維摩經略疏垂裕記 6.32

6.32

二、約同六師問，三：初、總明義旨。「所以至受學」者，荊溪云：前不見等已是極問。既不見佛是邪見人雖復總問，猶恐善吉因循推託不受，泛言我親見佛，安云不見？故更的指不見佛者必見六師。故知六師既不見佛不聞佛法，善吉亦然，與彼何別？「何以知」去，以事驗之。即以善吉解空之時，望於六師元學之日，六師在前、善吉先見。言「後習」者，習，學也。「師範」者，《法言》曰「師者，人之軌範也。」

Second, the inquiry in terms of being identical to the six teachers, in three parts: first, generally clarifying the essential principle. Regarding "Therefore up to receiving instruction": Jingxi says: "The preceding [statement on] not seeing and so on was already an extreme inquiry. Since not seeing the Buddha constitutes a person of wrong view, although this was a general inquiry, it was still feared that Subhūti would procrastinate, make excuses, and not accept it, vaguely saying, 'I personally see the Buddha; how can you say I do not see him?' Therefore, it points directly to the fact that one who does not see the Buddha must see the six teachers. Hence we know that since the six teachers neither see the Buddha nor hear the Buddha's Dharma, Subhūti is likewise so; how does he differ from them?" From "How is this known?" onward, it is verified through phenomena: taking the time when Subhūti understood emptiness, and looking back to the days when the six teachers originally studied, the six teachers were before him, and Subhūti saw them first. As for the word "later practiced": xi means to learn. As for "model of a master": the Fayan says, 'A master is a person's model and standard.'"