維摩經略疏垂裕記 9.88

9.88

三、喜，二：初、文殊問。二、淨名答。「後則有悔」者，權以小法濟度，非佛本懷。後須廢權，義當有悔，故引《法華》證成悔義。「心懷」等者，悔昔不勤教詔，致無訓逃逝，恨子不唯恩義，疎我親他。內合如來悔不殷勤令入圓教似位，遂使退失本解，恨其無心不能精進固志，逃迷不返，故言悔恨。化期將畢，無傳大法之人，如老朽而無子也。大乘法寶，如多財物。

Third, sympathetic joy (muditā), in two parts: first, Mañjuśrī asks; second, Jingming answers. Regarding "afterward having regret": saving and delivering beings provisionally with the lesser Dharma was not the Buddha's original intention. Later, having to abolish the provisional, in principle there must be regret; hence citing the Lotus Sūtra to corroborate the meaning of regret. Regarding "in their hearts harboring," etc.: regretting not having diligently instructed them in the past, resulting in lack of discipline and their fleeing away; resenting that the son showed no kindness or righteousness, alienating me and befriending another. Internally this corresponds to the Tathāgata regretting not having earnestly caused them to enter the stage of resemblance of the Perfect Teaching, subsequently causing them to regress and lose their original understanding, and resenting their lack of resolve, inability to advance vigorously with firm purpose, and fleeing in delusion without returning—hence called 'regret and resentment'. When the period of transformation is about to end, there is no one to transmit the great Dharma, like being old and decrepit without a son. The treasure of the Mahāyāna Dharma is like abundant wealth.