維摩經略疏垂裕記 2.80

2.80

二、「佛去」下，廣明滅後。荊溪云：此中觀心先列事者，以事為本故也。復以紹隆之心而共為境，恐正昧者唯信觀心，兼勵君王樹立像教。紹隆無觀尚成漏緣，況迷紹隆相從心耶？能表若失，所表自亡，故一一文皆令觀於相從等也。文分二：初、汎明紹隆。二眾弟子，即在家出家。付囑之辭並在《涅槃》。付文殊、迦葉及未來比丘，是付出家眾也。付國王大臣居士等，是付在家眾也。「所以」下，明在家受囑紹隆之相。荊溪云：出家之徒已在相從三寶數故，且云在家，其實四眾咸須紹隆及觀相從。況紹隆事大，非王力不辨，故此且約在家以示其相。「優填」等者，佛升忉利夏安居，為母說法。王思佛德，令毘首羯磨刻檀狀其形容，舉高五尺，遂令滅後遺像在世，此相從佛寶也。闍王常供千僧，請迦葉結集法藏，此相從法寶也。育王度八萬四千人出家，此相從僧寶也。優填造像緣，備載《阿含》、《觀佛三昧》等經。闍王育王緣，俱見《付法藏傳》及《育王經》。「若相從」下，由滅後紹隆，益霑群品。「以作」下，生得度之緣。

Second, from "after the Buddha departed" below, broadly clarifying after the demise. Jingxi says: "Here in contemplation of mind, phenomenal matters are listed first because phenomena serve as the foundation. Furthermore, taking the mind of glorification and continuation together as the object is out of concern that those who are truly confused might only believe in contemplation of mind, and also to encourage monarchs to establish the semblance teaching. Glorification and continuation without contemplation still constitutes a defiled condition; how much more so for one confused about glorification and continuation to follow along with the mind? If that which is capable of expressing is lost, that which is expressed naturally perishes; therefore, each passage requires contemplating following along and so forth." The text is divided into two: first, generally clarifying glorification and continuation. The two assemblies of disciples are lay and ordained. The words of entrustment are all in the Mahāparinirvāṇa Sūtra. Entrusting to Mañjuśrī, Kāśyapa, and future bhikṣus is entrustment to the ordained assembly. Entrusting to kings, ministers, laymen, and so forth is entrustment to the lay assembly. From "therefore" below, clarifying the signs of laypeople receiving the entrustment and glorifying and continuing [the Dharma]. Jingxi says: "Because the ordained disciples are already included among the conventional Three Jewels, it temporarily mentions the laypeople; in truth, all four assemblies must glorify, continue, and contemplate following along. Moreover, the matter of glorification and continuation is great, and cannot be accomplished without royal power; hence here it temporarily illustrates its signs with reference to laypeople." As for "Udayana" and so forth: the Buddha ascended to Trāyastriṃśa for the summer rains retreat to expound the Dharma for his mother. The king longed for the Buddha's virtue and commanded Viśvakarman to carve sandalwood into his likeness, five cubits tall, thereby causing the remaining image to abide in the world after the demise; this is the conventional Buddha-jewel. King Ajātaśatru regularly provided for a thousand monks and requested Kāśyapa to compile the treasury of the Dharma; this is the conventional Dharma-jewel. King Aśoka caused eighty-four thousand people to leave home; this is the conventional Saṅgha-jewel. The circumstances of Udayana making the image are fully recorded in the Āgamas, the Sūtra on the Samādhi of Contemplating the Buddha, and so on. The circumstances of King Ajātaśatru and King Aśoka are both seen in the Account of the Transmission of the Dharmapiṭaka and the Aśokarāja Sūtra. From "if conventionally" below: through glorification and continuation after the demise, the benefit moistens the myriad beings. From "in order to make" below: giving rise to conditions for attaining deliverance.