維摩經略疏垂裕記 7.132

7.132

二、問答科簡，四：初、簡三教真緣自他。荊溪云：此乃準前釋文為問。問：《法華玄》文明車體中藏別二教以緣為自，通圓二教以真為自。與此不同，其意何耶？答：亦不相違，但意各別，故使內外各有即離。即者，初心即得真理至故，故乘理用真理為自為體，非實理故不得為自，故藏通理並皆為他。由此因緣依之。

Second, questions, answers, and categorical differentiation, in four parts: first, differentiating whether the true and the conditional in the three teachings are self or other. Jingxi states: 'This raises a question based on the preceding explanatory text. Question: The passage in the *Profound Meaning of the Lotus Sūtra* on the substance of the cart explains that the Tripiṭaka and separate teachings take the conditional as self, whereas the common and perfect teachings take the true as self. It differs from this; what is the intention? Answer: There is no contradiction either; it is only that the perspectives differ, thereby causing the internal and the external each to have identity and separation. In identity, because the initial mind directly attains the arrival of the true principle, it rides upon principle and uses the true principle as self and substance; because it is not the real principle, it cannot be the self, so the principles of the Tripiṭaka and common [teachings] are both other. One relies upon it due to this cause and condition.'