維摩經略疏垂裕記 10.187

10.187

三、「約此」下，總結。三教迂曲名飾辭，圓頓極談名直語。「如喜根」等者，如前記。「擯法亦成」者，亦，纔也。又《大論》第八云「苦行頭陀，初中後夜勤心禪觀，苦而得道，聲聞教。觀諸法實相，無縛無脫無解，心得清淨，菩薩教。」然此以小比大，故作此說。於菩薩圓乘，亦未甞廢於禪觀等事。次文分二：初、釋輕慢。二、「次復」下，釋取相，二：初、明取相成非以釋經文，二：初、約經文顯失。二、「如三」下，舉人師示過，二：初、明諸師取相。「三時」等者，古來南北通用三種判教，一頓，謂《華嚴》。二漸，十二年前有相教，《阿含經》也。十二年後無相教，從《般若》至《涅槃》也。三不定教，謂《勝鬘》、《光明》等，非頓漸而明佛性常住，故名偏方不定教。虎丘岌師更於漸教分為三時，謂有相、無相、常住，即指《涅槃》為常住教也。「四時」者，白馬寺宗愛師判漸為四，三不異前，於常住前、無相後，指《法華》名同歸教。「五時」者，道場觀等，漸更為五。四不異前，於無相後、同歸前，指今《淨名》及《思益》等為褒貶抑揚教。「半滿」者，菩提流支以十二年前為半字，十二年後是滿字。「四宗」者，光統判教也。一因緣宗，指《毘曇》六因四緣。二假名宗，指《成論》三假。三誑相宗，指《大品》三論。四常住宗，指《涅槃》《華嚴》。「六宗」者，光統更開四為六，四如前，指《法華》為真宗，《大集》為圓宗。具載《法華玄義》第十卷。

Third, from "in terms of this" onward, he presents the general conclusion. The circuitous expressions of the three teachings are called embellished words; the ultimate discourse of the perfect and sudden is called straightforward speech. As for "like Xigen" and so forth, it is as recorded above. "Even banishing the Dharma succeeded": "even" means "barely." Furthermore, the eighth fascicle of the *Mahāprajñāpāramitopadeśa* says: "Austere dhūta practices, striving with a dedicated mind in dhyāna contemplation in the first, middle, and last watches of the night, attaining the path through suffering—this is the śrāvaka teaching. Contemplating the true reality of all dharmas, without bondage, without release, and without liberation, the mind attaining purity—this is the bodhisattva teaching." However, this was stated by comparing the small to the great. In the perfect vehicle of the bodhisattva, activities such as dhyāna contemplation were never discarded. The next text is divided into two parts: first, he explains slighting and contempt. Second, from "next furthermore" onward, he explains grasping at characteristics, which has two parts: first, he clarifies that grasping at characteristics constitutes an error to explain the sūtra text, which has two parts: first, he reveals the shortcoming in terms of the sūtra text. Second, from "such as the three" onward, he adduces human masters to demonstrate their faults, which has two parts: first, he clarifies the grasping at characteristics of various masters. Regarding "three periods" and so forth: traditionally, the North and South universally used three kinds of doctrinal classification. The first is the sudden, referring to the *Avataṃsaka Sūtra*. The second is the gradual: the teaching with characteristics in the first twelve years, which is the *Āgama* sūtras; the teaching without characteristics after twelve years, from the *Prajñāpāramitā* to the *Nirvāṇa Sūtra*. The third is the indeterminate teaching, referring to the *Śrīmālādevī*, the *Suvarṇaprabhāsa*, and so forth; not being sudden or gradual yet clarifying the eternal presence of the Buddha-nature, it is called the partial and indeterminate teaching. Master Ji of Huqiu further divided the gradual teaching into three periods, namely, with characteristics, without characteristics, and eternal presence, directly pointing to the *Nirvāṇa Sūtra* as the teaching of eternal presence. Regarding "four periods": Master Zong'ai of Baima Temple classified the gradual into four; three are not different from the preceding, and before eternal presence and after without characteristics, he designated the *Lotus Sūtra* as the teaching of identical return. Regarding "five periods": Guan of Daochang and others further divided the gradual into five; four are not different from the preceding, and after without characteristics and before identical return, he designated the present *Jingming*, the *Viśeṣacintibrahma-paripṛcchā*, and so forth as the teaching of praising, deprecating, curbing, and promoting. Regarding "half and full": Bodhiruci took what came before twelve years as the half-word and what came after twelve years as the full-word. Regarding "four traditions": this is the doctrinal classification of Master Guangtong. The first is the tradition of causes and conditions, pointing to the six causes and four conditions of the *Abhidharma*. The second is the tradition of nominal designations, pointing to the three designations of the *Tattvasiddhi*. The third is the tradition of deceptive characteristics, pointing to the *Mūlamadhyamakakārikā* and other two treatises on the *Pañcaviṃśatisāhasrikā-prajñāpāramitā Sūtra*. The fourth is the tradition of eternal presence, pointing to the *Nirvāṇa Sūtra* and *Avataṃsaka Sūtra*. Regarding "six traditions": Guangtong further expanded the four into six; four are as before, while he designated the *Lotus Sūtra* as the true tradition and the *Mahāsaṃnipāta* as the perfect tradition. These are fully recorded in the tenth fascicle of the *Mystic Essence of the Lotus Sūtra*.