維摩經略疏垂裕記 10.79

10.79

初、法自在，三：初、正釋，二：初、釋名。荊溪云：則權實至無縛者，如〈問疾〉中慧與方便對論縛解。今云自在即是二用，慧即實慧，故云二慧。權慧自在，實慧無縛。二、「生滅」下，釋門。「皆是隨情」等者，未入初住見理，住前相似等解，悉是隨情。二、簡非。荊溪云：所以於初法自在文廣料簡者，在諸菩薩之首故爾。下去大旨悉須準此，故下諸釋文相並略。文為三：初、簡非外計。二、簡非三藏。三、簡非通教。各有問答，悉如文。三、「今此」下，結示。「分中已脫」者，分見中道也。

First, Dharmeśvara, in three: First, the main explanation, in two: First, explaining the name. Jingxi says: "Then provisional and real... without bondage" is like the discussion contrasting bondage and liberation between wisdom and expedient means in "Inquiring After the Illness." Now stating mastery refers precisely to the two functions: wisdom is real wisdom, hence it speaks of the two wisdoms. Provisional wisdom possesses mastery, and real wisdom is without bondage. Second, under "Arising and ceasing," explaining the gate. "All follow along with sentiment" and so forth: before entering the first abidance to see the principle, the resembling and other understandings prior to the abidances all follow along with sentiment. Second, eliminating errors. Jingxi says: The reason why critical analysis is conducted extensively on the initial text of Dharmeśvara is merely because he stands at the head of all the bodhisattvas. Below, the main points should all conform to this; hence the textual characteristics of the explanations below are all concise. The text has three: First, eliminating the errors of heterodox views. Second, eliminating the errors of the Tripiṭaka [Teaching]. Third, eliminating the errors of the Shared Teaching. Each has questions and answers, all as in the text. Third, under "Now this," concluding and showing: "Having partially escaped within the fraction" means partially seeing the Middle Way.