維摩經略疏垂裕記 5.2

5.2

三、勸求佛身二。初、分科，二：初、標下隨釋，三：初、標章，二。初、述意。二、徵釋四重。初重，二：初、問。二、答，二：初、雙標。「方便兩教」即藏通。「常住佛身」即別圓。二、「何故」下，雙釋。「豈可勸求」等者，荊溪云，非是專令求於劣身。既勸捨於無常之身，豈可還求無常之果？引文雖復但云真實，下文還約四種真實者，實能兼權理無間也。二重，二：初、問。此問從前答中第二義生。二、答，二：初、引經。因無常、果是常，即別教意，地前無常、登地證常。荊溪云：佛答梵志等者，借彼破外，證此先權。若一向依彼，豈得引之？二、類釋。「士庶」者《毛詩傳》曰「士，事也。」《白虎通》云「士者，任事之稱也。〈周禮〉天子有元士、中士、下士。」庶，眾也，謂天下之眾人也。「空假一心」者，《輔行》云「心性不動假立中名，亡泯三千假立空稱，雖亡而存假立假號。」今云一心，一心即中也。三重，二：初、問。「定用何判」者，前答通漫，故此定之。二、答。「何妨通勸」者，隨類各解則成通勸四人。荊溪云：以依今部教寬機遍故也。「諸味所感不同」者，《華嚴》別圓二因感一常果，鹿苑一生滅因感灰斷果，《大品》三因感灰斷常住二果，《法華》一圓因感一常果，《涅槃》四因感一常果，故云諸味等也。「今方等」等者，指今經是第三時也。「四因得二果」者，生滅、無生二因同得灰斷果，無量、無作二因同得常住果。準一部文，隨品不定，方便但二。〈問疾〉及以〈不思議〉則唯在大。〈觀眾生〉去三品分三，故一部始終方具四耳。若從一部顯密異聞，秖〈方便品〉密解別圓，顯密相對四因二果其義宛足。四重，二：初、問。由前答四因得二果，故此問之。佛身既有四教不同，何得涅槃但有灰斷、常住二種？二、答。「如云至是一」者，指上文也。《大疏》云如上明也。「巧拙兩度」等者，藏通界內巧拙，而見思病差是一；別圓界外巧拙，而無明病差是一。

Third, exhorting the aspiration for the Buddha's body, in two parts. First, dividing the sections, in two parts: first, marking the text below and explaining it accordingly, in three parts: first, marking the section, in two parts: first, stating the intention; second, inquiring into and explaining the four layers. In the first layer, there are two parts: first, the question; second, the answer, in two parts: first, presenting both. "The two expedient teachings" are the Tripiṭaka and Common teachings. "The eternally abiding Buddha body" is the Distinct and Perfect teachings. Second, from "for what reason" onward, explains both. As for "how could one exhort the seeking of" and so forth: Jingxi says that it is not exclusively causing them to seek an inferior body. Having exhorted the renunciation of an impermanent body, how could one in turn seek an impermanent fruit? Although the cited text merely speaks of "the real", below it is still interpreted in terms of the four kinds of reality, for the real can integrate the provisional without obstruction in principle. In the second layer, there are two parts: first, the question. This question arises from the second meaning in the preceding answer. Second, the answer, in two parts: first, citing the sūtra. The cause being impermanent and the fruit being permanent is the meaning of the Distinct teaching; prior to the stages, it is impermanent, and upon ascending the stages, one realizes permanence. Jingxi says: The Buddha answering the brahmacārin and so forth borrows that to refute outsiders, and verifies this initial provisionality. If one relied purely on that, how could it be cited? Second, analogous explanation. As for "gentlemen and commoners": the *Mao Commentary on the Shijing* states, "*Shi* (gentleman) means affairs." The *Baihu tong* states, "*Shi* is a designation for undertaking affairs. The *Rites of Zhou* has the Son of Heaven appointing senior gentlemen, middle gentlemen, and junior gentlemen." *Shu* (commoners) means the multitudes, referring to the multitude of people in the world. As for "the one mind of emptiness and provisionality": the *Fuxing* states, "The nature of the mind being unmoving is provisionally designated 'the middle'; obliterating the three thousand is provisionally designated 'empty'; remaining while obliterated is provisionally designated 'provisional'." Here it speaks of "one mind"; one mind is none other than the middle. In the third layer, there are two parts: first, the question. "Deciding which to use to judge" arises because the preceding answer was general and broad, so here it is decided. Second, the answer. As for "what harm is there in a common exhortation": according to their respective kinds, each understands, thus forming a common exhortation to the four kinds of persons. Jingxi says: Because relying on this division of scriptures, the teaching is broad and the capacities are pervasive. As for "what is induced by the various flavors is different": in the *Avataṃsaka*, the two causes of Distinct and Perfect induce the one permanent fruit; in the Deer Park, the one cause of arising and ceasing induces the fruit of ash and extinction; in the *Large Perfection of Wisdom*, the three causes induce the two fruits of ash and extinction and eternal presence; in the *Lotus Sūtra*, the one perfect cause induces the one permanent fruit; in the *Nirvāṇa Sūtra*, the four causes induce the one permanent fruit. Hence it says "the various flavors", and so forth. "Now the Vaipulya" and so forth refers to this sūtra being the third period. As for "four causes obtain two fruits": the two causes of arising-and-ceasing and non-arising together obtain the fruit of ash and extinction; the two causes of immeasurable and effortless together obtain the fruit of eternal presence. Based on the text of the entire work, it is unfixed according to the chapter; the expedient ones are only two. The 'Inquiring About the Illness' and 'Inconceivable' chapters pertain solely to the Great. From the 'Viewing Living Beings' chapter onward, three chapters distinguish three; thus, only from beginning to end of the whole work are the four complete. If taken from the differing manifest and secret hearings of the entire work, it is only that the 'Expedient Means Chapter' secretly understands the Distinct and Perfect; setting manifest and secret against each other, the meaning of four causes and two fruits is fully complete. In the fourth layer, there are two parts: first, the question. Because the preceding answer stated that four causes obtain two fruits, this is asked. Since the Buddha body has the differences of the four teachings, how can nirvāṇa only have the two kinds of ash-and-extinction and eternal presence? Second, the answer. "As it says, up to 'is one'" refers to the passage above. The *Da shu* (Great Commentary) says: As explained above. As for "the two salvations, skillful and clumsy": the Tripiṭaka and Common teachings are skillful and clumsy within the realm, but the cure of the illness of view and thought is one; the Distinct and Perfect teachings are skillful and clumsy beyond the realm, but the cure of the illness of ignorance is one.