維摩經略疏垂裕記 3.93

3.93

三、結成。二、譬顯，二：初、分科。二、隨釋，二：初、開譬，二：初、開成譬。荊溪云：四不可說名為空者，謂都無說，是則失於四不可說旨。故須依於四不可說，有因緣說，具足悲智取土利生。能於空中以見不空，教化調伏入慧起根，乃於眾生有所成辦，故云空地隨意故有、無礙故空。故云四不可說故名為空也。「地」者，即為悲願所依空即地也。言「宮室」者，生之所依。為生取土，土成物益。二、開不成譬。

Third, concluding. Second, clarifying through analogies, in two [parts]: first, dividing the sections. Second, explaining in turn, in two [parts]: first, opening the analogies, in two [parts]: first, opening the analogy of success. Jingxi says: If the four inexpressibles are called emptiness, meaning there is completely no preaching, this loses the purport of the four inexpressibles. Therefore, one must rely on the four inexpressibles to have preaching through causes and conditions, being fully endowed with compassion and wisdom to take a land and benefit sentient beings. Being able to see non-emptiness within emptiness, teaching, subduing, entering wisdom, and raising faculties, one then achieves accomplishments for sentient beings; hence it says that empty space exists according to intent and is empty because it is unobstructed. Thus it is said that the four inexpressibles are called emptiness. "Ground" is that upon which compassion and vows rely; emptiness is the ground. The words "palaces and chambers" are what sentient beings rely upon. Taking a land for sentient beings, when the land is accomplished, living beings are benefited. Second, opening the analogy of non-success.