維摩經略疏垂裕記 9.147

9.147

六、明法身生身成道不同，二：初、敘意分科。二、隨文釋義，二：初文分四。初、身子問、二天女反質。質，亦問也。荊溪云：我入不思議真至我豈有之者，此約教門當分以釋別圓無生那得作於藏通八相？映望上下，皆須此釋。三、身子答。四、天重並，二：初、並不見。始者元品無明，唯佛斷故。二、釋。次文分二。初、標示，二：初、「身子」下，正釋，二：初、身子問。荊溪云：有此意等者，小乘云無十方諸佛意不彰顯。「以小乘中亦有許有十方佛」者，雖即許有，豈如《華嚴》、《涅槃》等耶？《華嚴》十方互為主伴，一佛尚爾，況他佛耶？故此中無義不彰顯。二、天女答。

Sixth, explaining that the dharmakāya and the physical body attain the Way differently, with two parts: first, stating the intention and delineating the sections; second, explaining the meaning following the text, which has two parts. The first text is divided into four: first, Śāriputra questions; second, the devī counters with a question. "Zhi" (質) also means to question. Jingxi says: "From 'I entered the inconceivable true...' to 'How could I have it?'—this explains according to the specific province of the doctrinal gates that, since birthlessness is found in the separate and perfect [teachings], how could one perform the eight aspects of the Tripiṭaka and shared [teachings]? Looking back and forth across the text above and below, all require this explanation." Third, Śāriputra answers. Fourth, the devī presents parallel challenges again, with two parts: first, posing a parallel challenge regarding non-seeing. "The first" refers to the original tier of fundamental ignorance, because only Buddhas sever it. Second, an explanation. The next text is divided into two: first, presenting and indicating, which has two parts: first, from "Śāriputra" downward, the proper explanation, with two parts: first, Śāriputra questions. Jingxi says: "Regarding 'Having this intention,' etc., the Hīnayāna asserts that there are no Buddhas of the ten directions, but its intention is not clearly manifest." In "Because in the Hīnayāna it is also allowed that there are Buddhas of the ten directions," although it is indeed allowed, how could it compare to the Avataṃsaka, Nirvāṇa, and so forth? In the Avataṃsaka, the ten directions mutually serve as host and companion; this is so even for a single Buddha, how much more so for other Buddhas? Therefore, here the meaning of "non-existence" is not clearly manifest. Second, the devī answers.