維摩經略疏垂裕記 7.230

7.230

二、「所以」下，明受者獲益，二：初、正明獲益，三：初、法。荊溪云：以此施人至一切法也者，問諸佛菩薩深位之人何甞離於以財導法。眾生受用地水火風，任運常蒙佛菩薩益。諸佛菩薩不可數知，受用時長，眾生久益。如何更令凡夫假想如是作者所益幾何？況復反隱佛菩薩術。答：其義實爾。然須曉宗，先荷聖恩兼蒙凡益。但化物之式譬若征夫，大陣難當理藉多戰，良將雖強不容獨致。傍賞散健併力共攻，散健獲勳功由將術。況設未破賊，教緣何嫌。卒急施兵、拔健為將，縱未全可，勉強礪器方堪不難。故諸菩薩無始運慈，而諸眾生亦無始沾化，以是得知眾生難化，常處生死受苦時長。忽感應道交，乃彼此兼益。況復眾生亦有先修淨土行者，彼彼弘願更互相熏，彼彼相資至果方益。即受化者共別不同，彼我悉然，深可思也。故一佛出世眾聖咸臻，須達老婢例之可見。

Second, from "Therefore" below, explaining that the recipient obtains benefit, in two: first, properly explaining the obtaining of benefit, in three: first, the Dharma. Jingxi says: Regarding "bestowing this upon people up to all dharmas," one asks: How could beings of the profound stages among the Buddhas and bodhisattvas ever depart from guiding to the Dharma by means of wealth? Sentient beings make use of earth, water, fire, and wind, and naturally and constantly receive the benefit of the Buddhas and bodhisattvas. The Buddhas and bodhisattvas cannot be counted or known, the time of their enjoyment and use is long, and sentient beings have benefited for a long time. Why then cause ordinary beings through hypothetical visualization to act like this—how much is the benefit obtained? How much more, on the contrary, does it obscure the methods of the Buddhas and bodhisattvas? Answer: Its meaning is indeed so. However, one must understand the main purport: first one bears the noble grace, and in addition receives the benefit from ordinary [beings]. But the model for transforming beings is like a campaign soldier: a great battle array is hard to withstand, and in principle relies on many fighters; though a good commander is strong, it is not permissible to achieve it alone. Rewarding auxiliary skirmishers to join their forces and attack together, the skirmishers win merit, with the achievement originating from the commander's tactics. How much more so: supposing the enemy is not yet defeated, why despise the conditions of teaching? In urgent haste one deploys troops and selects the brave to be commanders; even if not yet fully qualified, through strenuous exertion in honing their implements they then become capable without difficulty. Therefore, the bodhisattvas have mobilized compassion from beginningless time, and sentient beings have also been steeped in transformation from beginningless time; by this it is known that sentient beings are difficult to transform, constantly dwelling in samsāra and undergoing suffering for a long duration. When suddenly there is an accord between stimulus and response, there is then mutual benefit. What is more, there are also sentient beings who previously cultivated Pure Land practices, whose great vows mutually perfume one another, and who mutually sustain one another until benefiting at the [stage of] fruition. That is, those who receive transformation have shared and distinct differences; this is so for both others and oneself, which is deeply worthy of contemplation. Therefore, when one Buddha appears in the world, all the sages arrive together; this can be seen by taking Sudatta's old maidservant as an example.