維摩經略疏垂裕記 6.69

6.69

二、「時維」下，隨文正釋，四：初、訶不觀本心，二：初、釋法，二：初、正釋。「若不入定」等者，荊溪云：此豈不誡後來說者。縱不先有知根三昧，亦須觀人然後說法。等是不知，依安樂行以大乘答，即是其人。「妄說小乘第一義也」者，既有大機，應為說大乘第一義法，反為說小，差機致訶。荊溪云：若準下文得不退轉，應以第一義悉而居於初。若爾，於諸比丘乃成不用下之三悉，何得以四而訶滿願？答：逗諸比丘現世根緣，秖應用一通往具四，故別列三。況復因茲通明被物，理須具足列四不疑，以諸比丘曾修此四，具如疏文所列者是。聞淨名說，即是世界，破見思惡、生俗諦善，此並在於相似位中。若將不退而為相似，為第一義節級向前而為三悉，即行不退之四悉也。通別不退，義準可知。

Second, from "At that time, Vimalakīrti" onward directly explains following the text, in four parts: first, reproaching him for not observing the original mind, in two parts: first, explaining the Dharma, in two parts: first, directly explaining. Regarding "If one does not enter absorption, etc.", Jingxi says: How does this not admonish later preachers? Even if one does not beforehand possess the samādhi of knowing roots, one must still observe the person and only then preach the Dharma. Equal in not knowing, if one relies on peaceful practice to reply with the Mahāyāna, one is precisely that person. Regarding "Falsely preaching the supreme truth of the Hīnayāna", since they had the capacity for the great, he should have preached for them the supreme truth of the Mahāyāna; instead, he preached the small, missing their capacity and incurring reproach. Jingxi says: If one accords with the text below on attaining non-retrogression, the supreme truth siddhānta should be placed first. If so, for those monks it would turn out that the lower three siddhāntas are not used; why reprove Pūrṇa with all four? Answer: Adapting to those monks' root conditions in the present life, one should only use the one; as it thoroughly encompasses the past and possesses all four, the three are separately listed. Moreover, because this comprehensively illuminates the guidance of beings, principle requires listing all four without doubt, because those monks had previously practiced these four, fully as listed in the commentary text. Hearing Vimalakīrti's preaching is precisely the mundane; destroying the evil of view and thought and generating the good of conventional truth both lie in the stage of resemblance. If one takes non-retrogression as resemblance, taking the supreme truth as progressing step by step to become the three siddhāntas, these are precisely the four siddhāntas of non-retrogression in practice. The non-retrogression of the shared and distinct teachings can be understood accordingly.