維摩經略疏垂裕記 2.30

2.30

Second, from "Tripiṭaka" onwards, judging and concluding in terms of teachings and contemplations, in two parts: first, in terms of the two sūtras of the Tripiṭaka and Common [teachings], which itself has two parts: first, the two contemplations of the teachings. Second, from "These eight" onwards, judging the two treatises of the initial teaching: the Abhidharma expounds the gate of existence of the Tripiṭaka [teaching], and the Tattvasiddhi expounds the gate of emptiness. Third, explaining bhikṣu, in two parts: first, the direct explanation, which has two parts: first, that which has a translation; second, that which has no translation, in two parts: first, explaining the three designations in the causal stage, in two parts: first, citing the treatise to set out the names; second, relying on the treatise to explain the meanings. "Māra translates as killing": it can kill and harm worldly and transmundane roots of good. On the sixth heaven there is a separate dwelling place of Māra, which is also subsumed under the Heaven of Freely Enjoying Transformations by Others. "The three māras are also frightened": being on the verge of severing the causal conditions of afflictions and extinguishing the effects of the aggregates and death, in principle one should first feel dread; because the three māras cause fright, the heavenly māra only then becomes frightened. "Pure and refined (qingya)": ya means correct. "Far removed from the four wrong [livelihoods]": wrong livelihood [aimed at] below, upward wrong livelihood, wrong livelihood [directed to] the four cardinal directions, and wrong livelihood [directed to] the four intermediate directions. These are explained extensively in the fourth fascicle of the Expository Treatise (*Mahāprajñāpāramitopadeśa), and briefly cited below in the record of the chapter explaining Subhūti. "The latter two assist in accomplishing": attachment and haughtiness both belong to mental karma; paired with the former [pertaining to] body and speech, the three karmas thus destroy evil. "Destroying haughtiness": elevating oneself is called arrogance (jiao); belittling others is called conceit (man). Begging for food in humble lowliness destroys these two attitudes. Rebuking Śāriputra below refers to the "Gandhakūṭa Chapter".