維摩經略疏垂裕記 9.113

9.113

二、簡別教，二：初、正簡五住惑相，二：初、問。二、答，二：初、明界內見思是住非地。「如枝葉依樹」者，樹喻界外無明也。二、「斷枝」下，明界外別惑是住是地，二：初、釋四住地。此言四住非干界外，秖於第五無明住地更細分別耳。無明既得名為同體見思，何妨得論同體四住，以四住即見思異名故。「此見因無明」等者，荊溪云：見為能住，無明是地，此依別教故作是說。界內四住，如常所聞。二、「此四」下，顯無明住地。

Second, distinguishing the separate teaching, in two parts: first, directly distinguishing the characteristics of the five entrenchments of delusion, in two parts: first, a question; second, an answer, in two parts: first, clarifying that views and thoughts within the realm are entrenchments and not grounds. Regarding "like branches and leaves relying on the tree": the tree is a metaphor for ignorance beyond the realm. Second, from "Severing branches..." onward, clarifying that the separate delusions beyond the realm are both entrenchments and grounds, in two parts: first, explaining the four ground-entrenchments. The mention of the four entrenchments here does not concern [things other than] beyond the realm; it is merely a finer distinction made within the fifth, the ground-entrenchment of ignorance. Since ignorance can already be called views and thoughts of the identical substance, what obstacle is there to discussing the four entrenchments of identical substance, since the four entrenchments are merely alternative names for views and thoughts? Regarding "these views are caused by ignorance," etc.: Jingxi says: "Views are that which can entrench, and ignorance is the ground; this is stated according to the separate teaching." The four entrenchments within the realm are as commonly heard. Second, from "These four..." onward, revealing the ground-entrenchment of ignorance.