維摩經略疏垂裕記 3.138

3.138

二、「今為」下，正釋，三：初、通。荊溪云：約通教釋。初以直心對於見地而云登地見理者何耶？答：於通教中，上根菩薩初地見真，義當三人共位見真。「入第三地為深心」者，此十三句中云深心者，非前三心之深心也。故前深心但是初發之深心也，望聲聞人得名深耳。「第四」去，云事理俱行乃至智慧，以對十地皆從成就別別言之。通教初心既事理俱行，亦應合有教化調伏，乃至起根得名處別，故別對之以成竪義。通教尚爾，況復圓耶。言「善慧」者，借別名通，故所列地不標地稱，但云初地乃至十地。唯此第九暫借別名，至第十地攝後三句併結成地。借此十地者，正借別也。經文但云「從初至後」，雖無地名，既云登地已見真理，豈可必用乾慧等名？通教初地未名直故，故可借別以名於通，初地斷見仍成通義。又復通教地前無賢，故第十地含於三句。初之兩地俱名為直，故使第十含於三句。

Second, from "Now for" downward is the direct explanation, in three parts: first, the shared [teaching]. Jingxi says: It is explained in terms of the shared teaching. Why is it that it initially matches the straightforward mind with the stage of insight and speaks of "ascending the stage and seeing principle"? Answer: In the shared teaching, a bodhisattva of superior faculties sees the true on the first stage, which in meaning corresponds to the stage shared by the three vehicles seeing the true. As for "entering the third stage being the profound mind," the profound mind spoken of among these thirteen sentences is not the profound mind of the previous three minds. Therefore, the former profound mind is merely the profound mind of initial generation, gaining the name "profound" only in comparison to persons of the śrāvaka [vehicle]. From "the fourth" onward, speaking of "phenomena and principle being practiced together" down to "wisdom," they are matched with the ten stages, all stated distinctly based on accomplishment. Since the initial mind of the shared teaching practices phenomena and principle together, it should likewise have teaching and transforming, subduing, down to arising of faculties, with distinct positions where names are attained; therefore, they are distinctly matched with them to establish the vertical meaning. If this is so even for the shared teaching, how much more so for the perfect [teaching]? As for "good wisdom," this borrows the separate [teaching's] name for the shared [teaching]; therefore, the stages listed do not designate the titles of the stages, but merely say "first stage" down to "tenth stage." Only this ninth [stage] temporarily borrows the separate [teaching's] name, and reaching the tenth stage, it subsumes the subsequent three sentences together to form the stage. Borrowing these ten stages is precisely borrowing from the separate [teaching]. The sūtra text merely says "from the beginning to the end"; although there are no names of stages, since it says ascending the stage and already seeing the true principle, how could one necessarily use names such as dry wisdom? Because the first stage of the shared teaching is not yet named "straightforward," one may borrow the separate to name the shared; severing view [delusions] on the first stage still accomplishes the meaning of the shared [teaching]. Furthermore, in the shared teaching there are no worthies prior to the stages, so the tenth stage contains three sentences. The initial two stages are both named straightforward, which causes the tenth to contain three sentences.