維摩經略疏 9.38

9.38

問：此中言糞壤之地乃能滋茂，《大品》云空中種樹，二意明入假云何？答：一往似異，大意則同。此明菩薩達不善理能生佛法，惡法為種資成法身，故約糞壤以明入假，《大品》即是不斷而斷。斷惑入空能從空入假，學一切佛法化度眾生，如世術力能空中種樹，故約空明入假。若作此解，二乘已有入假之義，但其未悟不能改觀，至《法華》中方得會入，《大品》會法不會其人。

Question: Here it says that ground with manure and soil can flourish luxuriantly, while the *Dàpǐn* says planting trees in empty space; what are these two meanings regarding entering the provisional? Answer: At first glance they seem different, but the general meaning is the same. Here it explains that the bodhisattva realizes that the principle of the unwholesome can produce the Buddha Dharma, and evil dharmas serve as seeds to support and accomplish the dharmakāya; thus it explains entering the provisional in terms of manure. The *Dàpǐn* means non-severance yet severance: severing defilements and entering emptiness, one can proceed from emptiness into the provisional, learn all Buddha Dharmas, and transform and deliver sentient beings, just as mundane magical arts can plant trees in empty space; thus it explains entering the provisional in terms of emptiness. If interpreted this way, the two vehicles already possess the meaning of entering the provisional, but because they have not awakened, they cannot alter their contemplation; only upon reaching the *Lotus Sūtra* are they brought into convergence; the *Dàpǐn* converges the teachings, but does not converge the persons.