注維摩詰經 3.233

3.233

什曰：無漏道品、一切法及律儀皆名出家法，出家法皆名無利也。若世俗法則受生死不絕，報利愈積。若出家法，於今雖有，終期則無。何以言之？本欲假事以息事、因有以之無，將出於功德之域、入於無利之境。無利之境即涅槃也。今就有利而言無利，是因中說果也。肇曰：夫有無為之果，必有無為之因。因果同相，自然之道也。出家者為無為，即無為之因也。無為無利無功德，當知出家亦然矣。生曰：無為是表理之法，故無實功德利也。

[Kumāra]jīva says: The uncontaminated factors of the path, all dharmas, and the disciplinary rules are all called the dharma of going forth, and the dharma of going forth is entirely termed 'without benefit.' In worldly dharmas, one undergoes birth and death unceasingly, and the recompense and benefit increasingly accumulate. As for the dharma of going forth, though it exists in the present, in the ultimate end it is non-existent. Why is this said? Fundamentally, one wishes to borrow conventions to put an end to conventions, and rely on existence to reach non-existence, about to depart from the realm of merit and enter the domain of non-benefit. The domain of non-benefit is nirvāṇa. Now, speaking of non-benefit in the context of having benefit is speaking of the fruit within the cause. [Seng]zhao says: Where there is an unconditioned fruit, there must be an unconditioned cause. That cause and fruit share the same characteristics is the natural Way. Going forth is for the unconditioned, which is the cause of the unconditioned. The unconditioned has neither benefit nor merit; one should know that going forth is also like this. [Dao]sheng says: The unconditioned is the dharma that expresses the principle; therefore, it has no real merit or benefit.