維摩經略疏垂裕記 9.46

9.46

三、明不思議之大用，二：初、敘意分科。二、「初一」下，隨文釋義。初、略別明不思議用，八。初、藏納山海對，二：初、標。二、正釋，二：初、釋芥納須彌，二：初、總示標難。二、「有師」下，古今釋義，二：初、斥古解。準《涅槃玄義》，古解芥納須彌凡有七家，今疏略出其二。初謂神力能爾者，此以作意神通以解不思議用，故為今破，故云神力何能爾？若曉無作妙性本自融通，凡夫迷故非局而局則大小質礙，聖人悟故非遍而遍則山芥相容。由證理體有茲事用，故此事用亦名神通。名與他同，義體永別。次云小無小相等者，此謂芥子自無小相，對須彌故名小；須彌自無大相，對芥子故名大。既俱虛假待對，所以虛假相入。「今謂」下，今破。自性既不相入，他性豈相入耶？對大名小、對小名大，是他性也。二、明今釋，二：初、明證理有用，二：初、引經總立。二、「觀」下，約證釋成，二：初、因證有用。「一念無明心即如來心」者，即妄而真，三諦具足名如來心，豈但即因而果名如來心？其亦即自而他名如來心。是則他生他佛尚即自心，況自己依正寧乖一念？應知心外無境，大小互融以心入心，誰云隔礙？必在初住，妙用方彰。故觀眾生一念等，即通名字、觀行、相似；若見之言，唯在分真及以究竟，本具理顯名見此心，神用無方故能入芥。此事既爾，諸事皆然，唯約一心更無別趣。是故果地妙用悉在因心，故因心顯處妙用無礙。故荊溪云：古釋此品，隨事多云，未應經旨。今疏一釋，用冠十雙，遂使古今諸師拱手。「若觀」下，總結示也。「若觀」二字，唯在初心。「得諸佛解脫」者，得謂證得通分極。

3. Clarifying the great function of the inconceivable, which has two [parts]: first, narrating the intention and dividing the sections; second, from 'The first one' downward, explaining the meaning following the text. First, briefly and individually clarifying the inconceivable functions, which has eight [pairs]. First, the pair of containing mountains and oceans, which has two [parts]: first, indicating; second, explaining directly, which has two [parts]: first, explaining the mustard seed containing Mount Sumeru, which has two [parts]: first, showing in general and setting forth the difficulty; second, from 'There are masters' downward, ancient and present interpretations, which has two [parts]: first, refuting ancient interpretations. According to the Profound Meaning of the Nirvāṇa [Sūtra], there were altogether seven schools of ancient interpretations of the mustard seed containing Mount Sumeru; the present Commentary briefly presents two of them. The first asserted that divine power can do so; this took intentional spiritual superknowledges to explain the inconceivable function, and is therefore refuted here, hence it says, 'How could divine power do so?' If one understands that the subtle nature of non-action is inherently thoroughly unhindered—worldlings being deluded, what is not confined is taken as confined, and so large and small have material obstruction; the sages being awakened, what is not pervasive is pervasive, and so the mountain and the mustard seed accommodate each other. Because of realizing the principle-essence, there is this phenomenal function, and so this phenomenal function is also called spiritual superknowledge. The name is the same as the other's, but the essential reality of the meaning is ever distinct. The next asserted that the small lacks the characteristic of smallness and so forth; this claimed that the mustard seed of itself lacks the characteristic of smallness, and is called small [only] in contrast to Mount Sumeru; Mount Sumeru of itself lacks the characteristic of greatness, and is called great [only] in contrast to the mustard seed. Since both are illusory and relative to each other, they illusorily enter into each other. From 'We now say' downward, the present refutation. If self-nature does not enter, how could other-nature enter? Calling it small in contrast to great, and calling it great in contrast to small, is other-nature. Second, clarifying the present interpretation, which has two [parts]: first, clarifying that realizing the principle has function, which has two [parts]: first, citing the sūtra to establish it in general; second, from 'Contemplating' downward, explaining and establishing it in terms of realization, which has two [parts]: first, function arising due to realization. 'A single thought of the ignorant mind is identical to the Tathāgata's mind': being identical to the true right in the deluded, complete with the three truths, is called the Tathāgata's mind; how could it be called the Tathāgata's mind only by being identical to the fruit right in the cause? It is also called the Tathāgata's mind by being identical to the other right in oneself. If so, other beings and other Buddhas are still identical to one's own mind, so how could one's own circumstantial and direct [rewards] contradict a single thought? One should know that there are no objects outside the mind; large and small mutually merge, with mind entering mind—who says there is obstruction? It must be at the first abode that the subtle function is first made manifest. Therefore, 'contemplating sentient beings' single thought' and so forth applies through the verbal, contemplative, and resemblance [stages]; the word 'seeing' pertains only to partial reality and the ultimate; the inherently complete principle being manifested is called 'seeing this mind'; the divine function is without limitation, and therefore it can enter a mustard seed. This matter being thus, all matters are likewise; it is solely in terms of the one mind and there is no other destination. Therefore, the subtle functions of the fruit-stage are all in the causal mind; thus where the causal mind is made manifest, the subtle functions are unobstructed. Therefore Jingxi says: Ancient interpretations of this chapter mostly spoke at length according to phenomena, not yet according with the sūtra's purport. Now this single interpretation of the Commentary crowns the ten pairs with its function, thereby making all masters ancient and modern fold their hands in deference. From 'If one contemplates' downward, concluding and showing it in general. The two words 'If one contemplates' pertain only to the initial mind. 'Attains the liberation of all Buddhas': 'attains' means realization, which spans partial [realization] and the ultimate.