維摩經略疏垂裕記 7.113

7.113

二、「何者」下，徵釋，三：初引經列名。二、「三藏」下，約教釋義。「無無生記」者，以無生是斷結位故。荊溪云：三藏伏結等者，此正破也。「更引三藏」者，明但有於首楞嚴三尚自須破，故三藏教未得無生不合求記，故權無生非正記位，雖復立之立即尋破。與而論之，出三相耳。故下歷教皆先引前三教非真，次方破於權實得否。「乾慧至性地」等者，正出通位，與三藏教三祇百劫其位齊也。「若聞授記心則等」者，破彌勒者令餘息心。若破諸天，恐濫破餘悕冀者耳。

Second, from "Why is that?" downward questions and explains, in three parts: First, citing the sūtra and listing the names. Second, from "Tripiṭaka..." downward explains the meaning according to the teachings. Regarding "there is no prediction of non-arising": Because non-arising is the stage of severing fetters. Jingxi says: "The Tripiṭaka's suppressing fetters" and so forth; this is the actual refutation. Regarding "further citing the Tripiṭaka": It clarifies that even with the three [attainments] of the Śūraṅgama, it must still be refuted; therefore, in the Tripiṭaka teaching, not having attained non-arising, one is not qualified to seek a prediction. Hence, the provisional non-arising is not the genuine stage of prediction; although it is established, no sooner is it established than it is refuted. Discussing it by way of concession merely brings forth three characteristics. Therefore, below, in going through the teachings, it always first cites the preceding three teachings as untrue, and only then refutes whether the provisional and the real can attain [prediction]. Regarding "from dry-wisdom to the stage of nature" and so forth: This directly sets forth the stages of the Shared [Teaching], which are equal in level to the three asampkhyeyas and one hundred kalpas of the Tripiṭaka teaching. Regarding "if one hears the prediction, the mind will become equal": Refuting Maitreya causes the others to cease their thoughts. If it refuted the devas, it is feared it might be confused with refuting other hopeful aspirants.