維摩經略疏垂裕記 5.24

5.24

二、料簡，二：初、「問一切眾生皆是佛子」者，以生心佛心聖凡理一，其猶父子天性相關，故眾生在迷如子，諸佛在悟如父。二、「答太子」者，漢制天子之嫡嗣曰太子，諸侯王嫡嗣曰世子。「此即約理」者，望俗名理，其實約事。「世間出世間」者，為太子是世間，成佛道是出世。「順俗無諍」者，如《大經》云「世若說有，我亦說有。世若說無，我亦說無。」故今得順仲尼之教釋弟子也。

Second, analysis, in two [parts]: first, regarding "Question: Are not all sentient beings sons of the Buddha?": because the minds of sentient beings and the mind of the Buddha, as well as the principle of sages and ordinary people, are identical, like father and son linked by inborn nature; hence, sentient beings in delusion are like sons, and the Buddhas in awakening are like a father. Second, regarding "Answer: Crown prince": by Han dynasty regulation, the direct heir of the Son of Heaven was called "crown prince" (taizi), and the direct heir of a feudal king was called "heir apparent" (shizi). Regarding "this is in terms of principle": looking from the perspective of the conventional it is called "principle", but in reality it is in terms of phenomena. Regarding "mundane and supramundane": being a crown prince is mundane, while accomplishing the Buddha-path is supramundane. Regarding "conforming to the conventional without dispute": as the Great Sūtra says, "If the world says there is, I also say there is. If the world says there is not, I also say there is not." Therefore, here one may conform to the teachings of Confucius to explain "disciples".