維摩經略疏垂裕記 5.31

5.31

四、別對十心，十：初、想對滿慈，二：初、正釋滿慈，二：初、明掌法化眾。「識得實法」等者，暹云：心王率爾總見物體，故云得實法。心數思想假名句文方成，故云想得假名。二、「諸有」下，明機緣受道。「皆師滿慈」者，故十人揚化各隨所好。「故二」下，引證也。即訶優波離中，二人犯戒不敢問佛，往問波離。二、「是故」下，例示餘九，二：初、準想用義。二、「如今」下，引例結成。例如世人好律學則近律師，好禪學則近禪師，好慧學則近法師，故云隨其三學等也。

Fourth, matching individually with the ten mental factors, in ten parts: first, matching conception with Pūrṇa Maitrāyaṇīputra, which has two parts: first, directly explaining Pūrṇa, which has two parts: first, explaining his administering the Dharma to transform the assembly. "Consciousness grasps real phenomena" and so on: Daoxian says: "The mental king suddenly and collectively perceives the object-entity, hence it is said to 'grasp real phenomena.' The mental factor of conception is accomplished only through provisional names, phrases, and syllables; hence it is said that 'conception grasps provisional names.'" Second, from "All those who" onward, explaining capacities and conditions receiving the Path. "All take Pūrṇa as teacher": thus the ten persons propagate and transform according to what each likes. From "Thus the two" onward, citing proof: in the reproach of Upāli, two persons who broke precepts did not dare ask the Buddha, and went to ask Upāli. Second, from "Therefore" onward, illustrating the remaining nine by analogy, which has two parts: first, following the function of conception. Second, from "Just as today" onward, citing analogies to conclude: for example, people in the world who like Vinaya studies draw close to a Vinaya master; those who like dhyāna studies draw close to a dhyāna master; those who like wisdom studies draw close to a Dharma master. Hence it says "according to their three trainings," and so on.