維摩經略疏垂裕記 9.134

9.134

二、料簡，三：初、明藏通菩薩攝屬二乘，二：初問、二答。荊溪云：但以大悲等者，他釋大乘功秖齊此。二、明三乘一乘各有自他，二：初問、二答。三、明一乘自他永異三乘，二：初問、二答。二、引釋梵證。三、明止室久近，三：初標顯。二、「有言」下，斥古。荊溪云：寄十二年在室等者，但斥彼時。於今亦復何所嫌耶？但恐於今聞而不受，況復往日在方等前。「爾前」者，方等前也，故知所訶亦在十二年前也，是故得與方等義同。此中正破古師釋也。三、「今言」下，今釋，二：初、徵前總示。二、「言十」下，牒文廣釋，二：初、正釋。「即表十二因緣」等者，不思議因緣，即天女所證也。「無久近之久近」者，荊溪云：無始為久，至今為近。三脫亦爾，法性本有名之為久，方始修得名之為近。故知三道三脫皆非久近而論久近，故以止室而用表之。此中約事論修性也。二、料簡。「豈知根本無明」者，若觀三道即是三脫，故知三脫為無明障。障三脫者，即是根本無明故也。「即一切文字」者，通界內外。「初不聞說」等者，初，猶都也，謂從初至後都不聞說小法也。荊溪云：意云從初皆依頓教發心，故云初不聞等。

Second, critical appraisal, which has three parts: first, explaining that the bodhisattvas of the Tripiṭaka and shared teachings are subsumed under the two vehicles, which has two parts: first, question; second, answer. Jingxi says: "Merely through great compassion..." and so forth: other commentaries hold that the merit of the Great Vehicle only equals this. Second, explaining that the three vehicles and the One Vehicle each have [aspects of] self and other, which has two parts: first, question; second, answer. Third, explaining that the self and other of the One Vehicle are eternally distinct from the three vehicles, which has two parts: first, question; second, answer. Second, citing Śakra and Brahmā as verification. Third, explaining the duration of staying in the room, which has three parts: first, marking and revealing. Second, from "there is a claim" downward, refuting the ancient [master]. Jingxi says: "Metaphorically speaking of twelve years in the room..." and so forth, merely refutes that period. Why should there be any fault in it today? It is only feared that hearing it today, people would not accept it, let alone in the past before the vaipulya [period]. "Before that" means before the vaipulya [period]; hence we know that what was reproached was also before twelve years, which is why it can share the same meaning as the vaipulya. Here it directly refutes the ancient master's interpretation. Third, from "now it is said" downward, the current interpretation, which has two parts: first, inquiring of the preceding to give a general indication; second, from "speaking of ten..." downward, taking up the text to explain at length, which has two parts: first, the direct explanation. "It precisely signifies the twelve links of dependent origination..." and so forth: the inconceivable dependent origination is precisely what the goddess realized. Regarding "the long and short of neither long nor short": Jingxi says that beginninglessness is long, and up to the present is short. The three liberations are also like this: the nature of phenomena being fundamentally existent is called "long"; just beginning to cultivate and attain it is called "short." Therefore, we know that both the three paths and the three liberations are neither long nor short, yet discussed as long or short; hence this is signified by staying in the room. Here, cultivated and innate natures are discussed in terms of phenomena. Second, critical appraisal. Regarding "how could they know the fundamental ignorance": if one contemplates that the three paths are themselves the three liberations, one then knows that the three liberations are obstructed by ignorance. That which obstructs the three liberations is precisely fundamental ignorance. Regarding "it is all letters": this applies both within and beyond the realms. Regarding "from the first, not hearing it preached..." and so forth: "from the first" means completely; it means that from beginning to end one completely does not hear the small teaching preached. Jingxi says: the intention is that from the very beginning one arouses the mind based on the sudden teaching, hence it says "from the first, not hearing..." and so forth.