維摩經略疏垂裕記 7.184

7.184

三、約多聞進行，二：初、標示。二、正釋，二：初、多聞進行，三：初多聞。荊溪云：多聞是道場者，自治治他俱得名為如聞行也。言「顯發」者，即於文字而達至理。釋道場義二，皆云初心菩薩者，道場即是從果立名，今通於因，故並云初心，發心畢竟二不別故。亦可以六即而分別之。然此四菩薩，初二約果、後二因者，亦表初後不二故耳。「二伏心皆名伏」者，以有上地惑故。金剛等覺居眾伏之頂之三道品。「界內四諦至有為」者，界內之滅猶有變易，故成界外之苦，所以四並有為。界外苦集道即有為，滅即中道乃是無為。「無量」下，前約內外對辨。義通通別，以兩教隣接故。今於界外更簡別圓，則知三並有為乃屬別教。圓中四諦，唯苦集是有為。若論即，即苦是滅、即集是道，故全有為即是無為，故此苦集與別全殊。以別苦集定是有為，不能即故。

Third, progressing in terms of extensive learning, which has two [parts]: first, marking and indicating; second, directly commenting, which has two [parts]: first, progressing in terms of extensive learning, which has three [parts]: first, extensive learning. Jingxi says: Extensive learning is the place of enlightenment: both governing oneself and governing others may be called practicing according to what was heard. Regarding "revealing": directly upon the written words, one penetrates to the ultimate principle. In the two explanations of the meaning of the place of enlightenment, both speak of "initial-mind bodhisattvas": the place of enlightenment is a designation established from the fruit, but now it extends to the cause, hence both say "initial mind", because the initial arising of the mind and the ultimate [fruit] are not different. One can also distinguish them by the six identities. However, among these four bodhisattvas, the first two are in terms of the fruit and the latter two in terms of the cause, which also expresses that the initial and final are non-dual. Regarding "the two subdued minds are both called subduing": because there are delusions of the higher stages. The diamond [stage] and equal awakening reside at the peak of the multitude of subduings, which is the third category, the thirty-seven aids to enlightenment. Regarding "the four truths within the realm up to conditioned": cessation within the realm still has transformative [death], thus becoming suffering outside the realm; therefore, all four are conditioned. Suffering, origination, and path outside the realm are conditioned; cessation is the middle way, and is unconditioned. Under "immeasurable": previously it was differentiated in terms of inside and outside. The meaning encompasses both the shared and separate [teachings], because the two teachings are adjacent. Now, outside the realm, further distinguishing between separate and perfect, one knows that the three being conditioned belongs to the separate teaching. In the four truths of the perfect [teaching], only suffering and origination are conditioned. If one speaks in terms of identity, suffering is identical to cessation, and origination is identical to the path; hence the entirely conditioned is identical to the unconditioned; therefore this suffering and origination are completely different from those of the separate [teaching]. Because in the separate [teaching] suffering and origination are definitively conditioned, being unable to be identical.