維摩義記 3.93

3.93

第九人中初「師子曰」，標人別說。下彰所說。「罪福為二」，反舉二相。前善不善據因分二，此罪與福就果分二，罪為罪報、福名福報。下翻此二以為不二，二相雙遣為不二矣。先辨、後結。辨中初言「若達罪性與福無異」，破相入如。何者是性，而言無異？淺如論之相空為性，空理不殊名為不異。深則佛性真心為性，體一故曰無異。「以金剛慧決了此相，無縛無解」，證實離相。破相之智名金剛慧。明見罪福二種實相，名決此相。於此實中罪福本無，名無縛解。以罪本無，所以無縛，福亦不有，所以無解。「是為」下結。

In the section on the ninth person, first, "Siṃha said" indicates the person who speaks separately. Below reveals what was said. "'Sin and blessing are two'" conversely raises the two marks. The previous "good and non-good" was divided into two according to cause; here, sin and blessing are divided into two with respect to effect: sin is the retribution of sin, and blessing is termed the retribution of blessing. Below, this reverses these two to constitute non-duality; the simultaneous dispelling of both marks constitutes non-duality. First it discriminates, and then concludes. In the discrimination, the initial words, "'If one penetrates the nature of sin as not being different from blessing'", refutes characteristics and enters suchness. What is this "nature" of which it is said there is no difference? To speak shallowly as in the treatises, the emptiness of marks is the nature, and because the principle of emptiness is not distinct, it is called not different. In depth, the Buddha-nature and true mind are the nature; because their substance is one, they are said to be not different. "'Using diamond-like wisdom to resolve this mark, there is neither bondage nor liberation'" realizes reality and departs from marks. The wisdom that refutes characteristics is called diamond-like wisdom. Clearly seeing the true mark of both sin and blessing is called resolving this mark. Within this reality, sin and blessing are fundamentally non-existent, which is called neither bondage nor liberation. Because sin is fundamentally non-existent, there is no bondage; because blessing is also not existent, there is no liberation. From "'This is'" downward concludes.