注維摩詰經 3.15

3.15

什曰：得其真性則有而無，有而無則無所斷亦無所有，故能不斷而不俱也。肇曰：斷婬怒癡，聲聞也。婬怒癡俱，凡夫也。大士觀婬怒癡即是涅槃，故不斷不俱。若能如是者，乃可取食也。生曰：須菩提是斷婬怒癡人，原其恃定，必以斷為不俱，故復就而詰之也。就詰之意，轉使切也。若以斷為不俱者，非唯無有等定，於婬怒癡亦不斷矣。

[Kumāra]jīva says: When one attains their true nature, then being is non-being; when being is non-being, there is nothing severed and nothing possessed; therefore one can neither sever them nor be accompanied by them. [Seng]zhao says: Severing lust, anger, and delusion belongs to the śrāvaka. Being accompanied by lust, anger, and delusion belongs to the pṛthagjana. The mahāsattva contemplates lust, anger, and delusion as being none other than nirvāṇa, and therefore neither severs them nor is accompanied by them. If one can be like this, only then may one take the food. [Dao]sheng says: Subhūti is a person who has severed lust, anger, and delusion; tracing the root of his reliance on concentration, he certainly considers severance as not being accompanied [by them]; hence Vimalakīrti further proceeds to interrogate him. The intention of this interrogation makes it increasingly incisive. If one considers severance as not being accompanied, not only does one not have equal concentration, but one has not severed lust, anger, and delusion either.