維摩經略疏垂裕記 9.49

9.49

二、毛藏海水。經云「黿鼉」者，黿音元，《三蒼》云「似鼈而大。」《紀年志》曰「穆王十七年，起師至九江，以黿為梁。」鼉音陀，《三蒼》「似蛟而大。」《山海經》云「江水足鼉。」郭璞曰「似蜥蜴，大者長一丈。有鱗甲，皮可以為鼓。」二、「世界」去，還對經，斷取音短。「陶家」者，《蒼頡篇》云「陶，作瓦家也。」三、延促時日對。四、彼此理土對。五、供具三光對。六、吸風內火對。七、世界上下對。八、現身變聲對，二：初、標現文。經中現身應具現十界，略舉四聖及人天耳。於四聖中又闕菩薩者，以正明菩薩界現諸身，故變聲即通十界及大小乘，尋經可見。二、「上來」下，例前通示。散釋既訖，更略明之，俾尋讀者無忘心性故。《大論》五十一云「諸佛有二種說法，初略、後廣，為解義故；初廣、後略，為攝持故。」今疏例上略示，正為攝持。

Second, a pore containing the waters of the ocean. Where the sūtra says 'giant turtles and alligators': giant turtle (yuan) is pronounced yuan; the Sancang says, 'It resembles a soft-shelled turtle but is larger.' The Jinian zhi says, 'In the seventeenth year of King Mu, he raised an army to the Jiujiang, making a bridge of giant turtles.' Alligator (tuo) is pronounced tuo; the Sancang says, 'It resembles a water-dragon (jiao) but is larger.' The Shanhai jing says, 'The river waters abound in alligators.' Guo Pu says, 'It resembles a lizard; large ones are one zhang long. It has scales, and its skin can be used for drums.' Second, 'Worlds...' onwards: again matching the sūtra, the sound of duan-qu is duan. As for 'potter': the Cang Jie pian says, 'A potter is a maker of earthenware.' Third, the pair of extending and shortening times and days. Fourth, the pair of this and that principle and land. Fifth, the pair of offering utensils and the three luminaries. Sixth, the pair of inhaling wind and holding fire internally. Seventh, the pair of worlds above and below. Eighth, the pair of manifesting bodies and altering sounds, which has two [parts]: first, indicating the manifested text. Manifesting bodies in the sūtra should fully manifest the ten realms, but it merely lists the four sages as well as humans and devas. Among the four sages, it also omits the bodhisattvas; because it directly clarifies the bodhisattva realm manifesting various bodies, altering sounds then applies to the ten realms and both Mahāyāna and Hīnayāna, as can be seen by examining the sūtra. Second, from 'Above' downward, showing generally following the previous example. The scattered explanation being finished, it is clarified further in brief, so that readers do not forget the mind-nature. Fascicle 51 of the Dazhidulun says, 'The Buddhas have two kinds of preaching the Dharma: first brief and then broad, for the sake of understanding the meaning; first broad and then brief, for the sake of maintaining [it].' Now the Commentary's brief indication following the above is precisely for maintaining [it].