維摩經略疏垂裕記 8.67

8.67

二、隨釋，四：初、二智深廣。「實智深廣」者，竪隣妙覺故深，橫周法界故廣。「若權智至非要也」者，荊溪云：二智體同，並得名為說權說實。今從泛爾隨情之權，且作此說耳。「如法華」下，第五轉輪王譬也。賞以金銀七寶，喻說權小七覺法也。解髻中明珠賜之，喻說開顯圓實法也。明珠者，明譬中道智，圓譬於常。在頂者，極果所宗。髻中者，實為權隱。解髻即開權，與珠即顯實。部雖隔小，而對圓機，所談則與法華無異，故且引之。「四句」者，荊溪云：前二句即三，教後二句是圓。「此即」下，以大經三句次第配三教。生不生配別，意如前釋。「四辨赴緣說三教」等者，荊溪云：既云赴緣，理須說四。今從用權，且云三耳。「知病」等者，三教苦集病，道滅藥也。

Second, commenting accordingly, in four: first, the two wisdoms are deep and vast. Regarding "real wisdom is deep and vast," it is deep because vertically it borders on wondrous enlightenment, and vast because horizontally it pervades the dharmadhātu. Regarding "as for provisional wisdom... is not essential," Jingxi says: The essence of the two wisdoms is the same, and both may be called speaking the provisional and speaking the real. Here, following the provisionality of generally according with sentiments, this explanation is provisionally made. Regarding "As in the Lotus Sūtra..." below, it is the fifth parable of the wheel-turning king. Rewarding with gold, silver, and the seven jewels is a metaphor for speaking the provisional, small-vehicle seven factors of awakening. Untying the bright pearl from within the topknot and bestowing it is a metaphor for speaking the opened and revealed perfect and real Dharma. The bright pearl: "bright" is a metaphor for the wisdom of the middle way; "round" is a metaphor for eternity. Being atop the crown is what the ultimate fruit takes as supreme. Being within the topknot is that the real is concealed by the provisional. Untying the topknot is opening the provisional; giving the pearl is revealing the real. Although separated by division from the small [vehicle], because it faces capacities of the perfect [teaching], what is discussed does not differ from the Lotus Sūtra; hence it is cited for now. Regarding the "four phrases," Jingxi says: The first two phrases are the three teachings, and the latter two phrases are the perfect [teaching]. From "This is identical..." onward, the three phrases of the Great Sūtra are sequentially matched to the three teachings. Matching "arising and non-arising" to the separate [teaching], its meaning is as explained before. Regarding "the four eloquence skills adapting to capacities to preach the three teachings," etc., Jingxi says: Since it says "adapting to capacities," in principle one must speak of the four [teachings]. Now, following the use of the provisional, it provisionally says three. Regarding "knowing the disease," etc., the suffering and origination of the three teachings are the diseases, and the path and cessation are the medicine.