維摩經略疏垂裕記 3.135

3.135

二、「一約」下，隨章釋義，三：初、約教。荊溪云：令出圓教窮源易顯，故須約三教釋成竪行。文為二：初、簡示。「聲聞經中無十方佛」者，然小乘宗計不同，亦有說有者，如曇無德戒本云「稽首禮諸佛」，又小乘定於光中見十方佛，此皆言有也。薩婆多戒本云「稽首釋師子」，則不言諸佛，是無十方。然多分說無，故今云無也。古人謂《四分》分通大乘者，見彼說十方佛故，而不知小乘宗計各別。「成身子疑」者，荊溪云：三藏教中無淨土教，但以煩惱潤業而生，故於穢土成佛無爽。忽聞衍門說有淨土，故使身子由是致疑。又依衍門方有變地，故用按地以斥身子，豈成助於身子之疑？若三藏中立淨土教，與昔教反，佛無可以釋身子疑。「無行無人」者，有六度行，無淨土教，教無行缺，終無成佛。無淨土因，無行之佛，有教無人。六度之行有因無果，行既無果反成無行。

Second, from "first, according to" below, explaining the meaning according to the sections, in three parts: first, according to the teachings. Jingxi says: "In order to make the source-exhaustion of the perfect teaching easily apparent, it is necessary to explain and establish the vertical practice according to the three teachings." The text has two parts: first, brief demonstration. Regarding "in the śrāvaka sūtras there are no Buddhas of the ten directions," however, the tenets of the Hinayāna traditions differ; there are also those that state they exist, as the Dharmaguptaka prātimokṣa says 'Bow the head and pay homage to all Buddhas,' and furthermore in the Hinayāna samādhi one sees the Buddhas of the ten directions in the light—these all say they exist. The Sarvāstivāda prātimokṣa says 'Bow the head to the Lion of the Śākyas,' and thus does not mention all Buddhas; this means there are no ten directions. However, for the most part they say they do not exist, so now it says they do not exist. When people of old said that the Four-Part [Vinaya] partially penetrates the Mahāyāna, it was because they saw that it spoke of the Buddhas of the ten directions, yet they did not know that the tenets of the Hinayāna traditions are distinct. Regarding "forming Śāriputra's doubt," Jingxi says: "In the Tripiṭaka teaching there is no teaching of a pure land; one is born merely by afflictions moistening karma, so attaining Buddhahood in an impure land is without error. Suddenly hearing the Mahāyāna gate speak of the existence of a pure land, Śāriputra was consequently led to harbor doubt. Furthermore, only by relying on the Mahāyāna gate is there transforming the earth; hence using the pressing of the earth to rebuke Śāriputra, how could this form support for Śāriputra's doubt? If a pure land teaching were established within the Tripiṭaka, it would contradict the former teachings, and the Buddha would have had nothing with which to resolve Śāriputra's doubt." Regarding "no practice and no person," there is the practice of the six perfections, but no pure land teaching; when the teaching lacks the practice, in the end there is no attaining Buddhahood. Lacking the pure land cause, there is a Buddha without practice; there is the teaching, but no person. The practice of the six perfections has cause but no fruition; since practice lacks fruition, it conversely becomes no practice.