維摩經略疏 6.146

6.146

不見相而見者，亦是釋歎善來。以文殊不來相而來入室，以不見相而見室空及以疾而臥，皆知表發，則懸相稱可，所以歎也。言不見相而見者，以對見相而見，此非善來。何者？若諸凡夫肉眼天眼見麁細相。聲聞但有三眼，肉眼天眼所見同前，慧眼見真即是見二諦相。三藏菩薩既未斷結不見真諦，但有肉眼天眼以見世諦麁細之相。通教菩薩亦但三眼，唯見二諦幻化之相。別教菩薩得四眼，三眼如前，別得法眼見界內外恒沙佛法無量四諦之理，並是見相見也。若圓教菩薩住十信位，雖有肉眼名為佛眼相似圓見法界。法界相惑未除，猶名見也。若入初發心住，發真無漏，即五眼圓開。雖得五眼，知四不可說，不見有三聚眾生，即是不見相而圓見法界。此是不見相而見也。乃至妙覺亦如是。今文殊本迹五眼與淨名齊，淨名非相現相為表，文殊以不見相而見所表，此意懸與淨名冥同，故稱歎也。

Regarding "seeing without marks of seeing," this also explains the praise "welcome." Because Mañjuśrī enters the room coming without marks of coming, and seeing the empty room and [Vimalakīrti] lying down with illness without marks of seeing, he knows in all cases what is expressed; thus his tacit understanding matches [Vimalakīrti's], which is why he is praised. Saying "seeing without marks of seeing" is in contrast to seeing by seeing marks, which is not a good coming. Why is this? Ordinary beings with the fleshy eye and the divine eye see coarse and subtle marks. Śrāvakas possess only three eyes: what is seen by their fleshy eye and divine eye is the same as before, and their wisdom eye sees the real, which is seeing the marks of the two truths. Bodhisattvas of the Tripiṭaka [teaching], having not yet severed the fetters, do not see the ultimate truth; they possess only the fleshy eye and the divine eye to see the coarse and subtle marks of conventional truth. Bodhisattvas of the Shared teaching also have only three eyes, seeing merely the illusory marks of the two truths. Bodhisattvas of the Distinct teaching attain four eyes: the three eyes as before, and distinctly attaining the dharma eye, which sees the Ganges-sands of buddha-dharmas within and outside the realms and the principles of the immeasurable four noble truths; all these are seeing by seeing marks. If bodhisattvas of the Perfect teaching abide in the stages of the ten faiths, although having the fleshy eye it is called the buddha eye, which analogously and perfectly sees the dharma-realm; yet since the delusions regarding the marks of the dharma-realm have not been eliminated, it is still called seeing. If one enters the stage of the initial aspiration, generating the true and undefiled, then the five eyes open completely. Although attaining the five eyes, one knows the four ineffables and does not see that there are three groups of sentient beings; this is seeing the dharma-realm completely without marks of seeing. This is "seeing without marks of seeing," and so on up to Wondrous Enlightenment. Now, Mañjuśrī's five eyes of origin and trace are equal to Vimalakīrti's; Vimalakīrti manifested marks out of non-mark to express [the teaching], and Mañjuśrī saw what was expressed without marks of seeing. This intent tacitly coincided with Vimalakīrti's, which is why he was praised.