維摩經略疏垂裕記 4.51

4.51

三、觀心，二：初、正釋。荊溪云：觀心釋中一一皆附下文帖釋以為觀相，教理有憑，故與他人明觀有異，但異於果，並名觀心。「愛見魔外」者，愛惑即魔，見惑即外。「舉足至伽梨」者，此約六作以明修觀。言六作者，謂一行、二住、三坐、四臥、五語默亦曰言談、六作作謂所作之事。二作字並去聲。舉足下足即行，著僧伽梨即作作，中略其四，故云乃至。「悉皆一心」者，六作雖殊，觀心豈異？造次必於是，顛沛必於是。二、「當知」下，結歎。「故法華」等者，此引第五頌現在四信、滅後五品文。四信者，一、一念隨喜，二、略解言趣，三、廣為他說，四、深信觀成。此頌第四，即是五品正行六度也。今論修觀在名字位中，引經通證，不須執文以害其心。故荊溪云：此引《法華》正是觀行四位之觀，觀心灼然在於隨喜之前。「佛子住是地」者，謂修觀行所住之處也。「即是佛受用」等者，妙觀理等，與佛無殊，故指所居是佛受用，四儀運動咸與佛同。「尚」下，結況也。若準《法華》尚同妙覺極果，豈不得名淨名等覺耶？佛如長者，淨名如子。

Third, contemplation of the mind, which has two parts: first, the main explanation. Jingxi says: "In the explanation of contemplating the mind, each point is directly applied to the subsequent text as an aspect of contemplation. Because it is grounded in doctrine and principle, it differs from others' explanations of contemplation; differing only from the fruition, it is entirely named 'contemplation of the mind.'" "Affliction and view Māras and outsiders": the affliction of craving is Māra, and the affliction of views is outsiders. "From raising the foot to [putting on] the saṃghāṭī": this explains the practice of contemplation in terms of the six actions. The "six actions" refers to: first, walking; second, standing; third, sitting; fourth, lying down; fifth, speaking and remaining silent, also called conversation; and sixth, performing actions, which means deeds performed. The two instances of the character "action" (作) are both in the departing tone. Raising and lowering the foot is walking, and putting on the saṃghāṭī is performing an action; the four intermediate ones are omitted, which is why it says "even to." "All are one mind": though the six actions are distinct, how could the contemplating mind be different? In moments of haste, it must be here; in moments of stumble, it must be here. Second, from "One should know" onwards, the concluding praise. "Thus the Lotus Sūtra..." and so forth: this cites the verses from the fifth [scroll] on the four faiths during [the Buddha's] presence and the five stages after his extinction. The four faiths are: first, rejoicing upon a single thought; second, broadly understanding the gist of the words; third, extensively preaching to others; and fourth, deep faith that contemplation has succeeded. This verse is the fourth, which corresponds to the five stages properly practicing the six perfections. Now, discussing the cultivation of contemplation at the stage of verbal identity, the sūtra is cited as general verification; one should not rigidly adhere to the text to the detriment of its meaning. Hence Jingxi says: "This citation of the Lotus Sūtra precisely concerns the contemplation of the four stages of contemplative practice; contemplation of the mind is clearly prior to rejoicing." "The Buddha's child abiding in this ground": this refers to the place where one abides while cultivating contemplative practice. "Is the Buddha's own enjoyment" and so forth: wondrous contemplation and principle are equal, without difference from the Buddha. Therefore, pointing to where one dwells as being the Buddha's own enjoyment, the movements of the four deportments are all identical to the Buddha's. From "Still..." onwards, the concluding comparison: if, according to the Lotus Sūtra, it is even identical to the ultimate fruit of wondrous enlightenment, how could it not be named the equal enlightenment of Jingming? The Buddha is like the elder, and Jingming is like the son.