維摩經略疏垂裕記 9.129

9.129

二、明菩薩非上慢。「無此諸失」者，無二乘執果住真叨濫之失也。此即圓菩薩耳。偏教菩薩未免諸失，以各謂實故。「離與不離至等共」者，以小乘執離，故以即義斥之，故說三毒即是解脫。其實圓法不即不離，以不即故婬怒須離，以不離故即是解脫。理是故即，事非故離，故離與不離俱非二乘所知。前明文字解脫，其意亦爾。「非唯界內至解脫相」者，以婬怒癡三及向云文字解脫並通界外，以圓人了三惑四教本一心故。「斷與不斷」者，約事有斷，約理無斷，故今云婬怒癡性而不云事也。事即理故，斷即不斷；理即事故，不斷而斷。其失意者謬執經文，遂以婬欲為道，無行經意，事理亦然。

Second, explaining that bodhisattvas do not have overweening pride. "Free from these faults" means being free from the faults of the two vehicles—clinging to the fruit, abiding in the real, and presumptuously usurping [what is not theirs]. This refers specifically to the bodhisattva of the perfect [teaching]. Bodhisattvas of the biased teachings have not escaped these various faults, because each considers [their own realization] to be ultimate. Regarding "whether separated or not separated... are equal": because the small vehicle clings to separation, it is rebuked through the meaning of identity; hence it is said that the three poisons are themselves liberation. In reality, the perfect Dharma is neither identical nor separate: because it is not identical, lust and anger must be separated from; because it is not separate, they are themselves liberation. Principle is correct, hence there is identity; phenomena are wrong, hence there is separation. Therefore, neither separation nor non-separation can be understood by [the followers of] the two vehicles. The previous explanation of liberation from letters had the same purport. Regarding "not only within the realm... the characteristics of liberation": the three poisons of lust, anger, and delusion, along with the liberation from letters spoken of earlier, both extend beyond the realms, because a person of the perfect [teaching] realizes that the three delusions and the four teachings are fundamentally of one mind. Regarding "severance and non-severance": in terms of phenomena, there is severance; in terms of principle, there is no severance. Hence it now speaks of the nature of lust, anger, and delusion, rather than their phenomena. Because phenomena are principle, severance is non-severance; because principle is phenomena, non-severance is severance. Those who miss the point falsely cling to the words of the scripture and thereupon take lust to be the path; the purport of the Sutra of Non-Action is also like this regarding phenomena and principle.