維摩經略疏垂裕記 5.144

5.144

二、辭不堪，二：初、分科。二、隨釋，四：初、奉辭不堪。二、述不堪之由，二：初、指略斥非。「十二頭陀」者，《南山鈔》云「位分為四，謂衣、食、處及威儀。衣中立二：一者納衣、二者但三衣。食中立四：一乞食、二不作餘食法、三一坐、四一揣。處立五：一蘭若、二塚間、三樹下、四露坐、五隨坐。威儀立一，常坐。」荊溪云：頭陀三意者，半滿秖是約教而已，《法華疏》文具廣分別。「今難」下，破他解中，今以二門對於二人，意略可見。今更助一釋，二門雖殊，得飯義一，即涅槃是。「恐人謬作觀行」等者，問：大師常用，何以匿他？答：非謂不許，但斥乖文。一家消文皆先事、次教、後方觀門。縱為觀門依文附教，堪資至道以益行者，直爾理解恐迷經宗。

Second, declining as not up to it, in two parts: first, dividing into headings; second, sequential commentary, in four parts: first, reverently declining as not up to it; second, narrating the reasons for not being up to it, in two parts: first, pointing out in brief and criticizing the error. Regarding the 'twelve dhūtas', the *Nanshan Vinaya Commentary* says: 'The ranks are divided into four: clothing, food, dwelling place, and deportment. In clothing two are established: first, rag robes; second, only possessing the three robes. In food four are established: first, begging for food; second, not following the rule of further eating; third, sitting in one session; fourth, one bowlful. In dwelling place five are established: first, an āraṇya; second, in a cemetery; third, under a tree; fourth, sitting in the open; fifth, sitting wherever one finds oneself. In deportment one is established: constant sitting.' Jingxi says: 'The three intentions of dhūta: half and full are merely in terms of teaching; the *Commentary on the Lotus Sūtra* differentiates them extensively.' From 'Now challenging' downward, in refuting others' interpretations, now using two gates to face the two persons, the intention is roughly discernible. Now we further assist with an explanation: although the two gates are distinct, the meaning of obtaining food is one, which is nirvāṇa. Regarding 'Fearing that people will mistakenly practice contemplation', and so forth, question: The Great Master constantly used it; why conceal others? Answer: It does not mean it is disallowed, but merely criticizes contradiction with the text. This school's analysis of the text always puts phenomena first, teaching next, and contemplation gates last. Even if taking it as a contemplation gate relying on the text and attached to teaching, capable of aiding the ultimate Way to benefit practitioners, directly taking it as the principle's understanding risks confusing the sūtra's central purport.