維摩經略疏垂裕記 5.134

5.134

三、外慈眾生內念佛恩用圓教破說法不當佛心，二：初、敘意分科。荊溪云：問前已用別，理合有悲。今此亦以大悲為訶，何得判云是圓訶耶？答：前對真空，且以滯空不知根訶，非全無悲。今云悲者，加報佛恩，即是無緣大慈悲也。故以念報佛恩之大悲而訶其偏，但是被俗之慈悲耳。況八百居士宜須在慈，故更進訶雙被故也。

Third, externally being compassionate to sentient beings while internally being mindful of the Buddha's grace, using the Perfect Teaching to refute preaching the Dharma not matching the Buddha's mind, in two parts: first, stating the idea and dividing into headings. Jingxi says: "Question: Previously the Separate was already used, which in principle must have compassion. Now this also uses great compassion for reproach; how can it be judged as a reproach using the Perfect? Answer: Previously, facing true emptiness, it was provisionally a reproach of attachment to emptiness and not knowing faculties, not that there was completely no compassion. Now speaking of compassion, adding the repayment of the Buddha's grace, this is great compassion without conditions. Therefore, using the great compassion of being mindful of repaying the Buddha's grace, he reproaches his one-sidedness, which is merely a compassion that covers the conventional. Furthermore, the eight hundred householders ought to abide in compassion; hence advancing further to reproach him is to cover both."