維摩經略疏垂裕記 7.136

7.136

三、雙並，二：初、分科。二、隨釋，二：初、以四為並端，二：初、標示。二、正釋，二：初、通教，二：初、示逆順。二、正解釋。文有四段，以通教所談生佛依正悉空故，故得逆順以並彌勒。初、約眾生如順並。「假人至無二」者，眾生即空、彌勒即空，凡聖雖殊，空體唯一。「異則非如」者，不異曰如。如秖是空，空何曾異？若有二異，定非是如。「非三數番」者，數，四也。彼通此並，義實無窮，豈止三四。

Third, the paired parallels, in two parts: first, division of the sections; second, sequential explanation, in two parts: first, taking the four as the premise of the parallel, in two parts: first, indicating the topic; second, the correct explanation, in two parts: first, the common teaching, in two parts: first, indicating the direct and reverse [orders]; second, the correct explanation. The text has four sections: because what is discussed in the common teaching is that sentient beings and buddhas, circumstantial and direct [rewards], are all empty, one can draw parallels with Maitreya in direct and reverse orders. First, drawing the direct parallel in terms of the thusness of sentient beings. As for 'From nominal persons up to non-duality': sentient beings are empty, and Maitreya is empty; although ordinary and sage differ, the substance of emptiness is solely one. As for 'If different, it is not thusness': that which is not different is called thusness. Thusness is merely emptiness; how has emptiness ever been different? If there were two differences, it would definitely not be thusness. As for 'Not just three rounds': 'rounds' means four. Extending from that to this parallel, the meaning is truly infinite; how could it be limited to three or four?