維摩經略疏垂裕記 2.133

2.133

二、正說法化他，二：初、分科。二、隨釋，二：初、歎化他成就，二：初、喻決定說，即滅惡也。香象是獸，飛者是禽。「非但」下，魔外合獸，諸眾生合禽，無怯合不畏。「亦令」下，魔外合香象。高心合飛者，謂諸眾生高心也。二、喻生善，即生權實善也。下云三草二木是權，一地是實。「四種法師」者，暹云：《大論》第五評四法師偈云「多聞辯慧巧言語，美說諸法轉人心，自不如法行不正，譬如雲雷而無雨（其一）。廣學多聞有智慧，訥口拙言無巧便，不能顯發法寶藏，譬如無雷而小雨（其二）。不廣學問無智慧，不能說法無好行，是弊法師無慚愧，譬如小雲無雷雨（其三）。多聞廣智巧言語，美說諸法轉人心，行法心正無所畏，如大雲雷霔洪雨。」偈意以多聞如雲，說法如雷，美行如雨。今以雷喻多聞，隨便舉耳。「雷以驚蟄」者，直立反，《經典釋文》曰「蟲冬藏為蟄」。「八音」者，一極好、二柔軟、三和適、四尊惠、五不女、六不誤、七深遠、八不竭。八音如雷，故云震八音雷。「驚二邊至蟄」者，保有保無如蟲冬藏，法雷驚之令捨二著，故云驚蟄。「三草」者，人天小草，二乘中草，六度上草。「二木」者，小樹通菩薩，大樹別菩薩。七人所計不離二邊，思之可了。

Second, directly explaining the teaching of the Dharma to transform others, divided into two: first, dividing the outline; second, commenting accordingly, which has two parts: first, praising the accomplishment of transforming others, which has two parts: first, the metaphor of definitive preaching, which is the eradication of evil. Scented elephants are beasts, and those that fly are birds. From "not only" downward, Māra and non-Buddhists correspond to beasts, all sentient beings correspond to birds, and freedom from timidity corresponds to fearlessness. From "also causes" downward, Māra and non-Buddhists correspond to the scented elephants; haughty minds correspond to those that fly, referring to the haughty minds of sentient beings. Second, the metaphor of producing goodness, which is producing provisional and real goodness. Below it states that the three grasses and two trees are provisional, while the single ground is real. Regarding the "four kinds of Dharma masters," [Dao]xian says: The fifth fascicle of the Da zhidu lun evaluates the four Dharma masters in verse: "Of wide learning, eloquent wisdom, and skillful words, / Splendidly expounding all phenomena to turn people's hearts, / Yet oneself not conforming to the Dharma and impure in conduct, / Is like cloud and thunder without rain (the first). / Widely learned, extensively heard, possessing wisdom, / Yet tongue-tied and clumsy in speech, lacking skillful means, / Unable to reveal the treasury of the Dharma-jewel, / Is like small rain without thunder (the second). / Not widely learned, without wisdom, / Unable to preach the Dharma and lacking good conduct, / This is a degraded Dharma master, devoid of shame, / Like a small cloud with neither thunder nor rain (the third). / Of wide learning, broad wisdom, and skillful words, / Splendidly expounding all phenomena to turn people's hearts, / Practicing the Dharma with a righteous mind and devoid of fear, / Is like a great cloud and thunder pouring down torrential rain." The verse's meaning takes wide learning as cloud, preaching the Dharma as thunder, and fine conduct as rain. Here, thunder is used as a metaphor for wide learning, merely mentioned as convenient. Regarding "the thunder arouses the hibernating [insects]": the fanqie is zhí-lì; the Jingdian shiwen says, "Insects storing themselves in winter are called hibernating." The "eight tones" are: first, supremely good; second, gentle; third, harmonious and fitting; fourth, venerable and wise; fifth, not feminine; sixth, not erroneous; seventh, deep and far-reaching; eighth, inexhaustible. The eight tones are like thunder, hence it says "rousing the thunder of the eight tones." Regarding "arousing the hibernating [insects] of the two extremes": clinging to existence and clinging to non-existence are like insects hiding in winter; the Dharma thunder arouses them to make them abandon these two attachments, hence it says "arousing the hibernating." The "three grasses" are: humans and devas as the small grass, the two vehicles as the medium grass, and the six perfections as the superior grass. The "two trees" are: small trees as the Common [Teaching] bodhisattvas, and large trees as the Separate [Teaching] bodhisattvas. The views held by these seven persons do not depart from the two extremes; by contemplating this, it can be understood.