimate," because the three liberations are neither vertical nor horizontal, they are called subtle and wondrous. Because the Dharma of the three liberations cannot be conceived or discussed by ordinary people or those of the lesser vehicle, it is called inconceivable; hence it is called a different name. Regarding "the preliminary practice of upholding what is heard," Jingxi says: "Cultivating the virtues of the fruit stage prior to the abodes. It is fully as in the commentary on *Cessation and Contemplation*." "Note says and so forth" is fully as in the explanation of the praised virtues in the first commentary, which clarifies the six perfections. The "three kinds of feeling" are the cognitive afflictions in the three lands. In "entering nirvāṇa and prajñā," Jingxi says: "Nirvāṇa is liberation; it is made a pair in contrast to prajñā, taking true reality and the middle way." Now I say: the perfect contemplation of true reality, which is the cultivation of practice prior to the abodes entering nirvāṇa and prajñā, is that through resemblance one enters the true and attains the断 fruit of nirvāṇa and the wisdom fruit of prajñā; this is precisely that all dharmas do not arise and prajñā arises, and it is also entering the prajñā of principle that is called an abode. In "these are the three teachings of the perfect, sudden, and gradual," Jingxi says: "'Perfect and sudden' is the perfect; 'gradual' refers to the three teachings; therefore it says 'the gradual three teachings.'" Regarding the "twenty-seven worthy and noble ones," the *Madhyama-āgama*, fascicle thirty, *Sūtra on the Field of Merit*, clarifies twenty-seven worthy and noble ones. There are eighteen learners, namely: follower by faith, follower of the Dharma, released by faith, attained by vision, bodily witness, interval-to-interval, one seed, directed toward the first fruit, attained the first fruit, directed toward the second fruit, second fruit, directed toward the third fruit, third fruit, and the five anāgāmins, namely: intermediate, rebirth, exertion, non-exertion, and upstream. There are nine non-learners, namely: contemplating, advancing, regressing, non-regressing, immovable, abiding, protecting, wisdom, and both [liberated]. The "five fears" are as in the previous record. In "three kinds of birth and death," Jingxi says: "Dividing causes and conditions out from [the death of] inconceivable transformation." In "demonstrating the hundred phrases of liberation," it is only upon reaching the ultimate fruit that one fully possesses the hundred phrases. If one fully possesses the hundred phrases, how could it be only a hundred? If one possesses all of them, why would it only be the fruit? In "whether having heard or not having heard," having heard means understanding based on hearing; not having heard means obtaining understanding through self-reflection. Now, in terms of internal cultivation, both are called followers of the Dharma. As for the sūtra's saying "obtaining the five supernormal knowledges," in terms of previously attaining forbearance, they are still persons at the stage of resemblance identity who have not yet attained the uncontaminated middle way; therefore they have only five supernormal knowledges. If they have already entered partial truth, they defer to the ultimate fruit, so there is no lack of outflows. As for the sūtra's saying "Krakucchanda," also called Joliucun, here translated as "that which should be severed," he is the first Buddha of the Auspicious Kalpa, appearing when human lifespan was sixty thousand years in the ninth decreasing kalpa. Rucika is the final Buddha, appearing in the world during the twentieth increasing kalpa.