維摩經略疏垂裕記 8.180

8.180

二是（此下十一行不足）義，三：初、入眾生假空，二：初、分科。二、隨釋，三：初：破眾生假入空。二：釋三結。荊溪云：問我與眾生何別？答：我計宰主，眾生攬陰。二、入實法假空，二：初、分科。二、隨釋，三：初、分別法，二：初、敘意，二：初、明先分別相。二、「所以」下，明更起法想，二：初、牒義例示。「如身子」等者，引身子為例。小乘利根即得無學，既為轉法尚須停留，況菩薩化他，故須先起法想。二、「今菩」下，結顯今意。

Second, the meaning of [...] (here eleven lines are missing), [which has] three [parts]: First, entering the emptiness of sentient beings as provisional, which has two: First, dividing the sections. Second, interpreting according to the text, which has three: First, refuting the provisional sentient being and entering emptiness. Second, explaining the three conclusions. Jingxi says: "Question: What is the difference between self and sentient beings? Answer: Self conceives of a controlling agent; sentient beings bundle together the aggregates." Second, entering the emptiness of real dharmas as provisional, which has two: First, dividing the sections. Second, interpreting according to the text, which has three: First, discerning dharmas, which has two: First, stating the intention, which has two: First, clarifying the prior discernment of marks. Second, from "therefore" below, clarifying that one further gives rise to the conception of dharmas, which has two: First, citing the meaning and demonstrating by analogy. "Like Śāriputra" and so forth: this adduces Śāriputra as an analogy. When those of sharp faculties in the Lesser Vehicle achieve the stage of no-learning, since they are to turn the Dharma [wheel] they must still linger; how much more so when a bodhisattva transforms others! Therefore they must first give rise to the conception of dharmas. Second, from "Now the bodhisattva" below, concluding and revealing the present intention.