維摩經玄疏 2.167

2.167

一、明不思議斷結者，若言三觀定斷三諦惑，證三諦理，智斷德成，就名為淨。無垢稱者，此同拙度之相，非此經所明不思議之斷惑也。今明不思議之三觀，見不思議三諦之理，不斷見思、塵沙、無明之惑，與三諦之理相應。一心三觀之智不閡煩惱，煩惱不障一心三觀之智，智不斷惑，與理諦相應，即是不斷煩惱而入涅槃。故此經云「不斷癡愛，起於明脫」，菩薩住是解脫，能以須彌內於芥子，種種示現也。

First, clarifying the inconceivable severance of fetters: if one asserts that the threefold contemplation definitively severs the delusions regarding the three truths and realizes the principle of the three truths, and that through the completion of the virtues of wisdom and severance one receives the name 'pure' (amala, stainless; vimala, without defilement) and 'fame' (kīrti), this would be identical to the characteristics of the clumsy deliverance, not the inconceivable severance of delusions elucidated in this sūtra. Here, clarifying the inconceivable threefold contemplation, one perceives the principle of the inconceivable three truths without severing the delusions of view and thought, sand-like [delusions], and ignorance, yet accords with the principle of the three truths. The wisdom of the threefold contemplation in a single mind does not obstruct defilements, and defilements do not obstruct the wisdom of the threefold contemplation in a single mind; wisdom does not sever delusions yet accords with the real truth, which is entering nirvāṇa without severing defilements. Therefore this sūtra says: 'Without severing delusion and craving, giving rise to clarity and liberation.' The bodhisattva who abides in this liberation can place Mount Sumeru inside a mustard seed and make various manifestations.