維摩經略疏 2.37

2.37

Regarding the immediate reason, there are two parts: the first two lines briefly praise the two benefits of form and voice; the next seven lines extensively praise the two benefits of form and voice. Both this brief and extensive [praise] extol the direct retribution causes and fruits of the previously preached Gathering of All Sūtra. How is this known? Below, it praises: "The Dharma preached is neither existent nor non-existent; through causes and conditions all dharmas arise." In the first two lines, there are two parts: the first line praises the benefit of form; the next line praises the benefit of voice. The first line also has two parts: the upper hemistich praises the virtue of form; the lower hemistich praises the virtue of mind. The Mahāparinirvāṇa Sūtra says: "Buddha-nature is both form and non-form. Why is it called form? Because of the vajra body. Why is it non-form? Because the ten powers and the fearlessnesses are non-material dharmas." Now, in first praising form, praising in terms of the eyes refers to one of the thirty-two marks of the vajra body. Although there are many parts of the body, the most revered is the head; although the head has many parts, the essential ones are the eyes; this is praising the superior to encompass the inferior. Although wisdom such as the powers and fearlessnesses is manifold, praising the mind encompasses all of them; therefore the essential is raised to praise form and mind. "Mu" (eyes) is another name for "yan" (eyes); the eyes are governed by the liver, and when the liver experiences sorrow, tears flow from the eyes; praising the eyes is praising great compassion. The Dàzhìdù lùn says: "Prajñā is the mother of buddhas; great compassion is prajñā's [mother]." Because of this mother, the virtue of form is praised in terms of this mark.