維摩經略疏垂裕記 8.87

8.87

二、「今言」下，今師正解，二：初、雙標。二、「何」下，雙釋，二：初、簡非。二、「若圓」下，顯是，二：初、簡有德無緣。「知四不可說」者，達三諦互融，即知四理俱不可說。「此合如來命章」者，命者，召也始也。始談淨土，而以佛國召章。「但諸圓教至不歎」者，荊溪云：此中釋前圓不應斥。既云初中後心，故知前文理合通取第六第七，但為無緣而不堪耳。故於高位最藉有緣，所以唯在文殊一人耳。

2. From 'Now saying' down, our master's correct interpretation, in two: first, jointly stating; second, from 'Why' down, jointly explaining, in two: first, setting aside what is incorrect; second, from 'If the Perfect' down, revealing what is correct, in two: first, distinguishing those having virtue but lacking conditions. 'Knowing the four inexpressibles': understanding the mutual integration of the three truths, one immediately knows that the four principles are all inexpressible. 'This matches the Tathāgata's summoning the chapter': 'summoning' means calling forth and beginning. Beginning to speak of the pure land, he calls forth the chapter with the Buddha-land. 'Only all [bodhisattvas] of the Perfect Teaching up to... are not praised': Jingxi says: Here it explains why those of the Perfect [teaching] above should not be reprimanded. Since it mentions initial, intermediate, and subsequent minds, one knows that the preceding text in principle should broadly encompass the sixth and seventh, but because they lack conditions, they are unsuited. Thus, in the high stages, having conditions is most needed; hence it rests solely on Mañjuśrī alone.