維摩經略疏垂裕記 9.12

9.12

五、勇健心，二：初、分科。二、隨釋，二：初、正結釋。「不得法施慧利」者，非惠賜之惠，蓋言法施是智慧之利也。肇師云「若不能爾，其所修行，內未足有慧、外未足有利也。」生公云「無慧利於物也。」此二師亦以智慧釋義。二、譬顯。怨，平聲。《論語》「以直報怨」，字皆此作。《說文》從囚從免。三、中觀調伏無明疾，二：初、懸談義旨，二：初、敘觀示意。二、辨修位次，二：初、示位次。荊溪云：修此觀位約教有三種者，荊溪云別教接通八地已上，并於別圓地前住前初列通教，欲出別接之位耳。「七地破塵砂至名眼見」者，七地被接、八地雙流、九地聞中，十地方證，故云眼見。且約一塗，不必全爾，隨三根故，此但屬下。「圓教」等者，雖屬通相，復以教分。圓教永異，故以空觀多屬於通，入假屬別，入中屬圓、或圓接別、或圓接通，以方等中不定判故。請觀荊溪所釋，既以通相中觀約圓接義釋之，驗前空假亦約圓接。此為對教，故未論之。若謂不然，豈得云通相的屬圓耶？

Fifth, the valiant mind, which has two parts: first, dividing the sections; second, explaining sequentially, which has two parts: first, directly concluding the explanation. "Not obtaining the wise benefit of the Dharma gift": this is not the *hui* of bestowal, but rather means that the Dharma gift is the benefit of wisdom. Master Sengzhao says, "If one cannot do so, then in one's practice, internally there is not yet sufficient wisdom, and externally there is not yet sufficient benefit." Master Daosheng says, "There is no wise benefit for beings." These two masters also explain the meaning in terms of wisdom. Second, clarifying through metaphor. The character *yuan* (resentment) is in the level tone. The *Analects* says, "Repay resentment with uprightness"; the characters are all written like this. The *Shuowen* has it derived from *qiu* (prisoner) and *mian* (escape). Third, the contemplation of the middle way subdues the illness of fundamental ignorance, which has two parts: first, prefatory discussion of the intended meaning, which has two parts: first, recounting the contemplation to show the intent; second, discerning the stages of cultivation, which has two parts: first, showing the stages. Jingxi says: regarding the stages of cultivating this contemplation, according to the teachings there are three kinds. Jingxi says that the distinct teaching connects with the shared from the eighth stage upward, and prior to the stages and prior to the abodes of the distinct and perfect teachings, he first lists the shared teaching, wishing to bring out the stages where the distinct connects. "From the seventh stage breaking dust-like [afflictions]... up to being called 'seeing with the eye'": at the seventh stage one is connected, at the eighth stage there is dual flowing, at the ninth stage one hears of the middle, and only at the tenth stage does one realize it; therefore it says "seeing with the eye." This is merely according to one approach and is not necessarily entirely so; because it accords with the three roots, this belongs only to the lower [roots]. As for "the perfect teaching" and so forth: although it belongs to the common aspect, it is again distinguished according to the teachings. The perfect teaching is eternally distinct; therefore the contemplation of emptiness mostly belongs to the shared, entering the provisional belongs to the distinct, and entering the middle belongs to the perfect, or the perfect connects with the distinct, or the perfect connects with the shared, because within the Vaipulya teachings it is not definitively classified. Please examine what Jingxi explained: since he explained the contemplation of the middle way in its common aspect in terms of the meaning of the perfect connecting, it proves that the previous emptiness and provisional are also in terms of the perfect connecting. Because this is contrasted with the teachings, it has not yet been discussed. If one were to claim otherwise, how could it be said that the common aspect definitively belongs to the perfect?