維摩經略疏垂裕記 6.135

6.135

三、無生，二：初、正明無生。「此觀成時」者，荊溪云：指初隨喜前始習觀道。前既悠漫，故須剋指觀行也。末代行者自揣其心，幸非利根何辭觀相，觀相重滅無生可成，勿辜其心空云理是。相應之語不在於他，善格內懷安同眾聖。「端坐念實相」者，坐即四儀之一事，念即三觀之總名，實相乃三諦之異號。蓋用一心三觀觀一心三諦遍融諸法，眾罪寧存？坐念既然，餘三亦爾。四儀六作無非實相，諦觀尚一，罪福詎分？達罪空中，如日消露。「無勞」下，結功顯過也。

Third, the unproduced, in two parts: first, directly clarifying the unproduced. As for "When this contemplation is perfected," Jingxi says: It points to initially practicing the path of contemplation before the stage of initial rejoicing. Because the previous was vague and lax, one must strictly specify the practice of contemplation. Practitioners of the final age should examine their own minds: fortunate not to be of sharp faculties, how could they refuse the contemplation of signs? When heavy [offenses] are extinguished through the contemplation of signs, the unproduced can be accomplished; do not betray your own mind and speak in vain of principle being correct. Words that correspond [to truth] are not in others; skillfully measuring one's inner disposition, how could one casually equate oneself with the noble ones? As for "Sitting upright and contemplating true reality," sitting is one of the four deportments, contemplating is the general name for the threefold contemplation, and true reality is an alternate name for the threefold truth. By employing the single mind's threefold contemplation to contemplate the single mind's threefold truth, completely interfusing all dharmas, how could any transgressions remain? Sitting and contemplating being thus, the other three [deportments] are also like this. None of the four deportments and six activities is other than true reality; when clear contemplation is unified, how could transgressions and merit be distinguished? Understanding transgressions as empty within is like the sun melting the dew. In "Without toiling..." below, it concludes the efficacy and exposes the faults.