維摩經略疏垂裕記 9.147

9.147

Sixth, explaining that the dharmakāya and the physical body attain the Way differently, with two parts: first, stating the intention and delineating the sections; second, explaining the meaning following the text, which has two parts. The first text is divided into four: first, Śāriputra questions; second, the devī counters with a question. "Zhi" (質) also means to question. Jingxi says: "From 'I entered the inconceivable true...' to 'How could I have it?'—this explains according to the specific province of the doctrinal gates that, since birthlessness is found in the separate and perfect [teachings], how could one perform the eight aspects of the Tripiṭaka and shared [teachings]? Looking back and forth across the text above and below, all require this explanation." Third, Śāriputra answers. Fourth, the devī presents parallel challenges again, with two parts: first, posing a parallel challenge regarding non-seeing. "The first" refers to the original tier of fundamental ignorance, because only Buddhas sever it. Second, an explanation. The next text is divided into two: first, presenting and indicating, which has two parts: first, from "Śāriputra" downward, the proper explanation, with two parts: first, Śāriputra questions. Jingxi says: "Regarding 'Having this intention,' etc., the Hīnayāna asserts that there are no Buddhas of the ten directions, but its intention is not clearly manifest." In "Because in the Hīnayāna it is also allowed that there are Buddhas of the ten directions," although it is indeed allowed, how could it compare to the Avataṃsaka, Nirvāṇa, and so forth? In the Avataṃsaka, the ten directions mutually serve as host and companion; this is so even for a single Buddha, how much more so for other Buddhas? Therefore, here the meaning of "non-existence" is not clearly manifest. Second, the devī answers.