維摩經略疏垂裕記 7.207

7.207

六、大士為女說法，二：初、敘意示義，二：初、總敘來意。二、分科示義。二、「如應」下，隨文正釋，二：初、勸發心。二、勸修行，二：初敘意分科。二、隨文釋義，三：初、淨名勸修法樂。二、天女請問。三、淨名答，三：初、懸談義旨。二、分科略示。三、「初文」下，隨文正釋，五：初、樂歸三寶。二、樂離集諦。三、樂觀苦諦。四、樂修道諦，二：初、分科。二、隨釋，三：初、修行本。二、正行。「皆名法」下，闕「樂」字。三、遍行，二：初、對前辨示。二、「樂廣」下，牒文別釋。「降伏眾魔」者，荊溪云：淨名寄此，潛譏魔眾，以示天女住宮之儀。「樂淨佛國土」者，一切皆是佛土之行。此中別示淨土言者，即此別示是通示也，恐諸天女未有菩薩淨土緣故。「樂成就相好」者，相好即是取土之身。「諸方便教行時非證時」者，前二教人行證可知。別教地前名為行時，未見中道不名證時。「若小證」者，通教七地及兩二乘亦粗通兩教學地。「示教利喜」者，《大論》五十九云「示者，示人好醜、善不善、應行不應行。生死為醜，涅槃安隱為好。」分別三乘六度如是等名示。教者，教言汝捨惡行善，是名教。利者，未得善法味故心則退沒，為說法引導令出。汝莫因時求果，汝今雖勤苦，果報出時大得利益。令其心利，故名利。喜者，隨其所得而讚歎之，令其心喜。為樂布施讚布施則喜。故以此四事莊嚴說法。「大集」等者，此則彼經明通明禪五支中喜支相也。彼經云「如心覺大覺，思惟大思惟，觀於心性，是名覺支。觀心行大行偏行，是為觀支。如實知大知心動至心喜，是為喜支。身安心受於樂觸，是為安支。心住大住不亂於緣，是名定支。」《止觀》以真俗二諦配釋。如心覺大覺等疏文所引，語小不同。今文「如實知」剩「真」字。「至心」下闕「喜」字，於義無妨。「去取難解」者，此誡後人當隨經部增減釋之，即去取也。

Sixth, the Great Being preaches the Dharma to the women, which has two parts: first, recounting the intention and showing the meaning, which has two parts: first, a general account of the purpose of coming; second, dividing the sections to show the meaning. Second, from "according to their capacity" onward, directly explaining following the text, which has two parts: first, exhorting them to generate the aspiration; second, exhorting them to practice, which has two parts: first, recounting the intention and dividing the sections; second, explaining the meaning following the text, which has three parts: first, Jingming exhorts them to cultivate the joy of the Dharma; second, the devīs inquire; third, Jingming answers, which has three parts: first, a preliminary discourse on the purport; second, dividing the sections to briefly indicate [them]; third, from "the first passage" onward, directly explaining following the text, in five parts: first, delighting in taking refuge in the Three Jewels; second, delighting in abandoning the truth of origination; third, delighting in contemplating the truth of suffering; fourth, delighting in cultivating the truth of the path, which has two parts: first, dividing the sections; second, explaining sequentially, which has three parts: first, the basis of cultivation; second, correct practice—after "are all called Dharma-", the character "joy" is missing; third, pervasive practice, which has two parts: first, distinguishing and indicating in relation to what precedes; second, from "delighting in broadly" onward, taking up the text to explain separately. Regarding "subduing all māras," Jingxi says: Jingming takes this occasion to covertly satirize the host of māras, thereby demonstrating to the devīs the deportment for dwelling in their palace. Regarding "delighting in purifying the Buddha-lands," all [practices] are practices for Buddha-lands. Here, specifically indicating "purifying the lands" means that this specific indication is [itself] a general indication, out of concern that the devīs might not yet have the conditions for a bodhisattva's pure land. Regarding "delighting in accomplishing the marks and signs," the marks and signs are precisely the body that grasps the land. Regarding "the time of practice, not the time of realization, in the various provisional teachings," the practice and realization of persons of the prior two teachings are understood. Prior to the stages (bhūmis) in the separate teaching is called the time of practice; because they have not yet seen the middle way, it is not called the time of realization. Regarding "if minor realization," the seventh stage of the shared teaching and both of the two vehicles also roughly understand the stage of learning in the two teachings. Regarding "demonstrating, instructing, benefiting, and delighting," the Dazhidu lun, fascicle 59, says: "'Demonstrating' means showing people beauty and ugliness, good and non-good, what should be practiced and what should not be practiced. Samsara is ugliness, while the peace and security of nirvāṇa is beauty." Distinguishing the three vehicles, the six perfections, and so forth is called demonstrating. "Instructing" means instructing, saying: 'Abandon evil and practice good'; this is called instructing. Regarding "benefiting," because they have not yet attained the taste of good dharmas, their minds regress and sink; preaching the Dharma guides them to emerge. 'Do not seek the fruit while at the time of the cause; though you now labor bitterly, when the fruition emerges you will attain great benefit.' Causing their minds to be sharp/benefited is therefore called benefiting. "Delighting" means praising them in accordance with what they have attained, causing their minds to rejoice. Praising giving for one who delights in giving brings delight. Hence one adorns the preaching of the Dharma with these four matters. Regarding "the Daji..." and so on: this is the characteristic of the limb of joy among the five limbs of the clearly pervasive dhyāna explained in that sūtra. That sūtra states: "As the mind realizes and greatly realizes, ponders and greatly ponders, contemplating the mind-nature, this is called the limb of realization. Contemplating the mind moving, greatly moving, and partially moving is the limb of contemplation. Truly knowing and greatly knowing the mind's movement up to the mind's joy is the limb of joy. The body tranquil and the mind experiencing pleasant contact is the limb of tranquility. The mind abiding, greatly abiding, and undistracted by conditions is called the limb of concentration." The Zhiguan explains it by matching it with the two truths of the ultimate and the conventional. As for the citation in the Commentary, such as "as the mind realizes and greatly realizes," the phrasing is slightly different. In the present text, "truly knows" has a superfluous character "zhen" (true). Below "reaching the mind," the character "joy" is missing; this does not impair the meaning. Regarding "adoption and rejection being difficult to understand," this admonishes later people that they should explain it in accordance with the additions and deletions of that sūtra's division; this is "adoption and rejection."