注維摩詰經 3.169

3.169

肇曰：覆釋所以直除之意也。夫罪累之生，因緣所成，求其實性不在三處。如殺因彼我，彼我即內外也。自我即非殺，自彼亦非殺。彼我既非，豈在中間？眾緣所成，尋之悉虛也。生曰：封惑本出人耳，彼罪豈當有哉？苟能體之，不復自縛於罪也。既不復縛罪，便是出其境矣。已出罪境者，罪能得之乎？不在內者，不在我心也。若在我心者，不應待外也。不在外者，不在彼事也。若在彼事者，不應罪我也。不在中間者，合我之與事也。罪為一矣，豈得兩在哉？

[Seng]zhao says: "This explains again the meaning of 'directly eliminating.' The arising of the burden of sin is formed through causes and conditions; if one seeks its real nature, it is not in the three places. For example, killing depends on the other and oneself; 'other' and 'oneself' are the outside and the inside. In oneself there is no killing, and in the other there is also no killing. Since neither exists in self or other, how could it be in the middle? Being produced by multiple conditions, when investigated, it is entirely empty." [Dao]sheng says: "The attachment and delusion originally arise from the person; how could that sin truly exist? If one can comprehend this, one will no longer bind oneself to sin. No longer bound to sin, one has exited its realm. For one who has exited the realm of sin, how could sin apprehend them? 'Not inside' means not in my mind; if it were in my mind, it would not depend on what is outside. 'Not outside' means not in the external object; if it were in the external object, it should not implicate me. 'Not in between' means the conjunction of myself and the object. Sin is single; how could it be located in both?"