維摩經略疏垂裕記 10.65

10.65

二、「若就」下，釋成，二：初約悟理寂照釋，二：初、正釋，二：初、釋入不二。「照而雙寂至寂而雙照」者，約三諦互融乃寂照相即，以相即故出入咸悟。二、釋法門。「二不二之法」者，二即二邊，不二即中，故知所照秖是本具一心三千三諦之法耳。「門者還是」等者，還是所照稱為門也。理通一切，稱之為門。

Second, from 'if with respect to' below, explaining and establishing [the meaning], in two parts: first, explaining according to the quiescence and illumination of realizing the principle, in two parts: first, properly explaining, in two parts: first, explaining entering non-duality. As for 'illuminating yet doubly quiescent up to quiescent yet doubly illuminating,' according to the mutual interfusion of the three truths, quiescence and illumination are mutually identical; because they are mutually identical, both emerging and entering are awakenings. Second, explaining the Dharma gate. As for 'the dharma of dual and non-dual,' dual refers to the two extremes, and non-dual refers to the middle; thus we know that what is illuminated is merely the dharma of the inherently possessed three thousand [realms] and three truths of the one mind. As for 'gate is also' and so forth, it is also what is illuminated that is called a gate. The principle penetrates everything, and so it is called a gate.