維摩經略疏垂裕記 2.209

2.209

Second, the narrative praise, in two [parts]: first, narrating the intention and outlining headings; second, first, narrating the purpose of coming. Jingxi states: "Those whose divine wisdom is lofty and brilliant: because their stage is at the utmost, it is lofty; because it is lofty, it is brilliant. If judged by the sūtra text, [Ratnakūṭa] was together with the five hundred; if they were not naturally harmonized, how could they have accompanied him? If they were not led by him, their stage must have been lower. Coming down to the request to preach, it still says that these five hundred and others have all set their minds [on awakening]; coming down to their attainment of the Way, it is only then said that they attained forbearance. Judging by this, it seems again that the five hundred were not at the same stage as Ratnakūṭa. Even if he described himself as being among the number of the five hundred, how could Ratnakūṭa be completely identical to them? What is more, beyond their number, he must still possess a fundamental [nature]; how do we know his fundamental stage was not intermingled with Jingming? Therefore, he is now universally praised with 'lofty and brilliant.' If he were not lofty, how could he understand the portents represented and manifested, using them to emulate the characteristics of the pure body and pure land? A wise person recognizes wisdom, and thus is able covertly to accord with the mind of Jingming. Having comprehended Jingming, he could also vaguely assess the Buddha's wisdom."