維摩經略疏垂裕記 4.12

4.12

二、身子生疑，二：初、分科。二、隨釋，二：初、生疑之由。「大乘方等至淨土也」者，荊溪云：自方等前不云此土穢中有淨，純小乘人，爾來未知，故云祕密。良由爾前顯露未堪，至今經中方顯昔密以斥小宗，故云有也。約教暫無，附道理論所以云有。「未能稱機疑問」者，且從迹說，承佛力故。若從本論，自力亦能。自力雖能，終歸讓主，故引《法華》以證發迹。又若不蒙加，無由能疑。加為疑由，可加由智。

Second, Śāriputra gives rise to doubt, in two [parts]: first, dividing the outline; second, commenting on the text, in two: first, the reason for the arising of doubt. On "the great vehicle's correct and equal [sūtras] ... up to ... the pure land," Jingxi says: Prior to the Correct and Equal [period], it was never stated that within the defilement of this land there is purity; people of the pure small vehicle had never known this since then, which is why it is called "secret." This was truly because prior to then they were not ready for an open disclosure; only coming to this present sūtra is the former secret revealed to refute the lesser school, which is why it is said to exist. In terms of teaching it was temporarily absent; relying on the principle of the Way, it is therefore said to exist. On "not yet able to question in accord with the capacities [of beings]": this is spoken provisionally in terms of the trace, by virtue of receiving the Buddha's power. If discussed in terms of the fundamental, his own power would also be capable. Though his own power was capable, in the end he deferred to the master; therefore the Lotus Sūtra is cited to testify to the revealment of the trace. Moreover, if he did not receive empowerment, he would have had no way to form the doubt. Empowerment serves as the cause for doubt, and what can receive empowerment is due to wisdom.