維摩經略疏垂裕記 3.53

3.53

Second, praising the marvelous Dharma and the benefits received by humans and devas. As for "With this marvelous Dharma," Jingxi says: "Now questioning others: if defined according to the name, it should be the same as the Lotus Sūtra, so one must distinguish the similarities and differences in name and meaning." As for "the present undefiled wisdom," and so on, not only does undefiled wisdom surpass worldly wisdom, but among the undefiled, the Buddha must be distinct from the disciples of the three vehicles because his thirty-four minds are uninterrupted. The Buddha has no regression; the culmination is never generated again, which is why there can be the phrase 'single reception.' As for "The Great Sūtra states," and so on, this cites curing others to prove one's own non-regression. Since curing others is like this, examining oneself makes it evident. Examining the Vibhāṣā and the Dharmaguptaka regarding having regression and not having regression, taking the side of non-regression proves non-regression. However, the Vibhāṣā contains both texts, and here it cites the side of regression. The Tattvasiddhi, based on emptiness, asserts exclusively non-regression; citing both together does not mean employing both together. Furthermore, the Vibhāṣā is framed in terms of the path of cultivation: if defiled wisdom is severed so that there is no knowledge of non-arising but only knowledge of exhaustion, then there is regression. In not regressing upon seeing the truths, both treatises agree. As for "like the great ocean," the ocean has three meanings: it is deep, broad, and contains all streams. The Dharma medicines are immeasurable, like the vastness of the ocean.