維摩義記 3.51

3.51

自下第二就舍利弗變女為男，令知無在。於中亦五。第一、天女自攝神力，令舍利身還復如故。二、天女問「女身色相今何所在」。三、舍利答「女身色相無在不在」。即身非女，故曰無在。亦非有女，捨此之彼名無不在。亦可現無名為不在，亦非先有後除為無名不在。亦可現無名為無在，先化在身名無不在。第四、天女約其所答類顯諸法，明法無在。「一切諸法亦復如是無在不在」，解有兩義：一、法體非有，故曰無在；此自體無，非是先有後除為無，名無不在。二、法體非有名為無在，法相非無名無不在。五、「夫無在」下，引說證成。

From here on, the second section transforms Śāriputra from female to male to let him know non-abiding. Within this there are also five parts. First, the goddess withdraws her supernatural powers, making Śāriputra's body return to its original state. Second, the goddess asks: 'Where are the form and characteristics of the female body now located?' Third, Śāriputra answers: 'The form and characteristics of the female body are neither located nor not located.' The immediate body is not female, hence he says 'neither located'. Nor is there a female that, discarding this, goes to that, which is called 'nor not located'. Alternatively, currently non-existent is called 'not located', and it is also not that it first existed and was later eliminated to become non-existent, which is called 'not located'. Alternatively, currently non-existent is called 'not located', and earlier being transformed into the body is called 'nor not located'. Fourth, the goddess uses what he answered to analogously reveal all dharmas, clarifying that dharmas are without location. In 'All dharmas are also like this, neither located nor not located', there are two meanings in the explanation: First, the essential nature of dharmas is non-existent, hence it is said 'neither located'; this self-nature is non-existent, not that it first existed and was later eliminated to become non-existent, which is called 'nor not located'. Second, the essential nature of dharmas being non-existent is called 'neither located', and the characteristics of dharmas being not non-existent is called 'nor not located'. Fifth, from 'Now, neither located' onward, she cites the teaching to substantiate it.