維摩經略疏垂裕記 4.10

4.10

Third, attaching to the text, in two parts: first, the twelve sentences mutually assisting. As for explaining by attaching to the text, Jingxi says: previously explaining in terms of teaching and contemplation was not without interpreting the sūtra, but it was not yet interpreting the text sentence by sentence. As for "the straightforward mind is the middle way of the perfect teaching," the perfect teaching is as the two perfections of teaching and contemplation in the previous teaching and contemplation; only then is it the meaning of the true pure land of the perfect gate. As for "equipped with eyes and feet" and so forth, eyes and feet metaphorize understanding and practice, and the cool pool metaphorizes nirvāṇa. The metaphor of the cool pool comes from the Great Scripture. Being deluded about the delusions of the dharmadhātu of the single truth means view and thought delusions being deluded about the true, and dust-and-sand delusions being deluded about the conventional. As for "diamond peak," this is equal awakening entering the diamond-like samādhi, able to destroy fundamental ignorance, hence called diamond peak. It is also called diamond mind, because this delusion is difficult to destroy, and the samādhi is like diamond: whatever it targets is shattered. This statement has both common and distinct aspects: distinctly it resides in equal awakening, while in meaning it runs through all stages. As for "the direct rewards of sentient beings down to the Buddha land being pure," Jingxi says: herein cessation and practice, the two goods, are distinguished. Merely matching the purity of circumstantial [rewards] and the adornment of the Buddha land: not only are circumstantial [rewards] and the land adorned, but the direct rewards should also be pure and adorned. But here it is primarily to clarify circumstantial rewards. The cessation and practice of direct rewards are giving and the reinforcement of vows, which are called pure. Such as accomplishing the five perfections down to the ten good deeds, all are like this. Like the four immeasurables being originally for benefiting others, they still have cessation and practice: such as curing anger and so forth, how is that not the good of cessation? And for the sake of gathering sentient beings, how is that not the good of practice? All other practices are to be understood accordingly. As for "also like worldly people" and so forth, it is still because of having been related through the Dharma in past lifetimes that the stimulus and response are like this.