維摩經略疏垂裕記 2.205

2.205

二、「一長」下，隨文釋義，三：初、表發之由，二：初、分科。二、隨釋，三：初、與同類俱。「華嚴云至一切魔」，皆須約圓釋義。「慚愧為深塹」者，慚第一義天，愧賢聖人也。「四道」者，圓四門也。「三界」即分段、變易二種三界。「而因果依性」者，《普賢觀》云「大乘因者諸法實相是，大乘果者亦實相是。」「五種種性」者，荊溪云：習種性、道種性、性種性、聖種性、等覺性。一性有百，各以十善互嚴故也。十善以為眾善之本，故通淺深。二、虔敬。三、奉蓋。

Second, from "one elder" onward, interpreting the meaning according to the text, in three parts: first, the reason for expressing and initiating, in two parts: first, dividing into sections; second, interpreting sequentially, in three parts: first, being together with those of their kind. "The *Avataṃsaka* says: 'reaching all māras'"—all must be interpreted in terms of the perfect [teaching]. Regarding "shame and conscience as the deep moat": shame before the heaven of the ultimate truth, and conscience before the worthy and noble persons. Regarding "the four paths": the four gates of the perfect [teaching]. "The three realms" are the two kinds of three realms: delimited and transformational. Regarding "and cause and fruition rely on nature": the *Samantabhadra Contemplation Sūtra* says: "The Mahāyāna cause is the true reality of all phenomena; the Mahāyāna fruition is also the true reality." Regarding "the five kinds of dispositions": Jingxi says: "the disposition of practice, the disposition of the path, the disposition of nature, the disposition of the noble, and the disposition of equal enlightenment. One disposition contains a hundred, each mutually adorned by the ten goods." The ten goods are the foundation of all goods, and therefore penetrate the shallow and the deep. Second, devout respect. Third, offering the umbrellas.