維摩經略疏垂裕記 10.88

10.88

十一、淨解。「有為等」者，荊溪云：先分名體。意云前文已作漏與無漏名竟，今復更立有為無為名者，以門別故，故更以有為對三無為。「如得無漏亦是有為」者，暹云：下〈香積品〉疏云「又從須陀洹至羅漢，所得智慧名有為，所得斷名無為，無為即是有餘涅槃。」今可例彼也。「數緣非數緣」者，即新云擇滅、非擇滅也。《俱舍》頌云「此中空無礙，擇滅謂離繫，畢竟礙當生，別得非擇滅。」釋曰「空無礙者，謂太虛空無礙為性也，非謂所見空一顯色及竅隙等。擇滅離繫者，隨繫事各別。隨三界繫，見見品品皆名為繫，所繫不同名為隨事。離一繫故得一擇滅，擇力所滅名為擇滅。謂斷智推度令滅，故名擇滅。礙當生等者，此非擇，二類不同，謂根塵闕緣及所證位諸無知惑，不得續起，名礙當生。如緣一色時，於餘色及餘四塵得非擇滅，為正緣色，礙餘四色等當不生。」「故一是涅槃」者，暹云：擇滅無為也。「二非涅槃」者，虛空及非擇滅也。「今將離一切數」等者，荊溪云：以有為中數對三無為中數緣滅名之為二，若無彼數及數滅者是則不二。

11. Pure Liberation. "Conditioned and so forth": Jingxi says: First distinguishing the name and the substance. The meaning is that the previous text had already established the names "with outflows" and "without outflows"; now establishing the names "conditioned" and "unconditioned" once more is because the gates are distinct, and thus conditioned is further contrasted with the three unconditioneds. "As attaining the unconditioned with outflows is also conditioned": Daoxian says: The commentary on the "Gandhakūṭa Chapter" below states: "Furthermore, from srotāpanna to arhat, the wisdom attained is called conditioned, and the severance attained is called unconditioned; unconditioned is nirvāṇa with remainder." Here one can draw an analogy from that. "Through deliberate analytical cessation and not through deliberate analytical cessation": that is what is newly called analytical cessation and non-analytical cessation. A verse in the Abhidharmakośa states: "Herein, space is unobstructed; / analytical cessation means freedom from bondage; / what absolutely obstructs future arising / is separately obtained as non-analytical cessation." The explanation says: "Space is unobstructed: space has non-obstruction as its nature, not referring to the seen empty single manifest colour, apertures, crevices, and the like. Analytical cessation's freedom from bondage: it is differentiated according to each bound thing. Pertaining to the bonds of the three realms, each category of view is called a bond; difference in what is bound is called 'according to the thing'. Freedom from one bond brings attainment of one analytical cessation; cessation brought about by the power of analytical selection is called analytical cessation. That is, wisdom of severance deliberates and causes cessation, hence called analytical cessation. Obstructs future arising and so forth: this non-analytical cessation has two different categories: when sense organs and sense objects lack conditions, and the various confusions of ignorance at the stages of realization cannot arise in succession, it is called obstructing future arising. For example, when attending to a single visible form, non-analytical cessation is attained regarding the remaining forms and the other four sense objects, because as one directly attends to form, the other four forms and so forth are obstructed from arising in the future." "Therefore one is nirvāṇa": Daoxian says: analytical cessation unconditioned. "Two are not nirvāṇa": space and non-analytical cessation. "Now taking freedom from all calculations" and so forth: Jingxi says: Pairing calculations among the conditioned with analytical cessation among the three unconditioneds is called "two"; if those calculations and the cessation of calculations do not exist, this is non-duality.