維摩經略疏垂裕記 8.34

8.34

二、有餘，二：初、正釋。「但有別教通別」等者，荊溪云：有餘土中雖有藏通五人生彼，至彼無復藏通之名。其教既謝，位名亦失。約未見別理，即別地前。彼土剋實，但有別圓二種人也。從漸教說，藏通初轉或且入別，初轉豈容全不入圓？但是附文從別而說。二、料簡，三：初、簡四分因疾。荊溪云：答分無為緣集等者，名同體別。即與界內三界愛見四分名同，其體則與界內永別，況復界外方便說耶。二、簡四大果疾。荊溪云：答亦有變易等者，唯輕無重，故但云通。言具有地等四大及生等四苦，但彼苦果與心體同，以從貪等得四大名，故使生等念念變易。故以變易故名為生死，以有生死任運老病。三、簡果疾輕微。荊溪云：所以不問生死苦者，變易生死諸教盛談，所以但疑老病苦耳。

Second, the [Land] with Remainder, which has two parts: first, the primary explanation. Regarding the statement, "There are only the common and distinct [features] of the Distinct Teaching," and so forth, Jingxi says: Although five kinds of people from the Tripiṭaka and Common Teachings are born into the Land with Remainder, once they arrive there, the names "Tripiṭaka" and "Common" no longer exist. Since their teachings have ceased, the titles of their stages are also lost. In terms of their not yet seeing the principle of the Distinct [Teaching], they are before the stages of the Distinct [Teaching]. Strictly speaking, that land has only two kinds of people: those of the Distinct and the Perfect. Speaking in terms of the gradual teaching, those who initially convert from the Tripiṭaka and Common teachings may provisionally enter the Distinct [Teaching]; how could an initial conversion entirely fail to enter the Perfect [Teaching]? It is simply expounded following the text in accordance with the Distinct [Teaching]. Second, resolution of doubts, which has three parts: first, distinguishing the illness of the cause belonging to the four shares. Jingxi says: Regarding the answer that "shares and unconditioned condition-accumulation," and so forth, their names are the same, but their substances are distinct. That is, they share the same names with the four shares of desire and view within the triple world of the realm, yet their substance is forever distinct from that within the realm, not to mention that this is an expedient exposition outside the realm. Second, distinguishing the illness of the effect belonging to the four great elements. Jingxi says: Regarding the answer that "there is also transformation," and so forth, there is only the light and no heavy, which is why it is simply called "common." It is said to possess completely the four great elements—earth, and so on—and the four sufferings—birth, and so on; however, those suffering effects are identical in substance with mind. Because they receive the names of the four great elements from greed and so forth, they cause birth and the rest to transform from moment to moment. Therefore, on account of transformation, it is called birth-and-death; and because there is birth-and-death, old age and illness follow naturally. Third, distinguishing that the illness of the effect is subtle and slight. Jingxi says: The reason one does not inquire about the suffering of birth-and-death is that transformation birth-and-death is extensively discussed across the various teachings; thus, one only has doubts regarding the suffering of old age and illness.