維摩經略疏垂裕記 7.185

7.185

二、觀諦，二：初、標示。二、正釋，五：初、諦。「顯權實理」者，十界唯心，權實理一，四種四諦攝無不周。二、緣起。「有四種相」者，隨四智所觀也。「得三種菩提」者，以觀三道即三德故。「見三佛性」者，還約三道對論三性。「三煩惱及以佛法皆畢竟」空者，有法過涅槃者，亦如幻化故。四、眾生。「觀九道至真性」者，既達己心九界當體空中，則攝外事境一一咸爾，以內外不二自他互融故。下觀實法，例亦如是。五、一切法。「得五涅槃」者，即捨無常色獲得常色，受想行識亦復如是，名涅槃也。

Second, contemplating the truths, which has two [parts]: first, marking and indicating; second, directly commenting, which has five [parts]: first, the truths. Regarding "revealing the principles of the provisional and real": the ten realms are mind-only; the principles of the provisional and real are one; the four kinds of four truths leave nothing ungrasped. Second, dependent origination. Regarding "having four kinds of characteristics": this is according to what is contemplated by the four wisdoms. Regarding "attaining three kinds of bodhi": because contemplating the three paths is identical to the three virtues. Regarding "seeing the three Buddha-natures": this is also discussed by matching the three natures to the three paths. Regarding "the three afflictions as well as the Buddha-dharmas are all ultimately empty": if there is a dharma superior to nirvāṇa, it is also like an illusion or transformation. Fourth, sentient beings. Regarding "contemplating the nine destinies up to the true nature": once one penetrates that the nine realms of one's own mind are inherently empty and of the middle, then grasping external phenomenal objects, every single one is also like this, because the internal and external are non-dual and self and other mutually blend. Below, contemplating real dharmas is also like this by analogy. Fifth, all dharmas. Regarding "attaining the five nirvāṇas": this means relinquishing impermanent form and obtaining eternal form; feeling, perception, formations, and consciousness are also like this, which is called nirvāṇa.