維摩經略疏垂裕記 8.172

8.172

二、為法行人問調伏觀法，二：初、分科。二、隨釋，二：初、文殊問。二、淨名答，二：初、懸談，二：初、敘意分科。「調伏界內別圓」等者，應云界內外，不言外者，闕文。二、「三觀」下，懸示觀法，二：初、簡藏通。二、「今但」下，顯別圓，二：初、正示三觀，三：初、標列。二、解釋。初、別相，即別人所修，十住入空、十行入假、十向修中、初地證中，故云若入中道等也。二、通相，即通別人受圓接者所修也。如通別入空位中頓解圓理，於此空心體達三諦，雖知互攝而止在當教入空位耳，故使三觀通相皆空。通別出假受接，別教修中受接，準空可解，秖是於假中心解圓融耳。從本受稱名假名中，若論圓融與一心無別，但據入處遂致兩殊，故下文云通相一心的屬圓教。「雖然」下，結示觀相。初云「信解虛通」，受圓接也。次云「就觀除疾」，就當教位也。

Second, inquiring about the contemplation method for subduing [afflictions] for people of Dharma-practice, which has two [parts]: first, dividing headings; second, explaining sequentially, which has two [parts]: first, Mañjuśrī's inquiry; second, Jingming's response, which has two [parts]: first, prefatory discussion, which has two [parts]: first, narrating the intention and dividing headings. Regarding "subduing the Distinct and Perfect within the realms" and so forth, it should say "within and beyond the realms"; not mentioning "beyond" is an omission in the text. Second, from "The three contemplations..." downward, prefatorily indicating the contemplation method, which has two [parts]: first, setting aside the Tripiṭaka and Shared; second, from "Now only..." downward, revealing the Distinct and Perfect, which has two [parts]: first, directly showing the three contemplations, with three [subdivisions]: first, listing them; second, explaining them. First, the distinct aspect: that is, what is cultivated by people of the Distinct [Teaching], where the ten abodes enter emptiness, the ten practices enter the conventional, the ten dedications cultivate the middle, and the first stage realizes the middle; hence it says "if entering the middle way" and so forth. Second, the common aspect: that is, what is cultivated by people of the Shared and Distinct [Teachings] who receive connection to the Perfect. Like one who, in the position of entering emptiness in the Shared or Distinct [Teaching], suddenly understands the Perfect principle, and in this empty mind fully realizes the three truths; although knowing their mutual inclusion, one remains only in the position of entering emptiness of the given teaching, thereby causing the common aspect of the three contemplations to be entirely empty. Receiving connection when emerging into the conventional in the Shared or Distinct, or receiving connection when cultivating the middle in the Distinct Teaching, can be understood by analogy with emptiness: it is merely that within the conventional or the middle, the mind understands perfect fusion. Receiving their names based on their origins, they are called conventional and middle. If discussing perfect fusion, there is no difference from the single mind; it is only based on their points of entry that two differences emerge. Therefore, the text below says that the common aspect and the single mind definitively belong to the Perfect Teaching. From "Although..." downward, concluding and indicating the contemplation aspect. First, it says "faith and understanding are virtual and open," which refers to receiving connection to the Perfect. Next, it says "eliminating illness according to the contemplation," which refers to relying on the rank of the given teaching.