維摩經略疏垂裕記 3.18

3.18

二、「約教」下，別釋二：初、藏通。荊溪云：三藏亦云永離法愛者，法愛語通，此中但是於禪離愛。但當教佛於禪自在，故云離愛。所以羅漢但云無間超入超出，然論自在猶不及佛。又今約教者，皆附前文從因義邊。佛無所斷，故云自在及以無明永盡等也，即於已度義便故也。又藏通中一時之言，但約當教真諦以說。

Second, under "According to the teachings," the specific explanation has two [parts]: first, the Tripiṭaka and Common [teachings]. Jingxi says: The Tripiṭaka also says "forever separated from attachment to Dharma." The phrase "attachment to Dharma" is common; here it is merely separation from attachment with respect to dhyāna. It is only that the Buddha of that teaching is sovereign in dhyāna, hence it says "separated from attachment." Therefore, the arhat is only spoken of as entering and emerging with uninterrupted transcendence, yet in terms of sovereignty he is still not equal to the Buddha. Furthermore, those now [explained] according to the teachings are all attached to the previous text on the side of the meaning of following the cause. The Buddha has nothing to sever, hence it says "sovereignty" and "ignorance forever exhausted" and so on, which is convenient for the meaning of "having already crossed over." Furthermore, the words "simultaneously" in the Tripiṭaka and Common [teachings] are spoken only according to the true truth of those teachings.