維摩經略疏垂裕記 6.120

6.120

三、正述被彈之事，二：初、分科。二、「時維」下，正釋，五：初、窮難，二：初、雙窮。「十智」者，世智、他心、四諦智、法、比、盡、無生也。二、雙難。「經云假使作相」等者，荊溪云：羅漢證滅不應有見，故云假使。「與外道」等者，亦是抑辭。有為功德具有三明，安同外見？而云與等，故且挫其出觀時也。「疏云雖與」等者，荊溪云：與而又奪，有殊即與也，有為即奪也。「證數緣盡」者，新云擇滅無為也。擇力所得滅，名為擇滅。謂斷智推度令滅，故名擇滅。古云數緣，即是擇也。「孱同」者，字宜作「僝」，士限反。《尚書》曰「方鳩僝工」，孔安國云「鳩聚，僝現也。」「入觀」等者，荊溪云：若約那律失眼，出觀但同世人壞根者不見。

Third, directly recounting the matter of being reproached, in two: first, dividing the sections. Second, from "At that time Vimalakīrti" downward, directly explaining, in five: first, pushing to the extreme and challenging, in two: first, both pushing to the extreme. Regarding "the ten knowledges": worldly knowledge, knowledge of others' minds, knowledge of the four truths, dharma [knowledge], inductive [knowledge], knowledge of exhaustion, and knowledge of non-arising. Second, both challenging. Regarding "The sūtra says: 'If making marks...'", Jingxi says: "An arhat realizing cessation should have no perception, hence it says 'if.'" Regarding "with outsiders...", this is also language of depreciation. Conditioned virtues fully possess the three clarities; how could they be identical to external perceptions? Yet stating 'equal to,' etc., is tentatively to deflate his [state] when emerging from contemplation. Regarding "The commentary says: 'Although granting...'", Jingxi says: "Granting and then divesting: having a difference is granting; being conditioned is divesting." Regarding "realizing the exhaustion through analytical deliberation": newly rendered as unconditioned analytical cessation. Cessation attained by the power of analysis is called analytical cessation. That is, deliberation through severing wisdom causes cessation, hence it is called analytical cessation. Anciently it was called 'analytical deliberation' (shuyuan), which is precisely analysis (ze). Regarding "rashly identical" (chantong): the character should properly be written chan [僝], with the pronunciation shi-xian. The Shangshu says: 'Gathering and displaying works.' Kong Anguo says: 'Jiu means to assemble; chan means to display.' Regarding "entering contemplation...", Jingxi says: "If in terms of Aniruddha losing his eyes, emerging from contemplation he merely resembles worldly people with ruined faculties who cannot see."