維摩經略疏垂裕記 3.48

3.48

二、「又恐」下，正通前問。提謂因緣，如《瑞應》及《提謂經》。說五戒，即人天教也。「五行」，木火土金水也。行者，老聃云「行天之氣」也。《白虎通》曰「火者陽尊，水者陰卑，木者少陽，金者少陰，土者大包。二陰三陽，尊者配天。」「六甲」者，甲，頭也。一甲五行一日，六甲六十日。一年之中甲經六匝，行三十六，曆數列次也。「有當來僧」者，以未入鹿苑、未度五人，故指五人為當來僧。「從是已後」者，從初伏提謂至後後涅槃時，皆以不受破諸外道，如《涅槃》中破六師十仙也。二、歎聲益，二：初、分科。二、隨釋，三：初、歎轉法輪，四：初、釋初句，二：初、釋法輪。文中以二義釋。輪謂可轉義、能壞義也。「經三七日」者，大則已聞頓說，小見三七停留，蓋有所表也。初七欲說圓，二七欲說別，三七欲說通，既並無機，故受釋梵請說三藏生滅四諦也。

Second, from "Furthermore, fearing" onward, it directly resolves the previous question. The causal background of Trapuṣa is as in the Ruilying and Trapuṣa Sūtras. Preaching the five precepts is the teaching of humans and devas. The "five phases" are wood, fire, earth, metal, and water. As for "phase" (xing), Lao Dan said, "Circulating the qi of Heaven." The Baihu tong states: "Fire is exalted yang, water is lowly yin, wood is lesser yang, metal is lesser yin, and earth is the great encompasser. Two yin and three yang; the exalted matches Heaven." As for the "six jia," jia means head. One jia has five phases and [covers] ten days; six jia make sixty days. In the course of one year, the jia completes six cycles, the phases are thirty-six, and the calendar follows this sequence. As for "having a future Saṅgha," because he had not yet entered the Deer Park or liberated the five men, he pointed to the five men as the future Saṅgha. As for "from this time onward," from initially subduing Trapuṣa up to the ultimate nirvāṇa, he refuted all non-Buddhists by non-acceptance, just as in the Nirvāṇa [Sūtra] he refuted the six masters and ten ṛṣis. Second, praising the benefit of the sound, in two parts: first, dividing the sections; second, commenting accordingly, in three parts: first, praising the turning of the wheel of the Dharma, in four parts: first, explaining the first line, in two parts: first, explaining the wheel of the Dharma. The text explains it with two meanings: "wheel" means having the sense of being turnable and the sense of being able to crush. As for "passing three times seven days," the great [capacities] had already heard the sudden preaching, whereas the small [capacities] saw a delay of three times seven days, which surely symbolizes something. In the first seven days, he wished to preach the perfect [teaching]; in the second seven days, he wished to preach the separate [teaching]; in the third seven days, he wished to preach the common [teaching]. Since none of them had the requisite capacity, he accepted the request of Śakra and Brahmā to preach the four truths of origination and cessation of the Tripiṭaka.