維摩經略疏垂裕記 8.36

8.36

Third, refuting ancient interpretations. Regarding "What kind of teaching is that?", previously the *Nirvāṇa Sūtra* was cited to clarify that the Buddha is not moved by birth-and-death; does this not imply that Equal Enlightenment is still moved by birth-and-death? From "furthermore" downward, it states that having love arises from delusion; since this applies universally up to Equal Enlightenment, how could there be no birth-and-death? These are all trustworthy teachings; why do the various masters contradict them? Jingxi says: Since ancient times, it was not understood that this passage is difficult to reconcile; if one does not grasp the present intention, how could one explain the retribution, evil karma, afflictions, and the distinctions of fire, water, and wind in the Guanyin chapter? Regarding "having love arises from delusion," a portion of ignorance in Equal Enlightenment is therefore also called delusion-love. Arising from this delusion-love, one brings about the one grade of birth-and-death of the stage of Equal Enlightenment, and only then is one able to undergo delusion-love birth on behalf of sentient beings. If it were not so, the way of stimulus and response would not be identical, and the manner of establishing conversion would not be universal. From "if the vajra..." downward, it clarifies that the ignorance of Equal Enlightenment is also called delusion-love, and manifesting identity with Equal Enlightenment renders the establishment of conversion universal.