維摩經略疏垂裕記 5.84

5.84

三、約因果，二：初、約因訶，二：初、牒經略示。二、開句廣釋。「今應」等者，荊溪云：四句之中，第三所訶、第四能訶，餘之二句相從來耳。「故佛於須跋經中作師子吼」者，決定說外道法中無聖果故。「不動不修」者，有身見故即有邊見，有邊見故即有戒取及以邪見，八十八使具足，故云不動修。「四枯念處」等者，等取正勤、如意、根、力、覺、道也。此是通塗道品，具如《止觀》第七及記。若有身邊即具五陰，陰是四教所觀之境。「七十三人」者，上八地各九品，八九七十二人，并取欲界具惑一人，七十三也。「不取不捨」者，見即菩提，無見可捨；菩提即見，無菩提可取。波水取捨，譬意可見。「污穢陰」者，《止觀》明九種五陰：一期色心果報陰，平平想受無記陰，起見起愛兩種污穢陰，三業善惡善惡兩陰，變化示現工巧陰，五善根人方便陰，證四果名無漏陰。今觀見愛五陰即三諦理，故云污穢等。「非垢非淨」等者，垢即是枯，淨即是榮，下三例爾。秖是中道念處雙非二邊，雖復互融，且從勝說。「此是別觀四念處」者，此約圓中境觀俱別也。然例小乘，念處有二：一別、二總。總自有三：一境別觀總、二境總觀別、三境觀俱總。今是別念處也。「八自在」者，一、一多，示一身為多身，身數如微塵。二、小大，示一塵身滿大千界。三、輕重，以滿大千界身，輕舉遠到。四、色心，心安不動，示化無量形類。五、根，六根互用。六、得，得一切法，亦無得想。七、說，演一偈經無量劫。八、身，遍一切如虛空，廣如《大經》。「於中勤策」等者，暹云：此是相攝道品也。

Third, in terms of cause and effect, there are two parts: first, reproaching in terms of the cause, which has two parts: first, citing the sūtra text and briefly pointing it out; second, opening the phrases and broadly explaining them. Regarding "Now one should..." and so forth, Jingxi says: Among the four phrases, the third is what is reproached, the fourth is what can reproach, and the remaining two phrases simply follow along. Regarding "Therefore the Buddha roared the lion's roar in the Subhadra Sūtra," it is because he definitively stated that within non-Buddhist teachings there are no noble fruits. Regarding "neither moving nor cultivating," because there is the view of self, there is the view of extremes; because there is the view of extremes, there are the attachment to precepts and wrong views, fully possessing the eighty-eight entanglements; hence it is called "neither moving nor cultivating." Regarding "the four withered stations of mindfulness" and so forth, "and so forth" includes the right exertions, bases of spiritual power, faculties, powers, factors of awakening, and path [factors]. These are the common path factors, fully as in the seventh fascicle of *Cessation and Contemplation* and its commentary. If there are [the views of] self and extremes, then one fully possesses the five aggregates; the aggregates are the objects contemplated by the four teachings. Regarding "seventy-three persons," across the upper eight stages there are nine grades each, making eight times nine, seventy-two persons, and adding one person of the desire realm who fully possesses afflictions, making seventy-three. Regarding "neither grasping nor abandoning," the views are themselves bodhi, so there are no views to abandon; bodhi is itself the views, so there is no bodhi to grasp. The meaning of the analogy can be seen from the grasping and abandoning of waves and water. Regarding "defiled aggregates," *Cessation and Contemplation* explains nine kinds of five aggregates: the retribution aggregates of physical and mental forms of a single lifespan; the neutral aggregates of ordinary perception and feeling; the two defiled aggregates of giving rise to views and giving rise to craving; the two aggregates of good and evil deeds of the three actions; the aggregates of transformations, manifestations, and craftmanship; the expedient aggregates of persons with the five good roots; and the undefiled aggregates of those who realize the four fruits. Here, contemplating the five aggregates of views and craving as identical to the principle of the three truths is why it says "defiled" and so forth. Regarding "neither defiled nor pure" and so forth, defiled is "withered" and pure is "flourishing"; the three below follow this pattern. This is simply the middle-way stations of mindfulness negating both extremes; although they are mutually fused, he speaks provisionally from the superior aspect. Regarding "this is the separate contemplation of the four stations of mindfulness," this refers to both the object and the contemplation being separate within the perfect [teaching]. However, patterned on the Lesser Vehicle, the stations of mindfulness are of two kinds: first, separate; second, total. The total itself has three: 1. the object is separate and the contemplation is total; 2. the object is total and the contemplation is separate; 3. both object and contemplation are total. Here, it is the separate stations of mindfulness. Regarding the "eight masteries": 1. one and many: manifesting one body as many bodies, the number of bodies being like minute dust motes; 2. small and large: manifesting a body the size of a single dust mote filling the great-thousandfold realm; 3. light and heavy: with a body that fills the great-thousandfold realm, rising lightly and reaching far; 4. form and mind: while the mind remains calm and unmoving, manifesting the transformation of countless shapes and kinds; 5. faculties: the six faculties operating interchangeably; 6. attainment: attaining all dharmas yet having no thought of attainment; 7. exposition: expounding a single verse for countless kalpas; 8. body: pervading everywhere like empty space, as extensively explained in the *Mahāparinirvāṇa Sūtra*. Regarding "zealously encouraging within it" and so forth, Daoxian says: these are the path factors mutually subsumed.