維摩經略疏垂裕記 6.97

6.97

二、即三法印故要。荊溪云：對三法者，夫開合者適物所宜，一切經論文無不爾。今此開合亦但於類例同者合之為三。若開為五，為五法印有何不可？如《地持》中四優檀那。優檀那者，此翻為印。於彼四印又合不淨，或復合空，是故小乘三不可闕。生死之法與涅槃異，故別印之。生死須存初後二故，故生死印不可一也。無常初印，無我後印，先觀無常便生厭離，故用初印，既厭離已，存著能觀，故用後印。推求能觀至不可得，即契涅槃，所以涅槃唯用一印。若大乘法印即唯一也，以生死涅槃體不異故，名實相印。

Second, being essential because they are identical to the three Dharma seals. Jingxi says: "Regarding pairing with the three dharmas, opening and combining accord with what is appropriate for beings; no text in any sūtra or treatise is otherwise. Now this opening and combining also merely combines into three those of the same category and pattern. If opened into five, what would be wrong with them being five Dharma seals? Just as the four udānas in the *Bodhisattvabhūmi* (*Dichi*); 'udāna' is translated here as 'seal.' In those four seals, impurity is further combined, or emptiness is combined; therefore, for the Hinayāna, three cannot be lacking. The phenomena of saṃsāra are different from nirvāṇa, so they are sealed separately. For saṃsāra, one must preserve both the beginning and the end; therefore, the seal of saṃsāra cannot be single. Impermanence is the initial seal, and non-self is the subsequent seal. First contemplating impermanence immediately gives rise to revulsion; hence the initial seal is used. Once revulsion has arisen, grasping remains regarding that which can contemplate; hence the subsequent seal is used. Inquiring into that which can contemplate until it is unattainable, one immediately tallies with nirvāṇa; therefore, for nirvāṇa only one seal is used. In the case of the Mahāyāna Dharma seal, it is only one, because the substance of saṃsāra and nirvāṇa is not different; it is called the seal of true reality."