維摩經略疏垂裕記 1.76

1.76

五、異莊嚴諸師，二：初、問。二、答，二：初、判序分非。二、「又用」下，判流通非。「還對淨名至因果」者，即〈阿閦品〉復宗說佛國因果也。「撮經始終」者，佛國是始、阿閦是終，而俱談依報。宗旨如此，豈是流通？「過乎室內」者，〈阿閦品〉現妙喜國時，十四那由他人發菩提心；室內〈不思議品〉迦葉哀歎時，止有三萬二千天子發心；〈問疾品〉末但有八千故也。

Fifth, differing from the masters of Zhuangyan, in two parts: first, question; second, answer, in two parts: first, judging the preface division to be wrong; second, "Also using..." below, judging the transmission to be wrong. Regarding "again facing Jingming... causes and fruitions": this refers to the "Akṣobhya Chapter" returning to the fundamental theme to preach the causes and fruitions of the Buddha land. Regarding "gathering the beginning and end of the sūtra": the Buddha land is the beginning, and Akṣobhya is the end, yet both discuss circumstantial reward. Since the central theme is such, how could it be the transmission? Regarding "surpassing inside the room": in the "Akṣobhya Chapter", when the Abhirati world is manifested, fourteen nayutas of people give rise to the bodhi mind; inside the room, during Kāśyapa's lamentation in the "Inconceivable Chapter", only thirty-two thousand devaputras gave rise to the mind; and at the end of the "Inquiring about Illness Chapter", there were only eight thousand.