維摩經略疏垂裕記 7.227

7.227

Second, Shande requests [him] to speak. Third, Jingming speaks in brief. Jingxi says: Regarding "endowed with the dharmas of the ten realms up to being the gift of the Dharma," one asks: Double illumination is none other than bestowing the ten dharmadhātus. However, what merit is there in bestowing the ten realms? If the nine realms are incorrect, why bestow them? If the nine realms are correct, what use is the Buddha realm? Answer: Whether in terms of phenomena or principle, there are supreme benefits. As for what is called phenomena, severing the dharmas of the six realms and giving them the four realms, giving them the dharmas of severance, is therefore called giving. Among the latter four realms, drawing in the provisional and returning to the real, gradually and non-determinately, is so for both phenomena and principle. As for what is called principle, the principles of the ten realms are together in the one mind, neither one nor many, neither non-existent nor existent. Ten is one hundred, one hundred is one thousand, one thousand is three thousand, yet [inherently] empty, provisional, and middle; therefore emptiness, the provisional, and the middle are all called the dharmas of principle. Dharmas do not go outside phenomena; hence they are named the wealth of the Dharma. Melding wealth with the Dharma and using wealth to guide to the Dharma, using [this] to bestow upon others is called the gift of Dharma; therefore, Dharma residing in wealth is called pāramitā. The analogy of the wish-fulfilling jewel may be understood by reflecting upon it. From "Furthermore" below, it also directs using the provisional to assist the inconceivable, exactly like the "differing expedient means" of the Lotus Sūtra. Viewed comprehensively with respect to the multitude of people, it is also termed "all."