維摩經玄疏 6.87

6.87

一、先覈宗體不異者，有師云：「此經權、實為宗，宗即是體。」今問：若宗體是一，體是此經主，是則此教唯有二法，無不二之理，則無諸法實相印。若無諸法實相印，教則無主，何得諸經皆云「此經眾經之王」也？復次，若以權、實二法為體者，亦應以二法為印也。是事已如前釋。譬如國但得有一主，不應立兩主也。若一經教有二體，亦應國有二君也。

First, examining that central theme and substance are not different: a master said, 'This sūtra takes the provisional and the ultimate as its central theme; the central theme is simply the substance.' We now ask: If the central theme and substance are one, and substance is the master of this sūtra, then this teaching would have only two dharmas, lacking the non-dual principle, and thus would lack the seal of the true mark of all dharmas. If it lacks the seal of the true mark of all dharmas, the teaching is without a master; how could the various sūtras all say that 'this sūtra is the king of all sūtras'? Furthermore, if the two dharmas of the provisional and the ultimate are taken as the substance, one should also take two dharmas as the seal. This matter has already been explained above. For example, a country may have only one ruler; it should not establish two rulers. If a single sūtra teaching had two substances, it would be as if a country had two sovereigns.