維摩經略疏垂裕記 5.97

5.97

二、別訶，二：初、分章敘意。二、「如法」下，隨文釋義，三：初、外說內解用通教即空破說法不當道理，二：初、分科。二、隨釋，二：初、當如法說，三：初、標章總勸。二、別說，二：初、分科示義，二：初、分科。二、「須略」下，示義，二：初、明小衍不同，二：初、明三空行相。二、異，二：初、明小三空，二：初、正釋，二：初、總明三空。「析五陰空」者，心則念念生滅，色則四大不同。於一一大復更析破，如一地析至隣虛，見五陰空，名法空也。「故阿含」下，雖一經二論明空多少，三空收之義無不盡。「誰老死」等者，《大論》引《雜含》云「十二因緣從無明至老死，若有人言是老死，若言誰老死？皆生邪見。乃至無明亦復如是。若說無誰老死。當知虛妄，是名生空。若說無是老死。當知虛妄，是名法空。乃至無明亦復如是。」彼經佛在調牛聚落告諸比丘，初中後善乃至梵行清淨，所謂大空經。若有問言彼誰老死？老死屬誰？彼即言：我即老死。今老死屬我。老死是我所。若無明離而生明者，彼誰老死？老死屬誰？老死則斷，斷其根本則無明滅，無明滅則諸行滅，具二空故名為大空。故知小乘空於我所名為法空，空於我人名眾生空。若諸菩薩以空涅槃塵沙佛法名為法空。人謂小乘不明法空者，未曉經意；縱有誠教云聲聞人但得生空，且讓菩薩與奪之言。

Second, specific reproach, has two parts: first, dividing the chapters to narrate the meaning; second, from "In accordance with the Dharma..." downward, explaining the meaning following the text, which has three parts: first, using the principle that expounding the Dharma is improper, refuted by the common teaching's identity with emptiness, through outward exposition and inward understanding, which has two parts: first, dividing the sections; second, explaining in sequence, which has two parts: first, one should expound in accordance with the Dharma, which has three parts: first, presenting the chapter and generally encouraging; second, specific exposition, which has two parts: first, dividing the sections to show the meaning, which has two parts: first, dividing the sections; second, from "One must briefly..." downward, showing the meaning, which has two parts: first, clarifying the difference between the Lesser and the Mahāyāna, which has two parts: first, clarifying the practice and aspects of the three kinds of emptiness; second, differences, which has two parts: first, clarifying the three kinds of emptiness of the Lesser [Vehicle], which has two parts: first, properly explaining, which has two parts: first, generally clarifying the three kinds of emptiness. Regarding "analyzing the five aggregates as empty," the mind arises and ceases from thought-moment to thought-moment, and form has the four great elements that are different. Within each of the great elements, analyzing and breaking them down further, as analyzing one [element of] earth down to adjacent emptiness, seeing that the five aggregates are empty is called the emptiness of dharmas. Regarding "Therefore the Āgama..." downward, although the number of explanations of emptiness in the one sūtra and two treatises varies, they are gathered by the three kinds of emptiness, and the meaning is fully covered. Regarding "Who grows old and dies?" and so forth, the *Mahāprajñāpāramitā-śāstra* cites the *Saṃyuktāgama*, saying: "In the twelve links of dependent origination, from ignorance to old age and death, if someone says 'this is old age and death,' or says 'who grows old and dies?', in both cases they give rise to wrong views. Up to ignorance, it is also like this. If one expounds that there is no 'who grows old and dies', one should know it is false; this is called the emptiness of living beings. If one expounds that there is no 'this is old age and death', one should know it is false; this is called the emptiness of dharmas. Up to ignorance, it is also like this." In that sūtra, when the Buddha was at the cow-taming village, he told the monks that it was good in the beginning, middle, and end, up to the purity of the brahma practice, which is called the Great Emptiness Sūtra. If someone asks, "Who is it that grows old and dies? To whom do old age and death belong?" he says, "I am old age and death. Now old age and death belong to me. Old age and death are what belongs to me." If ignorance is departed from and clear knowledge arises, who grows old and dies? To whom do old age and death belong? Old age and death are then severed; severing their root, ignorance ceases; ignorance ceasing, formations cease; possessing both emptinesses, it is called Great Emptiness. Thus we know that the Lesser Vehicle's taking what belongs to the self as empty is called the emptiness of dharmas, and taking the self and person as empty is called the emptiness of sentient beings. If bodhisattvas take nirvāṇa and dust-and-sand Buddha-dharmas as empty, it is called the emptiness of dharmas. Those who say that the Lesser Vehicle does not clarify the emptiness of dharmas have not understood the intention of the sūtra; even though there are authentic teachings saying that śrāvakas only attain the emptiness of living beings, these are words of concession and denial yielding to the bodhisattva.