維摩經略疏垂裕記 9.117

9.117

四、天女散華，二：初、敘意分科。二、「初文」下，隨文釋義，七：初、明二解脫惑盡不同，四：初、天女聞法現身。「關河解」者，即關中河西諸師，謂羅什、僧肇等也。言「宅神」者，羅什云「無空無神，隨宅主有優劣，故神有精麁。未曾有室，故以大士為神也。」道生云「外國亦以神為天也。夫有福之家必有福神附焉，是以菩薩託為之矣。是入生死事也。」僧肇云「天女即法身大士也。常與淨名共弘大乘不思議道，故現為宅神。同處一室，見大士集、聞所說法，故現身散華以生論也。」故關河所解，今師亦取。既關所表及淨名示現義，故但引彼宅神之解耳。「隱名如來藏」等者，荊溪云：今既現身不名為隱，然未現時理亦非隱。今從事釋，立隱顯名。故知事顯已來從機為語，理本無生非今始顯。「又解」去，向文約事，非無此義。若欲更作以事表理，即是事理雙明之義。若單事理，化迹不成。「於真空性淨現天女形」者，此明淨名化為天女也。

Four, the heavenly maiden scattering flowers, in two parts: first, relating the intention and dividing the sections. Second, from "The first text..." onward, explaining the meaning following the text, in seven parts: first, clarifying that the two liberations differ in their exhaustion of delusions, in four parts: first, the heavenly maiden hears the Dharma and manifests her body. Regarding "the Guanhe interpretation": this refers to the masters of Guanzhong and Hexi, meaning Kumārajīva, Sengzhao, and others. Regarding "house deity": Kumārajīva says: "There is neither empty space nor deity; according to the superiority or inferiority of the house master, the deity is refined or crude. Since this was an unprecedented chamber, a mahāsattva was taken as its deity." Daosheng says: "Foreign countries also take deities as devas. A household endowed with merit must have a merit deity attached to it; therefore the bodhisattva assumed this form. This is an affair of entering birth-and-death." Sengzhao says: "The heavenly maiden is a dharmakāya mahāsattva. Constantly propagating the inconceivable path of the Great Vehicle together with Jingming, she therefore manifested as the house deity. Dwelling together in one room, seeing the gathering of the mahāsattvas and hearing the Dharma that was preached, she manifested her body to scatter flowers so as to give rise to debate." Therefore the interpretation of Guanhe is also adopted by the present master. Since it pertains to what was signified and the meaning of Jingming's manifestation, he only cites their interpretation of the house deity. Regarding "concealed, it is called the tathāgatagarbha," etc.: Jingxi says: "Now that she has manifested her body, it is not called concealed, yet when not manifested, the principle was also not concealed. Now explaining in terms of phenomena, the names 'concealed' and 'manifest' are established. Thus we know that phenomenon-manifestation has always been spoken in terms of capacities; principle originally lacks arising and is not only now manifest for the first time." From "Another interpretation..." onward, the previous text was in terms of phenomena, but does not lack this meaning. If one wishes further to make phenomena signify principle, that is the meaning of jointly clarifying phenomena and principle. If one takes phenomena and principle separately, the trace of transformation would not be established. Regarding "manifesting the form of a heavenly maiden within true emptiness and pure nature": this clarifies that Jingming transformed into the heavenly maiden.