維摩經略疏垂裕記 1.187

1.187

二、約教，二：初、正解，二：初、約教，三：初、標。本一寂理隨機分四，就當教辨，理俱無說，故云四不可說。二、「一因」下，釋。俱隣，即陳如也。并餘四人，故云等也。法眼淨，即初果。明五義者，即苦、空、無常、無我、寂滅也。「引無量義明般若華嚴以證假名」者，荊溪云：且從歷劫以證假名，非謂二經部全在假。彼多說故，故借用之。「若菩薩」下，見佛性、開佛知見悉在初住。

Second, according to the teachings, in two: first, the correct explanation, in two: first, according to the teachings, in three: first, the indication. The fundamentally unified, quiescent principle is divided into four according to the faculties [of beings]; viewed from within each respective teaching, all their principles are inexpressible, hence called the four inexpressibles. Second, from "First, cause" down, the explanation. Kuliñ is Kaundinya. Together with the other four persons, it therefore says "and others". The purification of the Dharma eye is the first fruit. Explaining the five meanings refers to suffering, emptiness, impermanence, non-self, and quiescence. Regarding "citing the Immeasurable Meanings Sūtra to clarify Prajñā and Avataṃsaka to verify provisional names": Jingxi says: It provisionally uses the succession of kalpas to verify provisional names, not meaning that the entirety of those two sūtra divisions lies in the provisional. Because those explain it extensively, it borrows their use. From "If a bodhisattva" down: seeing Buddha-nature and opening the Buddha's knowledge and vision all occur at the first stage of abiding.