維摩經略疏 7.94

7.94

「夫求」下，二、約法呵其不稱理失。向聞大乘既不染心，猶存小法，致疲怠念座，故呵其所存小法。文為四：一約陰入三界呵、二約三寶呵、三總約四諦呵、四別約四諦呵。初文者，身子依三藏入道，陰入是其報身，因此修禪發欲界定四禪四空，住此諸禪觀三界陰入生滅諦理斷三界結，雖成羅漢，巡觀無漏還從此入。今淨名用衍呵其拙度，不得即空法性陰入，非真求法，不免還招麁變易死。又有入出之觀，出則疲怠念座。

From "One who seeks..." below: second, rebuking his fault of not according with principle in terms of the Dharma. Previously hearing the Mahāyāna, since his mind was not imbued with it and he still harbored the small Dharma, leading to weariness and negligence and thinking of a seat, [Vimalakīrti] therefore rebuked the small Dharma he harbored. The text has four parts: first, rebuking in terms of the aggregates, sense entrances, and the three realms; second, rebuking in terms of the Three Jewels; third, rebuking generally in terms of the Four Truths; fourth, rebuking specifically in terms of the Four Truths. Regarding the first text: Śāriputra entered the Path relying on the Tripiṭaka; the aggregates and sense entrances are his retribution body. Relying on this, he cultivated meditation, generating the concentration of the desire realm, the four dhyānas, and the four formless [attainments], and dwelling in these meditations, he contemplated the principle of the truth of arising and perishing of the aggregates and sense entrances of the three realms, severing the fetters of the three realms. Although he became an arhat, when he repeatedly contemplated the uncontaminated, he still entered from this. Now Vimalakīrti uses the Mahāyāna to rebuke his clumsy crossing: being unable to realize the aggregates and sense entrances of the empty dharma-nature is not truly seeking the Dharma, and he cannot avoid still incurring coarse transformative death. Moreover, having the contemplation of entering and exiting, upon exiting he became weary and negligent and thought of a seat.