維摩經略疏 2.55

2.55

「說法不有」下兩行，二、廣歎聲益。述歎上四眾圍繞而為說法。上現尊勝表說大乘，今猶現說法表當說依土。驗非異席，所以為序，致有此歎。「不有不無」者，中道法也，不有故非俗、不無故非真。然說法本約二諦，既非二邊，說何等法？當知正說大乘中道。何者？凡夫者有，二乘者無，菩薩正觀中道佛性，是故方等為諸菩薩多說中道不二法門，故言不有亦不無也。

From "expounding the Dharma as neither existent" down are two lines, second, broadly praising the benefit of voice. This recounts and praises the aforementioned four assemblies surrounding him as he expounds the Dharma for them. Above, the manifestation of supreme nobility signified the preaching of the Mahāyāna; now, the continued manifestation of expounding the Dharma signifies that he will expound on relying upon the land. Proving that it was not a different assembly, which serves as the preface, prompted this praise. "Neither existent nor non-existent": this is the Dharma of the Middle Way; because it is not existent, it is not conventional; because it is not non-existent, it is not true. Yet expounding the Dharma is fundamentally in terms of the two truths; since it is neither of the two extremes, what kind of Dharma is expounded? One should know that he is precisely expounding the Mahāyāna Middle Way. Why? Ordinary persons fall into existence; the two vehicles fall into non-existence; bodhisattvas properly contemplate the Middle Way buddha-nature. Therefore, the vaipulya [teachings] mostly expound the non-dual Dharma gate of the Middle Way for bodhisattvas; hence it says "neither existent nor non-existent."