維摩經略疏垂裕記 7.151

7.151

三、解釋，四：初、破藏。荊溪云：大論委破者，廣破三藏菩薩因果，具如《止觀記》。二、破通。荊溪云：破如金剛等者，經雖具三，今且通破。是故今文以別圓破，皆云不可以身心得。言不可以身心得者，身聲是色，舉色例心。三、破別。「因滅」等者，語出《大經》。意實通圓，今約語便，故且在別。至初地時滅九界陰，顯佛界常。「如是」下，正用四句檢破。色滅得常是他生，不滅得常自生，共離可知，以不自不他不共不離名菩提故。四、破圓。「不須緣修」等者，別教必假地前緣修以顯初地真修，故云因滅是色獲得常色等。圓從初心即觀本具，至于初住任運開發，豈同次第假緣顯真？故知圓教雖立真緣，始終理一。言「緣修功德智慧」者，功德約身，智慧約心。「次復」下，荊溪云：以前未立，故便立之。「故前」等者，重將前破以示此立，即破中立。

Third, explaining the meaning, in four [parts]: First, refuting the Piṭaka [teaching]. Jingxi says: Regarding the extensive refutation in the Mahāprajñāpāramitopadeśa, it extensively refutes the causes and effects of the bodhisattvas of the Tripiṭaka, completely as in the Zhiguan ji. Second, refuting the Shared [teaching]. Jingxi says: Regarding refuting like vajra, and so forth, although the sūtra contains all three, here it is briefly refuted in a shared manner. Therefore, the present text refutes by means of the Separate and Perfect [teachings], in both cases stating that it cannot be attained through body or mind. In stating that it cannot be attained through body or mind, the body's voice is form, so citing form serves as an analogy for mind. Third, refuting the Separate [teaching]. Regarding "because of extinction" and so forth, the phrasing comes from the Mahāparinirvāṇa Sūtra. In meaning it actually applies to the Perfect, but here, following the convenience of the wording, it is provisionally placed under the Separate. When one reaches the first bhūmi, the skandhas of the nine realms are extinguished, revealing the eternity of the Buddha realm. From "In this way" down, the four propositions are properly applied to examine and refute it. Form being extinguished to attain eternity is origination from other; not being extinguished to attain eternity is origination from self; both and neither can be known accordingly, because bodhi is named by being not from self, not from other, not from both, and not from neither. Fourth, refuting the Perfect [teaching]. Regarding "without requiring cultivation by conditions" and so forth, the Separate teaching necessarily relies on cultivation by conditions prior to the bhūmis to reveal the true cultivation of the first bhūmi; hence it says that because of extinction of this form one obtains eternal form, and so on. The Perfect [teaching], from the very initial resolve, contemplates inherent possession, and upon reaching the first abidance, it spontaneously unfolds; how could it be the same as sequentially relying on conditions to reveal the true? Thus we know that although the Perfect teaching establishes both the true and the conditional, from beginning to end principle is one. Regarding "cultivating merit and wisdom through conditions," merit refers to the body, and wisdom refers to the mind. From "Next again" down, Jingxi says: Because it was not previously established, it is now established. Regarding "Therefore the former" and so forth, it re-applies the previous refutation to demonstrate this establishment; this is establishment within refutation.