維摩經略疏垂裕記 8.83

8.83

三、淨名稱歎文殊，二：初、敘意分科。二、隨文釋義，二，初、正稱歎、二：初、略釋。二、「餘非」下，廣釋，二：初、簡非善來。荊溪云：終求無餘等者，無餘等言本在三藏，通雖稍巧及以斷惑，然所求果不出無餘。果是所期，故云終求。「轉心觀」者，心即斯心次第觀，即初地雙流，所以彈訶菩薩多在三教及失圓意者。

III. Jingming's praise of Mañjuśrī, in two: first, stating the intention and dividing the sections; second, explaining the meaning following the text, in two: first, directly praising, in two: first, brief explanation; second, from 'The rest are not' down, detailed explanation, in two: first, distinguishing those who are not 'well-come'. Jingxi says: Regarding 'ultimately seeking the remainderless' and so forth, words like 'remainderless' originally belong to the Tripiṭaka [teachings]; although the Common [teaching] is somewhat subtle and also severs afflictions, nevertheless the fruit sought does not go beyond the remainderless. The fruit is what is anticipated, hence it is said to 'ultimately seek'. 'Changing the mind-contemplation': the mind is this very mind; gradual contemplation is the dual stream of the first bhūmi. This is why the bodhisattvas reproached are mostly in the three teachings and those who lose the intent of the Perfect [teaching].