維摩經略疏垂裕記 7.16

7.16

二、料簡。荊溪云：問淨名等者，經中祇云無為無利。此即問前引大涅槃、虛空、佛性、平等法界，此名自足。何以名之為真密行？與無為義亦不相應。答中意者，羅云正說小乘無為功德之利，又稱小中密行第一。淨名以大折其二事令俱不成。大乘無為如如意珠，珠即諸物，密豈過此？無為之語其理未極，故云一往。故知大乘無為非無勝利，以其羅云已得小乘無為，故以大乘無為折之。既破小已，方述大乘無為法遍，以明小乘有為無為並不能具一切諸法。若如是者，方是密行中之上品。故十人中皆以其行而為破立，以為半滿深淺之致。

Second, evaluation. Jingxi says: Regarding "asking Jingming, etc.," the sūtra only says unconditioned and without benefit. This is asking about the earlier citations of great nirvāṇa, space, Buddha-nature, and the equal dharmadhātu, for these names are inherently sufficient. Why designate them as the true esoteric practice? This also does not accord with the meaning of the unconditioned. The intent in the answer is: Rāhula was precisely speaking of the benefits of Hinayana unconditioned merit, and was also acclaimed as foremost in esoteric practice within the Hinayana. Jingming used the Mahayana to crush these two matters, making neither succeed. The Mahayana unconditioned is like a wish-fulfilling jewel; the jewel itself is all things—how could any esotericism surpass this? The term "unconditioned" has not yet reached its ultimate principle, so it is said to be provisionally stated. Hence we know that the Mahayana unconditioned is not without superior benefit. Because Rāhula had already attained the Hinayana unconditioned, he crushed him with the Mahayana unconditioned. Having already refuted the Hinayana, he then described the all-pervasiveness of the Mahayana unconditioned dharma, thereby clarifying that both the conditioned and unconditioned of the Hinayana cannot fully possess all dharmas. If it is like this, only then is it the highest grade among esoteric practices. Therefore, among the ten disciples, their practices are all taken as the basis for refuting and establishing, serving as the purport of the half and full, the deep and shallow.