維摩經略疏垂裕記 1.201

1.201

二、「前三」下，判釋，二：初、判權實。二、「問」下，釋疑妨。荊溪云：此問意者，隨俗說我，四教並應我是世俗，何得更立自在之名及以不二？答中意者，三教隨情從多屬俗，別雖自在望圓仍俗。別教地前未觀不二，後心雖證，從教不得名永自在。圓教明我，我即是聞者，能聞所聞皆法界故，故使我外更無別聞。

Second, from "The preceding three" below, judging and explaining, in two parts: first, judging the provisional and the real; second, from "Question" below, resolving doubts and objections. Jingxi states: the intention of this question is that when speaking of the self in accordance with worldly convention, across all four teachings the self should belong to the worldly; how can one further establish the designation of autonomous and non-dual? The meaning in the reply is that the three teachings accord with sentiments and mostly pertain to the worldly; although the separate is autonomous, viewed from the perspective of the perfect it is still worldly. Before the grounds in the separate teaching, one has not contemplated non-duality; although the subsequent mind realizes it, according to the teaching it cannot be called eternally autonomous. In the perfect teaching clarifying the self, the self is precisely the hearing, because both what is able to hear and what is heard are the dharmadhātu; therefore, outside of the self there is no separate hearing.