維摩經略疏垂裕記 6.108

6.108

二、「諸法」下，廣釋經文，二：初、正釋，二：初、總對小乘五法訶，二：初、正釋五法。荊溪云：五義皆與藏對辨，皆正斥三藏名同義異，以由境同觀別故也。「諸法究竟」等者，小亦名空而非空義，小空無旨真義不成。乃至寂滅，同異準說。「三藏所明生法二空」者，或一或三，具如目連章中已辨。「衍明實相真空」者，義通真中。此正用真，密兼中道，故此正與目連章意，及為國王長者所說，并下釋〈觀眾生品〉大旨略同。餘非全無，不及三處，此中經意亦正明通義，故顯說通。故知此之四義稍隱不彰，於寂滅中偏顯圓別，是故文中指大涅槃。

Second, from "all dharmas" downward, broadly explaining the sūtra text, in two [parts]: first, the direct explanation, in two: first, an overall reproach in contrast to the five dharmas of the Small Vehicle, in two: first, directly explaining the five dharmas. Jingxi says: "All five meanings are distinguished in contrast to the Piṭaka [Teaching]; all directly reprimand the Piṭaka Teaching's identity of terms yet difference of meaning, because the object is identical while the contemplation is distinct." Regarding "All dharmas are ultimately [empty]...", the Small [Vehicle] is also called empty, yet it is not the meaning of emptiness; the Small [Vehicle's] emptiness lacks the ultimate purport, and its true meaning is not accomplished. Down to "quiescence and cessation," identical and different [aspects] are explained accordingly. Regarding "the two emptineses of persons and dharmas explained by the Piṭaka Teaching," whether one or three, it is fully as distinguished already in the section on Maudgalyāyana. Regarding "the Great Vehicle elucidates the true emptiness of true reality," the meaning connects the true [truth] and the middle. Here it directly uses the true while secretly encompassing the middle way; hence this directly shares roughly the same general purport with the section on Maudgalyāyana, what was spoken for kings and elders, and the explanation below of the "Contemplating Sentient Beings" chapter. The others are not entirely devoid of it, but do not match these three places. The sūtra's intent here also directly clarifies the meaning of the Common [Teaching], and thus explicitly expounds the Common. Hence we know that these four meanings are slightly implicit and unmanifest; within quiescence and cessation, it particularly reveals the Separate and the Perfect, and for this reason the text refers to the Mahāparinirvāṇa [Sūtra].