維摩經略疏垂裕記 10.67

10.67

二、「又二」下，約迷悟相對釋，二：初、簡迷示二。二、「今明」下，約悟釋不二，二：初、約法正示。「不依至之二」，捨二邊也。「亦不至不二」，不著中道也。「亦不」下，「離」應作「依」，字誤也。「雙捨」下，釋上二句也。「及不二邊」者，荊溪云：捨中道著也，即上云亦不依生死涅槃之不二也。「此中道理名之為門」者，顯教即是所入之理。言「入不二法門」者，入即能觀，三觀不二法門即所觀。三諦心外無境，故稱不二。可軌名法，通達曰門，當以此略結括諸廣。

Second, from 'further, duality' below, explaining according to the contrast between delusion and awakening, in two parts: first, eliminating delusion to designate duality. Second, from 'now clarifying' below, explaining non-duality according to awakening, in two parts: first, properly designating according to dharma. 'Not relying... duality' means relinquishing the two extremes. 'Nor... non-duality' means not clinging to the middle way. Below 'nor,' 'lacking' (lí) should be 'relying' (yī), an error in character. From 'doubly relinquishing' below, it explains the preceding two lines. As for 'and the extreme of non-duality,' Jingxi says: 'Relinquishing attachment to the middle way; that is, what was stated above as also not relying on the non-duality of birth-and-death and nirvāṇa.' As for 'this principle of the middle way is named a gate,' it reveals that the teaching is indeed the principle entered. As for 'entering the non-dual Dharma gate,' entering is that which contemplates, and the non-dual Dharma gate of the threefold contemplation is that which is contemplated. In the three truths there are no objects outside the mind, hence it is called non-dual. What can serve as a model is called dharma, and what penetrates and reaches is called gate; one should use this brief [summary] to encompass all the broad [explanations].