維摩經略疏垂裕記 10.11

10.11

問：此經何文正當三部？答：皆不思議，豈非方廣？雖無別記，而有通記。一切眾生即三道，故無有不具當成之理。記豈過此，而云無耶？前〈方便品〉即無問自記。初雖居士，印竟何殊。況復《涅槃》指十二部，望十二部以定大小，故但有方廣，十二善成。無問及記，猶通大小，故無此二義亦善成。

Question: What text in this sūtra properly corresponds to the three divisions? Answer: All are inconceivable; are they not indeed Vaipulya (square and broad)? Although there is no specific prophecy, there is a general prophecy. Because all sentient beings are the three ways, there is none who does not possess the principle of future attainment. How could prophecy go beyond this, so as to say there is none? The preceding 'Chapter on Expedient Means' is itself prophecy without asking. Although initially given to a householder, after the certification what difference is there? Furthermore, the Nirvāṇa points to the twelve divisions, determining Mahāyāna and Hīnayāna in reference to the twelve divisions; hence as long as there is Vaipulya, the twelve are properly established. Self-spoken without asking and prophecy still permeate both Mahāyāna and Hīnayāna, so even lacking these two, the meaning is also well established.