維摩經略疏垂裕記 7.140

7.140

二、別圓。「類通可知」者，但別圓兩教皆約中道真如作並為異也。其中圓教既心外無境，故彌勒得記，何妨小乘賢聖、一切依正、十界眾生一時得記？以彌勒心遍彼彼故、彼心遍彌勒故，三無差別舉一全收。約理雖同，約事元異，故彌勒受記不關於他，故使淨名引彼理同難此事異。又亦如前荊溪所述，帶別之圓以為難問。凡於圓說善須得意，傳斯宗者若自若他無使乖背。厥或口宣融宗心昧斯旨，如福德子而無壽命，弱喪徒歸猶迷本族，如受貴位不識祖宗，亦如死人而著瓔珞，用是福為？用瓔珞為？

Second, the separate and the perfect. As for 'Analogous to the common, it can be understood': it is only that both the separate and perfect teachings draw parallels in terms of the true thusness of the middle way, which is the difference. Therein, since in the perfect teaching there are no objects outside the mind, when Maitreya receives prophecy, what prevents the Hinayāna worthy and noble ones, all circumstantial and direct [rewards], and the sentient beings of the ten realms from receiving prophecy simultaneously? Because Maitreya's mind pervades them, and their minds pervade Maitreya, the three are without distinction and citing one encompasses all. Although in terms of principle they are identical, in terms of phenomena they are originally distinct; therefore Maitreya receiving prophecy is not concerned with others, causing Jingming to cite that identity of principle to challenge this difference of phenomena. Furthermore, it is also as Jingxi previously explained, taking the perfect mixed with the separate to raise difficulties. In general, regarding the exposition of the perfect teaching, one must skillfully grasp its meaning; those who transmit this lineage, whether for oneself or for others, must not allow it to deviate. If one preaches the harmonious lineage with one's mouth while one's mind remains dark to this purport, it is like a child of merit and virtue who has no lifespan, or an infant lost from home wandering in confusion about his original family, or receiving a noble status without recognizing his ancestors, or a corpse adorned with necklaces: what use is such merit? What use are the necklaces?