維摩經略疏垂裕記 6.14

6.14

二約理。荊溪云：約行立觀仍名為事，今此唯論乞食法界。文為二：初、引文正示。「大品至非趣」，對三諦可解。二、「又諸」下，遍歷諸科。向約味明理，於五陰但是色陰，於十二入但在味入，於十八界亦在味界，故得遍歷三科。至于種智一心遍收咸即三諦，心外無境，誰論貧富？「剎那三相」者，生、住、滅也。異同於滅，故秖云三。荊溪云：今借三相喻於同時三諦，三諦方名於法理等。

Second, regarding principle. Jingxi says: "Establishing contemplation with respect to practice is still called phenomena; here, it only discusses the dharmadhātu of begging for food." The text has two parts: first, citing the text to demonstrate directly. From "The Large Prajñāpāramitā Sūtra... down to... not an inclination," this can be understood in correspondence to the three truths. Second, from "Furthermore, all..." onward, traversing all categories. Previously, principle was clarified in terms of taste: within the five aggregates it is merely the form aggregate; within the twelve sense bases it is merely the taste base; within the eighteen elements it is also merely the taste element; therefore, it traverses all three categories. Arriving at the knowledge of all modes, the single mind pervasively encompasses them, all being identical with the three truths; when there are no objects outside the mind, who discusses poor and rich? Regarding "the three characteristics in a single kṣaṇa," they are arising, abiding, and ceasing. Change is identical with ceasing, so it only speaks of three. Jingxi says: "Here, the three characteristics are borrowed as an analogy for the simultaneous three truths; only with the three truths is it called being impartial regarding the principle of dharmas."