維摩經略疏垂裕記 6.70

6.70

二、料簡，五。初、簡定能知機。「障通無知」者，荊溪云：亦應云見，見屬知故，以通是知故，故以不知而為通障。「菩薩亦爾」者，亦如當教小乘，有不得禪及得禪者。然當通教豈全不知？意明未是任運真化，未知內外一十六門六十四悉也，是故唯取別圓菩薩。然於別圓不判位者，必須判屬下根位故，以下根者其位定故，具如次文問答料簡。任運即是真出，假位即初地。初住圓照者，是此智無為照機故也。

Second, selection and appraisal, in five parts. First, determining the ability to know capacity. Regarding "Obstruction to the superknowledges through lack of knowledge", Jingxi says: One should also say "views", because views belong to knowledge; since superknowledge is knowledge, lack of knowledge is taken as an obstruction to superknowledge. Regarding "Bodhisattvas are also like this", this is also like the Hīnayāna of this teaching: there are those who do not attain dhyāna and those who do attain dhyāna. Yet how could [bodhisattvas] of the shared teaching be entirely ignorant? The intention is to clarify that this is not yet spontaneous, true transformation, and they do not yet know the sixteen internal and external gates and the sixty-four siddhāntas; therefore, it takes only the bodhisattvas of the distinct and perfect [teachings]. However, the reason for not assigning the stage among the distinct and perfect is that it must be assigned to the stage of lower capacities, because for those of lower capacity, the stage is determined, as fully shown in the following question-and-answer appraisal. Spontaneous action is precisely the true emergence from provisionality, the stage of the first bhūmi. The perfect illumination of the first abidance is because this wisdom illuminates capacity through non-action.