維摩經略疏垂裕記 5.111

5.111

二、明法離於相。「十相」者，荊溪云：《涅槃》云「色聲香味觸，生住滅及男女相。但離此十，未足以顯大涅槃德。」然經意者，云涅槃中無此十相，非唯破此成大涅槃。「智識」者，分別識也，亦是分別智也。於今正當空假二相，故云分別。故中道理無分別境，必非智識之所能緣。

Second, explains that phenomena are detached from marks. Regarding "the ten marks," Jingxi says: "The Mahāparinirvāṇa Sūtra says: 'Form, sound, smell, taste, touch, arising, abiding, cessation, and the marks of male and female. Merely detaching from these ten is not yet sufficient to reveal the virtues of great nirvāṇa.' However, the intention of the sūtra is that in nirvāṇa these ten marks do not exist; it is not merely by breaking these that great nirvāṇa is accomplished." Regarding "intellect and consciousness": this is discriminative consciousness, and it is also discriminative wisdom. Now, it specifically corresponds to the two marks of emptiness and provisionality, hence it says discriminative. Therefore, the object of the middle way principle devoid of discrimination definitely cannot be taken as an object by intellect and consciousness.