維摩經略疏垂裕記 9.58

9.58

二、略釋此品名，二：初、生起總釋。荊溪云：自之與他等者，應先了心，方知生佛。初既了矣，反後照時但照一邊，無不具足，故今但云觀眾生耳。此意正顯空之與中，故先引《華嚴》自他雙顯，還依方等且從於通，故釋觀達觀穿之文皆空三諦。「慈悲接物」者，物即眾生，以從利他故觀他也。利他之法，指四無量。二、「觀以」下，分字別解，二：初、正釋。二、初觀，三：初、雙標。荊溪云：言觀穿者，不依《止觀》作貫穿者，貫字亦與觀義大同，彼用貫字釋觀字也。二、雙釋，二：初、觀達，二：初、約生佛總辨，二：初、正明。二、引證。二、「俗諦」下，約三諦別釋。「菩薩照了」者，荊溪云：約利根人從茲得入。「故大經」下，利钁斲之者，竹角反。《說文》「斲，削也。」盤石砂礫對三惑，如觀穿中。

Second, briefly explaining the title of this chapter has two parts: first, generative origin and general explanation. Jingxi says: "Regarding 'oneself and others' and so forth, one must first comprehend the mind, and only then know sentient beings and Buddhas. Having comprehended at first, when conversely illuminating afterward, though illuminating only one side, nothing is lacking; hence it now merely says 'contemplating sentient beings.' This intention precisely reveals emptiness and the middle; therefore it first cites the Avataṃsaka to reveal both self and other, yet returning to rely on the vaipulya, it temporarily follows the shared; hence the texts explaining 'contemplative reach' and 'contemplative penetration' both empty the three truths." As for "drawing in beings through loving-kindness and compassion," "beings" refers to sentient beings; because it follows benefiting others, one contemplates others. The method of benefiting others refers to the four immeasurables. Second, from "Contemplation by means of..." downward, explaining the words separately, which has two parts: first, the direct explanation; second, first [explaining] contemplation, which has three parts: first, doubly stating the headings. Jingxi says: "As for saying 'contemplative penetration,' not relying on the Cessation and Contemplation's use of 'penetrating through,' the character 'to pierce through' is largely identical in meaning with 'contemplation,' and that work uses 'pierce through' to explain the character 'contemplation.'" Second, doubly explaining, which has two parts: first, contemplative reach, which has two parts: first, generally discerning in terms of sentient beings and Buddhas, which has two parts: first, directly explaining; second, citing proof. Second, from "Conventional truth..." downward, explaining separately in terms of the three truths. As for "Bodhisattvas illuminate and comprehend," Jingxi says: "In terms of people of sharp faculties, it is from this that they gain entry." Under "Therefore the Great Sūtra...", "cutting it with a sharp mattock," [zhuó is] the fanqie of zhu and jiao. The Shuowen says: "Zhuo means to shave." Boulders, sand, and pebbles correspond to the three delusions, as in contemplative penetration.