維摩經略疏 10.38

10.38

第三、就疊釋不盡不住，即釋成上佛國之中橫竪二意。橫則十七句，句句之中皆約四教四門以明橫相。竪則從真心徹至佛果，有十三句之淺深，亦有結釋橫竪之義。今此中先歷四十句廣辨不盡有為，次十六句廣辨不住無為，對上橫竪明法相深廣之意。次有四雙，疊釋三種權實二智，自地竪深、化他願滿，釋成橫竪義。前橫竪說中不盡在前、不住在後，疊釋中不住在前、不盡在後，後前互辨者，明無前無後前後雙融之意。今言不住無為，則是於實諦無滯，自行事成。不盡有為，則是於俗諦遍知，化他無壅。權實雙照，自他兼達。若三諦圓明自能深徹，則是無礙慧無有若干。若以化他無所壅礙，故能垢淨雙遊，方便若干也。

Third, regarding reiterating and explaining not exhausting and not abiding, this explains and establishes the two meanings of horizontal and vertical within the above buddha-land. Horizontally, there are seventeen phrases, each phrase based on the four teachings and four gates to explain the horizontal aspect. Vertically, from the true mind penetrating through to the buddha-fruit, there are thirteen phrases of shallow and profound, and it also concludes and explains the horizontal and vertical meanings. Now, herein it first goes through forty phrases to broadly distinguish not exhausting the conditioned, next sixteen phrases to broadly distinguish not abiding in the unconditioned, matching the profound and broad meaning of the characteristics of dharmas explained above horizontally and vertically. Next, there are four pairs, reiterating and explaining the three kinds of expedient and real wisdoms: the vertical profundity of one's own ground and the fulfillment of vows in transforming others, explaining and establishing the horizontal and vertical meanings. In the previous horizontal and vertical explanation, not exhausting came before and not abiding came after; in the reiterative explanation, not abiding comes before and not exhausting comes after; distinguishing the before and after interchangeably illustrates the meaning of having neither before nor after and the mutual interfusion of before and after. Now, saying not abiding in the unconditioned means having no stagnation regarding the real truth, so that one's own practice is accomplished. Not exhausting the conditioned means universally knowing regarding the conventional truth, so that transforming others is unimpeded. Expedient and real are dual-illuminated, both self and other are fully realized. If the three truths are perfectly clear and one can naturally penetrate deeply, this is unimpeded wisdom without manifoldness. If, in transforming others, there is nothing obstructed or impeded, one is therefore able to roam both defilement and purity, and expedients are manifold.