維摩經略疏垂裕記 7.82

7.82

二、「但大」下，結示佛意說四教。「明菩薩義」者，荊溪云：諸波羅蜜即橫行也，觀理入智即竪行也。前之三教但明竪位，唯有圓教俱明橫竪。若準前文，亦可具如〈佛國品〉中一十七句即橫行也，一十三句即竪行也。雖不霑藏，義立何妨。「非權非實」等者，於一心雙非之理，演出四教權實之法，故云而權而實。根緣自異，佛意常同。

Second, from "yet Mahā-" below, concluding by indicating the Buddha's intent in expounding the four teachings. As for "clarifying the meaning of bodhisattva," Jingxi says: The various pāramitās are horizontal practice; contemplating principle to enter wisdom is vertical practice. The preceding three teachings clarify only the vertical stages; only the perfect teaching clarifies both horizontal and vertical. If based on the preceding text, it can also be that the seventeen phrases in the "Buddha Land Chapter" are horizontal practice, and the thirteen phrases are vertical practice. Although not applying to the Tripiṭaka [teaching], what harm is there in establishing it conceptually? "Neither provisional nor real," etc., means that out of the principle of doubly negating both in the one mind, he elaborates the provisional and real dharmas of the four teachings; hence it is said "yet provisional and yet real." The conditions of faculties are naturally diverse, but the Buddha's intent is ever the same.