維摩經略疏垂裕記 7.155

7.155

二、「不觀」下，隨釋，二：初、略，二：初、二番明真智德。荊溪云：經云不觀不行等者，此望下文斷德釋義，乃是反名而用釋義。何者？觀名智德，不觀名斷。不行亦爾，例之可知。亦可云不斷名斷，不智名智，凡諸釋義皆有其勢。若立中破，即從反釋；若破中立，應從順說，正明有智即是菩提。疏云「心心數法不行」者，以證真空。「為行般若」者，以證萬行。「四種至及一切法」者，若準四教，二嚴之外則無復法。今以人天及一毫等得名一切，下去例爾。

Second, from "not contemplating" down, following the text to explain, in two [parts]: First, brief, in two: First, two rounds clarifying the virtue of true wisdom. Jingxi says: When the sūtra says not contemplating, not practicing, and so forth, this explains the meaning looking ahead to the virtue of severance below, and is an explanation using converse names. Why is this? Contemplating is called the virtue of wisdom; not contemplating is called severance. Not practicing is also like this, and can be known by analogy. One may also say that non-severance is called severance, and non-wisdom is called wisdom; all explanations of meaning have their rhetorical force. If refuting within establishment, one explains through the converse; if establishing within refutation, one should speak in accord with the positive sense, directly clarifying that having wisdom is itself bodhi. The commentary says "the operations of the mind and mental factors do not arise" in order to verify true emptiness. "Practicing prajñā" is to verify the myriad practices. Regarding "the four kinds [...] up to all phenomena," if based on the four teachings, outside of the two adornments there are no further phenomena. Here, taking humans, devas, a single hair, and so forth, it is called 'all'; below follows this analogy.