維摩經略疏垂裕記 10.69

10.69

問：今師以開等四對四十位，則入當十地。此中何云即初住中論耶？答：《法華疏》釋開示悟入凡有四義。一約四位、二約四智，謂道慧道種慧、一切智一切種智，此二皆約竪對四十位也。三約四門，空門即開，有門即示，兩亦門即悟，雙非門即入。四約觀心者，心性三諦不可思議，此觀明淨名開；雖不可思議，而能分別三諦不濫名示；三一相即名悟；非三照三名入。此二皆約橫論，位位具四。若約橫者，實通住前。但經文所談四華，所表正在聖位。故今以橫歷竪，初住具四。

Question: The present master aligns the four of opening and so forth with the forty stages, so that entry corresponds to the ten bhūmis. Why is it said here that it is discussed within the first abidance? Answer: The Commentary on the Lotus Sūtra explains opening, displaying, awakening, and entering with four meanings in total. First, according to the four stages; second, according to the four wisdoms, meaning wisdom of the path, wisdom of path species, omniscience, and all-species wisdom; these two are both vertical alignments with the forty stages. Third, according to the four gates: the gate of emptiness is opening, the gate of existence is displaying, the gate of both is awakening, and the gate of neither is entering. Fourth, according to contemplating the mind: the three truths of the nature of the mind are inconceivable, and this contemplation being clear and pure is called opening; though inconceivable, being able to distinguish the three truths without confusion is called displaying; the three and one being mutually identical is called awakening; non-three illuminating the three is called entering. These two are both horizontal discussions, where each and every stage possesses all four. If according to the horizontal, it genuinely extends prior to the abidances. However, what is expressed by the four flowers discussed in the sūtra text is precisely in the noble stages. Therefore, now using the horizontal to traverse the vertical, the first abidance possesses all four.