維摩經略疏垂裕記 2.171

2.171

二、料簡，四：初、問。二、答。荊溪云：木叉，戒也。念處，乘也。此明法行；「又付」下，信行。三、徵。四、釋，二：初、正釋難。二、「雖復」下，辨勝劣，二：初、對辨勝劣。二、「故云」下，雙證釋成，二：初、雙證。所引即梁武願文。初句證戒緩乘急，次句證戒急乘緩。二、「調達」下，釋成。「惡業至地獄」者，與闍王同造五逆，調達於王舍城地自然裂生入地獄，如《大論》第十七廣明。荊溪云：以由造逆雖現墮苦，未造逆時為種已定。藍弗生天，由無乘種，福盡墮苦。若爾，調達尚乃得為乘種，何須上來二十法耶？答：調達未逆已得燸法，尚不與向二十為儔，何得却以調達為比。若不畏墮苦，任如調達，何須更論乘戒四句，況教門引逆勸進辭耳。以此義故，須善取意。「欝頭」下，《大論》第十九云「得非想定有五神通，日日飛入宮中食。夫人接足而禮，由觸足故欲發失通，求車而出。還本山中，更修五通，為林池魚鳥所喧，因發惡誓盡欲噉之。後得定如初，生非想處，却為先誓所牽，非想壽盡墮飛狸身。」《婆沙》云「飛狸身廣五十由旬，殺害眾生無得免者。」「五應迹同凡」者，現二十五有果報之身也。「二十五三昧」者，《大經．聖行品》云「菩薩住無畏地，得二十五三昧，壞二十五有。無垢壞地獄，不退畜生，心樂餓鬼，歡喜修羅，日光弗婆提，月光瞿耶尼，熱炎欝丹越，如幻閻浮提，一切法不動四天王，難伏三十三，悅意炎摩，青色兜率，黃色化樂，赤色他化，白色初禪，種種大梵，雙二禪，雷音三禪，霔雨四禪，如虛空無想天，照鏡淨居，無礙空處，常識處，樂不用處，我非非想。」廣釋義如法華行妙。「二十五有」者，四洲四惡趣，無想及那含，六欲并梵天，四禪四空處。「受四惡」下，以無垢三昧現地獄身，以不退三昧現畜生身，以心樂三昧現餓鬼身，以歡喜三昧現脩羅身。「次住」下，以四三昧現人身，即如幻、日光、月光、熱炎，如次對南東西北四洲也；餘十七三昧悉現天身，故云受人天身也。然此皆由分證一心三諦故能隨類現形、破有益物，故知二十五種悉中道王三昧之異名也。「六觀心受何等身至何等法」者，若持禁戒，依華嚴修觀者，則於未來受人天身，見彌勒聞頓教得道。若不持戒，依華嚴修觀者，則受四趣身，見彌勒聞頓教得道也。依漸修觀，值下四味，比說可知。乃至橫約四教、竪歷五味，兼等說之。「不見不聞」者，即乘緩及俱緩人，則不見彌勒、不得聞法也。得入道即俱急及乘急人，不得入道即俱緩及乘緩人。「得失可知」者，自揣己心，未來如鏡。

