維摩經略疏垂裕記 3.54

3.54

三、總結歎。「以大悲三念處之德」者，荊溪云：一切諸佛皆具此三，謂得供不高、逢毀不下、於不毀供而不生癡。此意多在應化佛耳。文中但引女毀、梵讚，第三略無。八風亦但舉於違順，後文自列，故此未具。「須彌」者，此云安明。入水最深，故名為安。出諸山上，故名為明。所言妙者，新譯云獨有，茲山四寶所成。「羅睺三摩」等者，訶慰之極數必至三。因身子驅而安慰之。訶身子云：「汝何以輕大龍之子。」語羅云言：「莫啼莫啼。」「訶調達」者，調達從佛索眾，佛訶之曰：「癡人無知。我尚不以眾付身子、目連，況汝癡人食唾者乎？」「一香塗」下，此約色心具出二種三念相者。雖即由境方具三心，義但成一。今各明者，欲顯二相，令後行者因外識內。

Third, summarizing the praise. As for "the virtue of the three stations of mindfulness of great compassion," Jingxi says: "All Buddhas possess these three: namely, not being elevated when receiving offerings, not being depressed when encountering slander, and not giving rise to delusion toward non-slanderous offerings. This intention mostly rests in the response-transformation Buddha." The text merely cites a woman's slander and Brahmā's praise, omitting the third. The eight winds are also merely mentioned as favorable and adverse; since the subsequent text will list them, they are not fully given here. As for "Sumeru," here it is translated as "Peacefully Luminescent." Sinking deepest into the water, it is called peaceful; rising above all mountains, it is called luminescent. As for what is called marvelous, the new translation says "uniquely existing"; this mountain is formed of the four jewels. As for "Rāhula, three times caressing," and so on, the culmination of reproaching and comforting necessarily reaches three times. Because Śāriputra expelled him, the Buddha comforted him. He reproached Śāriputra, saying, "Why do you make light of the son of the great dragon?" and said to Rāhula, "Do not weep, do not weep." As for "reproaching Devadatta," Devadatta asked the Buddha for the saṅgha, and the Buddha reproached him, saying: "Foolish man, lacking knowledge! I do not even entrust the saṅgha to Śāriputra and Maudgalyāyana, so how could I entrust it to you, a foolish man who eats saliva?" From "one smeared with incense" onward, this fully sets forth the marks of the two kinds of three stations of mindfulness in terms of physical form and mind. Although possessing the three minds only depends on the objective realm, in meaning they merely form one. Now explaining each separately is to reveal the two characteristics, enabling future practitioners to recognize the internal through the external.