維摩經略疏垂裕記 7.163

7.163

二、命光嚴，二：初、分科。二、隨釋，二：初、命問疾，三：初、敘意辨位。二、「所以」下，牒名釋義。「八種光明」者，觀骨人眉間所放之光，其色有八，謂見地色如黃白清潔之地，見水色如深淵澄淨之水，見火色如無煙清淨之火，見風色如無塵逈淨之風，見青如金精山，見黃如薝蔔華，見赤如春朝霞，見白如珂貝雪。「轉為」下，即八勝處、十一切處也，如《法界次第》，此等皆名定果色也。暹云：八色唯意所得則屬於心，今據骨人所放故屬色。「大經琉璃光」等者，彼〈德王品〉云「時大眾中忽然之頃有大光明，非青見青、非黃見黃、非赤見赤、非白見白、非色見色、非明見明，非見而見。爾時大眾遇斯光已身心快樂。文殊白佛：『今此光明誰之所放？』如來默然不說，乃至五百菩薩互相咨問悉皆默。佛問文殊：『何因緣故有此光明？』文殊答云：『如是光明名為智慧。智慧者即是常住，常住之法無有因緣。云何佛問何因緣故有是光明？是光明者，名大涅槃』等，悉同初文。乃至云『亦有因緣，因滅無明則得三菩提燈。』佛言：『文殊！汝今莫入諸法甚深第一義諦，應以世諦而解說之。』文殊乃答：『東方不動世界琉璃光菩薩欲來至此，故先現瑞。』」今舉非青非黃等以證理光，故云即其事也。「彼經」下，引彼經配成今意。「光明者即是第一義諦」者，即經云「光明者名大涅槃」也。「三藏通別但有色心二光」者，荊溪云：方便教中不說理具，是故不云第一義光。言「色心」者，光既是色，從色放色但可云色。心即偏真，由真偏故，故無第一義光。別教地前，同於未見心光，不無小異，以知但中理故，故唯有之言簡於三教。第一義光即圓真也，然第一義非不由色，全色是心、從心為本。小乘不即，致分色心。應細約教一一分別。「名為童真」者，唯第八住名為童真。今通取無染，則始從初住、終至等覺悉名童真。「金色迦葉」者，即大迦葉，身作金色。又納金色婦，迭臥無欲，捨而出家。

Second, commanding Prabhāvyūha, in two [parts]: First, dividing the sections. Second, explaining following the text, in two: First, commanding him to inquire about the illness, in three: First, setting forth the intent and discerning the stage. Second, from "therefore" down, taking up the name to explain the meaning. Regarding "eight kinds of light," when contemplating the light emitted from between the eyebrows of the skeleton, its colors are eight: seeing the color of earth like yellow-and-white pure earth; seeing the color of water like deep, limpid water; seeing the color of fire like smokeless pure fire; seeing the color of wind like dustless completely pure wind; seeing blue like the golden essence mountain; seeing yellow like the campaka flower; seeing red like the spring morning clouds; seeing white like conch shells and snow. From "turning into" down, these are precisely the eight bases of mastery and the ten totalities, as in the Fajie cidi; these are all named form resulting from concentration. Daoxian says: The eight colors are obtained solely by the mental consciousness, so they belong to mind; now, based on being emitted by the skeleton, they belong to form. Regarding "the Vaidūryaprabha of the Mahā[parinirvāṇa] Sūtra" and so forth, the "Virtuous King Chapter" of that text states: "At that time, among the great assembly, suddenly there was a great light: non-blue yet seen as blue, non-yellow yet seen as yellow, non-red yet seen as red, non-white yet seen as white, non-form yet seen as form, non-bright yet seen as bright, non-seeing yet seen. At that time, the great assembly, upon encountering this light, became joyful in body and mind. Mañjuśrī addressed the Buddha: 'Who has emitted this light now?' The Tathāgata remained silent without speaking; even up to five hundred bodhisattvas mutually asked one another and all remained silent. The Buddha asked Mañjuśrī: 'For what cause and condition is there this light?' Mañjuśrī replied, saying: 'Such light is named wisdom. Wisdom is eternal presence, and phenomena of eternal presence have no cause and condition. Why does the Buddha ask for what cause and condition there is this light? This light is named Great Nirvāṇa,' and so forth, all identical to the initial text. It even says: 'There are also causes and conditions: through the extinction of ignorance one obtains the lamp of sambodhi.' The Buddha said: 'Mañjuśrī! Do not now enter into the profound ultimate truth of phenomena; you should explain it by means of conventional truth.' Mañjuśrī then replied: 'In the east, in the world Acalā, the Bodhisattva Vaidūryaprabha wishes to come here; therefore he first manifests this auspicious sign.'" Now, citing "non-blue, non-yellow," and so forth serves to verify the light of principle; hence it says that it is precisely that event. From "That sūtra" down, citing that sūtra correlates to form the present meaning. Regarding "light is precisely the ultimate truth," this is the sūtra saying "light is named Great Nirvāṇa." Regarding "the Tripiṭaka, Shared, and Separate [teachings] only possess the two lights of form and mind," Jingxi says: In the expedient teachings inherent possession in principle is not taught; therefore they do not speak of the light of the ultimate truth. Regarding "form and mind," since light is form, emitting form from form can only be called form. Mind is the biased true; because the true is biased, there is no light of the ultimate truth. Prior to the bhūmis of the Separate teaching, it is identical to not having seen the mind-light, not without minor differences; because they know the principle of the mere middle, the statement that it 'only possesses' distinguishes it from the three teachings. The light of the ultimate truth is the true [reality] of the Perfect [teaching]. However, the ultimate truth is not without being derived from form: form is entirely mind, and takes mind as fundamental. The Hīnayāna lacks mutual identity, which leads to dividing form and mind. One should make detailed distinctions according to each teaching. Regarding "named Kumārabhūta," only the eighth abidance is named Kumārabhūta. Now, taking it broadly as being free from defilement, then from the first abidance up to equal enlightenment, all are named Kumārabhūta. Regarding "Golden Kāśyapa," this is Mahākāśyapa, whose body was golden in color. He also married a golden-colored woman; they slept in turns without desire, and renounced [the household] to leave home.