維摩經略疏垂裕記 7.16

7.16

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.