維摩經略疏垂裕記 5.72

5.72

二、約味判。「明五味」者，荊溪云：暫寄五禪明五味耳。「願智」者，應云願智頂禪。暹云：秖是修禪，有願有智最強，如迦葉入雞足山，願力所持，待彌勒出然後付衣，即其事也。「十八變」者，暹云：頌曰「震動及熾然，流布與示現，轉變及往來，卷舒眾像身，往同趣隱顯，自在并制他，施辨與憶念，施安及放光。」「於諸」下，荊溪云：一切諸禪若依觀等至於熏修，皆得頂名。

Second, judging in terms of flavors. Regarding "clarifying the five flavors": Jingxi says that it temporarily borrows the five dhyānas to clarify the five flavors. Regarding "knowledge of aspiration": it should say the summit dhyāna of the knowledge of aspiration. Daoxian says that it is simply the cultivated dhyāna, in which aspiration and knowledge are strongest; like Kāśyapa entering Mount Kukkuṭapāda, upheld by the power of his vow, awaiting the appearance of Maitreya before transmitting the robe—that is such a case. Regarding the "eighteen transformations": Daoxian says that a verse states: "Quaking, blazing, / spreading, and manifesting, / transforming, going and coming, / contracting and expanding bodies of multiple forms, / going together with destinies, concealing and revealing, / mastery and subduing others, / bestowing eloquence and recollection, / bestowing security, and emitting light." Regarding the text below "Regarding the...": Jingxi says that all dhyānas, if based on contemplation and so on up to perfuming and cultivating, all obtain the name of 'summit.'