維摩經略疏垂裕記 4.121

4.121

三、「此之」下，結示。「此之四意」者，荊溪云：具如前文列釋者是。又總前四意，又有四別：一得命文殊、二文殊論道、三聲聞自鄙、四菩薩進行。故知前二為成後二。後二復有遠近二意，近遠復二：一通、二別。所言通者，遠近各有遠近故也。聲聞二者，遠成究竟、近入熟酥。菩薩二者，鈍同二乘見見有乘，利悟在即。所言別者，聲聞遠益、菩薩近益。今疏從別，故聲聞自鄙、菩薩進行。云、「今明」下，分科，二：初、總分。荊溪云：意乃有四經文二段者，四如前列。所言二段者，即如今文中折伏攝受亦可為二，謂室內攝受、室外折伏。於折伏中有今有昔，今謂問疾俗徒、昔即被訶道眾。於攝受中亦有二意，能生、所生，能即室空、所即六品。又亦可分之以為自他，他傳佛旨、自述己情。即從「居士是疾」已下文是言室外者，既無數千人皆往問疾，爾時未為長者國王現難思事，故見見有問疾時。疾者雖復在於室內，而所被者機形並疎，且云室外。從所被說，復云室外。又折攝等者，亦用《瓔珞》三方便意，思之可知。「折中具攝」等者，折如析觀，攝如體觀。又折如觀身，攝如勸求。又攝中折者，調伏如折、慰喻見見如攝。又藏折通攝、別折圓攝，又權折實攝。「乃至非權非實」下去諸文見見有品，比說可知。二、「今就」下，別分，二：初、正分。「即是折伏自體緣集」者，荊溪云：問前已破古自立二集，今何更立自體集耶？答：兼破論師立斯別稱，今但秖立一無為集，故合標之。又今文中，先且依彼立自體名而暗奪之。

Three, below "These," concluding and indicating. Regarding "these four intentions," Jingxi says: "They are fully as listed and explained in the preceding text. Moreover, subsuming the preceding four intentions, there are also four distinct ones: first, receiving the command to Mañjuśrī; second, Mañjuśrī discussing the path; third, the voice-hearers disdaining themselves; fourth, the bodhisattvas advancing in practice. Thus we know that the first two serve to accomplish the latter two. The latter two again have two intentions, distant and close; close and distant again have two: first, general; second, particular. That which is termed general means that distant and close each have distant and close. For the voice-hearers, the two are: from afar accomplishing the ultimate, and close at hand entering mature curds. For the bodhisattvas, the two are: the dull, being the same as the two vehicles, seeing views have a vehicle; the sharp awaken immediately. That which is termed particular means: distant benefit for voice-hearers, close benefit for bodhisattvas. The present commentary follows the particular; hence the voice-hearers disdain themselves and the bodhisattvas advance in practice." Saying, below "Now explaining," dividing the sections, in two: first, general division. Jingxi says: "The intentions are four, and the sūtra text has two sections: the four are as listed above. That which is called two sections refers to the fact that, just as in the present text, subduing and embracing can also be made into two, meaning embracing inside the room and subduing outside the room. In subduing, there is the present and the past: the present refers to the lay followers inquiring into the illness; the past refers to the assembly of the path who were reproached. In embracing, there are also two senses: that which can produce and that which is produced; that which can is the room's emptiness, and that which is produced is the six chapters. Furthermore, it can also be divided into self and other: the other transmits the Buddha's intention, and the self recounts one's own feelings. Namely, from the text below 'Layman, this illness' onward, this is it. Speaking of 'outside the room': since thousands of people did not all go to inquire into the illness, and at that time he had not yet manifested inconceivable matters for the elders and kings, there was thus a time of inquiring into the illness. Although the ill one was inside the room, those who were addressed were distant in capacity and form; hence it is tentatively called outside the room. Spoken from the perspective of those addressed, it is again called outside the room. Moreover, subduing and embracing and so forth also utilize the intention of the three expedient means in the *Yingluo jing*; this can be understood by contemplating it." Regarding "within subduing there is fully embracing" and so on: subduing is like the contemplation of analysis, embracing is like the contemplation of embodiment. Again, subduing is like contemplating the body, embracing is like encouraging seeking. Again, subduing within embracing: taming is like subduing, and consoling is like embracing. Again, Pitaka subdues and common embraces; separate subdues and perfect embraces; again, provisional subdues and real embraces. Below "even unto neither provisional nor real," the subsequent texts see each chapter; it can be known by comparative explanation. Two, below "Now regarding," dividing in detail, in two: first, proper division. Regarding "which is precisely subduing the accumulation of conditions of one's own substance," Jingxi says: "Question: Previously the old [views] were already refuted and the two accumulations established; why now further establish the accumulation of one's own substance? Answer: Concurrently refuting the treatise masters' establishing of this distinct designation, now we only establish the single accumulation of unconditioned conditions; hence they are labeled together. Furthermore, in the present text, we first tentatively follow them in establishing the name 'own substance' and covertly divest it."