維摩經略疏 9.44

9.44

「爾時」下，品之大段第三，明法門眷屬，亦是成前道及種義。何者？法門無量，隨其義便則有親善，即是眷屬。此皆是無名相中假名分別，以成假名佛道及種。復次前〈觀眾生品〉明觀眾生入空徹源而有無緣慈悲喜捨，為顯此義故天女忽現，對身子闡揚不思議真空解脫妙理。次此品明行於非道通達佛道，入假自行化他，雖受諸受而無所受，能於塵勞達如來種，是故普現色身。因問眷屬，顯成入假通達佛道種種法門皆是眷屬。文為二：一問、二答。初問言「普現色身」者，即有三義：一普現內色、二普現外色、三普現內外色。一、內色者，若如《法華》明身根清淨，十界依正於身中現，猶如淨鏡現諸色像。二、外現者，亦如《法華》普門示現，隨機不同現十界色。三、內外現者，如《大集》明，觀己身、眾生身、佛身悉現己身，亦見己身、眾生身現佛身中，眾生身中亦如是，皆如影現，即是色入法界海也。菩薩住此普現之身，表成上文入假之義無所不現，前後相成令義易了，故普現色身，因致問眷屬。大士若是生身，應有生身眷屬資生；若是法身，即有諸法以為眷屬。何故室空不見生身眷屬，亦未聞說法身眷屬法門。致有斯問。眷屬資生為在何所？就問為二：一問眷屬、二問資生。如文。

From "At that time" downward is the third major section of the chapter, explaining the retinue of the Dharma-gates, which also accomplishes the previous meanings of the path and the seed. Why? The Dharma-gates are immeasurable; according to the convenience of their meanings there are intimates and friends, which are the retinue. These are all provisional designations and discriminations within the absence of names and forms, in order to accomplish the provisional Buddha path and seeds. Furthermore, the previous "Chapter on Contemplating Sentient Beings" explained that contemplating sentient beings and entering emptiness penetrates to the source, and there is unconditioned loving-kindness, compassion, sympathetic joy, and equanimity; to manifest this meaning, the heavenly maiden suddenly appeared and expounded the wondrous principle of inconceivable true emptiness and liberation before Śāriputra. Next, this chapter explains practicing upon the non-path to fully penetrate the Buddha path, entering the provisional to practice oneself and transform others; although experiencing all sensations, there is nothing experienced, and within afflictions (dust and toil) one penetrates the Tathāgata-seed; therefore [the bodhisattva] universally manifests physical bodies. By asking about the retinue, it is revealed that the various Dharma-gates of entering the provisional and fully penetrating the Buddha path are all retinues. The text has two parts: first, the question; second, the answer. The initial question says "universally manifesting physical bodies," which contains three meanings: first, universally manifesting internal form; second, universally manifesting external form; third, universally manifesting internal and external form. First, internal form: as the *Lotus Sūtra* explains the purity of the physical faculty, the direct and dependent [retributions] of the ten realms manifest within the body, like images appearing in a clear mirror. Second, external manifestation: also as the universal gate manifestation of the *Lotus Sūtra*, manifesting forms of the ten realms in accordance with different capacities. Third, internal and external manifestation: as the *Mahāsaṃnipāta-sūtra* explains, contemplating one's own body, the bodies of sentient beings, and the bodies of buddhas all manifesting in one's own body, and also seeing one's own body and the bodies of sentient beings manifesting within the body of a buddha, and likewise within the bodies of sentient beings, all appearing like shadows; this is form entering the ocean of the dharmadhātu. The bodhisattva dwells in this universally manifested body to express and accomplish the meaning of the above text regarding entering the provisional with nothing unmanifested; the preceding and following corroborate each other to make the meaning easily understood; therefore [the bodhisattva is called] Universally Manifesting Physical Bodies, and because of this asks about the retinue. If the Great Being has a birth body, there should be the retinue and requisites of a birth body; if he has a dharmakāya, he has the various dharmas as his retinue. Why is the room empty and no birth-body retinue is seen, nor have we heard the Dharma-gate of the dharmakāya retinue being explained? This gives rise to this question: where are the retinue and requisites? The question has two parts: first, asking about the retinue; second, asking about the requisites, as in the text.