維摩經略疏垂裕記 2.199

2.199

二、譬顯。「窮實相頂」者，三德究顯，在分真頂故。「盤峙」者，峙，立也。滄溟，海也。「佛不住生死不捨生死」者，異凡夫故不住，異二乘故不捨。自行故不住，化他故不捨。大智故不住，大悲故不捨。生死即涅槃故不住，涅槃即生死故不捨。凡此四釋以顯佛德。「如海水非四色」者，《毘曇》《俱舍》並云「妙高四面各有一色，東黃金、南琉璃、西白銀、北頗梨，隨其方面，水同山色，眾生入中盡同水色。」「心非四門」者，三惑妄心無四門正解，故云心非四門，故下云「而說四門令失惡心」，故知不得以真性釋此心義。「更無異解」者，如海同山色。

Second, revealing through metaphor. Regarding "reaching the summit of true reality": the three virtues are fully revealed, because it is at the summit of partial truth. Regarding "panshi": *shi* means to stand. *Cangming* means the ocean. Regarding "the Buddha does not abide in birth-and-death nor abandon birth-and-death": differing from ordinary beings, he does not abide; differing from the two vehicles, he does not abandon. Because of his own practice, he does not abide; because of transforming others, he does not abandon. Because of great wisdom, he does not abide; because of great compassion, he does not abandon. Because birth-and-death is nirvāṇa, he does not abide; because nirvāṇa is birth-and-death, he does not abandon. These four explanations altogether reveal the Buddha's virtues. Regarding "like seawater not being of four colours": both the *Abhidharmakośa* and the *Abhidharmāmṛta* say: "The four sides of Mount Meru each have one colour: east is gold, south is lapis lazuli, west is silver, north is crystal; following its direction, the water shares the mountain's colour, and sentient beings entering it completely share the water's colour." Regarding "the mind is not the four gates": the deluded mind of the three delusions does not have the correct understanding of the four gates, hence it is said that the mind is not the four gates; therefore below it says, "and he preaches the four gates to cause the evil mind to be lost"; thus we know this meaning of mind cannot be explained as the true nature. Regarding "there is no other understanding": like the sea sharing the mountain's colour.