維摩經略疏垂裕記 6.145

6.145

Sixth, entering the truth, distinguishing, and severing, in two parts: first, preliminary layout and sectional division, in two parts: first, preliminary layout of the three provisionalities, in two parts: first, listing the three names; second, selecting substance and analysis, in two parts: first, direct selection. Jingxi says: "Regarding the marks of the provisional: the text on provisionality contains three, all using illusion and the like." Regarding "Also enters the perfect truth": since it embodies phenomena and can reach the perfect middle, being classified under the common [teaching], it therefore says 'also'. Hence among the three interpretations, although the former two interpretations are also Mahāyāna gates, they do not equal the third of solely contemplating mind-nature; thus the former two interpretations are mostly lodged in the common truth. Regarding "analyzing provisionality": since the doctrine of the three provisionalities is found in the Tattvasiddhi-śāstra, how could the Tripiṭaka lack it? However, the names are mostly not evident in the various Āgamas; the prominence of the three provisionalities lies in those who propagate the teaching, and so it is elaborated in the Tattvasiddhi-śāstra. When the text speaks of analyzing provisionality, it is not without its principle. Why? As it is said, because causes are impermanent, conditions are also impermanent; former thoughts and latter thoughts are all arising and ceasing; because the long does not abide, the short also does not abide. Since both are impermanent, they break the upside-down view of permanence, without needing to further employ names like self and other; therefore, investigation by the four clauses exists only in the Mahāyāna teaching, immediately causing one to realize that arising is precisely non-arising; hence the Mahāyāna gate is used to break the clumsiness of the Tripiṭaka. Regarding "according with sentiment": because the provisional is not identical to principle, it acquires the name 'sentiment'. Principle is emptiness; according with emptiness accords with principle. Second, from "This then" onward, concluding exposition.