維摩經略疏垂裕記 6.96

6.96

二、釋法要，三：初、入道最勝故要。「苦下四行」等者，荊溪云：秖是四念處耳。同緣於苦，故名為總。大小入道莫若於斯，故云要也。若爾，何故不立不淨念處而却云空？答：不淨故空。若爾，何以不云別相念處？既有總言，今從親入燸法邊說，故且云總。「隨用一行」者，於下忍位遍觀十六行相，於中忍位乃經二十四周減行、七周減緣，故至上忍留一行一緣得入見道。約人有二種異：一者利，是見行，復有二種，若著我者留無我行、若著我所留空行。二者鈍，是愛行，復有二種，慢多留無常行、懈怠多留苦行。故云隨用一行也，具如《釋籤》。

Second, explaining the essentials of the Dharma, which has three parts: first, being essential because it is supreme for entering the Way. Regarding "the four practices under suffering" and so forth, Jingxi says: "These are merely the four applications of mindfulness. Because they equally take suffering as their objective condition, they are called 'general.' For both Mahāyāna and Hinayāna, nothing surpasses these for entering the Way; hence they are called 'essential.' If so, why not establish the application of mindfulness on impurity, but instead say emptiness? The answer: because of impurity, it is empty. If so, why not speak of the applications of mindfulness in their distinct aspects? Since there is the term 'general,' it is now spoken from the side of directly entering the stage of heat; hence it is provisionally called 'general.' Regarding 'employing one practice according to [capacity],' at the stage of lower patience one comprehensively contemplates the sixteen aspects; at the stage of middle patience, one undergoes twenty-four rounds of reducing practices and seven rounds of reducing conditions; therefore, upon reaching upper patience, one retains one practice and one condition to be able to enter the path of seeing. In terms of persons, there are two kinds of differences: the first are the sharp, who are of view-practice, and there are again two kinds: those who grasp at a self retain the practice of non-self, while those who grasp at what belongs to a self retain the practice of emptiness. The second are the dull, who are of craving-practice, and there are again two kinds: those with abundant arrogance retain the practice of impermanence, while those with abundant indolence retain the practice of suffering. Hence it is said: 'employing one practice according to [capacity],' fully explained in the *Shigian*."