維摩經略疏垂裕記 10.82

10.82

五、善宿，二：初、釋名。「二十八宿」，謂角、亢等也。「五星」者，《史記》曰「水火金木土。」此五星者，天之佐，為天經緯，見伏有時。「乃至五陰」者，謂此五星，配五岳、五常、五戒、五藏、五陰，中略諸五，故云乃至。廣疏云「乃至五陰，達五陰即五涅槃，名為善宿。」此約所配。「日星宿三昧」者，中智如日，空智如五星，假智如列宿。二、釋門。荊溪云：是動念等者，念動故所以境動。今但通以不動之心對於動境，故三教境智名之為二，唯圓境智方名不二，名無動念。

Fifth, Sunakṣatra, in two: First, explaining the name. "Twenty-eight lunar mansions" refers to Citrā, Niṣṭyā, and so on. "Five planets": the Shiji says, "Water, Fire, Metal, Wood, Earth." These five planets are the assistants of heaven, forming the warp and woof of heaven, appearing and concealing at fixed times. "Up to the five aggregates": this means correlating these five planets with the five peaks, the five constants, the five precepts, the five viscera, and the five aggregates; omitting the various groups of five in between, it therefore says "up to." The Extended Commentary says, "Up to the five aggregates: penetrating that the five aggregates are precisely the five nirvāṇas is called Sunakṣatra." This is discussed in terms of what is correlated. "The sun, stars, and constellations samādhi": the middle wisdom is like the sun, the emptiness wisdom is like the five planets, and the provisional wisdom is like the arranged constellations. Second, explaining the gate. Jingxi says: "This is the movement of thought..." and so forth: because thought moves, the object moves. Now, universally using the unmoving mind to confront the moving object, the object and wisdom of the three teachings are therefore called duality; only the object and wisdom of the Perfect [Teaching] are called non-duality, termed having no movement of thought.