維摩經略疏垂裕記 10.154

10.154

三、廣明身智，二：初、對前辨示，二：初、約廣略相對。二、約思議不思議相對，二：初、明二諦俱異。二、「何以」下，徵釋相狀。初釋三藏二諦相，次「極智」下，釋圓教二諦相。二、「今十」下，正釋經文，二：初、約不思議明俱等。文中牒經消釋小不次第，對經可見，應以同等二字逆通諸句。文中並約二身釋等，以諸佛俱有二身。「所以諸句同等性」等者，「性」應作「姓」，即釋經文種姓二字也。「剎利婆羅門」者，諸佛應世不出二姓，世尚威勢者則生剎帝利姓中，如釋迦果也；世尚德行者則生婆羅門姓中，如彌勒是也。「法身之性」等者，以性釋種姓義，亦是以事表理。「習種至妙覺」者，果由因剋，故遍列諸性。「勝應至眾生」者，此勝應即他受用報也。二、「此之」下，約互相釋結用義。荊溪云：此之身智等者，既可以土釋身，即可以身釋土。

Third, extensively clarifying body and wisdom has two parts: first, distinguishing and indicating in contrast to the preceding, which has two parts: first, contrasting the extensive and the brief; second, contrasting the conceivable and the inconceivable, which has two parts: first, clarifying that the two truths are both different; second, from "Why..." downwards, interrogating and explaining the characteristics. First it explains the characteristics of the two truths of the Tripiṭaka [Teaching]; next, from "Ultimate wisdom..." downwards, it explains the characteristics of the two truths of the Perfect Teaching. Second, from "Now the ten..." downwards, directly explaining the sūtra text, which has two parts: first, clarifying mutual equality in terms of the inconceivable. In the text, the quotation and interpretation of the sūtra is slightly out of order, which can be seen by comparison with the sūtra; one should take the two words "same" and "equal" and apply them retroactively through the various phrases. The text explains "equal" entirely in terms of the two bodies, because all Buddhas possess both bodies. Regarding "Therefore the various phrases are of identical nature..." and so forth: "nature" (xing 性) should be "clan" (xing 姓), which explains the two words "seed-clan" in the sūtra text. Regarding "Kṣatriyas and brāhmaṇas": the Buddhas appear in the world without going outside these two clans; when the world esteems majesty and power, they are born into the kṣatriya clan, as in the case of the fruit of Śākyamuni; when the world esteems virtue and practice, they are born into the brāhmaṇa clan, as in the case of Maitreya. Regarding "The nature of the dharmakāya..." and so forth: explaining the meaning of "seed-clan" through nature is also using phenomena to express principle. Regarding "From the seed-nature of practice up to wondrous enlightenment": since the fruit is attained through the cause, it exhaustively lists the various natures. Regarding "From the superior response up to sentient beings": this "superior response" is precisely the reward body for others' enjoyment. Second, from "This..." downwards, concluding the meaning of function in terms of mutual explanation. Jingxi says: "Regarding this body and wisdom and so on, since one can explain the body by means of the land, one can also explain the land by means of the body."