維摩經略疏垂裕記 2.13

2.13

二對、法門。對前四釋亦成四悉。前三皆第一義異名，四俱在理，尋文可見。荊溪云：次對法門，亦依四義以立三身所依之土。「百穀」者，楊泉《物理論》曰「穀氣勝元氣，其人肥而不壽。養性之術，常使穀氣少則病不生矣。」梁者，黍稷之總名。稻者，溉種之總名。菽者，眾豆之總名。三穀各二十種為六十，蔬果之實助穀各二十，凡為百穀。三觀心向對法門則直表釋迦果地所證，此明觀心則正行人一念所攝，談性似同聖凡兩別。下釋菴園，其義亦爾。「無染無著」者，不染生死、不著涅槃。又無染二邊、不著中道。染著義一分釋且爾。「百句解脫」出涅槃經，百句雖多三脫攝盡，三脫相即秖是一心。

Second, matching with dharmas: matched with the preceding four explanations, these also form the four siddhāntas. The first three are all alternate designations of the ultimate truth, and all four abide in principle, which can be seen by examining the text. Jingxi says: "Next, matching with dharmas also relies on the four meanings to establish the lands upon which the three bodies depend." As for "hundred grains," Yang Quan's *Wulilun* states: "When the vital energy from grain exceeds the primordial energy, the person grows fat but does not live long. In the art of nourishing nature, one always ensures that the vital energy from grain is little, and then sickness will not arise." *Liang* is the general name for millet (*shu* and *ji*). *Dao* is the general name for irrigated grains. *Shu* is the general name for various beans. The three grains each have twenty varieties, making sixty; the fruits of vegetables and trees that supplement the grains each have twenty varieties, totaling one hundred grains. Third, contemplating the mind: the previous matching with dharmas directly expressed what Śākya attained on the ground of the fruit, whereas here explaining the contemplation of the mind directly concerns what is subsumed within a single thought of the practitioner; speaking of nature they seem identical, but sage and ordinary are two different things. In the explanation of Āmrapālī's grove below, the meaning is also like this. As for "without defilement and without attachment," it means not being defiled by birth-and-death and not being attached to nirvāṇa. Furthermore, it means not being defiled by the two extremes and not being attached to the middle way. The meaning of defilement and attachment, when partially explained, is temporarily like this. The "hundred phrases of liberation" comes from the *Nirvāṇa Sūtra*; although the hundred phrases are many, the three liberations encompass them all, and the three liberations are mutually identical, being just the one mind.