維摩經略疏垂裕記 2.190

2.190

二、料簡釋疑，二：初、簡現身，二：初，問。二、答，二：初、引《大品》明同。二、引《法華》明同，二：初、正引，二：初、廣明。「所止一城」者，經云「遂到其父所止之城」也。城即涅槃。眾生習解有可得涅槃之義，故言到城。「威德特尊」者，即相好巍巍舍那之像也。「窮子驚避」，即不機不受大化也。「即脫瓔珞」，譬隱舍那無量功德。「著弊垢衣」，譬現丈六形。「擬說三藏教」者，如長者執除糞器，與窮子共作也。「心相體信」者，親既證小，則信大不虛；得涅槃價，故體析不瞋。「宅內」者，無緣大慈喻以舍宅。「家業」者，即大乘戒定慧也。「集國王大臣」者，漸頓諸經無不契所詮之處皆為經王，常機益物興廢有時、部部不同，名之為國。皆言第一，即是其王。《法華》會通諸教，豈非聚集國王。彌勒等諸大菩薩皆是等覺，即大臣也。「定父子天性」者，即經云「此實我子，我實其父」也。生佛理等，如父子天性相關也。荊溪云：引《法華》具騰五時者，全借《法華》意明今部五中第三。若不具騰，焉知遠近？

Second, distinguishing and resolving doubts, in two parts: first, distinguishing the manifestation of the body, in two parts: first, the question; second, the answer, in two parts: first, citing the *Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra* to clarify identity; second, citing the *Lotus Sūtra* to clarify identity, in two parts: first, citing properly, in two parts: first, explaining extensively. Regarding "a city where he stopped": the sūtra says, "He then arrived at the city where his father stopped." The city is nirvāṇa. Sentient beings' practice and understanding contain the meaning of being able to attain nirvāṇa; therefore it is said that he arrived at the city. Regarding "especially dignified in majesty and virtue": this is the image of Rocana, towering with marks and signs. Regarding "the destitute son took fright and fled": this is not having the capacity and not receiving the great teaching. Regarding "he immediately removed his necklaces": this is a metaphor for concealing the immeasurable merits of Rocana. Regarding "and put on coarse and dirty clothes": this is a metaphor for manifesting the sixteen-foot form. Regarding "intending to preach the Tripiṭaka teaching": this is like the elder taking up a dung-clearing vessel and working together with the destitute son. Regarding "his mind gradually gained confidence": since having intimately realized the lesser [vehicle], he had faith that the greater was not false; having obtained the price of nirvāṇa, he thus analyzed and was not angry. Regarding "inside the house": the great compassion without conditions is illustrated by the house. Regarding "the family business": this is the Mahāyāna morality, meditation, and wisdom. Regarding "gathering the king and ministers": among the gradual and sudden sūtras, all those places that accord with what is expressed are Kings of Sūtras; the everyday capacities for benefiting beings rise and fall with the times and differ from section to section, which is called a country. All being called foremost, that is the king. The *Lotus Sūtra* brings together and penetrates all teachings; how could this not be gathering the kings? Maitreya and other great bodhisattvas are all at equal enlightenment; they are the ministers. Regarding "determining the natural bond between father and son": this is what the sūtra says: "This is truly my son, and I am truly his father." The principle of sentient beings and Buddhas is equal, interrelated like the natural bond between father and son. Jingxi says: "Citing the *Lotus Sūtra* to fully present the five periods is entirely using the intention of the *Lotus Sūtra* to clarify the third among the five in this text. If one did not fully present them, how would one know the distant and the near?"