維摩經略疏垂裕記 9.125

9.125

三、身子重決，天女彈訶，二：初、分科。二、隨釋，二：初、身子重決。二、天女彈訶，二：初、標根略釋。「二種根緣」者，若約以圓斥藏，利根即圓人，鈍根即藏人。若約以大斥小，剎即通人也。若四教區分，前三並鈍，俱說離婬怒癡為解脫。若爾，何得以通斥藏？以通教體惑即空，亦得名為婬怒癡性即是解脫。性不具法，終歸灰斷。望圓成離，故使三教通名鈍根。

Third, Śāriputra questions further, and the goddess reproaches, in two: first, outline of the section; second, following the text to explain, in two: first, Śāriputra questions further. Second, the goddess reproaches, in two: first, marking the faculties and briefly explaining. Regarding 'the two kinds of faculties and conditions': if according to using the perfect to reproach the Tripiṭaka, those of sharp faculties are the people of the perfect teaching, and those of dull faculties are the people of the Tripiṭaka teaching. If according to using the great to reproach the small, then in an instant it includes the people of the common teaching. If distinguishing among the four teachings, the first three are all dull, for they all speak of leaving lust, anger, and delusion as liberation. If so, how can one use the common to reproach the Tripiṭaka? Because the common teaching embodies defilements as empty, it may also be said that the nature of lust, anger, and delusion is itself liberation. Since their nature does not possess all dharmas, they ultimately return to ashes and extinction. Viewed from the perfect, it becomes separation; hence it causes all three teachings to be commonly called dull faculties.