維摩經略疏垂裕記 5.149

5.149

二、「住平」下，隨文釋義，四：初、約小乘證滅破。「本有滅諦平等之理」者，即三千三諦，生佛一如、自他同貫，故云平等。「行生修」者，《大論》八十先舉經云「須菩提白佛：『菩薩云何行般若波羅蜜？云何生般若波羅蜜？云何修般若波羅蜜？』佛言：『色是寂滅故、色是虛誑故、色不實故，應行、應生、應修般若波羅蜜；受想行識亦復如是。』須菩提又問：『行生修為幾時？』佛言：『初發心乃至坐道場，行般若波羅蜜、生般若波羅蜜、修般若波羅蜜。』」既言初後俱行生修，即圓義也。故知，即行時生，生故復修。故經復云「須菩提言：『次第心中應行生修等耶？』佛言：『常不離薩婆若心，不令餘念得入，為行為生為修。若心心數法不行，為行為生為修。』」有人釋云：行在乾慧地，生在無生忍，修在無生忍後。此通意耳。若準通意，例別可知。「薩婆若」者，《大論》翻為一切智相。荊溪云：意明次第心中使應般若，即常與薩婆若相應，次即不次故也。迦葉何不將如此心次第行乞，而但懷於去取心耶？「由迹顯本」者，達事即理也，此名體用本迹。「若迦葉」下，荊溪云：次將身子入定之果寄釋其因。故知不離薩婆若心，尚於食見於八邪即八解脫。若能善達機理，豈令行事捨富從貧？事行尚虧，安會至理？「菩薩雖知至解脫」者，雖知理常平等，而不妨次第修學也。即邪是正，故云不捨八邪等。「何者」下，釋出次第求大乘相。此即解頓行漸。若約初心，即次第止觀意也。薩婆若心，即圓融解也。「從凡」下，明所歷次第行也。禪悅諸定止欲散網，達色無色定也。「又入」下，止三界獄，達二乘道也。「又入菩薩」下，止於自證，達菩薩道也。既云上上諸禪，即兼止二邊，達常住道也。「於一一禪皆有三智」者，荊溪云：具如《止觀》禪境之中。觀諸事禪皆成妙境，此是圓人觀於根本乃至別教九種大禪，一一禪中皆見佛性。若別教人自性禪，但在地前而已。「是為」下，《大論》八十七云「行名布施，學名持戒，道名智慧。又行名持戒，學名禪定，道名智慧。」「不觀貧富心無去取」者，既心佛眾生三無差別，豈去富而取貧耶？「依分衛法」等者，即不擇貧富，次第而往也。律明乞食之法，不一處是為福他，故令至七家。「分衛」，此云團墮，即是以團食墮著鉢中也。「迦葉內心」下，正出小乘之過。

