維摩經略疏垂裕記 9.124

9.124

Second, the goddess asks with phenomena, and Śāriputra answers with principle, in two: first, outline of the section; second, following the text to explain, in five: first, the goddess asks with phenomena. Second, Śāriputra answers using principle. 'Aśvajit' is precisely Assaji. 'Speaking of the three truths' is as noted previously. Third, the goddess discriminates the inconceivable liberation. Sengzhao says: 'Śāriputra regarded speaking at length as a fault, so he was quiet and without words.' This means that while according with true understanding, he was not yet able to make speech and silence equivalent and touch all things without hindrance; therefore the goddess spoke of equal liberation to enlighten him to this meaning. Regarding 'the two vehicles [...] abandoning nirvāṇa': Jingxi says: Speaking of words and letters does not necessarily refer entirely to the written verbal teachings; broadly speaking, all worldly conventional terms are called words and letters. The Hīnayāna refers to phenomena within the realm; even if it refers to doctrinal marks, they are still not what is realized; if they are not what is realized, they still belong to birth-and-death, so therein they cannot attain mastery. Fourth, explanation. Jingxi says: Regarding 'Why [...] between the two', and so forth: the text preserves two explanations. The first explanation first brings up liberation and words and letters. Regarding 'Both lack inside and outside': this directly points to both words and letters as well as liberation being unattainable. The reason for first refuting liberation is the fear that people will fail to understand and cling to the mark of liberation. The second explanation is from fear that people will think it lies outside words and letters, so it points out that words and letters are themselves liberation. The phrase 'namely, different from the conceivable' means that in contrast to the previous explanation, it still communicates with the common teaching, so in the re-explanation it immediately speaks of the distinct. Fifth, concluding harmonization. Jingxi says: Regarding 'Why are only words and letters liberation?': fearing still that one would only point to the words and letters of doctrinal teachings, it points out that none of all the causes and fruits in the twenty-five states of existence are not words and letters; all these words and letters are liberation.