維摩經略疏垂裕記 7.153

7.153

二、「寂滅」下，隨文釋義，三：初、略說實相菩提。「標章一切法趣心」者，十界四教攝屬於心，心外無餘，豈復甄隔。一切即心，心即一切，示迷令悟，強云趣耳。「心即中道」者，心性不動，雖立中名，既無偽妄、體復不異，故曰真如，故此真如名為寂滅。「實相菩提」者，菩提翻道，能通為義。即向心性寂滅遍通一切，故號菩提。「四種相有十六相」者，荊溪云：秖是四教一十六門，執異成機，故以門逗，元知實相本無十六。「故有」下，即三惑二死也。「若實至皆滅」者，圓教四門皆即寂滅，豈存四相？「何況」下，圓執尚滅，況餘三教？生不生即對別教，如前釋通序中明。若在諸文皆對通教，今云等者，等取通藏。

Second, from "quiescent extinction" down, explaining the meaning following the text, in three [parts]: First, briefly explaining the bodhi of true reality. Regarding "proposing the principle that all phenomena tend toward the mind," the ten realms and four teachings are subsumed within the mind; since there is nothing outside the mind, how could there still be distinctions? All is precisely the mind, and the mind is precisely all; to demonstrate to the deluded and cause them to awaken, one merely designates it as 'tending toward.' Regarding "mind is precisely the middle way," the mind-nature is unmoving; although the name 'middle' is established, since it is free from falsity and its substance is moreover not disparate, it is called suchness; hence this suchness is termed quiescent extinction. Regarding "bodhi of true reality," bodhi translates as 'way' (mārga), which takes being able to penetrate as its meaning. That is, the aforesaid quiescent extinction of the mind-nature universally penetrates all; hence it is named bodhi. Regarding "the four kinds of characteristics having sixteen characteristics," Jingxi says: These are merely the sixteen gates of the four teachings; grasping at differences constitutes faculties, so they are addressed by means of gates; originally one knows that true reality fundamentally has no sixteen [characteristics]. From "therefore there are" down, this refers to the three delusions and two [kinds of] death. Regarding "if true [...] all are extinguished," the four gates of the Perfect teaching are all themselves quiescent extinction; how could the four characteristics remain? From "how much more" down, even the attachments of the Perfect [teaching] are extinguished, how much more so the remaining three teachings? Arising and non-arising corresponds to the Separate teaching, as clarified above in the explanation of the shared prologue. If found in other texts, it always corresponds to the Shared teaching; now, saying "and so forth" encompasses both the Shared and the Piṭaka teachings.