維摩經略疏垂裕記 9.4

9.4

二、別釋，二：初、標列。二、正解，三：初、凡夫，二：初、標。二、「屬」下，釋，二：初、愛。荊溪云：屬愛善受等者，善惡各三，故合脩羅為下十善。然於而受諸受之中具足廣約節目階位作相狀者，意欲略明出假菩薩委悉受相，令後學者作出假因，先具照之而為方便。二、見。二、二乘，二：初、藏。荊溪云：滅三心涅槃者，三空也。二、通。十喻，如前記。「久知不生生」者，以不生生對通者，如夢如幻點空說生。三、菩薩，二：初、正釋。二、料簡。荊溪云：觀此等者，然此通相三觀之圓，但前二觀唯云空假，未有一中一切中，故須更明圓教四門，以圓四門始末皆悉入中故也，是故更須說第三觀。

Second, specific explanation, which has two: First, marking and listing. Second, direct explanation, which has three: First, ordinary persons, which has two: First, marking. Second, from "belonging to" below, explaining, which has two: First, craving. Jingxi says: "Belonging to craving are wholesome sensations" and so forth: wholesome and unwholesome each have three, hence combining with asuras they constitute the lower ten wholesome deeds. However, in "yet experiencing all sensations", fully and extensively making marks according to stages and ranks is intended to briefly clarify the detailed marks of sensations of bodhisattvas emerging into the provisional, so that later learners, making the cause for emerging into the provisional, may first fully illuminate them as an expedient. Second, views. Second, the two vehicles, which has two: First, the Tripiṭaka. Jingxi says: "Nirvāṇa of eliminating the three minds": that is, the three emptinesses. Second, the common. The ten similes are as in the previous record. "Having long known non-arising arising": contrasting non-arising arising with the common [teaching], it is like dreams and illusions, pointing to emptiness and speaking of arising. Third, bodhisattvas, which has two: First, directly explaining. Second, critical appraisal. Jingxi says: "Contemplating this" and so forth: however, as for the perfect [teaching] of this contemplation in its common aspect, the previous two contemplations speak only of emptiness and the provisional, and there is not yet "one in the middle, all in the middle." Therefore, one must further clarify the four gates of the perfect teaching, because the beginning and end of the four gates of the perfect teaching all completely enter the middle; therefore, one must further speak of the third contemplation.