維摩經略疏垂裕記 7.159

7.159

二、七番明不可以身心得。荊溪云：次七番即不可以身心得等者，前文已破身心得竟，今復言者，前一向破，今明相即，得而不得、不得而得。下去諸句一切悉然。言「無處」者，方便教中心為能依於身土，是故以色名之為處，亦可身心俱名為處。觀智即是能依法也。離所依外無別能依。「假名」等者，觀假即理，理攝一切，不同小乘觀無我等。

Second, seven rounds clarifying that it cannot be attained through body or mind. Jingxi says: Regarding the next seven rounds being that it cannot be attained through body or mind, and so forth, the previous text already completed the refutation of attaining through body or mind; that it is stated again now is because the former was exclusively refutation, whereas now it clarifies mutual identity: attaining yet not attaining, not attaining yet attaining. All the sentences below are entirely like this. Regarding "no location," in the expedient teachings the mind is that which relies upon the body and land; therefore form is named 'location'; or body and mind may both be named 'location'. The wisdom of contemplation is precisely the phenomenon that relies. Outside of that which is relied upon, there is no other that which relies. Regarding "provisional designation" and so forth, contemplating the provisional is precisely principle, and principle encompasses all, unlike the Śrāvakayāna contemplating non-self and so forth.