維摩經略疏垂裕記 8.35

8.35

三、實報，三：初、正釋，二：初、正釋疾相。荊溪云：亦名因緣者，但未見理，故屬因緣。故與界內名同體異，即法性為因，無明為緣。「不成實疾」者，「不」應作「亦」，字之誤也。二、「但變」下，對前簡示，二：初、別對二土。「變易名通」者，以無界內分段生死，則界外通名變易，以因移果易故也。若別論觀解，斷惑則有方便果報二種之殊。若論自體者，即果報土有自體緣集也。「乃至無後有」者，此於果報土中更約因緣，及十地有後、等覺無後，位位破惑上下相望更論輕重。二、通約十界。前對明二土止在四聖，今對六凡共成十界論疾輕重。阿鼻是六凡之始，等覺是四聖之終，望於究竟俱有實疾。以果報即分證果，故得名佛界有疾也。具云一闡提，此云惡欲，極惡欲之邊故，謂無信等五根也。或翻為信不具。「阿鼻」至，此云無間。無間有二：一身、二受苦。以闡提因疾感無間果疾，此乃別疾之極重也。以上九界傳論輕重，中略八界，故云乃至。又於佛界略初住等，故云乃至。故一乃至，略其二番。二、料簡，二：初、簡因疾。引《請觀音》者，既淨毒根即成佛道，驗是界外破無明見佛性。不了知自體，得云三毒。既名三毒，即是四分。二、簡果疾。「答既有」等者，荊溪云：既許生死，何妨四大？四大既別，故引《大品》一切法趣。界外四大名同體別，其理不疑。次引《大經》明究竟位，四大四苦已盡，故不為生死所遷。

Third, the [Land of] Real Reward, which has three parts: first, the primary explanation, which has two parts: first, directly explaining the characteristics of the illness. Jingxi says: It is also called "causes and conditions"; simply because they have not yet seen the principle, it belongs to causes and conditions. Thus, it shares the same name as that within the realm, but differs in substance: that is, the Dharma-nature serves as the cause, and ignorance serves as the condition. Regarding "does not form a real illness," "not" (不) should be "also" (亦); it is a textual error. Second, from "only transformation" downward, contrasting with the preceding to distinguish and indicate, which has two parts: first, distinct contrast between the two lands. "The name 'transformation' is common [to both]" means that because there is no sectioned birth-and-death of the realm, outside the realm it is universally called "transformation," because the cause shifts and the effect transforms. If one speaks distinctly of contemplation-understanding, there is the difference of the two kinds—expedient and retribution—in severing delusion. If one speaks of the substance itself, then the land of retribution has the condition-accumulation of the substance itself. Regarding "up to having no subsequent existence," this further addresses causes and conditions within the land of retribution, as well as the Tenth Stage having a subsequent existence and Equal Enlightenment having no subsequent existence, contrasting higher and lower stages in severing delusion stage by stage to further discuss heaviness and lightness. Second, universally considering the ten realms. Previously, contrasting and clarifying the two lands was restricted to the four sages; now, contrasting them with the six ordinary destinies together forms the ten realms to discuss the lightness and heaviness of the illness. Avīci is the beginning of the six ordinary destinies, and Equal Enlightenment is the culmination of the four sages; looking toward the ultimate, both have real illness. Since retribution is the fruit of partial realization, the Buddha realm can thus be said to have illness. The full name is icchantika, translated here as "evil desire"; because it is the extreme bound of evil desire, it refers to lacking the five faculties of faith and so forth. Alternatively, it is translated as "lacking faith." As for "Avīci" down to, this is translated as "uninterrupted." There are two kinds of uninterrupted: first, of the body; second, of enduring suffering. Since the causal illness of an icchantika brings about the effect illness of Avīci, this is the most severe of distinct illnesses. Discussing lightness and heaviness sequentially upward through the nine realms, the intermediate eight realms are omitted, hence it says "up to." Furthermore, within the Buddha realm, the First Abode and so forth are omitted, hence it says "up to." Thus, a single "up to" omits both sequences. Second, resolution of doubts, which has two parts: first, distinguishing the illness of the cause. Citing the *Qing Guanyin* [Sūtra]: since purifying the root of poison immediately realizes the Buddha Path, this proves that outside the realm, severing ignorance is seeing the Buddha-nature. Failing to fully understand the substance itself can be called the three poisons; since they are called the three poisons, they are precisely the four shares. Second, distinguishing the illness of the effect. Regarding "the answer: since there is..." and so forth, Jingxi says: Since birth-and-death is conceded, what objection is there to the four great elements? Since the four great elements are distinct, the *Large Prajñāpāramitā Sūtra* is cited: all dharmas converge. That the four great elements outside the realm share the same name but differ in substance is a principle beyond doubt. Next, the *Mahāparinirvāṇa Sūtra* is cited to clarify that in the ultimate stage, the four great elements and four sufferings have already been exhausted; hence, one is not moved by birth-and-death.