維摩經略疏垂裕記 6.28

6.28

三、結破。荊溪云：而離至取著者，四種四諦秖是權實，四種因果理性唯是平等法界，故云不取著也。「即中道至定慧莊嚴」者，三昧是定、三智是慧。諦秖是境，即法身也耶。定慧莊嚴法身，故知此中具三德也。「法愛不生」者，若生法愛即在相似，不進上位名為頂墮。《大論》三十云「問曰：『云何為頂墮？』答曰：『不能上菩薩位，亦不墮二乘地。愛著諸功德，取相分別，是菩薩頂墮。』」

Third, concluding the refutation: Jingxi says: "Regarding 'separated from up to attachment': the four kinds of four truths are merely the provisional and the real; the rational nature of the four kinds of cause and effect is solely the equal dharmadhātu, hence it says 'not grasping or attaching.'" Regarding "being the middle way up to adorned with concentration and wisdom": samādhi is concentration; the three wisdoms are wisdom. The truth is merely the object, which is the dharmakāya! Concentration and wisdom adorn the dharmakāya; therefore we know that here the three virtues are complete. Regarding "Dharma-attachment does not arise": if Dharma-attachment arises, one remains in [the stage of] resemblance; not advancing to higher ranks is called 'falling from the summit.' The Dazhidulun, scroll 30, says: 'Question: What is falling from the summit? Answer: Being unable to ascend to the bodhisattva rank, yet not falling into the stage of the two vehicles; harboring attachment to all virtues and grasping marks through discrimination—this is the bodhisattva falling from the summit.'"