維摩經略疏垂裕記 9.51

9.51

四、迦葉歎仰，二：初：分科。二：隨釋，二：初、迦葉稱歎。二、語身子可歎事，二：初、分科。二、隨釋，四：初、小乘聞不能解。「三無漏根」者，證三道時必發三根：一、未知欲知根，即見道；二、知根，即修道；三、知已根，即無學道。大乘以初地為見，二地至七地名修，八九十地為無學。以別望圓，約住亦爾。荊溪云：即以住前對於登住為無漏道，望小比擬亦應可見。「法眼根壞」者，且對事論，不能盡理，究竟應云佛眼根壞。「雖復聞說不能發識」者，不能發道種智也。二、勸智者。「發心除正位」者，謂小乘聖人也。三、自責聲聞無分。荊溪云：一切聲聞等者，準此亦是佛及淨名大聖加之，方有此說，故云迦葉此意等也。四、慶菩薩得利，二：初、慶勸頂受。二、明住法知魔。「即知魔幻」者，由達魔界即佛故。

4. Kāśyapa's praise and admiration, which has two [parts]: first, dividing the sections; second, explaining following the text, which has two [parts]: first, Kāśyapa's praise; second, telling Śāriputra the praiseworthy matter, which has two [parts]: first, dividing the sections; second, explaining following the text, which has four [parts]: first, the Hīnayāna hearing but being unable to understand. 'Three undefiled faculties': when realizing the three paths, one necessarily develops the three faculties: 1. the faculty of 'I shall come to understand what is not yet understood', namely the path of vision; 2. the faculty of 'understanding', namely the path of cultivation; 3. the faculty of 'having understood', namely the path of no-more-learning. The Mahāyāna takes the first bhūmi as vision, the second to seventh bhūmis as cultivation, and the eighth, ninth, and tenth bhūmis as no-more-learning. Comparing the distinct [teaching] with the perfect, it is also thus in terms of the abodes. Jingxi says: precisely taking [the stages] before the abodes in contrast to ascending the abodes as the undefiled path, this should also be visible by analogy to the small [vehicle]. 'The faculty of the Dharma-eye is destroyed': speaking provisionally in terms of phenomena, this cannot exhaust the principle; ultimately one should say the faculty of the Buddha-eye is destroyed. 'Even though hearing it expounded, they cannot give rise to consciousness': they cannot give rise to the knowledge of the aspects of the path. Second, exhorting the wise. 'Generating the mind, except for the fixed stage': this refers to the Hīnayāna sages. Third, blaming themselves that śrāvakas have no share. Jingxi says: regarding 'all śrāvakas' and so forth, in accord with this it is also due to the Buddha and the great sage Jingming adding their power that there is this statement; hence it says 'this intention of Kāśyapa' and so forth. Fourth, celebrating that bodhisattvas obtain benefit, which has two [parts]: first, celebrating and encouraging reverent reception; second, clarifying that abiding in the Dharma one knows Māra. 'Immediately knows Māra's illusions': because of thoroughly realizing that Māra's realm is identical to the Buddha.