維摩經略疏垂裕記 2.198

2.198

二、隨文正解，二：初、總別分科。二、「初明」下，隨文釋義，二：初、如來現身，三：初、佛說法。「此四通攝一切眾」者，謂諸家釋義或以在家出家各二為四眾，或以天人龍鬼為四眾；以今四眾一一歷彼各各有四，故舉今四能攝彼多。彼之所明，全失今四。「尚統師」者，即法尚師，北齊勅為昭玄統，故云尚統。「例如」下，荊溪云：彼由開故合；此明由正有依，開意本合，依正不殊、不二而二，為物故爾。

Second, correctly interpreting according to the text, in two parts: first, general and particular division into sections. Second, from "first clarifying" onward, interpreting the meaning according to the text, in two parts: first, the Tathāgata manifesting his body, in three parts: first, the Buddha preaching the Dharma. Regarding "these four completely encompass all assemblies": this means that the explanations of various masters either take the householders and monastics, two of each, as the four assemblies, or take devas, humans, dragons, and ghosts as the four assemblies; since each of the present four assemblies passes through each of those and has four of its own, citing the present four can encompass those many. What they clarified completely missed the present four. Regarding "Master Shangtong": this is Master Fashang; under the Northern Qi he was imperially appointed as Rector of the Zhaoxuan, hence he is called Shangtong. Regarding "for example, as..." onward: Jingxi says: "There, because of opening, they are combined; here, it clarifies that because of the direct [reward] there is the circumstantial [reward]; the intent to open is fundamentally combined, circumstantial and direct not being different—non-dual yet dual, it is so for the sake of beings."