維摩經略疏垂裕記 8.148

8.148

二「今明」下，約見別釋，二：初、正示見相。二、「今約」下，約教辨示，二：初、歷教明。「見空門昆勒門」等者，入《成論》墮空，入《昆勒》墮兩亦中，等取雙非也。「如大經乳譬」等者，《大經》云「佛言：『若有說言乳中有酪，是名執著；若言無酪，是名虛妄。離是二事，應定說言亦有亦無，乃至云非有酪性非無酪性。是故說言一切眾生定有佛性，是名為著；若無佛性，是名虛妄。智者應說眾生佛性亦有亦無。』」荊溪云：佛性從緣生，乳四句叵得。佛性亦爾，執成四見，體之見理。「自此已前皆名邪見」者，於圓失意亦邪見也，何況前三。「二無我」者，秖是人法二無我也。見悉是我，體之全空，即是諸教破見入空，能空不同，故分教別。二、「所以」下，結意顯求。荊溪云：若從凡夫等者，向雖一途，但似豎耳。今更約教，即成橫論。應云具足橫竪。「二行」，已如前釋。

Second, from "now clarifying" onward, specifically explaining in terms of views, which has two parts: first, directly showing the characteristics of views. Second, from "now in terms of" onward, distinguishing and showing them in terms of the teachings, which has two parts: first, explaining through the successive teachings. "Viewing the gate of emptiness, the Kunle gate," etc.: entering the *Chengshi lun* one falls into emptiness; entering the *Kunle* one falls into "both"; "etc." takes in "neither." Regarding "as in the Great Sūtra's milk simile," etc.: the *Great Sūtra* says, "The Buddha said: 'If someone says there is curd in milk, this is called attachment; if they say there is no curd, this is called false. Departing from these two points, one should determinately state that it both exists and does not exist, up to saying that it neither has the nature of curd nor lacks the nature of curd. Therefore, saying that all sentient beings determinately possess Buddha-nature is called attachment; if there is no Buddha-nature, this is called false. A wise person should say that the Buddha-nature of sentient beings both exists and does not exist.'" Jingxi says: "Buddha-nature arises from conditions; the four propositions regarding milk cannot be obtained. Buddha-nature is also like this: clinging to it forms four views; realizing its essence one sees the principle." Regarding "prior to this, all are called wrong views": missing the intended meaning with respect to the perfect teaching is also a wrong view, how much more so the preceding three [teachings]. "The two kinds of non-self" are simply the two kinds of non-self of persons and phenomena. Views are all 'self'; realizing their essence, they are entirely empty, which is precisely the various teachings refuting views to enter emptiness. Because the ability to empty differs, the distinctions among the teachings are drawn. Second, from "therefore" onward, concluding the meaning to reveal the seeking. Jingxi says: "Regarding 'if from ordinary people', etc.: although the previous approach was one way, it was only like a vertical [progression]. Now further treating it in terms of the teachings, it becomes a horizontal discussion. It should be said to possess both horizontal and vertical." The "two practices" have already been explained above.