維摩經略疏垂裕記 10.43

10.43

二、廣約煩惱道。荊溪云：亦是三佛如來種者，意亦如前苦道明之。貪愛雖即已屬煩惱，依身藉業亦具有三，豈猶觀惑能壞惑耶？必觀惑具及以惑由業苦故也。煩惱既爾，於五蓋中睡掉二蓋猶是報法，以相帶故，故亦同苦。所以皆云三故也。「若離取我」者，別列於三。通別有我，故但成三。若離出我，我遍有三，乃成等分。「別門明義」者，倒計於陰，故總屬身。常等別故，故於苦門苦道之中離出四倒。別門即是別相念處，加能觀念，故處名生。若從相生身等，復受正勤，如意乃至覺道等名。故知有身等文亦轉入下之六門，此等皆應無作釋之。當知四倒非道，出生三十七品之佛道。「能生根本」等者，問：蓋能覆禪與禪相違，蓋去禪發，能生何在？答：若約小乘，蓋是相違。若從大教，違蓋成定，故約大教名相生也。若爾，何故生於根本禪耶？答：事理並明，故兼發事。或是元以小助於大，此於別於通無妨。以由蓋中亦具三道，故約道說三重約苦道。「華嚴明十種六根」等者，暹云：舊經三十五云「佛子！菩薩摩訶薩有十種眼，所謂肉眼、天眼、慧眼、法眼、佛眼、智眼、明眼、出生死眼、無礙眼、普眼。佛子！是為菩薩十種眼根。若菩薩成就此眼，則得一切諸佛無上大智慧眼。餘耳等五根各有十種，名相俱別，一一皆結云得諸佛無上耳乃至無上意。」故今云因是得入如來六根也。「所以然者」下，應知。言「識住」者，識得安住也。識念分明無有惱患。無壞者是名為住，惡趣則苦痛壞、四禪無想壞、非想滅定壞，亦彼地心想微昧、念不分明，故識不安住也。

Second, broadly in terms of the path of afflictions. Jingxi states: "They are also the seeds of the three Buddha-Tathāgatas: the meaning is also explained as with the previous path of suffering. Although greed and love already belong to afflictions, relying on the body and depending on karma they also possess the three. How could merely contemplating delusion destroy delusion? One must contemplate that delusion possesses [them], and also that delusion arises from karma and suffering. Afflictions being such, among the five hindrances the two hindrances of torpor and restlessness are still retributive dharmas, and because they entail one another, they are also identical with suffering. Therefore, all are said to be three." As for "If separated, grasping the self": these are distinctively listed under the three. The general and distinctive possess a self, so only three are formed. If the self is separated out, the self pervades the three, thus forming equal parts. "The meaning is clarified in the distinctive gate": erroneously calculating the aggregates, they generally belong to the body. Because permanence and so forth are distinct, the four inversions are separated out from within the path of suffering of the suffering gate. The distinctive gate is precisely the distinctive-characteristic mindfulness bases; adding the contemplating mindfulness, the bases are called 'birth.' If arising from characteristics, the body and so forth further receive the names of right efforts, bases of psychic power, up to the paths of awakening. Therefore, one knows that the passages like 'having a body' also turn and enter the six gates below; all these should be explained as non-action. One should know that the four inversions are not the path, yet they give birth to the Buddha-path of the thirty-seven factors [of awakening]. Regarding "able to give birth to the fundamental..." and so forth, question: Hindrances can cover dhyāna and run contrary to dhyāna; when hindrances are removed, dhyāna arises; where does 'being able to give birth' lie? Answer: In terms of the Hinayāna, hindrances are contrary. Following the great teaching, contrary hindrances become concentration; therefore, in terms of the great teaching, it is called mutual production. If so, why do they give birth to fundamental dhyāna? Answer: Phenomena and principle are both clarified, so phenomena are concurrently produced. Or originally the small assists the great; this presents no obstacle to the distinctive or the general. Because the hindrances also possess the three paths, they are explained in terms of the paths, thrice repeated in terms of the path of suffering. Regarding "The Avataṃsaka explains ten kinds of the six sense organs" and so forth, [Dao]xian says: "The old sūtra in fascicle thirty-five states: 'Disciples of the Buddha! Bodhisattva-mahāsattvas have ten kinds of eyes, namely: fleshly eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye, knowledge eye, clear eye, eye of emerging from saṃsāra, unhindered eye, and universal eye. Disciples of the Buddha! These are the bodhisattva's ten kinds of eye faculties. If a bodhisattva accomplishes these eyes, they attain the unsurpassed great wisdom eye of all Buddhas. The other five faculties, ear and so forth, each have ten kinds, with distinct names and characteristics, each concluding with attaining the unsurpassed ear up to the unsurpassed mind of the Buddhas.' Therefore it now says that because of this, one is able to enter the six sense faculties of the Tathāgata." From "The reason is that..." downward should be understood. As for "station of consciousness," consciousness attains peace and stability. Conscious mindfulness is clear and without distress. Being indestructible is named 'dwelling'; the miserable destinies are destroyed by bitterness and pain, the fourth dhyāna is destroyed by non-conception, and the cessation absorption of neither-conception is destroyed [by cessation], and the mental thoughts of that stage are faint and obscure, with mindfulness not clear, so consciousness does not abide peacefully."