維摩經略疏垂裕記 2.96

2.96

二、歎智德，二：初分科。二、隨釋，三：初、總，二：初、釋初句，二：初、合釋。二、「以此」下，離釋，二：初、釋念定，二：初、事釋，二：初、總釋。「若得一心」等者，觀行已上通得王名，今於分真別歎等覺。「若根本」下，根本即四禪，觀禪即九想、八背捨、十一切處，練禪即九次第，熏禪即師子奮迅。修禪即超越三昧。三空，如前記。「自性等九」者，即《地持》所明九種大禪也。「般舟」，此云佛立，即常行三昧。「一行」者，即常坐三昧，如文殊說兩般若所明。九旬常坐翦略身儀，故云一行。又唯觀寂滅，故云一行。二、「約教」下，別釋。「大論」下，荊溪云：雖有異釋不出此四，依衍但三。

Second, praising the virtue of wisdom, in two: first, dividing into sections. Second, explaining in sequence, in three: first, general, in two: first, explaining the first phrase, in two: first, joint explanation. Second, from "Using this" below, separate explanation, in two: first, explaining mindfulness and concentration, in two: first, phenomenal explanation, in two: first, general explanation. Regarding "if one attains the one mind," etc., from the stage of contemplative practice on up, one can generally attain the name of king; here, in the stage of partial realization of truth, it specifically praises equal awakening. Regarding "if fundamental," etc., fundamental refers to the four dhyānas; contemplative dhyāna refers to the nine notions, eight liberations, and ten totalities; refining dhyāna refers to the nine successive [absorptions]; perfuming dhyāna refers to the lion's sprint; and cultivating dhyāna refers to the transcendence samādhi. The three emptinesses are as noted previously. The "nine such as self-nature" are the nine kinds of great dhyāna explained in the Bodhisattvabhūmi. Pratyutpanna, translated here as "the presence of the Buddhas," is the constantly walking samādhi. The "one practice" is the constantly sitting samādhi, as explained in the two prajñā treatises spoken by Mañjuśrī. Constantly sitting for ninety days and simplifying physical deportment, it is therefore called "one practice." Moreover, solely contemplating quiescence, it is therefore called "one practice." Second, from "In terms of the teachings" below, specific explanation. From "Dazhidu lun" below, Jingxi says: Although there are different explanations, they do not go beyond these four; relying on the Mahāyāna, there are only three.