維摩經略疏垂裕記 2.153

2.153

二、「定自」下，略解諸名。荊溪云：前既三人合為一釋，下四十九人多二二合、或三或單。今文為欲一一成觀，故不作對。「名為上定」者，十通心中定數名下定，根本禪名中定，首楞嚴名上定。今觀心性名首楞嚴，故名上定。「得此」下，即觀心性三千三諦自他互遍，心佛眾生三無差別，故云於一切法即得自在。圓義雖通此釋，菩薩定在分真。「光相」等者，荊溪云：光相等三能所相對，光相即所嚴之體、光嚴是能嚴之用、大嚴即能所相稱。雖云能所，莫不皆具觀故也。下去悉爾。故知荊溪且指實相，故云所嚴之體。若據惠光能顯，亦屬能嚴。「寶積」下，荊溪云：寶積體也，辯積用也。寶約譬，辨約法。「寶手」下，觀心成就者，觀心在住前，成就即分證，由住前觀心而得分果也。「即具」下，分真二智以喻兩手，此明境能發智。「即觀智手」者，此明境與智冥。「悲愍眾生」者，愍彼昏迷不知自性。「如來藏」者，心具三千名之為藏。「大喜遍心」者，由達本具所以遍喜。「見諸法寶」者，寶謂實相。「能於生死有勇」者，達生死即涅槃，故於生死無怯。帝網則從理起教，明網則從理起智。詮智由教，故教前智後。雖各就一義，而實互通。「正觀三諦至之網」者，無量諸法即四教四門，門門四悉。若信若法，竪歷三世、橫約十方，莫不咸從觀心三諦而有，故云具足無量等也。「網諸煩惱」則自用破惑，「及諸眾生」則以此化他。「智網光明」者，從境發智故。自他同前。「妙生」者，從智斷立名也。諸法不生，斷也。而般若生，智也。「使想一處」者，有事有理。專觀心脈，事一處也；繫緣實相，理一處也。今文約理。「莫之能勝」者，二邊之智不能勝實相之理也。「解髻明珠」者，珠在髻中如實隱權內，解髻出珠如開權顯實。「與之者權智也」者，以法授他名權智也。「經云法王子」者，《觀經疏》云「以法化人名法王子」。此則文殊從自行立名，法王子以化他顯稱。《大論》三十二云「佛為法王，菩薩入法正位乃至十地，故悉名王子，皆任為佛，如文殊師利也。」

Second, from "samādhi itself" onward, briefly explaining the various names. Jingxi says: Since previously three people were combined into one explanation, below, among the forty-nine people, most are grouped in pairs, or by threes, or singly. In the present text, wishing to establish contemplation [for each] one by one, he does not form pairs. As for "called the superior samādhi": the mental factor of concentration within the ten penetrations is called the inferior samādhi; fundamental dhyāna is called the intermediate samādhi; the Śūraṅgama is called the superior samādhi. Now, contemplating mind-nature is called the Śūraṅgama, hence it is termed the "superior samādhi." From "attaining this" onward, this means contemplating mind-nature as the three thousand [realms] and the three truths mutually pervading self and other, with mind, Buddha, and sentient beings being three without distinction; hence it says, "one immediately attains mastery over all phenomena." Although the perfect meaning extends across this explanation, the bodhisattva's concentration lies in [the stage of] partial realization of the true. As for "light-mark" and so on, Jingxi says: Light-mark and the other two form an opposition of active and passive: light-mark is the substance that is adorned, light-adornment is the active function that adorns, and great adornment is the mutual correspondence of active and passive. Although it speaks of active and passive, none fails to possess contemplation. The same applies throughout below. Thus we know that Jingxi provisionally points to true reality, hence calling it "the substance that is adorned." If based on the light of wisdom being able to reveal, it also belongs to the active adorning. From "Baoji" (Ratnarāśi) onward, Jingxi says: Ratnarāśi is the substance; accumulation of eloquence is the function. "Jewel" relates to metaphor; "eloquence" relates to doctrine. From "Baoshou" (Ratnahasta) onward: as for "contemplation of mind being accomplished," contemplation of mind is before the abodes, and accomplishment is partial realization; by contemplation of mind before the abodes, one attains the partial fruit. From "namely possessing" onward: the two wisdoms of partial realization are used to metaphorize the two hands; this clarifies that the objective realm can generate wisdom. As for "namely the hand of contemplative wisdom": this clarifies that the objective realm merges with wisdom. As for "compassionately pitying sentient beings": pitying their delusion and ignorance of their own nature. As for "tathāgatagarbha": the mind possessing the three thousand [realms] is called the garbha. As for "great joy pervading the mind": because of realizing what is fundamentally possessed, joy is pervasive. As for "seeing the treasures of all phenomena": "treasures" refers to true reality. As for "being able to have courage in birth and death": realizing that birth and death is itself nirvāṇa, one therefore has no fear in birth and death. The net of Indra brings forth teaching from principle; the net of brightness brings forth wisdom from principle. Expressing wisdom depends on teaching, so teaching comes before and wisdom comes after. Although each concerns one meaning, in reality they are mutually pervasive. As for "the net that correctly contemplates the three truths... [etc.]": the immeasurable phenomena are the four teachings and four gates, and each gate has the four siddhāntas. Whether by faith or by Dharma, vertically running through the three periods of time and horizontally covering the ten directions, none fail to arise from the three truths of contemplating the mind; hence it says, "completely possessing immeasurable... etc." "Netting all afflictions" is used by oneself to destroy delusions; "and all sentient beings" is used to transform others. As for "the light of the wisdom net": this is because wisdom is generated from the objective realm. Self and other are as before. As for "Miaosheng" (Wonderful Birth): the name is established from wisdom and severance. All phenomena not being born is severance; yet prajñā being born is wisdom. As for "causing thoughts to be in one place": there is phenomena and there is principle. Focusing exclusively on the pulse of the mind is the phenomenal one place; binding conditions to true reality is the principial one place. The present text relates to principle. As for "none can surpass it": the wisdom of the two extremes cannot surpass the principle of true reality. As for "the bright jewel untied from the topknot": the jewel in the topknot is like the real concealed within the provisional; untying the topknot and taking out the jewel is like opening the provisional to reveal the real. As for "the one who gives it is provisional wisdom": conferring the Dharma upon others is called provisional wisdom. As for "The sūtra calls [him] Dharma Prince": the Commentary on the Visualization Sūtra states, "Transforming people through the Dharma is called a Dharma Prince." Here, Mañjuśrī establishes his name from personal practice, and Dharma Prince is an appellation manifested through transforming others. Fascicle thirty-two of the Great Treatise states: "The Buddha is the Dharma King; bodhisattvas entering the correct position of the Dharma up to the ten stages are therefore all named princes, all capable of becoming Buddhas, like Mañjuśrī."