維摩經略疏垂裕記 2.13

2.13

Second, matching with dharmas: matched with the preceding four explanations, these also form the four siddhāntas. The first three are all alternate designations of the ultimate truth, and all four abide in principle, which can be seen by examining the text. Jingxi says: "Next, matching with dharmas also relies on the four meanings to establish the lands upon which the three bodies depend." As for "hundred grains," Yang Quan's *Wulilun* states: "When the vital energy from grain exceeds the primordial energy, the person grows fat but does not live long. In the art of nourishing nature, one always ensures that the vital energy from grain is little, and then sickness will not arise." *Liang* is the general name for millet (*shu* and *ji*). *Dao* is the general name for irrigated grains. *Shu* is the general name for various beans. The three grains each have twenty varieties, making sixty; the fruits of vegetables and trees that supplement the grains each have twenty varieties, totaling one hundred grains. Third, contemplating the mind: the previous matching with dharmas directly expressed what Śākya attained on the ground of the fruit, whereas here explaining the contemplation of the mind directly concerns what is subsumed within a single thought of the practitioner; speaking of nature they seem identical, but sage and ordinary are two different things. In the explanation of Āmrapālī's grove below, the meaning is also like this. As for "without defilement and without attachment," it means not being defiled by birth-and-death and not being attached to nirvāṇa. Furthermore, it means not being defiled by the two extremes and not being attached to the middle way. The meaning of defilement and attachment, when partially explained, is temporarily like this. The "hundred phrases of liberation" comes from the *Nirvāṇa Sūtra*; although the hundred phrases are many, the three liberations encompass them all, and the three liberations are mutually identical, being just the one mind.