維摩經略疏垂裕記 10.51

10.51

三、明眷屬，二：初、敘意分科、二：初、敘意，二：初、躡前科生起，成前道及種義者，淨名說非道為道，文殊說非種為種也。二、「復次」下，例前品顯成。二、「文為」下，分科。二、「初問」下，隨文釋義，二：初、問，二：初、敘能問人。二、正出問辭，二：初、問眷屬。二、問資生。二、答，二：初、分科，二：初、「答」下，隨釋，四：初、正答法身眷屬資生即是自行，三：初、明眷屬，二：初、敘意總明，二：初、牒答敘意。二、「關」下，附事成理。「臣佐吏民」者，十地輔佛行化，降魔制敵，如臣；十向事理稍深，職近王邊，如佐；十行力修諸法，種種驅馳，如吏；十住如民，初入佛境界，率土之賓莫非王民。盛米為倉喻禪定生百八三昧。盛物為庫庫喻實相能發十八空智慧。

"3. Clarifying the retinue", in two parts: first, recounting the intent and dividing the sections, in two parts: first, recounting the intent, in two parts: first, taking up the preceding section to generate what follows: establishing the previous meaning of the path and seed means that Jingming spoke of non-paths as paths, and Mañjuśrī spoke of non-seeds as seeds. Second, from "Furthermore" downwards, drawing a parallel to the preceding chapter to bring it to completion. Second, from "The text consists of" downwards, dividing the sections. Second, from "The initial question" downwards, explaining the meaning following the text, in two parts: first, the question, in two parts: first, recounting the person capable of asking; second, directly presenting the words of the question, in two parts: first, asking about the retinue; second, asking about the requisites for living. Second, the answer, in two parts: first, dividing the sections; second, from "The answer" downwards, commenting in sequence, in four parts: first, directly answering that the retinue and requisites for living of the dharmakāya are themselves one's own practice, in three parts: first, clarifying the retinue, in two parts: first, recounting the intent and explaining generally, in two parts: first, repeating the answer and recounting the intent; second, from "Guan" downwards, appending phenomena to accomplish the principle. As for "ministers, assistants, officers, and commoners": the ten grounds assist the Buddha in carrying out conversion, subduing māras, and controlling enemies, like ministers; the ten dedications have somewhat deeper [comprehension of] phenomena and principle and their offices are close to the king, like assistants; the ten practices vigorously cultivate all dharmas with various exertions, like officers; the ten abodes are like commoners, who have first entered the Buddha's domain—of all who dwell throughout the land, none are not subjects of the king. Storing grain is a granary, which is a metaphor for dhyāna-concentration generating the one hundred and eight samādhis. Storing goods is a treasury; a treasury is a metaphor for true reality being able to manifest the wisdom of the eighteen kinds of emptiness.