維摩經略疏垂裕記 8.179

8.179

二、隨釋，三：初、空觀調伏見思疾，二：初、分科懸示，二：初、分科。「亦名二諦觀」者，假是入空之詮，先須觀假，知假虛妄而得會真，故言二諦觀。二、「初文」下，懸示，二：初、明柝義乖通。二、「今明」下，示通義所以，二：初、約義委明，二：初、明菩薩異小。「但體三假」者，體小乘隨事三假，成大乘隨理三假也。言「隨事」者，有二種：一約正報、二約依報。正報又二：一約心者，法塵對意根一念心起即因成假，前念後念次第不斷即相續假，待餘無心知有此心即相待假。上因成約內根外塵，相續但約內根，相待竪待滅無之無，又橫待三無為之無心也。二、約色明三假者，先世行業託生父母得有此身，即因成。相續連持，即相續。以身待不身，即相待。二、約依報者，如四微成柱，時節改變相續不斷，此柱待不柱及長短等。今大乘達無明起皆如幻化，因成尚無，豈有後二？故色心依正悉如幻化也。

Second, explaining sequentially, which has three [parts]: first, the contemplation of emptiness subduing the illness of view and thought, which has two [parts]: first, dividing headings and prefatorily indicating, which has two [parts]: first, dividing headings. Regarding "also called the contemplation of the two truths," the conventional is the expression for entering emptiness; one must first contemplate the conventional, and knowing the conventional is unreal and false, one can merge with the true; hence it is called the contemplation of the two truths. Second, from "The first text..." downward, prefatorily indicating, which has two [parts]: first, clarifying that the analytical meaning runs contrary to the Shared. Second, from "Now clarifying..." downward, showing the reason for the meaning of the Shared, which has two [parts]: first, explaining in detail according to the meaning, which has two [parts]: first, clarifying that the bodhisattva differs from the Hīnayāna. Regarding "only realizing the three conventionalities," it is realizing the three conventionalities that follow phenomena in the Hīnayāna to accomplish the three conventionalities that follow principle in the Mahāyāna. Regarding "following phenomena," there are two kinds: first, in terms of direct retribution; second, in terms of circumstantial retribution. Direct retribution also has two [facets]: first, in terms of mind: when dharmas as dust confront the mental sense organ and a single thought-mind arises, that is the conventionality of causal composition; when former thought and later thought succeed each other without break, that is the conventionality of continuation; relying on other non-mind states to know that this mind exists is the conventionality of relativity. Above, causal composition concerns the internal organ and external dust; continuation concerns only the internal organ; relativity vertically relates to the non-existence of cessation and non-existence, and horizontally relates to the non-mind of the three unconditioned states. Second, clarifying the three conventionalities in terms of form: through past actions taking rebirth with father and mother to obtain this body, that is causal composition. Continuous holding together is continuation. Taking the body relative to non-body is relativity. Second, in terms of circumstantial retribution: just as the four subtle elements form a pillar, and temporal changes continue without break, this pillar is relative to non-pillar and to long and short, and so forth. Now the Mahāyāna understands that all arisings from ignorance are like illusions and transformations; causal composition does not even exist, so how could the latter two exist? Therefore form, mind, circumstantial, and direct [retributions] are all like illusions and transformations.