維摩經略疏垂裕記 3.87

3.87

二、「今因」下，別攝橫竪。向約事釋有橫有竪，今附事成觀一一明之。文為二：初、附竪成觀。荊溪云：觀心中云多少者，即是因緣及空假中對論多少。如初觀心未敢遍緣，且緣因緣，於因緣中隨對隨照，故云少也。觀境稍熟，次心遍攬，即名為多。次空假中，多少準說。境即如土，或增或減。次及不次準例可知。此釋初句也。「調能」下，釋第二句。次「如是」下，釋第三句。次「起菩薩」下，釋第四句。

Second, from "Now due to" onwards, specifically subsuming the horizontal and vertical. Previously, explaining based on phenomena had horizontal and vertical; now, adhering to phenomena to establish contemplation, it clarifies them one by one. The text has two [parts]: first, adhering to the vertical to establish contemplation. Jingxi says: The mention of "more or less" in the contemplation of the mind refers to discussing more or less in contrast to conditioned arising as well as emptiness, conventionality, and the middle. When initially contemplating the mind, one does not yet dare to take all conditions universally; one first conditions conditioned arising, and within conditioned arising reflects on them as they are encountered; hence it is called "less." When the object of contemplation becomes somewhat familiar, the mind next grasps universally, which is called "more." Next, for emptiness, conventionality, and the middle, more or less should be understood in the same manner. The object is like the land, either increasing or decreasing. Successive and non-successive can be known by parallel. This explains the first line. From "Subduing the capable" onwards, it explains the second line. Next, from "Like this" onwards, it explains the third line. Next, from "Raising the bodhisattva's" onwards, it explains the fourth line.