維摩經略疏垂裕記 4.36

4.36

二、配今經釋義，二：初、遠近配解。荊溪云：言遠近者，室外處處婬舍酒家，如是等事去今時遙，故名為遠。望為諸來問疾者說，去還菴園印述時促，故名為近。遠近皆是助化之緣，莫不為令正法久住。言「久住」者，謂見佛性。「勸求佛身」者，即下經云「諸仁者！此可患厭，當樂佛身。」二、引論釋成。荊溪云：是以中論等者，即與《中論》末代觀法大旨全同。經論遠近，不出此三。

Second, correlating with the present sūtra to explain the meaning, in two parts: first, correlating and interpreting distant and near. Jingxi says: Speaking of distant and near: places outside the room such as brothels and taverns—such activities are temporally distant from now, and are therefore called distant. Compared to speaking to all who came to inquire after his illness, the time until returning to the Āmrapālī park for verification and exposition was brief, and is therefore called near. Both distant and near are conditions assisting transformation, none failing to cause the true Dharma to abide long. Speaking of 'abiding long' means seeing the Buddha-nature. Regarding 'exhorting them to seek the Buddha's body': that is what the sūtra below says, 'Good sirs, this is something to be loathed; you should delight in the Buddha's body.' Second, citing treatises to explain and confirm. Jingxi says: Regarding 'Therefore the *Mūlamadhyamakakārikā*...' and so forth: this completely accords in main purport with the contemplative methods for the final age in the *Mūlamadhyamakakārikā*. The distant and near of sūtras and treatises do not go beyond these three.