維摩經略疏垂裕記 3.42

3.42

二、歎劣應遠由，二：初、分科。二、隨釋，二：初、歎形益，二：初、歎應色。「有言元吉」等者，此本尼拘陀樹，佛依得道，因立嘉名。荊溪云：魔王等者，如《止觀記》。「中夜入四禪」者，一切應佛成道、入滅、轉法輪等皆在此禪。「知常無常」等者，常即定法，無常秖是不定之法。於三學中如毘尼藏，有心犯重定為業障，名之為定；餘戒不障，故名不定。眾生數即正報，非數即依報。

Second, praising the distant causes of the inferior response [body], [which has] two [parts]: First, dividing the sections. Second, explaining accordingly, [which has] two [parts]: First, praising the benefit of form, [which has] two [parts]: First, praising the response form. Regarding "Some say 'original auspiciousness'" and so forth: this was originally the nyagrodha tree; the Buddha attained the Way under it, hence the auspicious name was established. Jingxi says: Regarding "The Demon King" and so forth: as in the Zhiguan ji. Regarding "Entering the fourth dhyāna at midnight": all response Buddhas attaining the Way, entering nirvāṇa, turning the wheel of the Dharma, and so forth, are in this dhyāna. Regarding "Knowing the permanent and impermanent" and so forth: "permanent" is fixed Dharma; "impermanent" is simply non-fixed Dharma. Among the three trainings, as in the Vinaya Piṭaka, intentionally committing a heavy transgression definitely becomes a karmic obstacle, which is termed "fixed"; the remaining precepts do not obstruct, hence they are termed "non-fixed." Sentient beings pertain to the direct reward; non-sentient things pertain to the circumstantial reward.