維摩經略疏垂裕記 5.42

5.42

Second, from "Tripiṭaka" onward, extensive explanation, which has two parts: first, directly explaining according to the meaning, which has two parts: first, adorning the four withered [trees], which has two parts: first, direct explanation. Second, resolving doubts. "Previously speaking of two thousand adornments": this intends to summarize the Dharma gates used by the five hundred; because the Dharma characteristics were not yet evident and the Dharma gates were overly broad, it is asked again. "Not having seen what the five hundred transmitted": what was transmitted is the five hundred Dharma gates. Since what appears in the sūtra text has not yet been seen, they are provisionally paired with the ten to make five hundred, and the cause of the body is further cited to prove it. "Now examining" and so on: Jingxi says: "This merely borrows numbers to correspond to numbers; the essentials of the meaning do not go beyond sense-faculties and sense-objects, so they are used to correspond to them to explain the five hundred. Thus the five hundred causes of the body are cited as proof, showing that the cause of the body does not go beyond faculties and objects. The *Mahāparinirvāṇa-sūtra* states: 'The five hundred bhikṣus all asked Śāriputra: "The Buddha spoke of the cause of the body; what is it?" Śāriputra said: "Each of you has attained liberation; for what reason do you now ask this?" One bhikṣu said: "When I had not yet attained correct liberation, my thought regarded ignorance as the cause of the body; when making this contemplation, I attained the arhat fruit." Others said that volitional formations, consciousness, name-and-form, the six sense bases, contact, sensation, craving, grasping, becoming, birth, or food and drink and the five desires are the cause of the body. After the five hundred had spoken, they went together to the Buddha's place and stated the meanings above. Śāriputra asked the Buddha: "Whose is the correct statement?" The Buddha said: "None is not a correct statement."'"