維摩經略疏垂裕記 6.90

6.90

六、諸比丘得不退轉。「圓教」等者，荊溪云：從似至真即三不退。似中有二不退，即位、行也；銅輪即念不退。「往昔至位耳」者，以五品具惑其位猶退，故使流轉全忘觀行，今遇淨名豁然還復。言「不定位」者，以觀行位遇善惡緣，進退不定，故云不定位也。「或是至未可定判」者，荊溪云：若準斯文既具三教，不可定判，故前四心通三何咎？雖三不定，望圓五品須皆外凡。雖在經文無的位相，故使不可專在一文。

Sixth, the bhikṣus attain non-retrogression. Regarding "the perfect teaching," etc.: Jingxi states: "From resemblance to truth is the three non-retrogressions. Within resemblance are two non-retrogressions, namely position and practice; the bronze wheel is non-retrogression of mindfulness." Regarding "in the past... stage": because they fully possessed delusions in the five grades, their stage was still subject to retrogression, causing them to transmigrate and completely forget contemplative practice; now encountering Jingming, they suddenly recover it. Regarding "unfixed stage": because at the stage of contemplative practice, encountering good or evil conditions, progress and regress are unfixed, it is called an unfixed stage. Regarding "perhaps... cannot be definitely decided": Jingxi states: "If we accord with this text, since it contains the three teachings, it cannot be definitely decided; hence what fault is there in the prior four minds pervading all three? Although the three are unfixed, viewed from the perfect five grades, they must all be external commoners. Although there are no specific marks of stages in the sūtra text, this makes it impossible to rely exclusively on a single text."