維摩經略疏 5.12

5.12

「當知至水精」，二、呵不入定不知心念。念即念數。是諸比丘曾發大心修行六度，今生雖忘猶有習因，應用大乘為人發其宿行。云何以小乘為人說其小法？如身子教二弟子之失也。大乘真實以喻瑠璃，小乘不實取喻水精非真寶也。

From "You should know" to "crystal" is the second [part], rebuking him for not entering samādhi and not knowing their thoughts. Thoughts are mental factors. These monks had previously brought forth the great mind and practiced the six pāramitās; although in this life they had forgotten it, they still retained the causal habituation. One ought to have used the Mahāyāna for-persons [approach] to stimulate their past practices. Why did he use the Hīnayāna for-persons [approach] to preach his small dharma to them? It was like the error of Śāriputra in instructing his two disciples. The Mahāyāna is genuine, so it is compared to lapis lazuli; the Hīnayāna is not genuine, so it takes the metaphor of crystal, which is not a true jewel.