維摩經略疏垂裕記 5.53

5.53

三、入文解釋，二：初、分科。二、隨釋，二：初、淨名默念，二：初、自念寢疾。「自念是解脫知見法身」者，荊溪云：解脫知見，了自得法。今之淨名了已證位位居等覺，既具三德，自念亦是以解脫德利益眾生，念自解脫利他故也。「息諸勞煩」等者，煩是煩惱，事即是業，世疾亦須息此二事。今亦二事表於惑業，境智相應二事必息。所以者何？此二種體即是般若解脫二德之種故也。而今淨名種轉事顯，名之為息。「大經」下四句，即〈梵行品〉。闍王造逆，身瘡發腫不得安眠，故發此言。如來惑業究盡，名得安眠。故與淨名寢義稍合，但分極少殊，而極在不久，故得引證。「修因已圓」者，等覺是真因極位也。「和光不同其塵」者，方便現疾故曰和光，內無惑業故不同塵。《老子》云「和其光，同其塵，湛兮似或存。」此謂和光同塵。而妙本不雜，故云湛兮似或存。今借其語，改轉用之，即以不同其塵則成妙本不雜之義。「問淨名」下，荊溪云：問意者，秖應愍彼，何為自念？答意者，此表三德。此三德中境智和合，故云法身及以般若。但解脫未暢，於化義中須云念耳。大悲即解脫之相，託自念彼，故云寄也。

Third, entering the text to explain, in two parts: first, dividing the sections. Second, following with the explanation, in two parts: first, Jingming silently reflects, in two parts: first, reflecting on his own illness. "Reflecting on oneself is the dharmakāya of liberation's knowledge and vision": Jingxi says that liberation's knowledge and vision clearly understands one's attained Dharma. Now, Jingming clearly understands the stage he has realized, his stage dwelling at equal awakening. Since he is endowed with the three virtues, reflecting on himself is also benefiting sentient beings with the virtue of liberation, reflecting on his own liberation to benefit others. Regarding "ceasing all toils and troubles" and so on, "troubles" means afflictions, and "toils" means karma; worldly illness also requires ceasing these two things. Here, these two things also represent delusion and karma; when object and wisdom correspond, these two things must cease. Why is this? Because the substance of these two kinds is itself the seed of the two virtues of prajñā and liberation. And now for Jingming, the seed has transformed and phenomena are made manifest, which is called cessation. The four lines from "Great Sūtra" downward are from the "Pure Practices" chapter. King Ajātaśatru committed heinous crimes, and sores erupted and swelled on his body so that he could not sleep peacefully; hence he made this statement. For the Tathāgata, delusion and karma are completely exhausted, which is called attaining peaceful sleep. Thus it somewhat accords with Jingming's sense of resting, yet the difference between the partial and the ultimate is slight, and the ultimate is reached before long; hence it may be cited as proof. "Cultivation of causes is already complete": equal awakening is the ultimate stage of true causes. "Harmonizing his light, he does not share their dust": expediently manifesting illness is called harmonizing his light; internally having no delusion or karma, he does not share their dust. Laozi says: "Harmonizing his light, sharing their dust, deep and serene as if barely existing." This speaks of harmonizing light and sharing dust. Yet the subtle fundamental is not mixed; hence he says "deep and serene as if barely existing." Now borrowing these words and adapting their usage, by not sharing their dust, it accomplishes the meaning of the subtle fundamental being unmixed. Regarding "Inquiring about Jingming" downward, Jingxi says: The intent of the question is, he should only pity them, so why reflect on himself? The intent of the answer is, this represents the three virtues. In these three virtues, object and wisdom are harmonized; hence it is called dharmakāya and prajñā. It is only that liberation has not yet unfolded, so in the sense of teaching, it must be called "reflecting." Great compassion is the mark of liberation; relying on self to reflect on others, it is therefore called "entrusting."