維摩經略疏垂裕記 9.9

9.9

Second, rejection and adoption, which has two parts: first, refuting the old [interpretations]; second, the present explanation. Jingxi says: "All sentient beings are endowed with the dharmas of the ten realms"—this discusses its meaning from the true principle. Since it is said that the ten dharmas are different, then ordinary and noble, phenomena and principle, cause and effect, practices and stages are all tenfold; the ten realms, hundred realms, and three thousand realms are all within a single thought. If it is an ordinary person, they are confused about the three thousand in the middle; if one combines the perfect and distinct [teachings], one should know whether there is a sequence or no sequence, and whether there is elimination or no elimination; if it is solely the perfect [teaching], the three thousand of the rational nature are unconditionally not eliminated, and thus it says "yet without eliminating dharmas." As for "eliminating diseases," in the gradual sequence one should know it eliminates the diseases of the nine realms; in the non-gradual, it merely speaks of experiential realization, taking realization to be elimination. Dividing the stages according to coarse and subtle, before and after, there is then no designation of a decrease among the various realms. As for "warming the body" and so forth: warming the dharmakāya, illuminating the darkness of defilements, and completing the food of practice. Illuminating darkness is prajñā; completing the food is liberation. The twelve links of dependent origination are also like this: they merely shatter the disease of attachment; what dharma could be eliminated? This is because the dharmas of the three paths are fundamentally the three virtues. "Also like curing the eyes" is still an illustrative analogy, which can illustrate the gradual sequence.