維摩經略疏垂裕記 6.59

6.59

二、「時我」下，別釋。荊溪云：茫然者，總相不知，不知佛法權實開遮。若使知者，即應答云：世尊知我實機未發，是故遮實而先施權。大士何得輒以實斥？至後機成方可遮權而用於實。如來尚自觀機逗物，大士何以損我機宜？密意雖然，善吉可中能作此答，乃涅槃會上聲聞，豈更招於大士之折？大士正為方等，不知作入醍醐遠方便耳。以不知故，點然無答。

Second, from "At that time, I" onward is the separate explanation. Jingxi says: "At a loss" means not knowing the general aspect, not knowing the Buddha Dharma's expedient and real, opening and restricting. If he had known, he should have replied: "The World-Honoured One knows that my capacity for the real has not yet emerged, and for this reason he restricts the real and first applies the expedient. How can the Mahāsattva rashly reproach me with the real? Only later, when capacity matures, can one restrict the expedient and apply the real. The Tathāgata himself still observes capacity to adapt to beings; why does the Mahāsattva harm what suits my capacity?" Although this is the covert intention, if Subhūti had indeed been able to make this reply, he would have been a śrāvaka at the assembly of the Nirvāṇa [Sūtra]; how could he still have incurred the Mahāsattva's rebuke? The Mahāsattva was precisely acting for the vaipulya [period], not knowing that this served as a remote expedient for entering the ghee [period]. Because he did not know, he remained utterly at a loss and without a reply.