維摩經略疏垂裕記 1.192

1.192

二、釋疑。「六即分別」者，即故凡亦必具六，故聖唯在佛。是故始凡理具而不疑，無趣取無怯。終聖在佛，而無上慢以生自大。此六即義，起自一家深符圓旨，永無眾過。暗禪者多增上慢，文字者推功上人，並由不曉六而復即。今名字位人依經修觀，免同數寶。晉譯《華嚴》云「譬如貧窮人，終日數他寶，自無半錢分。於法不修行，多聞亦如是。」

Second, resolving doubts. Regarding "the differentiation of the six identities": through identity, ordinary beings must also possess them fully; through the six, sagehood belongs exclusively to the Buddha. Therefore, beginning with the ordinary being possessing it in principle, there is no doubt, no grasping, and no cowardice. Ending with sagehood in the Buddha, there is no overweening pride giving rise to arrogance. This doctrine of the six identities originated from our school, profoundly accords with the perfect teaching, and is perpetually free from all faults. Those of blind dhyāna mostly have overweening pride, while literalists push the realization onto superior beings—both because they do not understand the six while also being identical. Now, a person at the stage of verbal identity who cultivates contemplation relying on the sūtra avoids being like one counting treasures. The Jin translation of the Avataṃsaka Sūtra states: "Like a poor man / Who counts another's treasures all day long, / Yet does not have half a coin himself; / So it is with hearing much / While not practicing the Dharma."