維摩經略疏垂裕記 6.20

6.20

「如調達」等者，此須從權迹示邊說，在逆恒順、順不妨違，斥小不閑、非道為道。準理應說體逆入滅，體逆滅已方稱實行。「不爾俱非」者，善吉不見無作，既非分真聖人，復非無上敬田，故云俱非。荊溪云：此更舉果而斥於果。引權調達，意亦如之，權迹即是果地之用故也。

Regarding "Like Devadatta" and so forth, this must be explained from the aspect of expedient traces: abiding in transgression while always compliant, compliance not obstructing opposition, reproaching the Lesser for not understanding, taking non-paths as the path. In accordance with principle, one should say that realizing transgression enters cessation; only after realizing that transgression is extinguished does it match true practice. Regarding "Otherwise, both are negated," Subhūti did not see non-production; since he was not a noble person of partial reality, nor was he an unsurpassed field of respect, it says 'both are negated.' Jingxi says: "This further adduces the fruit to reproach the fruit. Citing the expedient Devadatta has the same intent, because the expedient trace is precisely the function of the fruition stage."