維摩經略疏垂裕記 9.32

9.32

二、「但四」下，約教簡顯，二：初總示略標。荊溪云：四教皆明三種之理者，前二各以真諦之理為真性也，各以二智而為餘二，得此意已，後兩自明。待絕即應三一相對。「不思議義而有二種」者，即三一相對。若玄文中從理相對，即前二教約思議理論生無生，後二約不思議理論生無生。今待絕相對不思議中猶有教道，此絕仍待；今除別教，是故須以待絕簡之。

Second, from "yet the four" downward, discerning and revealing according to the teachings has two [parts]: first, a general indication and brief marking—Jingxi says: regarding the four teachings all clarifying the principle of three kinds, the former two each take the principle of the truth of reality as true nature, and each use the two wisdoms as the remaining two; having grasped this meaning, the latter two are naturally clear. Relative and absolute then correspond to the mutual contrast of three and one. Regarding "the inconceivable meaning having two kinds," this is precisely the mutual contrast of three and one. If in the Profound Meaning it is contrasting according to principle, then the former two teachings treat arising and non-arising in terms of conceivable principle, and the latter two treat arising and non-arising in terms of inconceivable principle. Now, in the contrast between relative and absolute, the inconceivable still has the teaching path, so this absolute is still relative; now the separate teaching is excluded, and therefore one must discern them by means of the relative and absolute.