維摩經略疏垂裕記 5.116

5.116

三、明體法平等空破析法平等空，二：初、標示。「及諸句」者下，有九句也。「似平等空」者，荊溪云：以準絕待及同法性，隨如、住、實際等言全是平等。但諸句勢，如離好醜及過眼等，亦欲同前生法二空進退兼含，故且云似。又不同前七，故云不屬因緣、無去來等。既三空體一，故得言之。既生法狀，似有待故，以平等而重緣之。

Third, explaining that the emptiness of equality through understanding the identity of phenomena refutes the emptiness of equality through analyzing phenomena, in two parts: first, marking and indicating. Regarding "and the various phrases": below there are nine phrases. Regarding "the semblance of the emptiness of equality": Jingxi says: In terms of absolute [transcendence] and sameness with the Dharma-nature, following expressions such as suchness, abode, and the limit of reality, they are completely equal. However, the thrust of the various phrases—such as being free from good and ugly, transcending the eye, and so forth—also wishes to be like the preceding two emptinesses of persons and phenomena, advancing and retreating to include both; hence it is temporarily called "semblance." Moreover, as it is not the same as the preceding seven, it is therefore said not to pertain to causes and conditions, to have no coming or going, and so forth. Since the essence of the three emptinesses is one, it can therefore be stated in this way. Since the forms of persons and phenomena appear to involve relata, one repeatedly cognizes them by means of equality.