維摩經略疏垂裕記 10.42

10.42

二、「有身」下，隨文釋義，六：初、約苦道。「初有身」等者，荊溪云：前文已將身為苦道即是正因、六為緣因、七為了因，今復合之而為正因。又身為種者、能生福慧者，對三可知。此是三種之經文，恐猶執權，勤勤示耳。「如人眼翳」等者，正約方等，形於二乘而作譬也。初譬二乘，次譬凡夫，俱不見性譬以眼翳。二乘厭患生死，加以苦痛喻之。凡夫不厭，但云患眼。「若詣拙師」者，機發喻詣。三藏教主名為拙醫，析法觀智如針灸，小乘助道如藥塗，出三界苦如痛止，不得佛智佛眼如根壞。迷中道理，如不見色。「無如來種」四字，即合喻也。「若人」下，譬凡夫也。煩惱全在則如來種存，故喻眼根不壞。「後若遇師」者，此即巧醫但用禁呪，如圓教主唯說圓頓。達障即德，喻以痛愈。五眼具足見三諦理，故喻眼根清淨。

Second, from "Having a body..." downward, explaining the meaning following the text, in six parts: first, in terms of the path of suffering. Regarding "First, having a body" and so forth, Jingxi states: "The preceding text already took the body as the path of suffering, which is the direct cause; the sixth as the conditioning cause; and the seventh as the revealing cause. Now they are combined again as the direct cause. Furthermore, that the body is the seed and is able to produce merit and wisdom can be understood by pairing with the three. This is the sūtra text of the three kinds; fearing people might still grasp at the provisional, it diligently demonstrates it." As for "Like a person with an eye cataract" and so forth, this directly takes the Vaipulya to construct an analogy comparing them to the two vehicles. First it analogizes the two vehicles, next it analogizes ordinary beings: both do not see the nature, analogized by an eye cataract. The two vehicles loathe saṃsāra, which is compared by adding bitterness and pain. Ordinary beings do not loathe it, so it is merely called suffering from an eye disease. "If one visits an unskilful physician": the stirring of capacity is analogized by visiting. The lord of the Tripiṭaka teaching is called an unskilful physician; the contemplative wisdom analyzing dharmas is like acupuncture and moxibustion; the aids to the path of the Hinayāna are like the application of medicine; exiting the suffering of the three realms is like the cessation of pain; failing to obtain the Buddha-wisdom and Buddha-eye is like the destruction of the sense organ. Being confused about the principle of the middle way is like not seeing forms. The four words "lacking the Tathāgata-seed" directly apply the analogy. From "If a person..." downward, it analogizes ordinary beings. Since afflictions remain entirely present, the Tathāgata-seed persists, hence analogized by the eye organ not being destroyed. "If later encountering a physician": this is the skilful physician who only uses prohibitions and incantations, like the lord of the perfect teaching who only speaks the perfect and sudden. Reaching through hindrances to become virtues is analogized by the healing of pain. Being complete with the five eyes and seeing the principle of the three truths is analogized by the eye organ being purified.