維摩經略疏 5.35

5.35

問：上說旃延為顯四榮，示受呵折。今衍明五義，前四結枯，豈是顯榮？答：若破真入中，結真成枯，中自成榮。如《涅槃》明二鳥雙遊，常無常俱，真無常義不得離常，故此經明於我無我而不二即真無我義。若《大經》明我與無我其性不二，不二之性即真我義，即是無我法中有真我也。淨名結真明四枯者，意為顯榮，正是方等生蘇教意。出沒未顯，豈得頓同《法華》、《涅槃》？

Question: Earlier it was said that Kātyāyana, in order to reveal the four flourishing [states], showed himself accepting the rebuke. Now the Mahāyāna clarifies the five meanings, and the first four conclude with the withering [states]; how can this be revealing the flourishing? Answer: If one breaks through the ultimate truth to enter the Middle, concluding that the ultimate truth constitutes the withering, the Middle naturally becomes the flourishing. As the Mahāparinirvāṇa Sūtra clarifies two birds flying together, permanence and impermanence coexisting, the true meaning of impermanence cannot be separated from permanence. Therefore, this sūtra clarifies that being non-dual with respect to self and non-self is the true meaning of non-self. When the Great Sūtra clarifies that self and non-self are non-dual in their nature, and this non-dual nature is the true meaning of self, this means that within the dharma of non-self there is the true self. Vimalakīrti's concluding the ultimate truth to clarify the four withering states is intended to reveal the flourishing, which is precisely the intention of the raw-curd teaching of the vaipulya [period]. Its emergence is not yet fully manifest; how could it be instantaneously identical to the Lotus Sūtra and the Mahāparinirvāṇa Sūtra?