維摩經略疏垂裕記 4.149

4.149

四芭蕉、五幻、六夢、七影、八響，二：初、釋現文，二：初、約谷響釋。「空谷響應」者，《老子》所謂「谷神不死」也。二、約聲響釋。「七處」者，《大論》第六十釋響喻中云「如人語時口中風出，名優陀那，此風出已還入至臍。偈云：風名優陀那，觸臍而上去。是風觸七處，頂及齗齒脣、舌喉及以胸，是中語言生。」二、通前簡示。「各有所譬」者，即以幻譬境界，乃至以變化譬菩薩受生，故云各有所譬，委如前記。問意者，既同大乘，何故有異？「八譬別者」下，正判《攝論》是別教也。「如以四德對四三昧」者，荊溪云：即二十五三昧中以無礙三昧破空處、常三昧破識處、樂三昧破不用處、我三昧破非想處。雖無淨名無礙即淨，若定的對即別義也。言「破四種人」者，秖是得於四空天處人耳。

Fourth, plantain; fifth, illusion; sixth, dream; seventh, shadow; eighth, echo. [This has] two [parts]: first, explaining the present text, which has two: first, explaining in terms of the echo in a valley. Regarding "a hollow valley responding with an echo," Laozi says, "The valley spirit does not die." Second, explaining in terms of vocal sound. Regarding "seven places," the sixtieth fascicle of the Da zhidu lun, in explaining the simile of an echo, states: "When a person speaks, wind issues from the mouth, named udāna. After this wind has issued, it returns within to the navel. A verse states: 'The wind is named udāna; / touching the navel, it goes upward. / This wind touches seven places: / the crown of the head, gums, teeth, and lips, / tongue, throat, and chest; / therein speech is produced.'" Second, resolving previous points and clarifying. Regarding "each having that which is illustrated," illusion illustrates objects, and up to magical transformation illustrates a bodhisattva's taking birth; hence it is said that each has that which is illustrated, detailed as in the earlier record. As for the question's intention: since it is equally the Mahāyāna, why are there differences? From "the eight similes being distinct" downward, it definitively determines that the Mahāyānasaṃgraha belongs to the Distinct Teaching. Regarding "such as matching the four virtues with the four samādhis," Jingxi states: that is, among the twenty-five samādhis, using the unimpeded samādhi to break the station of [infinite] space, the permanent samādhi to break the station of [infinite] consciousness, the blissful samādhi to break the station of nothingness, and the self samādhi to break the station of neither-perception-nor-non-perception. Although without Jingming's unimpededness being identical to purity, if definitely aligned, that is the meaning of the Distinct [Teaching]. As for saying "breaking the four kinds of persons," these are merely persons who have attained the four stations of formless heavens.