維摩經略疏垂裕記 4.120

4.120

二、「初意」下，正釋。「寄言斥彼勸誡為便」者，荊溪云：如云「是身無常」等，寄己身疾斥彼計常，以斥為誡勸觀法身，是則一斥義含誡勸，況復誡後即勸觀也。應云入不思議解脫，文闕不字，謂遠為入不思議弄引、近為二土之因。「生同居有餘」等者，荊溪云：以斷有為有盡未盡俱為見，見證解脫之遠因，失大士之近行。「豈敢輒述」者，荊溪云：慚昔愧今情兼蘊畏，誰能不命輒述屈懷。被命上催，恐重招鄙恥，雖圖俛仰已成招屈，對佛述過勝俗頻譏，故稱本而談兼宣化道，是則賓主及以師弟咸權實益。「樂小執小」者，樂小即是小乘方便，執小即是小乘見有果人。「慕仰大乘」者，知有大乘起見敬服，爾時必能發於大心。「遠為至良緣」者，若無彈斥不堪洮汰，況復二味為見醍醐因，得記捨生必招果報。「普令三教」等者，荊溪云：雖有三教，正意以圓訶諸菩薩。菩薩不住大旨，見見同小，其藏通人即以別折其執。「方便」者，於方等中利者入實、鈍者仍未，故知此中折三語通。或但入通入別而已，至法華會方乃見見咸歸。然經大塗宗須入實，以用真性為體、四土為宗故也。此中且從對極以說。

Second, below "The first intention," directly explaining. Regarding "relying on words to rebuke them, taking admonition as an expedient means," Jingxi says: "As in saying 'this body is impermanent' and so on, he relies on his own body's illness to rebuke their clinging to permanence, using the rebuke as an admonition to encourage contemplating the dharmakāya; thus, a single rebuke implicitly contains admonition and encouragement, not to mention that following the admonition he immediately encourages contemplation. It should read 'entering the inconceivable liberation'; the text lacks the character 'not' (bu), meaning that from afar it serves as an overture to entering the inconceivable, and close at hand it serves as the cause for the two lands." Regarding "being born in the common abode and with remainder" and so on, Jingxi says: "Because severing the conditioned and having exhausted or not exhausted are both views; views are the distant cause of realizing liberation, but lose the close practice of the great beings." Regarding "How would I dare to speak of it on my own authority?", Jingxi says: "Ashamed of the past and mortified by the present, his feelings were mingled with dread; who could, without being commanded, speak on their own authority of their subdued feelings? Being urged from above by the command, he feared incurring disgrace once again; though seeking to comply, it had already become a subjugation; recounting faults before the Buddha was better than being repeatedly mocked by commoners. Therefore, speaking in accord with the fundamental, he concurrently proclaimed the transforming path; thus guest and host, as well as master and disciple, all shared in the benefit of the provisional and real." Regarding "delighting in the small and grasping at the small": delighting in the small is precisely the expedient means of the Small Vehicle; grasping at the small is precisely the person who clings to the existence of the fruit in the Small Vehicle. Regarding "admiring and looking up to the Great Vehicle": knowing that there is the Great Vehicle, they give rise to views of reverence and submission; at that time, they are surely able to generate the great aspiration. Regarding "from afar serving as an excellent cause": without reproof, they could not be cleansed; how much more so, as the two flavors serve as the cause for views of ghee, receiving prediction and relinquishing life will surely incur the retribution. Regarding "universally causing the three teachings" and so on, Jingxi says: "Although there are three teachings, the main intention is to reproach all bodhisattvas by means of the perfect [teaching]. Bodhisattvas who do not abide in the great import, seeing views, are the same as the small; those of the Pitaka and common teachings have their clinging broken precisely through the separate [teaching]." Regarding "expedient means": among the vaipulya [teachings], the sharp enter the real, while the dull do not yet do so; therefore, we know that here breaking the three is a general expression. Or they merely enter the common or enter the separate, and only upon arriving at the Lotus Assembly do all views finally return [to unity]. However, the general course and main focus of the sūtra must enter the real, because it takes the true nature as its substance and the four lands as its main focus. Here, it is explained for the time being from the perspective of confronting the ultimate.