維摩經略疏 7.100

7.100

「法不至法也」，四、兩番別呵道諦。「法不可見聞覺知」者，凡夫有世俗見聞覺知則有見思，是以流轉，非無漏道。小乘慧眼見真，從聞生解，十六心悟理，即是覺知。故《大經》云「須陀洹人以正覺道斷煩惱亦名為佛，一切智知即是知也。故於見諦說眼智明覺。」此見聞覺知不見一實諦理，非求大乘見思無漏，豈是真求法也。「法名無為」者，小乘滅諦是無為，道諦是有為。無漏大乘道滅皆是無為。故《大經》云「聲聞弟子是有為僧」。上呵羅云說有為功德之利，非為無為出家，意在此也。

From "Dharma cannot" up to "Dharma," fourth, are two rounds specifically rebuking the truth of the path. In "Dharma cannot be seen, heard, sensed, or known": ordinary persons possess worldly seeing, hearing, sensing, and knowing, and thus possess views and thoughts, thereby transmigrating, which is not the outflow-free path. The wisdom eye of the Hīnayāna sees the truth, generating understanding from hearing, and with the sixteen minds awakens to the principle, which is sensing and knowing. Hence the Mahāparinirvāṇa Sūtra says, "A srotāpanna who severs defilements by means of the path of correct awakening is also called a buddha; knowing through all-knowledge is precisely knowing. Therefore, regarding the vision of the truths, it speaks of eyes, wisdom, clarity, and awakening." This seeing, hearing, sensing, and knowing does not see the principle of the single real truth; it does not seek the Mahāyāna outflow-freedom from views and thoughts, so how could it be truly seeking the Dharma? In "Dharma is called unconditioned": in the Hīnayāna, the truth of cessation is unconditioned, while the truth of the path is conditioned. In the outflow-free Mahāyāna, both the path and cessation are unconditioned. Hence the Mahāparinirvāṇa Sūtra says, "Śrāvaka disciples are a conditioned Saṅgha." Above, rebuking Rāhula for speaking of the benefits of conditioned merits rather than leaving household life for the unconditioned—the meaning lies in this.