維摩經略疏垂裕記 9.62

9.62

二、料簡，三：初、簡邪正，二：初、問。二、答，二：初：簡邪。荊溪云：取空戲論等者，彼執幻化破他析法，而全無入空之門，況復入中不思議理。二、「此經」下，顯正。「大經至涅槃」，是引《大經》、《大論》證中道亦名眾生也。「六法」，謂五陰及眾生。今攬中道法性以立假名是佛性，不離六法也。此與《大經》文義少別。彼明佛性真理與六法妄事不即不離，故言不即六法、不離六法。今文但攬法性五陰假名眾生，名不離六法耳。引《大論》者，法即五陰，五陰並常名五涅槃。居十界極，故無過上。荊溪云：眾生佛性不離等者，空通於中得作此說。此中所釋與餘文異，此證三諦皆約眾生，故各不離中道佛性，佛性亦名眾生故也。若對不即通塗明者，假不即故，即是真俗二眾生也。言不離者，空假眾生體即中故。又不即者，三皆非故。又不離者，三皆是故。故觀眾生義通一切。此即荊溪通取三諦以釋六法，於文似異其義仍通。

Second, discriminating and resolving has three parts: first, discriminating heterodox and orthodox, which has two parts: first, the question; second, the answer, which has two parts: first, setting aside the heterodox. Jingxi says: "Regarding 'grasping at emptiness and conceptual proliferation' and so forth, they cling to illusion and transformation to refute others' analysis of dharmas, yet completely lack a gate of entry into emptiness, how much less entering the middle's inconceivable principle?" Second, from "This sūtra..." downward, revealing the orthodox. "The Great Sūtra reaches nirvāṇa" is citing the Great Sūtra and the Great Treatise to prove that the middle way is also called sentient beings. "Six dharmas" refers to the five aggregates and sentient beings. Now gathering the dharmatā of the middle way to establish a nominal designation is Buddha-nature, which is not separate from the six dharmas. This differs slightly in textual meaning from the Great Sūtra. That sūtra explains that the true principle of Buddha-nature and the deluded phenomena of the six dharmas are neither identical nor separate, and therefore says "neither identical with the six dharmas nor separate from the six dharmas." The present text merely gathers the dharmatā-five aggregates and nominal sentient beings, calling it "not separate from the six dharmas." Citing the Great Treatise, "dharmas" are the five aggregates; the five aggregates being all permanent are called the five nirvāṇas. Residing at the pinnacle of the ten realms, there is nothing superior. Jingxi says: "Regarding 'sentient beings and Buddha-nature are not separate...' and so forth, emptiness penetrating to the middle allows this explanation to be made. What is explained here differs from other texts; this proves that all three truths are discussed in terms of sentient beings, so each is not separate from the Buddha-nature of the middle way, because Buddha-nature is also called sentient beings. If explained generally in contrast with 'not identical,' because the provisional is not identical, they are precisely the two sentient beings of ultimate and conventional. As for saying 'not separate,' it is because the emptiness- and provisional-sentient beings are in substance the middle. Furthermore, 'not identical' means all three are negated; 'not separate' means all three are affirmed. Therefore the meaning of contemplating sentient beings extends to all." This means Jingxi generally takes the three truths to explain the six dharmas; though appearing different in the text, its meaning still holds.