維摩經略疏垂裕記 3.2

3.2

二、「就兩」下、隨文釋義，二：初、略歎形聲兩益，二：初、分科，二、「初又」下，隨釋，二：初、歎形益，二：初、分科懸示，二：初、分科。二、「大經」下，懸示，三：初、引大經。「亦色非色」者，以顯佛性不離色心，非色即心也。「金剛身」者，應體即法，不可毀壞故。二、「今初」下，配今義。先明今歎目淨，攝金剛身。「歎勝攝劣」者，荊溪云：準凡歎聖耳。況應身之相教門自分，故聖相中莫若毫髻。今從眼說，故云眼勝。況眼具五，從名復勝，故且歎之以形於劣。次、「力無」下，明今歎心淨，攝力無畏。三、「舉」下，總結要。

Second, from "regarding both" downwards, sequential explanation of the meaning according to the text, in two: first, briefly praising the two benefits of form and sound, in two: first, outline of headings; second, from "first again" downwards, sequential explanation, in two: first, praising the benefit of form, in two: first, outline of headings and prefatory presentation, in two: first, outline of headings. Second, from "the Great Sūtra" downwards, prefatory presentation, in three: first, citing the Great Sūtra. Regarding "both form and non-form": this reveals that Buddha-nature is not separate from form and mind, and non-form is precisely mind. Regarding "vajra-body": because the substance of the response is itself the Dharma, it cannot be destroyed. Second, from "now first" downwards, matching with the present meaning. First, clarifying that now praising the purity of the eyes subsumes the vajra-body. Regarding "praising the superior to subsume the inferior": Jingxi states: "It is simply based on the ordinary praising the sage. What is more, the characteristics of the response body are naturally distinguished by doctrinal schools; hence among the characteristics of the sage, none surpasses the white curl and the uṣṇīṣa. Now speaking from the perspective of the eyes, they are therefore called superior eyes. What is more, the eyes possess the five [eyes], and in terms of name they are also superior; therefore they are briefly praised to contrast with the inferior." Next, from "powers and fearlessness" downwards, clarifying that now praising the purity of mind subsumes the powers and fearlessnesses. Third, from "raising" downwards, concluding the essentials in general.