維摩經略疏垂裕記 9.76

9.76

二、「故知」下，結顯，二：初、結顯異前，二：初、結義異前。「智者見空」等者，此即利根，於空見中不空，即中道也。「大品」下，初句雙非二邊。「如是有」，即中道也。「是事不知」等者，是事即中道，不達中道，故名無明，故無明惑為中道障。

Second, under "Therefore know," concluding to reveal has two parts: first, concluding to reveal that it differs from the preceding, which has two parts: first, concluding that the meaning differs from the preceding. Regarding "The wise see emptiness" and so forth: this refers to those of sharp faculties seeing within emptiness the middle non-emptiness, which is precisely the middle way. Under "Large Prajñāpāramitā," the first line doubly negates the two extremes. "Such existence" is precisely the middle way. Regarding "Not knowing this matter" and so forth: "this matter" is precisely the middle way; failing to penetrate the middle way is therefore called ignorance, so the delusion of ignorance is an obstacle to the middle way.