維摩義記 3.87

3.87

第三人中，初「不眴曰」，標人別說。下明所說。「受不受二」，反明二相。汎解有二：一、約因說。凡夫心識取著諸法，名之為受；聖人離取，名為不受。二、約果說。凡夫受於生死之身，名之為受；聖人不生，名為不受。今此所論，就初言耳。下翻此二以顯不二，二相雙遣為不二矣。先辨、後結。「若法不受不可得」者，明無二相。聖人了達諸法皆空，無可貪取，名為不受。以不受故無法應心，名「不可得」。「無取無捨」，明無二心。無法可取所以無受，無法可捨故無不受。「無作無行」，明無二行。以無取故，無有凡夫造作諸業，名為無作。以無捨故，亦無聖人除斷之行，名為無行。「是為」下結。

Concerning the third person, first, “Animisa says,” identifies the person who explains individually. Below, it clarifies what he says. “Apprehending and non-apprehending are two,” brings out the two marks in antithesis. In general understanding there are two: 1. Explained in terms of the cause: when the consciousness of ordinary beings grasps and clings to dharmas, this is called ‘apprehending’; when noble ones are free from grasping, this is called ‘non-apprehending’. 2. Explained in terms of the result: when ordinary beings receive a body of saṃsāra, this is called ‘apprehending’; when noble ones do not take rebirth, this is called ‘non-apprehending’. What is discussed here is spoken solely in terms of the first. Below, these two are overturned to reveal non-duality; dispatching both marks constitutes non-duality. First he distinguishes it, and then he concludes. “If a dharma is not apprehended, it cannot be obtained” clarifies that there are no dual marks. Noble ones fully comprehend that all dharmas are empty and that there is nothing to be covetously grasped; this is called ‘non-apprehending’. Because of non-apprehending, there is no dharma that corresponds to the mind; this is called ‘cannot be obtained’. “Neither grasping nor discarding” clarifies that there is no dual mind. Because there is no dharma to grasp, there is no apprehension; because there is no dharma to discard, there is no non-apprehension. “Neither creating nor engaging” clarifies that there is no dual practice. Because of non-grasping, there is no creation of various karmas by ordinary beings; this is called ‘neither creating’. Because of non-discarding, there is also no practice of eradication by noble ones; this is called ‘neither engaging’. From “This is” onward, he concludes.