維摩經略疏垂裕記 6.116

6.116

七、命阿那律，二：初、分科敘意。二、「剎利」下，隨文釋義，二：初、命問疾。「楚夏」者，如《涅槃玄》及《記》。二、辭不堪，二：初、分科。二、隨釋，四：初、奉辭不堪。二、述不堪之由，二：初、分科。二、隨釋，二：初、梵王來問。「統御大千」者，《家語》曰「夫德法者御民之具，猶御馬之有銜勒也。」又曰「御四馬者執六轡，御天下者正六官。」今臣下稱天子為御，蓋取此義。以天子居尊高之位，臨御於下故也。今梵王統領三千，猶御四馬，故云統御。「報得天眼」者，荊溪云：亦有生得鬼神等，及發得等（云云）。

Seventh, commanding Aniruddha, in two: first, dividing the sections and narrating the intent. Second, from "Kṣatriya" downward, explaining the meaning following the text, in two: first, commanding him to inquire after the illness. Regarding "Chu and Xia": as in the Profound Meaning of the Nirvāṇa Sūtra and the Record. Second, declining as unworthy, in two: first, dividing the sections. Second, explaining in sequence, in four: first, respectfully declining as unworthy. Second, recounting the reason for unworthiness, in two: first, dividing the sections. Second, explaining in sequence, in two: first, the Brahmā King comes to ask. Regarding "governing the chiliocosm": the Jiayu says, 'Virtue and law are the instruments for governing the people, like a bit and bridle for driving a horse.' It also says, 'He who drives four horses holds six reins; he who governs all under Heaven rectifies the six offices.' Now subjects address the Son of Heaven as 'Governor' (yu), taking precisely this meaning. Because the Son of Heaven resides in a noble and exalted position, overseeing and governing those below. Now the Brahmā King presides over the three-thousandfold world system, like driving four horses; hence it is called 'governing.' Regarding "retribution-acquired heavenly eye": Jingxi says: "There are also the birth-acquired [eyes] of ghosts and spirits, and those acquired through development, etc. (and so forth)."