維摩經略疏垂裕記 7.195

7.195

問：別教行向已伏無常等四。既未證真常，所觀俗諦為魔攝不？答：亦是常等所攝，而非界內邪常。所以然者，夫理本無名強為立名，雖強為立，德不出四。佛滅度後，外人竊用常等四名以計神我，故佛初出說無常等以破常等。二乘不了，計無常等以之為極，故佛復說常等四德破無常等。出假菩薩異二乘邊，名為常等。菩薩不達，但執教道，又說非常非無常等破之。今圓初住圓破八魔，顯雙非也。而雙非秖是真常等四對破二邊得雙非名。

Question: In the special teaching, the practice and dedication stages have already subdued the four, such as impermanence. Since they have not yet verified true permanence, is the conventional truth they contemplate subsumed under māra or not? Answer: It is also subsumed under permanence and the others, yet it is not the deviant permanence within the realms. Why is this so? The principle fundamentally has no name, yet names are forced upon it; though forced upon it, the virtues do not exceed four. After the Buddha passed into extinction, outsiders illicitly used the four names of permanence and the like to conceive a spiritual self. Therefore, when the Buddha first appeared, he spoke of impermanence and the like to refute permanence and the like. The two vehicles failed to understand, conceiving impermanence and the like as ultimate; therefore, the Buddha again spoke of the four virtues of permanence and the like to refute impermanence and the like. Bodhisattvas emerging from emptiness into the provisional are distinct from the side of the two vehicles, which is called permanence and the like. Bodhisattvas who do not comprehend merely grasp the doctrinal path; hence he again taught neither-permanence nor-impermanence and so forth to refute it. Now, the first abode of the perfect teaching comprehensively refutes the eight māras, revealing the double negation. Yet the double negation is simply true permanence and the other three; through refuting the two extremes, it acquires the name 'double negation.'