維摩經略疏垂裕記 9.115

9.115

三、簡圓教，二：初、正明五住，二：初、問。二、答，二：初、法，二：初、正明五住。以圓五住但迷法性而起。「入涅槃所生四住」者，即界外同體四住也。二、「今圓」下，結示成上二譬，二：初、譬內外世間。煙塵輕，如界外五住。雲霧重，如界內五住。亦可一往以煙等對四種苦集，然非文意，今正譬惑輕重耳。又可界內外各分輕重，以四教明惑有即不即故，是則煙輕塵重別圓也，霧輕雲重通藏也。二、譬內外出世。即火等喻四教智，亦可一往喻四種道滅也，文意且喻智耳。「故言」下，總結也。以四種惑智皆依法性而有，迷法性故則有內外惑，悟法性故則有四教智。言「無住本」者，即法性也。「立一切法」者，即四種惑智也，亦四種四諦也。無住即本，名無住本。

Third, distinguishing the perfect teaching, in two parts: first, directly clarifying the five entrenchments, in two parts: first, a question; second, an answer, in two parts: first, the doctrine, in two parts: first, directly clarifying the five entrenchments. Because the five entrenchments of the perfect arise merely from delusion regarding dharmatā. Regarding "the four entrenchments generated upon entering nirvāṇa": these are precisely the four entrenchments of identical substance beyond the realm. Second, from "Now the perfect..." onward, concluding by showing the establishment of the above two metaphors, in two parts: first, the metaphor of the internal and external worldly realms. Smoke and dust are light, like the five entrenchments beyond the realm. Clouds and fog are heavy, like the five entrenchments within the realm. One could also provisionally match smoke, etc., to the four kinds of suffering and origination, but that is not the intention of the text; here it directly uses them as metaphors for the lightness and heaviness of delusion. Furthermore, within and beyond the realm can each be divided into light and heavy, because the four teachings explain delusion as either identical or not identical: thus smoke is light and dust is heavy for the separate and perfect, while fog is light and clouds are heavy for the common and Tripiṭaka [teachings]. Second, the metaphor of the internal and external supramundane realms: that is, fire, etc., are metaphors for the wisdom of the four teachings; provisionally they may also serve as metaphors for the four kinds of path and cessation, but the intention of the text is provisionally to use them as metaphors for wisdom. From "Therefore it is said..." onward, a general conclusion. Because the four kinds of delusion and wisdom all exist relying on dharmatā: through delusion regarding dharmatā there are internal and external delusions, and through awakening to dharmatā there is the wisdom of the four teachings. The phrase "non-abiding basis" refers to dharmatā. "Establishing all dharmas" refers to the four kinds of delusion and wisdom, and also to the four kinds of the four truths. Non-abiding is the basis, hence it is called the non-abiding basis.