維摩經略疏垂裕記 10.57

10.57

二、明資生。「如是約別圓教」等者，荊溪云：但要先須約前二教消釋竟，次約後二。然前二教但斷界內，若依別教界內界外見思除處皆有前後，易可相例。登地同體，理非前後。於別教中雖復入地，仍分見修前後之別。圓教一向初後不二，是則不可分於見修之異。具約界內見盡之位，名為見淨及度疑淨；約思盡邊，名分別淨及以行淨。涅槃須指究竟佛果，若於真位立七淨者，不分而分以為七淨，準四依位作之可見。「菩薩在因」等者，以七淨中有無學道，非究竟果。即是菩薩修無學因，亦得名為涅槃故也。「更修八解除垢」者，即斷者單章通無知，及修九種大禪等也，亦可得云於諸禪中皆除無知。「華鬘」者，梵言俱蘇摩，此云華。梵言摩羅，此云鬘。西域結鬘師多用蘇摩那華，行列結之以為長貫，無問男女貴賤皆以此莊嚴，或首或身用為節好。「以滋息」者，息，生也。「避諸蟲螫」者，知列反，蟲行毒也，又通郝釋二音。「則墮二地」者，二乘地也。「外國用音樂」等者，肇云「外國諸王臥欲起時，奏絲竹自覺。」「甘露」者，生公云「天食為甘露味也。」什云「諸天以名藥著海中，以寶山摩之，令成甘露，食之得仙。」《白虎通》云「天酒也。」「觀理懺悔」者，等覺一品在亦懺悔也。「作無作善」者，依小乘義，如常所說。今持中道戒，不作二邊，名作無作。

"Second, clarifying the requisites for living. Regarding 'Thus in terms of the separate and perfect teachings', and so forth: Jingxi says: 'It is merely necessary to first finish explaining in terms of the preceding two teachings, and then proceed to the latter two. However, the preceding two teachings only cut off [defilements] within the realms. If one relies on the separate teaching, the places where view and thought [defilements] inside and outside the realms are eliminated both have a before and after, and can easily serve as parallels to each other. When ascending the grounds they share the same substance, and in principle there is no before and after. Although one enters the grounds in the separate teaching, there is still the distinction of before and after between [the path of] seeing and [the path of] cultivation. The perfect teaching is consistently non-dual from beginning to end; thus one cannot make a distinction between seeing and cultivation. In full, in terms of the stage where views within the realm are exhausted, it is called the purification of views and the purification of crossing beyond doubt; in terms of the exhaustion of thought [defilements], it is called the purification of discrimination and the purification of practice. Nirvāṇa must point to the ultimate Buddha fruit; if one establishes the seven purifications at the stages of the real, they are divided without being divided into the seven purifications, which can be seen by following the stages of the four reliances.' As for 'The bodhisattva at the causal stage', and so forth: because among the seven purifications there is the path of no-learning, which is not the ultimate fruit. That is to say, because the bodhisattva cultivates the cause of no-learning, it may also be called nirvāṇa. As for 'further cultivating the eight liberations to remove defilement': this refers to those who sever the single chapter of universal non-knowing, and cultivating the nine kinds of great dhyānas, etc.; one can also say that in all dhyānas non-knowing is eliminated. As for 'flower garland': in Sanskrit it is called kusuma, translated here as flower; in Sanskrit it is called mālā, translated here as garland. In the Western Regions, garland makers mostly use sumana flowers, stringing them in rows to make long garlands, which are worn as adornment by all without distinction of male or female, noble or base, worn on the head or body to enhance beauty. As for 'to nourish and give birth': xi (rest/interest) means to generate. As for 'avoiding insect stings': the fanqie is zhi-lie, which means the venom of crawling insects; it is also pronounced hao and shi. As for 'then falling into the two stages': this means the stages of the two vehicles. As for 'foreign lands using music', and so forth: Sengzhao says: 'When kings of foreign lands lie down and wish to awaken, they play strings and winds to awaken themselves.' As for 'sweet dew' (amṛta): Master Daosheng says: 'Heavenly food has the flavor of sweet dew.' Kumārajīva says: 'The devas put famed medicines in the ocean and grind them with a jeweled mountain to turn them into sweet dew; eating it, one attains immortality.' The Baihu tong says: 'It is heavenly wine.' As for 'repenting through contemplating principle': even when one grade of equal enlightenment remains, one still repents. As for 'active and inactive goodness': according to the Hinayana meaning, it is as commonly explained. Now, maintaining the middle-way precepts without acting on either of the two extremes is called active-inactive."