維摩義記 3.88

3.88

第四人中，初「德頂曰」，標人別說。下明所說。「垢淨為二」，反立二相，煩惱名垢、聖德名淨。下翻此二以明不二，二相雙遣為不二矣。先辨、後結。「見垢實性則無淨」者，第一義空是垢實性，是實性中無有垢相，無垢相故亦無除垢淨相可取，名無淨相。「順滅相」者，滅是涅槃，法本不然、今則無滅是涅槃相。無垢無淨同涅槃相，名順滅矣。「是為」下結。

Concerning the fourth person, first, “Guptacūḍa says,” identifies the person who explains individually. Below, it clarifies what he says. “Defilement and purity are two,” establishes the two marks by antithesis: afflictions are called ‘defilement’, and noble virtues are called ‘purity’. Below, these two are overturned to illuminate non-duality; dispatching both marks constitutes non-duality. First he distinguishes it, and then he concludes. “Seeing the real nature of defilement, there is no purity”: the emptiness of ultimate truth is the real nature of defilement; within this real nature, there is no mark of defilement, and because there is no mark of defilement, neither is there any mark of purity from removing defilement that can be grasped; this is called ‘having no mark of purity’. “In accord with the mark of cessation”: cessation is nirvāṇa; that dharmas are originally not so and now are without cessation is the mark of nirvāṇa. Having neither defilement nor purity is identical to the mark of nirvāṇa; this is called ‘in accord with cessation’. From “This is” onward, he concludes.