維摩經略疏垂裕記 2.77

2.77

二、釋化他功成，二：初、事釋，二：初、標牒前經。二、「菩薩」下，正釋今句，二：初、正釋今義，二：初、約四教。二、「若頓」下，約五味，二：初頓、二漸。頓即華嚴，漸即四味。菩薩對揚五時益物，華嚴兼別正從圓說，故云圓機初心即初住。次漸中，鹿苑三藏，法華唯圓。中略二味，故云乃至。漸引至實，同歸圓教。「展轉興謝」者，鹿苑一興三謝，方等四興般若一謝，法華開顯唯興一圓，涅槃重施知圓無別。

Second, explaining the accomplishment of the merit of transforming others, which has two parts: first, phenomenal explanation, which has two parts: first, indicating and quoting the preceding sūtra text. Second, from "bodhisattvas" below, properly explaining the present phrase, which has two parts: first, properly explaining the present meaning, which has two parts: first, with reference to the four teachings; second, from "if the sudden" below, with reference to the five flavors, which has two parts: first, the sudden; second, the gradual. The sudden is the Avataṃsaka; the gradual refers to the four flavors. The bodhisattvas engage in dialogue to benefit beings across the five periods. The Avataṃsaka combines the distinct, but properly speaks from the perfect; hence it says the initial mind of the perfect capacity is the initial abode. Next, within the gradual: the Deer Park is the Tripiṭaka, and the Lotus Sūtra is solely the perfect. The middle two flavors are abbreviated, hence it says "up to." Gradually leading to the real, all return together to the perfect teaching. As for "rising and setting in alternation": in the Deer Park, one rises and three set; in the vaipulya, four rise; in the prajñā, one sets; in the opening and revealing of the Lotus Sūtra, only the one perfect rises; in the Mahāparinirvāṇa, it is re-administered so that one knows the perfect is without distinction.