維摩經略疏垂裕記 8.82

8.82

二、文殊現相知表，二：初、正釋。二、料簡，二：初、問。二、答，二：初：徵文示義。「表土表身」者，表寂光法身也。荊溪云：若對向四不可說文，應表四土三身。二、「又」下，舉勝況劣。荊溪云：又文殊尚知欲說法華等者，若以淨名望於如來，誠為不易。況《法華》方等難易可知，信知何經不有天華地動、放眉間光。文殊纔觀知異一代，便憶住世曾有見聞，故見瑞時乃引燈明釋彌勒疑，即懸知今欲說妙法。此事尚識，況方等耶。

II. Mañjuśrī's manifesting signs and knowing what is signified, in two: first, the direct explanation; second, critical analysis, in two: first, question; second, answer, in two: first, examining the text to show the meaning. 'Signifying the land and signifying the body' signifies the dharmakāya of quiescent light. Jingxi says: If correlated with the preceding text on the four inexpressibles, it should signify the four lands and three bodies. Second, from 'Moreover' down, adducing the superior to illustrate the inferior. Jingxi says: 'Moreover, Mañjuśrī already knew that [the Buddha] wished to preach the Lotus Sūtra' and so forth means that if one looks at Jingming in comparison to the Tathāgata, it is truly not easy. How much more so the Lotus Sūtra and Vaipulya—their relative difficulty can be known; indeed we know which sūtra does not have heavenly flowers falling, the earth quaking, and the emission of light from between the brows? The moment Mañjuśrī observed it, he knew it was different from the whole generation [of teachings], and immediately remembered having seen and heard it in previous worldly residences. Therefore, upon seeing the auspicious sign, he cited Candrasūryapradīpa to resolve Maitreya's doubt, thus knowing in advance that [the Buddha] now wished to preach the Wonderful Dharma. If he already recognized this matter, how much more so with the Vaipulya?