維摩經略疏垂裕記 7.138

7.138

三、約眾賢聖如順並。荊溪云：小乘賢聖權無記義，實教具如《法華經》也。故四味著諸法如及記小乘，則為如來綺語之過。故知淨名不可即用《法華經》意，故且還依方等部難問。若爾，何不用於方等中圓，反以諸法無如為並？答：還是方等帶別之圓，故亦未得彰灼而說。《華嚴》初頓，理無餘說。

Third, drawing the direct parallel in terms of the thusness of all the worthy and noble ones. Jingxi states: 'The Hinayāna worthy and noble ones provisionally lack the meaning of prophecy; the real teaching is fully set forth in the *Lotus Sūtra*. Therefore, if the four flavors were attached to the thusness of all dharmas and to prophecies for the Hinayāna, it would be the Tathāgata's fault of frivolous talk. Hence one knows that Jingming cannot immediately employ the intention of the *Lotus Sūtra*, but must still rely on the Vaipulya section to raise difficulties and questions. If so, why does he not employ the perfect [teaching] within the Vaipulya, but instead draws parallels using all dharmas lacking thusness? Answer: It is still the perfect mixed with the separate of the Vaipulya, so he has not yet been able to speak it explicitly. The initial sudden [teaching] of the *Avataṃsaka* expounds the principle without remainder.'