注維摩詰經 4.112

4.112

肇曰：施不望報，無相行也。夫言有不失無、言無不失有，有無異說而不乖其本者，其唯大乘道乎。何則？言有以明非無，不言有也。言無以明非有，不言無也。然則萬行雖殊，以無相為體，無而不無故即有為實、有而不有故施戒為一。然此經前後至於辯列眾行有無不同，苟能領其所同則無異而不同也。

[Seng]zhao says: Giving without expecting reward is practice free from marks. When speaking of existence, not losing sight of non-existence; when speaking of non-existence, not losing sight of existence—teaching existence and non-existence differently yet without departing from their fundamental basis: is this not exclusively the path of the Mahāyāna? Why is this? Speaking of existence is to clarify that it is not non-existent, not to assert existence. Speaking of non-existence is to clarify that it is not existent, not to assert non-existence. Thus, although the myriad practices differ, they take signlessness as their essence. Because non-existence is not absolute non-existence, conditioned phenomena are identical with the real; because existence is not absolute existence, giving and precepts are unified. Now, throughout this sūtra, the enumeration of myriad practices as existent or non-existent varies; if one can grasp what is identical among them, then though they differ, there is nothing not unified.