維摩經略疏垂裕記 3.129

3.129

六、除難。暹云：《成論》明菩薩設四輪摧八難，一、生中國輪，能摧五難，謂三塗、北洲及長壽天。二、修正願輪，摧世智辨聰。三、植善因輪，摧生盲生聾。四、近善人輪，摧佛前佛後。「至善吉」等者，荊溪云：彼章亦秖對於二乘辨界外難，亦不更約方便果報。若欲略明，則有餘中三十心人為三惡道，住無我法名為北洲，地前法愛如長壽天，未有初地十種六根名諸根不具，地前智淺如世辨聰，不窮中理如佛前後。若實報中，位位相望節節作之，此並障於中道理也。是故結云「約四土簡至具辨」者，以向來意一一思之，此非容易不可濫述。

Sixth, removing difficulties. Daoxian says: "The Tattvasiddhi-śāstra explains that bodhisattvas set up four wheels to crush the eight difficulties: 1. The wheel of being born in a central country, which can crush five difficulties, namely the three evil destinies, the northern continent, and the heaven of long life. 2. The wheel of cultivating correct vows, which crushes worldly wisdom and dialectical cleverness. 3. The wheel of planting good causes, which crushes being born blind or born deaf. 4. The wheel of approaching good persons, which crushes being born before or after a Buddha." Regarding "up to Subhūti," and so forth, Jingxi says: "That chapter also merely distinguishes difficulties outside the realm in contrast to the two vehicles, and does not further address expedient means and fruitional reward. If one wishes to explain briefly, within the remainder [realms], practitioners of the thirty minds are the three evil destinies; abiding in the dharma of non-self is named the northern continent; dharma-attachment prior to the stages is like the heaven of long life; not yet possessing the ten kinds of six sense faculties of the initial stage is termed lacking faculties; shallow wisdom prior to the stages is like worldly dialectical cleverness; and not exhausting the middle principle is like being before or after a Buddha. If within the realm of true reward, one sets them up stage by stage in relation to one another; all of these obstruct the principle of the middle way. Therefore it concludes, 'distinguishing fully with reference to the four lands'; one must reflect on each of these in accordance with the preceding meaning, for this is not easy and must not be stated carelessly."