維摩經略疏 2.34

2.34

「長者子寶積」下，二、敘述序者，大聖現相難測，自非寶積神智高明，孰知所表為欲起發時眾，令知現瑞表說佛國，信解分明，故說偈以歎述也。就三十六行偈為二：初十七行述歎表發之由，次十九行正述歎現相表發。發由為二：初九行述歎勝應法身以為近由，後八行述歎劣應以為遠由。言勝應者，若為菩薩說大，所現相好威德殊勝，尋此勝應即得法身。言劣應者，若為聲聞說小，身相則劣，尋此劣應不見法身。故《法華》云「即脫瓔珞著弊垢衣，塵土坌身狀有所畏。」

From "The elder's son Ratnakūṭa" below: second, the narrative preface. The marks displayed by the Great Sage are difficult to fathom; had Ratnakūṭa's spiritual wisdom not been lofty and clear, who could have known what was symbolized? In order to inspire the assembly of the time and enable them to know that the miraculous sign symbolized the preaching of the buddha-land, making their faith and understanding distinct and clear, he spoke verses in praise and narration. In these thirty-six lines of verse, there are two parts: first, seventeen lines narrate and praise the reasons for manifesting this expression; next, nineteen lines directly narrate and praise the marks displayed as an expression. The reasons for manifesting this expression have two parts: the first nine lines narrate and praise the superior response and dharmakāya as the immediate reason; the latter eight lines narrate and praise the inferior response as the remote reason. As for the "superior response," when preaching the Great [Vehicle] for bodhisattvas, the marks and majestic virtue displayed are extraordinary; tracing this superior response, one immediately attains the dharmakāya. As for the "inferior response," when preaching the Lesser [Vehicle] for the voice-hearers, the physical marks are inferior; tracing this inferior response, one does not see the dharmakāya. Thus the Lotus Sūtra says: "He took off his necklaces and put on coarse, dirty clothes, smeared his body with dust and appeared timid."