維摩經略疏垂裕記 3.53

3.53

二、歎法妙人天受益。「以斯妙法」者，荊溪云：今問他人，若從名定應同《法華》，故須簡於名義異同。今無漏智等者，非但無漏過於世智，於無漏中佛必異於三乘弟子，三十四心無間斷故。佛無退轉，極更不起，是故得有一受之言。「大經云」等者，此引治他，證自不退。治他既爾，驗自可知。案《婆沙》及曇無德，有退無退者，取無退邊以證不退。然《婆沙》中具有二文，今舉退邊。《成論》依空一向不退，兼雙引之，非即雙用。又復《婆沙》約修道邊，有漏智斷即無無生但有盡智者，則有退也。見諦不退，二論則同。「猶如大海」者，海有三義，深廣含眾流。法藥無量，如海之廣也。

Second, praising the marvelous Dharma and the benefits received by humans and devas. As for "With this marvelous Dharma," Jingxi says: "Now questioning others: if defined according to the name, it should be the same as the Lotus Sūtra, so one must distinguish the similarities and differences in name and meaning." As for "the present undefiled wisdom," and so on, not only does undefiled wisdom surpass worldly wisdom, but among the undefiled, the Buddha must be distinct from the disciples of the three vehicles because his thirty-four minds are uninterrupted. The Buddha has no regression; the culmination is never generated again, which is why there can be the phrase 'single reception.' As for "The Great Sūtra states," and so on, this cites curing others to prove one's own non-regression. Since curing others is like this, examining oneself makes it evident. Examining the Vibhāṣā and the Dharmaguptaka regarding having regression and not having regression, taking the side of non-regression proves non-regression. However, the Vibhāṣā contains both texts, and here it cites the side of regression. The Tattvasiddhi, based on emptiness, asserts exclusively non-regression; citing both together does not mean employing both together. Furthermore, the Vibhāṣā is framed in terms of the path of cultivation: if defiled wisdom is severed so that there is no knowledge of non-arising but only knowledge of exhaustion, then there is regression. In not regressing upon seeing the truths, both treatises agree. As for "like the great ocean," the ocean has three meanings: it is deep, broad, and contains all streams. The Dharma medicines are immeasurable, like the vastness of the ocean.