維摩經略疏垂裕記 3.41

3.41

Second, concluding the benefit of voice. Regarding "The four teachings clarify the three kinds […] and so forth": Jingxi says: If there were a self, there would be making; if there were making, in the future there would be receiving [of retribution]; thus one knows that if there is no self, there is neither making nor receiving. But the former two teachings are treated in terms of the truth within the realms, while the latter two teachings are treated in terms of the truth beyond the realms. Here it is specifically treated in terms of there being no self at the very time of action; it does not mean that only when not acting is it called no-self. Hence one knows that at the time of acting, the agent's essence is fundamentally non-existent; though said to be fundamentally non-existent, karma is not lost. Precisely because it is fundamentally non-existent, one can discuss practicing contemplation to bring about no-self; hence in terms of the Buddha's preaching, making and receiving are fundamentally non-existent. Yet the actions of sentient beings and the actions of Buddhas and bodhisattvas are not destroyed; thus this can be used to conclude [the meaning of] neither existent nor non-existent. Regarding "Common and distinct ignorance" and so forth: both within and beyond the realms take suffering and origination as evil, and path and cessation as good; this is in broad outline. If discussed in fine detail of outline and points, each has good and evil. For instance, within the realms, suffering and origination generally encompass the six destinies, the three good and three evil; path and cessation are called good within the realms, but since ignorance is entirely present, viewed from beyond the realms it is still evil. Good and evil beyond the realms can be analogously explained. One should contrast the stages and abodes as higher and lower to clarify good and evil; only the ultimate cessation of the Buddha-fruit of the perfect [teaching] has no evil that can be spoken of. Therefore Jingxi says: Only the Buddha is exclusively good; only the good does not perish.