維摩經略疏垂裕記 3.2

3.2

Second, from "regarding both" downwards, sequential explanation of the meaning according to the text, in two: first, briefly praising the two benefits of form and sound, in two: first, outline of headings; second, from "first again" downwards, sequential explanation, in two: first, praising the benefit of form, in two: first, outline of headings and prefatory presentation, in two: first, outline of headings. Second, from "the Great Sūtra" downwards, prefatory presentation, in three: first, citing the Great Sūtra. Regarding "both form and non-form": this reveals that Buddha-nature is not separate from form and mind, and non-form is precisely mind. Regarding "vajra-body": because the substance of the response is itself the Dharma, it cannot be destroyed. Second, from "now first" downwards, matching with the present meaning. First, clarifying that now praising the purity of the eyes subsumes the vajra-body. Regarding "praising the superior to subsume the inferior": Jingxi states: "It is simply based on the ordinary praising the sage. What is more, the characteristics of the response body are naturally distinguished by doctrinal schools; hence among the characteristics of the sage, none surpasses the white curl and the uṣṇīṣa. Now speaking from the perspective of the eyes, they are therefore called superior eyes. What is more, the eyes possess the five [eyes], and in terms of name they are also superior; therefore they are briefly praised to contrast with the inferior." Next, from "powers and fearlessness" downwards, clarifying that now praising the purity of mind subsumes the powers and fearlessnesses. Third, from "raising" downwards, concluding the essentials in general.