維摩經略疏垂裕記 2.67

2.67

Second, briefly praising the virtue of transforming others, which has two parts: first, dividing the sections; second, sequentially explaining, which has three parts: first, praising the mind that transforms others, which has two parts: first, phenomenal explanation, which has two parts: first, explaining being a wall for the Dharma fortress, which has two parts: first, explaining with reference to the doctrinal teachings. In "the sūtra says 'being a wall' (wei hu)," wei functions in both level and falling tones: in the level tone it means "to make"; in the falling tone it means "to assist." As for "preventing wrongdoing and warding off enemies": cultivating practice according to the teachings can prevent the wrongs of the three karmas and ward off the enemies of demons and non-Buddhists. Second, from "moreover" below, interpreting with reference to the realm of principle. All sentient beings have the aggregates and sense-fields manifest before them; thus, when the Prajñā texts discuss emptiness, they always begin from form. The contemplative method of our school is entirely of this intent, yet other passages make reliance and directly clarify the principle of the truths. Here, in explaining the fortress, the meaning matches the aggregates, which is why it is clarified here. Comprehending that the aggregates are identical to the true reality, it therefore says that this dharma is identical to emptiness; this is the wondrous emptiness of the middle way. Just as the interior of a fortress must be empty, it is described in terms of emptiness. As for "sentient beings are the king": sentient beings are the masters within the aggregates. As for "endowed with the lineage": within the one mind are the hundred realms, and in every realm the three paths are all identical to the three virtues. The substance of principle is originally endowed, and self and other are non-dual; this is called the Buddha-lineage.