維摩經略疏垂裕記 2.47

2.47

二、別歎，二：初、總別分科。二、「初二」下，隨文釋義，三：初、略歎自他德，二：初、略歎自行德，二：初、正歎，二：初、事釋，二：初、牒文分章。二、隨章釋義，二：初、釋大智本行，二：初、約一法，二：初、釋義，三：初、標。二、「依」下，釋。三、「故法」下，證。荊溪云：初引《法華》中上句證本，下句證行，依本修行故必作佛。既云大智即是本行，亦可本行即是大智。次云從無住本以證於本，立一切法以證行也。

Second, specific praise, in two parts: first, dividing into general and specific sections; second, from "The first two" onwards, following the text to explain the meaning, in three parts: first, briefly praising the virtues of self and other, in two parts: first, briefly praising the virtues of one's own practice, in two parts: first, direct praise, in two parts: first, phenomenal explanation, in two parts: first, citing the text and dividing the sections; second, following the sections to explain the meanings, in two parts: first, explaining great wisdom and fundamental practice, in two parts: first, in terms of the one dharma, in two parts: first, explaining the meaning, in three parts: first, indicating; second, from "Relying" onwards, explaining; third, from "Therefore the Lotus" onwards, providing proof. Jingxi says: the initial citation from the Lotus Sūtra uses the upper line to prove the fundamental and the lower line to prove the practice; because they cultivate practice relying on the fundamental, they will certainly become buddhas. Since it is said that great wisdom is precisely the fundamental practice, it is also permissible that the fundamental practice is precisely great wisdom. Next it says that relying on the non-abiding root proves the fundamental, and establishing all dharmas proves the practice.