維摩經略疏垂裕記 9.85

9.85

三、約聖德。荊溪云：阿羅漢下六句乃借大小因果等名者，圓慈則與大小因果其名雖異，同入無緣一實慈義，故並用釋無緣慈也。「一相一味」者，十界眾生同一真如相，四教開顯同詮一乘法，故一相一味即是一地所生、一雨所潤也。「大品」等者，引彼四法同今六句也。彼明般若，此明行慈，慈與般若體同名異。暹云：《大品》十四云「須菩提！云何是般若波羅蜜為不思議事故起？佛言：『所謂佛法、如來法、自然人法、一切智人法。以是須菩提！諸佛般若為不思議事起。』」荊溪云：智人即是菩提及以菩薩、羅漢，餘三名同，故引《大品》四事以證六句。

Third, in terms of noble virtue. Jingxi says: "The six lines from arhat downward borrow the names of Great and Small, cause and effect, and so on; perfect loving-kindness, though differing in name from the causes and effects of the Great and Small, equally enters the meaning of conditionless, one-reality loving-kindness; hence they are all used to explain conditionless loving-kindness." Regarding "one characteristic and one flavor": the sentient beings of the ten realms share the same single characteristic of true suchness; the four teachings open and reveal, identically expressing the one-vehicle Dharma; hence 'one characteristic and one flavor' means being produced from the same ground and moistened by the same rain. Regarding "the Pañcaviṃśati," etc.: citing those four dharmas as identical to the present six lines. That text clarifies prajñā, while this clarifies practicing loving-kindness; loving-kindness and prajñā share the same essence under different names. [Dao]xian says: "The fourteenth fascicle of the Pañcaviṃśati says: 'Śāriputra! How does this perfection of wisdom arise for the sake of inconceivable matters?' The Buddha said, 'Namely, the Buddha-dharma, the Tathāgata-dharma, the dharma of the spontaneous person, and the dharma of the omniscient person. Because of this, Subhūti, the prajñā of the Buddhas arises for the sake of inconceivable matters.'" Jingxi says: "The wise person is bodhi as well as the bodhisattva and arhat; the other three names are the same; hence citing the four matters of the Pañcaviṃśati to corroborate the six lines."