維摩經略疏 2.75

2.75

「大聖」下，次十五行，別述歎佛三密。文為三：初兩行歎身密，次六行歎口密，次七行歎意密。三密即是三輪不思議化。三無失，三不護也。「大聖法王眾所歸」者，是歎法身勝應。若法身三昧王三昧，三諦自在，為四十一心菩薩聖眾及餘四部所歸。即是上來所明，佛安處眾寶師子之座，蔽於一切諸來大眾，故為眾所歸也。「淨心」者，即四眾大乘機發，心無疑濁欲聞淨道。亦是諸大菩薩淨心入觀佛三昧，故言淨心。「各見世尊在其前」者，此明應身對十法界各見同已。譬如一月影現眾水，或見如老比丘像，或見光明相好，或見尊特之身，或見現大小相坐寶蓮華，或見身如虛空，此是身密之德。故前釋佛在耶離，各見不同，意在此也。「不共」者，如此身密不與二乘及下地共。

From "Great Sage..." down, the next fifteen lines separately relate and praise the Buddha's three secrets. The text has three [parts]: first, two lines praise the secret of body; next, six lines praise the secret of speech; next, seven lines praise the secret of mind. The three secrets are the three wheels of inconceivable transformation. They are the three non-faults and the three non-protections. "Great Sage, King of the Dharma, refuge of the multitude": this praises the superior response of the dharmakāya. As for the dharmakāya samādhirāja-samādhi, it is autonomous in the three truths, serving as the refuge for the noble assembly of bodhisattvas of the forty-one minds and the rest of the four assemblies. That is to say, as explained above, the Buddha comfortably seated upon the lion throne of many jewels surpassed the entire arriving assembly; therefore he was the refuge of the multitude. "Pure minds": the capacity of the four assemblies for the Mahāyāna was aroused, their minds free of doubt and turbidity, desiring to hear the pure path. It also means that the great bodhisattvas with pure minds entered the samādhi of contemplating the Buddha; hence it is called "pure minds". "Each saw the World-Honoured One before them": this explains that the response body, confronting the ten dharma realms, was seen by each as identical to oneself. For example, just as a single moon casts its reflection across myriad waters, some saw him like an elderly monk, some saw him with radiant marks and features, some saw the body of exalted distinction, some saw him manifest large or small forms seated upon jewelled lotuses, and some saw his body like empty space. This is the virtue of the secret of body. Hence, in the earlier explanation of the Buddha being in Vaiśālī where each saw him differently, the intended meaning lay here. "Not shared": such a secret of body is not shared with the two vehicles and those of lower stages.