Second, discussion, in four parts: first, question; second, answer. Jingxi says: *Mokṣa* is the precepts; the applications of mindfulness are the vehicle. This clarifies the practice based on Dharma; from "Furthermore, entrustment" onward is the practice based on faith. Third, query. Fourth, explanation, in two parts: first, directly explaining the objection; second, from "Although again" onward, distinguishing superiority and inferiority, in two parts: first, comparative differentiation of superiority and inferiority; second, from "Hence it is said" onward, twin verification completing the explanation, in two parts: first, twin verification. What is cited is the vow text of Emperor Wu of Liang. The first line verifies laxity in precepts yet urgency in the vehicle; the second line verifies urgency in precepts yet laxity in the vehicle. Second, from "Devadatta" onward, completing the explanation. Regarding "evil karma leading to the hells": creating the five inexpiable offenses together with King Ajātaśatru, for Devadatta the earth at Rājagṛha split open of itself and he plunged alive into hell, as explained in detail in the seventeenth fascicle of the *Great Treatise*. Jingxi says: Because of creating the inexpiable offenses, although in the present he fell into suffering, before he committed the inexpiable offenses, his seed was already determined. As for [Udraka] Rāmaputra's rebirth in heaven: because he lacked the seed of the vehicle, when his merit was exhausted, he fell into suffering. If so, and Devadatta could still possess the seed of the vehicle, what need was there for the aforementioned twenty dharmas? Answer: Before committing the inexpiable offenses, Devadatta had already attained the heat dharma; he is not to be equated with the twenty [ordinary beings] mentioned earlier—how could one turn around and draw a comparison with Devadatta? If one has no fear of falling into suffering, one is free to be like Devadatta, so why further discuss the four propositions of vehicle and precepts? Furthermore, the scriptural teachings cite inexpiable offenders merely as words of exhortation to advance. For this reason, one must grasp the intent skillfully. From "Ud[raka]" onward: the nineteenth fascicle of the *Great Treatise* says: "Having attained the samādhi of neither conceptualization nor non-conceptualization, he possessed the five supernormal knowledges and flew daily into the palace to eat. The queen bowed, taking his feet, and because of touching her feet, lust arose and he lost his supernormal knowledges; he asked for a chariot to leave. Returning to his home mountain, he again cultivated the five supernormal knowledges, but was disturbed by the fish and birds of the forest and pond, wherefore he made an evil vow wishing to devour them all. Later, he attained samādhi as before and was reborn in the heaven of neither conceptualization nor non-conceptualization; yet, dragged by his former vow, when his lifespan in neither conceptualization nor non-conceptualization was exhausted, he fell into the body of a flying cat." The *Vibhāṣā* says: "The body of the flying cat was fifty yojanas wide, and of the living beings it slaughtered, none could escape." Regarding "five, response traces being identical to ordinary beings": this is manifesting bodies that are the fruition-retribution of the twenty-five realms of existence. Regarding "the twenty-five samādhis": the "Chapter on Noble Practices" in the *Mahāparinirvāṇa Sūtra* says: "The bodhisattva, abiding in the ground of fearlessness, attains twenty-five samādhis and destroys the twenty-five realms of existence: the Immaculate [Samādhi] destroys the hells; the Non-retrogressing, animals; the Heart's Delight, hungry ghosts; the Joyous, asuras; the Sunlight, Pūrvavideha; the Moonlight, Aparagodānīya; the Blazing Flame, Uttarakuru; the Like-an-Illusion, Jambudvīpa; the Immovable in All Dharmas, the Four Heavenly Kings; the Difficult to Subdue, the Trāyastriṃśa; the Delightful, the Yāma; the Blue-Coloured, the Tuṣita; the Yellow-Coloured, the Nirmāṇarati; the Red-Coloured, the Paranirmitavaśavartin; the White-Coloured, the first dhyāna; the Manifold, the Mahābrahmās; the Twin, the second dhyāna; the Thunder Sound, the third dhyāna; the Torrential Rain, the fourth dhyāna; the Like-Space, the non-conceptual heaven; the Mirror-Reflecting, the Pure Abodes; the Unobstructed, the realm of infinite space; the Eternal, the realm of infinite consciousness; the Delight in Non-action, the realm of nothingness; the Self, the realm of neither conceptualization nor non-conceptualization." The detailed explanation of this meaning is as in the subtle practice of the *Lotus Sūtra*. Regarding the "twenty-five realms of existence": the four continents, the four evil destinies, the non-conceptual heaven and the anāgāmin heaven, the six desire heavens along with the Brahmā heaven, the four dhyānas, and the four formless realms. From "undergoing the four evil" onward: with the Immaculate Samādhi one manifests a body in the hells; with the Non-retrogressing Samādhi one manifests an animal body; with the Heart's Delight Samādhi one manifests a hungry ghost body; with the Joyous Samādhi one manifests an asura body. From "Next, abiding" onward: with four samādhis one manifests human bodies—namely Like-an-Illusion, Sunlight, Moonlight, and Blazing Flame, corresponding respectively to the four continents of south, east, west, and north; with the remaining seventeen samādhis one entirely manifests heavenly bodies. Hence it says "undergoing human and heavenly bodies." Yet all this is because, through partial realization of the threefold truth in one mind, they are able to manifest forms according to kind, breaking through the realms of existence and benefiting creatures. Therefore one knows that the twenty-five kinds are all different names for the Middle Way King of Samādhis. Regarding "six, contemplating the mind: what bodies are undergone... up to what Dharmas": if one upholds the prohibitive precepts and cultivates contemplation in reliance on the *Avataṃsaka*, then in the future one will undergo a human or heavenly body, see Maitreya, hear the sudden teaching, and attain the Way. If one does not uphold the precepts but cultivates contemplation in reliance on the *Avataṃsaka*, then one will undergo a body in the four destinies, see Maitreya, hear the sudden teaching, and attain the Way. Cultivating contemplation in reliance on the gradual and encountering the four subsequent flavours can be understood by parallel explanation. This extends across the four teachings horizontally and passes through the five flavours vertically, and is explained likewise with them. Regarding "not seeing and not hearing": those who are lax in the vehicle and lax in both will not see Maitreya and will not hear the Dharma. Entering the Way applies to those urgent in both and those urgent in the vehicle; not entering the Way applies to those lax in both and those lax in the vehicle. Regarding "the gain and loss can be known": examine your own mind, and the future is like a mirror.