維摩經略疏垂裕記 5.16

5.16

三、舉廣類勸，二：初、正釋現文。「如是清淨法」者，荊溪云：指向諸法並清淨故。應知清淨其理不權。又復應知，此諸法門一一各有互相收攝如初。二嚴攝下十二，具如《止觀》攝法中明。及以助道攝佛威儀，即其相也。總而言之不出常觀涅槃行道，以般若、解脫即二嚴故。「一音演說」等者，此乃重以一音結之，令稱經旨也。二、「其尋」下，勸尋大旨。三、結勸。四、明時眾得益。「誡勸二門」者，誡門即正說觀門，勸門即勸求佛身。誡謂誡惡，勸謂勸善。

Third, broadly adducing categories to urge practice has two parts: first, directly explaining the present text. Regarding "such pure dharmas," Jingxi says: pointing to the preceding dharmas, all being pure. One should know that, in their purity, their principle is not provisional. Moreover, one should know that these dharma gates each mutually subsume one another, as at the beginning. The two adornments subsuming the lower twelve is fully explained in the subsumption of dharmas in the Great Cessation and Contemplation. And the auxiliary paths subsuming the Buddha's deportment is precisely its characteristic. Speaking generally, it does not go beyond constantly contemplating nirvāṇa and practicing the path, because prajñā and liberation are precisely the two adornments. Regarding "expounding with a single sound, etc.," this concludes it again with the single sound to make it accord with the purport of the sūtra. Second, from "its inquiry" down, urging the inquiry into the great purport. Third, concluding encouragement. Fourth, explaining the benefit gained by the assembly at that time. Regarding "the two gates of admonition and exhortation," the admonition gate is the direct exposition of the contemplation gate; the exhortation gate is the exhortation to seek the Buddha body. Admonition means admonishing against evil; exhortation means exhorting to goodness.