維摩經略疏垂裕記 6.31

6.31

二、隨文正釋，二：初、問愜同邪人，二：初、分科。二、隨釋，三：初、約不見佛不聞法。「問不聞衍教三種四諦」者，荊溪云，此文斥意雖多在通圓，舉不聞邊須云三也。故知尚不聞通別，何況圓耶？「止宿至糞器」者，此在鹿苑也。方等聞大猶住小果，故經立譬乃云猶處。須知在指在鹿苑時，正緣正道並指衍門。「類同外道」者，小乘不見中理，類同外道不見真理，非謂小乘便是邪外。

Second, directly explaining following the text, in two parts: first, the inquiry that fits with being identical to heterodox persons, in two parts: first, dividing the sections; second, explaining in detail, in three parts: first, in terms of not seeing the Buddha and not hearing the Dharma. Regarding "Asking about not hearing the three kinds of four truths of the Mahāyāna teachings": Jingxi says that although the reproaching intent of this text mostly lies in the common and perfect [teachings], in citing the aspect of not hearing, it must speak of three. Therefore, we know that if he has not even heard the common and separate, how much less the perfect? Regarding "dwelling up to vessel of excrement": this is in the Deer Park. When hearing the Mahāyāna in the Vaipulya [period], they still dwell in the lesser fruit; therefore the sūtra sets up the analogy, saying they 'still dwell.' One must know that when pointing to being in the Deer Park, the correct conditions and the noble path both point to the Mahāyāna gate. Regarding "analogous to non-Buddhists": the Hīnayāna does not see the principle of the middle, analogous to non-Buddhists not seeing the true principle; it does not mean that the Hīnayāna is simply heterodox and external.