維摩經略疏垂裕記 9.112

9.112

二、簡三種五住義，三：初、簡別接通，二：初問、二答。「若言至界外」者，內外事別，兩不相關。不同別教，枝葉依樹，故是別接通也。何者？通教期心唯斷界內，後生別解知有無明，故更進斷，致成內外兩別。別人初心即知三惑，期次第斷，故與受接人殊。「由界外流入界內」者，謂起惑則從細至麁故也。「今反出」等者，謂斷惑則從麁至細，此並接時作此解也。

Second, distinguishing the meanings of the three kinds of five entrenchments, in three parts: first, distinguishing the separate connecting to the common, in two parts: first, a question; second, an answer. Regarding "If one speaks of reaching beyond the realm": internal and external phenomena are distinct and do not concern one another. Unlike the separate teaching, where branches and leaves rely on the tree, this is the separate connecting to the common. Why? Those of the common teaching set their resolve solely on severing [afflictions] within the realm; later, generating separate understanding, they know of ignorance and thus advance further to sever it, resulting in internal and external being two distinct things. Practitioners of the separate teaching know from the initial mind of the three delusions and resolve to sever them successively, hence they differ from those who are connected [to it]. Regarding "flowing from beyond the realm into within the realm": this means that the arising of delusions proceeds from subtle to coarse. Regarding "now reversing outward," etc.: this means that the severing of delusions proceeds from coarse to subtle. These are all understandings made at the time of being connected.