維摩經略疏 7.102

7.102

「說是至眼淨」，五、明天子得法眼淨。法眼淨者，有師云：是大乘法眼。今推此文雖不的判，比上文恐猶是小乘法眼淨也。何者？淨名含中入真用衍通教，求小乘人聞此巧度即淨法眼。又昔分別推求法相道理，心水波動不得見理。今聞此說應無所求，求心既息心水澄清豁然見理。如阿難竟夜策觀欲盡殘結而不得盡，放心就抌豁然發真、三界漏盡，此亦應爾。

From "Having expounded this" up to "purity of the Dharma eye," fifth, clarifies that the devaputras attained the purity of the Dharma eye. As for the purity of the Dharma eye, some masters say: this is the Mahāyāna Dharma eye. Now, examining this text, although it is not definitively decided, comparing it with the preceding text, I fear it is still the Hīnayāna purity of the Dharma eye. Why? Vimalakīrti encompasses the Middle while entering the truth, employing the Mahāyāna shared teaching; those seeking the Hīnayāna, upon hearing this skillful crossing, purified their Dharma eyes. Furthermore, in the past they analytically pursued the principles of dharma characteristics, and the water of their minds rippled and churned, so they could not see the principle. Now, hearing this exposition that one should have nothing to seek, the seeking mind having ceased, the water of the mind cleared and settled, and they suddenly saw the principle. Just as Ānanda exerted himself in contemplation throughout the night wishing to exhaust his remaining fetters but could not exhaust them, yet when he relaxed his mind and laid his head on the pillow, he suddenly manifested the truth and exhausted the outflows of the triple realm—this too should be like that.