維摩經略疏垂裕記 3.11

3.11

Second, from "now briefly" downwards, specific clarification and literal commentary, in two: first, literal explanation of the sūtra text, in two: first, broadly according to the distinct and perfect [teachings]. Jingxi states: "In the previous general explanation, all were judged from the ultimate, hence it said 'exhausting the source' and 'pervading the dharmadhātu.' Now speaking from the specific, five distinctions are therefore made. Although there are five distinctions, they are still categorized as belonging to the distinct and perfect teachings according to the teachings. How is this known? The fleshy eye sees up to the highest heaven of the form realm, and the wisdom-eye beyond the realm can destroy the views and thoughts inside and outside. Since they can surpass the three vehicles of the two [lower] teachings, by verification we know their meaning corresponds to the distinct and perfect teachings. If only the perfect, one should not separately speak of five functions; if only the distinct, the heavenly and wisdom [eyes] should not extend beyond [the realm]. It is merely to distinguish the five characteristics that within the perfect he concurrently speaks of the distinct." Regarding "leaving hindrances due to dhyāna": leaving the five hindrances. Regarding "the four great elements produce form": the four great elements are what is produced, and the four subtle atoms are that which produces. The combination of the four subtle atoms forms the four great elements; hence it is called 'the four great elements producing form.'"}, correspondence