維摩經略疏垂裕記 3.35

3.35

Second, from "not existent" below, the actual explanation, [which has] two [parts]: First, explaining the benefit of voice, [which has] two [parts]: First, explaining that phenomena are neither existent nor non-existent, [which has] two [parts]: First, general explanation, [which has] two [parts]: First, the correct explanation. Jingxi says: Regarding "preaching that phenomena are not existent" and so forth: since the text contains a double negation and also speaks of "preaching phenomena," one should know that the double negation is precisely the middle way. Fearing that people might not comprehend, it further proceeds from "preaching." From "What phenomena" below, it brings out the meaning in the phenomena being preached; one cannot preach about the phenomena that are negated, so one knows that that which negates is precisely what is preached, and that which negates is precisely the Dharma of the middle way. From "Which ones" below, it further adduces what is negated to bring out what is preached; what is preached must certainly not be ordinary or lesser dharmas. It merely adduces ordinary beings and the two vehicles for convenience; it should also further state that it is different from emerging from emptiness into provisionality in the three teachings. Regarding "Bodhisattvas mostly preach the middle way": among the four teachings of the Vaipulya period, the first two lack the middle [way], and the former is not the primary intention; hence it can be said "mostly."