維摩經略疏垂裕記 8.106

8.106

二、別釋，二：初、正釋，二：初、正釋，四：初、同居。「今亦約四土」者，荊溪云：夫不可忍，惡中之極，內心既惡，相必外彰。故可忍者，有損之理，即是易治之人故也。「八苦五衰」者，八苦如前記。《顯宗論》有大小五衰。大五者，一衣染塵埃、二華鬘萎華、三兩腋汗出、四臭氣入身、五不樂本座，此五相現決定命終，設遇強緣亦不能轉。小五者，一衣服嚴具絕可愛聲、二自身光明歘然不現、三於沐浴位水滴著身、四本性囂馳今滯一境、五眼本凝寂今數瞤動，此五相現非定命終，遇勝善緣猶可轉。「故果疾是一而因疾九種」者，荊溪云：言果一者，六道隨一、三善隨一、三塗隨一。以三塗中亦可宿習能生三乘及六道因，故云因九。於九因中，三乘可忍，六六不可。二、有餘。三、實報。荊溪云：但不如有餘等者，若以地地而為相待，上不可忍、待不可忍，有何不可？但不如橫一時相望可對，不可義則易見。此並果報土中義立。四寂光。荊溪云：無實權之疾等者，問既無實疾，何以無權？答：今約自行，當土不須，故云無也。若望三土，應云無實而得有權。

Second, specific explanation, in two parts: first, the formal explanation, in two parts: first, the formal explanation, in four parts: first, [the land where worldlings and sages] dwell together. As for "Now it is also according to the four lands": Jingxi says: What is unbearable is the extremity of evil; when the inner mind is wicked, the marks must be outwardly displayed. Thus, what is bearable has the principle of diminution; that is, it refers to a person who is easy to cure. As for "eight sufferings and five degenerations": the eight sufferings are as recorded before. The Xianzong lun has major and minor five degenerations. As for the major five: first, garments becoming soiled with dust; second, flower garlands withering; third, sweat exuding from both armpits; fourth, foul odor entering the body; fifth, not delighting in one's original seat. When these five marks appear, the end of life is determined; even if one encounters strong conditions, they cannot be averted. As for the minor five: first, clothing and adornments ceasing to make pleasant sounds; second, the light of one's body suddenly not appearing; third, at the time of bathing, water droplets clinging to the body; fourth, one's original nature being active and unrestrained, now arrested in a single object; fifth, the eyes, originally steady and still, now frequently blinking. When these five marks appear, the end of life is not determined; encountering superior good conditions, they can still be averted. As for "Hence the illness of fruition is one, while the illnesses of cause are of nine kinds": Jingxi says: Saying that the fruition is one means any one of the six destinies, any one of the three good destinies, or any one of the three wretched destinies. Because within the three wretched destinies, past habits can also generate the causes of the three vehicles and the six destinies, it is said that the causes are nine. Among the nine causes, the three vehicles are bearable, whereas the six [destinies of] six are unbearable. Second, [the land] with remainder. Third, [the land of] true reward. Jingxi says: As for "only not like [the land] with remainder," and so forth: if one treats ground after ground as reciprocal, the higher being unbearable and the relative being unbearable, what objection could there be? It is just not like setting them horizontally against each other at one time, where the meaning of bearable versus unbearable is easy to see. These are all established conceptually within the land of fruition reward. Fourth, [the land of] quiescent light. Jingxi says: As for "having no illness of real or expedient," and so forth: Question: Since there is no real illness, why is there no expedient [illness]? Answer: Now it is explained according to one's own practice; within that land itself it is not needed, hence it is said to be absent. If viewed relative to the three lands, one should say that there is no real [illness] yet there can be expedient [illness].