Second, from "Abiding in equality" below, following the text to explain the meaning, which has four [parts]: first, refuting on the basis of the Hīnayāna realization of cessation. Regarding "the fundamentally existing principle of equality of the truth of cessation," this refers to the three thousand [realms] and the three truths, the oneness of sentient beings and Buddhas, and the identical pervading of self and other; hence it is called "equality." Regarding "practicing, generating, and cultivating," fascicle 80 of the Great Treatise first cites the sūtra: "Subhūti said to the Buddha: 'How does a bodhisattva practice the perfection of wisdom? How does he generate the perfection of wisdom? How does he cultivate the perfection of wisdom?' The Buddha said: 'Because form is calm and extinguished, because form is empty and deceptive, and because form is unreal, one should practice, generate, and cultivate the perfection of wisdom; sensation, perception, mental formations, and consciousness are also like this.' Subhūti asked again: 'For how long are practicing, generating, and cultivating [done]?' The Buddha said: 'From the first arousal of the mind up to sitting at the site of awakening, one practices the perfection of wisdom, generates the perfection of wisdom, and cultivates the perfection of wisdom.'" Since it says that both beginning and end are practicing, generating, and cultivating, this is the perfect meaning. Thus we know that at the very time of practicing, it is generated, and because it is generated, one further cultivates it. Therefore the sūtra further says: "Subhūti said: 'Within a mind of successive stages, should one practice, generate, cultivate, and so forth?' The Buddha said: 'Never departing from the mind of sarvajña (all-knowledge), not allowing other thoughts to enter, this is practicing, this is generating, this is cultivating. If the mind and mental factors do not function, this is practicing, this is generating, this is cultivating.'" Someone explained this: "Practicing is at the stage of dry wisdom, generating is at the forbearance of non-arising, and cultivating is after the forbearance of non-arising." This is only the meaning of the shared [teaching]. If based on the meaning of the shared [teaching], the separate [teaching] can be known by analogy. Regarding "sarvajña," the Great Treatise translates it as the mark of all-knowledge (一切智相). Jingxi says: "The intention is to clarify that making [the mind] accord with prajñā within a mind of successive stages means constantly being in accord with sarvajña, because the sequential is immediately the non-sequential." Why did Kāśyapa not carry such a mind to go begging in sequence, but merely harbored a mind of rejection and grasping? Regarding "manifesting the fundamental by means of the trace," it means understanding that phenomena are immediately principle; this is named essence and function, fundamental and trace. Regarding "If Kāśyapa..." below, Jingxi says: "Next, taking the fruit of Śāriputra's entering absorption, [the text] relies on it to explain its cause. Thus we know that not departing from the mind of sarvajña, even toward food one sees the eight wrong states as the eight liberations. If one can skillfully understand both capacity and principle, how could one let phenotypic practice abandon the rich and follow the poor? When phenotypic practice is still deficient, how could one unite with the ultimate principle?" Regarding "Although the bodhisattva knows... up to liberation," although one knows that the principle is always equal, this does not hinder practicing and studying in sequence. The wrong is immediately the right, hence it is said "not abandoning the eight wrong states," and so forth. From "Why?" below, the characteristics of seeking the Great Vehicle in sequence are explained. This is understanding the sudden while practicing the gradual. If speaking of the initial mind, this is the meaning of sequential cessation and contemplation. The mind of sarvajña is the understanding of perfect integration. From "From the ordinary..." below, it clarifies the sequential practices traversed. The absorptions of dhyāna joy put an end to the net of desire and distraction, and comprehend the form and formless absorptions. From "Furthermore entering..." below, one puts an end to the prison of the three realms and comprehends the path of the two vehicles. From "Furthermore entering the bodhisattva..." below, one puts an end to self-realization and comprehends the bodhisattva path. Since it says "the highest and supreme dhyānas," it combines putting an end to the two extremes and comprehending the path of eternal presence. Regarding "In each and every dhyāna there are the three wisdoms," Jingxi says: "It is completely as in the realm of dhyāna in Cessation and Contemplation. Contemplating all phenomenal dhyānas, they all become the wondrous realm. This is how a person of the perfect [teaching] contemplates the fundamental up to the nine kinds of great dhyānas of the separate teaching, seeing the Buddha-nature in each and every dhyāna. If it were a person of the separate teaching, self-nature dhyāna would only exist prior to the [ten] stages." Regarding "This is..." below, fascicle 87 of the Great Treatise says: "'Practice' is called giving; 'study' is called upholding precepts; 'path' is called wisdom. Furthermore, 'practice' is called upholding precepts; 'study' is called meditative absorption; 'path' is called wisdom." Regarding "not viewing poor or rich, the mind without rejection or grasping," since the mind, Buddha, and sentient beings are not different among the three, how could one reject the rich and grasp the poor? Regarding "relying on the method of piṇḍapāta," and so forth, this means not selecting between poor and rich, but going in sequence. The Vinaya clarifies the method of begging for food: not staying in a single place is for the sake of bringing merit to others, which is why it prescribes going to up to seven households. "Piṇḍapāta" (分衛) is translated here as "ball falling," which means food [formed into] balls falling into the bowl. From "Kāśyapa's inner mind..." below, it directly brings out the fault of the Hīnayāna.