維摩經略疏垂裕記 7.104

7.104

「善財入樓觀」等者，《爾雅》云「狹而修曲曰樓，觀謂之闕。」郭璞注云「宮門雙闕也。」《釋名》曰「觀，觀也。於上觀望也。」暹引新經云「善財恭敬右繞已，白言：『惟願大聖開樓閣門。』時彌勒前詣彈指，其門即開，命善財入。善財心喜，入已還閉。見其樓閣廣博無量同於虛空，乃至或見彌勒初發菩提心時，如是名字、如是種族、如是善友之所開悟，乃至如是壽命，經爾許時親近供養，皆悉明見。或見彌勒最初證得慈心三昧，從是已來號為慈氏。乃至見得忍，或見住地，或見成就清淨國土。或見護持如來正教，為大法師得無生忍。某時某處某如來所受於無上菩提記。」「以迹表本」者，荊溪云：圓是實成。若準實成，境智合時唯佛見佛。故《法華》云「唯佛與佛」等也。若為菩薩在寂場者，故知迹也。迹中圓說但可表本，此亦體用論本迹耳。此意亦與示義大同，故以寂場共表二教。「亦如華嚴」者，問：何以一文用表兩教？答：機眾教共，令經部合。

Regarding the passage "Sudhana entered the tower..." and so forth: The Erya says, "Narrow and tall with twists and turns is called a lou (tower); a guan (watchtower) is called a que (gateway watchtower)." Guo Pu's commentary states, "The paired gate towers of a palace." The Shiming says, "Guan means to observe (guan); it is to look out from above." Daoxian quotes the new translation of the sūtra as saying: "After paying respects and circumambulating to the right, Sudhana addressed [Maitreya], saying: 'I pray only that the Great Sage will open the door of the tower.' Thereupon Maitreya stepped forward, snapped his fingers, and its door immediately opened, inviting Sudhana to enter. Sudhana was filled with joy; after he entered, it closed again. He saw that this tower was vast, immeasurable, and identical to empty space; he even saw Maitreya when he first generated the bodhicitta—such a name, such a clan, awakened by such spiritual friends, up to such a lifespan, spending such a period of time drawing near to and making offerings to [buddhas], all of which he saw with complete clarity. Or he saw Maitreya first realizing the maitrī-citta-samādhi, from which time onward he was named Ci (Maitreya, 'the Benevolent One'). He even saw him attain forbearance, or saw him abide upon the stages, or saw him accomplish a pure land; or saw him upholding the Tathāgata's correct teaching as a great Dharma master who attains the forbearance of non-arising; or receiving the prediction to unexcelled bodhi at such-and-such a time, in such-and-such a place, from such-and-such a Tathāgata." Regarding "using the trace to express the fundamental": Jingxi says: "The perfect [teaching] is true realization. According to true realization, when realm and wisdom merge, only a buddha sees a buddha. Therefore the Lotus Sūtra says, 'Only a buddha together with a buddha' and so forth. If it is as a bodhisattva in the site of quietude (bodhimaṇḍa), one thereby knows it is a trace. The perfect explanation within the trace can only express the fundamental; this is also discussing the fundamental and traces in terms of essence and function." This meaning is also largely the same as the meaning of "manifesting"; hence the site of quietude is jointly used to express the two teachings. Regarding "also like the Huayan": Question: Why is a single passage used to express two teachings? Answer: The capacities of the assembly and the teachings are shared, bringing the classes of sūtras into accord.