維摩經略疏垂裕記 6.99

6.99

二、旃延廣說，二：初、略釋。二、「又廣」下，廣釋，二：初、正釋，二：初、約法正示，二：初、正明廣義。荊溪云：一橫二竪者，三界應竪，今云橫者，從一世三界之心。諸見應橫，今云竪者，歷於三世四句分別。又諸見由身次第相生，故亦云竪。又亦可云諸見為橫，爛漫起故；三界為竪，淺深別故。理須細約諸見、委論五義，見轉皆以五義逐之，使成後人入道之相，異於數寶唐喪功故。凡諸入道皆多從竪，具如《止觀》破見遍中諸論廣明，為令正法久住世耳。二、「若常」下，此斥數人不得入道者，過在人師非論主咎。

Second, Kātyāyana's extensive explanation, which has two parts: first, a brief explanation; second, from "Further, extensively" onward, an extensive explanation, which has two parts: first, directly explaining, which has two parts: first, directly showing in terms of dharmas, which has two parts: first, directly clarifying the extensive meaning. Jingxi says: "Regarding horizontal and vertical: the triple realm should be vertical, but is now called horizontal from the perspective of the mind of the triple realm in a single lifetime. The various views should be horizontal, but are now called vertical as they traverse the three times and the fourfold analysis. Furthermore, because the various views arise sequentially due to the body, they are also called vertical. It could also be said that the various views are horizontal because they arise diffusely, while the triple realm is vertical because of distinctions in depth and shallowness. In principle, one must carefully examine the various views and thoroughly discuss the five meanings; wherever views turn, one pursues them with the five meanings to form the marks of later persons entering the Way, so that it differs from counting others' treasures and wasting one's effort in vain. All instances of entering the Way mostly follow the vertical, as extensively clarified in various treatises under the section on refuting views comprehensively in *Cessation and Contemplation*, in order to make the true Dharma abide long in the world." Second, from "If permanent" onward, this reproaches the Sarvāstivādins (*shuren*) who fail to enter the Way; the fault lies with the human teachers, not the treatise master's error.