維摩經略疏垂裕記 7.19

7.19

二、隨文釋義，二：初降眾魔。「經云降伏眾魔度五道」等者，荊溪云：由降故度，乃至離惡皆由降魔。疏云「得菩薩道」者，文雖別說，然須約圓，故得菩薩道時已得法性。初住之道故具二時，已得不動即是究竟。餘可準知。又此不動，應知不是二十五三昧之不動，此借三藏降魔時別立之名。「破他化」等者，赤色三昧也。故知不得有前後也，故引《大經》證成圓位圓家降魔之分齊。又一一文義通始行，可為行者之初修也。「度五道至三種意生身」者，於中雖不可立界外五道之名。已引《大經》二十五三昧，經既名為三昧中王，能度二十五有、三諦之惑，具足三智三身三脫，尚成十種破二十五有，即是十種度五道也。「能度界內」等者，正出分段及以變易二處五道，況復下句云淨五眼。言「淨五眼」者，雖五對五非謂體同，重明能度之體用耳。「破諸惡業對肉眼」者，欲指人中是肉眼，故明四趣眼不及人天，故為所破。此亦一往。亦有龍鬼過人肉眼，終是惡業，從道以判破。「諸亂心」等者，亂既云諸，即指欲界。以天眼法在色界，故破欲方有四禪天眼。應知從教判為別圓。「約五力」者，力既由眼，眼由度道，故釋根力亦依別圓進退明之，或具四教。

Second, sequential explanation of the text, in two parts: first, subduing the hosts of Māra. Regarding "The sūtra says: subduing the hosts of Māra and delivering the five destinies, etc.": Jingxi says: It is due to subduing that one delivers; up to leaving evil, all are due to subduing Māra. As for the Commentary stating "attaining the bodhisattva path": although the text speaks of it distinctly, it must nevertheless be understood according to the perfect [teaching]; therefore, when the bodhisattva path is attained, one has already attained the Dharma-nature. The path of the initial abode therefore fully possesses the two times; having already attained the immovable, this is precisely the ultimate. The rest can be understood by analogy. Furthermore, this "immovable" should be understood as not being the immovable of the twenty-five samādhis; this borrows a distinct name established at the time of the Tripiṭaka [Buddha's] subduing of Māra. Regarding "destroying Paranirmitavaśavartin, etc.": this is the red-colored samādhi. Hence we know there cannot be sequence; therefore it cites the Mahāparinirvāṇa Sūtra to verify and establish the measure of subduing Māra for the perfect stage in the perfect school. Moreover, the meaning of each passage applies to initial practice, serving as the beginner's cultivation for practitioners. Regarding "delivering the five destinies up to the three kinds of mind-made bodies": although the name of the five destinies outside the realm cannot be established therein, having already cited the twenty-five samādhis of the Mahāparinirvāṇa Sūtra—since the sūtra designates it as the king among samādhis, capable of delivering the delusions of the twenty-five existences and the three truths, and fully possessing the three wisdoms, three bodies, and three liberations—it still constitutes ten kinds of destroying the twenty-five existences, which is precisely ten kinds of delivering the five destinies. Regarding "capable of delivering within the realm, etc.": this directly brings out the five destinies in the two places of fragmented and transformative [samsāra]; how much more so when the subsequent clause says "purifying the five eyes." Regarding "purifying the five eyes": although the five correspond to the five, it does not mean their substances are the same; it is to clarify again the substance and function of the capacity to deliver. Regarding "destroying various evil karmas corresponds to the fleshy eye": desiring to point to the fleshy eye as being in the human realm, it explains that the eyes of the four [unfortunate] destinies do not equal those of humans and devas, and hence are what is destroyed. This is also a provisional statement. There are also nāgas and ghosts who surpass the human fleshy eye, yet it remains evil karma; judging from the standpoint of the path, it is destroyed. Regarding "various distracted minds, etc.": since distraction is called "various," it refers to the desire realm. Because the dharma of the divine eye resides in the form realm, it is only by destroying desire that one has the divine eye of the four dhyānas. It should be understood that this is judged as the separate and perfect teachings according to the doctrine. Regarding "in terms of the five powers": since power stems from the eyes, and the eyes stem from delivering the destinies, explaining the faculties and powers is also clarified by advancing and regressing according to the separate and perfect teachings, or it may fully contain the four teachings.