維摩經略疏垂裕記 10.18

10.18

三、明《般若》、《法華》談性不異，二：初、問。二、答，二：初、明《般若》佛性五名。既名般若，故知般若即佛性異名。二、明《法華》二觀解。觀即能觀，心即所觀。能觀是佛，所觀是道，故名佛道。以因緣三道本一心，故即三德，故具如《止觀》禪境用十乘觀因緣也。荊溪云：觀心者，前雖已約十二因緣、十界三道，未云此等即是觀境。今云十界十二因緣秖是一念，與前何別？恐人不了，故別明之，於向事中更無異轍。一心一色無非十界，即空假中。況復舉心惑已成智，業隨觀轉自得脫名。究竟而論，苦為正境。業惑之上苦亦灼然，故苦色心三義具足。「是則至不障三德」者，能通至極，故名不障。「如伊字」者，因果事理俱得譬伊。準他所明，理一修二，因之與果皆不成伊。常無常等，理須顯說。

Third, explaining that the Prajñā and Lotus Sūtras do not differ in discussing the nature, which has two parts: first, the question; second, the answer, which has two parts: First, explaining the five names of Buddha-nature in the Prajñā. Since it is named prajñā, one therefore knows that prajñā is another name for Buddha-nature. Second, explaining the two contemplations of the Lotus Sūtra. Contemplation is that which can contemplate; the mind is that which is contemplated. That which can contemplate is the Buddha; that which is contemplated is the path; therefore it is called the Buddha-path. Because the three paths of causes and conditions are fundamentally one mind, they are identical to the three virtues; thus it is fully as in Cessation and Contemplation where the dhyāna realm employs the ten vehicles to contemplate causes and conditions. Jingxi says: Regarding contemplating the mind: although previously [the discussion] was based on the twelve links of causes and conditions and the three paths of the ten realms, it had not yet stated that these are precisely the objects of contemplation. Now it says that the ten realms and twelve links of causes and conditions are simply a single thought-moment; what difference is there with what came before? Fearing that people would not understand, it is specially explained; regarding the aforementioned phenomena, there is no different course. A single mind and a single matter are nothing other than the ten realms, which are identical to emptiness, provisionality, and the middle. How much more so when bringing up the mind: affliction has already become wisdom, and karma follows contemplation to be transformed, naturally obtaining the name of liberation. Discussed definitively, suffering is the primary object. Above karma and affliction, suffering is also evident; therefore suffering, form, and mind have the three meanings fully complete. Regarding "That is, up to not obstructing the three virtues": being able to penetrate to the utmost limit, it is therefore called not obstructing. Regarding "like the letter 'i'": cause and effect, phenomena and principle, can all be analogized to the letter "i". In accord with what others have explained, with principle as one and cultivation as two, neither cause nor effect can form the letter "i". The eternal, the non-eternal, and so forth, ought by principle to be clearly stated.