維摩經略疏垂裕記 2.110

2.110

二、別釋，二：初、約四教。「三藏無文」者，無經論所出也。「義作」等者，準望大乘說之，通等三教即依《瓔珞》也。「故仁王云」下，證圓教初後具四也。伏忍既通於後，驗餘三亦通於初，故知圓位初後橫具。「普賢賢守」者，賢即伏忍之異名。以凡位名賢故，既等覺名賢，故知下名通上；以例上名通下，位位具四。

Second, specific explanation, which has two parts: first, in terms of the four teachings. As for "the Tripiṭaka has no textual authority," it does not appear in any sūtras or treatises. As for "making it by principle," etc., it is stated by analogy with the Mahāyāna; the three teachings beginning with the common [teaching] rely on the Yingluo [Sūtra]. As for "Therefore the Benevolent King [Sūtra] says" and below, this proves that the beginning and end of the perfect teaching both possess the four. Since subduing patience extends even to the end, this verifies that the remaining three also extend to the beginning; hence we know that the positions of the perfect teaching laterally possess [all four] from beginning to end. As for "Samantabhadra and Bhadrapāla," bhadra (賢) is an alternative name for subduing patience. Because mundane positions are called bhadra, and since equal enlightenment is also called bhadra, we know that lower names extend to the higher; by analogy, higher names extend to the lower, so each stage possesses all four.