維摩義記 3.91

3.91

第七人中，初「妙臂曰」，標人別說。下明所說。言「菩薩心聲聞心二」，反舉二相。下翻此二以為不二，二相雙遣為不二矣。先辨、後結。「觀心相空如幻化」者，破相入如。觀心相空，明心非有，不但無性，乃至因緣心相亦無，名心相空。「如幻化者」，明心非無。因緣之法有無同體，以同體故說無為有，有即非有；說有為無，無即非無。有即非有，故心相空；無即非無，故如幻化。「無菩薩心無聲聞心」，證如遣相。理處無情，故無菩薩聲聞心別。「是為」下結。

In the section on the seventh person, first, "Subāhu said" indicates the person who speaks separately. Below clarifies what was said. The words "'The bodhisattva mind and the śrāvaka mind are two'" conversely raise the two marks. Below, this reverses these two to clarify non-duality; the simultaneous dispelling of both marks constitutes non-duality. First it discriminates, and then concludes. The phrase "'Contemplating that the marks of the mind are empty, like an illusion or a transformation'" refutes characteristics and enters suchness. Contemplating that the marks of the mind are empty clarifies that the mind is not existent: not only is it devoid of an intrinsic nature, but even the mind's marks of cause and condition are also non-existent, which is called the marks of the mind being empty. The words "'Like an illusion or a transformation'" clarify that the mind is not non-existent. Dharmas of causes and conditions are identical in substance whether existent or non-existent; because they are identical in substance, non-existence is called existence, and existence is precisely non-existence; existence is called non-existence, and non-existence is precisely not non-existence. Existence is precisely non-existence, and therefore the marks of the mind are empty; non-existence is precisely not non-existence, and therefore it is like an illusion or a transformation. "'There is no bodhisattva mind and no śrāvaka mind'" realizes suchness and dispels marks. Within the realm of principle there are no conceptual sentiments; hence there is no distinction between the minds of bodhisattvas and śrāvakas. From "'This is'" downward concludes.