維摩經略疏垂裕記 9.34

9.34

二、「所以」下，廣解，二：初、約三教明相待。二、「今明」下，約圓融明絕待，二：初、正明。二、「是則」下，結示。「是則至三道」者，以凡聖理同、因果性一故。「引文殊般若」者，佛界不思議，證下不能思上；眾生界不思議，證上不能思下。豈但不可以心思，亦不可以言議也。總而言之，秖是圓融妙理，非聖凡心口之所思議耳。

Second, from "therefore" downward, broad explanation, which has two [parts]: first, clarifying the relative in terms of the three teachings; second, from "now clarifying" downward, clarifying the absolute in terms of perfect fusion, which has two [parts]: first, the actual clarification; second, from "this is then" downward, concluding and indicating—regarding "this is then reaching the three paths," it is because for ordinary beings and sages principle is identical, and for cause and fruit nature is one. Regarding "citing the Mañjuśrī-prajñā," the inconceivability of the Buddha-realm proves that the below cannot conceive of the above; the inconceivability of the realm of sentient beings proves that the above cannot conceive of the below. How could it merely be that one cannot conceive of it with the mind? One also cannot express it in words. In summary, it is merely the wondrous principle of perfect fusion, which cannot be conceived or discussed by the minds or mouths of either sages or ordinary people.