維摩經略疏垂裕記 10.4

10.4

二、釋品名，二：初、事釋，二：初、正釋，二：初、牒名。略云「從因達果」者，因果雖殊，理體無二。始觀名因，觀竟名果。因果初後咸不離理，能通達到二義俱成。「此以」下，總結也。佛即是智，道即是理。亦可云能所標名，佛是能覺，道是所覺。故亦可云人法標名。佛即是人，道即是法。雖此不同，不出理智。以人有智，能覺於理，理是所覺之法故也。二、「正如」下，徵文廣釋，二：初、徵文。二、「言非」下，釋義。「有三種道」者，此道亦以通達為義。煩惱通業，業通於苦，苦復通惑，惑仍通業，展轉相通故名三道。「非道之理」等者，荊溪云：文雖在假，意復通中，故云之理。乃至佛道功德智慧復是假攝。所言理者，即指三道，本是三德，體復全是中道法性。出沒釋之，是通是極，方等之教故使爾耳。「諸佛實相智慧」者，苦即實相、惑即智慧、業即功德，此三皆理，故云之理。

Second, explaining the chapter title, with two parts: first, phenomenal explanation, with two parts: first, proper explanation, with two parts: first, citing the title. In the abridged statement, "reaching the fruit from the cause," cause and fruit are distinct, yet their ontological principle is not two. The beginning of contemplation is called cause, and the completion of contemplation is called fruit. Cause and fruit, beginning and end, never depart from principle; both meanings of being able to penetrate and reach are fulfilled. From "This [takes]..." downward, it is a general conclusion. "Buddha" is wisdom, and "Way" is principle. One can also say the title is designated by the active and the passive: Buddha is the active realizer, and Way is the passive object of realization. Hence one can also say the title is designated by person and Dharma: Buddha is the person, and Way is the Dharma. Although these differ, they do not go beyond principle and wisdom, because the person possesses wisdom and is able to awaken to principle, and principle is the Dharma that is awakened to. Second, from "Just as..." downward, adducing the text to explain extensively, with two parts: first, adducing the text; second, from "The word 'non-'..." downward, explaining the meaning. In "there are three kinds of ways," this "way" also takes penetrating and reaching as its meaning: afflictions lead to karma, karma leads to suffering, suffering again leads to delusion, and delusion still leads to karma; leading to one another in succession, they are called the three ways. Regarding "the principle of the non-way," etc., Jingxi says: "Although the text is situated in the provisional, its intention also penetrates the middle; hence it says 'the principle of it.' Furthermore, the merits and wisdom of the Buddha Way are also subsumed under the provisional. What is called 'principle' refers to the three ways, which are fundamentally the three virtues, and their essence is entirely the middle-way dharmatā. Explaining them through appearing and disappearing, it is both pervasive and ultimate; this is simply how the Vaipulya teachings function." In "the true reality and wisdom of all Buddhas," suffering is true reality, delusion is wisdom, and karma is merit; these three are all principle, hence it is said "the principle of it."