維摩經略疏垂裕記 10.72

10.72

三、入文，二：初、分科。二、隨釋，三：初、淨名問。所以問者，從始會以來，唯二人相對，餘皆默然。今欲各顯其德故，問令盡說。二、諸菩薩各說，二：初、玄談義旨，四：初、表圓位，三：初、標。「三義」者，初依《大經》，二依《仁王》，三依《大品》。二、釋，三：初、表開前合後位。即《大經》云「三十三天不死之藥，臣將共服也。」「即是不死之甘露也」者，以涅槃如甘露，令生死永斷，是真不死藥也。二、表合前開後位。「十四度」者，亦名十四忍，即開五忍為十四也。一伏忍，有三品，即三十心也；二信忍、三順忍、四無生忍，各有三品敵對九地；五寂滅忍，有二品，下品對第十地，上品對妙覺，以彼合等覺在十地故。三、表初後俱開位。《大品》以四十二字表圓位也。「初阿後茶」者，阿之言不，即初住無明破初不生故。茶者，具云波茶，此云畢，茶外更無字也，即妙覺究竟也。「中論八不」者，暹云：不生不滅、不斷不常、不一不異、不來不去，故言八也。「若無至四十二地」者，即《小般若》云「一切賢聖皆以無為法而有差別也。」「若分至皆具諸字」者，即《楞伽》云「一地具足一切地也。」

Third, entering the text, in two parts: First, dividing the sections. Second, explaining sequentially, in three: First, Jingming's inquiry. The reason he inquires is that ever since the beginning of the assembly, only two persons faced one another while the rest all remained silent. Now, wishing each to reveal their virtues, he inquires to have them speak exhaustively. Second, the bodhisattvas each speak, in two: first, profound discussion of the doctrinal intent, in four: first, indicating the stages of the Perfect [Teaching], in three: first, setting up the premise. "Three meanings" refers to: first, relying on the Great Sūtra; second, relying on the Benevolent Kings; third, relying on the Pañcaviṃśati. Second, explaining, in three: first, indicating the stages where the earlier are opened and the later are combined. That is, the Great Sūtra says: "The deathless medicine of the Trāyastriṃśa Heaven is taken together by ministers and generals." "That is the deathless amṛta": because nirvāṇa is like amṛta, causing birth-and-death to be severed forever, it is the true deathless medicine. Second, indicating the stages where the earlier are combined and the later are opened. "The fourteen pāramitās": also called the fourteen tolerances, namely opening the five tolerances into fourteen. 1. The tolerance of subduing has three grades, namely the thirty minds; 2. The tolerance of faith, 3. The tolerance of compliance, and 4. The tolerance of non-arising each have three grades, matching the nine grounds directly; 5. The tolerance of extinction has two grades: the lower grade corresponds to the tenth ground, and the upper grade corresponds to wondrous enlightenment, because that [text] combines equal enlightenment into the tenth ground. Third, indicating the stages where both the initial and the final are opened. The Pañcaviṃśati indicates the stages of the Perfect [Teaching] by means of the forty-two letters. "A at the beginning and ṭha at the end": the word a means "non-", namely the first abidance where ignorance is broken and the beginning is non-arising. Ṭha, fully paṭha, is translated here as "finished"; outside of ṭha there are no further letters, which is the culmination of wondrous enlightenment. "The eight negations of the Mūlamadhyamakakārikā": [Dao]xian says: neither arising nor ceasing, neither severed nor permanent, neither unitary nor different, neither coming nor going; hence they are called the eight. "If without... leading up to the forty-two grounds": that is, the Short Prajñā states, "All noble and holy ones are distinguished by unconditioned dharmas." "If divided... each endowed with all letters": that is, the Laṅkāvatāra states, "One ground completely possesses all grounds."