維摩經略疏垂裕記 8.14

8.14

二、隨文釋義，四：初、迴施悲敬兩田。「福田不二」者，種福之田名為福田。悲敬雖殊，皆堪種福，通名福田。種福雖同，高下實異。今於事異而達理同，乞人心地三千與難勝心地三千互入齊等，生佛一致名為不二，了達不二名法施會。二、眾見瓔珞在彼佛上。「四德無礙」者，四種以表四德，不相障蔽以表無礙。三、淨名略說法施之會。四、城中乞人發菩提心。

Second, explaining the meaning following the text, in four: first, giving it away in turn to the two fields of compassion and respect. Regarding "The fields of merit are not two," a field where merit is planted is called a field of merit. Although compassion and respect are distinct, both are suitable for planting merit and are generally called fields of merit. Although planting merit is the same, higher and lower are truly different. Now within phenomenal difference one penetrates the identity of principle: the three thousand of the beggar's mind-ground and the three thousand of Duḥprasaha's mind-ground mutually enter and are equal; sentient beings and Buddhas being consistent is called "not two," and completely understanding non-duality is called the assembly of the gift of Dharma. Second, the assembly sees the necklace upon that Buddha. Regarding "The four virtues are unobstructed," four kinds symbolize the four virtues, and not obstructing one another symbolizes unobstructiveness. Third, Jingming speaks in brief on the assembly of the gift of Dharma. Fourth, the beggars in the city arouse the aspiration for bodhi.