維摩經略疏垂裕記 5.118

5.118

二、「今以」下，示平等空義。荊溪云：平等之理猶有所存者，故得二空即名平等。言所存者，意令成絕，必無所存。當知平等自無平等，名平等空。若不然者，何名衍門？三空俱時欲顯功能三無差別，故列所存顯無所存。欲得平等，生法亦無，豈更存於平等之見？故云平等亦空。「但三藏」下，更引小三以形大三。縱有平等終無別理，況復小教二空成時猶未平等，況更修空空於平等，是故大小三空不同。「智障心滅」者，有智障時仍屬相待。智障秖是空假智耳，雖因共乘至初住位智障必滅。

Second, from "now by means of..." downward, demonstrating the meaning of the emptiness of equality. Jingxi says: If the principle of equality still retains something, therefore attaining the two emptinesses is called equality. That which is said to be "retained" is intended to bring about the absolute, so that there is certainly nothing retained. One should know that equality itself is without equality; this is called the emptiness of equality. If it were not so, how could it be called the Mahāyāna gate? When the three emptinesses occur simultaneously, wishing to manifest their function, the three are without differentiation; therefore, enumerating what is retained serves to reveal that nothing is retained. Wishing to attain equality, person and phenomena are also non-existent; how could one still retain the view of equality? Hence it is said that equality is also empty. From "only the Tripiṭaka..." downward, he further adduces the inferior three [emptinesses] to contrast them with the great three. Even if there is equality, there is ultimately no separate principle, not to mention that when the two emptinesses are accomplished in the inferior teaching, there is not yet equality; how much less could they further cultivate emptiness to empty equality? Therefore, the three emptinesses of the great and small [teachings] are not the same. Regarding "the extinguishing of the mind obscured by wisdom": when there is the obstacle of wisdom, it still pertains to relativity. The obstacle of wisdom is merely the wisdom of emptiness and conventionality; although it is by relying on the shared vehicle, when reaching the stage of the first abode, the obstacle of wisdom must be extinguished.