維摩經略疏垂裕記 3.135

3.135

Second, from "first, according to" below, explaining the meaning according to the sections, in three parts: first, according to the teachings. Jingxi says: "In order to make the source-exhaustion of the perfect teaching easily apparent, it is necessary to explain and establish the vertical practice according to the three teachings." The text has two parts: first, brief demonstration. Regarding "in the śrāvaka sūtras there are no Buddhas of the ten directions," however, the tenets of the Hinayāna traditions differ; there are also those that state they exist, as the Dharmaguptaka prātimokṣa says 'Bow the head and pay homage to all Buddhas,' and furthermore in the Hinayāna samādhi one sees the Buddhas of the ten directions in the light—these all say they exist. The Sarvāstivāda prātimokṣa says 'Bow the head to the Lion of the Śākyas,' and thus does not mention all Buddhas; this means there are no ten directions. However, for the most part they say they do not exist, so now it says they do not exist. When people of old said that the Four-Part [Vinaya] partially penetrates the Mahāyāna, it was because they saw that it spoke of the Buddhas of the ten directions, yet they did not know that the tenets of the Hinayāna traditions are distinct. Regarding "forming Śāriputra's doubt," Jingxi says: "In the Tripiṭaka teaching there is no teaching of a pure land; one is born merely by afflictions moistening karma, so attaining Buddhahood in an impure land is without error. Suddenly hearing the Mahāyāna gate speak of the existence of a pure land, Śāriputra was consequently led to harbor doubt. Furthermore, only by relying on the Mahāyāna gate is there transforming the earth; hence using the pressing of the earth to rebuke Śāriputra, how could this form support for Śāriputra's doubt? If a pure land teaching were established within the Tripiṭaka, it would contradict the former teachings, and the Buddha would have had nothing with which to resolve Śāriputra's doubt." Regarding "no practice and no person," there is the practice of the six perfections, but no pure land teaching; when the teaching lacks the practice, in the end there is no attaining Buddhahood. Lacking the pure land cause, there is a Buddha without practice; there is the teaching, but no person. The practice of the six perfections has cause but no fruition; since practice lacks fruition, it conversely becomes no practice.