維摩經略疏垂裕記 10.83

10.83

六、善眼：二，初、釋名。荊溪云：善眼者，慧眼也。即是分得如世尊慧眼。二、釋門，二：初、敘他解。荊溪云：大乘三解、小宗一解，並不分別一相之淺深也。文為二：初、人師。二、毘曇。「或非心法」者，即色也。「或大或小」者，生住異滅各有大小也，謂小生生大生等，如前記。「八相皆約一法」等者，謂大小四相共成八也。「故名二相」者，不同曰二，故八亦云二也。「若不得此一法」者，心法既空，八相安在？色法亦爾。「今皆不用」者，荊溪云：又若待對明一明無，則不用也。二、「今取」下，明今釋，三：初、依《大論》。「相與法」等者，相謂八相，法謂本法。荊溪云：今取釋論等者，非異是一，非一是無，又非此一無，方名不二。次「亦如」下，且先將一以破於數。次「一相無相」下，雙破一無，方名不二。二、據《阿含》。荊溪云：「更有三法開心為四」者，文語稍略，應云更有三法，色及心、數。更有四法，開心為三：王、數、同時，及色為四。更有五法，開心為四，對色為五。如此但是《阿含》小乘開合色心以釋一多，暫寄顯相，非永用之。「若不」下，正明觀相。三、約三脫。

6. Good Eye. There are two parts. First, explaining the name. Jingxi says: "Good eye" is the wisdom-eye. That is, having partially attained the wisdom-eye like that of the World-Honoured One. Second, explaining the gate. There are two parts: first, recounting other interpretations. Jingxi says: The three interpretations of the Great Vehicle and the one interpretation of the lesser tradition alike fail to distinguish the shallowness or depth of the single characteristic. The text has two parts: first, the human teachers; second, the Abhidharma. "Or not mind-dharmas" refers to form. "Or great or small" means that arising, abiding, changing, and ceasing each have great and small aspects, namely small arising arising from great arising and so forth, as noted earlier. "The eight characteristics all refer to a single dharma" and so forth means that the four great and four small characteristics together make eight. "Therefore called two characteristics": difference is called "two", so eight is also called "two". "If this single dharma is not apprehended": since mind-dharmas are already empty, where do the eight characteristics abide? Form-dharmas are also like this. "Now none of these are used": Jingxi says: Moreover, if one clarifies oneness and clarifies non-existence through mutual opposition, then they are not used. Second, from "Now we take" onward, clarifying the present explanation. There are three parts: first, relying on the Da zhidu lun. "Characteristics and dharmas" and so forth: "characteristics" refers to the eight characteristics, and "dharmas" refers to the underlying dharmas. Jingxi says: "Now we take the commentary's explanation" and so forth: not different is one; not one is non-existent; furthermore, not being this one or non-existent is only then called non-dual. Next, from "Also like" onward, one temporarily takes the one to refute numbers. Next, from "A single characteristic is no characteristic" onward, refuting both oneness and non-existence together is only then called non-dual. Second, based on the Āgamas. Jingxi says: "There are further three dharmas; opening mind into four": the phrasing of the text is somewhat abbreviated; it should say, there are further three dharmas: form, mind, and mental factors. There are further four dharmas, opening mind into three: king, factors, and simultaneous, together with form making four. There are further five dharmas, opening mind into four, which paired with form make five. These are merely the Hinayāna Āgamas opening and combining form and mind to explain the one and the many, temporarily borrowed to manifest characteristics, not permanently used. From "If not" onward directly clarifies the characteristics of contemplation. Third, regarding the three liberations.