維摩經略疏垂裕記 6.134

6.134

二、觀相。「如諸方等」者，如《方等陀羅尼》、《虛空藏》等也。「見罪滅相」者，聞唱罪滅及見印臂。荊溪云：釋觀相中依經作法，故非禪定，況云取相心動，驗知非定者也。「此亦擾心」者，既不欲令修前二懺，所以列者，為逗物機及以並決知非無生悉成紛動。何者？一七三七多七、九旬一年多年、或云長作，如斯等例，豈不紛動耶？意復兼勸前二懺者，進慕觀理一體妙除。況消訶文非前二義，是故觀相緣罪心境，對滅罪境生重慚愧，不惜身命改革元心，故知其人理觀全昧。

Second, contemplating the signs. As for "Like the various Fangdeng [sūtras]," it refers to texts like the *Fangdeng Dhāraṇī Sūtra*, *Ākāśagarbha Sūtra*, etc. As for "Seeing the signs of the extinction of transgressions," this means hearing the proclamation that transgressions are extinguished and seeing marks on the arms. Jingxi says: In explaining the contemplation of signs, rites are performed according to the sūtras, so it is not dhyāna concentration; moreover, saying that grasping signs perturbs the mind proves that it is not concentration. As for "This also perturbs the mind," since he does not wish for them to cultivate the previous two confessions, the reason they are listed is to respond to people's capacities and to resolve and understand together that anything short of the unproduced is entirely perturbing and agitated. Why? One week, three weeks, many weeks, ninety days, one year, many years, or even practicing continuously—do such examples as these not perturb and agitate? The intention additionally encourages those engaged in the previous two confessions to aspire to and advance toward the wondrous elimination of a single identity through contemplating principle. Furthermore, explaining away the reproachful text is not the meaning of the previous two; therefore, in contemplating signs, one fixates on the mental object of transgressions, generates deep shame facing the object of extinguishing transgressions, spares neither body nor life, and reforms the original mind; hence one knows that such a person is entirely blind to the contemplation of principle.