維摩經略疏垂裕記 1.179

1.179

二、「問」下，簡執誡惡。「多非正義」者，謂時食遮非時食等。論云「是世界中實，非第一義中實。」既非第一義實，云何保得真解脫也？答中還引《大論》以答之也。「不應求實」者，為異外道，為法久住，暫時權制，不應於此而求實理。「今時」下，大師因引《釋論》久住之言，遂斥時人不遵戒律。楊子《法言》曰「聖人之治天下也，礙諸以禮樂（礙限），無則禽，異則貉子。」謂戒律亦釋氏之禮樂也，圓頂者棄而蔑之，不亦禽貉之謂乎。

Second, from "Question" down, distinguishing attachments and admonishing against evil. Regarding "mostly not the primary meaning": this refers to eating at proper times, prohibiting eating at improper times, and so forth. The treatise states: "This is truth within the worldly sphere, not truth in the supreme sense." Since it is not true in the supreme sense, how can one guarantee attaining true liberation? In the answer, the Great Treatise is cited again to answer it. Regarding "one should not seek the truth [there]": to distinguish from non-Buddhists and to ensure the Dharma endures long, it was temporarily and expediently instituted; one should not seek the true principle in this. From "In the present age" down, the Great Master, drawing upon the Expository Treatise's words on enduring long, thereby reprimands the people of his day who do not observe the monastic precepts. Yangzi's Fayan states: "When sages govern the realm, they constrain them with ritual and music (constrain meaning limit); without them people become beasts, and differing from them they become wild men." This means that the monastic precepts are also the ritual and music of the Śākya clan. If those with shaved heads abandon and despise them, are they not what is called beasts and wild men?