維摩經略疏垂裕記 2.206

2.206

二、合蓋現土，二：初、分科。二、隨釋，二：初、合蓋。二、現相，二：初、總別分科。二、隨文釋義，二：初、現國土，四：初、現國土廣長。二、「現十山恐表眾生世間」者，以十山表十界也。三、「現大海江河恐表五陰世間」者，以五水表五陰也。言五水者，一海、二江、三河、四川流、五泉源。四、「現日月天宮或表器世間」者，荊溪云：然前文中已表依土，依土即是器世間竟。故知此中但表依中小世間耳，即如一山一洲之例。今謂日月星宮皆前所現廣長相中小世間也。「眾生五陰之所依」者，此四世間，二是所依即依報及器，二是能依即眾生五陰。以攬五陰成眾生，故此即正報之身也。「何得表情」者，謂十山五水悉是無情，何得表眾生五陰之有情耶？答意者，大乘所談依正不二，互表何傷？故諸大乘現相皆如此也。

Second, the joining of the parasols reveals the lands, in two [parts]: first, outline of headings; second, sequential commentary, in two: first, joining the parasols; second, manifesting the signs, in two: first, outline into general and specific headings; second, sequential explanation of the meaning according to the text, in two: first, manifesting the realms, in four: first, manifesting the expanse and vastness of the realms. Second, regarding "the manifestation of the ten mountains may represent the realm of sentient beings": this is because the ten mountains represent the ten realms. Third, regarding "the manifestation of the great oceans and rivers may represent the realm of the five aggregates": this is because the five waters represent the five aggregates. As for the "five waters," they are: first, the oceans; second, the Yangtze; third, the Yellow River; fourth, the streams and rivers; fifth, the springs. Fourth, regarding "the manifestation of the sun, moon, and heavenly palaces perhaps representing the vessel world": Jingxi states: "However, the preceding text has already represented the circumstantial realm, and the circumstantial realm is none other than the vessel world completely. Thus we know that here it merely represents the lesser worlds within the circumstantial [realm], just like the example of a single mountain or a single continent. I now maintain that the sun, moon, and stellar palaces are all lesser worlds within the extensive signs previously manifested." Regarding "that upon which the sentient beings' five aggregates depend": among these four realms, two are that which is depended upon—namely, the circumstantial reward and the vessel; two are that which depends—namely, sentient beings and the five aggregates. Because sentient beings are formed by gathering the five aggregates, this refers to the body of the direct reward. Regarding "how can [insentient things] represent sentient [beings]": this means that since the ten mountains and five waters are entirely insentient, how can they represent the sentient nature of sentient beings and the five aggregates? The meaning of the reply is that what the Mahāyāna discusses is the non-duality of circumstantial and direct [rewards]; what harm is there in their mutually representing each other? Therefore, the signs manifested in all Mahāyāna [scriptures] are like this.