維摩經略疏垂裕記 5.165

5.165

三、訶意根，二：初、示所訶失。「矜貴」者，自賢曰矜。《尚書》曰「汝惟不矜，天下莫與汝爭能。」一、「菩薩」下，顯能訶得。「佛答德女」等者，荊溪云：如《大品》中德女問佛：無明內有否？乃至非內非外有否？佛初皆答云不也，次云如是有。今文甚略，具有其意。「如幻非內外」者，即佛初答意也。「現一切事」即，佛次答意也。文有譬合，初文譬也，次「無明」下合也。「四句撿」等者，凡云如幻，必四句推之令至理已，復辨大小。今一一文皆以圓文對訶三藏，既以圓教而訶於小，所列菩薩道理宜圓。

Third, the reproach regarding the mind faculty has two [parts]: first, showing the faults reproached. Regarding 'arrogant and boastful': regarding oneself as worthy is called arrogant. The Book of Documents states: 'It is only you who are not arrogant, so that no one under heaven can contend with your ability.' First, from 'bodhisattva' downward reveals what the reproach attains. As for 'the Buddha answered the virtuous woman,' etc.: Jingxi says, 'As in the Great Perfection of Wisdom Sūtra, the virtuous woman asked the Buddha: Does ignorance exist internally? Up to: Does it exist neither internally nor externally? The Buddha initially answered all of them saying "no," and then said "it exists like this." The present text is very brief, but fully contains this meaning.' 'Like an illusion, neither internal nor external' is the intention of the Buddha's initial answer. 'Manifesting all phenomena' is the intention of the Buddha's subsequent answer. The text has a metaphor and an application: the first text is the metaphor; next, from 'ignorance' downward is the application. As for 'investigating with the four propositions,' etc.: whenever one speaks of being like an illusion, one must examine it through the four propositions to bring it to the ultimate principle, and then distinguish Great and Small [Vehicles]. Now, every passage uses the Perfect text to reproach the Tripiṭaka [teachings] across from it; since it reproaches the small by means of the Perfect teaching, the bodhisattvas listed ought by right to be of the Perfect [teaching].