維摩經略疏垂裕記 6.106

6.106

三、正述不堪，二：初、分科。二、隨釋，三：初、訶能說心非，二：初、正約能說心非。荊溪云：此中意明說由心生。心既生滅，安說無生？說從心生，證隨心得，說隨心證，信不餘塗。故以心驗法，知法必如心，終無生滅之心能說大乘實相。實相名通，須以理定。意訶所說，尚非通教實相故耳。疏文解釋凡有五重，但旃延所說心非不過此五，並是能訶所訶相對比則總含四門，一切行理等異莫非生滅。文為五：初、約二諦釋。二、「又四」下，約五義釋。三、「又出」下，約觀用釋。四、「又旃」下，約本門釋。五、「又聲」下，約觀體釋，二：初、約小明非。二、「何者」下，約衍簡示。荊溪云：通教八地已上等者，意明徒有雙流之名，而實無雙流之理。雖不生滅，有教無人，以其雙流無實果故。別教初地，理雖是實，地亦無人。雖用通訶，通非教意。況復文意亦非專通，故到別教尚云無人。脩羅琴者不撫而韻，以喻即寂而說。二、「又非」下，兼約不知根緣。荊溪云：非但等者，語其機教之功用也。應知訶意正用通真。

Third, directly recounting being unfit, which has two parts: first, dividing the sections; second, explaining sequentially, which has three parts: first, reproaching the error of the mind that can speak, which has two parts: first, directly in terms of the error of the mind that can speak. Jingxi says: "The meaning here clarifies that speaking arises from the mind. Since the mind is subject to arising and ceasing, how can it speak of the non-arising? Speaking arises from the mind, realization accords with what the mind attains, and speaking accords with what the mind realizes; surely there is no other way. Therefore, testing the dharma by the mind, one knows the dharma must be like the mind; there is never an arising-and-ceasing mind that can expound the true reality of the Mahāyāna. The name 'true reality' is shared in common, and must be determined by principle. The intent is to reproach what was expounded as not even being the true reality of the common teaching. The commentary's explanation has altogether five tiers; Kātyāyana's error of the mind in speaking does not exceed these five. All are comparisons between that which reproaches and that which is reproached, collectively containing the four gates; all differences of practices, principles, and so forth are none other than arising and ceasing. The text has five parts: first, explained in terms of the two truths; second, from 'Further, the four' onward, explained in terms of the five meanings; third, from 'Further, exiting' onward, explained in terms of the function of contemplation; fourth, from 'Further, Kātyāyana' onward, explained in terms of the fundamental gate; fifth, from 'Further, śrāvaka' onward, explained in terms of the substance of contemplation, which has two parts: first, clarifying the error in terms of the Hinayāna; second, from 'Why' onward, selecting and showing in terms of the Mahāyāna. Jingxi says: regarding 'the eighth stage and above of the common teaching' and so forth: the intention clarifies that there is merely the name of 'dual streaming,' but in reality no principle of dual streaming. Although there is no arising and ceasing, there is teaching but no persons, because its dual streaming lacks real fruit. In the first bhūmi of the separate teaching, although the principle is real, at that bhūmi there are also no persons. Although the common is used to reproach, the common is not the teaching's intention. Furthermore, the text's intention is not exclusively the common; hence even when reaching the separate teaching, it still says there are no persons. The asura lute sounds without being strummed, used as a metaphor for speaking while identical to tranquility. Second, from 'Further, not' onward, concurrently in terms of not knowing the roots and conditions. Jingxi says: 'Not only' and so forth speaks of the efficacy of the capacity and teaching. One should know that the reproaching intention properly employs the true [truth] of the common [teaching]."