維摩經略疏垂裕記 6.47

6.47

二、訶有思離清淨法。「心與此合」者，無漏智與無明合也。全智是惑，義言合耳。「所不能斷」者，荊溪云：折挫之言，據未發心前耳。「故聞」等者，《大論》第十九云「如聲聞，聞緊陀羅王屯崙摩彈琴歌聲，以諸法實相讚佛。是時須彌山及諸樹木皆動，大迦葉等諸大弟子皆於座上不能自安。天鬘菩薩問大迦葉：『汝最耆年，行頭陀第一。今何故不能制心自安？』大迦葉答曰：『我於人天諸欲心不傾動。是菩薩無量功德報聲，又復以智慧變化作聲，所不能忍。若八方風起，不能令須彌山動。劫盡時毘藍風至，吹須彌令如腐草。』」「離於自性」等者，自性清淨心即中道理也。「凡夫具惑」等者，凡夫具足三惑，心有反復，儻遇淨緣即了自性。故《胎經》云「唯在心垢滅，取證如反掌。」「二乘」下，法華已前自執已證以為臻極，故折云永離。若至法華，其實不離。

Second, reproaching the presence of conceptual thought that departs from the pure dharma. Regarding "The mind conjoins with this": the undefiled wisdom conjoins with ignorance. When the entirety of wisdom is delusion, it is figuratively called 'conjoining.' Regarding "What cannot be severed": Jingxi says: "These words of subjugation and reproof are based on the time before generating the mind [of awakening]." Regarding "Therefore hearing..." and so forth: the nineteenth fascicle of the Dàzhìdù Lùn states: "For instance, when the śrāvakas heard the king of the kiṃnaras, Drumakinnara, playing the lute and singing to praise the Buddha with the true reality of all dharmas, at that time Mount Sumeru and all the trees shook, and great disciples such as Mahākāśyapa were unable to remain steady on their seats. The bodhisattva Devaśikhā asked Mahākāśyapa: 'You are the most senior elder, foremost in dhūta practices. Why can you not control your mind and remain steady now?' Mahākāśyapa answered: 'Regarding the desires of humans and devas, my mind does not waver. But hearing this sound born of the bodhisattva's immeasurable merit, and furthermore transformed through wisdom, I cannot endure it. If winds from the eight directions arise, they cannot shake Mount Sumeru; but when the vairaṃbha wind arrives at the end of the kalpa, it blows Mount Sumeru away like rotten grass.'" Regarding "Departing from the self-nature" and so forth: the inherently pure mind is the principle of the Middle Way. Regarding "Ordinary beings are fully endowed with delusions" and so forth: ordinary beings are fully endowed with the three delusions, and their minds undergo fluctuations; if they encounter pure conditions, they immediately understand their self-nature. Therefore the Tāi Jīng says: 'It only depends on the defilements of the mind being extinguished; attaining realization is like turning over one's palm.' From "The two vehicles" onward: prior to the Lotus Sūtra, they clung to their own realization as the ultimate limit; hence they are reproved as having permanently departed. When reaching the Lotus Sūtra, in reality they have not departed.