維摩經略疏垂裕記 2.154

2.154

二、「如是」下，結意釋疑，二：初、結意，二：初、結示聖德圓通。「引物歸心」者，令彼得四悉益，故云歸心。「一人各具一切觀門」者，以諸菩薩各顯一念三千三諦之理，雖觀門無量，豈離三千？況復自他互融、能所不二，故知隨舉一人即具眾德。內德既等則外事俱融，所以名字語言現身說法悉皆齊等，故云即字等乃至法等也。但為引物歸心，隱其圓能各彰一德，以立其名耳。言「字等語等」等者，此即《大品》文。彼明四十二字門，門門互融，故云等也。南岳釋云「言字等者，謂法慧說十住。十方說十住者皆名法慧，乃至金剛藏亦復如是。言語等十方諸佛說十在與法慧說等，乃至十地亦復如是。又一切字皆是無字，能作一切字，是名字等。發言無二，是名語等。一切諸法皆互相在，是名諸字入門等也。」前是事解，次是理釋。

Second, from "thus" onward, concluding the meaning and resolving doubts, divided into two: first, concluding the meaning, in two parts: first, concluding by demonstrating the holy virtues as perfectly pervasive. As for "leading beings to return to the mind": causing them to attain the benefit of the four siddhāntas is called "returning to the mind." As for "each single person possessing all contemplation gates": because all bodhisattvas each manifest the principle of the three thousand [realms] and the three truths in a single thought-moment, although contemplation gates are immeasurable, how could they depart from the three thousand? Moreover, self and other are mutually interfused, and active and passive are non-dual; hence we know that whichever single person is cited, they possess all virtues. Since inner virtues are equal, outer phenomenal matters are entirely interfused; therefore names, words, manifestation of bodies, and preaching the Dharma are all fully equal; hence it says, "equal in syllables... up to equal in Dharma." It is merely to lead beings to return to the mind that their perfect capacities are concealed and each manifests a single virtue to establish their name. As for the statement "equal in syllables, equal in words," and so forth: this is the text of the Pañcaviṃśatisāhasrikā. That text clarifies the forty-two syllable gates, each gate mutually interfused, hence called "equal." Nanyue explained: "As for 'equal in syllables,' this means Dharmamati speaks of the ten abodes. Those in the ten directions who speak of the ten abodes are all named Dharmamati, and so on up to Vajragarbha being likewise. As for 'equal in words,' the ten directions' Buddhas speaking of the ten abodes is equal to Dharmamati's speaking, and so on up to the ten stages being likewise. Furthermore, all syllables are non-syllables, yet capable of producing all syllables—this is named 'equal in syllables.' Uttering words without duality is named 'equal in words.' All phenomena mutually reside within one another—this is named 'entering the gates of all syllables being equal.'" The former is phenomenal explanation; the latter is principial interpretation.