維摩經略疏 9.70

9.70

'Guṇagupta' (Virtue-Protected): he guards and upholds the dharmas of the three virtues without lapse, and cherishes and protects the principle of true reality with firm solemnity; he takes his name from this.
'Self and what belongs to the self (mine) are dual': since there is no self, what belongs to it cannot be apprehended. At first glance, these words resemble the gate of emptiness; how can it be the gate of non-duality? However, within the distinct teaching the four gates are fully present. Whether entering the path differently according to dispositions and desires, or having differences to respond to capacities and convert beings, it is necessary to use four gates to guide and receive them, not only the single gate of neither existence nor non-existence. Although this resembles the gate of emptiness, it is ultimately the emptiness of non-duality that is itself the Middle. If the two vehicles sever the self, see the truth, and attain entry into nirvāṇa, this merely empties the self and does not empty what belongs to the self, namely the attained nirvāṇa. Hence they say: 'My births are exhausted, what was to be done is completed'; one should know that they have not yet emptied what belongs to the self. Now, speaking of emptiness, as the text above says: 'Self and nirvāṇa—these two are both empty.' Because the self is empty, birth-and-death is emptied; because nirvāṇa is empty, what belongs to the self is emptied. Therefore it says: 'These two are both empty, and the illness of emptiness is also empty.' When both extremes are dispatched together, one enters the dharma gate of non-duality.