維摩經略疏垂裕記 9.83

9.83

Second, explaining the meaning following the text, in four parts: first, in terms of expounding this Dharma for their sake being true wisdom-virtue. Regarding "Loving-kindness is the Tathāgata," etc.: because of conditionless loving-kindness, one rides the path of true suchness to come and realize right awakening; hence it says loving-kindness is the Tathāgata. Conditionless loving-kindness is without the bondage of the two extremes; hence it says loving-kindness is liberation. Since it is without the two bondages, it is called the middle way; hence Tathāgata and the others are all different names for loving-kindness. Regarding "the hundred phrases of liberation": although the hundred phrases are many, they do not go beyond the three truths. Just as in the Commentary on the Nirvāṇa Sūtra, Zhang'an divides the text of the hundred phrases by means of the three truths. Regarding "precisely the three virtues": Jingxi says, "Conditionless [kindness] is the dharmakāya; dharma-conditioned [kindness] is prajñā; beings-conditioned [kindness] is liberation." And matching the three truths with the three virtues is as commonly heard. Regarding "The Lotus Sūtra clarifies that although not yet having attained," etc.: although citing that generally, it specifically takes not yet having attained the middle way's taintlessness as proof. The chamber is liberation; the robe is the dharmakāya; the seat is prajñā. Regarding "The Great Sūtra clarifies that the first reliance," etc.: the first reliance is the ten faiths; the second reliance is the abidings and practices; the third reliance is the ten dedications; the fourth reliance is the ten grounds. 'Reliance' means depending upon: because after the Buddha's parinirvāṇa one can depend upon these four persons to gain understanding; hence it says that when these persons expound the Dharma, it may also be faithfully accepted. Now citing that the first reliance has not yet broken ignorance serves to prove the presence of illness. Regarding "able to know the secret treasury of the Tathāgata": the secret treasury is the three virtues; this refers to the stages of contemplative practice and resemblance contemplating the three virtues, hence called 'able to know'. This is identical in meaning to entering the chamber, wearing the robe, and so forth; hence entering, wearing, sitting, and knowing all refer to the active contemplation of the threefold contemplation, while the chamber, robe, seat, and treasury are the contemplated three virtues. The secret treasury takes the general perspective; the chamber, etc., take the specific perspective. Approaching the specific as general, the chamber, etc., are just the treasury; approaching the general as specific, the treasury is just the chamber, etc. From "This is" onward, adducing the inferior to illustrate the superior: resemblance and partial realization are both called having illness. If the inferior of resemblance can benefit beings like this, the superior of partial realization in transforming others can be known.