維摩經略疏垂裕記 9.120

9.120

二、神力不能去華，二：初、指惑示意，二：初、正示、二、料簡、二：初、簡別惑名習氣。「說為習氣」者，然習氣有二：一、通惑習氣，如身子多瞋等。二、別惑習氣，即是無明，故今云於摩訶衍說為正使也。今在方等，亦兼取兩習，下自料簡。二、簡別惑名四住，二：初、問。二、答，二：初、明通惑有四住。二、明別惑有無，二：初、明別接通但名無明。二、明別教無明名四住。「亦得分思為三住」者，於變易，依正五塵生於欲貪，即欲愛住地。變易色心是虛妄分別，即色愛住地。亡色觀心，猶見有心，即顛倒想，是有愛住地。

Second, 'Divine power cannot remove the flowers', which has two [parts]: first, pointing to defilement to indicate the meaning, which has two: first, directly indicating; second, discriminating, which has two: first, distinguishing distinct defilement as residual impressions. Regarding 'called residual impressions': However, there are two kinds of residual impressions: 1. Common defilements' residual impressions, such as Śāriputra having much anger, etc. 2. Distinct defilements' residual impressions, which are ignorance; thus it is said now that in the Mahāyāna they are spoken of as primary afflictions. Now in the Vaipulya, both residual impressions are also concurrently taken up; it will be discriminated below. Second, distinguishing distinct defilements as the four entrenchments, which has two: first, questioning; second, answering, which has two: first, clarifying that common defilement has four entrenchments; second, clarifying the existence or non-existence of distinct defilement, which has two: first, clarifying that the distinct taking up the common is only called ignorance; second, clarifying that ignorance of the distinct teaching is called four entrenchments. Regarding 'one may also divide and conceive it as three entrenchments': In the transformation body, generating desire and craving toward the circumstantial and direct five dusts is the ground of desire-attachment. The transformation forms and minds are false conceptual distinctions, which is the ground of form-attachment. Relinquishing form to contemplate mind, yet still seeing that there is a mind, is inverted thought, which is the ground of existence-attachment.