維摩經略疏垂裕記 1.129

1.129

二、「故勝」下，引證，二：初、引經。二、「問何」下，釋義，二：初、正明，二：初、問。二、答，二：初、釋別名。荊溪云：釋三意生皆云恐者，尊重聖典兼示無執三種階降。經文義含為是何教三昧正受？若約通教，七地已上或至九地。言「自性」者，別住同通，應取十行。圓教既云伏於無明，即知七信也。所以別教云自性者，若不見中則不見於諸法自性。

Second, from 'Therefore the *Śrīmālā*...' onward, adducing proofs, with two parts: first, citing the sūtra. Second, from 'Question: Why...' onward, explaining the meaning, with two parts: first, correctly clarifying it, with two parts: first, the question; second, the answer, with two parts: first, explaining the distinct names. Jingxi says: The explanations of the three mind-made bodies all use the word 'perhaps,' which respects the sacred scriptures while simultaneously showing non-attachment toward the gradations of the three types. The text of the sūtra contains implicit meanings: to which teaching does this samādhi-attainment belong? If according to the shared teaching, it is at the seventh stage and above, or up to the ninth stage. Regarding 'inherent nature,' the abodes of the separate [teaching] are identical with the shared [teaching], so it should refer to the ten practices. Since the perfect teaching speaks of subduing ignorance, one knows this refers to the seventh faith. The reason the separate teaching is called 'inherent nature' is that if one does not see the middle, one does not see the inherent nature of all dharmas.