維摩經略疏垂裕記 3.24

3.24

Second, praising the benefit of voice, which has two [parts]: first, directly explaining the benefit of form and voice. Jingxi says: Following the opening of the section above, it should properly only say "voice"; now adding "form" is because form does not necessarily have voice, but voice necessarily has form. The opening of the section follows the specific, while the explanation of the meaning follows the common. Furthermore, the sūtra text says "having long accumulated pure karma" and "guiding the assembly," meanings which encompass both body and mouth; hence it is possible to clarify both. In the text, it first explains the four characters "having long accumulated pure karma." Jingxi says: In the text, both the fruits of body and mind are treated together; only when the two karmas accomplish each other are the marks and signs fully possessed. Marks and signs such as fearlessness and supernatural powers are the fruit of the body; separation from fetters in accordance with principle is the fruit of the mind. Next, under "Outwardly matching," it explains the following three characters and one phrase. "Outwardly matching... up to... faculties and conditions" explains "matching the immeasurable." "Able to... up to... with quiescence" explains "guiding the assembly with quiescence." "With" (以) means "to use." Using the siddhāntas to guide the assembly to the principle of quiescent cessation. Therefore, the commentary text writing the character "already" (已) is an error. Under "Form and voice," it explains "therefore I bow my head." The *Book of Documents* says: "Bowing the hands and knocking the head." Kong Anguo says: "Bowing the hands means the head reaches the hands; knocking the head means the head reaches the ground." Under "Another interpretation," it guides the practices of the assembly with the wisdom of all modes. Reaching the fruit, they have already ceased, hence it says "already quiescent." According to this, it should be the character "already" (已). Jingxi says: Re-explaining "guiding the assembly." Previously, one's own practice explained the upper phrase; thus the former was according to one's own practice, and the latter according to transforming others. In this phrase, the former is according to transforming others, and the latter according to one's own practice. This is because self and other rely upon each other.