維摩經略疏垂裕記 10.63

10.63

三、〈不二〉、〈香積〉兩品明中道雙流，二：初、入不二法門品，二：初、列章。二、隨釋，三：初、釋品來意。二、正釋品，三：初、立四句廣解，二：初、約句正簡，二：初、標示。二：正釋，十：初、偏圓門理。荊溪云：以第三句簡二乘者，此意正當方等意，亦可云通教二乘義同三藏。別教地前名為偏門。若初地名入圓理，但初異後不同圓教。或云教道地前非圓，入從證說方名圓理。二、別圓門理。一句是受接人，一句是解圓行漸人。初地即是初住，以相對成句。既修漸行，故受地名。三、圓融教理。四、教理即離。荊溪云：第四四句即是簡前第三四句。前雖理教相對為門，未知為是何教教理，須簡即離能所。圓別更對藏簡，顯前理教。五、大小說默。荊溪云：第五四句即是對前四四句簡。前皆從法，雖對理辨，未論入者默與非默。今更從行立此門，重簡前四。六、教行遠近。荊溪云：第六四句者，今昔因人果人相對，顯前圓教亦應更約三教簡之。七、教門得失。荊溪云：第七四句者，約得失辨。得失由行，顯前皆得，今此帶失。八、出入凡聖。初句三乘，二句五道，三句唯別，四句唯圓。荊溪云：第八四句者，約一代教以論今昔相對出入得否之相。述前七四句中今昔以論得失，亦是偏圓相對以辨，唯第四門是圓是得。九、大觀小果。荊溪云：第九句約大觀小果相對辨者，初句小果，後三大觀亦名大因。此如《法華》相待論妙。十、觀門偏圓。「義推三觀」者，以離斷常名中道，故第四句即修不定止觀人也。荊溪云：第十四句者，純約觀門，雖復多門意在於觀，故使觀門最居後說。

Third, the two chapters 'Non-dual' and 'Gandhakūṭa' explain the dual flowing of the middle way, in two parts: first, the 'Chapter on Entering the Non-dual Dharma Gate', in two parts: first, listing the sections; second, sequential explanation, in three parts: first, explaining the chapter's reason for coming; second, properly explaining the chapter, in three parts: first, establishing four propositions for a broad explanation, in two parts: first, properly eliminating based on propositions, in two parts: first, designating; second, properly explaining, in ten parts: first, the principle of skewed and perfect gates. Jingxi says: 'Eliminating the two vehicles with the third proposition directly accords with the intention of the Vaipulya; one may also say that the two vehicles of the shared teaching are equivalent in meaning to the Tripiṭaka. The stages prior to the bhūmis of the distinct teaching are called the skewed gate. If the first bhūmi is called entering the perfect principle, there is still the difference between beginning and end, unlike the perfect teaching. Or it is said: in the teaching's path prior to the bhūmis, it is not perfect; entry is spoken of only from realization, and only then is it called the perfect principle.' Second, the principle of distinct and perfect gates. One proposition is those who are receptive to being received; one proposition is those who understand the perfect and practice the gradual. The first bhūmi is indeed the first abidance; they are paired to form the proposition. Since they practice gradual practice, they therefore receive the name of bhūmi. Third, roundly interfused teaching and principle. Fourth, identity and separation of teaching and principle. Jingxi says: 'The fourth set of four propositions directly eliminates the preceding third set of four propositions. Although the preceding took principle and teaching in contrast as a gate, it was not yet known which teaching's teaching and principle they were; one must eliminate identity and separation, expressing and expressed. The perfect and distinct are further eliminated against the Tripiṭaka, revealing the preceding principle and teaching.' Fifth, great and small, spoken and silent. Jingxi says: 'The fifth set of four propositions is an elimination against the preceding four sets of four propositions. The preceding all derived from dharmas; although differentiated in contrast to principle, they did not yet discuss whether the one who enters is silent or not silent. Now, establishing this gate further based on practice, it re-eliminates the preceding four.' Sixth, distance and proximity of teaching and practice. Jingxi says: 'The sixth set of four propositions pairs cause persons and fruit persons of the present and past to reveal the preceding perfect teaching; it should also be eliminated further by the three teachings.' Seventh, attainment and lapse of the teaching gates. Jingxi says: 'The seventh set of four propositions is differentiated according to attainment and lapse. Attainment and lapse arise from practice; to reveal that the preceding are all attainments, this present one carries lapses.' Eighth, exit and entry, ordinary and noble. The first proposition is the three vehicles; the second proposition is the five destinies; the third proposition is distinct only; the fourth proposition is perfect only. Jingxi says: 'The eighth set of four propositions discusses the forms of exit and entry, attainment and non-attainment, in the contrast between present and past according to the teaching of a single lifetime. It recounts attainment and lapse in the present and past among the preceding seven sets of four propositions; it is also differentiated through the contrast between the skewed and the perfect, where only the fourth gate is perfect and is attainment.' Ninth, great contemplation and small fruit. Jingxi says: 'The ninth proposition is differentiated according to the contrast between great contemplation and small fruit: the first proposition is the small fruit, and the latter three are great contemplation, also called the great cause. This is like the discussion of the subtle in comparative terms in the Lotus Sūtra.' Tenth, skewed and perfect contemplation gates. As for 'the threefold contemplation deduced by meaning,' because being free from annihilation and permanence is called the middle way, the fourth proposition refers to those who practice indeterminate cessation and contemplation. Jingxi says: 'The tenth set of four propositions is purely according to the contemplation gates. Although there are many gates, the intent lies in contemplation; therefore, the contemplation gate is explained at the very end.'