維摩經略疏垂裕記 9.96

9.96

二、分別正念，二：初問、二答。「惡法不生是斷德成」者，惡法即二邊，二邊遮中即無明也。無明不生，故屬斷德。「善法不滅是智德成」者，善法不滅即是中智發生，故云是智德成。「二乘至如來功德」者，大小對辨也。「一世諦二真諦」者，夫明妙理湛然、不生不滅者，即約真諦也。若約事論惡不生、善不滅者，即約世諦也。今文約正勤以明，正是約事，故屬世諦，故云此是世諦等也。

Second, differentiating right mindfulness, has two parts: first, the question; second, the answer. In "Bad dharmas not arising is the accomplishment of the virtue of eradication," bad dharmas are precisely the two extremes; the two extremes obstructing the middle is precisely ignorance. When ignorance does not arise, it therefore belongs to the virtue of eradication. In "Good dharmas not ceasing is the accomplishment of the virtue of wisdom," good dharmas not ceasing is precisely the arising of middle wisdom, hence it says it is the accomplishment of the virtue of wisdom. "From the two vehicles up to the Tathāgata's virtues" is a comparative discrimination between the Great and Small [vehicles]. In "First, the conventional truth; second, the ultimate truth," clarifying the subtle principle as serene, neither arising nor ceasing, is based on the ultimate truth. If discussing bad not arising and good not ceasing based on phenomena, it is based on the conventional truth. The present text clarifies this based on the right diligences, which is precisely based on phenomena, and thus belongs to the conventional truth; hence it says "this is the conventional truth," etc.