維摩經略疏垂裕記 2.83

2.83

二、「紹隆」下，結歎。「菩薩」下，正指末世在家出家二眾菩薩以結歎也。南山云：「道俗二眾，福智別修。」《智論》云「出家多修智慧，智慧是解脫因緣。俗人多修福德，福德是樂因緣。」《僧祇》云「供養舍利造塔寺非我等事。彼國王居士樂福之人自當供養。比丘事者，所謂結集三藏，勿令佛法速滅。」幸冀後德志務紹隆，當思二別。夫如是則不辜付囑，俾正法久住，其猶大臣治政於國家也。

Second, from "Continuing and glorifying" below, concluding praise. From "Bodhisattvas" onward directly points to the two assemblies of bodhisattvas, lay and monastic, in the final age to conclude with praise. Nanshan says: "The two assemblies, monastic and lay, cultivate merit and wisdom separately." The Dazhidu lun says: "The monastic mostly cultivates wisdom, for wisdom is the causal condition for liberation. The layperson mostly cultivates merit, for merit is the causal condition for bliss." The Mahāsāṃghika-vinaya says: "Making offerings to relics and building stūpas and monasteries are not our concern. Those kings and laypeople who take delight in merit should make offerings themselves. The task of bhikṣus is to compile the Tripiṭaka so that the Buddha-Dharma will not quickly perish." It is fortunate that future men of virtue who aspire to continue and glorify [the Dharma] should reflect on these two distinctions. If it is done like this, they will not fail the entrustment, causing the true Dharma to abide long, just like great ministers governing the affairs of a state.