維摩經略疏垂裕記 6.85

6.85

二、譬顯結過。經有法、譬、合。初文法也。「猶如盲人」，喻也。「不能」去，合也。「不斷塵沙至名為微」者，荊溪云：上上明塵沙，約法藥也。知根即是破向塵沙。圓照照上無明塵沙，無明塵沙即是所破，知根圓照即是能破，須約圓別分此二故。「如盲也」者，先約法明無，故無兩眼。次約人明無。「無菩薩根」等者，塵名雖通凡夫，此圓菩薩根塵三諦。「又如生盲下至根之利鈍」者，當知二乘全無大乘五眼所見，故說如盲。此則五眼俱奪意也。

Second, clarifying the concluded fault through metaphors. The sūtra contains principle, metaphor, and application. The initial text is the principle. "Just like a blind person" is the metaphor. From "cannot" onward is the application. Regarding "not cutting off dust-and-sand [delusions]... is called subtle": Jingxi states: "The uppermost clarifies dust-and-sand in terms of the medicine of the Dharma. Knowing faculties is precisely breaking down the aforementioned dust-and-sand. Perfect illumination shines upon the above ignorance and dust-and-sand; ignorance and dust-and-sand are what is broken, while knowing faculties and perfect illumination are that which breaks. One must divide these two according to the perfect and distinct [teachings]." Regarding "like being blind": first, non-possession is clarified in terms of phenomena, and thus there are not the two eyes; next, non-possession is clarified in terms of the person. Regarding "lacking the bodhisattva's faculties," etc.: although the term 'dust' extends to ordinary persons, here it is the round bodhisattva's faculties and dusts of the three truths. Regarding "also like being born blind... down to the sharpness and dullness of faculties": one should know that the two vehicles entirely lack what is seen by the five eyes of the great vehicle, and are therefore said to be like blind people. This is the intention of stripping away all five eyes together.