維摩經略疏垂裕記 8.120

8.120

二、淨名答，二：初、分科敘意。二、「今先」下，隨文釋義，二：初、超答第二第三問，三：初、正疊答兩問，二：初、答第二問疾生，二：初、正釋，四：初、同居。荊溪云：淨名為眾生至正意在此者，若皆非近，須論悲體。體即實理，理與一切眾同。「別論發心」者，自從初發四弘誓來有疾，而眾生亦無始本有，但以菩薩未發心前及以未得無生忍來有疾可爾，況發心已大願始張，至真位初疾方分現，未審淨名證來幾時？其所現疾未知久近？約所度物緣會應興其疾乃現，故關初心。結緣多少生熟偏圓，淨土固成權疾方現，自爾已後生生成熟、生生願行，剎那剎那三業四儀未曾剎那闕於行願，故知悲疾後後隨興。據此言之，則淨名疾近、眾生疾久。今約理說，有何久近？久近之義節節委論。二、方便。「同居癡愛盡」等者，荊溪云：道理有餘果報二處之病，秖是未斷，不名為生。今云生者，寄於麁破細法方現，義當於生，如四正勤中未生者是。「因愛生死」者，愛即別惑，愛心在名生、愛心滅名死。下地愛滅、上地愛生，番番變易，名為生死。「亦不退細受麁」者，不退上地細變易受下地麁變易也。然方便受滅即入果報，今為顯方便土生死之義，故須相涉而說。又方便土中約於無明有已伏未伏之殊，圓觀有初中後心之異，亦得論於下地上地以明生死。既未破無明，則並在方便。若然，亦不涉於果報。從容釋義，兩說無咎。三、實報。「染依正」者，愛著實報依正，雖心心寂滅自然流入，對於妙覺，下地並有愛染也。四、寂光。

Second, Jingming's replies, which have two parts: first, outlining the divisions and stating the intention. Second, under "now first," explaining the meaning following the text, which has two parts: first, jumping ahead to answer the second and third questions, which has three parts: first, properly reviewing and answering the two questions, which has two parts: first, answering the second question on the arising of the illness, which has two parts: first, properly explaining, which has four parts: first, [the land where commoners and sages] dwell together. Jingxi states: Jingming [undertakes illness] for the sake of sentient beings, up to, the primary intent lies here; if none are recent, one must discuss the substance of compassion. The substance is the true principle; this principle is identical with all beings. Regarding "discussing separately the resolve of the mind": from the initial resolve of the four universal vows onward there is illness, yet sentient beings also originally possess it from the beginningless [past]; it is only that it is acceptable for the bodhisattva to have illness prior to making the resolve and before attaining the forbearance of the non-arising of dharmas, how much more so once having made the resolve and the great vows have first expanded! When the beginning of the true stage is reached, the illness first distinctly manifests. It is not known how long Jingming has been certified; regarding the illness he manifests, its duration is unknown. In terms of the beings to be liberated, the illness manifests only when conditions meet and a response arises; hence it relates to the initial mind. According to the number of karmic ties formed, and whether they are ripe or unripe, partial or perfect: only when the pure land is firmly accomplished does the provisional illness first manifest; from then on, life after life ripening [beings], life after life in vows and practice, in every single kṣaṇa across the three karmic modes and four deportments, never for a single kṣaṇa lacking in practice and vows; thus one knows that the illness of compassion subsequently arises following [conditions]. Judged from this, Jingming's illness is recent, while the illness of sentient beings is ancient. Now speaking in terms of principle, what duration could there be? The meaning of duration is minutely discussed at each juncture. Second, the [land of] expedients. Regarding "the ignorance and attachment of dwelling together being exhausted," Jingxi states: According to principle, the illness of the two realms of remainder and fruition-recompense is merely not yet severed; it is not called 'arising.' Speaking here of its arising is a provisional expression whereby through the coarse being broken, the subtle dharmas first manifest, the meaning corresponding to 'arising,' just like what has not arisen in the four right exertions. Regarding "samsāra caused by attachment": attachment is the distinct affliction; when the mind of attachment is present, it is called birth; when the mind of attachment is extinguished, it is called death. With the extinguishing of attachment to lower planes and the arising of attachment to higher planes, transformation occurs repeatedly, which is called samsāra. Regarding "nor does one regress from the subtle to receive the coarse": one does not regress from the subtle transformation of higher planes to receive the coarse transformation of lower planes. However, upon the cessation of receptive experience in the [land of] expedients, one immediately enters fruition-recompense; now, in order to reveal the meaning of samsāra in the land of expedients, it must be spoken of with reference to both. Furthermore, within the land of expedients, in terms of ignorance, there are differences between having subdued it and not having subdued it, and in perfect contemplation there are distinctions of initial, middle, and later minds; one may also discuss lower planes and higher planes to clarify samsāra. Since ignorance is not yet broken, all remain in the [land of] expedients. If so, it also does not involve fruition-recompense. Explaining the meaning in an accommodating manner, both accounts are without fault. Third, [the land of] real recompense. Regarding "defiled by circumstantial and direct [rewards]": being attached to the circumstantial and direct [rewards] of real recompense, although mind after mind is tranquil and naturally flows into [the ocean of fruition], relative to marvelous enlightenment, all the lower planes possess attachment and defilement. Fourth, [the land of] tranquil light.