[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [維摩經略疏垂裕記](https://indike.org/pramana/in.bauddha.taisho.1779) › 4.10 # 維摩經略疏垂裕記 4.10 維摩經略疏垂裕記 4.10 - **Language:** Classical Chinese ### [4.10](https://indike.org/pramana/in.bauddha.taisho.1779.4.10) 三、帖文，二：初、十二句相資。帖文釋者，荊溪云：向約教觀非不消經，未是逐句消文故也。「直心即是圓教中道」者，圓教如前教觀中教觀二圓方是圓門真淨土義。「備目足」等者，目足喻解行，涼池喻涅槃。涼池喻，出《大經》。迷於一諦法界惑者，見思迷真、塵沙迷俗。「金剛頂」者，即等覺入金剛喻定，能破元品無明，故名金剛頂。亦曰金剛心，以此惑難破，定如金剛，所擬皆碎。言有通有別，別在等覺，義通諸地。「眾生正報至佛土淨也」者，荊溪云：此中分於止行二善。但對依淨及佛土嚴者，非獨依及土嚴而已，正報亦合清淨及嚴。但今正為明於依報故耳。正報止行即是惠施及以願加，名為清淨。如成五度乃至十善，一切皆然。如四無量本是利他，尚有止行，如治瞋等豈非止善，為攝生故豈非行善？自餘諸行，一切準知。「亦如世人」等者，還是宿世以法相關，方乃感應如此。 > Third, attaching to the text, in two parts: first, the twelve sentences mutually assisting. As for explaining by attaching to the text, Jingxi says: previously explaining in terms of teaching and contemplation was not without interpreting the sūtra, but it was not yet interpreting the text sentence by sentence. As for "the straightforward mind is the middle way of the perfect teaching," the perfect teaching is as the two perfections of teaching and contemplation in the previous teaching and contemplation; only then is it the meaning of the true pure land of the perfect gate. As for "equipped with eyes and feet" and so forth, eyes and feet metaphorize understanding and practice, and the cool pool metaphorizes nirvāṇa. The metaphor of the cool pool comes from the Great Scripture. Being deluded about the delusions of the dharmadhātu of the single truth means view and thought delusions being deluded about the true, and dust-and-sand delusions being deluded about the conventional. As for "diamond peak," this is equal awakening entering the diamond-like samādhi, able to destroy fundamental ignorance, hence called diamond peak. It is also called diamond mind, because this delusion is difficult to destroy, and the samādhi is like diamond: whatever it targets is shattered. This statement has both common and distinct aspects: distinctly it resides in equal awakening, while in meaning it runs through all stages. As for "the direct rewards of sentient beings down to the Buddha land being pure," Jingxi says: herein cessation and practice, the two goods, are distinguished. Merely matching the purity of circumstantial \[rewards\] and the adornment of the Buddha land: not only are circumstantial \[rewards\] and the land adorned, but the direct rewards should also be pure and adorned. But here it is primarily to clarify circumstantial rewards. The cessation and practice of direct rewards are giving and the reinforcement of vows, which are called pure. Such as accomplishing the five perfections down to the ten good deeds, all are like this. Like the four immeasurables being originally for benefiting others, they still have cessation and practice: such as curing anger and so forth, how is that not the good of cessation? And for the sake of gathering sentient beings, how is that not the good of practice? All other practices are to be understood accordingly. As for "also like worldly people" and so forth, it is still because of having been related through the Dharma in past lifetimes that the stimulus and response are like this. > — English (machine translation) (machine translation) - [Previous: 4.9](https://indike.org/pramana/in.bauddha.taisho.1779.4.9) - [Next: 4.11](https://indike.org/pramana/in.bauddha.taisho.1779.4.11) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1779.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1779~en-mt.4.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1779.4.10](https://indike.org/pramana/in.bauddha.taisho.1779.4.10) · Pramāṇa