維摩經略疏垂裕記 5.3

5.3

二、正觀，三：初、正勸識果。荊溪云：「所以者何」去，亦名轉釋，轉釋上來當樂佛身。國王長者但見王宮父母生身，故須勸云佛身者即法身也。已下諸句雖復轉釋，此句是總，下去是別。言「偏真空理」等者，五分仍依有為之法，空理即是無為功德。引《禪經》及以須菩提為證，大小自明。「佛告蓮華」等者，此尼化為輪王，眾皆避座。化王見佛，還復本身。最先見佛，故佛斥之。

Second, the correct contemplation, in three parts: first, directly exhorting the recognition of the fruit. Jingxi says: From "for what reason" onward is also called a further explanation, further explaining the preceding "one should take pleasure in the Buddha's body". Kings and elders only saw the physical body born of parents in the royal palace; hence it was necessary to exhort them, saying that the Buddha body is none other than the dharmakāya. Although the subsequent lines are also further explanations, this line is the general, and what follows is the specific. As for "leaning toward the principle of pure emptiness" and so forth: the five divisions still rely on conditioned phenomena; the principle of emptiness is unconditioned merit. Citing the *Dhyāna-sūtra* and Subhūti as proof, Mahāyāna and Hīnayāna become clear of themselves. As for "the Buddha told Utpalavarṇā" and so forth: this nun transformed into a wheel-turning king, and the whole assembly yielded their seats. The transformed king saw the Buddha and reverted to her original body. Because she was the first to see the Buddha, the Buddha reprimanded her.