維摩經略疏垂裕記 10.99

10.99

二十四、上善，二：初、釋名。二、釋門，二：初、正釋現文。此文亦有二義：初、以異故名二。「前解」者，即釋寂根中也。「又身」下，次義也。束三為二，秖是色心。「色心為二」者，荊溪云：小乘入空，猶見有二。於實相中見一切法不得一法，豈分色心？故云不二。二、「上來」下，對上結成。「善眼」，即第六人。「四種空種」者，即第十八明相說門也。今以上善對上二人，共成三脫，各從一悟。

Twenty-four: Superior Goodness. There are two parts: first, explaining the name; second, explaining the gate, which has two parts: first, directly explaining the present text. This text also has two meanings: first, based on difference, it is named "two." "The previous explanation" refers to the explanation under "Tranquil Sense-Faculties." From "Furthermore, the body" onward is the second meaning. Subsuming the three into two is simply form and mind. Regarding "form and mind being two," Jingxi says: "When the Hīnayāna enters emptiness, it still sees duality. Within true reality, one sees all dharmas without apprehending a single dharma; how could it divide form and mind? Hence it is called non-dual." Second, from "Above" onward, concluding with reference to the preceding. "Good Eye" is the sixth person. "The four kinds of empty elements" refers to the explanation of the gate under the eighteenth, "Distinctive Marks." Now, pairing Superior Goodness with the two preceding persons, they together complete the three liberations, each following from one awakening.