維摩經略疏 2.55

2.55

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."