維摩經略疏垂裕記 4.127

4.127

二、「諸仁」下，隨文正釋，三：初、總標說法。二、正說觀門，二：初、懸示述意，二：初、懸示觀門，二：初、廢古用今。二、「一約」下，正示今義。「十想」者，荊溪云：具如《法界次第》。言「前三」者，即無常、苦、無我。「中四」者，身不淨、食不淨、世間不可樂、死不淨。後三者，斷、離、盡。「今約勸求」等者，若入後三即入無為，故不言之。「約二種念處」者，問：何以不約緣念處耶？答：緣非正觀，但是分別諸門文字，故且置之。然五種中，二行正助其相大同，慧行是正，行行是助故也。今別立者，行即能行、道是所踐，道行不同故別立之。

Two, below "Virtuous ones," directly explaining following the text, in three: first, generally indicating the expounding of the Dharma; second, directly expounding the contemplation gates, in two: first, preliminary indication stating the intention, in two: first, preliminary indication of the contemplation gates, in two: first, setting aside the old and applying the present; second, below "First, regarding," directly indicating the present meaning. Regarding the "ten notions," Jingxi says: "They are fully as in the *Fajie cidi*. Speaking of 'the first three': they are impermanence, suffering, and non-self. 'The middle four': impurity of the body, impurity of food, the world not being delightful, and impurity of death. The latter three: cessation, detachment, and exhaustion." Regarding "Now regarding encouraging seeking" and so on: if one enters the latter three, one enters the unconditioned, so they are not spoken of. Regarding "regarding the two kinds of mindfulness foundations": Question: Why is it not based on the mindfulness foundation of conditions? Answer: Conditions are not proper contemplation, but merely distinguishing the letters of the various gates, so they are tentatively set aside. However, among the five kinds, the characteristics of the two practices, primary and auxiliary, are broadly the same: wisdom practice is primary, and conduct practice is auxiliary. Now, in separately establishing them: conduct is that which can practice, and the path is that which is trodden; because the path and conduct differ, they are separately established.