維摩經略疏垂裕記 2.109

2.109

三、歎位釋成，二：初、事釋，二：初、總釋。「逮之言及」者，及猶至也。謂已至法忍不起，秖是無生異名。「無境可觀」者，煩惱生死二法本無，般若涅槃將何待對？理事俱絕，故無可觀。荊溪云：而云無所得者，此中二意，一者去大寂近、二者寂名不擁重言。無所得者，即寂滅之無所得也。「仁王五忍」者，謂信、伏、順、無生、寂滅。《瓔珞》四忍，闕於信也。「復言逮」者下，別釋逮字。與前不同，故作自上及下釋之。隣果是中忍，兼得十地下忍也。及是兼義，不取至義也。

Third, praising their stage to explain and establish [their realization], which has two parts: first, phenomenal explanation, with two parts: first, general explanation. As for "dai (逮) means attain (及)," 'ji (及)' is like 'zhi (至, arrive at)'. It means having already arrived at the non-arising of the patience of dharmas; [non-arising] is simply an alternative name for unproduced. As for "having no object that can be contemplated," the two phenomena of defilement and birth-and-death are fundamentally non-existent; against what could prajñā and nirvāṇa be set in opposition? Principle and phenomena are both eliminated, so there is nothing to contemplate. Jingxi says: "And as for saying 'having nothing attained,' there are two meanings here: first, being close to the Great Quiescence; second, the name 'quiescence' does not impede reiteration." Having nothing attained is precisely the having nothing attained of quiescent extinction. As for "the five patiences of the Benevolent King," they are patience of faith, subduing patience, compliant patience, non-arising patience, and quiescent extinction patience. The four patiences of the Yingluo [Sūtra] lack patience of faith. As for "it also says 'dai'" and below, this specifically explains the word 'dai'. It differs from the previous [explanation], hence it is explained as reaching from above down to below. Being adjacent to the fruit is the middle patience, and it simultaneously encompasses the lower patience of the ten stages. 'Ji' carries the sense of 'simultaneously encompassing', not the sense of 'arriving at'.