維摩經略疏垂裕記 7.149

7.149

三、結過勸捨，二：初、分科。二、隨釋，三：初、正結過，二：初、正釋。二、料簡。荊溪云：答大論等者，佛雖復說性常離著，今恐有著，是故須破。若以誘論，佛亦自誘，何但彌勒。然佛必無能化想著，雖訶彌勒能化想著，意令天子執記念袪，若捨執心轉權歸實。

Third, concluding the fault and exhorting abandonment, in two parts: first, division of the sections; second, sequential explanation, in three parts: first, directly concluding the fault, in two parts: first, the correct explanation; second, categorical differentiation. Jingxi states: 'As for answering the *Great Treatise*, and so forth: although the Buddha also spoke of nature being constantly free of attachment, he now feared there would be attachment, and for this reason it must be refuted. If spoken in terms of enticing, the Buddha also entices on his own, not only Maitreya. However, the Buddha certainly lacks thoughts of being able to convert; although Maitreya's thought of being able to convert is reproached, the intention is to cause the devaputras to dispel their clung thoughts; if they abandon the clinging mind, they turn from the provisional and return to the real.'