維摩經略疏 6.130

6.130

「深達」下，二、出謙難之事。文為四：一二智深廣、二因果德滿、三化他功大、四結二智究竟。具此四故，故可謙難。初文言「深達實相」，即實智深廣。若三藏菩薩本不入實，豈判淺深？通教菩薩偏真實相，未足以難大士實智。別教登地託至等覺，但破十一品無明，未成深達，況有教無人，豈足敬難？今圓初住乃至等覺破四十一品無明，將窮源底智隣妙覺，故言深達。「善說法要」者，即是知不生，不生不可說，四悉赴機說實相法。若權智所說雖多，得益蓋寡，故非要也。今實智說一實相，益者深廣，故言法要。如《法華》明多施金寶，豈同解髻。此應四句：一少說少含、二多說小含，此非法要；三少說多含、四多說多含，此是法要。「辨才無滯」者，明權智無滯，故可敬難。此即生生、不生生、生不生不可說，四辨赴緣說三無滯。「智慧無礙」者，即是三教所詮之理，知病識藥隨病授藥，方便知見波羅蜜皆已具足，故言智慧無礙。

From "Deeply reaches" onward is the second [subpart], setting forth the matter of his humble difficulty. The text has four parts: first, the two wisdoms are deep and vast; second, the virtues of cause and effect are complete; third, the work of transforming others is great; fourth, concluding with the two wisdoms being ultimate. Because he possesses these four, he is worthy of humble difficulty. In the first text, the words "deeply reaches true reality" mean that his real wisdom is deep and vast. If a bodhisattva of the Tripiṭaka does not enter the real in the first place, how could he judge shallow or deep? Bodhisattvas of the Shared Teaching have a one-sided realization of true reality, which is not enough to pose a difficulty to the Great Being's real wisdom. In the Distinct Teaching, ascending the stages and leaning toward Equal Enlightenment, they have only broken eleven grades of ignorance and have not yet achieved deep penetration; moreover, there is the teaching but no actual person—how could they be worthy of reverent difficulty? Now, from the first dwelling of the Perfect [Teaching] up to Equal Enlightenment, one breaks forty-one grades of ignorance, is about to exhaust the ultimate source, and one's wisdom neighbors Wondrous Enlightenment; hence it says "deeply reaches." "Skillfully speaks the essentials of the Dharma" means knowing non-arising: non-arising cannot be spoken, yet through the four siddhāntas he responds to capacities and expounds the Dharma of true reality. Although that which is spoken by expedient wisdom is abundant, the benefit obtained is slight; hence it is not essential. Now, through real wisdom he expounds the single true reality, and the benefit is deep and vast; hence it is called the essentials of the Dharma. As explained in the Lotus Sūtra, bestowing gold and jewels in abundance—how could that compare to untying the topknot? Here there should be four propositions: first, speaking little and containing little; second, speaking much and containing little—these are not the essentials of the Dharma; third, speaking little and containing much; fourth, speaking much and containing much—these are the essentials of the Dharma. "Eloquence without obstruction" clarifies that his expedient wisdom is without obstruction, and hence he is worthy of reverent difficulty. This means that regarding arising-arising, non-arising-arising, arising-non-arising, and the inexpressible, through the fourfold eloquence he responds to conditions and expounds the three without obstruction. "Wisdom unobstructed" means the principle explained by the three teachings; he knows the sickness and recognizes the medicine, administering the medicine according to the sickness; his expedient knowledge and vision and pāramitās are all complete, hence it says "wisdom unobstructed."