維摩經略疏垂裕記 8.86

8.86

二、釋歎，二：初、正釋，二：初、釋不來相而來，二：初、引古逐破。「應歎二乘」者，荊溪云：二諦語通，責同異耳。「淨名皆應歎諸菩薩」者，地住已上皆有法應，即列眾中不無其人，唯有語見須在博地，皆言表語通於三萬二千故也。「即是自性來」者，古人謂定執來相而成自性，不顧定執假來復成他性，不出四計，與外何殊？

Second, explaining the praise, in two: first, the direct explanation, in two: first, explaining 'coming without the characteristic of coming', in two: first, citing ancient [views] and refuting them in turn. 'Should praise the two vehicles': Jingxi says: The terminology of the two truths is broad; he is merely censuring identity and difference. 'Jingming should praise all bodhisattvas': from the stages and abodes upward, all have Dharma-bodies and response-bodies, meaning there are certainly such persons in the assembly; only having speech and views must belong to ordinary persons, because the expression 'speech signifying' applies across the thirty-two thousand. 'That is coming by self-nature': the ancients held that rigidly grasping the characteristic of coming constitutes self-nature, without considering that rigidly grasping conventional coming again constitutes other-nature; this does not go beyond the four reckonings, so how is it different from non-Buddhists?