維摩經玄疏 1.126

1.126

答曰：法身菩薩住諸三昧，生人天中，為天人師，造論，作諸經書。如《金光明經》云「五神通人作《神仙》之論，諸梵天王說《出欲論》，釋提桓因種種善論」，亦是初番悉檀之方便也。故《造立天地經》云：「寶應聲聞菩薩，示號伏犧。以上皇之道，來化此國。」又，《清淨法行經》說「摩訶迦葉，應生振旦，示名老子。設無為之教，外以治國；修神仙之術，內以治身」。彼經又云「光淨童子，名曰仲尼，為赴機緣，亦遊此土。文行誠信，定禮刪詩，垂裕後昆種種諸教」，此即世界悉檀也；「官人以德，賞延于世」，即為人悉檀也；「叛而伐之，刑故無小」，即是對治悉檀；「政在清靜，道合天心，人王無上」，即是世間第一義悉檀。

Answer: Dharmakāya bodhisattvas abiding in various samādhis are born among humans and devas, become teachers of humans and devas, compose treatises, and make scriptures and books. As the Suvarṇaprabhāsa Sūtra says: 'Those possessing the five supernormal knowledges compose treatises on immortals; the Brahmā kings explain treatises on leaving desire; and Śakra Devānām Indra [gives] various treatises on good.' These are also the skillful means of the first round of siddhāntas. Therefore, the Scripture on the Creation of Heaven and Earth says: 'The bodhisattva-śrāvaka Baoying manifested under the name Fuxi, coming to transform this land by the Way of the Sovereign of High Antiquity.' Furthermore, the Scripture on Pure Dharma Practice says: 'Mahākāśyapa was to respond by taking birth in Cīnasthāna, manifesting under the name Laozi, establishing a teaching of non-action externally to govern the state, and cultivating the arts of immortals internally to regulate the body.' That sūtra also says: 'The youth Pure Light, named Zhongni, also traveled to this land in response to opportune conditions: [teaching] culture, conduct, sincerity, and trustworthiness; setting rites and editing the Odes; and leaving broad blessings for later descendants through various teachings.' This is the worldly siddhānta. 'Employing men [in office] according to virtue, extending rewards across generations' is the individual siddhānta. 'Attacking those who rebel, punishing [deliberate] offenses without sparing the petty' is the curative siddhānta. 'Government rests in tranquility; the Way accords with heaven's mind; the human king is supreme' is the worldly supreme-meaning siddhānta.