維摩經略疏垂裕記 8.92

8.92

二、「復」下，約位正解。荊溪云：復次圓教等者，亦是通出知見之位表因至果，皆是不來而來故也。然於文殊無趣果義，正當不來而來義也。不同眾生來，故云不來相而來。見亦如是。

2. From 'Furthermore' down, the correct interpretation regarding the stages. Jingxi says: Regarding 'Furthermore, the Perfect Teaching' and so forth, it also broadly indicates the stages of knowing and seeing to express that from cause to fruit, all are coming without coming. However, in Mañjuśrī there is no sense of progressing toward the fruit; it precisely corresponds to the meaning of coming without coming. Because it is not like the coming of sentient beings, it is called 'coming without the characteristic of coming'. Seeing is also like this.