維摩經略疏垂裕記 2.28

2.28

二、釋大，二：初、引論解。二、「今明」下，明今義，二：初、約總別正解，二：初、約總別釋。「三韋陀」者，亦云毘陀，此翻智論，即彼土外書也。有四種：一、億力韋陀，明事火懺悔法。二、耶爰韋陀，明布施祠祀法。三、阿他韋陀，明鬪戰法。四、三摩韋陀，明知異國鬪戰法。知此生智、故名智論。精解此四、名韋陀外道也。「佛對至共緣」者，性念破一切智，共念破神通，緣念破韋陀。性是真緣諦理唯，斷煩惱；共是事理合修，即兼修九定，故能發通；緣是遍緣諸境，謂學當教四門教法及解外典韋陀。「得入性地」者，內凡位也。「成三解脫」等者，以三念次第對之。「心得好解脫」者，心即定也。慧定俱得，名俱解脫。無礙解脫，內外遍解，故曰無礙。「名大比丘」等者，比丘則名通因果，羅漢唯在於果。波羅密，此云事究竟。

Second, explaining "great," in two: first, citing the treatise's explanation. Second, from "Now it is clarified..." downward, clarifying the present meaning, in two: first, directly explaining regarding general and specific, in two: first, explaining regarding general and specific. As for the "three Vedas," also called *Veda*, this is translated as treatises of knowledge, which are external books of that land. There are four kinds: 1. the *Ṛgveda*, which explains the method of serving fire and repentance; 2. the *Yajurveda*, which explains the method of giving and sacrificial worship; 3. the *Atharvaveda*, which explains the methods of combat; 4. the *Sāmaveda*, which explains the method of knowing combat in foreign lands. Knowing these generates knowledge, hence they are called treatises of knowledge. Thoroughly understanding these four, one is called a Vedic non-Buddhist. As for "the Buddha contrasted up to shared and conditioned": nature-mindfulness refutes all-knowledge, shared mindfulness refutes spiritual penetrations, and conditioned mindfulness refutes the Vedas. "Nature" is the true, conditioned truth-principle alone, severing afflictions; "shared" is cultivating phenomena and principle combined, namely additionally cultivating the nine attainments, and thus being able to generate spiritual penetrations; "conditioned" is universally conditioning all objects, referring to learning the four gates of teaching of the relevant teaching as well as understanding external texts and Vedas. As for "attaining entry into the stage of nature," this is the rank of internal ordinary beings. As for "accomplishing the three liberations" and so forth, they correspond in sequence to the three mindfulnesses. As for "the mind attains fine liberation," "mind" is samādhi. Attaining both wisdom and samādhi is called both-liberated. Unhindered liberation means universally understanding inner and outer, hence called unhindered. As for "named a great bhikṣu" and so forth, bhikṣu is a name that applies to both cause and fruit, whereas arhat applies strictly to the fruit. *Pāramitā* is translated here as culmination of matters.