維摩經略疏垂裕記 2.209

2.209

二、敘述歎，二：初、敘意分科、二：初、敘來意。荊溪云：神智高明者，位居極故高，以高故明。若準經文，與五百俱，自非相惡，豈堪隨從。若非所將，其位必下。至下請說仍云是五百等皆已發心，至下得道方云得忍，準此復似五百未與寶積同位。縱述己身在五百數，寶積豈可與彼全同？況在數外仍須有本，焉知本位不廁淨名？故今乃以高明通歎。若不高者，焉知所表所現之瑞，以擬淨身淨土之相。智人知智，故能冥合淨名之情。既了淨名，亦可依俙裁於佛智。

Second, the narrative praise, in two [parts]: first, narrating the intention and outlining headings; second, first, narrating the purpose of coming. Jingxi states: "Those whose divine wisdom is lofty and brilliant: because their stage is at the utmost, it is lofty; because it is lofty, it is brilliant. If judged by the sūtra text, [Ratnakūṭa] was together with the five hundred; if they were not naturally harmonized, how could they have accompanied him? If they were not led by him, their stage must have been lower. Coming down to the request to preach, it still says that these five hundred and others have all set their minds [on awakening]; coming down to their attainment of the Way, it is only then said that they attained forbearance. Judging by this, it seems again that the five hundred were not at the same stage as Ratnakūṭa. Even if he described himself as being among the number of the five hundred, how could Ratnakūṭa be completely identical to them? What is more, beyond their number, he must still possess a fundamental [nature]; how do we know his fundamental stage was not intermingled with Jingming? Therefore, he is now universally praised with 'lofty and brilliant.' If he were not lofty, how could he understand the portents represented and manifested, using them to emulate the characteristics of the pure body and pure land? A wise person recognizes wisdom, and thus is able covertly to accord with the mind of Jingming. Having comprehended Jingming, he could also vaguely assess the Buddha's wisdom."