維摩經略疏 8.67

8.67

「舍利弗」下，次明自行。若法身受道，如《法華》云「唯一事實，無二無三。」文為四：一正顯佛乘、二引釋梵證、三明止室十有二年、四明室有未曾有事。初文者，先譬、次合。以瞻蔔林譬者，瞻蔔芬薰，餘香微弱，故用瞻蔔當其林名，況復入林唯聞瞻蔔。今明圓教自行受道，不無三乘方便法門。故《法華》云「及佛諸餘法」，餘法微弱，不及大乘法味深遠，故法身菩薩但稟大乘進道，不貴二乘所行功德。故合譬云「但聞佛功德之香，不樂二乘功德香也。」空室本表佛國皆空，法身菩薩清淨圓智既栖此理，豈樂偏空之智。

From "Śāriputra" onward, next, explaining her own practice. If the dharmakāya receives the path, as the Lotus Sūtra says: "There is only the one real matter; there are not two and there are not three." The text has four parts: first, properly revealing the Buddha Vehicle; second, citing Śakra and Brahmā as verification; third, explaining her dwelling in the room for twelve years; fourth, explaining that the room possesses unprecedented matters. In the first passage, first is a simile, next is the application. Simulating it with a campaka grove: the campaka's fragrance is pervasive and intoxicating, while other scents are faint and weak, so "campaka" is used as the name of the grove, not to mention that upon entering the grove one smells only campaka. Now it is explained that in receiving the path in one's own practice in the complete teaching, it is not without the expedient Dharma doors of the three vehicles. Hence the Lotus Sūtra says: "and all the other dharmas of the Buddha." Other dharmas are faint and weak, not equaling the profound and vast Dharma flavor of the Great Vehicle; thus the dharmakāya bodhisattva advances on the path solely by receiving the Great Vehicle, and does not value the merits practiced by the two vehicles. Therefore, applying the simile, it says: "One only smells the fragrance of the Buddha's merits, and does not delight in the fragrance of the two vehicles' merits." The empty room fundamentally represents that buddha-lands are all empty; since the pure, complete wisdom of the dharmakāya bodhisattva resides in this principle, how could it delight in the wisdom of biased emptiness?