維摩經略疏垂裕記 7.33

7.33

「摩訶至萬善」者，秖是三智導福。從因至果，故云冥於中道究竟圓極也。「是則至宛然」者，三句經文符合三德，宛然可見也。即金剛之體是法身，諸惡已斷是解脫，眾善普會是般若。各三成九，九秖是三，三一互融展轉無礙，如斯妙體豈有疾乎？「則無苦果」者，既無五住苦因，則無二死苦果。前云五住皆除，此云則無苦果，互現其義耳。但消惡宜約五住，消疾宜約苦果。「此破三藏」等者，報身即王宮之身。智斷，即樹下三十四心斷見思也。是則法身先有智斷、後得縱而且橫，未免疾惱。荊溪云：具如《止觀》縱橫三德大小各三。此荊溪指體相章也。「衍教法身智斷」者，荊溪云：越於通教，直述別圓。

Regarding "from mahā to the myriad goods": this merely refers to the three wisdoms guiding merit. Moving from cause to fruit, it is therefore said to covertly merge into the ultimate and perfect culmination of the middle way. Regarding "thus ... is distinctly evident": the three lines of the sūtra text tally with the three virtues, distinctly evident to view. That is, the essence of the vajra is the dharmakāya; that all evils are already severed is liberation; and that all goods universally gather is wisdom (prajñā). Each possessing three makes nine, yet nine is merely three; the three and one are mutually integrated and interpenetrate without obstruction—how could such a subtle essence have illness? Regarding "then there is no fruit of suffering": since there are no causes of suffering of the five dwellings, then there are no fruits of suffering of the two kinds of death. Previously it stated that all five dwellings are eliminated; here it states that there is no fruit of suffering; these merely reveal the meaning mutually. However, resolving evil should be understood in terms of the five dwellings, while resolving illness should be understood in terms of the fruit of suffering. Regarding "this refutes the Tripiṭaka..." etc.: the reward body is the body born in the royal palace. Wisdom and severing are the severing of [afflictions of] view and thought through the thirty-four mental states under the tree. Thus, the dharmakāya would first possess wisdom and severing and only afterwards be obtained, being both sequential and separated, and unable to avoid illness and distress. Jingxi states: "Fully as explained in the Cessation and Contemplation, the vertical and horizontal three virtues exist in three aspects each for both the small and great [vehicles]." Here, Jingxi refers to the chapter on Essence and Characteristics. Regarding "the Mahāyāna teachings on the dharmakāya, wisdom, and severing": Jingxi says: "Surpassing the shared teaching, it directly presents the distinct and perfect [teachings]."