維摩經略疏垂裕記 5.89

5.89

二、「若煩」下，顯今釋。「雖云能入」等者，荊溪云：應云涅槃本來不動，故細合此喻。今謂若細合者，應云煩惱之性非事非理而事不妨理，故即煩惱是涅槃。涅槃之性亦非事非理而理不妨事，故即涅槃是煩惱。雖事理相即，而本性不動。故知由具此性，至果顯發，故有大用。今借大小相入以喻理事互融。

Second, from "If afflictions..." downward, revealing the present explanation. Regarding "Although it is said to be able to enter..." and so forth, Jingxi says: it should be said that nirvāṇa is originally unmoved, so this analogy is closely matched. I now say, if closely matched, it should be said that the nature of afflictions is neither phenomenal nor principle, yet phenomena do not obstruct principle; therefore afflictions are themselves nirvāṇa. The nature of nirvāṇa is also neither phenomenal nor principle, yet principle does not obstruct phenomena; therefore nirvāṇa is itself afflictions. Although phenomena and principle are mutually identical, the original nature is unmoved. Thus we know that by possessing this nature, when reaching the fruit it is revealed and developed, and therefore there is great function. Here, mutual entry of great and small is borrowed to illustrate the mutual fusion of principle and phenomena.